Srimad Bhagvad Gita

CH A P T E R ON E
Sainya-Darana
Observing the Armies
LOKA 1
iarira ai
i= i x i x == ai -=: 1
=i=i: iziz I=a == ++
dhtarra uvca
dharma-ketre kuruketre / samavet yuyutsava
mmak pav caiva / kim akurvata sajaya
ANVAYA
dhtarra uvcaKing Dhtarra said; sajayaO Sajaya;
kimwhat?; evaindeed; akurvatadid they do; mmak
my sons (headed by Duryodhana); caand; pavthe sons
of Pu (headed by Yudhihira); samavetassembled;
dharma-ketre kuru-ketrein the land of dharma named
Kuruketra; yuyutsavadesiring to fight.
TRANSLATION
Dhtarra said: O Sajaya, what did my sons and
the sons of Pu do, having assembled at the sacred
land of Kuruketra, desiring to fight?
! R MA D BHAGAVAD - G T CH A P T E R 1
2
THE BHVNUVDA
OF THE SRRTHA-VARI K
The Innermost Intention of
The Shower of Essential Meanings
BY RLA VIVANTHA CAKRAVART HKURA
gauruka sat-kumuda-pramod
svbhikhyay gos tamaso nihant
r-ka-caitanya-sudh-nidhir me
manodhitihan sva-rati karotu
prcna-vca suvicrya soham
ajopi gtmta-lea-lipsu
yate prabhor eva mate tad atra
santa kamadhva aragatasya
May r Ka Caitanya Mahprabhu, who dispelled the darkness
of the earth by distributing His own name; who is increasing the
bliss of the lotus-like bhaktas; who is the storehouse of the nectar
of prema; and who is the bestower of unnata-ujjvala-rasa, which is
the most elevated relationship of divine conjugal love, perform
His playful pastimes in my heart. Although I am ignorant, by
following the conclusions of r Gaurga-Sundara, the crest-
jewel of all sannyss, and by deliberating on the thoughts
expressed by the previous Vaiava cryas, I have become greedy
to taste a drop of nectar in the form of the Gt. Therefore, saintly
persons should forgive this surrendered soul.
The Supreme Absolute Truth, parabrahma r Ka, whose
lotus feet are the ultimate objective of all devotion and stra,
appeared in His original human-like form as r Vasudeva-
nandana, the son of r Vasudeva, in r Gopla-pur. Al-
though He is adhokaja, supremely inconceivable, beyond the
cognition of material senses, He nevertheless became visible
L O K A SA I NYA - DA R A NA !
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to the eyes of common men through the medium of His
yogamy potency. He imparted the instructions of Bhagavad-
gt, thus delivering the jvas of this world who were drown-
ing in the ocean of birth and death. He submerged them in
the great ocean of prema by bestowing upon them a taste of
the sweetness of His beauty (saundarya-mdhury) and other
qualities. He appeared in this world, being bound by His
promise to protect the saintly persons and annihilate the
asuras. But on the pretext of removing the burden of the
earth, He in fact awarded supreme protection in the form of
mukti (liberation) to miscreants, to those who were antago-
nistic towards Him and to all those jvas drowning in this
vast ocean of material existence which is compared to
Kumbhpka-naraka, a hellish planet where sinful persons
are cooked in boiling oil.
Bhagavn r Ka instructed Bhagavad-gt so that even
after His disappearance, baddha-jvas, conditioned souls, who
have been influenced by ignorance since time immemorial
and completely bound by lamentation, illusion and so forth,
could be delivered. Another purpose was to uphold His glo-
ries which are found in the stra and sung by the munis. He
directed these instructions of Bhagavad-gt to His very dear
associate, priya-parikara Arjuna, who had voluntarily ac-
cepted a veil of lamentation and illusion.
This Gt has three divisions: karma-yoga, jna-yoga and
bhakti-yoga. The eighteen chapters of Bhagavad-gt are
blessed with the purport of the entire Vedas which manifest
as eighteen types of knowledge. Thus r Ka reveals the
parama-pururtha or supreme objective. Nikma-karma-
yoga, working without attachment to the fruits of ones pre-
scribed duties, is described in the first six chapters, and jna-
yoga (acquiring union through knowledge) in the last six
chapters. The six chapters placed between them are more
confidential, describing bhakti-yoga, which is more rarely
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attained than either karma-yoga or jna-yoga. Bhakti is the
very life of karma and jna. Without bhakti, karma and
jna are fruitless. Therefore, they are partially successful
only when they are mixed with bhakti.
Bhakti is of two types: keval (exclusive) and pradhn-bht
(with bhakti predominating). Kevala-bhakti, being independent
and supremely powerful, does not need any assistance from
karma and jna. Therefore, it is known as parama-prabal
(supremely powerful), akican (whereby Ka is ones only
possession), anany (unalloyed), and so on. On the other hand,
pradhn-bht-bhakti remains mixed with karma and jna.
This will be examined later in more detail.
To explain the nature of Arjunas lamentation and illusion,
the speaker of the Mahbhrata, r Vaiampyana, a disciple
of Vysadeva, recited the Bhma-parva section to his listener,
Janamejaya, by beginning with dhtarra uvca. Dhtarra
asked Sajaya, O Sajaya, what did my sons and the sons
of Pu do, having assembled at Kuruketra, desiring to
fight? Here a question arises. Dhtarra has mentioned
that his sons and the Pavas have assembled with the sole
purpose of fighting, so it is certain that they will fight. What,
then, is his intention in asking, What did they do? In response
to this, Dhtarra has used the words dharma-ketre, the land
of dharma. In the ruti it is said: kuruketra deva-yajanam.
Kuruketra is the sacrificial arena of the devas. Therefore,
this land is famous as that which nourishes dharma. Thus, by
the influence of association with this land, the anger of
adharmika (irreligious) persons like Duryodhana and others
can be subdued and they may become inclined to follow and
accept dharma. The Pavas are already dharmika by na-
ture. The influence of Kuruketra may arouse the faculty of
discrimination when they take into consideration that the
massacre of ones own relatives is improper. Thus both parties
may agree to a peaceful settlement. Outwardly Dhtarra
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is pretending that he will be happy with a peace treaty, but
internally he is feeling great dissatisfaction. He considers that,
if they negotiate a truce, the presence of the Pavas will
continue to remain an impediment for his sons. Dhtarra
thinks, The warriors on my side, like Bhma, Droa and
others cannot be conquered, even by Arjuna. Therefore, since
our victory is certain, it will be beneficial to fight. These
internal sentiments of Dhtarra, however, are indiscern-
ible to others.
Here, by the component ketra in the word dharma-ketre,
Sarasvat-dev is indicating a special meaning for dharma;
Yudhihira, the incarnation of dharma, and his associates
are like plants of rice, and their maintainer, Bhagavn r
Ka, is like a farmer. The various kinds of assistance given
by Ka to the Pavas are likened to watering the crop
and making a causeway around the field. The Kauravas,
headed by Duryodhana, are like the ym (blackish) weeds
which grow in the rice field. This indicates that as the ym
weeds are uprooted from the rice field, similarly Duryodhana,
along with the other Kauravas, will be uprooted from this
dharma-ketra, land of dharma.
THE SRRTHA-VARI PRAKIK-VTTI
The Commentary which Illuminates
The Shower of Essential Meanings
BY RLA BHAKTIVEDNTA NRYAA MAHRJA
o ajna-timirndhasya jnjana-alkay
cakur unmlita yena tasmai r-gurave nama
I offer my most humble obeisances unto r Gurudeva, who with
the torchlight of transcendental knowledge has opened my eyes
which were blinded by the darkness of ignorance.
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nama o viu-pdya ka-prehya bh-tale
r-rmad-bhakti-prajna-keava iti nmine
ati-martya-caritrya sv-ritnca-pline
jva-dukhe sadrttya r-nma-prema-dyine
I offer my obeisances unto the lotus feet of o viu-pda
aottara-ata r rmad Bhakti-Prajna Keava Gosvm
Mahrja, who is so dear to r Ka in this world. He is a com-
pletely divine personality who nurtures with great affection
those who have taken shelter of him. Aggrieved upon seeing the
suffering of those jvas who are averse to r Ka, he bestows
upon them ri-nma along with prema.
nama o viu-pdya ka-prehya bh-tale
rmate bhakti-siddhnta sarasvatti nmine
I offer my obeisances unto o viu-pda r rmad Bhakti-
siddhnta Sarasvat Prabhupda, who is so dear to ri Ka
having taken shelter at His lotus feet.
namo bhaktivinodya sac-cid-nanda nmine
gaura-akti-sva-rpya rpnuga-varya te
I offer my obeisances unto Saccidnanda rla Bhaktivinoda
hkura, who is the foremost of rpnuga devotees and the
embodiment of r Caitanya Mahprabhus akti.
vivasya ntharposau bhakt vartma pradarant
bhakta-cakre varttitvt cakravartty khyay bhavat
Because he illuminates the path of bhakti for everyone (viva),
he is known as Vivantha. And because he has attained the
foremost position among the community of bhaktas (bhakta-
cakra), he is known as Cakravart. Hence his name has become
significant as Vivantha Cakravart.
The great preceptor, mah-mahopdhyya rla Vivantha
Cakravart hkura, an eminent crya and great scholar
of Vednta in the r Gauya sampradya and the crest-jewel
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of rasika-bhaktas, has compiled an invaluable commentary on
rmad Bhagavad-gt named Srrtha-Vari, a shower of
essential meanings. This commentary was written in Sanskrit
and was previously only available in Bengali translations.
Consequently, the Hindi and English-speaking audience have
been completely deprived of reading this invaluable treasure.
Thus, for the comprehensive welfare of faithful persons, I
am translating the commentary into Hindi and English. The
style and bhva of the commentary are extremely deep and
enriched with exalted philosophical conclusions (siddhnta).
To make the translation simple and comprehensive, I found it
necessary to write a Srrtha-Vari Prakik-vtti, a further
explanation to illuminate the commentary. This arduous task
is not possible without the mercy of r Guru, Vaiavas and
rla Vivantha Cakravart hkura himself. Therefore, first
of all, in a mood of great distress, I pray at their lotus feet for
their mercy and blessings.
rmad Bhagavad-gt is the essence of all rutis, Upaniads
and Puras. Based on the sound evidence of Vedic litera-
ture received through guru-parampar, it is concluded that
Vrajendra-nandana r Ka Himself, the son of the King
of Vraja, is Svaya Bhagavn, the Original Personality of
Godhead. He is the embodiment of all nectarean mellows
(akhila-rasmta-mrti) and He is the omnipotent (sarva-
aktimn), non-dual Absolute Reality (advaya-jna-para-
tattva). Among His unlimited potencies three are prominent:
cit-akti (the internal potency), jva-akti (the marginal po-
tency) and acit-akti (the external potency). By the will of
Svaya Bhagavn r Ka, Vaikuha, Goloka and
Vndvana are transformations of His cit-akti. All jvas are
a transformation of His jva-akti and the material creation
is the transformation of His my-akti. The jvas are of two
types: mukta (liberated) and baddha (bound). The mukta-
jvas are eternally engaged in relishing the bliss derived from
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serving Bhagavn in Vaikuha, Goloka and various other
dhmas. They never become bound in this material world,
the prison-house of my, and hence they are called nitya-
mukta, eternally liberated. Sometimes, by the will of Bhagavn,
they appear in this illusory world as His associates for the
sole purpose of bestowing welfare to the people. The other
type of jva is called andi-baddha, or bound by my since
time immemorial. As a result of being bound, the jva is be-
ing burnt by the three types of miseries while wandering in
the cycle of birth and death.
Bhagavn r Ka, who is an ocean of compassion, seems
to have created illusion (ajna), by the influence of His
acintya-akti (inconceivable potency) in the heart of His
nitya-siddha-parikara Arjuna. Thus, on the pretext of dispel-
ling this illusion, He spoke Bhagavad-gt, which establishes
tma-tattva for the deliverance of all jvas under the grip of
my. The subject ultimately established in Bhagavad-gt
is viuddha-bhagavad-bhakti, supremely pure devotional ser-
vice to Bhagavn. The jvas under the influence of my
become situated in their pure constitutional position
(viuddha-svarpa) only by taking shelter of uddha-bhakti,
as described in the Gt, and can thus render service to r
Bhagavn. Aside from this, there is no beneficial path for
the baddha-jvas.
On the basis of concrete evidence from stra and invin-
cible arguments, rla Vivantha Cakravart hkura and
other prominent Gauya Vaiava cryas have clearly es-
tablished that the speaker of Bhagavad-gt is not niaktika
(devoid of potency), nirviea (devoid of variety), or nirkra
(formless), nor is He nirgua (devoid of transcendental quali-
ties such as aprkta-day, transcendental mercy). The jva
is never parabrahma, and even in the liberated stage can never
become parabrahma. Even after attaining mukti, the jva will
remain a pure atomic spiritual particle. However, at that time
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he is said to be a bhagavat-parikra, an eternal associate of
Bhagavn.
In Vedic mantras (ruti), it is proven that both Paramevara,
the Supreme Controller, and the jvtm are qualified as
having knowledge (jna-svarpa), as being the knower
(jt-svarpa), the enjoyer (bhokt-svarpa), the doer (kartt-
svarpa) and possessed of a pure spiritual ego (cinmaya-
ahakra). Therefore, regarding their constitutions, there is
no difference between them from the perspective of tattva.
However, because the jva is an atomic spirit, his knowledge is
limited and he can be overpowered by my. Paramevara is
the master of my. Although there is no difference between
vara and the jva on the basis of tattva, the perception of a
difference is real. This perception of difference is called
vaiiya, meaning speciality or having a uniquely distin-
guishing characteristic. Just as the sun and the suns rays
are simultaneously one yet different, being the possessor of
attributes and the attribute respectively, similarly, the relation-
ship between Paramevara and the jva, which is that of being
one and different, is firmly proven in the Vedas. Since this
relationship of simultaneous oneness and difference is beyond
intellect and is only intelligible with the help of stra, it is
therefore called acintya, inconceivable. Thus the subject mat-
ter of Bhagavad-gt is the nitya acintya-bhedbheda-rpa para-
tattva, the eternal Supreme Reality, who is inconceivably one
with and different from His potencies.
Although it is accepted that para-tattva r Ka is simul-
taneously one with and different from the jva and the
material world, which are both transformations of His akti,
it is the perception of difference which is eternal and pre-
dominant, not the perception of oneness. Knowledge of the
jvtm, Paramtm, the abode of Paramtm and the means
to attain Paramtm have been delineated in appropriate
places in this Bhagavad-gt.
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Although karma, jna and bhakti have been explained as
the three means to attain brahma, bhakti-yoga is the only
means to achieve Bhagavn. The preliminary stage of bhakti-
yoga is called karma-yoga. When there is further progress, the
intermediate stage is called jna-yoga and in its mature and
elevated stage it is called bhakti-yoga. Karma in itself is not
a direct sdhana (practice) to attain Bhagavn, but only a
means to attain that direct sdhana. When the heart becomes
purified by following karma-yoga mixed with bhakti, which is
bhagavad-arpita-karma (offering the fruits of ones activities
to Bhagavn) as described in the Vedas, tattva-jna (the true
knowledge of spirit and non-spirit) appears there. Both jna
and karma which are devoid of a sense of bhagavat-tattva are
futile.
Along with the appearance of tattva-jna, kevala-bhakti
manifests in the heart. When this kevala-bhakti attains its
mature stage, then prema manifests in the heart of the jva.
This prema is the only means of attaining and having direct
realisation of Bhagavn. This is the concealed mystery of the
Bhagavad-gt. One cannot achieve mukti merely by
nirviea-jna (knowledge of Bhagavns impersonal feature).
Only when jna is mixed with bhakti-bhva, can one ob-
tain mukti in the form of slokya, srpya and so on, as an
extraneous result. One can attain prema-may sev to Svaya
Bhagavn r Ka in His supreme abode, Goloka-
Vndvana by performing kevala-bhakti as described in the
Gt. When one attains this abode, there is no possibility of
coming back to the material world. For the jvas, achieve-
ment of this prema-sev is the prayojana, the ultimate goal.
Bhakti is of two types: keval (exclusive) and pradhn-
bht (principally inherent). Kevala-bhakti is also called
anany, akican, viuddh and nirgu bhakti. Pradhn-
bht-bhakti is also of two types: karma-pradhn-bht,
where bhakti predominates over karma, and jna-pradhn-
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bht, where bhakti predominates over jna. By performance
of karma-pradhn-bht bhakti, which gradually purifies the
heart, tattva-jna is achieved. The result of performing
jna-pradhn-bht bhakti is mukti. Only that karma-
pradhn-bht bhakti which aims at tattva-jna and that
jna-pradhn-bht bhakti which aims at obtaining kevala-
bhakti are to be known as karma-yoga and jna-yoga re-
spectively. These are only steps to bhakti. Otherwise, without
bhakti both jna and karma are futile.
This Gtopaniad is composed of eighteen chapters, begin-
ning from Chapter Twenty-five of the Mahbhratas Bhma-
parva to Chapter Forty-two. It has three divisions, each
consisting of six chapters. The first division explains that the
jvtm is an aa (part) of vara, and that his svarpa
(constitution) is such that he can acquire the eligibility to
render service to Bhagavn, the a (whole). uddha-bhakti-
tattva, the principle of pure devotional service, has been ex-
plained in the middle six chapters. It is this type of bhakti that
is the topmost means of attaining bhagavat-prema, which is
the supreme object to be achieved. In the third and final part,
tattva-jna is defined. The subject matter of the Gt is kevala-
bhakti, which is like cintmai, a wish-fulfilling jewel. This
cintmai has been safely kept inside Bhagavad-gt, which is
likened to a treasure chest. The base of this chest is nikma-
karma-yoga, the lid is jna-yoga and the treasure is bhakti.
Only those who have staunch faith, who are fixed in dharmika
principles, who have good character and who are self-controlled
are qualified to study this conversation.
For the proper flow of the book, r Ka Dvaipyana
Vedavysa has included in the first twenty-seven lokas
phrases such as: dhtarra uvca or sajaya uvca. They
should be accepted as the introductory part of Gt. Just as a
piece of salt when mixed with the salty ocean completely
dissolves to become one with the ocean, these introductory
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words composed by r Vedavysa have similarly become one
with the great ocean of Bhagavad-gt spoken by r Ka.
Arjuna: Arjuna is an eternal associate of Bhagavn r Ka.
It is completely impossible for him to fall into a state of lam-
entation and delusion. In rmad-Bhgavatam (1.7.7) it is said:
yasym vai ryamy. Bhakti unto the lotus feet of
Puruottama Bhagavn r Ka, who is transcendental to
the modes of material nature, at once appears in the hearts of
those who with great faith hear rmad-Bhgavatam, which
is filled with the topics of His sweet pastimes, and thus de-
stroys lamentation, illusion and fear. How then, is it possible
that bhakta-pravara (the greatest devotee) Arjuna, who is a
nitya-parikra of r Ka serving in sakhya-rasa (divine
friendship), can be in a state of illusion and lamentation?
Bhagavn r Ka, having arranged Arjunas illusion for the
sake of the jvas afflicted with grief and delusion, says: tem
aha samuddhart mtyu-sasra-sgart. I deliver them
from the ocean of material existence (Gt 12.7).
Through the medium of questions and answers, He defines
the svarpa (true nature) of His own tattva, as well as that
of the jva, dhma, my, bhakti and so forth.
While commenting on the loka: sarva-dharmn parityajya
(Gt 18.66), rla Vivantha Cakravart hkura quotes
Ka as saying: tvm avalambyaiva stram ida loka-mtrm
evo pademi. Having made you the instrument, I am de-
livering this message of Bhagavad-gt for the benefit of every
jva. Apart from this, in his commentary on rmad-Bhgavatam
called Srrtha-darin-k, rla Cakravart hkura explains
the loka, yogndrya nama (12.13.21), to mean that the
description of Arjunas bewilderment in Bhagavad-gt is just
a statement of words. In fact, Arjuna is an eternal associate
of Bhagavn. There is not even a tinge of this illusory world in
him, what to speak of his being overwhelmed by lamentation
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and delusion. But beneficial instructions are given through
the medium of famous personalities among perfected saints
who are very merciful and highly expert in performing ac-
tivities for the welfare of the jvas. This is seen throughout
the stras and such is the position of Arjuna.
Adaa Vidys (Eighteen Types of Knowledge): There are
four Vedas g, Yajur, Sma and Atharva and six Vedgas
(limbs of the Vedas) ik, kalpa, vykaraa, nirukta, jyotia
and chanda. Then there are mms, nyya, dharma-stra,
pura, yur-veda, dhanur-veda, gndharva-veda and artha-
stra. These are the eighteen vidys, or types of knowledge,
as mentioned in Viu Pura:
agni veda catvro mms nyya-vistara
dharma-stra pura ca vidy hy et catur daa
yurvedo dhanurvedo gndharv ceti te traya
artha-stra caturtha ca vidy hy adaaiva t
Kuruketra: rla Vysadeva has referred to the battlefield
of Kuruketra as dharma-ketra. This has a hidden meaning.
According to rmad-Bhgavatam (9.22.4), this land is named
Kuruketra after King Kuru. The alya-parva of the Mahbhrata
relates the following story:
Once, when Kuru Mahrja was ploughing this land,
Devarja Indra appeared and asked him, For what purpose
are you doing this? Kuru Mahrja answered, I am plough-
ing this land so that those people who give up their bodies here
may attain Svarga-loka (the heavenly planets). Hearing this,
Devarja ridiculed him and returned to Svarga-loka. The king
again began ploughing with great enthusiasm. Although
Devarja returned again and again to deride and deliberately
disturb the king, Kuru Mahrja remained unperturbed and
continued his work. Finally, on the insistence of other devats,
Indra became pleased with Kuru Mahrja and gave him the
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benediction that whoever gives up his body or is killed in battle
on this land certainly attains Svarga. Hence, this land, known
as dharma-ketra, was chosen for the battle.
Also in the Jvlopaniad (1.2), Kuruketra is described as
a yaja-sthal (place of sacrifice) for the devats and all living
entities. One attains Svarga-loka by the performance of yaja
at this place.
Also in the Sat-Patha Brhmaa, it is written: kuruketra
deva-yajanam-sa tasmd ahu kuruketra deva-yajanam.
The devas performed worship of the Lord in Kuruketra.
Therefore, sages have named this place deva-yajanam. The
phrase dharma-ketra is composed of two words: dharma and
ketra. The word ketra indicates land for cultivation. When
a farmer waters the rice field, a type of weed called ym
grass also grows along with the rice plants. This grass looks
exactly like the rice plants, and grows by taking the water
used for the rice field, thereby covering the rice plants. Even-
tually, the rice plants dry up. Therefore, an expert farmer
uproots these weeds because they are harmful to the rice crop.
In the same way, in this land of Kuruketra, Bhagavn r
Ka maintained and nourished Yudhihira Mahrja, the
personification of dharma, along with his associates by
annihilating those who are anti-religious, pseudo-religious
and non-religious, like Duryodhana and others.
The land between the rivers Sarasvat and Dadvat is
known as Kuruketra. At this place, both the great sage Mudgala
and Pthu Mahrja performed austerities. r Paraurmaj
performed yajas at five different places in this land after
annihilating the katriyas. Therefore, previously this ketra was
known as Samanta Pacaka. It later became famous as
Kuruketra, following the activities of Mahrja Kuru.
Sajaya: Sajaya was the son of a charioteer named
Gavalgama. He was stra-ja (a knower of the conclusions
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of stra), generous and dharmtm (dedicated to religious
principles). Because of these virtuous qualities, Grandsire
Bhma appointed him and Vidura as Dhtarras royal
ministers. Sajaya was considered to be a second Vidura and
was also an intimate friend of Arjuna. Due to receiving divine
vision by the mercy of r Vysadeva, he was able to narrate
all the events of the war to Dhtarra. This enabled him
to view the battle of Kuruketra from within the distant royal
palace in Hastinpura. Mahrja Yudhihira also described
Sajaya as a sweet-speaking well-wisher of everyone, who
had a peaceful temperament, and was always satisfied and
impartial. He was fixed in the bounds of morality (maryd)
and was never agitated by others ill behaviour. Always
remaining unbiased and fearless, his speech was fully
consistent with dharmika principles.
LOKA 2
== ai
rai a izi=` ra` ii==ai 1
ii = =#r rii == a ++
sajaya uvca
dv tu pavnka / vyha duryodhanas tad
cryam upasagamya / rj vacanam abravt
sajaya uvcaSajaya said; dvafter surveying; pava-
ankamthe army of the Pavas; vyhamarrayed in
military formation; rjking; duryodhanaDuryodhana;
tadthen; upasagamyaapproached; cryamDrocrya
(the teacher); tuand; abravtspoke; (these) vacanamwords.
Sajaya said: O King, after surveying the Pava
army arrayed in military formation, Duryodhana then
approached Drocrya and spoke the following words.
2
16
SRRTHA-VARI
After understanding the internal intention of Dhtarra,
Sajaya confirmed that there would definitely be a war. But
knowing that the result would be contrary to Dhtarras
expectations, Sajaya is speaking these words beginning with
dtv etc. Here, the word vyham means the arrangement
of the Pava army into a strategic formation. Thus King
Duryodhana, who felt fear within himself, spoke nine lokas
beginning with payaitm in the next loka.
SRRTHA-VARI PRAKIK-VTTI
Unfortunately, apart from being blind since birth, at the
time of the Mahbhrata war, Dhtarra was also bereft
of both dharmika and spiritual vision. Thus he became
overwhelmed with lamentation and illusion. Due to the
influence of the dharma-ketra, his son Duryodhana might
return half of the kingdom to the Pavas. Fearing this, he
became dejected. Sajaya, being highly dharmika and a
visionary (drdar), could sense the internal feelings of
Dhtarra. Although Sajaya knew that the result of this
battle would not be in Dhtarras favour, he very intelli-
gently hid this information and, while pacifying Dhtarra,
said, Duryodhana is not going to compromise with the
Pavas. Rather, after seeing the extremely strong arrange-
ment of the Pava army, he is personally approaching
Drocrya, his guru in military science, to inform him of
the actual situation. Duryodhana had two motives for ap-
proaching the crya. First, he was fearful after seeing the
formidable arrangement of the Pava army. Second, on the
pretext of giving his guru due respect, he wanted to display
his political expertise. Due to his expertise in politics, he was
certainly qualified in all respects for the post of king. This is
verified here by his diplomatic behaviour. This is the mean-
ing of the loka: sajaya uvca etc.
17
Duryodhana: Among the one hundred sons of Dhtarra
and Gndhr, Duryodhana was the eldest. At the time of his
birth, there were various bad omens which caused many saintly
persons such as Vidura to fear that he would be the cause of
the destruction of the Kuru dynasty. According to the
Mahbhrata, Duryodhana took birth from an aa (a part)
of Kali. He was sinful, cruel and a disgrace to the Kuru dynasty.
At the time of his name-giving ceremony, the family priests
and other learned astrologers, seeing the indications of his
future, gave him the name Duryodhana. Finally, after a hint
from r Ka, Bhma killed him in such a horrific way that
even to think of it would make ones hair stand on end.
Vyha: It is said in abda-ratnval: samagrasya tu sainyasya
vinysa sthna-bhedata / sa vyha iti vikhyto yuddheu
pthiv-bhujm. A vyha is the formation of a military
phalanx, arranged by an expert king in such a way that it is
impenetrable by opponents from any direction, thereby
assuring victory in battle.
Drocrya: Drocrya taught astra-astra, the science
of weaponry, to the sons of both Pu and Dhtarra. He
was the son of Mahri Bharadvja. Because he was born
from a droa, a wooden water-pot, he became famous by the
name Droa. Just as he was a great teacher of astra-astra,
he was similarly expert in the knowledge of Veda and Vedga
(auxiliary portions of the Vedas). After pleasing the Mahari
Paraurma, he learned from him the secrets of dhanur-veda
(the science of archery) and other sciences. Since he had the
benediction that he could die at the time of his own choosing,
no one could kill him. After being insulted by his childhood
friend, King Drupada of Pcla, Drocrya went to
Hastinpura to earn a livelihood. Impressed by Droas quali-
fications, Grandsire Bhma appointed him the crya to
instruct and train Duryodhana, Yudhihira and the other
2
18
princes. Arjuna was his dearmost disciple. In the battle of
Kuruketra, King Duryodhana, by polite persuasion and
diplomacy, appointed him as commander-in-chief of the
Kaurava army, second-in-command to Bhma.
LOKA 3
zai` izxiii=ii =ra` == 1
rai` xi a Iziri i=ai ++
payait pu-putrm / crya mahat camm
vyh drupada-putrea / tava iyea dhmat
cryaO teacher; payabehold; etthis; mahatmgreat;
cammarmy; pu-putrmof the sons of Pu (the
Pavas); vyhmarranged in a military phalanx; tava dh-
matby your intelligent; iyeadisciple; drupada-putrea
Dhadyumna, the son of Drupada.
O crya! Behold this great army of the Pavas,
arranged in a military phalanx by your intelligent
disciple Dhadyumna, son of Drupada.
SRRTHA-VARI
With these words Duryodhana is implying, Dhadyumna,
the son of Drupada, is indeed your disciple. He has taken birth
only to kill you. Although you knew this, you continued to
give him ik (military training). This certainly exposes your
dull intelligence. Here, Duryodhana has used the word dhmat,
intelligent, for Dhadyumna. This has a deep meaning.
Duryodhana wants Drocrya to realise that, although
Dhadyumna is Drocryas enemy, he learned from
Drocrya personally how to kill him. Thus he is very
intelligent. Just to arouse the anger of his teacher, Duryodhana
diplomatically remarks, Now see his great intelligence at the
time of employing the fruits of his training.
19
Dhadyumna: Drupada, The King of Pcla, performed
a yaja with the desire to beget a son who would kill
Drocrya. From the fire of the yaja a boy appeared holding
armour and weapons. At the same time a voice from the sky
predicted that this son of Drupada would kill Droa. The
brhmaas named this heroic looking boy Dhadyumna. He
learned the dhanur-veda from Drocrya, who was extremely
benevolent. Although he knew that one day Dhadyumna
would kill him, still, with great effort he trained him in astra-
astra. Thus crya Droa was killed by his own disciple in
the Mahbhrata war.
LOKAS 4-6
x zi ri =r ri=i i=i ===i Ii 1
ii=i Iriaz z =riri: ++
i ra a z Iai=: iIziriz i= 1
I-I-aiiz zi+z =r#: ++
ii=-z Ii-a a-i=i iz i= 1
=i i i i iz = =ririi: ++
atra r mahevs / bhmrjuna-sam yudhi
yuyudhno vira ca / drupada ca mah-ratha
dhaketu cekitna / kirja ca vryavn
purujit kuntibhoja ca / aibya ca nara-pugava
yudhmanyu ca vikrnta / uttamauj ca vryavn
saubhadro draupadey ca / sarva eva mah-rath
atrapresent (here); (are) rmighty; mah-iu-sgreat
bowmen (lit. great arrow-throwers); samequal; yudhiin
battle; bhma-arjunato Bhma and Arjuna; yuyudhna
Styaki; viraVira; caand; mah-rathathe great
3 - 6
20
chariot fighter; drupadaDrupada; caalso; dhaketu
Dhaketu; cekitnaCekitna; kirjaKirja, the King
of K (Varaasi); caand; vrya-vnheroic; purujitPurujit;
kuntibhojaKuntibhoja; caand; aibyaaibhya; caand;
nara-pugavathe best of men; yudhmanyuYudhmanyu;
caand; vikrntaachiever of victory; uttamauj
Uttamauj; caand; vrya-vnheroic; saubhadra
Abhimanyu, son of Subhadr; draupadeythe sons of
Draupad; caand; sarveall; evathese; mah-rathgreat
chariot fighters.
Present in this army are mighty bowmen, equal in
combat to Arjuna and Bhma, such as Styaki, King
Vira and the great warrior Drupada. Also present
are Dhaketu and Cekitna, heroic Kirja, Purujit,
Kuntibhoja, the most valiant aibya, and other noble
men such as the victorious Yudhmanyu, the powerful
Uttamauj, Abhimanyu, as well as Pratibindhya and
the other sons of Draupad. All of these are
mahraths.
SRRTHA-VARI
Here the word mahevs means that all these great
warriors carry strong bows which cannot be broken by the
enemy. The word yuyudhna refers to Styaki. Saubhadra
refers to Abhimanyu, and Draupadey indicates the sons
of the five Pavas born from Draupad, headed by
Pratibindhya. The characteristics of a mahrath are now
described here. Among a group of great warriors who are
expert in astra-astra, one who can fight against ten thou-
sand warriors single-handedly is called a mahrath. One who
can fight alone against unlimited warriors is known as an
atirath. One who can only fight with a single person is known
as a yoddh, and one who requires assistance to defeat a single
opponent is called an arddharath.
21
Yuyudhna: Yuyudhna is another name for the heroic
Styaki. He was a very dear servant of r Ka, extremely
valiant and an atirath among the commanders-in-chief of
the Ydava army. He learned the secrets of astra-astra from
Arjuna. In the Mahbhrata conflict he fought on the side
of the Pavas.
Vira: Vira was the pious king of the land of Matsya.
The Pavas spent one year incognito under his shelter. His
daughter Uttar, later married Abhimanyu, the famous son
of Arjuna. Vira was killed in the Mahbhrata war along
with his sons Uttara, Sveta and akha.
Drupada: Drupada was the son of Pata, the king of
Pcla. Since Mahrja Pata and Mahri Bharadvja,
the father of Drocrya were friends, Drupada and
Drocrya were also friends in their childhood. Later, when
Drupada became king, Drocrya approached him for
financial help, but Drupada insulted him. Drocrya did
not forget this disrespect. When Arjuna completed his
education in astra-astra, Drocrya asked Arjuna to capture
Drupada and offer him at Droas feet as guru-daki.
Arjuna followed his order. Drocrya took half of
Drupadas kingdom and then released him. To avenge this
insult, Drupada performed a yaja in which Draupad and
Dhadyumna appeared from the fire.
Cekitna: Cekitna was a Ydava in the dynasty of Vi.
He was a very chivalrous mahrath and was one of the com-
manders-in-chief of the Pava army. In the Mahbhrata
war, he met his death at the hands of Duryodhana.
Kirja: Kirja was the king of K. He was born from
a part of the asura Drghajihva. A valiant and courageous
hero, he fought on the side of the Pavas.
4 - 6
22
Purujit and Kuntibhoja: Purujit and Kuntibhoja were
brothers of Kunt, the mother of the Pavas, and were thus
the maternal uncles of the Pavas. In the Mahbhrata
war they were killed by Drocrya.
aibya: aibya was the father-in-law of Mahrja Yudhihira.
His daughter Devik was married to Yudhihira Mahrja.
He is known as nara-pugava, the best of men, and was
recognised as a powerful, heroic warrior.
Yudhmanyu and Uttamauj: The valiant, powerful
blood brothers Yudhmanyu and Uttamauj were princes of
the Pcla kingdom. At the end of the Mahbhrata war,
they were killed by Avatthm.
Saubhadra: Bhagavn r Kas sister, Subhadr, was mar-
ried to Arjuna. The heroic Abhimanyu was born from the womb
of Subhadr, and therefore he is also known as Saubhadra.
He received training in astra-astra from his father, Arjuna,
and from r Balarma. He was an exceptionally chivalrous
hero and a mahrath. At the time of the Mahbhrata war
he was sixteen years old. In the absence of Arjuna, Abhimanyu
alone was able to penetrate the cakra-vyha, a special
military formation which had been arranged by Drocrya.
Trapped in the vyha, he was unjustly killed by the combined
efforts of seven mahraths, including Droa, Kpcrya and
Kara.
Draupadeya: Draupad gave birth to a son from each of the
five Pavas. Their names were Pratibindhya, Sutasoma,
rutakarm, atnka and rutasena. Collectively, they were
known as Draupadeya. Their fathers were Yudhihira, Bhma,
Arjuna, Nakula and Sahadeva respectively. At the end of the
Mahbhrata war Avatthm, desiring to please his friend
Duryodhana, murdered these five princes at night as they slept.
In addition to the names of the warriors mentioned by
Duryodhana, there were many other mahraths in the army
23
of the Pavas. Duryodhana has referred to all of them by
using the words sarva eva.
LOKA 7
==i-a IIzirai aiIriii Izi-i=1
=ii == =-= =ìi` ai= I= a++
asmkan tu vii ye / tn nibodha dvijottama
nyak mama sainyasya / sajrtha tn bravmi te
dvija-uttamaO best of the twice-born; saja-arthamfor
your information; nibodhabe informed; bravmiI am men-
tioning; teto you; tnthe names; yewho; (are) tuindeed;
viioutstanding warriors; nyakcommanders; mama
sainyasyaof the soldiers; asmkamof our army.
O Dvija-uttama, best of the brhmaas, for your
information I am also mentioning the names of those
who are particularly talented in the art of military
strategy.
SRRTHA-VARI
Here, the word nibodha means please understand, and
sajrtham means for your precise knowledge.
LOKAS 8-9
ii= ir=z iz z =I=Ia=: 1
z-ii=i Ii z =i=I-i i: ++
- r: zi ri =i -+Iai: 1
=i=izi=x rrii: = Iziiri: ++
bhavn bhma ca kara ca / kpa ca samitijaya
avatthm vikara ca / saumadattir jayadratha
anye ca bahava r / mad-arthe tyakta-jvit
nn-astra-prahara / sarve yuddha-virad
7 - 9
24
bhavnyour good self; bhmahGrandsire Bhma; caand;
karaKara; caand; kpaKpcrya; (are) samitijaya
always victorious in battle; caand; avatthmAvatthm;
vikaraVikara; caalso; saumadattiBhrirav, the son
of Somadatta; jayadrathathe king of Sindhu, Jayadratha;
anyeother than those mentioned before; (there are) caalso;
bahavamany other; rheroes; tyakta-jvitbound by
a vow to give up their life; mat-arthefor my sake; prahara
equipped with; nnmany; astraweapons; sarveall of
them; (are) yuddha-viradexpert in warfare.
In my army there are heroes like your good self
(Drocrya), Grandsire Bhma, Kara, Kpcrya
who is ever-victorious in battle, Avatthm, Vikara,
Bhrirav, the son of Somadatta, and Jayadratha,
the King of Sindhu. There are many other heroes who
are prepared to give up their lives for my sake. All
are equipped with varieties of astra-astra and are
expert in warfare.
SRRTHA-VARI
Here the word somadatti refers to Bhrirav. Tyakta-
jvit denotes a person who is determined to do whatever is
required of him, having properly realised that he will be
greatly benefited whether he survives or not. In Gt (11.33)
Bhagavn says, O Arjuna! All these persons have already
been killed by Me; you need only become an instrument. In
accordance with this statement, Sarasvat-dev made the
word tyakta-jvit come from the mouth of Duryodhana,
indicating that his army had already been destroyed.
Kpcrya: In the lineage of Gautama, there was a i by
the name of aradvn. Once, after seeing the apsar Jnapad,
his semen spontaneously fell on a clump of forest grass. This
25
semen became divided in two parts, from which a boy and a
girl were born. The girl was named Kp and the boy, Kpa.
Kpa later became renowned as a great warrior. aradvn i
personally endowed Kpa with expertise in dhanur-veda and
other arts. Kpa was exceedingly valiant and pious. In the
battle of Mahbhrata he fought on the side of the Kauravas.
After the battle, Mahrja Yudhihira appointed him to
train Prince Parkit.
Avatthm: Kp, the sister of Kpcrya, was married to
Drocrya. From her womb Avatthm was born, being a
combination of the portions of Lord iva, Yama, kma (lust)
and krodha (anger). He learned the stras and astra-astra
(science of weaponry) from his father Drocrya. He also
accepted the responsibility of being the last commander-in-
chief of the Kauravas in the battle of Mahbhrata. He
murdered the five sons of Draupad while they were in deep
sleep, having mistaken them for the five Pavas. In
retaliation, the Pavas insulted him severely and forcibly
removed a jewel which was a part of his forehead. After this
insult, he burnt with anger and attempted to kill the unborn
Parkit Mahrja, who was the sole heir to the Pava
dynasty, by targeting his brahmstra at the child in the womb
of Uttar, the wife of Abhimanyu. However, Bhagavn r
Ka, who is bhakta-vatsala, affectionate to His bhaktas,
invoked His sudarana cakra to protect Mahrja Parkit in
the womb.
Vikara: Vikara was one of the one hundred sons of
Dhtarra. He was killed by Bhmasena in the Mahbhrata
war.
Somadatta: Somadatta was the son of Bhlka and the
grandson of King Pratka of the Kuru dynasty. In the battle
of Mahbhrata he was killed by Styaki.
8 - 9
26
Bhrirav: Bhrirav was the son of King Somadatta in
the Candra-vaa (Moon-dynasty). He was a highly cou-
rageous and famous king. In the Mahbhrata conflict he
was killed by Styak.
astra: A weapon such as a sword or sabre that is used to
kill others in hand-to-hand combat, is called a astra.
Astra: A weapon such as an arrow that is thrown at the
enemy is known as an astra.
LOKA 10
ira` a==i` n` ir=iIirIia= 1
ira` I-=arii` n` i=iIirIia= ++
aparypta tad asmka / bala bhmbhirakitam
parypta tv idam ete / bala bhmbhirakitam
asmkamour; tat balammilitary strength; abhirakitamwell
protected; bhmaby Grandsire Bhma; (is) aparyptam
incompetent; tubut; idamthis; balamstrength; etem
of the Pavas; abhirakitamwell protected; bhmaby Bhma;
(is) paryptacompetent.
Our forces, though protected by Bhma, are not
sufficient. On the other hand the army of the
Pavas, under the careful protection of Bhma, is
fully competent.
SRRTHA-VARI
Here, the word aparyptam means incompetent or insuffi-
cient. That is, the Kauravas are not competent and are of insuf-
ficient strength to fight with the Pavas. Bhmbhirakitam
means, Although our army is well-protected by Grandsire
Bhma, who is endowed with extremely fine intelligence and
expertise both in astra (weaponry) and stra (knowledge),
27
the strength of this force is still insufficient because Bhma
is favouring both sides. Parypta bhm-bhirakitam
means, But the army of the Pavas, though protected by
Bhma, who is less expert in stra and astra, is competent
to fight with us. It is indicated by these statements that
Duryodhana is feeling deeply apprehensive.
Grandsire Bhma is an unparalleled hero. He received a
boon from his father that he could die at the time of his own
choosing. He is unconquerable. Although he is fighting on
the side of Duryodhana, he is fully affectionate toward the
Pavas and does not want them to be destroyed. Because
he is concerned for the welfare of both sides, the army led by
him will not be able to fight with expertise in the battle.
Moreover, Bhma cannot use his full ability to fight against
the Pavas. Therefore, the army headed by him is described
as aparypta, incompetent or insufficient. On the other side,
Bhma, who is not as great a hero as Bhma, will use his full
ability to gain victory for his side. Thus the army under his
leadership has been described as parypta, competent or
sufficient.
LOKA 11
=ri =ri iiii==I=iai: 1
ir==iIiri-a i-a: = Ir ++
ayaneu ca sarveu / yath-bhgam avasthit
bhmam evbhirakantu / bhavanta sarva eva hi
evasurely; bhavantayou; sarveall; (being) avasthit
situated; yath-bhgamin the assigned positions; ayaneuat the
entry points; caand; bhmamunto Grandsire Bhma; eva hi
certainly; sarveuall; abhirakantuprotect in every respect.
10 - 11
28
Therefore, you must all remain in your strategically
assigned positions at the entry points and give
protection to Grandsire Bhma in every respect.
SRRTHA-VARI
Duryodhana is saying, Therefore all of you (Droa and
others) have to be careful. For this purpose only he tells them,
Divide yourselves among all the phalanx entrances and do
not leave your assigned areas in the battle. In this way, Bhma
will not be killed from behind while fighting the enemy. Right
now, Bhmas strength is our very life.
LOKA 12
a= ==== rri` : Iai=r: 1
I=r=i` I=ui-: zi ` =i aii= ++
tasya sajanayan hara / kuru-vddha pitmaha
siha-nda vinadyoccai / akha dadhmau pratpavn
pitmahathe Grandsire (Bhma); pratpa-vnthe valiant;
kuru-vddhaelder Kuru; dadhmaublew; tasyahis;
akhamconch-shell; vinadyavibrating; uccaivery loudly;
siha-ndamwith a sound like a lions roar; sajanayangiving
(Duryodhana); haramjoy.
Then Grandsire Bhma, the valiant elder of the
Kuru dynasty, loudly blew his conch-shell making a
sound like the roar of a lion and thus delighted the
heart of Duryodhana.
SRRTHA-VARI
Grandsire Bhma became very pleased to hear
Duryodhanas glorification of him in front of Drocrya.
Producing a sound like the roar of a lion, the elderly Kuru
Bhma blew his conch-shell to remove Duryodhanas fear
and make him cheerful.
29
LOKA 13
aa: zik k k k kz iz ii==i==ii: 1
=r=ir--a = zi+=a=ni:ia ++
tata akh ca bherya ca / paavnaka-gomukh
sahasaivbhyahanyanta / sa abdas tumulobhavat
tatathereafter; akhconch-shells; caand; bherya
kettledrums; caand; paava-nakasmall drums and
mdagas; gomukhhorns and trumpets; sahassuddenly;
abhyah-anyantawere sounded; evaindeed; sathat;
abdasound; abhavatwas; tumulatumultuous.
Thereafter, conch-shells, kettledrums, small drums,
mdagas, horns, trumpets and various other
instruments were suddenly sounded, creating a
tumultuous, fearsome sound.
SRRTHA-VARI
The purpose of this loka beginning with the word tata,
is simply to express that both sides displayed their enthusiasm
for war immediately thereafter. Here, paav, nak and
gomukh refer to the small drum, mdaga, and various horns
and trumpets respectively.
LOKA 14
aa: zar+ =rIa =-= I=iai 1
=ii: izz Iri zi i =a: ++
tata vetair hayair yukte / mahati syandane sthitau
mdhava pava caiva / divyau akhau pradadhmatu
tatathereafter; mdhavar Ka; caand; eva
certainly; pavaArjuna; sthitausituated; mahation a
great; syandanechariot; yuktebeing yoked; vetaiwith
12 - 14
30
white; hayaihorses; pradadhmatublew; divyaudivine;
akhauconch-shells.
Then r Ka and Arjuna, stationed on a great
chariot drawn by white horses, blew their divine
conch-shells.
LOKA 15
i=-` zrizii -i` i==: 1
iz` =i =rizi ` i==i ir:++
pcajanya hkeo / devadatta dhanajaya
paua dadhmau mah-akha / bhma-karm vkodara
hka-aHkea (r Ka, the master of the senses);
dadhmaublew; pcajanyamthe conch-shell named
Pcajanya; dhanajayaArjuna; (blew) devadattamthe
conch-shell named Devadatta; vka-udaraBhmasena; bhma-
karmthe performer of Herculean tasks; mah-akham
(blew) the great conch-shell; pauamnamed Paura.
Hkea r Ka blew His conch-shell known as
Pcajanya; Dhanajaya blew his conch known as
Devadatta; and Bhma, the performer of Herculean
tasks, blew his great conch known as Paura.
Pcajanya: After completing His education in the rama
of His guru, r Ka requested His guru and his wife to
accept some guru-daki. As their guru-daki, they asked
that their son, who had drowned in the ocean, be returned
to them alive and well. Inquiring from Varua, the presiding
deity of the ocean, r Ka discovered that His gurus son
had been swallowed by an ocean-dwelling asura named
Pcajanya. However, after killing Pcajanya, r Ka did
31
not find the boy inside his belly. From there r Ka went
to Mahklapur, brought back His gurus son and presented
the boy to His guru as daki. Since r Ka accepted the
external limb (the shell) from the body of the asura
Pcajanya as His conch, it is known as Pcajanya.
LOKA 16
=-aI` rii -axi IiIrar: 1
= n: =r z = rii ri=Ii ri ++
anantavijaya rj / kunt-putro yudhihira
nakula sahadeva ca / sughoa-maipupakau
rjthe king; yudhihiraYudhihira; kunt-putrathe
son of Kunt; (blew) ananta-vijayamthe conch named
Anantavijaya (meaning limitless victory); nakulaNakula;
caand; sahadevaSahadeva; (blew) sughoa-maipupakau
the conches named Sughoa and Maipupaka.
Mahrja Yudhihira, the son of Kunt, blew the
conch named Anantavijaya; Nakula blew the Sughoa
conch and Sahadeva blew the conch known as
Maipupaka.
LOKAS 17-18
izz r=ri=: Izi=iz =riri: 1
i rau r=i Iriaz =i-IziriIa: ++
i i iz = zi: Iia 1
=iiz =riir: zi i-=: ii ++
kya ca paramevsa / ikha ca mah-ratha
dhadyumno vira ca / styaki cparjita
drupado draupadey ca / sarvaa pthiv-pate
saubhadra ca mah-bhu / akhn dadhmu pthak pthak
15 - 18
32
pthiv-pateO lord of the earth; parama-iu-sathe excel-
lent wielder of arrows; kyathe king of K; caand;
ikhaikah; mah-rathathe great chariot fighter;
caalso; dhadyumnaDhadyumna; viraVira;
caand; aparjitathe unconquerable; styakiStyaki;
caand; drupadaDrupada; caand; draupadeythe sons
of Draupad; caalso; mah-bhumighty-armed;
saubhadraAbhimanyu, the son of Subhadr; dadhmublew;
pthak pthakrespective; akhnconch-shells; sarvaaon
all sides.
O King of the earth, Dhtarra! That great ar-
cher the King of K, the mahrath Sikha,
Dhadyumna, Vira-rja, the unconquerable
Styaki, King Drupada, the sons of Draupad, and
Abhimanyu the son of Subhadr, then loudly
resounded their respective conch-shells on all sides.
SRRTHA-VARI
Pcajanya and others are the names of conches belong-
ing to r Ka and various warriors on the battlefield.
Aparjita means one who cannot be defeated by anyone,
or one who is adorned with a bow.
LOKA 19
= riirii ii-iriraiii` ziI= rira 1
=iz Ii= a=ni:==i=++
sa ghoo dhrtarr / hdayni vyadrayat
nabha ca pthiv caiva / tumulo bhyanundayan
abhi-anundayanreverberating; pthivmon the earth; ca;
and also; nabhain the sky; sathat; tumulatumultuous;
ghoasound; evaindeed; vyadrayatshattered;
hdaynithe hearts; dhrtarrmof Dhtrras sons.
33
Reverberating between the earth and sky, the tu-
multuous sound of those conches shattered the
hearts of the sons of Dhtarra.
LOKA 20
i rI=iai-rai ii-irirai= I: 1
-i zi=x=ria i= ur iz: 1
zri zi` ai iI==ir =ra ++
atha vyavasthitn dv / dhrtarrn kapi-dhvaja
pravtte astra-sampte / dhanur udyamya pava
hkea tad vkyam / idam ha mah-pate
mah-pateO lord of the earth; athathereupon; dvsee-
ing; dhrtarrnthe sons of Dhtarra; vyavasthitnsitu-
ated; kapi-dhvaja(Arjuna) whose flag was marked with Kapi
(Hanumn); pavaArjuna, the son of Pu; udyamya
taking up; (his) dhanubow; pravttewhile about to embark;
astra-samptein releasing his arrows; tadthen; ha
spoke; idamthese; vkyamwords; hkeamunto r
Ka, the master of the senses.
O King, after seeing your sons in military array,
Kapi-dhvaja Arjuna raised his bow and prepared to
shoot his arrows. He then spoke the following words
to r Hkea.
Kapi-dhvaja: Kapi-dhvaja is a name for Arjuna that denotes
the presence of the mighty Hanumn on the flag of his
chariot. Arjuna was very proud of his skill in archery. Once,
he was strolling on the bank of a river carrying his Gva
bow. There he saw an old monkey. Paying obeisances to him,
Arjuna asked, Who are you?
19 - 20
34
The monkey politely replied, I am Hanumn, servant of
r Rma.
Arjuna then asked, Are you the servant of the same Rma,
who, unable to make a bridge of arrows over the ocean, em-
ployed monkeys to build a bridge of stones? It was only then
that His army could cross the ocean. If I had been there at
that time, I would have built such a strong bridge of arrows
that the entire army could have easily crossed over.
Hanumn replied very politely, But your bridge would not
have endured the weight of even the weakest monkey in r
Rmas army.
Arjuna said, I am going to make a bridge of arrows over
this river and you may cross it with as heavy a load as you
can carry.
Hanumn then expanded himself into a huge form and
jumped towards the Himalayan mountains. He returned with
heavy stones tied to every hair on his body. As soon as he
placed one foot on the bridge, it started to quiver but,
surprisingly enough, did not break. Arjuna trembled in fear.
Remembering his worshipable Deity, r Ka, he prayed,
O Lord! The honour of the Pavas is in Your hands.
When Hanumn put the full weight of both his feet on
the bridge, he was astonished to find that it did not break. If
the bridge did not break, it would be a matter of great shame
for him. Within his heart, Hanumn remembered his
worshipable Lord, r Rmacandra. Meanwhile, his glance
fell upon the water below the bridge, where he saw streams
of blood flowing. Hanumn immediately jumped off and
peered below the bridge. Oh! What is this? My worshipable
Lord, r Rmacandra, is personally supporting the bridge of
sharp arrows on His back! He at once fell at the lotus feet
of r Rmacandra.
At the same time, Arjuna saw the Lord not as r Rma
but as r Ka. Both Hanumn and Arjuna lowered their
35
heads in shame before their worshipable Lord, who said,
There is no difference between these two forms of Mine. I,
Ka, in the form of r Rma, come to establish the bounds
of morality and proper dharmika conduct (maryd) and, in
this very form of ll-puruottama Ka, I am akhila
rasmta mrti, the personification of the nectar of all rasas.
From today onwards, you, who are both My servants, should
become friends. In a battle in the near future, the mighty
Hanumn, situated on the flag of Arjunas chariot, will give
him protection in all respects.
For this reason, Hanumn graced the flag of Arjunas
chariot in the battle of Mahbhrata. Arjuna thus received
the name Kapi-dhvaja, or one who has a monkey on his flag.
LOKAS 21-23
= ai
==iii= ri` =ii =:-a ++
iaiIriri:r` ii=i=I=iai= 1
=i =r ir=I=== ri==u= ++
i-==i=i=i:r` a:x ==i=ai: 1
ii-irira= IIri: ++
arjuna uvca
senayor ubhayor madhye / ratha sthpaya me cyuta
yvad etn nirke ha / yoddhu-kmn avasthitn
kair may saha yoddhavyam / asmin raa-samudyame
yotsyamnn aveke ha / ya ete tra samgat
dhrtarrasya durbuddher / yuddhe priya-cikrava
arjuna uvcaArjuna said; acyutaO infallible one; sthpaya
please place; memy; rathamchariot; madhyein the midst;
ubhayoof the two; senayoarmies; ahamI; nirkewish
to examine; yvatas many as (they are); etnall these;
21 - 23
36
avasthitnarrayed on the battlefield; yoddhu-kmndesiring
battle; kaiwith which fighters; sahatogether; maywith
me; yoddhavyamthere should be a fight; asminin this;
samudyamestrenuous; raabattle; aham avekeI wish to
see; yotsyamnnthose who wish to fight; etethose; yewho;
cikravadesire; priyawell being; yuddhein the fight;
durbuddhefor the evil-minded; dhrtarrasyason of
Dhtarra; samgatassembled; atrahere.
Arjuna said: O Acyuta! Please place my chariot be-
tween the two armies so that I may observe all who
desire to fight in this great battle. I want to see all
those warriors, the well-wishers of the evil-minded
son of Dhtarra, who have assembled here.
LOKAS 24-25
== ai
=+i zrizii =zizi= iira 1
==iii= =iiI-i rii-i== ++
ir=ii==ia: =rii= =rIiai= 1
ai ii zai= ==ai= =I=Ia ++
sajaya uvca
evam ukto hkeo / gukeena bhrata
senayor ubhayor madhye / sthpayitv rathottamam
bhma-droa-pramukhata / sarve ca mahkitm
uvca prtha payaitn / samavetn kurn iti
sajaya uvcaSajaya said; bhrataO descendent of Bharata;
hkear Ka; evamthus; uktaaddressed;
gukeenaby the conqueror of sleep (Arjuna); sthpayitv
situating; ratha-uttamamcelestial chariot; madhyein the
midst; ubhayoof the two; senayoarmies; caalso;
pramukhatain the presence; sarvemof all; mah-kitm
37
the kings of the earth; (headed by) bhmaGrandsire Bhma;
droaDrocrya; uvcaHe said; prthaO son of Pth
(Arjuna); payabehold; etnthese; samavetnassembled;
kurnKurus; itithus.
Sajaya said: O Bhrata, having thus been addressed
by Gukea (Arjuna), Hkea drew the excellent
chariot into the midst of both armies in the presence
of all the kings and prominent personalities like
Bhma, Droa and others. He then said: O Prtha,
just behold this assembly of Kurus.
SRRTHA-VARI
Hkea means the controller of all senses. Although
Ka is Hkea, when He received orders from Arjuna, He
became controlled by Arjunas sense of speech alone. Aho!
Bhagavn is controlled only by prema. Gukea consists of
two words, gu and ake. Gu refers to gu, very sweet,
unrefined sugar. Just as gu exhibits all sweetness, similarly
ake exhibits the sweet taste of the rasa of their affection.
Ake refers to the gua-avatras; Viu, Brahm and
Mahea. A indicates Viu, ka Brahm, and ia indicates
Mahdeva (iva). How can these parts, or gua-avatras,
manifest their aivarya (superiority of opulence) before a
person whose order was followed, out of prema, by Svaya
Bhagavn r Ka, the crest-jewel of all avatras? Instead,
they consider their lives to be successful by manifesting the
sweet mellow of their affection towards Arjuna, who is there-
fore known as Gukea (one who receives sweet affection
from the three gua-avatras). Indeed, Bhagavn Mahviu,
Paravyoma-ntha (Lord of the transcendental sky), once
admitted to Arjuna, I only brought the sons of the brhmaa
here with a desire to see both you and Ka. (rmad-
Bhgavatam 10.89.58)
24 - 25
38
Guk also means sleep, and one who has control over
sleep is called Gukea. It is not surprising that the same
Arjuna by whose prema even r Ka, the controller of
my, becomes controlled, conquered just one ordinary
function of my called sleep. This is its hidden meaning.
Bhma-droa-pramukhata means in front of Bhma and
Droa, and sarve mahkitm means in front of all the
other kings also.
LOKA 26
axizI-=iai= ii: Ia =i Iai=ri= 1
iii -=ia ni-i ia - xi-i xi-==i` =aii 1
zziri= =zz ==iiirI ++
tatrpayat sthitn prtha / pitn atha pitmahn
cryn mtuln bhrtn / putrn pautrn sakhs tath
vaurn suhda caiva / senayor ubhayor api
athathereafter; tatrathere; apieven; ubhayobetween the
two; senayoarmies; prthaArjuna, son of Pth (Kunt);
apayatsaw; sthitnsituated; pitnthe parental uncles;
pitmahngrandfathers; crynteachers; mtuln
maternal uncles; bhrtncousins; putrnsons; pautrn
grandsons; sakhnfriends; tathalso; vaurnfathers-in-
law; caand; evacertainly; suhdawell-wishers.
There, in the midst of both armies, Arjuna saw his
paternal uncles, grandfathers, teachers, maternal
uncles, cousins, nephews, grandsons, friends, fathers-
in-law, sons and well-wishers.
SRRTHA-VARI
Arjuna saw the sons and grandsons of Duryodhana and
many others.
39
LOKA 27
ai= == = i-a: =i= -i=I=iai= 1
i riIrai IriIri= a ++
tn samkya sa kaunteya / sarvn bandhn avasthitn
kpay parayvio / vidann idam abravt
samkyaafter seeing; sarvnall; (of) tnthose; bandhn
relatives and friends; avasthitnstanding near; sahe;
kaunteyaArjuna, the son of Kunt; vidanlamenting;
viaovercome; parayby great; kpayby compassion;
abravtspoke; idamthus.
Seeing all his friends and relatives standing near
him on the battlefield, Kaunteya, lamenting and
overwhelmed with compassion for them, spoke thus.
LOKA 28
= ai
ra=i= ==i= ri -== ==I=iai= 1
=I-a == =ixiIi ==i= IrzirIa ++
arjuna uvca
dvemm svajann ka / yuyutsn samavasthitn
sdanti mama gtri / mukha ca pariuyati
arjuna uvcaArjuna said; kaO Ka; dvafter
seeing; immall these; sva-jannkinsmen; samavasthitn
assembled (here); yuyutsndesiring battle; mamamy;
gtrilimbs; sdantiare slackening; caand; (my)
mukhammouth; pariuyatiis drying up.
Arjuna said: O Ka, seeing all my kinsmen
assembled here with a desire to fight, I feel my limbs
weakening and my mouth becoming dry.
26 - 28
40
LOKA 29
iz zirr = ri=rriz ia 1
=iz` =`=a r=aia - Irna ++
vepathu ca arre me / roma-hara ca jyate
gva srasate hastt / tvak caiva paridahyate
jyatethere is; vepathu trembling; me arrein my body;
caand; roma-harahairs standing on end; caand;
gvammy bow called Giva; srasateis slipping;
hasttfrom the hand; caalso; evacertainly; (my) tvak
skin; paridahyateis burning.
My body is trembling and my hair is standing on end.
My Gva bow is slipping from my hand and my skin
is burning.
LOKA 30
= zi=ir=iia` i=a = ==: 1
I=I=-iiI= ziI= IraiI= zi ++
na ca aknomy avasthtu / bhramatva ca me mana
nimittni ca paymi / vipartni keava
keavaO Keava; na aknomiI am unable; avasthtumto
remain standing; caand; memy; manamind; ivaap-
pears; bhramatito reel; caand; paymiI see; vipartni
inauspicious; nimittniportents; caalso.
O Keava, I am unable to remain standing. My mind
appears to be reeling and I detect only inauspicious
omens.
SRRTHA-VARI
I am living here for the purpose (nimitta) of gaining
wealth. Just as in this statement, the word nimitta indicates
41
purpose, similarly in this loka, the word nimitta is also indica-
tive of purpose. Arjuna is saying, Thereafter, in spite of win-
ning the battle, attainment of the kingdom will not bring us
happiness. Rather, it will be a cause of distress and sorrow.
Keava: Here the bhakta Arjuna is revealing the feelings
within his heart by addressing Bhagavn as Keava. Despite
killing prominent asuras such as Ke and others, You always
maintain Your bhaktas. In the same way, please remove the
lamentation and delusion from my heart and maintain me.
rmad-Bhgavatam gives a further, confidential meaning
of the word Keava which is only for rasika-vaiavas. rla
Vivantha Cakravart hkura has explained that the word
Keava means: ken vayate saskrotti. Because He ar-
ranges the hair of His beloved, Ka is called Keava.
LOKA 31
= u i := ziI= r-i ===ir 1
= is s s s s I` ri = ri` ==iiI= ++
na ca reyo nupaymi / hatv svajanam have
na kke vijaya ka / na ca rjya sukhni ca
kaO Ka; caalso; na anupaymiI do not see;
reyaauspiciousness; hatvby killing; (my) sva-janamown
relatives; havein battle; nanor; kkedo I desire;
vijayamvictory; nanor; caas well; rjyamkingdom; ca
also; sukhnipleasures.
O Ka, I do not see how anything auspicious can
arise from killing my own kinsmen in battle. Nor do
I desire victory, the resulting kingdom, or even
happiness.
29 - 31
42
SRRTHA-VARI
reyo na paymti means I do not see anything auspicious.
The sannyss who have attained perfection in yoga, and the
warriors who are killed in battle both attain the celestial sun
planet. From this statement it appears that a person who is
killed in battle attains auspiciousness, but one who kills re-
ceives no such sukti (pious result). One may question this
by saying that a person who kills and is victorious in battle will
certainly receive both fame and the pleasure of sovereignty
over a kingdom, therefore it is beneficial for Arjuna to fight.
In answer to this, Arjuna says: na kke. I do not desire this.
LOKAS 32-34
I =i ri= =iI- I ii=Ia= i 1
rii=i iI a` =i ri` ii=i: ==iiI= ++
a r=:I=iai iii`=--i i=iI= 1
iii : Iar: xi=ai Iai=ri: ++
=iani: zziri: i xi: zini: =rI-i==aii 1
airi r-a I=-ciI= r=ai :I =i = = ++
ki no rjyena govinda / ki bhogair jvitena v
yem arthe kkita no / rjya bhog sukhni ca
ta ime vasthit yuddhe / prs tyaktv dhanni ca
cry pitara putrs / tathaiva ca pitmah
mtul vaur pautr / yl sambandhinas tath
etn na hantum icchmi / ghnato pi madhusdana
govindaO Govinda; nafor us; kimwhat use; (is there)
rjyenaby (having) a kingdom; kimwhat use; (is there)
bhogaiby (experiencing) pleasures; vor even; jvitena
by having life; tethey; yemfor whose; arthesake;
rjyamkingdom; bhogenjoyment; sukhniall pleasures;
43
kkitamare desired; naby us; caalso; imethey;
cryteachers; pitarafathers; putrsons; tathas
well; evacertainly; caalso; pitmahgrandfathers;
mtulmaternal uncles; vaurfathers-in-law; pautr
grandsons; ylbrothers-in-law; sambandhinarelatives;
avasthitpresent here; tyaktvgiving up; prnlives;
caand; tathas well; dhanniriches; yuddhein warfare;
madhusdanaO slayer of the asura Madhu; apieven; (if I am)
ghnataslain; na icchmiI do not wish; hantumto kill;
etnthese people.
O Govinda! Of what use to us is a kingdom, enjoyment
or even life itself, when those for whom we desire them;
teachers, uncles, sons, grandfathers, maternal uncles,
fathers-in-law, grandsons, brothers-in-law and other
relatives, are all standing before us in battle array, ready
to give up their lives and wealth? Therefore, O
Madhusdana, even if they kill me, I still do not wish
to kill them.
LOKA 35
I x ni ri= r ai : Iri =ra 1
I=r- iiarirai= =: i Ia: =i=i=++
api trailokya-rjyasya / heto kin nu mah-kte
nihatya dhrtarrn na / k prti syj janrdana
janrdanaO Janrdana; nihatyaby killing; dhrtarrn
the sons of Dhtarra; apieven; hetofor the sake of;
rjyasyathe kingdom; trai-lokyaof the three worlds; kim
nuwhat to speak of; mah-ktethe earth; kwhat; prti
satisfaction; sytwill there be; nafor us.
O Janrdana, if we kill the sons of Dhtarra, even
for the sake of sovereignty over the three worlds, what
to speak of this earth, what satisfaction will we derive?
32 - 35
44
LOKA 36
i= iu ==i= r- ai=iaaiI=: 1
a==iriiri ` r-a` iiarirai= =i-ii= 1
==` Ir i` r-i =I=i=: =i= =ii ++
ppam evrayed asmn / hatvaitn tatyina
tasmn nrh vaya hantu / dhrtarrn sa-bndhavn
svajana hi katha hatv / sukhina syma mdhava
mdhavaO Mdhava; ppamsin; evacertainly; rayet
will cling; asmnto us; hatvby killing; etnthese;
tatyinaaggressors; tasmttherefore; (it is) nanot;
arhbefitting; vayamfor us; hantumto slay;
dhrtarrnthe sons of Dhtarra; sa-bndhavnalong
with relatives; hiindeed; kathamhow; symawill we be;
sukhinahappy; hatvby killing; sva-janamour kinsmen.
O Mdhava, we will only incur sin by killing all
these aggressors. Therefore, it is improper to kill
Duryodhana and our other relatives. How could we
be happy by slaying our own kinsmen?
SRRTHA-VARI
According to ruti, there are six types of aggressors (taty):
those who set fire to the house, give poison, attack with
deadly weapons, steal ones wealth, usurp ones land or ab-
duct ones wife. Arjuna argues. If you say O Bhrata, im-
mediately upon seeing these six types of aggressors one should
kill them without consideration because, according to the
injunctions of stra, such killing is proper and no sin is in-
curred, then in reply I would say that by killing those as-
sembled here, we will certainly incur sin.
There is a reason behind Arjunas logic. According to artha-
stra, the science of economics, to kill an aggressor is proper.
The injunctions of artha-stra, however, are less important
45
than those of dharma-stra. As Yjavalkya i has said,
Know dharma-stra to be superior to artha-stra. Hence,
Arjuna said, According to dharma-stra, by killing cryas
and others we will certainly incur sin. Not only that, we will
not even derive any mundane pleasure from it. For this rea-
son, Arjuna uses phrases such as sva-janam.
According to smti-stra, no sin is incurred by killing six
types of aggressors. But by the statement of ruti: m hist
sarva bhtni, the injunction not to kill any living entity is
established. Whenever there seems to be a contradiction
between ruti and smti, the statements of ruti are accepted
as superior. This is the instruction of the stras. Similarly,
in comparison to artha-stra, the path provided by dharma-
stra should be considered superior. Following this logic,
Arjuna feels that although the sons of Dhtarra are the
aggressors, sin will be incurred by killing them.
Here, we also see another speciality in the character of
Arjuna. At the end of the battle of Mahbhrata, Arjuna tied
Avatthm as one would tie up an animal and brought him
to the feet of Draupad for the offence of killing the sons of
the Pavas. At that time Draupad was crying. Being gen-
erous and liberal, she said that Avatthm, the son of their
guru, should be forgiven. Bhma, on the other hand, said that
he should be killed immediately. Arjuna, finding himself in a
dilemma, looked towards Ka, who said, A brhmaa is not
deserving of the death sentence even if he has fallen from his
status. On the other hand, a person who comes to make a le-
thal attack with weapons must certainly be killed. Under-
standing r Kas inner intention, Arjuna cut the hair of
that unqualified brhmaa Avatthm, forcibly removed the
gem from his forehead and expelled him from the camp. The
internal feeling of Arjuna is that whatever the situation may
36
46
be, no one can be happy by engaging in sin. Such a person
cannot even receive worldly happiness, what to speak of tran-
scendental pleasure. Adherence to the Vedas, smti, sadcra
(the injunctions of saintly behaviour) and self-satisfaction are
the four symptoms of dharma. Fighting against ones kinsmen
is an activity which is contrary to both the Vedas and sadcra,
and brings with it feelings of repentance.
LOKAS 37-38
ura = zI-a ni ii ra a=: 1
nia` iri` I=xir ia= ++
i` = ===iIi: ii==iIriI-ia= 1
nia` iri` zIy=i= ++
yadyapy ete na payanti / lobhopahata-cetasa
kula-kaya-kta doa / mitra-drohe ca ptakam
katha na jeyam asmbhi / ppd asmn nivarttitum
kula-kaya-kta doa / prapayadbhir janrdana
janrdanaO Janrdana; yady apieven though; etethey;
cetasawhose hearts; upahataare afflicted; lobhaby greed;
na payantido not see; doamthe fault; ktamincurred;
kula-kayain the destruction of the dynasty; caand;
ptakamthe sin; mitra-drohein treachery to friends;
kathamwhy; asmbhiwe; prapayadbhiwho can see;
doamthe crime; ktamin performing; kula-kayathe de-
struction of the dynasty; na jeyamshould not consider;
nivarttitumto desist; asmt pptfrom this sin.
O Janrdana, the intelligence of Duryodhana and
others has been polluted by greed to attain the king-
dom. Thus, they are unable to conceive of the law-
lessness that arises from destroying the dynasty, or
the sin incurred by betraying their friends. But why
47
should we, who have such knowledge, engage in such improper
acts as these?
SRRTHA-VARI
Arjuna asks, Aho! Why are we still engaged in this battle?
To answer his own question he speaks this loka beginning
with the words yady apy.
Arjuna considers that in this battle there are teachers such
as Drocrya and Kpcrya, maternal uncles such as alya
and akuni, family elders such as Bhma, the sons of
Dhtarra, and relatives and kinsmen such as Jayadratha.
stra forbids turning against such persons: tvik-
purohitcrya-mtultithi-samrite / bla-vddhturair
vaidya-jti-sambandhi-bndhavai. One should not quar-
rel with one who performs yaja, a family priest, a teacher,
maternal uncle, a guest, those who are dependents, young
children, elderly persons and relatives.
But I have to fight with these very persons. Thus, Arjuna
expressed his unwillingness to fight with his own kinsmen,
who now stood before him. But why are they all determined
to fight with us? Contemplating this, Arjuna concludes that
they have become overpowered by their petty, selfish inter-
ests and have thus lost their ability to discriminate between
what is beneficial and what is not beneficial, between
dharma and adharma. As a result, they have forgotten what
sinful reactions are incurred by destroying ones own dynasty.
We do not have any selfish motives, so why should we en-
gage in such an abominable and sinful act?
Thus ends the Srrtha-Vari Prakik-vtti,
by r rmad Bhaktivednta Nryaa Mahrja,
on the First Chapter of rmad Bhagavad-gt.
37 - 38
48
LOKA 39
ni izI-a ni=i: ==ia=i: 1
i= =ra n` -===i=i:Iii-a ++
kula-kaye praayanti / kula-dharm santan
dharme nae kula ktsnam / adharmo bhibhavaty uta
kula-kayewhen a dynasty is destroyed; santanthe an-
cient; kula-dharmreligious traditions of the family;
praayantiperish; (and when) dharmevirtue; (is) nae
lost; (that which is) adharmasin; abhibhavatioverpowers;
ktsnamthe whole; kulamthe family; utaalso.
When a dynasty is destroyed, the ancient dharmika
traditions of the family handed down through that
dynasty are also destroyed. Upon the destruction of
dharma, the entire dynasty becomes overpowered by
adharma.
SRRTHA-VARI
Santan refers to those principles which have descended
through the dynasty from a remote time.
LOKA 40
i=iIiiia ri rI-a nI=x: 1
=xri rai= iri ia i=yr: ++
adharmbhibhavt ka / praduyanti kula-striya
stru dusu vreya / jyate vara-sakara
kaO Ka; adharmairreligion; abhibhavthaving
become predominant; kula-striyaladies of the family;
praduyantiare polluted; vreyaO descendent of Vi;
struwhen the womanhood; dusuis so corrupted; vara-
sakaramixed or impure progeny; jyateare born.
49
O Ka, when a dynasty is overpowered by adharma, the
women of that dynasty become degraded. O descendant of
Vi, when women become degraded and unchaste, vara-
sakara (unwanted progeny) are born.
SRRTHA-VARI
It is adharma which causes them to engage in unchaste
activities.
LOKA 41
i=iIiiia ri rI-a nI=x: 1
=xri rai= iri ia i=yr: ++
sakaro narakyaiva / kula-ghnn kulasya ca
patanti pitaro hy e / lupta-piodaka-kriy
sakarasuch unwanted children; narakyamake for hellish
life; kulasyafor the dynasty; evacertainly; em kula-
ghnnmfor those who are destroyers of the dynasty; caalso;
hiindeed; pitarathe ancestors; (since) pia-udaka-
kriytheir offerings of sanctified food and water; luptaare
given up; patantialso fall down.
Such unwanted progeny certainly force hellish
conditions upon both the family and the destroyers
of the dynasty. Indeed, their forefathers, bereft of
oblations of sanctified food and water, must also
suffer the same fate.
LOKA 42
i ri r a : nr=i=i` i =yrir : 1
a-=iu-a iIai=i: ni=iz ziizai:++
doair etai kula-ghnn / vara-sakara-krakai
39 - 42
50
utsdyante jti-dharm / kula-dharm ca vat
etai doaiby these faults; kula-ghnnmof the destroyers
of the family; krakaicausing; vara-sakaraimpure prog-
eny; jti-dharmthe dharmika occupation according to birth;
caand; vatthe eternal; kula-dharmfamily tradi-
tion; utsdyantesink into oblivion.
Due to the evil deeds of these destroyers of the
dynasty, the teachings of dharma in accordance with
timeless family tradition, are sunk into oblivion.
SRRTHA-VARI
Utsdyante means they become lost.
LOKA 43
a-=rini=iii` ==riii` =i= 1
=r I=a` i=i ia-=ziu= ++
utsanna-kula-dharm / manuy janrdana
narake niyata vso / bhavatty anuuruma
utsannadevoid of; kula-dharmmthose who have the family
traditions; manuymof such men; janrdanaO Janrdana;
narakein hell; niyatamalways; vsaresidence; bhavatibe-
comes; itithus; anuurumaI have heard from authorities.
O Janrdana, I have heard that those who abolish
their dynastys dharma suffer in hell for an unlimited
period of time.
LOKA 44
ri a =r-i` a` rI=ai = 1
i= =ini i = r-a ` === uai: ++
aho bata mahat-ppa / karttu vyavasit vayam
51
yad rjya-sukha-lobhena / hantu svajanam udyat
ahoalas; batahow lamentable; vayamwe; vyavasitbe-
ing determined; karttumto do; mahatgreat; ppamsin; yat
rjya-sukha-lobhenaon account of greed for royal happiness;
udyatare prepared; hantumto slay; sva-janamour own
kinsmen.
Alas! How regretable it is that we are determined
to engage in this great sin. Driven by greed for royal
happiness, we are prepared to slay our own kinsmen.
LOKA 45
I =i=air=zi=x` zi=xii: 1
ii-irirai: ri r-=a-= i=ar` ia ++
yadi mm apratkram / aastra astra-paya
dhrtarr rae hanyus / tan me kematara bhavet
yadiif; astra-payathose with weapons in hand; dhrtar-
rthe sons of Dhtarra; hanyumay kill; mmme;
apratkramnot countering, unresisting; aastramunarmed;
raeon the battlefield; tatthat; mefor me; bhavetwould
be; kematarammore beneficial.
Even if the fully-armed sons of Dhtarra were
to kill me unarmed and unresisting on the battlefield,
that would be more auspicious for me.
LOKA 46
== ai
=-i=: =`= rii=i aiIzia 1
I= =zir` i` zii=Ì==i==: ++
sajaya uvca
43 - 46
52
evam uktvrjuna sakhye / rathopastha upviat
visjya sa-ara cpa / oka-savigna-mnasa
sajaya uvcaSajaya said; evam uktvhaving thus spoken;
sakhyein the midst of the battlefield; arjunaArjuna;
mnasahis mind; savignadistressed; okaby
lamentation; ratha-upasthastanding on the chariot;
upviatsat down; visjyathrowing aside; cpamhis bow;
sa-aramalong with his quivers of arrows.
Sajaya said: Having spoken these words in the midst
of the battlefield, Arjuna, his mind distracted by
lamentation cast aside his bow and arrows and sat
down on the chariot.
SRRTHA-VARI
Sakhye means in the battle and rathopasthe means on the
chariot.
Thus ends the Bhvnuvda of the Srrtha-Vari k,
by rla Vivantha Cakravart hkura, on the First Chapter
of rmad Bhagavad-gt, which gives pleasure to the bhaktas
and is accepted by all saintly persons.
CHAPTER TWO
Skhya-Yoga
Yoga Through the
Principle of Analysis
LOKA 1
== ai
a` aii iIra=uiinii= 1
Iri-aI=` i=i =i==: ++
sajaya uvca
ta tath kpayviam / aru-prkulekaam
vidantam ida vkyam / uvca madhusdana
sajaya uvcaSajaya said; madhusdanar Madhusdana;
taththus; uvcaspoke; idamthese; vkyamwords;
tamunto him (Arjuna); vidantamthe lamenting; viam
overwhelmed; kpaywith compassion; (and whose) kula
restless; kaameyes; (were) aru-prafull of tears.
Sajaya said: r Madhusdana thus spoke these
words to the lamenting Arjuna, who was overwhelmed
with compassion and whose restless eyes were full of
tears.
54
LOKA 2
ui=i= i
a=-i z=nI=` Iri= == I=ia= 1
=i ra== =I-ir= = ++
r bhagavn uvca
kutas tv kamalam ida / viame samupasthitam
anrya-juam asvargyam / akrtti-karam arjuna
r-bhagavn uvcar Bhagavn said; arjunaO Arjuna;
kutawhence?; (has) idamthis; kamalamdelusion;
samupasthitamcome; tvto you; viamein these adverse
circumstances; (it is) juampractised; anryaby the non-
ryans; (it is) karamthe cause of; akrttiinfamy; (it)
asvargyamdoes not lead to Svarga.
r Bhagavn said: O Arjuna, what is the cause of
your delusion at this crucial hour? This is not at all
proper for an ryan. It will neither enhance your
reputation nor lead you to Svarga-loka.
SRRTHA-VARI
In this Second Chapter, Bhagavn r Kacandra delin-
eates the symptoms of liberated persons. He removes the
darkness caused by lamentation and delusion by first giving
the wisdom to discriminate between matter and spirit (the
self).
Kamalam means delusion, viame means at this crucial
moment or at the crisis of battle, kuta means what is the
cause? And upasthita means it has taken shelter in you. The
word anrya-juam implies that this action would not be
appreciated by noble or respectable persons, and asvargyam
akrti-karam means that this action is unfavourable for the
attainment of both mundane and transcendental happiness.
L O K A S K HYA -YOGA !
55
2 - 3
Dhtarra was pleased to know that even before the battle
began, a religious feeling (dharma-pravtti) had suddenly
awakened within Arjunas heart. Arjuna was expressing aver-
sion to facing the battle by adhering to the principle of non-
violence, considering it to be the supreme dharma (ahis
paramo dharma). Dhtarra deliberated as follows: It
would be fortuitous for us if this battle did not take place,
because my sons could then be permanent sovereigns of the
kingdom, without any obstacle. However, he still inquired
as to what happened next.
Sajaya, who was endowed with fine intelligence, could
understand Dhtarras inner motive; thus he very expertly
detected the inference, and crushed the hopes of the blind
king. He said, Even after seeing Arjuna in such a condition,
Bhagavn r Ka has not neglected him. Rather, He will
instil that same natural propensity into the heart of Arjuna
with which He annihilated Madhu and other asuras.
Through Arjuna, He will arrange the death of all your sons.
Therefore, do not harbour any hope of attaining the king-
dom without a battle.
Sajaya continued describing to Dhtarra the statements
of r Ka. To fight is the sva-dharma (prescribed duty)
of katriyas. Why, at this time of battle, are you becoming
averse to your sva-dharma? To lose interest in this dharma-
yuddha (righteous battle) is unfavourable for any higher at-
tainment (anrya-jua) that will give you moka, Svarga and
fame. Such loss of interest destroys reputation and happi-
ness in this material world (akrti-kara).
LOKA 3
n+` =i == ==: ii =a-rua 1
ir` zir` --iI-ira r-a++
56
klaibya m sma gama prtha
naitat tvayy upapadyate
kudra hdaya-daurbalya
tyaktvottiha parantapa
prthaO Prtha; m sma gamado not take to; klaibyam
cowardice; etatthis; (is) nanot; upapadyatebefitting;
tvayiunto you; tyaktvgiving up; kudrampetty;
daurbalyamweakness; hdayaof heart; parantapaO chas-
tiser of the enemy; uttihaarise.
O Prtha, do not yield to such cowardice; it does
not befit you. Abandon this petty weakness of heart,
O Parantapa, and arise to do battle.
SRRTHA-VARI
Here the word klaibyam means unworthiness or impotence
in the form of cowardice. Ka is saying, O Prtha, in spite
of being the son of Pth, you are behaving like a coward.
For this purpose, r Bhagavn uses the words: m sma gama.
Do not be a coward. He is saying, Such apparent coward-
ice befits a low-class katriya. But you are My friend. There-
fore in no way does it befit you. Arjuna may say, O Ka,
do not doubt my lack of courage. I am enthusiastic to fight.
Rather, please understand that from a dharmika point of view
my decision not to fight is a sign of discrimination, to show
respect to my gurus such as Bhma and Droa; and it is a
symptom of my compassion for the sons of Dhtarra, who
are weak and about to die from wounds caused by my weap-
ons. Ka replies, My answer to this is kudram; this is
not discrimination and compassion, but lamentation and
delusion. Both reveal the weakness of your mind. Therefore,
O Parantapa, abandon this weakness of heart and stand up
and fight. Para refers to enemies and tapa to the act of chas-
tising them.
57
r Bhagavn said, For katriyas who are brave and situ-
ated in their sva-dharma, to be cowardly in battle is not be-
fitting or glorious. Having been born of Pth from the por-
tion of Devarja Indra, you are as brilliant and powerful as
he. Besides this, since I am mah-mahevara, the Supreme
Controller, and you are My friend, you are therefore very
influential; so it is not befitting for you to be cowardly. If
you claim that such behaviour is not cowardice but wisdom
and compassion, then My reply is that this is not true. This
is not wisdom and compassion; it is lamentation and delu-
sion born from weakness of mind. Wisdom and compassion
do not give rise to confusion and delusion. From your previ-
ous statement, na ca aknomy avasthtu bhramatva ca me
mana (Gt 1.30), it is clear that your mind is reeling.
It is appropriate to mention here that, once being pleased
by the service of Kunt, the sage Durvs gave her a boon in
the form of a mantra by which she could summon any devat
to appear before her and fulfil her desires. On the order of
Mahrja Pu, Kunt chanted that mantra to call Dharma
(Yamarja), Vyu and Indra. As a result, Yudhihira, Bhma
and Arjuna, respectively, were born. Through the twin Avin
Kumras, Pus second wife, Mdr, gave birth to Nakula
and Sahadeva.
LOKA 4
= ai
i` ir==r` =`= rii= =i== 1
rriIi: Iai-=iI= iriIr== ++
arjuna uvca
katha bhmam aha sakhye / droa ca madhusdana
iubhi pratiyotsymi / pjrhv arisdana
4
58
arjuna uvcaArjuna said; madhusdanaO Madhusdana;
arisdanaO slayer of the enemies; kathamhow?; aham
pratiyotsymishall I counter-attack; iubhiwith arrows;
sakhyein battle; bhmamGrandsire Bhma; caand;
droamDrocrya; pj-arhuwho are worthy of my worship.
Arjuna said: O Madhusdana! O Arisdana, slayer
of enemies! How can I fight with arrows in battle
Grandsire Bhma and Drocrya, who are my
worshipable superiors?
SRRTHA-VARI
In answering the question as to why he is not fighting,
Arjuna claims that, according to dharma-stra, violating the
honour of a worshipable personality brings inauspiciousness.
Therefore I shall not fight. To support his action he speaks
this loka, beginning with katham. If Ka says, Bhma and
Droa are fighting against you, so how can you not fight
back? then Arjuna may answer, Because I consider them
to be pj-arhau, worshipable, it is therefore right that I not
fight them. Is it proper for me to angrily pierce with sharp
arrows those persons at whose feet I should offer flowers with
devotion? No, it is not proper.
By addressing r Ka as Madhusdana, Arjuna is present-
ing this logic: O dear friend, You have also killed enemies in
battle, but You have not killed Your guru, Sndpani Muni,
nor Your relatives, the Yadus. O You who are known as
Madhusdana (killer of Madhu), are Madhus (enemies)
Yadus (Your relatives)? No, this is not so. Madhu was Your
enemy (ari), therefore have addressed You as Arisdana, the
killer of enemies.
Sndpani Muni was a famous sage belonging to the Kayapa
dynasty, who lived in the city of Avanti, the present-day Ujjain.
59
While enacting Their human-like pastimes in order to set an
example for others, jagad-guru r Ka and Baladeva ac-
cepted him as Their ik-guru. While living in his rama,
They performed the pastime of learning the sixty-four arts
in sixty-four days. In his Dig-darin commentary on rmad-
Bhgavatam, rla Vivantha Cakravart hkura has in-
dicated that Sndpani Muni was a aivite, a follower of
Lord iva. Why, then, did Ka and Baladeva accept him
as Their guru? In answer to this, Vivantha Cakravart
hkura writes that if They had accepted a Vaiava guru,
he would have immediately recognised r Ka as Svaya
Bhagavn, and the pastime of learning would not have taken
place. Therefore, these two brothers intentionally went to
the aivite Sndpani Muni, son of the renowned Yogamy-
Paurams of Vraja. The famous friends of Ka,
Madhumagala and Nndmukh, are the son and daughter
of Sndpani Muni.
LOKA 5
===r-i Ir =ri=iii=
ui ii+` i=r ni 1
r-iii=i`=a ==I=r
i= ii=i= IirIii= ++
gurn ahatv hi mahnubhvn
reyo bhoktu bhaikyam apha loke
hatvrtha-kms tu gurn ihaiva
bhujya bhogn rudhira-pradigdhn
hicertainly; (it is) reyabetter; bhoktumto maintain my
life; iha lokein this world; bhaikyamby begging; ahatv
by not killing; mah-anubhvngreat personalities; (who are
my) gurngurus; apieven though; artha-kmnmotivated
5
60
by wealth; (they are) evacertainly; gurnsuperiors; tu
but; hatvby killing; ihain this world; bhujyaone has
to enjoy; bhognsense enjoyments; pradigdhntainted;
rudhirawith blood.
It would be better to maintain my life in this world
by begging than to kill these great personalities who
are my gurus. Even though motivated by material gain,
they remain my superiors. After killing them, any
worldly enjoyment I might attain would certainly be
tainted by their blood.
SRRTHA-VARI
Arjuna is saying to Ka, If You ask how I will maintain
my life if I do not desire to accept the kingdom, my answer is
that it is better for me to eat food acquired by begging, an act
condemned for katriyas, than to kill my gurus. Even though I
may be defamed in this world for such an act, inauspicious-
ness will not fall upon me. It is not proper to abandon my gurus
simply because they are following the proud and adharmika
Duryodhana, who is unable to discriminate between what is
just and what is not. If You say that it is recommended in
dharma-stra (Mahbhrata Udyoga Parva) to reject the guru
if he is proud, unable to discriminate between good and bad
actions and engaged in abominable activities, then my reply
is, mahnubhvn, Where is the possibility of these defects
in such personalities as Bhma and Droa, who have con-
quered lust, time and so forth? It may then be argued: although
a man is a servant of wealth, wealth is not the servant of any-
one. This is confirmed in Bhmas statement to Yudhihira
Mahrja: O Mahrja, it is true that I am bound by the wealth
of the Kauravas. Thus, if You say that his reputation as a
mahnubhvn (great personality) has already been ruined by
the word artha-km (one desirous of wealth), then I must reply,
61
Yes, this is true. Still, if I kill them, I will only feel distress.
For that reason I am using the word artha-kmn (desirous of
wealth). How can I enjoy the objects of the senses if I kill all
of the Kauravas, who are very greedy for wealth, when such
sense objects will be tainted with their blood? In other words,
despite their greed for wealth, they will always be my gurus. I
will become a traitor by killing them, and any pleasure derived
will be adulterated with sinful deeds.
As though inattentive to Kas words, due to being over-
powered by grief and delusion, Arjuna once more asserted, I
consider it extremely inauspicious and sinful to kill my gu-
rus, Drocrya, Kpcrya and my most worshipable
Grandsire Bhma, who are standing before me in this battle
array, what to speak of my own family members and rela-
tives, just for the sake of this petty material kingdom. The
chance of a place in the higher planets is completely lost for
one who kills such gurus. Therefore, I consider it better to
maintain my life in this world by begging.
It is stated in the Krma Pura:
updhyya pit jyeha-bhrt caiva mah-pati
mtula vasuras trt mtmaha-pitmahau
bandhur jyeha pitvya ca puyete gurava smt
He who instructs the Vedas, the father, elder brother, king, ma-
ternal uncle, father-in-law, protector, maternal grandparents,
paternal grandparents, relatives and those who are elderly all
are considered ones gurus.
r Drocrya and Kpcrya were born in high-class
brhmaa families. Besides knowledge of dhanur-veda (the
science of archery), they were also scholars of the Vedas and
dharma-stras and were dharmika by nature. Even on the
battlefield, Arjuna saw them as his gurus. Drocrya, who
5
62
had foreseen the possibility of war, made Arjuna take a vow
that, if for any reason they came face to face in battle, Arjuna
must fight with him.
Grandsire Bhma, the son of King ntanu and Gag
dev, remained a lifelong celibate. According to rmad-
Bhgavatam (9.22.19), he was a bhakta of r Ka, extremely
chivalrous, in control of his senses, generous, a knower of the
Absolute Truth and, by vow, bound to speak the truth. Even
death was under his control. He is prominent among the
twelve mahjanas:
svayambhr nrada ambhu / kumra kapilo manu
prahldo janako bhmo / balir vaiysakir vayam
rmad-Bhgavatam 6.3.20
Thus Bhma, the knower of the Absolute Truth and the
spiritual master of the whole world, was Arjunas teacher in
the same category as Drocrya. Even though he supported
the Kauravas in their fight against the Pavas, who were
devotees of r Ka, he is Kas very dear bhakta and he
acts only for His pleasure. Bhma is counted among the jn-
bhaktas. He said to Yudhihira Mahrja, What can I do? I
am completely bound by the wealth (salary) of the Kauravas.
Although it is not my desire, I have to fight on their side. But
I give you this boon: you will be victorious in the battle.
Here, Grandsire Bhma externally appears to be greedy for
wealth and dependent on others, but in fact he is the master
of his senses and supremely independent. Therefore, to glorify
him in the present loka, uddha-Sarasvat has combined the
two words hi and mahnubhvn into himahnubhvn.
Hima indicates ice or snow. That which destroys hima is called
himah, sun or fire, and anubhvn means one who has the
capability. Therefore, a person who is extremely powerful like
the sun or fire is himahnubhvn. The powerful sun and fire
can burn all impure objects without becoming contaminated
63
themselves. They always remain pure. Similarly, Bhma is
himahnubhvn, a greatly powerful person. It is said in
rmad-Bhgavatam (10.33.29) that fire can burn all pure and
impure objects and is thus known as sarva-bhuk, that which
can consume everything without becoming impure itself.
Similarly, even if a pure and powerful person appears to trans-
gress the principles or etiquette of dharma, he remains com-
pletely free from all defects.
Someone may say that the powerful Bhma committed no
injustice by taking the side of the Kauravas and fighting the
Pavas. One may question, however, how Kas parama-
bhakta could pierce the body of his worshipable Lord with sharp
arrows? Is this a symptom of his bhakti? In answer it is said:
1) To allure the asuras, r Ka made His great devotee
Mahdeva, akara preach myvda which is nothing but
covered Buddhism and is against the principles of the Vedas.
From an external perspective this does not seem to be bhakti,
but from the transcendental perspective it is bhakti, because
Mahdeva simply carried out the order of Bhagavn to be-
wilder the asuras.
2) Mahdeva, being a great devotee of Ka, assisted Him
in relieving the earth of surika forces by instigating and
supporting Bsuras fight against the Lord. Alone,
Bsura would never have dared to fight with Ka, and
thereby would not have been eliminated. Just as Mahdeva,
taking the side of his own devotee, Bsura, personally
fought with r Ka, similarly Grandsire Bhma is siding
with the Kauravas and fighting against his Lord. Where, then,
is the question of his bhakti being lost?
3) To relieve Mother Earth from the burden of surika forces,
r Ka wanted to annihilate them in the Mahbhrata
conflict and thus re-establish dharma. If Grandsire Bhma
and gurus like Drocrya and others had not assisted the
opposing surika side, then the battle at Kuruketra would
5
64
never have been possible. Therefore, by omniscient r Kas
own will, yogamy inspired Bhma to fight on the side of
the opposing party. Thus, Bhma performed this act for the
pleasure of Ka.
4) In his commentary on a loka from rmad-Bhgavatam,
rla Jva Gosvm explains that in the Mahbhrata war,
by the will of r Ka, an surika mood entered Grandsire
Bhmas heart. Imbued with that mood, he aimed sharp ar-
rows at Ka, otherwise, it would have been impossible for
a uddha-bhakta like Bhma to act in such a way.
5) The parama-bhakta Grandsire Bhma teaches ordinary
sdhakas that even if a person of his exalted status accepts
the food or association of materialistic persons, his mind will
become contaminated and his discrimination lost.
6) r Bhagavn understood that Jaya and Vijaya wanted
to satisfy Him by fulfilling His desire to fight. He therefore
inspired the four Kumras to visit Him and, in order to in-
fuse inimical thoughts into the hearts of Jaya and Vijaya, He
intentionally had the four Kumaras curse them. This curse
was just a pretence, because there is no possibility of any anger
existing in Vaikuha, what to speak of a curse. In fact, for
the satisfaction and pleasure of r Bhagavn, Jaya and Vijaya
personally begged to have an inimical mood and by doing so
there was no diminution in their bhakti.
Had Grandsire Bhma shown any symptom of desiring to
kill Ka instead of pleasing Him, he would have fallen from
his position as a bhakta forever. Grandsire Bhma offered the
following prayer glorifying r Ka on the battlefield at
Kuruketra:
yudhi turaga-rajo-vidhmra-vivak-
kaca-lulita-ramavry-alaktsye
mama niita-arair vibhidyamna-
tvaci vilasat-kavace stu ka tm
65
While commenting on this loka, rla Vivantha
Cakravart hkura gives a very rasika description of
Grandsire Bhmas bhakti-bhva by saying that Bhma per-
ceives that, just as the dust raised from the hooves of the cows
in Vraja decorates the charming face of r Ka and in-
creases His beauty and sweetness, in the same way the dust
raised from the hooves of the horses on the battlefield also
increases r Kas beauty and sweetness. There is noth-
ing ugly in a beautiful object. Although dust in itself is not
beautiful, when it falls on the soft, lotus-like face of r Ka
it enhances His beauty and charm. When Ka ran towards
Bhma carrying the wheel of a chariot, His hair was dishev-
elled. Bhma was then reminded of how Kas hair looks
when, upon returning from cow-grazing, He runs behind the
lowing cows as they quickly move toward their sheds. rama-
vri means that, due to the forceful exertion of Ka run-
ning towards Bhma on the battlefield, drops of perspira-
tion fell from His lotus-like face and beautiful limbs. To
Bhma they appeared to be like the perspiration drops caused
by Kas exertion in kandarpa-yuddha, amorous war of
cupid. Kas running at Bhma is also a manifestation of
His mood of bhakta-vtsalya. Ka broke His own vow not
to fight in order to keep Bhmas vow that he would make
r Ka take up weapons against him. Grandsire Bhma
observes, The reddish marks appearing on the limbs of r
Ka, which are bruised and cut by my sharp arrows, look
like the love-bites made by the teeth of a passionate lover
absorbed in kandarpa-rasa with her beloved. Although a
young beloved may behave haughtily with her lover, whom
she loves millions of times more than her own life, by mark-
ing him with her nails and teeth, she cannot be said to be
devoid of love. Similarly, Bhmas madness in vra-rasa (the
chivalrous mellow) is not an indication that he is devoid of
ka-prema.
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66
Bhagavn r Ka is raso vai sa (Taittirya Upaniad 2.7.2),
meaning that He embodies the nectar of all mellows (akhila-
rasma-mrti). In order to fulfil the desire of r Ka to
taste vra-rasa, Bhma, one of His prominent bhaktas, took
the side of the Kauravas and wounded the limbs of r
Bhagavn. Bhma thus pleased Him by fulfilling His desire.
In r Mahbhrata, it is seen that Bhagavn r Ka took
a vow not to use any weapon in the battle. On the other hand,
Bhma, His bhakta, took a vow that if he could not make Ka
use weapons, he would not be considered the son of Mahrja
ntanu. Bhagavn, who is affectionate to His bhaktas
(bhakta-vatsala), broke His own vow and protected the vow
of Bhma.
sva-nigamam apahya mat-pratijm
tam adhikartum avapluto rathastha
dhta-ratha-carao bhyayc caladgur
harir iva hantum ibham gatottariya
Grandsire Bhma says, I offer my pramas again and again unto
bhakta-vatsala r Bhagavn who, in order to protect my vow,
broke His own promise. He jumped from the chariot, took a wheel
in His hand and ran towards me with great speed.
In spite of taking the side of the opposing party, Grandsire
Bhma is a parama-bhakta. Of this there is no doubt. From
the character of Bhmadeva, we learn that whatever he does
is favourable; it is for the pleasure of Ka and it assists
Kas ll-vilsa. His profound character is beyond any
mundane reasoning. However, if a conditioned soul (my-
baddha-jva) imitates Bhma and engages in illicit activities
or commits apardha while making a show of being a guru,
he can never be considered a sad-guru. Bhagavn abhadeva
has said in rmad-Bhgavatam (5.5.18):
67
gurur na sa syt sva-jano na sa syt
pit na sa syj janan na s syt
daiva na tat syn na pati ca sa syn
na mocayed ya samupeta-mtyum
A guru who cannot deliver a disciple from the imminent cycle
of birth and death (mtyu-sasra) by giving him instructions
on bhakti is not qualified to be a guru.
Only a mah-purua who is stra-ja (thoroughly expert
in the imports of the stra), who is endowed with realisa-
tion of parabrahma and who is detached from this material
world is qualified to be a guru. For this reason, Bali Mahrja
rejected ukrcrya, who was opposed to the principles of
bhakti. Thus, it is the injunction of the stra to reject such
a guru. There is no sin or fault in not surrendering to or not
following an unqualified guru, nor indeed in rejecting him.
Life-long celibate Bhma, after winning the svayavara
of the three daughters of the king of K Amb, Ambik
and Amblik had Ambik and Amblik married to his
brother Vicitravrya. The first girl, Amb, insisted on mar-
rying Bhma, but he had taken a vow of life-long celibacy,
and thus rejected her request. Not finding any other solution,
Amb approached Paraurma, Bhmas astra-astra-guru.
Paraurma called Bhma and ordered him to marry Amb,
but Bhma remained resolute. At this, Paraurma told him
either to marry her or fight with him. Bhma accepted the
fight while speaking the following words:
guror apy avaliptasya krykryam ajnata
utpatha-pratipannasya paritygo vidhyate
Mahbhrata Udyoga Parva 179.25
A guru who is engrossed in sense gratification, who is a fool with
no ability to discriminate between proper and improper behaviour,
and who is following a different path, devoid of uddha-bhakti, is
a false guru. One should immediately reject him.
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68
Such a parama-bhakta as Bhma cannot perform any ac-
tivity which is against the principles of bhakti. Paraurma
is an avatra of Bhagavn. Considering that the vow of
Bhma to be righteous, Paraurma accepted defeat in this
fight, which would have continued indefinitely because they
were evenly matched.
LOKA 6
= aIz<: arrii =ri
zi = I i =i : 1
i= r-i = IIrii=
=a:I=iai: ==i ii-irirai:++
na caitad vidma kataran no garyo
yad v jayema yadi v no jayeyu
yn eva hatv na jijvimas
te vasthit pramukhe dhrtarr
caand; na vidmaI do not know; etatthis; kataratwhich;
garyais better; nafor us; yad vwhether; jayemawe
may conquer; vor; yadiwhether; jayeyuthey may conquer;
naus; evacertainly; ynthose persons whom; hatvby
killing; na jijvimawe can not desire to live; tethey;
dhrtarrthose who are on the side of Dhtarra;
avasthitare arrayed; pramukhein the battlefront.
I am unable to decide what is better for us, to con-
quer them or be conquered by them. Even after kill-
ing them we will not desire to live. Yet they have taken
the side of Dhtarra, and now stand before us on
the battlefield.
SRRTHA-VARI
Arjuna is speaking the loka beginning with na caitad while
considering, By fighting against our gurus, I do not know
whether we will be victorious or defeated. Moreover, I do not
69
even know whether it is better for us to win or lose. Here
Arjuna, considering two perspectives, is speaking about the
possibility of both his victory and his defeat. Arjuna is saying,
For us, the result of victory is equal to defeat. Thus he is using
the words yn eva, etc.
LOKA 7
i i ri i ra=i i :
-ciI= -i` i==`=aai: 1
-c: =iIriIza` Ir a-=
Izir=a:r` ziiIi =i` -i` ri= ++
krpaya-doopahata-svabhva
pcchmi tv dharma-sammha-cet
yac chreya syn nicita brhi tan me
iyas te ha dhi m tv prapannam
upahatabeing overpowered; doaby the fault; krpayaof
cowardliness; (I am) sammhabewildered; cetin heart;
dharmaabout virtue; (I have given up) sva-bhvamy chiv-
alrous nature; (I) pcchmiam asking; tvmYou; yatwhat;
sytmay be; (the) nicitamcertain; reyaauspicious path;
brhitell; tatthat; meto me; ahamI (am); teYour;
iyadisciple; (and) prapannamsurrendered; tvmunto
You; dhiplease instruct; mmme.
Having become overpowered by weakness of heart
and bewildered about how to ascertain dharma, I have
given up my natural quality of chivalry. I implore You
to tell me what is actually auspicious for me. I am
Your disciple and surrendered unto You. Please instruct
me.
SRRTHA-VARI
r Ka may ridicule Arjuna by saying, Although you
are a katriya, you have decided to wander here and there
6 - 7
70
and beg on the basis of your own deductive understanding
of the imports of stra. What then, is the use of My speak-
ing? In anticipation of this, Arjuna begins this loka with
krpaya. To give up the natural characteristic of chivalry
is krpaya, cowardly behaviour. The principles of dharma
are very subtle and therefore bewildering to me, so please tell
me with certainty what is auspicious for me. Arjuna tells
Ka If You are proud of Your scholarship and You refute
my statements, therefore how can I instruct you? Then I
assure you that I am Your disciple and from now on I will
not refute Your statements unnecessarily.
LOKA 8
= Ir ziI= ==i=ui
u-ci = -ci riiI=I-riii= 1
ir i=i=-==`
ri` =riii=I iIi-= ++
na hi prapaymi mampanudyd
yac chokam ucchoaam indriym
avpya bhmv asapatnam ddha
rjya surm api cdhipatyam
apieven; avpyaafter attaining; (an) asapatnamunri-
valled; ddhamprosperous; rjyamkingdom; bhmauon
the earth; caalso; dhipatyamsovereignty; surmover
the devas; hicertainly; na prapaymiI do not see; (how)
apanudytit can drive away; mamamy; okamlamentation;
yatwhich; ucchoaamis drying up; indriymmy senses.
Even if we attain an unrivalled and prosperous king-
dom on earth with sovereignty over the devas, I do
not see any way to dispel this lamentation which is
drying up my senses.
71
SRRTHA-VARI
r Ka may say, You do not have a reverential attitude
towards Me, rather you have a friendly mood. How will I ac-
cept you as My disciple? You should take shelter of person-
alities such as Dvaipyana Vysa, for whom you have a rev-
erential attitude. In anticipation of this, Arjuna is speak-
ing the present loka beginning with the words na hi. In the
three worlds, I do not find anyone other than You who can
dispel my lamentation. I do not consider even Bhaspati to
be more intelligent than You. Therefore, being overwhelmed
with grief, whose shelter other than Yours can I take? Just as
the intense heat of the summer season dries up small ponds,
similarly this grief is drying up my senses. Ka may also
say, Despite being overwhelmed with grief, you should still
fight. When you win the battle, you will become absorbed in
enjoying the pleasure of your kingdom and be freed from this
grief. Arjuna therefore replies with the expression beginning
with avpya. Even if I attain the unrivalled kingdom of the
earth or sovereignty over the devats in Svarga, my senses
will remain as dry as they are now.
LOKA 9
== ai
=-i zrizi` =zizi: r-a: 1
= i-= rIa =iI-=-i ariI i r ++
sajaya uvca
evam uktv hkea / gukea parantapa
na yotsya iti govindam / uktv t babhva ha
sajaya uvcaSajaya said; evamthus; uktvhaving spoken;
hkeamto Ka; gukeaArjuna; parantapaslayer of the
enemies; uktvsaying; govindamunto Govinda; na yotsyeI
shall not fight; itithus; babhva hahe became; tmsilent.
8 - 9
72
Sajaya said: After speaking these words, Gukea,
the chastiser of enemies, said to r Ka, O Govinda,
I shall not fight, and fell silent.
LOKA 10
a=i zrizi: r=Iri iira 1
==iii= Iri-aI=` :++
tam uvca hkea / prahasann iva bhrata
senayor ubhayor madhye / vidantam ida vaca
bhrataO descendant of Bhrata; hkear Ka; iva
as if; prahasansmiling; madhyein the midst; ubhayoof
both; senayoof the armies; uvcaspoke; idamthese;
vacawords; tam vidantamunto the grieving one.
O descendant of Bhrata (Dhtarra), at that time,
Hkea, r Ka, smiling in the midst of both armies,
spoke the following words to the grieving Arjuna.
SRRTHA-VARI
To ridicule His friend Arjuna, who is in sakhya-bhva,
Ka shows him that it is improper to be aggrieved in this
way, thus drowning him in an ocean of embarrassment. r
Ka remarks, O, you are devoid of discrimination. Arjuna
has accepted the position of Kas disciple (iya) however,
it is improper to immerse a disciple in an ocean of shame in
this way. Therefore, Ka is pursing His lips and trying to
hide His smile. Here, the import of the word Hkea is that,
although Ka was previously controlled by the loving state-
ments of Arjuna, now, for Arjunas own welfare, Ka is con-
trolling his mind, out of love.
Senayor ubhayor madhye indicates that Arjunas grief and
the instructions and assurances given by r Bhagavn were
equally visible to both armies. In other words, this message
73
of Bhagavad-gt was manifest before all present. It was not
kept secret from anyone.
LOKA 11
ui=i= i
zii-i=-zii=-` iii`z iiri= 1
=ai===ai=`z =i=ziiI-a Izai:++
r bhagavn uvca
aocyn anvaocas tva / praj-vd ca bhase
gatsn agats ca / nnuocanti pait
r-bhagavn uvcar Bhagavn said; bhaseyou are speak-
ing; praj-vdnlearned words; cabut; tvamyou;
anvaocaare lamenting; aocynfor what is not worthy of
grief; cayet; paitthe wise; na anuocantido not la-
ment; gatalost; asnlife; (or) agatanot lost; asnlife.
r Bhagavn said: While speaking learned words
you are mourning for what is not worthy of grief. Those
who are wise do not lament, either for the living or
the dead.
SRRTHA-VARI
r Ka says, O Arjuna, your grief which is born from
the pain of killing your relatives is illusory. Your question,
How shall I fight with Bhma? shows that your reasoning
is based on ignorance. To explain why the above statement
is true, r Bhagavn says: aocyn anvaoca, You are griev-
ing for that which is not worthy of grief. r Ka further
says, Even after being reassured by Me, you are speaking
statements such as: katha bhmam aha sakhye (Gt 2.4),
thereby presenting yourself as a paita. In other words, al-
though you have knowledge, you are arguing. This proves that
actually you do not have knowledge, because the wise do not
10 - 11
74
lament for gross bodies from which the life air (pra) has
gone (gata-sn), as such gross bodies are temporary.
Agatsn means from whom the pra has not gone. The
learned or wise do not lament, even for the subtle bodies of
such persons, because the subtle body is indestructible before
the stage of mukti. In both conditions, gatsn (without life)
and agatsn (with life), both the svabhva (nature) of the
gross and subtle bodies is unchangeable. Foolish people la-
ment, however, for the gross body of their father or relatives
when the pra leaves it. They do not lament for the subtle
body, because generally they do not have knowledge of it.
Bhma and others are also tm, with coverings of gross
and subtle bodies. Since the tm is eternal, to lament for it
is improper. Thus, earlier you were saying that dharma-stra
is superior to artha-stra, but My response is that jna-
stra (from where this understanding comes) is superior even
to dharma-stra.
That portion of sac-cid-nanda para-tattva (the Supreme
Absolute Reality, composed of eternality, consciousness and
bliss), which is endowed only with the taastha-akti, is called
the jvtm or the jva. The jvas are atomic particles of con-
sciousness by constitutional nature. Their eternal and natural
characteristic is bhagavat-sev. Jvas are of two types, mukta
and baddha. The mukta-jvas are eternally engaged in the
service of r Bhagavn in His abode. They never fall down.
The baddha-jvas have forgotten the service of r Bhagavn
since time immemorial, and thus being covered by the two
types of material bodies, gross and subtle, are suffering three
types of miseries as punishment in this material world.
The gross body of the baddha-jva is made of the five ma-
terial elements earth, water, fire, air and sky and is tem-
porary and perishable. After death, the jva changes his gross
75
body. Where there is birth, death will always follow. Today,
tomorrow, or after some years, death is certain.
mtyur janmavat vra / dehena saha jyate
adya vbda-atnte v / mtyur vai prin dhruva
In Gt (2.27), it is said: jtasya hi dhruvo mtyu. For one
who has taken birth, death is a certainty.
The jvas immediate designation, which is made up of mind,
intelligence and false ego, and which covers his pure nature,
is called skma-arra (the subtle body). One is granted a
new gross body in each birth, and at the time of death it is
destroyed, but such is not the case with the subtle body. Due
to the jvas forgetfulness of r Kas svarpa, the subtle
body has been covering his svarpa since time immemorial.
This subtle body cannot be dissolved even after remember-
ing Bhagavn through such processes as jna, yoga, tapasy,
dhyna or study of the Vedas. It can only be dissolved by
remembering Him through the medium of bhagavad-bhakti.
At that time the jva becomes situated in his pure nature
(uddha-svarpa).
prtir na yvan mayi vsudeve (rmad-Bhgavatam 5.5.6)
sa ligena vimucyate (rmad-Bhgavatam 4.29.83)
bhaya dvitybhiniveata syd (rmad-Bhgavatam 11.2.37)
yad ratir brahmai naihik pumn (rmad-Bhgavatam 4.22.26)
mm upetya tu kaunteya (rmad Bhagavad-Gt 8.16)
When we study these lokas, it is quite clear that although
the subtle body has no beginning, it is acquired by forgetful-
ness of Bhagavn (bhagavat-vismti) and destroyed by remem-
brance of Him (bhagavat-smti).
Therefore, those who are tma-tattva-vit, who know the
nature of the tm to be immutable, imperishable and eter-
nal, do not lament or become disturbed at the loss of the gross
body. They grieve neither for a gross body without an tm
11
76
(gatsun), nor for a gross body with an tm (agatsun) which
will be destroyed in the future. On the other hand, those who
consider their gross body to be their self are ignorant. Such
persons are not even aware of the subtle body, what to speak
of the tm. They consider the gross body (containing the
tm) to be their mother, father, brother, or relative. When
the tm leaves that body, they consider their mother, father,
brother or relative to be dead, and they lament for that body.
LOKA 12
= -ir` ia =i=` = -` == =iIii: 1
= = iIri=: = =a: r= ++
na tv evha jtu nsa / na tva neme jandhip
na caiva na bhaviyma / sarve vayam ata param
tu evamost certainly; nanever; jtuat any time; aham na
samdid I not exist; nanor; tvamyou; nanor; ime
these; jana-adhipkings; caalso; nanor; ata param
hereafter; sarve vayamall of us; evacertainly; na
bhaviymashall not exist.
There was never a time when I did not exist, nor you,
nor all these kings; nor in the future shall any of us
ever cease to be.
SRRTHA-VARI
Ka asks the question, O My friend, Arjuna, when one
grieves over the death of a dear person, what is the object of
his love, the body or the tm? In rmad-Bhgavatam
(10.14.50) it is said:
sarvem api bhtn / npa svtmaiva vallabha
O king, for all jvas, the tm is certainly dearmost. Ac-
cording to this statement of r ukdeva Gosvm, it is the
77
tm that is the only object of love. Although there is a dif-
ference between vara and the jva, both types of tm are
eternal and free from death. Thus, it is not the tm that is
the object of grief. For this reason only, r Ka is speak-
ing this loka beginning with na tv evham. It is not true
that I, Paramtm, did not exist in the past. Certainly I was
existing. In the same way, you, the jva, also existed in the
past, as did the jvas who are all these kings. The possibility
of the soul not existing prior to his existence in his present
body is refuted by this statement. Similarly, it is also not true
that you, these kings and I, will not continue to exist in the
future. We will all continue to exist. Thus, it has been proven
that the soul is indestructible. In this regard, the Kaha
Upaniad (2.2.13) states: nityo nityn cetana cetannm
/ eko bahn yo vidadhti kmn. He who is the supreme
eternal amongst all eternal entities, the supreme conscious
being among all conscious beings, is fulfilling the desires of
all living beings.
The jvas contact with the gross body is called birth, and
separation from it is called death. When the jvtm is situ-
ated in the gross body, people have loving dealings with each
other. But, such ignorant persons, who consider the gross body
to be the tm, do not realise that the real self is not mate-
rial, and thus, when a jva disappears from a body, they be-
come absorbed in grief.
In rmad-Bhgavatam Parkit Mahrja asked rla
ukadeva Gosvm, O brhmaa, r Ka was not born
to the same parents as the other cowherd boys. How was it
possible for those parents to have such unparalleled prema
for Him, that they did not even have for their own children?
In response to this rla Sukadeva Gosvm says, O King,
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78
for all living entities, ones own self (tm) is the most dear.
Although entities who are separate from ones self, such as a
son, wealth, house and other objects, are dear to the self, they
are not as dear as the self itself. It is secondary to the affec-
tion one has towards ones own self. O King, the affection
an embodied soul has for that for which he feels possessive-
ness, such as a son, wealth and house, is not the same as the
affection he feels for his own self. In other words, there is a
difference between I and mine. The amount of prti (af-
fection) one has for objects which are possessed by him is
not the same as the prti that one has for ones own self.
Those who consider the body to be the self do not feel that
which is related to the body, such as a house, a wife, or a
son, is as dear to them as their own body. And even though
a persons body is the object of his affection, it is not as
dear to him as the self, because when the body becomes old,
the desire for survival still remains strong. This is due to
the excessive attachment one has for the self. Because r
Ka is the very Self of the self, He is the most dear ob-
ject (priyatama) for every tm. The world, which is related
to Ka, is also dear but not dearmost. Ka is the object
of the word I, because He is the tm of all tms. And that
which is related to Ka, such as the universe, is the object
of the word mine. That is why Ka is so dear to the cow-
herd boys.
The above statements are also verified by the dialogue
between Yjvalkya and Maitrey in Bhad-rayaka
Upaniad (2.4.5) where it is said:
sa hovca na v are patyu kmya priyo
bhavaty tmans tu kmya pti priyo bhavati na
v are sarvasya kmya sarva priya
bhavaty tmanas tu kmya sarva priya bhavati
79
The great sage Yajvalkya said to Maitrey, No living entity
loves another for the others satisfaction. Only for ones own
satisfaction does the husband love his wife, the wife love her
husband, the father love his son and the son love his father. A
person is dear, not for someone elses satisfaction, but for the
happiness and satisfaction of ones own self (tm).
LOKA 13
Ir=i:I=== ii r i=ir` i=` ri 1
aii ri-ariIrair=ax = =nIa ++
dehino smin yath dehe / kaumra yauvana jar
tath dehntara-prptir / dhras tatra na muhyati
yathjust as; asminin this; dehebody; dehinabelong-
ing to the embodied soul; (passing from) kaumramboyhood;
yauvanamto youth; jarto old age; tathin the same way;
(when there is) prptiachievement; deha-antaraof a change
of body; tatrathen; dhraa thoughtful person; na muhyati
is not confused.
Just as the embodied tm passes from boyhood to
youth to old age, similarly, after death, he passes into
another body. An intelligent person is not bewildered
by the birth and death of the body.
SRRTHA-VARI
The following point may be raised: Since the tm is associ-
ated with the body, the body will also be an object of our love.
Furthermore, those who are related to the body, such as sons,
brothers, relatives, grandsons and so on, will also be the objects
of our love, so when they die, we will certainly feel grief. r
Bhagavn speaks this loka beginning with dehina, in answer
to this. The jva in the body attains boyhood; at the end of
boyhood he attains youth, and at the end of youth he attains
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80
old age. Similarly, at the loss of the body he attains another
body. Just as one does not grieve at the end of boyhood and
youth, which are objects of love due to their relationship with
the tm, similarly, one should not grieve for the loss of the
body itself, which is also an object of love due to its relation-
ship with the tm, when it is lost. If a person grieves when
he attains old age at the loss of youth, then he also feels happy
when he attains youth at the loss of boyhood. Therefore, you
should feel happy because when Bhma and Droa lose their
old bodies they will attain new ones. Or you should consider
that, just as in one body various stages of growth are reached,
the same jva attains various types of bodies.
The word deh means the tm or jva, which is unchange-
able, whereas the body is subject to transformation. Even
when the body undergoes changes from boyhood to youth to
old age and to death, the embodied tm does not undergo
any change. It always remains the same. Therefore, it is not
proper to lament for the loss of the body. Just as when one
leaves boyhood and attains youth, one feels happiness instead
of grief, similarly, after death one attains a new, able and
beautiful body. Therefore, why should one feel distress?
Rather, one should only feel happiness.
King Yayti became old in his youth because he was cursed
by his father-in-law, ukrcrya. In great distress, he humbly
begged forgiveness at the feet of ukrcrya. To please his
daughter who was married to the king, ukrcrya gave him
the boon that he could exchange his old age for the youth of
any of his young sons. His eldest son, Yadu, refused because he
wanted to perform bhagavad-bhajana, but his youngest son, Puru,
gave his youth and accepted the old age of his father. In this
way, Yayti again became young and enjoyed with his queens
(Devayn and others). In the company of his sons and grand-
81
sons, he considered himself very happy. Finally, however, he
understood that all these pleasures were temporary and the cause
of unlimited misery. Thus, he returned his sons youth to him
and went to the forest to perform bhajana of Bhagavn (rmad-
Bhgavatam 9.18.1-51). Therefore, it is appropriate to feel happy,
knowing that, at the loss of an old, weak and withered body,
one will achieve a healthy, strong and beautiful new body.
LOKA 14
=ixi=zii=a i-a ziairi==i:=ii: 1
i==iiI=i:I=-i=aiÌ=aIai= iira ++
mtr-spars tu kaunteya / toa-sukha-dukha-d
gampyino nitys / ts titikasva bhrata
kaunteyaO son of Kunt; sparsense perceptions; mtr
(are) momentary; tuonly; dthey give; (the sensations of)
tacold; (and) uaheat; sukhahappiness; (and)
dukhadistress; (they are) anityflickering; (and) gama-
apyinacome and go; bhrataO Bhrata; titikasvayou
must tolerate; tnthem.
O Kaunteya, when the senses come in contact with
the sense objects, one experiences cold, heat, happi-
ness and distress. Such experiences are flickering and
temporary, and therefore, O Bhrata, you must learn
to tolerate them.
SRRTHA-VARI
Arjuna may tell Ka, What You have said is true. Yet, the
troublesome mind of an indiscriminate person like myself,
which is covered by grief and lamentation, is a source of mis-
ery. It is not only the mind which causes trouble. Through the
impressions of the mind, the senses experience their respec-
tive sense objects. Thus the senses, such as the sense of touch,
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also become the cause of trouble. For this reason, Ka says
mtr, indicating the sense objects that are accepted by the
senses. The experience of such sense objects is called spar.
r Bhagavn explains toa gampyina. Although cool
water gives pleasure in the summer, that same water is the cause
of distress in winter. Therefore, knowing them to be tempo-
rary and flickering, one should tolerate the experience of these
sense objects. To tolerate them is an obligation prescribed in
the stra. Taking bath is troublesome in the month of Mgha
(the winter month of January). In spite of this, one is not sup-
posed to give up the obligatory routine of bathing as enjoined
in the stra. Similarly, those same persons (ones brother, son,
etc.) who give happiness both when they are born and when
they earn wealth, give pain at the time of their death. Know-
ing this happiness and distress to be temporary and flickering,
you should tolerate it. You cannot give up your sva-dharma of
fighting in the battle on the plea of affection for such rela-
tives. It is definitely a cause of great disturbance to give up
ones sva-dharma that has been recommended in stra.
LOKA 15
` Ir = ri-- a ri` ririi 1
==:=i==i` ir` =i:=a-i ra ++
ya hi na vyathayanty ete / purua puruarabha
sama-dukha-sukha dhra / so mtatvya kalpate
purua-abhaO best among men; dhramthe sober;
puruamperson; yamwhom; etethese (contacts of the
senses with the sense objects); na vyathayantido not disturb;
(and for whom) dukhadistress; sukhamand happiness;
samaare the same; sahe; hiindeed; kalpateis qualified;
amtatvyafor liberation.
O best among men, that sober person for whom hap-
83
piness, distress and the experience of various sense objects are
the same, and who is not disturbed by them, is certainly quali-
fied to attain liberation.
SRRTHA-VARI
If one properly deliberates on the influence of the sense
objects and practises tolerance of them, they will not be the
cause of misery when one experiences them. When the sense
objects are no longer a cause of misery, one will naturally
become closer to attaining mukti. Therefore, the loka be-
ginning with ya hi na is being spoken. Here the word
amtatvya means moka.
LOKA 16
=i=ai Iua iii =iiii Iua =a: 1
aiirI rai:-a=-=i=a-IziIi: ++
nsato vidyate bhvo / nbhvo vidyate sata
ubhayor api do ntas / tv anayos tattva-daribhi
asataof the temporary; vidyatethere is; tuindeed; na
no; bhvaexistence; sataof the eternal; vidyatethere is;
nano; abhvadestruction; daribhiby the knowers;
tattvaof the truth; (this) apivery; antaconclusion; (was)
da observed; anayoof these; ubhayotwo.
Of the temporary, such as winter or summer, there
is no permanent existence, and of the eternal, such
as the jvtm, there is no destruction. Those who
are knowers of the truth have reached this conclu-
sion by deliberating on these subject matters.
SRRTHA-VARI
These words are spoken for persons who have not yet at-
tained discrimination. According to the ruti statement,
15 - 16
84
asago hi aya purua, the jvtm does not factually have
a relationship with either the subtle or gross body, nor with
the characteristics of the body such as lamentation and de-
lusion, which are imagined only due to ignorance (avidy).
For this reason, the present loka beginning with the word
nsata is spoken. The word asata means that due to their
non-spiritual nature, lamentation and delusion which appear
to be in both the jva (who is spiritual by nature) and his
shelter, the gross body, have no real existence. Similarly, the
word sata means that, the jvtm, whose nature is sat (eter-
nal), is never destroyed. In this way the fundamental principle
of sat and asat is understood. Thus you and Bhma are eter-
nal. Knowing that bodily identification, lamentation and de-
lusion do not exist in relationship to the imperishable tm,
how can Bhma and the others be annihilated, and why
should you grieve for them?
LOKA 17
I=iIzi a aIzI = =I=` aa= 1
I=izi=r=i= = Iz--i=rIa ++
avini tu tad viddhi / yena sarvam ida tatam
vinam avyayasysya / na kacit karttum arhati
tatthat; yenaby which; idamthis; sarvamentire body;
(is) tatampervaded; viddhiknow; (is) tu aviniindeed in-
destructible; na kacitno one; arhatiis able; karttumto
effect; vinamthe destruction; asya avyayasyaof the imper-
ishable (soul).
That by which the entire body is pervaded, you
should know to be indestructible. No one is able to
destroy the imperishable tm.
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SRRTHA-VARI
N bhvo vidyate sata. That which is sat (eternal truth),
cannot be destroyed. r Bhagavn is speaking this loka
beginning with avini to clarify this statement. The funda-
mental nature (svarpa) of the jva is such that it pervades
the whole body. One may question, that if the consciousness
of the jva only pervades the individual body and is there-
fore limited in size, will it not be temporary? In response, r
Ka says, No, it is not so. There is evidence of this in the
ruti and in smti also: skmnm apy aha jva (rmad-
Bhgavatam 11.16.11). Among that which is subtle I am the
jva. Also in the Muaka Upaniad (3.1.9) it is stated: eo
ur tm cetas veditavyo yasmin pra pacadh savivea.
The tm is very minute. It can only be realised in a pure heart
which is free from the three modes. The life air, divided into
pra, apna, vyna, samna and udna, remains situated in
the body. In the vetvatara Upaniad (5.9) it is said:
blgra-ata-bhgasya / atadh kalpitasya ca
bhgo jva sa vijeya / sa cnantyya kalpate
One should know that the jvtm is the size of one ten-thou-
sandth the tip of a hair.
Also in the Aitareya Upaniad (5.8): rgra-mtro hy avaro
api dra. The jva has an extremely subtle form.
The above statements of ruti prove that the jvtm is
atomic in size; it is very subtle. Just as the entire body can be
nourished by the application to the head or chest, of a po-
tent herb or a precious gem set in lac, similarly the jvtm is
able to pervade the entire body although it is situated in one
place. There is no difficulty in reconciling this. Being bound
by material designations, the jva enters various species and
wanders in different heavens and hells. Datttreya has also
verified this in rmad-Bhgavatam (11.9.20): yena sasarate
pumn. The jvtm wanders in the material world.
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86
In the present loka, it has been described that the jvtm
pervades the whole body. The jvtm is called avyayasya, or
eternal. This is also verified in the rutis:
nityo nityn cetana cetannm
eko bahn yo vidadhti kmn
Kaha Upaniad 2.2.13
He who is the supreme eternal (nitya) amongst all eternal enti-
ties (nitya-jvas), the supreme conscious being among all con-
scious beings, fulfils the desires of all living entities.
If we view this loka from a different angle, we can say that
all three: the body, the jvtm and Paramtm, are seen in all
human beings, birds, animals and so forth. The natures of the
body and the jvtm have been explained in the previous loka:
nsato vidyate bhvo (Gt 2.16), so what is the nature of the
third entity, Paramtm? To answer this, r Bhagavn speaks
this loka beginning with the word avin. The word tu is
used to indicate a different context. This material world has
come into existence only because my and the jvtm are
by nature fundamentally different from Paramtm.
There are two indestructible truths. One is the atomic con-
scious jva, au-caitanya-jvtm, and the other is the mani-
festing source and controller of all jvtms, Paramtm. The
same Paramtm is present as a witness in that which is both
inert and conscious. The jvas are unlimited. An individual
tm exists in each gross body. The jva in each body indi-
vidually experiences happiness and misery. The Supreme
Absolute Truth, Paramtm, is situated only as a witness and
is untouched by the jvas happiness and distress. In this loka,
the nature of the indestructible jva has been described. How
is it that the atomic jvtm, being situated in one part of
the body, is experienced throughout the entire body? r Ka
87
answers this question in the present loka. His statement
above is verified by Vednta-stra (2.3.22):
avirodha candanavat
Just as a single drop of hari-candana applied to one place makes
the whole body cool, similarly, the jvtm, situated in one part
of the body, is experienced throughout the entire body.
This is also verified in the smti-stra:
aumtro py aya jv svadehe vypya tihati
yath vypya arri hari-candana-viprua
Just as a drop of hari-candana applied to one part of the body
gives pleasure to the whole body, similarly, the jvtm, being
situated in one part of the body, pervades the whole body.
If the question is asked, In which part of the body does
the jvtm reside? the answer is, Within the heart. Hdi hy
ea tmeti (a-Pran-ruti). This is also stated in the
Vednta-stra: gund vlokavat (Brahma-stra 2.3.24). Like
light, the jvtm, by its quality, pervades the whole body.
Although the jvtm is atomic, by its quality of conscious-
ness it pervades the entire body. Just as the sun, situated in
one part of the sky, illuminates the whole universe, similarly,
the jvtm also pervades the whole body. This has been stated
by r Bhagavn Himself in Gt (13.33).
LOKA 18
-a-a r= ri I=-=i+i: zirIri: 1
=iIzi=i:== a==iu= iira ++
antavanta ime deh / nityasyokt arria
anino prameyasya / tasmd yudhyasva bhrata
imethese; dehmaterial bodies; nityasyaof the eternal;
aninaindestructible; aprameyasyaimmeasurable;
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88
arriaembodied soul; uktare said; (to be) anta-vanta
perishable; tasmttherefore; bhrataO Arjuna; yudhyasva
fight.
The material bodies of the jvtm, who is eternal,
indestructible and immeasurable, are known to be
perishable. Therefore, O Arjuna, fight.
SRRTHA-VARI
To clarify the meaning of nsato vidyate bhva, r Bhagavn
speaks this loka beginning with antavanta. The word arria
has been used to describe the embodied jva. Aprameyasya
means that the jvtm is very difficult to understand because
he is extremely subtle. Tasmd yudhyasva means therefore
fight. Based on these arguments, Ka concludes that it is
completely improper to give up ones sva-dharma which is
prescribed in stra.
LOKA 19
=` I-i r-air` z=` =-a ra= 1
aii ai = Ii=ai =i` rI-a = r-a ++
ya ena vetti hantra / ya caina manyate hatam
ubhau tau na vijnto / nya hanti na hanyate
yahe who; vettiknows; enamthis (soul); (to be)
hantram the killer; caand; yawho; manyateconsid-
ers; enamthis soul; hatamto be killed; na vijntais not
in knowledge; tau ubhauof the two; ayamthis tm; na
hantidoes not kill; nanor; hanyateis killed.
He who considers the jvtm to be either the killer or
the killed is ignorant, for the self neither slays nor is he
slain by anyone.
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SRRTHA-VARI
Ka says, O friend, Arjuna, you are an tm and there-
fore you are neither the subject nor the object of the act of
killing. To explain this, r Bhagavn is speaking this loka
beginning with ya enam. One who thinks that the jvtm
kills (e.g. Arjuna kills Bhma), or the jvtm is killed (Arjuna
is killed by Bhma), is ignorant. Therefore, O sakh, why do
you fear achieving infamy just because ignorant people will
call you the killer of your superiors?
r Ka is instructing Arjuna, You are an tm, and
therefore you are neither the subject nor the object of the
verb to kill. Here, He is explaining that Arjuna is not the
subject, the killer of heroes such as Bhma on the opposite side,
nor is he the object of the killing done by them. On the other
hand, ignorant people who identify the self with the body con-
sider only the gross body to be the subject and object of killing.
Ka concludes, Therefore, becoming fully aware of this truth,
give up your identification with the gross body and become situ-
ated in the nature of the self. Surrendering unto Me, fearlessly
engage in your sva-dharma for My pleasure. You should not be
in ignorance about this. The same concept is also stated in ruti:
hant cen manyate hata / hata cen manyate hatam
ubhau tau na vijnto / nya hanti na hanyte
Kaha Upaniad 1.2.19
If one who identifies the self with the body thinks that he will
kill someone, and one whose body is being killed thinks that he
is killed, both are ignorant because the tm neither kills any-
one nor is killed.
LOKA 20
= ia I= a i iIrii` i -i iIai i = i : 1
19 - 20
90
i I=-: ziizai :` riii = r-a r-=i= zirr ++
na jyate mriyate v kadcin
nya bhtv bhavit v na bhya
ajo nitya vato ya puro
na hanyate hanyamne arre
ayamthis (soul); na jyatedoes not take birth; vor;
mriyatedie; kadcitat any time; na bhtvhe has not come
into being; vnor; bhavitwill he come into being; nanor;
bhyarepeatedly (accept material bodies); ayamhe; (is)
ajaunborn; nityaeternal; vataever-existing; (and)
puraprimeval; arrewhen the body; hanyamneis de-
stroyed; na hanyatehe is not killed.
The jvtm neither takes birth nor dies, nor does he
experience repeated creation or growth. He is unborn,
eternal and ever-existing. Though primeval, he remains
ever-youthful. When the body is destroyed, the jvtm
is not destroyed.
SRRTHA-VARI
To establish the eternality of the jvtm, r Bhagavn is
speaking this loka beginning with the words na jyate
mriyate, in which it is proven that there is never any time
when the jvtm is born or dies. That there was no birth or
death for the jvtm in the past and nor will there be in the
future is proven by the words nya bhtv bhavit. r
Bhagavn is further explaining, by the use of the word aja,
that the jvtm does not take birth in either the past, present
or future. Thus He establishes that the jva also existed in
the past. The word vata means that which is ever-exist-
ing, which is not destroyed in the past, present, or future.
Therefore the jvtm is eternal. If one still raises a doubt
that because the soul exists for a long time, he may be over-
91
powered by old age, r Bhagavn says in response, No, that
is not true because he is pura. Although he is primeval,
he is ever-fresh and free from the six types of transforma-
tions, including birth and death. If someone then raises the
question, Will the soul not die, even figuratively, at the death
of the body? r Ka answers, No, the soul has no rela-
tionship at all with the body.
The eternal nature of the jvtm has been established in
this loka. He is beyond birth and death, and is eternal and
ever-existing. He is not destroyed when the body is destroyed.
Consequently, the jvtm is devoid of the six types of trans-
formations: birth, duration of existence, growth, procreation,
diminution and death. In the Kaha Upaniad (1.2.18) a similar
conclusion is given:
na jyate mriyate v vipacin / nya kutacin na vibhva kacit
ajo nitya vato ya puro / na hanyate hanyamne arre
The meaning of this loka is the same as Gt 2.20, but in
this loka there is one special word, vipacit, which means
one who knows the self. Bhad-rayaka Upaniad (4.4.25)
also verifies this conclusion: sa v ea mahn aja tm jaro
maro mto bhaya. The tm is indisputably great, unborn,
deathless, free from old age, immortal and fearless.
LOKA 21
iI=iIzi=` I=-` ===r= 1
i` = ri: ii ` riiaIa rI-a = ++
vedvinina nitya / ya enam ajam avyayam
katha sa purua prtha / ka ghtayati hanti kam
prthaO Prtha; kathamhow; yaone who; vedaknows;
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92
enamthis (soul); (to be) avininamindestructible;
nityameternally; ajamunborn; avyayamimmutable; kam
whom?; hantican he kill; kamwhom?; (can) sathat;
puruaperson; ghtayaticause to kill.
O Prtha, how can a person who knows the tm
to be eternally birthless, immutable and indestruc-
tible kill anyone or cause anyone to be killed?
SRRTHA-VARI
r Ka is answering Arjuna, O Prtha, after acquiring
this knowledge, you will not be guilty of committing sin even
after engaging in battle, and I will also not be guilty of inspir-
ing you to fight. For this purpose, the present loka begin-
ning with vedvininam is being spoken. Here the word
nityam is an adverb. The use of the words avini (indestruc-
tible), aja (unborn) and avyayam (immutable) denies that the
tm can be diminished at all by acts of destruction. r
Bhagavn says, With this knowledge, how can a person like
Me kill anyone or be killed by any means? In the same way,
how can a person like you kill someone or cause someone to
be killed?
LOKA 22
i=i` ` I= ii I= ii Iri =iI= = iIa =ri :riIi 1
aii zirriIi Iri ii--iI= =ìIa =iI= r ++
vssi jrni yath vihya / navni ghti naro pari
tath arri vihya jrny / anyni sayti navni deh
yathjust as; naraa person; vihyagiving up; jrniold
and worn out; vssiclothes; ghtiaccepts; apari
other; navninew ones; tathin the same way; dehthe
embodied soul, jvtm; vihyagiving up; jrniold;
arribodies; saytiaccepts; anyniother; navni
new ones.
93
Just as a person discards his old garments and ac-
quires new ones, the jvtm similarly gives up old,
useless bodies and accepts new ones.
SRRTHA-VARI
In this loka beginning with vssi, r Ka tells
Arjuna, Is there any harm in giving up old clothes to accept
new ones? If you say, By fighting against Bhma, You and I
will be the cause of the jvtm named Bhma giving up his
body, I reply that Bhma will simply give up his old and
useless body and take a new body. How can you or I be blamed
for this?
LOKA 23
==` Ic-I-a zi=iIi ==` rIa i: 1
= =` n--ii = ziiriIa =ia: ++
naina chindanti astri / naina dahati pvaka
na caina kledayanty po / na oayati mruta
astrivarious weapons; chindantido not pierce; enamhim
(the jvtm); pvakafire; na dahatidoes not burn; enam
him; pawaters; na kledayantido not moisten; enamhim;
caand; mrutathe wind; na oayatidoes not dry (him).
The jvtm can never be pierced by any weapon,
burned by fire, moistened by water nor dried by the wind.
SRRTHA-VARI
O Arjuna, the weapons used by you in battle cannot cause
any pain or misery to the tm. To explain this, r Bhagavn
is speaking this loka beginning with nainam. Here the word
astri means swords (or any earthly weapons), pvaka
means the fire weapon, pa the water weapon and mruta
the air weapon. O Arjuna, even if you use all these weap-
22 - 25
94
ons, they will not cause any pain to the tm.
LOKAS 24-25
-cui:=ini:=nui:ziir 1
I=-: ==a: =iiirni:` ==ia=: ++
r+i :=I--i :=Iii := -a 1
a==i ` II- = =i= zii Ia =r I= ++
acchedyo yam adhyo yam / akledyo oya eva ca
nitya sarva-gata sthur / acalo ya santana
avyakto yam acintyo yam / avikryo yam ucyate
tasmd eva viditvaina / nnuocitum arhasi
ucyateit is said (that); ayamthis (soul); (is) acchedyain-
divisible; akledyainsoluble; caand; adhyacannot be
burned; ayamthis (soul); evacertainly; aoyacannot be
dried; (he is) nityaeternal; sarva-gataall-pervasive;
sthufixed; acalanon-moving; ayamthis (soul); (is)
santanaever-existing; ayamthis (soul); (is) avyakta
imperceptible; ayamthis (soul); (is) acintyainconceivable;
ayamthis (soul); (is) vikryaimmutable; tasmttherefore;
viditvknowing; evamlike this; na arhasiit is not befit-
ting; anuocitumto lament; enamfor this (soul).
The jvtm is indivisible, insoluble and cannot be
burned or dried. He is eternal, all-pervasive, perma-
nent, non-moving and ever-existing. He is impercep-
tible, inconceivable and, being free from the six types
of transformations such as birth and death, is immu-
table. After understanding the tm in this way, it is
not proper for you to lament.
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SRRTHA-VARI
The tm has been described as indivisible, etc. Repetition
of this indicates the eternality of the jvtm and removes
the doubts of those who are uncertain of its nature. If one
says three or four times that there is dharma in Kali-yuga,
the repetitive use of the words will stress the fact that, with-
out a doubt, there is dharma in Kali-yuga. Similarly, the
jvtms qualities have been repeated to confirm the eternality
of his nature. Here, the word sarva-gata (all-pervasive) indi-
cates that due to his own actions the jva transmigrates
through all species of life such as devas, human beings,
animals and birds. The words sthu (fixed) and acala
(immovable) have been repeated in order to give a clear
conception of the stable nature of the jvtm. The jvtm
is called avyakta (imperceptible) because he is very subtle.
He is called acintya (inconceivable, beyond reasoning) be-
cause he pervades the whole body as consciousness. He is
called avikrya (immutable) because he is free from the six
types of transformations, such as birth and duration of ex-
istence.
LOKA 26
i =` I=-ia` I=-` i =-= =a= 1
aiiI -` =riiri ==` ziiIa=rI= ++
atha caina nitya-jta / nitya v manyase mtam
tathpi tva mah-bho / naina ocitum arhasi
caalso; athaif however; manyaseyou think; enamthis soul;
nitya-jtamalways takes birth; vor; nityamalways; mtam
dies; tathpistill; tvam na arhasiyou should not; ocitum
grieve; enamfor this (soul); mah-bhoO mighty-armed one.
If, however, you think that the tm is always born
and always dies, there is still no reason for you to
26
96
grieve, O Mah-bho.
SRRTHA-VARI
r Bhagavn is saying, O Arjuna, what I have explained
to you so far has been based on stra, but now I will help
you to understand from the point of view of ordinary expe-
rience. Please listen very attentively. If you consider that the
self is always born, and if you think that when the body
perishes, the soul dies, even then, O Mah-bho, as a val-
iant katriya it is your duty to fight. Regarding ones sva-
dharma, it is said in rmad-Bhgavatam (10.54.40):
katriym aya dharma / prajpati-vinirmita
bhrtpi bhrtara hanyd / yena ghorataras tata
According to the sva-dharma of katriyas who were created by
Prajpati, one brother can even kill another brother. Therefore,
katriya-dharma is said to be very fearsome.
Bhagavn r Ka stops trying to make Arjuna understand
from the perspective of stra and is here making him under-
stand from a common sense point of view by telling him that
if he understands the tm to be eternal, as explained in the
ruti and other stras, then there is no reason for grief. But
even from a practical point of view, there is also no reason to
grieve. Atheists like Crvaka consider the tm to be tempo-
rary like the gross body and say that it does not exist after death.
Also, according to the philosophy of vaibhika Buddhists, if
one considers the tm to be always taking birth and dying
there is still no reason to grieve for it.
LOKA 27
ia= Ir ii =-i` -= =a= 1
a==iIrri :i = -` zii Ia =r I= ++
jtasya hi dhruvo mtyur / dhruva janma mtasya ca
97
tasmd aparihrye rthe / na tva ocitum arhasi
jtasyafor one who is born; hicertainly; mtyudeath; (is)
dhruvacertain; caand; mtasyafor one who dies; janma
birth; dhruvamis certain; tasmttherefore; tvamyou;
arhasishould; na ocitumnot grieve; aparihrye arthein
this inevitable situation.
For one who is born death is certain and for one
who has died birth is certain. Therefore you should
not grieve for that which is unavoidable.
SRRTHA-VARI
When someones prrabdha-karma is exhausted, his death
is certain. After death, he will inevitably take birth again so
that he can enjoy the fruits of the actions performed in his
previous body. It is not possible for anyone to escape the in-
evitability of birth and death.
LOKA 28
r+iI= iaiI= r+=iI= iira 1
r+I=i=i- ax i Ir=i ++
avyaktdni bhtni / vyakta-madhyni bhrata
avyakta-nidhanny eva / tatra k paridevan
bhrataO Bhrata; evacertainly; (all) bhtnibeings; (are)
avyakta-dniunmanifest in the beginning; vyaktamanifest;
madhyniin the interim; nidhanniand after death; (they
become) avyaktaunmanifest; tatratherefore; kwhy?;
paridevanlament.
O Bhrata, all beings are unmanifest before their
birth, they become manifest in the interim, and after
death they once again become unmanifest. So what
cause can there be for lamentation?
27 - 28
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SRRTHA-VARI
In this way, having dispelled lamentation in respect to the
tm by the loka: na jyate mriyate v kadcin (Gt 2.20),
and in respect to the body by the loka: jtasya hi dhruvo
mtyur (Gt 2.27), r Bhagavn now dispels the cause of
lamentation for both the jvtm and the body by speaking
this loka, beginning with the word avyakta. Before birth,
devas, human beings, animals, birds and so on remain
unmanifest. Even at that time, the subtle and gross bodies
also exist in their causal state in the form of matter, such as
earth, but they are in an unmanifest stage. They become
manifest in the middle period and after death they again
become unmanifest. In the period of dissolution and devas-
tation (mah-pralaya), the jvtm also remains in his subtle
form because of the existence of his karma and mtr (ten-
dency to accept sense objects). Therefore, all jvas remain
unmanifest in the beginning and again become unmanifest
at the end. They only become manifest in the middle period.
The ruti also states: sthira-cara-jtaya syur ajayottha-
nimitta-yuja. All the moving and non-moving jvas become
manifest due to karma. Therefore, why should one cry out
of grief? (rmad Bhgavatam 10.87.29).
In rmad-Bhgavatam (1.13.44) r Nrada Muni says:
yan manyase dhruva lokam / adhruva v na cobhayam
sarvath na hi ocys te / snehd anyatra mohajt
Whether you consider the human to be an eternal jvtm or a
temporary body, or even if you accept an indescribable opinion
that he is both eternal and temporary, you do not have to la-
ment in any way. There is no cause for lamentation other than
the affection which has arisen out of delusion.
99
All living entities are born from the unmanifest stage, re-
main manifest for some time and again become situated in
an unmanifest state. Just to explain this point, the present
loka has been spoken. In his explanation of rmad-
Bhgavatam (10.87.29) cited in the above commentary, rla
Vivantha Cakravart hkura writes that, because all
jvtms are manifest from Paramevara, they are under His
control. Paramevara is beyond material nature, remaining
detached from it. When He performs His pastime of glanc-
ing over the material nature, the moving and non-moving
jvas become manifest with their past impressions of karma.
Wherever the word utpanna (created) is used it means to
become manifest. If one asks how the jvas, being merged in
Paramevara, can take birth, the answer is given that it is by
His glance and the inspiration of His will (icch-akti). Past
karma then becomes active, after which the jvtm appears
along with his subtle body. Then, becoming united with the
gross body, the jvtm takes birth. In other words, when the
designations born from the effect of material nature are dis-
solved, the jvas are considered to have died; and when the
jvtm appears with his past karma, impressions, and gross
and subtle bodies in various species of life in this material
world, he is said to have taken his birth. This is stated in
Bhad-rayaka-ruti:
yathgne kudr visphulig
vyuccaranty evam evsmd tmana
sarve pr sarve lok sarve
dev sarvi bhtni vyuccaranti
Just as sparks appear from a fire, so the senses (such as the power
to speak), the results of karma (such as happiness and distress),
all the devas and all the living entities from Brahm down to
the ant appear from Me, Paramtm.
29
100
Mahbhgavata r Yamarja also says: yatrgatas tatra
gata manuyam. The living entity goes back to the same
unknown place from whence he came.
LOKA 29
iz a zIa Iz==iz Ia ai i-: 1
iz - ==-: iiiIa u-ir=` = Iza ++
caryavat payati kacid enam-
caryavad vadati tathaiva cnya
caryavac cainam anya oti
rutvpy ena veda na caiva kacit
kacitsome person; payatisees; enamthis (soul); carya-
vatas amazing; caalso; anyaanother; vadatispeaks of
(him); carya-vatas amazing; tathin the same way; eva
indeed; anyaanother; otihears (of him); caand; eva
certainly; kacitsome person; apieven; rutvhaving
heard; enamof this (soul); na vedadoes not understand.
Some look upon the tm as amazing, some speak
of him as amazing and some hear of him and accept
him as amazing. Others, however, even after hearing
about him, cannot understand him at all.
SRRTHA-VARI
r Ka is saying, O Arjuna, if you ask what this amaz-
ing subject is that I am speaking about, then listen. It is in-
deed a matter of wonder that even after receiving this knowl-
edge, your wisdom has not been awakened. In this regard it
is true; this subject is a matter of wonder. Only for this rea-
son is this loka, beginning with the word carya-vat, being
spoken. This whole material world, in the form of the com-
bination of the body and the tm, is indeed a wonder.
101
Since the truth about the science of the tm is very diffi-
cult to understand, the tm, the person who instructs about
the tm, the instruction itself and the audience are all
amazing. In other words, only some very rare, great persons
look upon the tm as amazing, and some very rare persons
hear about the tm and accept him as amazing. That most
of the audience, even after hearing these instructions from
one who is tattva-vit (a knower of the Absolute Reality),
cannot realise the tm is most amazing. This is also ex-
plained in Kaha Upaniad (1.2.7):
ravaaypi bahubhir yo na labhya
vanto pi bahavo ya na vidyu
caryosya vakt kualo sya labdh
caryo sya jt kualnuia
The opportunity to hear instructions about the science of the
self (tma-tattva) is very rare. Even after hearing them, most
cannot realise the instructions because a master who is self-re-
alised (tma-tattva-vit) is very rare. If, by great fortune, such a
teacher is available, the students themselves who are willing to
hear this topic are also extremely rare.
For this reason, r Caitanya Mahprabhu has instructed
the jvtms in Kali-yuga to perform r hari-nma-sakrtana.
If even faithless persons chant the name of r Hari while
talking, walking, sitting, standing, eating, drinking, crying,
laughing, or in any other way, they will still benefit from it.
Gradually, they attain the association of uddha-bhaktas. By
such association they can even attain bhagavad-prema, and
they easily attain knowledge of tma-tattva as a secondary
result.
madhura-madhuram etan magala magaln
sakala-nigama-vall-sat-phala cit-svarpam
29
102
sakd api parigta raddhay helay v
bhguvara nara-mtra trayet ka-nma
Hari-bhakti-vilsa 11.234
Ka-nma is the sweetest of the sweet and the most auspi-
cious of all that is auspicious. It is the flourishing creeper, the
eternal, fully-ripened fruit of the Bhgavata and the embodi-
ment of knowledge, cit-akti. O Bhgu Muni! Even if someone
chants the holy name only once, either with faith or indiffer-
ence, he is immediately delivered from this ocean of birth and
death!
sketya prihsya v / stobha helanam eva v
vaikuha-nma-grahaam / aegha-hara vidu
One who chants the holy name of the Lord is immediately freed
from the reactions of unlimited sins, even if he chants indirectly
(to indicate something else), jokingly, for musical entertain-
ment, or even neglectfully. This is accepted by all learned schol-
ars of the stra.
LOKA 30
r I=-=i:` r == iira 1
a==ia =iIi iaiI= = -` ziiIa=rI= ++
deh nityam avadhyo ya / dehe sarvasya bhrata
tasmt sarvi bhtni / na tva ocitum arhasi
bhrataO Bhrata (Arjuna); ayamthis; dehthe embodied
soul; nityamis eternal; (he resides) dehewithin the body;
sarvasyaof all beings; (he) avadhyacannot be killed;
tasmttherefore; tvamyou; arhasishould; na ocitumnot
grieve; sarvifor all; bhtniliving beings.
O Bhrata, the eternal jvtm who resides within
103
the body of all living beings, can never be slain. Therefore, you
need not grieve for anyone.
SRRTHA-VARI
If Arjuna asks, What should I do now? Please instruct me
definitively, Kas answer is, Give up your lamentation
and fight. For this purpose, the two lines of this loka be-
ginning with deh and dehe are being spoken.
LOKA 31
=i= =I i = IIra =r I= 1
iriI i-ci:-a iIx= = Iua ++
svadharmam api cvekya
na vikampitum arhasi
dharmyd dhi yuddhc chreyo nyat
katriyasya na vidyate
caand; apialso; avekyaconsidering; sva-dharmam
your own dharmic duty; arhasiyou should; nanot;
vikampitumhesitate; hiindeed; katriyasyafor the
katriya; na vidyatethere does not exist; anyatanother;
(more) reyaauspicious engagement; yuddhtthan fight-
ing; dharmytfor dharma.
Considering your duty as a katriya you should not
hesitate, as there is no better engagement for you than
to fight for dharma.
SRRTHA-VARI
Since the tm is indestructible, it is not proper for you to
be disturbed by thinking that he can be killed. And if you
consider your own sva-dharma, it is also not proper for you
to be perturbed.
30 - 32
104
LOKA 32
-ci i ri` == zir=i a= 1
=I=i=: iIxi: ii ni-a =zi= ++
yadcchay copapanna / svarga-dvram apvtam
sukhina katriy prtha / labhante yuddham dam
prthaO Prtha; sukhinafortunate; katriykings;
labhanteachieve; yuddhama battle; damlike this; ca
and; upapannamarrived; yadcchayof its own accord; (it)
apvtamis a wide open; dvramdoor; svargato the
higher planets.
O Prtha, fortunate are those katriyas for whom
such an opportunity to fight comes of its own accord
and thus opens wide the doorway to Svarga.
SRRTHA-VARI
r Bhagavn says, In a dharmika battle, those who are
killed by the conquerors attain more happiness than those
who kill them. Therefore, to give more pleasure to Bhma
and others than to yourself, you should kill them. To sup-
port this statement, r Bhagavn is speaking the present
loka, beginning with the word yadcchay. Yadcchay
means to attain Svarga without performing karma-yoga.
Apvtam means uncovered or unveiled, in this case the
celestial kingdom which is unveiled for the fortunate katriya
who dies in battle.
Arjuna asked in Gt (1.36), O Mdhava, what happiness
will come by killing our relatives? In answer to this, r
Bhagavn is instructing Arjuna that a katriyas sva-dharma
105
is to fight in battle, which is an open door to Svarga. If you
win this battle, you will attain great fame and the pleasure of
a kingdom. On the other hand, because this is a battle for
justice, if you die you will definitely attain Svarga. Even the
aggressors and those fighting on the side of adharma will attain
Svarga if they are killed in this battle. Dharma stra states:
haveu mitho nyonya / jighsanto mah-kita
yuddhamn para akty / svarga ynty aparn-mukh
r Ka is telling Arjuna, Therefore, it is not proper for
you to become averse to this battle which will be fought for
the sake of justice.
LOKA 33
i -I==` ir` =`=i=` = IrrI= 1
aa: =i=` I-i= Ir-i i=ir=I= ++
atha cet tvam ima dharmya / sagrma na kariyasi
tata svadharma krtti ca / hitv ppam avpsyasi
athaon the other hand; cetif; tvamyou; nado not;
kariyasiperform; imamthis; dharmyamdharmika duty;
sagrmamof war; tatathen; hitvlosing; sva-dharmam
personal duty; caand; krttimfame; avpsyasiyou will gain;
ppamsinful reaction.
However, if you do not perform your sva-dharma of
fighting this dharmika battle, you will not only lose
your status as a katriya, but your only gain will be
sinful reaction.
SRRTHA-VARI
In the present loka beginning with atha and the follow-
ing three lokas, r Bhagavn is explaining the defects in
taking the stance of not fighting.
33 - 34
106
LOKA 34
I-i=iI iaiI= iIrI-a a:ri= 1
=riiIa= iI-i= riiIaIr-a ++
akrtti cpi bhtni / kathayiyanti te vyaym
sambhvitasya ckrttir / marad atiricyate
caand; bhtnipeople; kathayiyantiwill speak; teof your;
avyaymunending; akrttiinfamy; caand; apialso;
sambhvitasyafor an honourable person; akrttidishonour;
atiricyatebecomes more (powerful); maratthan death.
People will speak of your infamy for all time, and
for an honourable person, dishonour is more painful
than death.
SRRTHA-VARI
Here the word avyaym means indestructible, and
sambhvitasya indicates one who is very well-established, or
a very honourable person.
LOKA 35
iirii ra` =`=-a -i` =ririi: 1
rii= -` r=ai i-i i=I= niri= ++
bhayd rad uparata / masyante tv mah-rath
ye ca tva bahu-mato / bhtv ysyasi lghavam
mah-raththe great warriors; masyantethey will think;
tvmyou; (have) uparatamretired; ratfrom the battle;
bhaytout of fear; caand; yemfor those for whom;
tvamyou; bhtvwere; bahu-matagreatly honoured;
ysyasiyou will become; lghavaminsignificant.
Great warriors such as Duryodhana and others will
think that you have left the battlefield out of fear.
107
Those who have always honoured you so highly will consider
you to be insignificant.
SRRTHA-VARI
Your opponents are of the opinion, Our enemy, Arjuna,
is extremely valiant. If you run away from the battle, after
being the object of such honour, you will be deemed a cow-
ard in their eyes. Mahraths such as Duryodhana and others
will think that you have fled the battlefield out of fear. It
must be due to fear, not affection for his relatives, that a
katriya becomes averse to fighting while on the battlefield.
They will only consider your position in this way.
LOKA 36
i-ii`z r= IrI-a aiIrai: 1
I=--a=a =i=` aai :=iar` = I= ++
avcya-vd ca bahn / vadiyanti tavhit
nindantas tava smarthya / tato dukhatara nu kim
tavayour; ahitenemies; vadiyantiwill say; bahn
many; avcyaharsh; vdnwords; caalso; nindanta
criticizing; tavayour; smarthyamability; kimwhat?;
nuindeed; (is) dukha-tarammore painful; tatathan
this.
Your enemies will scorn you with many harsh
words, while criticising your ability. What could be
more painful for you than this?
SRRTHA-VARI
Avcya-vdn implies the use of harsh words, such as eu-
nuch.
LOKA 37
rai i ir=I= ==` I-i i ii= =r= 1
35 - 37
108
a==i I-ira i -a i aI=z: ++
hato v prpsyasi svarga / jitv v bhokyase mahm
tasmd uttiha kaunteya / yuddhya kta-nicaya
veither; hatabeing killed; prpsyasiyou will attain;
svargamthe celestial kingdom; vor; jitvby achieving
victory; bhokyaseyou shall enjoy; mahmthe earthly king-
dom; tasmttherefore; uttihaarise; kaunteyaO son of
Kunt; kta-nicayawith determination; yuddhyafor
battle.
O Kaunteya, if you are killed in the battle you will
attain Svarga, and if you are victorious you will en-
joy this earthly kingdom. Therefore, stand up and fight
with determination.
SRRTHA-VARI
If a question arises in the mind of Arjuna as to why he should
engage in battle when it is not certain that he will win, r
Bhagavn responds by speaking this loka beginning with hata.
LOKA 38
==i:=i == -i niiiniii ii 1
aai i = =` i=ir=I= ++
sukha-dukhe same ktv / lbhlbhau jayjayau
tato yuddhya yujyasva / naiva ppam avpsyasi
ktvhaving made; sukhahappiness; dukheand distress;
lbha-albhauboth gain and loss; jaya-ajayauboth victory
and defeat; sameto be equal; tatathen; yujyasvafight;
yuddhyafor the sake of fighting; evamin this way; na
avpsyasiyou will not gain; ppamsinful reaction.
Considering happiness and distress, gain and loss,
and victory and defeat to be equal, you should fight.
109
In this way you will not incur any sin.
SRRTHA-VARI
r Ka says, O Arjuna, fighting is your only sva-dharma.
If you doubt this and think that by fighting you will incur
sin, you should still accept My instructions and fight. Through
victory or defeat you will either gain or lose a kingdom, and
as a consequence you will experience either happiness or dis-
tress. Therefore, O Arjuna, deliberate with proper wisdom,
and fight, knowing both of them to be equal. You will not
incur sin as long as you are endowed with this equanimity.
This subject is also described later in Gt (5.10): lipyate na
sa ppena / padma-patram ivmbhas. Just as a lotus leaf
remains in water but never becomes wet, similarly, though
engaged in battle, you will not incur sin.
In Gt (1.36) Arjuna is thinking, I will incur sin by kill-
ing them. In speaking this loka, r Ka is refuting
Arjunas argument as baseless. The question of incurring sin
by killing ones relatives in battle arises only because of at-
tachment to happiness and distress. I am explaining to you
the means by which you can become free from sin. Sin will
not touch you if you perform your sva-dharma of fighting as
per My instructions, considering happiness, distress, gain, loss,
victory and defeat as equal. One becomes sinful or bound by
action (karma) if he is attached to the fruits of his actions.
Therefore, it is certainly necessary to renounce attachment
to karma. This conclusion has been established in Gt (5.10):
brahmay dhya karmi / saga tyaktv karoti ya
lipyate na sa ppena / padma-patram ivmbhas
Those who give up all attachments to karma (work), and sur-
render all the results of their karma unto Me, Paramevara, do
38 - 39
110
not become affected by sin, just as a lotus leaf remains untouched
by water.
LOKA 39
rii a:IiIrai =i`= Ii= I-=i` ii 1
i +i i ii =-i` ri=I= ++
e te bhihit skhye / buddhir yoge tv im u
buddhy yukto yay prtha / karma-bandha prahsyasi
prthaO son of Pth; (I have) abhihitexplained; teto you;
ethis; buddhiknowledge; skhyeregarding skhya
yoga; tubut; unow hear; immthis (knowledge);
yuktaconnected; yogein bhakti-yoga; yay buddhywith
which knowledge; prahsyasiyou shall be freed from; karma-
bandhambondage of the material world.
O Prtha, thus far I have explained this knowledge
of skhya-yoga, but now I will impart to you the
science of bhakti-yoga, by which you will become freed
from the bondage of this material world.
SRRTHA-VARI
At this point Bhagavn r Ka says, Until now I have
instructed you in jna-yoga. I am concluding My instructions
on jna-yoga with this loka beginning with the word e.
That which properly illuminates the tattva of an object is called
skhya (complete knowledge). That intelligence with which
you must act has been explained here by the word e. Now
hear about the intelligence required to act for bhakti-yoga.
r Kas statement in which yay is used explains that when
a person is endowed with intelligence related to bhakti, he will
become freed from bondage to this material world.
111
Here, r Ka is concluding His explanation of skhya-
yoga and beginning His instructions on buddhi-yoga, or
bhakti-yoga. rla Cakravart hkura defines skhya-yoga
as follows: samyak khyyate prakyate vastu tattvam aneneti
skhya samyak jnam. That which properly illuminates
the tattva of an object is called skhya-yoga. Skhya-yoga
gives complete knowledge about the tattva of the tm and
antm (an inert object). From the loka, na tv evham (Gt
2.12) to deh nityam (Gt 2.30), various facets of tma-tattva
have been explained, and from sva-dharmam api cvekya
(Gt 2.31) to sukha-dukhe (Gt 2.38), knowledge other
than tma-tattva (antma-tattva), that is, knowledge of sva-
dharma, has been explained. When one performs nikma-
karma (selfless activities) with buddhi-yoga related to bhakti,
he becomes free from the bondage of karma, that is, his bond-
age to the material world is destroyed. This conclusion is
verified in r opaniad (1.1):
vsyam idam sarva / yat kica jagaty jagat
tena tyaktena bhujth / m gdha kasya svid dhanam
Everything moving and non-moving in the entire universe is
pervaded or enjoyed by Paramevara, the Supreme Controller.
All moving and non-moving objects in this world are to
be enjoyed only by Paramevara, the sole enjoyer of this world.
Jvas are servants of Bhagavn. They should engage in ser-
vice to Him using this universe as an instrument, and should
maintain their lives accepting His remnants. The supreme
duty of the jvas is to render loving service to r Bhagavn
(bhagavat-sev) with His property, without desiring to accept
that property as the object of their own enjoyment. In this
way, the jvas do not become bound by their karma (actions).
kurvann eveha karmi / jijviec chata sam
40
112
eva tvayi nnyatheto sti / na karma lipyate nare
r sopaniad 1.2
One may aspire to live for hundreds of years if he continuously
goes on working in that way, for that sort of work will not bind
him to the law of karma. There is no alternative to this for man-
kind.
LOKA 40
=riIi==izii:I=a -ii = Iua 1
=r=r= i== xia =rai iia ++
nehbhikrama-no sti / pratyavyo na vidyate
svalpam apy asya dharmasya / tryate mahato bhayt
abhikramaendeavours; ihain this bhakti-yoga; astithere is;
nano; nadestruction; vidyatethere is; nano;
pratyavyadiminution; apieven; su-alpama very little;
asya dharmasyaof this yoga; tryatefrees (one); mahata
from great; bhaytfear.
Endeavours on the path of bhakti-yoga are neither
fruitless nor subject to loss. Even a little progress frees
one from great fear in the form of this material world.
SRRTHA-VARI
Yoga (buddhi-yoga) is of two types: (1) bhakti-yoga in the
form of hearing and chanting; and (2) bhagavad-arpita-
nikma-karma-yoga which entails surrendering the fruits of
ones selfless actions to r Bhagavn. In Gt (2.47), r
Ka says, O Arjuna, you have the qualification only to
perform action (karma). Now, before karma-yoga, bhakti-
yoga is being delineated. Gt (2.45) states, O Arjuna, situ-
ate yourself beyond the three modes of material nature. This
statement certainly refers to bhakti as being beyond the three
modes because only by bhakti can a person transcend the
113
modes of nature. This is well known from the Eleventh Canto
of rmad-Bhgavatam. Jna and karma are described as
sttvika and rjasika respectively, which proves that they are
not beyond the three modes of nature.
Bhagavad-arpita-nikma-karma-yoga is bhakti which is
characterised by offering the fruits of ones karma to r
Bhagavn. It does not allow the karma to go in vain, as is the
case with the performance of karma that is not offered to
Bhagavn. However, due to the lack of bhaktis predominance
in such activities, they are not accepted as actual bhakti. If
karma, in which the fruits are offered to r Bhagavn, were
also described as bhakti, then what would constitute karma?
If one says that karma is only action, that is not offered to r
Bhagavn, it is not correct. rmad-Bhgavatam (1.5.12) states
that one of the characteristics of brahma (the effulgence of
r Bhagavn) is that it is nikarma (inactive) and, being iden-
tical with the mood of inactivity, is called naikarmya. When
even brahma-jna, knowledge of brahma which is nikma
(without any material motive) and nirdoa (faultless), is not
praiseworthy, being devoid of bhakti, then how can sakma
and nikma-karma, if not offered to Bhagavn, be praisewor-
thy, since they are troublesome in the stages of both sdhana
(practice) and sdhya (the goal)?
According to the above-mentioned statement spoken by r
Nrada (rmad-Bhgavatam 1.5.12), karma which is not of-
fered to r Bhagavn is useless. Therefore, only that bhakti
characterised by hearing and chanting has been accepted as
the sdhana to attain the sweetness of the lotus feet of r
Bhagavn. Nevertheless, nikma-karma-yoga which is of-
fered to r Bhagavn is also worthy of consideration. Both
types of yoga (bhakti-yoga and nikma-karma-yoga) are to
be understood by the word buddhi-yoga. This is evident from
the statements of Bhagavad-gt such as, I bestow upon them
that buddhi-yoga by which they can attain Me, (Gt 10.10)
40
114
and, O Dhanajaya, compared to buddhi-yoga, sakma-
karma (action with fruitive desire) is very insignificant (Gt
2.49).
Now, in this loka beginning with neha, the glory of nirgua-
bhakti (bhakti free from the modes), which is characterised by
ravaam and krtanam, is being explained. r Bhagavn says,
The benefit that comes from even the initial steps of bhakti-
yoga can never be destroyed, and thus it does not have the
adverse effect of becoming lost. Conversely, if one starts to
perform karma-yoga but does not complete it, the result of
whatever karma has been performed is lost, and the fault of
irregularity is incurred.
The question may be raised, Can the result of bhakti be
attained by those who have the desire to follow the process,
but are unable to perform it properly? r Ka responds to
this by saying svalpam, which means that even if the practice
of bhakti has only just begun, the result is never lost and it
will deliver one from the danger of this material world. The
life histories of Ajmila and others are evidence of this. rmad-
Bhgavatam (6.16.44) also states that just by once hearing r
Bhagavns name, even a cala is freed from the great fear
caused by material existence. Moreover in rmad-Bhgavatam
(11.29.20) it is stated:
na hy agopakrame dhvaso / mad-dharmasyoddhavv api
may vyavasita samya / nirguatvd ania
O Uddhava, because I have deliberately determined the tran-
scendental nature of this process, even if nikma-dharma or pure
bhakti in the form of hearing and chanting is improperly per-
formed, there is no possibility of the slightest loss.
The purport of these statements of Bhagavad-gt and
Bhgavatam seems to be the same, but the above statement
of Bhgavatam has a special characteristic: since a transcen-
dental object or activity is nirgua, it is never lost. This is the
115
only point which is worthy of deliberation in this context. One
may argue that nikma-karma-yoga, if offered to r
Bhagavn, can also become nirgua by His grace. But it is
not a fact. rmad-Bhgavatam (11.15.23) gives evidence of
this: Nitya and naimittika (obligatory and occasional) ac-
tivities which are performed without any fruitive desire and
offered to Me are considered sttvika. In other words, they
are not transcendental to the three modes.
Here, buddhi-yoga is described as being of two types. The
first is bhakti-yoga, in the form of hearing and chanting, and
the second is nikma-karma-yoga wherein the results of
karma are offered to r Bhagavn. Of these two, the first is
mukhya (primary) and the second is gaua (secondary and
related to the guas) bhakti-yoga. In fact, bhakti-yoga is com-
pletely nirgua, transcendental to the modes. No irregulari-
ties, faults or unwanted reactions can occur at the beginning
or in the course of ones practice of bhakti-yoga, even if for
some reason, one is unable to complete it. Rather, a little per-
formance of bhakti-yoga delivers the performer from the ter-
rible dangers of the material world and makes his life success-
ful by giving him the service of r Bhagavn.
The following example can be cited. Because Bharata
Mahrja became attached to a deer, he was not able to com-
plete the full process of bhakti in that life. In his next birth,
although he took the body of a deer, the influence of his pre-
vious lifes performance of bhakti enabled him to associate
with uddha-bhaktas of Bhagavn. Taking birth again, he
became an uttama-bhgavata and performed service to r
Bhagavn. Therefore, Bhagavn says in Gt (6.40): prtha
naiveha nmutra vinas tasya vidyate. A person who has
fallen from the path of bhakti is never lost in this world or
in the next, nor does he obtain a miserable condition.
40
116
On the other hand, in bhagavat-arpita nikma-karma-
yoga, even if nikma-karma-yoga is offered to Bhagavn, it
is still referred to as karma-yoga, not bhakti-yoga. By first
performing karma-yoga, the heart becomes purified and even-
tually one attains bhakti-yoga. Therefore, this karma-yoga
only aims indirectly at bhakti from far away. Unlike pure
bhakti, however, karma-yoga is not nirgua (free from the
guas). Rather, it is called karma in sattva-gua. Moreover,
if this karma is not performed perfectly or, if it is left incom-
plete, it may become lost and some unwanted reactions will
be incurred. However, as stated in rmad-Bhgavatam
(11.25.23): mad-arpaa niphala v / sttvika nija-karma
tat. If a sdhaka even begins to perform this bhakti-yoga
slightly, but due to his own incapability leaves the path, or his
practices cease due to his sudden, untimely death, either in
the beginning or intermediate stage, his endeavours in bhakti
will never go in vain. In other words, neither do his endeavours
become faulty nor does he incur any sin even if he is unable
to complete the process. In his next life, the sdhaka will
continue from that same point where his performance of
bhakti-yoga was obstructed. The presiding Deity of bhakti-
yoga, r Ka, or Bhakti-dev herself, make all these ar-
rangements. In this context, there is one important point to
note. Although a sdhaka has faith, if there are some irregu-
larities in his performance due to ignorance of the process,
the results of bhakti-yoga will never be lost nor does he incur
sin. However, if someone offends guru, Vaiavas or tadya-
vastu (that which belongs or is related to r Bhagavn such
as Tulas, Yamun or the dhma), his bhakti-yoga can be
completely ruined.
LOKA 41
r=iiI-=i Ir r =-= 1
117
rzii=ii n=-aiz i:r=iI=i= ++
vyavasytmik buddhir / ekeha kuru-nandana
bahu-kh hy anant ca / buddhayo vyavasyinm
kuru-nandanaO beloved child of the Kurus; buddhiintelli-
gence; ihaon this path of bhakti; (is) vyavasya-tmik reso-
lute; (and) ekone-pointed; hicertainly; buddhayathe
intelligence; avyavasyinmof the irresolute; (is) bahu-kh
many-branched; caand; an-antwithout a conclusion.
O Kuru-nandana, the intelligence of those who are
on this path of bhakti is resolute and one-pointed,
but the intelligence of those who are averse to bhakti
is many-branched and inconclusive.
SRRTHA-VARI
When compared to all other types of intelligence, that in-
telligence whose aim and object is bhakti-yoga is supreme.
Bhagavn explains this by speaking the above loka begin-
ning with the word vyavasya: Resolute intelligence in bhakti-
yoga is one-pointed. He describes the characteristic mood
of one who possesses such intelligence as follows: The in-
structions that my Gurudeva has given me about ravaam,
krtanam, smaraam, pda-sevanam, etc. of r Bhagavn are
my very sdhana, my very sdhya and my very life. I am un-
able to relinquish them in either the sdhana stage or in
sdhya. My single desire and only engagement is to follow
them. Besides this, I have no other desire or engagement, even
in my dreams. There is no loss for me, whether by following
these instructions I attain happiness or misery, or whether
my material life is destroyed or not. This type of resolute
intelligence is possible only in pure bhakti which is free from
hypocrisy and cheating. It is said in rmad-Bhgavatam
(11.20.28):
41
118
tato bhajeta m bhakty / raddhlur dha-nicaya
Knowing that all perfection is achieved through My bhakti alone,
a man of resolute faith will perform My bhajana with devotion.
Only by bhakti can intelligence become one-pointed. r
Bhagavn further explains this by also referring to bahu-
kh, that which has many branches. Because there are
unlimited types of desires in karma-yoga, intelligence applied
to it is also of unlimited types. Similarly, because there are
unlimited varieties of sdhana in karma-yoga, it has unlim-
ited branches. In the initial stage of jna-yoga one fixes ones
intelligence in nikma-karma to purify the heart. When the
heart is purified, the sdhaka fixes his intelligence in karma-
sannysa, the renunciation of fruitive karma. Having attained
this stage, one fixes ones intelligence in jna. When one
realises that even jna is unsuccessful and unable to grant
service to the lotus feet of r Bhagavn, one fixes ones in-
telligence in bhakti. In rmad-Bhgavatam (11.19.1) it is said:
jna ca mayi sannyaset. Jna must also be renounced
to attain Me.
According to the above statement of r Bhagavn, after
attaining the stage of jna, one has to fix ones intelligence
in jna-sannysa (the renunciation of jna). Thus, intel-
ligence is of unlimited varieties. Since karma, jna and
bhakti all ought to be performed, their branches are also
unlimited.
Of the three types of buddhi-yoga: karma, jna and bhakti,
only that buddhi (intelligence) which is related to pure
bhakti-yoga is supreme. The exclusive aim and object of
mukhya-bhakti-yoga is Vrajendra-nandana r Ka, and
that intelligence which is related only to Him is called
aikntik or anany (one-pointed or exclusive). The sdhakas
119
of such aikntika-bhakti are free from the desires for mun-
dane enjoyment, moka and from duplicity, therefore their
intelligence is resolute. rla Vivantha Cakravart hkura
comments on rmad-Bhgavatam (11.20.28). They resolutely
think, Even if there are millions of obstacles in the perfor-
mance of my bhajana, even if I lose my life, or if I have to go
to hell because of offenses or if lust overpowers me, I can never
give up bhakti, whatever the circumstance may be. I will not
perform jna and karma, even if Brahm himself orders me
to. Under no circumstances can I give up bhakti. Only this
type of determination can be called nicaytmik buddhi.
Due to lack of such exclusive nih in Bhagavn, a persons
intelligence remains engaged in karma-yoga and jana-yoga.
His intelligence is called many-branched because of a vari-
ety of aims and objectives, such as the pleasures in this world
or the next related to profit (lbha), adoration (pj) and
distinction (pratih). His intelligence is filled with unlim-
ited desires.
According to the Vaiava cryas, Bhagavn Himself is
the non-dual, conscious Supreme Absolute Reality. He is called
nirgua, being simultaneously beyond the material qualities
of sattva, rajas and tamas, and endowed with all transcen-
dental qualities such as aivarya (opulence), mdhurya (sweet-
ness), day (compassion) and bhakta-vtsalya (affection for
His bhaktas). However, modern people who are uneducated,
bereft of tattva-jna, whose intelligence is covered by illu-
sion and who consider brahma to be without transformations
(nirvikra), without variety (nirviea) and untainted
(nirajana), accept Him as nirgua in only a mundane sense.
They consider the ll-avatras of Bhagavn to be brahma
but covered by my, and that His svarpa and qualities, such
as compassion, are therefore material like their own. They
say that by worshipping sagua-brahma (brahma full of
42
120
material qualities) their hearts will gradually become puri-
fied and they will become one with nirgua-brahma (brahma
devoid of material qualities). The establishment of such con-
clusions is as useless as trying to hit the sky because stras
such as the Bhagavad-gt, which describe the transcenden-
tal form and characteristics of r Bhagavn, refute this des-
picable concept in all cases. Therefore, pure devotion for
nirgua-brahma (Ka), who is endowed with all transcen-
dental qualities, is called nirgua-bhakti. In rla rdhara
Svms commentary on rmad-Bhgavatam (3.29.11), he
explains nirgua-bhakti to be of one kind only, aikntika (one-
pointed). rla ukadeva Gosvm has stated in rmad-
Bhgavatam (3.29.7-10) that because sakma-bhakti is per-
formed with various material desires, it has unlimited
branches such as tmasika sakma-bhakti.
LOKA 42
iI==i` Irai` i` --IIza: 1
irai: ii =i-=aIa iI=: ++
ym im pupit vca / pravadanty avipacita
veda-vda-rat prtha / nnyad astti vdina
prthaO Prtha; avipacitathe unwise; (who are) veda-
vda-ratattached to the statements of the Vedas;
pravadantiproclaim; ym immall these; pupitmflowery;
vcamstatements; vdinathey say; itithus; astithere
is; na anyatnothing else.
O Prtha, those who are foolish reject the real mean-
ings of the Vedas out of attachment to those orna-
mental statements which glorify the pursuit of celes-
tial pleasures, but which yield only poisonous effects.
They say there is no higher truth (vara-tattva) than
121
these.
SRRTHA-VARI
The irresolute sakma-karms (persons with material desires)
are extremely dull-witted. To explain this, r Bhagavn speaks
this loka beginning with ym imm. The phrase pupit
vca implies that these statements of the Vedas are only tem-
porarily pleasing, just like flowery creepers that are ultimately
poisonous. Pravadanti refers to those who in all respects ac-
cept such Vedic statements as the summum bonum. Those
whose hearts have been captivated by such statements have
no resolute intelligence. This loka is in natural sequence with
Gt 2.44: bhogaivarya-prasaktnm. It is impossible for such
people to have resolute intelligence, so it is not for them that
this instruction is given. What to speak of not having resolute
intelligence, r Bhagavn even says that they are fools,
avipacita. This is because they accept as the ultimate objec-
tive of the Vedas the declaration of flowery statements such
as, By performing the cturmsya-vrata one will attain im-
perishable results, or, After drinking soma-rasa one becomes
immortal. They also speculate that beyond this there is no
truth, such as vara-tattva.
The prime objective established in the Vedas is Svaya
Bhagavn r Ka and His prema-bhakti. If one does not
understand this prime objective of the Vedas, ones transcen-
dental faith and intelligence will be inappropriately placed
in their apparent, exterior meanings which initially appear
very attractive and sweet to the ear but which deliver a fear-
some result. r Ka has further clarified in Gt 2.45:
traiguya-viay ved. Also in rmad-Bhgavatam (4.29.47)
one is warned to be careful of the assertions of the Vedas:
43
122
tasmt karmasu barhimann / ajnd artha-kiu
mrtha-di kth rotra- / spariv aspa-vastuu
O Prcnabarhiat, to ignorant vision, the ritualistic activities
mentioned in the Vedas appear as the ultimate objective.
Though their accounts are alluring to the ear, in fact they are
devoid of any connection with the Absolute Truth. Therefore,
disregard them.
LOKA 43
i=i-=i=: ==ri: -===ni= 1
IiIzirirni` ii=z=Ia` Ia ++
kmtmna svarga-par / janma-karma-phala-pradm
kriy-viea-bahul / bhogaivarya-gati prati
kma-tmnahaving lusty natures; (they perform) bahulm
many; kriy-vieapompous Vedic rituals; svarga-pardedi-
cated to entering heaven; pratitowards; gatimthe goal; bhoga
of sense enjoyment; aivaryaand opulence; (which) pradm
result; janma-karma-phalain good birth and fruitive results.
Those whose hearts are contaminated by lust perform
many pompous ceremonies to attain Svarga-loka,
thinking these to be the highest objective of the Vedas.
Though leading to enjoyment and opulence, such ritu-
als bind their followers in the cycle of birth and death.
SRRTHA-VARI
What type of statements do these people follow? In re-
sponse, it is said that by analysing the profit and loss of such
Vedic rituals, they establish how to increase those activities
which will give them bhoga (enjoyment) and aivarya, even
though such activities result in birth and death.
123
LOKA 44
ii = z =+i=i` aiza a=i= 1
r=iiI-=i I: ==iii = Iia ++
bhogaivarya-prasaktn / taypahta-cetasm
vyavasytmik buddhi / samdhau na vidhyate
prasaktnfor those who are attached; bhogato enjoyment;
aivaryaand opulence; apahta-cetasmwhose minds are cap-
tivated; tayby those (words of the Vedas); na vidhyatethere
does not take place; vyavasya-tmikthe resolute; buddhi
intelligence; samdhauin trance on the Supreme.
Those who are attached to enjoyment and opulence,
whose minds have been captivated by celestial hap-
piness, do not attain the resolute intelligence for ex-
clusive absorbtion in Bhagavn
SRRTHA-VARI
Those whose minds have been captivated by such flowery
statements become attached to enjoyment and opulence. Such
persons are not able to attain samdhi or concentration of
the mind; they lack that resolute intelligence which reposes
only in Paramevara.
LOKA 45
x=Irii i I===i ii= 1
I=z-zi I=-=-=ii I=i=i= i-=i= ++
traiguya-viay ved / nistraiguyo bhavrjuna
nirdvandvo nitya-sattva-stho / niryoga-kema tmavn
arjunaO Arjuna; vedthe Vedic; viaysubject matter;
(is) trai-guyapertaining to the modes of material nature;
bhavabe; nistraiguyabeyond the three modes;
nirdvandvabe free from duality; (and) nitya-sattva-stha
situated in pure goodness or spiritual existence; (be) niryoga-
44 - 45
124
kemadetached from the tendency to preserve and acquire;
tma-vnand be endowed with intelligence given by Me.
O Arjuna, rise above the modes described in the
Vedas and become established in nirgua-tattva. Be
free from all dualities such as honour and dishonour,
and do not worry about profit and loss. Become situ-
ated in uddha-sattva by using the intelligence
awarded by Me.
SRRTHA-VARI
Becoming detached from the means to attain catur-varga
(dharma, artha, kma and moka), only take shelter of bhakti-
yoga. r Bhagavn is speaking this loka beginning with the
word traiguya, because the predominant subject matters of
the Vedas illuminate karma, jna, etc., which are under the
guas. The meaning of the word traiguya is formed with the
suffix sya. Since, in the Vedas, there are excessive descrip-
tions of karma and jna, according to the logic of bhmn
vyapade bhavanti (wherein the title is based on the predomi-
nating composition), the Vedas are called traiguya (pertain-
ing to the three modes of nature). Only bhakti, however, can
take one to r Bhagavn. This is the verdict of the Mhara-
ruti. The vetvatara Upaniad states: yasya deve par bhaktir
yath deve tath gurau. The meaning of the Vedas can only
be revealed to one who has the same transcendental bhakti to
both r Bhagavn and his gurudeva.
Nirgua-bhakti is the only subject matter of the smtis, such
as the Pacartra and the Upaniads, including the
Gtopaniad and Gopla-tapani Upaniad. If it is accepted
that bhakti is not described in the Vedas, bhakti will become
unauthoritative. Therefore, Ka directs Arjuna to become
free from the Vedic injunctions of jna and karma, which
are under the influence of the guas. He tells him not to
125
perform them, but to always follow the process for achiev-
ing bhakti as stated in the Vedas. It is mentioned in Brahma-
ymala Pura, The pretentious display of exclusive hari-
bhakti, neglecting the process of pacartra recommended in
ruti, smti and the Puras, etc., results only in eventual
disturbance. This mistake or fault is inexcusable.
Those subject matters of the Vedas, that pertain to the guas
(sagua) and those that are beyond the guas (gutta) are
called respectively traiguya (with the three guas) and
nistraiguya (free from the three guas). r Ka says, Of
the two, pursue only nistraiguya. Become free from the three
guas by the influence of My nirgua-bhakti. Only then will
you become free from dualities such as honour and dishonour.
Therefore, remain exclusively in the association of My bhaktas
who are always situated in nitya-sattva.
Here, the explanation of how to become situated in viuddha
(nitya) sattva-gua will contradict the explanation on becom-
ing free from the guas. To achieve that which is lacking is
called yoga, and to protect that which one possesses is called
kema. By the word niryoga-kema, r Bhagavn is telling
Arjuna to become free from the concern for both yoga and
kema. Upon becoming overpowered by the taste for My
bhakti-rasa, yoga and kema will not be a cause for concern.
When r Bhagavn states in Gt (9.22), I personally carry
yoga and kema, He is displaying His affection for His bhaktas
by stating, Because I carry their burden of maintenance there
is no need for them to separately endeavour for it. tmavn
means become a person endowed with intelligence granted
by Me.
Now the words nistraiguya and traiguya are being dis-
cussed. In rmad-Bhgavatam (11.25.23-29) it is said:
mad-arpaa niphala v / sttvika nija-karma tat
rjasa phala-sakalpa / his-prydi-tmasam
45
126
Know that nikma-karma offered to r Bhagavn is in sattva-
gua. That action which is performed with a desire for the fruit
is in rajo-gua, while action performed with violence or envy is
in tamo-gua.
In the above loka (rmad-Bhgavatam 11.25.23) niphala
v implies naimittika-karma (work which is occasional), per-
formed without fruitive desires.
kaivalya sttvika jna / rajo vaikalpika ca yat
prkta tmasa jna / man-niha nirgua smtam
Jna related to the self (kaivalyam) which is beyond the concep-
tion of the body, is sttvika. Jna related to the body (the false
conception of I and mine, considering oneself to be the doer
and the enjoyer) is rjasika. Jna of inert matter, the mundane
world or the body is tmasika, while jna related to Me is nirgua.
vana tu sttviko vso / grmo rjasa ucyate
tmasa dyta-sadana / man-niketa tu nirguam
To live in the forest is in sattva-gua, to live in the village is in
rajo-gua, to live in a gambling house (city) is in tamo-gua and
to live where I live (the temple) is nirgua.
sttvika krako sag / rgndho rjasa smta
tmasa smti-vibhrao / nirguo mad-apraya
The doer who is not attached to the result is in sattva-gua, the
doer who is blinded by attachment is in rajo-gua, the doer who
has lost his memory is in tamo-gua and the doer who has taken
complete shelter of Me is nirgua.
sttviky dhytmik raddh / karma-raddh tu rjas
tmasy adharme y raddh / mat-sevy tu nirgu
127
Faith related to the self is in sattva-gua, faith related to karma
(action) is in rajo-gua, faith related to irreligious activities is
in tamo-gua and faith related to My service is nirgua.
pathya ptam anyas tam / hrya sttvika smtam
rjasa cendriya-preha / tmasa crttiduci
Food which is wholesome, pure and easily available is in sattva-
gua. Food which is pungent, sour and gives pleasure to the senses
is in rajo-gua. Food which is impure and the cause of misery is in
tamo-gua and that food which is offered to Me is nirgua.
According to rla rdhara Svm, the word ca in the above
mentioned loka (rmad-Bhgavatam 11.25.28) means that
that which is offered to r Bhagavn is nirgua.
sttvika sukham tmottha / viayottha tu rjasam
tmasa moha-dainyottha / nirgua mad-aprayam
Happiness which comes from the self is in sattva-gua, that
which comes from sense objects is in rajo-gua, that which comes
from delusion and depravity is in tamo-gua and that happiness
which comes in relation to Me is nirgua.
After explaining objects which exemplify the three guas
in the above-mentioned rmad-Bhgavatam lokas (11.25.23-
29), r Bhagavn further explains how to attain perfection
in realizing the nature (nistraiguya-bhva) of an object
which is beyond the three guas (nirgua-vastu). He says that
only by performing nirgu-bhakti can one conquer the in-
fluence of the guas that exist within oneself. This is stated
in the following lokas:
dravya dea phala klo / jna karma ca kraka
raddhvasthktir nih / traiguya sarva eva hi
45
128
Everything material such as the substance, place, results, time,
knowledge, action, the agent, faith, situation, form and deter-
mination are all traiguya.
sarve gua-may bhv / puruvyakta-dhihit
da ruta anudhyta / buddhy v puruarabha
O best of human beings, whatever states of being that are heard,
seen or conceived, which exist between the purua (the enjoy-
ing self) and prakti (material nature), are comprised of the three
modes of nature.
et sastaya puso / gua-karma-nibandhan
yeneme nirjit saumya / gu jvena citta-j
bhakti-yogena man-niho / mad-bhvya prapadyate
O gentle one, all material conditions of the living entity (purua)
are born from action performed in the three guas. Only those
jvas who, by practising bhakti-yoga, have conquered these modes
manifested in the citta become endowed with nih and are able
to attain Me.
Therefore, only by nirgu-bhakti can one conquer the
three guas and not by any other means. In response to the
question asked in Gt (14.21): katha caits trn gun
ativartate, How can one conquer the guas of material na-
ture? Then it is said later in Gt (14.26):
m ca yo vyabhicrea / bhakti-yogena sevate
sa gun samattyaitn / brahma-bhyya kalpate
Only those who render service to Me with aikntika bhakti-yoga
can transcend the three gunas and become qualified to realise
brahma.
129
In his commentary on this loka (Gt 14.26) rla rdhara
Svm says, Ca is an emphatic. That is, those who exclusively
perform aikntika-bhakti (unflinching devotional service) to
Me, Paramevara, can conquer all the guas.
Dharma, artha, kma and moka are called catur-varga (the
four goals of human life). Bhakti is the fifth goal (pacama-
pururtha). Although in stras such as the Vedas the paths
of karma, jna and bhakti have been instructed as the
sdhana for the jvas, one can only attain r Bhagavn by
giving up all other paths and engaging exclusively in viuddh-
bhakti. This is also made clear by studying these two lokas
from rmad-Bhgavatam:
bhaktyham ekay grhya / raddhaytm priya satm
bhakti punti man-nih / va-pkn api sambhavt
I can only be attained through bhakti performed with full faith.
I am naturally dear to My bhaktas who take Me as the exclusive
goal of their bhajana. Even the dog-eaters can purify themselves
of their lower birth by performing bhajana to Me.
na sdhayati m yogo / na skhya dharma uddhava
na svdhyyas tapas tygo / yath bhaktir mamorjit
O Uddhava! Yoga, skhya, study of the Vedas, tapasy and dna
(charity) cannot overpower Me as does intense bhakti performed
solely to attain Me.
rla Bhaktivinoda hkura says, In stra there are two
types of subjects: uddia and nirddia. The subject which is
the highest objective of any stra is called uddia-viaya. That
instruction which indicates uddia-viaya is called nirddia-
viaya. For example, because it is so dim, it is very difficult to
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130
see the Arundhati star in the sky without assistance. If
someones objective is to see it, he must first take an indica-
tion from the biggest star closest to it. So, if Arundhati is the
uddia-viaya, the biggest star closest to it is the nirddia-
viaya. All the Vedas indicate nirgua-tattva to be the uddia-
viaya. Because nirgua-tattva cannot be understood immedi-
ately, the Vedas first describe sagua-tattva (reality with the
guas) which is the nirddia-viaya. Thus, my, consisting
of the three modes, sattva, rajas and tamas, initially appears
to be the subject matter of the Vedas. O Arjuna, do not re-
main entangled in this nirddia-viaya. Rather, attain
nirgua-tattva, or that which is indicated to be the uddia-
tattva, and become free from the guas. Some parts of the
Vedic literatures describe karma in rajo-gua and tamo-gua.
Other parts describe jna in sattva-gua, and in specific places
there is a description of nirgua-bhakti. You should attain
nitya-sattva (pure spiritual existence) by becoming free from
dualities such as honour and dishonour. In other words, by
associating with My bhaktas, renounce the endeavour for yoga
(acquisition) and kema (preservation) sought after by the
processes of jna and karma and, by the process of buddhi-
yoga, become free from the modes of nature.
LOKA 46
ii=i ai= =a: =`rnai 1
aii= =ri ri i=i= Ii=a: ++
yvn artha udapne / sarvata samplutodake
tvn sarveu vedeu / brhmaasya vijnata
yvnwhatever; arthapurpose; (is served) uda-pneby
wells; (are) sarvatain all respects; sampluta-udakeserved
by a large lake; tvnsimilarly; arthathe purpose; sarveu
within all; vedeuthe Vedas; vijnata brhmaasyais known
by the learned brhmaa.
131
All the purposes served by a variety of wells can
easily be fulfilled by a large lake. Similarly, whatever
results are attained by the worship of various devas
as described in the Vedas can easily be attained
through the worship of Bhagavn by a brhmana en-
dowed with bhakti.
SRRTHA-VARI
r Ka continues, O, what more can I say about the
glories of that bhakti-yoga which is nirgua and nikma.
Even initial endeavours in bhakti are neither lost nor adverse
in their effect. Also in rmad-Bhgavatam (11.29.20) r
Ka has told Uddhava:
na hy agopakrame dhvaso / mad-dharmasyoddhavv api
may vyavasita samya / nirguatvd ania
O Uddhava, I have established the transcendental nature of this
dharma. If one engages in this selfless dharma for My sake, there
is not the least possibility that it may lead to loss by fault or
degradation.
However, in this context vyavasytmik buddhi (resolute
intelligence) also indicates sakma-bhakti-yoga. r Bhagavn
uses an example to prove this when He speaks the loka be-
ginning with the word yvn. Since udapne is a singular noun,
it has been used here in a similar case. Here, the word udapne
indicates a group of wells. Many purposes are fulfilled by dif-
ferent wells. One well is used for the purpose of cleaning after
evacuation, one for brushing teeth, one for washing cloth, one
for cleaning hair, one for bathing and one for drinking water.
These different purposes which are fulfilled by various wells
can all be fulfilled at one and the same time by a large reser-
voir of water. It is laborious to go to different wells for various
purposes, but there is no labour in going to one reservoir. More-
over, a small well often has salty water, but water from a large
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132
lake is sweet. One should deliberate on this difference between
a well and a lake. Similarly, the different fruits one attains
through worshipping various devas, by the procedures described
in the Vedas can all be attained simply by the worship of r
Bhagavn. The word brhmaasya means those who know
brahma (Veda). Only a brhmaa knows the Vedas but, be-
yond such knowledge, the real brhmaas are those who spe-
cifically know bhakti as the ultimate meaning of the Vedas.
In rmad-Bhgavatam (2.3.2) it is also said:
brahma-varcasa-kmas tu / yajeta brahmaa patim
indram indriya-kmas tu / praj-kma prajpatn
A person desiring the brahma effulgence should worship Brahm,
the master of the Vedas. One desiring satisfaction of the senses
should worship Indra. A person desiring progeny should wor-
ship the Prajpatis, while a person desiring wealth should wor-
ship Durg.
After this it is said:
akma sarva-kmo v / moka-kma udra-dh
tvrea bhakti-yogena / yajeta purua param
Whether one is free from desires, full of desires or desirous of
moka, one should, having attained a higher intelligence, wor-
ship parama-purua (Bhagavn) with intense bhakti-yoga.
Just as the rays of the sun are very intense when the sky is
free from clouds, similarly bhakti-yoga, which is devoid of
jna and karma, is also very intense. Ones intelligence
becomes many-branched by worshipping a number of devas
to fulfil various desires. r Bhagavn, however, can fulfil all
of ones desires. When even a particle of such intelligence is
engaged in worship, it is considered to be one-pointed because
of the superlative nature of the object of worship.
133
The various activities that can be performed by the use of
separate wells can all be performed by using a large reservoir
of water, such as a lake. Similarly, the various desires which
can be fulfilled by worshipping different devas as directed in
the Vedas can all be fulfilled simply by worshipping Bhagavn.
If the heart is filled with many material desires, various devas
are worshipped to fulfil those desires. The resulting intelli-
gence, which is many-branched, is called avyavasytmik
buddhi. In contrast to this, the aikntika (one-pointed) wor-
ship of r Bhagavn is only achieved by focused, resolute
intelligence. For this reason, knowers of the Vedas explain
bhakti to be the sole essence of the Vedas. Therefore, bhakti-
yoga alone is vyavasytmik buddhi.
LOKA 47
=iIiir=a =i =nri i= 1
=i ==nrai=i a =#i:=-=Ii ++
karmay evdhikras te / m phaleu kadcana
m karma-phala-hetur bhr / m te sago stv akarmai
evacertainly; teyou have; adhikraa right; karmaito
your prescribed duty; (you have) mno (right); kadcanaat
any time; phaleuto the fruits of work; (do) mnot; bh
be; hetumotivated; karma-phalatowards the results of work;
te m astuyou should not have; sagaattachment;
akarmaito not doing prescribed duties.
You are eligible only to perform your prescribed
work, but you have no right to the fruits. You should
not consider yourself to be the cause of the result of
your actions, nor should you become attached to
neglecting your duties.
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134
SRRTHA-VARI
r Bhagavn, the instructor of jna-yoga, bhakti-yoga and
karma-yoga, has so far aimed His instructions about jna-
yoga and bhakti-yoga towards His dear friend Arjuna. Now,
having considered Arjunas andhikra (ineligibility) to per-
form these two processes, He explains nikma-karma-yoga
in two lokas, the first beginning with karmai.
By the words m phaleu, Ka intends to say that those
who desire the fruits of their actions have extremely impure
hearts. Your heart, however, is almost pure. I know this, and
that is why I am speaking in this way. If one points out that
any action one performs will bear fruit, r Bhagavn responds:
m karma-phala-hetur bh. A person becomes the cause
of the fruit only when he acts with a desire for it. You should
not act like that. I bless you not to fall into this category.
Akarma means neglecting prescribed duties and vikarma
means performing sinful activities. You should not become
attached to either of these. Rather, you should despise them.
I again bless you that you will be able to do this.
In Gt (3.2), Arjuna says: vymireeva vkyena buddhi
mohayasva me. My intelligence is bewildered by Your ap-
parently ambiguous instructions. From this it should be
understood that the previous statements of this chapter are
not entirely consistent with later statements. But here, r
Kas inner feelings (mano-bhva) towards Arjuna are
worth considering. Just as I have become your subordinate
by acting as your chariot driver, similarly you should also
become a follower of My order.
Bhagavn r Ka, having made Arjuna His instrument,
gives instruction on nikma-karma-yoga for those who do
not have the adhikra (eligibility) to follow the paths of
135
jna-yoga and bhakti-yoga. In rmad-Bhgavatam (11.3.43)
it is stated: karmkarma vikarmeti veda-vdo na laukika.
An understanding of karma, akarma, and vikarma can only
come from the Vedic literature, not from the words of mun-
dane persons.
rla Bhaktivinoda hkura quotes Ka as saying, There
are three types of karma to consider: karma, akarma and
vikarma. Of these, two namely vikarma (engaging in sinful
activities) and akarma (not performing ones sva-dharma)
are extremely inauspicious. You should not desire these. Give
up vikarma and akarma, and carefully follow the path of
karma. Karma is of three types: nitya-karma (daily duties),
naimittika-karma (occasional duties) and kmya-karma
(fruitive activities). Of these three, kmya-karma is inauspi-
cious. Those who perform kmya-karma become the cause of
the fruit of their activities. So it is for your benefit that I am
telling you not to adopt kmya-karma, because if you do, you
will become the cause of the results of your actions. You have
the right to perform your prescribed duties, but you do not have
the right to the fruits of any action. It is acceptable for those
who take shelter of bhakti-yoga to perform nitya-karma and
naimittika-karma solely in order to maintain their lives.
LOKA 48
i==i: =iIi =#` --i i== 1
I=I=i: ==i i-i ==-` i= a-a ++
yoga-stha kuru karmi / saga tyaktv dhanajaya
siddhy-asiddhyo samo bhtv / samatva yoga ucyate
dhanajayaO Dhanajaya; yoga-sthabeing situated in
bhakti-yoga; tyaktvabandoning; sagamattachment;
kuruperform; karmiprescribed duties; bhtvbecoming;
samaequipoised; siddhi-asiddhyoin success and failure;
48 - 49
136
samatvam(such) equanimity; ucyateis called; yogayoga.
O Dhanajaya, in a devotional mood, give up attachment to
the fruits of karma, perform your prescribed duties and become
equipoised in success and failure. Such equanimity is called yoga.
SRRTHA-VARI
In this loka beginning with yoga-stha, r Bhagavn gives
instructions on nikma-karma. He says, Become equipoised
in victory and defeat, and just perform your prescribed duty
of engaging in this battle. The result of this nikma-karma-
yoga is that it culminates in jna-yoga, and thus jna-yoga
is the purport of the previous loka and the following loka.
Intelligence which is equipoised in the face of the success
or failure of ones actions is called yoga.
LOKA 49
ri nr` = Ii=i== 1
i ziri=I--c ii: =nra: ++
drea hy avara karma / buddhi-yogd dhanajaya
buddhau araam anviccha / kpa phala-hetava
dhanajayaO Dhanajaya; drea(throw) far away; avaram
inferior; karmafruitive activity; hicertainly; buddhi-yogt
by the yoga of intelligence; anvicchaaccept; araamshelter;
buddhauof intelligence (nikma-karma); phala-hetavathose
desiring the fruits of their activities; (are) kpamisers.
O Dhanajaya, because kmya-karma is very much
inferior, take shelter of nikma-karma-yoga that is
offered to the Lord. Those who desire the fruits of
their karma are misers.
137
SRRTHA-VARI
In speaking this loka beginning with the word drea, r
Bhagavn is criticising sakma-karma or kmya-karma
(fruitive activities). Kmya-karma is avaram (very inferior)
to nikma-karma-yoga, which is offered to Paramevara and
which is also called buddhi-yoga. Here, the word buddhau
implies nikma-karma, while buddhi-yoga implies nikma-
karma-yoga.
Kpa refers to those who are unable to understand the
meaning of nikma-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 Bhad-rayaka Upaniad.
Once, there was a great assembly of realised sages, mahris
and brahmaris in the royal court of Janaka Mahrja. Janaka
Mahrja, 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
Mahrja addressed the sages with great humility. Whoever
among you is brahma-vett (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 brahma-
vett and take the cows. Again, Janaka Mahrja looked to-
wards them, with all seriousness. This time the mahri
Yjvalkya got up and told his students, O brahmacrs,
take these cows to my rama.
Hearing this, the other mahris objected, saying, Are you
brahma-vett?
Mahri Yjavalkya said, I offer my obeisances at the
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138
feet of those who are brahma-vett. If you want to examine
me or ask any question, please do so.
The various sages asked different questions and Yjavalkya
Mahri gave them befitting answers. At last, the greatly
learned Grg humbly inquired, Who is a kpaa and who
is a brhmaa?
Yjavalkya Mahris response to this was: yo v etad
akara grgy aviditvsml lokt praiti sa kpaa (Bhad-
rayaka Upaniad 3.8.10). O Grg, that person is a kpaa
(miser) who leaves this world without knowing r Bhagavn,
who is Acyuta, the Infallible Absolute Reality.
In rmad-Bhgavatam (6.9.49) it is said: kpaa . . . gua-
vastu-dk. Kpaas are those who consider that the ultimate
reality consists only of sense objects produced from the ma-
terial modes. Furthermore, it is stated in rmad-Bhgavatam
(11.19.44): kpao yo jitendriya. A kpaa is a person who
has no control over his senses.
LOKA 50
I +i riar ai = a ra 1
a==i i=i = i=: == izin= ++
buddhi-yukto jahtha / ubhe sukta-dukte
tasmd yogya yujyasva / yoga karmasu kaualam
buddhi-yuktaa person endowed with intelligence; jahti
gives up; ubheboth; sukta-duktepious and impious ac-
tions; ihain this birth; tasmttherefore; yujyasvastrive;
yogyafor nikma-karma-yoga; (this) yogayoga; (is)
kaualamthe art; karmasuin (all) activities.
One who practises buddhi-yoga gives up both pious
and impious actions in this very life. Therefore, strive
for nikma-karma-yoga. Working under the shelter
of buddhi-yoga with equanimity is the art of work.
139
SRRTHA-VARI
Here, the word yogya refers to that yoga which possesses
the characteristics defined in Gt 2.48. Yujyasva means make
an endeavour. It is nikma-karma-yoga (performing karma
without personal motivation), which is the essence of yoga,
not sakma-yoga.
LOKA 51
=` I+i Ir =n` --i ==Irii: 1
-=-iII== +i: ` =-c--=i== ++
karma-ja buddhi-yukt hi / phala tyaktv mania
janma-bandha-vinirmukt / pada gacchanty anmayam
hiindeed; maniasages; buddhi-yuktendowed with
buddhi; tyaktvgiving up; phalamresults; karma-jamborn
of fruitive activities; (are) vinirmuktliberated; janma-
bandhafrom the bondage of birth and death; gacchantithey
attain; padamthe place; anmayamwithout misery.
Sages endowed with buddhi-yoga give up the results
born of karma. Thus becoming freed from the cycle
of birth and death, they eventually attain Vaikuha,
the state beyond all mundane miseries.
LOKA 52
i a =irInn` IrIaaIrrIa 1
ai =-aiI= I=` uiar= ua= ++
yad te moha-kalila / buddhir vyatitariyati
tad gantsi nirveda / rotavyasya rutasya ca
yadwhen; teyour; buddhiintelligence; vyatitariyati
has crossed beyond; kalilamthe dense forest; mohaof illu-
sion; tadat that time; gantsiyou shall become; nirvedam
indifferent; rotavyasyato that which is to be heard; caand;
51 - 52
140
rutasyato all that is already heard.
When your intelligence has crossed beyond the dense forest
of illusion, you will become indifferent to all that has been heard
and all that is to be heard.
SRRTHA-VARI
r Bhagavn speaks this loka beginning with yad to
explain that one becomes situated in yoga by practising
nikma-karma offered to Paramevara. When your heart
completely transcends the deep forest of delusion, you will
become indifferent to all the topics which have already been
heard and the various topics yet to be heard. If one raises
the question, I have already become free from doubt, and I
no longer have the fault of an adverse attitude, so what need
is there for me to hear the instructions of stra? then
Bhagavn responds, Even so, at present it is appropriate for
you to practise at every moment this process which has been
explained by Me.
Nirveda means that the jvas are attached to this world
because of their identification with the body. This is the root
cause of material existence. As long as this material attach-
ment remains, the jvtm cannot attain tattva-jna, nor
can he become detached from the material world. Nirveda
means to become detached from the material world. It is not
an easy achievement. Through the practice of nikma-
karma offered to Bhagavn, one gradually becomes free from
the false conception that the body is the tm (self). One then
achieves nirveda (renunciation) of all types of activities about
which one has heard or will hear, and which originate from
material desires described in the stra. Eventually, he engages
141
in aikntika-bhajana. This instruction is also in the Vedas:
parkya lokn karma-cittn brhmao
nirvedam yn nsty akta ktena
Muaka Upaniad 1.2.12
A tattva-vett brhmaa (a knower of the Absolute truth) attains
nirveda after understanding that the happiness and pleasure one
attains by karma in this world or the next are temporary and
distressful.
Prahlda Mahrja has given a similar instruction:
dy-antavanta urugya vidanti hi tvm
eva vimya sudhiyo viramanti abdt
O Urukrama, those who realise with discrimination that all
objects have a beginning and an end give up the study of the
Vedas and exclusively engage in bhajana to You.
LOKA 53
uIaIIarii a i =ii=Ia I=zni 1
==iiini I=ai i==ir=I= ++
ruti-vipratipann te / yad sthsyati nical
samdhau acal buddhis / tad yogam avpsyasi
yadwhen; teyour; buddhiintelligence; sthsyatibe-
comes situated; ruti-vipratipanndetached from the various
interpretations of the Vedas; nicalnon-moving; acal
steadfast; samdhauin trance; tadat that time; avpsyasi
you shall achieve; yogam(the fruit) of yoga.
When your intelligence becomes detached from hear-
ing various interpretations of the Vedas, and when it
becomes free from all other attachments while remaining stead-
fast in Paramevara, then you will attain the fruit of yoga.
53 - 54
142
SRRTHA-VARI
r Ka is saying, You will become detached from hear-
ing about mundane subject matters, and also Vedic instruc-
tions, and as you do so, you will become steadfast; your mind
will not be deceived by the apparent attraction of such top-
ics. In the Sixth Chapter also, samdhi is described as acal
(fixed or undisturbed). r Bhagavn assures Arjuna, Then,
by having direct experience of transcendence through yoga,
you will attain freedom from material bondage.
LOKA 54
= ai
I=ia= i iirii ==iIi=i= zi 1
I=iai: I` iiria I=i=a a I= ++
arjuna uvca
sthita-prajsya k bh / samdhi-sthasya keava
sthita-dh ki prabheta / kim sta vrajeta kim
arjuna uvcaArjuna said; keavaO Keava; sthita-
prajsyafor one whose intelligence is fixed; samdhi-
sthasyaand situated in trance; kwhat?; bh(are his)
symptoms; kimin what way?; sthita-dhone with fixed
intelligence; prabhetadoes speak; kimhow?; stadoes he
sit; kimhow?; vrajetadoes he walk.
Arjuna said: O Keava! What are the symptoms of a
person whose intelligence is fixed in samdhi? How
does he speak? How does he sit? And how does he walk?
SRRTHA-VARI
In the previous loka, Arjuna heard about intelligence fixed
in trance (samdhau acal). Arjuna now inquires about the
symptoms of a true yog. How do those who are sthita-praj
143
(of undisturbed, fixed intelligence) speak? What is the symp-
tom of their bh (language)? How do those in samdhi
remain situated in trance? The designations sthita-praj and
samdhi-stha (situated in trance) apply to liberated persons.
How do they speak when they face a situation of pleasure or
misery, honour or dishonour, glorification or criticism, affec-
tion or envy and so on? Do they speak clearly or do they just
contemplate within themselves? How do they sit? How do
they engage their senses in external objects? How do they
walk? In other words, how do their senses behave in relation-
ship to external sense objects?
Beginning from this loka, Arjuna asks r Ka sixteen
questions. In response, r Ka illuminates the deep secrets
of karma, karma-yoga, jna, jna-yoga, dhyna, tapasy,
karma-mir-bhakti, jna-mir-bhakti and uddha-bhakti.
In this regard, r Ka has given indications in the Eigh-
teenth Chapter of the Bhagavad-gt regarding prema-bhakti,
which is the most confidential knowledge. In His conclusion
to the Bhagavad-gt, He explains that one can have entrance
into this prema-bhakti through the gateway of aragati
(surrender) to Him.
The sixteen questions asked by Arjuna are as follows:
1) sthita-prajsya k bh (2.54). What are the symptoms
of one who is sthita-praj?
2) jyyas cet karmaas te (3.1). Why engage me in this
ghastly warfare?
3) atha kena prayukto ya (3.36). By what is one impelled
to perform sinful acts?
4) apara bhavato janma (4.4). How am I to understand
that You previously instructed this science to Vivasvn?
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144
5) sannysa karma ka (5.1). Which path is better,
renunciation or selfless action?
6) yo ya yogas tvay prokta (6.33). This path of yoga
appears impractical due to the unsteady nature of the mind.
7) ayati raddhayopeto (6.37). What is the destination of
the unsuccessful transcendentalist?
8) ki tad brahma kim adhytma (8.1-2). What are brahma,
karma, adhytma, adhibhta, adhidaiva and adhiyaja, and
how can You be known at the time of death?
9) vaktum arhasy aeea (10.16). Please tell me in detail
about Your vibhtis.
10) evam etad yathttha tvam (11.3). I wish to see how You
have entered this cosmic manifestation.
11) khyhi me ko bhavn ugra-rpo (11.31). O Ugra-Rpa
(fierce one)! Please tell me who You are.
12) tem ke yoga-vittam (12.1). Who is more perfect, he
who performs bhajana or the impersonalist?
13) prakti purua caiva (13.1). I wish to know about
prakti, purua, ketra, ketraja, jna and jeyam.
14) kair ligais trn gun etn (14.21). By what symptoms
can one identify a person who has transcended the guas?
15) tem nith tu k ka (17.1). What is the situation of
one who does not follow the principles of stra?
16) sannysasya mah-bho (18.1). O Mah-bho! What is
the purpose of sannysa?
LOKA 55
ui=i= i
riIa i i=i= =i= ii ==i=ai= 1
i-=-i-==i ara: I=ia=ai-a ++
145
r bhagavn uvca
prajahti yad kmn / sarvn prtha mano-gatn
tmany evtman tua / sthita-prajas tadocyate
r bhagavn uvcar Bhagavn said; prthaO Prtha; yad
when; prajahtihe gives up; sarvntypes of; kmnof mate-
rial desires; mana-gatnarising from the mind; (and) eva
indeed; tmaniwithin his (controlled) mind; tuahe is sat-
isfied; atmanby his (blissful) soul; tadat that time; ucyate
he is called; sthita-prajaa person of steady intelligence.
r Bhagavn said: O Prtha, when the jvtm gives
up all material desires arising from the mind and when,
with his mind thus controlled, he becomes satisfied by
the blissful nature of the self alone, then he is to be
known as sthita-praja, a person of steady intelligence.
SRRTHA-VARI
Now, r Bhagavn, from this loka beginning with
prajahti until the end of the chapter, answers four of
Arjunas questions in sequence. Sarvn denotes one who does
not have a scent of material desire. The word mano-gatn
indicates the ability to give up material desires born of a non-
spiritual nature which are opposed to the dharma of the soul.
If the nature of these desires were spiritual, it would not be
possible to give them up, just as fire cannot give up heat. This
is because a controlled mind, after realizing the tm, which
is blissful by nature, becomes satisfied by the tm alone. The
rutis confirm this:
yad sarve pramucyante / km ye sya hdi thit
atha martyo mto bhavaty / atra brahma samanute
Kaha Upaniad 2.3.14
When all desires are removed from the heart, the mortal (bound)
55 - 56
146
jvtm attains realisation of brahma and immortality.
One should also study the loka: tmany eva ca santua
(Gt 3.17). The great bhakta Prahlda Mahrja has given a
similar instruction in rmad-Bhgavatam (7.10.9):
vimucati yad kmn / mnavo manasi sthitn
tarhy eva puarkka / bhagavattvya kalpate
O lotus-eyed Lord, when a man gives up all the material desires
situated in his heart, he becomes eligible to attain opulence
equal to Your own.
LOKA 56
:=ir=Iz===i: ==iri I=a=r: 1
ari=iii: I=iai=I=-a ++
dukhev anudvigna-man / sukheu vigata-spha
vta-rga-bhaya-krodha / sthita-dhr munir ucyate
anudvigna-manone whose mind is unagitated; dukheu
in the (presence of the threefold) miseries; vigata-sphaand
remains free from hankering; sukheuin the presence of
sense-pleasures; (one who is) vtafree from; rgaattachment;
bhayafear; krodhaand anger; ucyateis called; munia
sage; sthita-dhof fixed intelligence.
One who is not disturbed by the three types of mis-
eries (adhytmika, adhibhautika and adhidaivika),
who remains free from desires in the presence of happiness,
and who is free from attachment, fear and anger, is called a steady-
minded sage.
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SRRTHA-VARI
How does one who is sthita-praja speak? To answer this
question, r Bhagavn speaks the present loka beginning
with dukheu, and also the next loka. Dukheu means the
threefold miseries: adhytmika, adhibhautika and adhidaivika.
Hunger, thirst, fever, headache and so on (coming from ones
own body and mind) are adhytmika miseries. Adhibhautika
miseries are those caused by other living entities, such as a snake
or a tiger, and miseries such as excessive rain or natural disasters
caused by the devas are called adhidaivika. Anudvigna-man
refers to a person who, when faced by such miseries thinks,
I have attained these miseries due to my prrabdha-karma
(past actions) and I have to suffer them. Knowing this, he
either deliberates upon this within himself, understanding this
misery to be due to his prrabdha-karma, or he speaks openly
and without duplicity when questioned by others. In any case,
his face shows no agitation, even in the presence of these mis-
eries. This absence of disturbance is evident to those who are
expert in reading such symptoms. However, it is obvious when
an imitator artificially manifests symptoms of tolerance. Those
who are expert call him corrupted. Similarly, those who re-
main free from desires when a happy situation appears, know-
ing it to be prrabdha-bhoga (enjoyment resulting from past
actions), either contemplate this within themselves or enlighten
others. This response is also understood by learned men. In
clarifying these symptoms, the present loka describes such per-
sons as:
1) vta-rgathey remain detached from happiness;
2) vta-bhayathey remain free from the fear that entities
such as tigers, may eat them;
3) vta-krodhathey do not feel anger, even towards a per-
son who comes to attack or kill them. For example, no fear
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or anger arose in Jaa Bharata when the dacoit king Vala
took him to the deity of Dev Kl as a human sacrifice.
A person whose heart is not disturbed by the threefold miser-
ies: adhytmika, adhibhautika and adhidaivika, who is devoid
of the desire to attain happiness, and who does not become
elated when happiness comes to him, is called sthita-praja.
na prahyet priya prpya / nodvijet prpya cpriyam
sthira-buddhir asammho / brahma-vid brahmai sthita
Gt 5.20
A person who does not become elated when attaining that which
is favourable or dear is called sthita-praja.
The example of this is the life history of Bharata
Mahrja as described in rmad-Bhgavatam.
Bharata Mahrja was worshipping Bhagavn alone in a
remote forest, after renouncing his entire kingdom. In the last
part of his life, he became attached to an infant deer and,
due to the state of his mind when he left his body, he then
took birth as a deer. However, because he remembered his
previous birth, he remained separate from the association of
family and friends, and spent his time in the hermitages of
the sages, hearing topics of r Bhagavn. As a result of his
worship of Bhagavn in his previous life, he took his next
birth in the house of a religiously devoted brhmaa. Inter-
nally he always remembered r Bhagavn, but externally he
kept himself completely aloof by pretending to be a dullard,
even though his father tried to make him learn the Vedas.
Jaa Bharata tolerated ill-treatment and taunts by his step-
mother, step-brothers and relatives, while remaining ecstati-
cally absorbed in the worship of Bhagavn.
Once, Valarja, the king of thieves, desired a son, and he
wanted to offer to his iadev (worshipable goddess), Bhadra
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Kl, a human being who was free from bodily flaws. He had
previously captured a suitable person for sacrifice, but some-
how the man had escaped. While the dacoit king was wan-
dering in search of another suitable person to sacrifice, he
saw the mah-bhgavata Jaa Bharata protecting his familys
fields. The king became happy when he saw that Jaa
Bharata was blessed with a body appropriate for the sacri-
fice. According to the rules for sacrificing a human, he fed
Jaa Bharata nicely, decorated him with turmeric powder, gar-
lands and candana, and eventually presented him in front
of Kl Dev as an offering. Even after seeing, hearing and
being aware of all this, parama-bhgavata Jaa Bharata was
neither fearful nor angry. Rather, fixed in remembrance of
Bhagavn, he remained free from anxiety.
Just as the dacoits were ready to sever Jaa Bharatas head,
Kl Dev herself appeared in a ferocious form, making a loud
noise. She snatched the sword from the hand of King Vala,
and beheaded him and his servants. After drinking their
blood, she danced and played with their heads as if they were
balls. Finally, with great affection, she sent the mah-
bhgavata Jaa Bharata on his way. This deity of Bhadra Kl
is still present in Kuruketra.
While describing this history of Jaa Bharata in rmad-
Bhgavatam (5.9.20), ukadeva Gosvm says to Parkit
Mahrja: Bhagavn r Viu, who carries the sudarana-
cakra, is death to death personified, and is always anxious
to look after His bhaktas. O Viurta, He completely pro-
tects such parama-bhgavata paramahasas, who have be-
come free from falsely identifying the body as the self, who
have performed the very difficult task of severing the knot
of mundane attachment, whose hearts are anxiously absorbed
in thoughts of doing welfare to all living entities, and who
neither harm others nor feel enmity towards them. Such
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paramahasas who accept the shelter of r Bhagavns fear-
less lotus feet are never disturbed, even at the time of their
own execution. There is nothing surprising about this.
LOKA 57
: =xi=Ii==r=a-ia ir ziiizii= 1
=iIi=-Ia = zIra a= i IaIraai ++
ya sarvatrnabhisnehas / tat tat prpya ubhubham
nbhinandati na dvei / tasya praj pratihit
yahe who; (is) anabhisnehawithout excessive attachment;
sarvatrain all situations; tat tatwhatever; (whether)
prpyaachieving; ubhafavourable; (or) aubha
unfavourable; (and) na abhinandatihe does not rejoice; na
nor; dveihate; tasyahis; prajintelligence; pratihit
is well fixed.
One who is devoid of mundane affection, and who
neither rejoices in gain nor despairs in loss, is known
to have fixed intelligence.
SRRTHA-VARI
Here, the word anabhisneha means free from all affec-
tion arising from material designations. Such persons cer-
tainly feel some affection because of compassion, but their
affection is free from material designations. They do not
welcome pleasing situations such as being honoured or offered
palatable food, nor do they glorify those from whom they
receive them by saying, You are a highly dharmika person-
ality who has been rendering service to great paramahasas.
May you be happy. Conversely, when they are faced with
an unpleasant situation such as being dishonoured or at-
tacked, they do not feel any aversion, nor do they curse their
adversary, saying, You sinful person! May you go to hell!
151
The intelligence of such a person is completely fixed, or situ-
ated in samdhi. This is, indeed, called sthita-praja.
Affection is of two types: (1) related with the body, sopdhika-
sneha and (2) related with r Bhagavn, nirupdhika-sneha.
Sopdhika-sneha can be seen in ordinary persons who iden-
tify themselves with their bodies. Those who are sthita-praja
are free from identification with their bodies, and are, there-
fore, devoid of sopdhika-sneha. They are endowed with
nirupdhika-sneha, and are the well-wishers of all living
entities. This sneha is ever-existing and continuously flow-
ing within their hearts, but it rarely manifests externally. It
is seen in some special circumstances, although an ordinary
person cannot detect it.
LOKA 58
i =`rra i` =i:#i= =zi: 1
rI-riiI-rii=a= i IaIraai ++
yad saharate cya / krmo gnva sarvaa
indriyndriyrthebhyas / tasya praj pratihit
caand; yadwhen; saharatewithdraws; indriyhis
senses; indriy-arthebhyafrom the sense objects; sarvaa
completely; ivaas; ayama; krmatortoise; tasyahis;
agnlimbs; prajhis intelligence; (is) pratihitwell
fixed.
When a person can completely withdraw his senses
from the sense objects at will, just as a tortoise with-
draws its limbs into its shell, his intelligence is firmly fixed.
58 - 59
152
SRRTHA-VARI
r Bhagavn responds to Arjunas question, kim sta, How
does he sit?, with this loka beginning with yad. Indriyr-
thebhya means that, just as a person can withdraw his senses,
such as the sense of hearing, from its sense object, sound,
similarly the sana (seat, situation) of he who is sthita-praja
is to be able to withdraw his subordinate senses from the
external sense objects, and to fix them in his undisturbed
mind. The example of a tortoise is given to illustrate this point.
Just as a tortoise can withdraw his eyes, face and so forth
inside his shell at will, similarly, a person who is sthita-praja
can withdraw his senses from the sense objects.
LOKA 59
Irii II=-i-a I=ririr= Ir=: 1
r=` r=i:r= r` rai I=-ia ++
viay vinivarttante / nirhrasya dehina
rasa-varja raso py asya / para dv nivarttate
dehinafor an embodied person; nirhrasyawho prac-
tises sense-restraint; vi aythe sense objects;
vinivarttanteare forcibly restrained; asyafor such a per-
son; (there is) rasaa taste; apihowever; dvhaving
realised; paramthe paramtm (Supersoul); (there is) rasa-
varjamno taste for sense objects; (they) nivarttatecease
automatically.
He who identifies himself with his body may artifi-
cially restrict his enjoyment by withdrawing the senses
from their objects, but his taste for sense-pleasure still
remains. This is not genuine detachment. However, for one who
is sthita-praja, having realised Paramtm, his taste for sense
objects automatically ceases.
153
SRRTHA-VARI
If one raises a doubt that even foolish or less intelligent
persons may become detached from the objects of their senses
by fasting or through sickness, r Bhagavn clarifies His
point in this loka beginning with viay. The word rasa-
varjam implies that such persons do not become free from
the desire for sense objects. Rather, their taste for sense ob-
jects still persists. One who is sthita-praja, however, ceases
to desire sense objects because he has direct realisation of
Paramtm. There is no flaw in this definition. Those who
are able to realise the self are still sdhakas. They are not
siddhas (perfected souls).
Sometimes an ordinary person restricts his senses because
of disease, or by practising hatha-yoga or fasting. Still the
desire to enjoy the sense objects remains in his heart. It is
impossible to eliminate this desire without bhakti to r
Bhagavn.
In this regard, rla Bhaktivinoda hkura writes as fol-
lows: The practice of ceasing to indulge in the objects of the
senses through the process of nirhra (forcibly keeping aloof
from sense objects) is only for extremely unintelligent people.
This practice is followed by jvas who identify the self with
the body. Aga-yoga also provides an opportunity for those
who are less intelligent to become renounced from sense
objects, by engaging in yama, niyama, sana, pryma and
pratyhara. This process is not acceptable for one who is
sthita-praja. After directly seeing the beauty of parama-tattva
Bhagavn, one who is sthita-praja becomes attracted to Him
and gives up all attachments to ordinary sense objects. Even
though there is provision for extremely unintelligent persons
to withdraw their senses from sense objects by the process
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154
of nirhra, still jvas cannot attain eternal auspiciousness
without the process of rga-mrga. When a person reaches the
stage of rga (attachment to Ka), he realises a superior sense
object and, thus, naturally gives up inferior pleasures.
LOKA 60
aai nI i-a ri= IIza:1
rI-riIi =iiI= rrI-a =i` ==:++
yatato hy api kaunteya / puruasya vipacita
indriyi pramthni / haranti prasabha mana
kaunteyaO son of Kunt; pramthnirestless; indriyi
senses; hiindeed; prasabhamforcibly; harantisteal away;
manathe mind; apieven; puruasyaof a man; vipacita
who possesses knowledge and discrimination; yatatawho is
endeavouring for liberation.
O Kaunteya, the restless senses can forcibly steal
away the mind of even a man of discrimination who
is endeavouring to achieve liberation.
SRRTHA-VARI
It is beyond the capacity of the sdhaka to have complete
control over his senses in the stage of sdhana, but the endeav-
our alone is commendable. r Bhagavn speaks the present
loka, beginning with the word yatata, to explain this. Here
the word pramthni means those things which cause agitation.
The duty of a sdhaka is to endeavour very carefully to achieve
control over his senses. One cannot become sthita-praja
without sense control. It is as difficult to have complete con-
trol over the flickering senses, which are always agitated, as
it is to control the wind. However, according to the instruc-
155
tions of r Caitanya Mahprabhu, even this difficult task
becomes very easy when one engages all his senses in the
service of r Bhagavn.
One can learn how to engage his controlled senses in the
service of r Bhagavn from the daily activities of King
Ambara, which are described in rmad-Bhgavatam:
sa vai mana ka-padravindayor
vacsi vaikuha-gunuvarane
karau harer mandira-mrjandiu
ruti cakrcyuta-sat-kathodaye
mukunda-liglaya-darane dau
tad-bhtya-gtra-spare ga-sagamam
ghra ca tat-pda-saroja-saurabhe
rmat-tulasy rasan tad-arpite
pdau hare ketra-padnusarpae
iro hkea-padbhivandane
kma ca dsye na tu kma-kmyay
yathottamaloka-janray rati
rmad-Bhgavatam 9.4.18-20
Ambara Mahrja always engaged in the worship of r
Ka by fixing his mind in remembering His lotus feet, by
engaging his tongue in describing the name, form, qualities
and pastimes of r Bhagavn, his ears in hearing the topics
of Bhagavn, his eyes in seeing His beautiful Deity form, his
sense of touch in experiencing the happiness of serving the
feet of the bhaktas of Bhagavn, his nostrils in smelling the
fragrant objects such as tulas and candana which had been
offered at the lotus feet of Bhagavn, his feet in circumam-
bulating His abode, and his head in paying obeisances to
Bhagavn and His bhaktas. In this way, he controlled all his
senses, and engaged them in the service of Bhagavn. It is
very beneficial and auspicious for sdhakas to follow this
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156
path.
LOKA 61
aiI= =iIi =`r + i=a =-r: 1
zi Ir =I-riIi a= i IaIraai ++
tni sarvi sayamya / yukta sta mat-para
vae hi yasyendriyi / tasya praj pratihit
stahe should be situated; sayamyakeeping under con-
trol; tni sarviall the senses; yuktaconnected in devo-
tion; mat-paradevoted unto Me; hibecause; yasyaone
whose; indriyisenses; vaeare in control; tasyahis;
prajintelligence; pratihitis completely fixed.
Therefore, one should subdue the senses by surren-
dering to Me in bhakti-yoga and living under My shel-
ter. Only one whose senses are controlled is fixed in
intelligence. He alone is sthita-praja.
SRRTHA-VARI
Here, the word mat-para means My bhakta, because there
is no other way of conquering the senses than by performing
bhakti unto Me. This fact is apparent everywhere in the later
sections of Bhagavad-gt. As Uddhava says in rmad-
Bhgavatam (11.29.2-3):
pryaa pudarkka / yujanto yogino mana
vidanty asamdhnn / mano-nigraha-karit
athta nanda-dugha padmbuja
has rayerann aravinda-locana
sukha nu vivevara yoga-karmabhis
tvan-myaym vihat na mnina
O lotus-eyed Ka, yogs are generally unsuccessful in control-
ling their minds and so, after endeavouring for a short time,
they become tired and frustrated. Therefore, those who are
157
expert in discerning between what is substantial and what is
insubstantial take exclusive shelter of Your lotus feet, which
give unlimited pleasure to everyone, as the foundation of their
happiness.
To show the difference between a sdhaka and one who is
sthita-praja, r Ka says vae hi, which indicates that the
senses of one who is sthita-praja are under control.
One can escape the disturbance of a gang of dacoits by
taking shelter of a valiant king. When the dacoits become
aware of the shelter this person has taken, they become sub-
ordinate to him. Similarly, the senses of a jvtm are com-
pared to a gang of dacoits, and they automatically become
controlled when he accepts the shelter of Antarym
Bhagavn, r Hkea. Therefore, one should control ones
senses in a simple, natural way by bhakti alone. It is said in
stra:
hkee hki / yasya sthairya-gatni hi
sa eva dhairyam pnoti / sasre jva-cacale
Caitanya-caritmta, Madhya-ll 24.184
It is very difficult to control the agitated senses in this world,
but for those who engage all their senses in the service of
Bhagavn r Hkea, the master of the senses, their senses
naturally become stable and controlled.
LOKA 62
iai Irii= ` =: =#=a ri ia 1
=#ia =ìa i=: i=ia iii:Iiia ++
dhyyato viayn pusa / sagas tepajyate
sagt sajyate kma / kmt krodho bhijyate
62 - 63
158
pusafor a person; dhyyataone who contemplates;
viaynsense objects such as sound; sagaattachment;
upajyatebecomes manifest; teutowards them; sagt
from attachment; kmadesire; sajyatedevelops; kmt
from desire; krodhaanger; abhijyatedevelops.
By meditating on the sense objects, one develops
attachment. Attachment gives rise to desire, which
in turn leads to anger.
SRRTHA-VARI
Bhagavn r Ka says, Control of the mind is the fun-
damental means by which those who are sthita-praja con-
trol their external senses. Hear from Me, O Arjuna, what
happens when one is unable to fully control his mind. The
present loka beginning with dhyyata is spoken to explain
this topic. By meditation on sense objects, one develops saga,
attachment, from which comes kma, excessive desire for
those objects. Anger (krodha), then arises if the fulfilment
of this desire is obstructed for some reason.
LOKA 63
iiiyIa =r=ir: =r=iria ==IaIi=: 1
==Iai`zii I=izii I=iziia izIa ++
krodhd bhavati sammoha / sammoht smti-vibhrama
smti-bhrad buddhi-no / buddhi-nt praayati
krodhtfrom anger; bhavaticomes; sammohautter confu-
sion; sammohtfrom such confusion; (there is) vibhrama
disorder; smtiof memory; smti-bhratfrom disorder of
memory; buddhi-naintelligence is destroyed; buddhi-
ntfrom loss of intelligence; praayatione is completely
ruined.
159
Anger gives rise to delusion, and from delusion comes loss of
memory, forgetting the instructions of stra. Loss of memory de-
stroys intelligence, and when the intelligence is destroyed, every-
thing is lost and one again becomes fallen in the ocean of material
existence.
SRRTHA-VARI
From anger comes delusion (sammoha), in which there is a
loss of discrimination between what is to be done and what is
not to be done. When the jva is in a deluded condition, he
forgets the instructions of stra (smti-vibrama), which are
the cause of auspiciousness for him. When his memory is lost,
proper conduct of the intelligence is lost (buddhi-na). Af-
ter that, the sdhaka again falls into the well of material life.
The mind indeed is the king, the ruler and the impelling
cause of the senses. Therefore, by controlling the mind the
external senses are automatically controlled. Thus, in the
Vedas it is said:
yad pancvatihante jnni manas saha
buddhi ca na viceati tm hu param gatim
Kaha Upaniad 2.3.10
If one can control his paca-jnendriya (five knowledge-acquir-
ing senses), his mind and his intelligence, he attains the su-
preme destination. Otherwise, if the mind and other senses are
not subdued, one has to wander in the cycle of birth and death.
This is also stated in rmad-Bhgavatam (11.21.19-21):
viayeu gudhyst / pusa sagas tato bhavet
sagt tatra bhavet kma / kmd eva kalir nm
When one contemplates the qualities of sense objects, attach-
ment arises. From attachment, desires ensue, and unfulfilled
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160
desires lead to quarrel.
kaler durviaha krodhas / tamas tam anuvartate
tamas grasyate pusa / cetan vypin drutam
From quarrel, unrestrained anger arises, anger causes delusion,
and when one is in delusion, the wisdom to discriminate be-
tween right and wrong vanishes.
tay virahita sdho / jantu nyya kalpate
tato sya svrtha-vibhrao / mrcchitasya mtasya ca
O gentle one, due to his loss of discrimination, a man becomes
like inert matter, and from that condition, he slides down to
states of unconsciousness (inertness) and becomes almost dead.
Thus the supreme purpose of life is defeated.
If someone forcibly tries to subdue his external senses with-
out controlling his mind the results are extremely unpleas-
ant. In order to control the mind, it is imperative to direct it
to worshipping Bhagavn by following specific practices.
Consequently, r Bhagavns statement in Gt (2.61): tni
sarvi sayamya, is completely logical.
LOKA 64
ri=zriI=+=a IriiI=I-rzr= 1
i-=zIii-=i =i=Ii=-cIa ++
rga-dvea-vimuktais tu / viayn indriyai caran
tma-vayair vidheytm / prasdam adhigacchati
vidheya-tma man of controlled senses; tuhowever;
vimuktai(who is) free; (from) rgaattachment; dveaand
aversion; adhigacchatiattains; prasdamjoyfulness; caran
even while enjoying; viaynsense objects; indriyaiby the
senses; tma-vayaiwhich are under his control.
A man of controlled senses, however, who is free from attach-
161
ment and aversion, attains happiness of mind even while enjoy-
ing various objects through his senses.
SRRTHA-VARI
Previously Arjuna asked, How does one who is sthita-praja
behave? In response to this question, r Bhagavn speaks
this loka beginning with rga. Since the mind cannot di-
rectly accept sense objects, there is no fault in accepting sense
objects with controlled senses. Vidheytm means one whose
tm (mind) is fixed in the instructions of Bhagavn.
Prasdam adhigacchati implies that there is no fault if such
qualified persons accept sense objects. Rather, it is specifi-
cally to their credit, because they see that everything is re-
lated to Bhagavn. One who is sthita-praja may or may not
give up sense objects, and may or may not be motivated to
attain them. In any case, everything is auspicious for him.
Even when the external senses are controlled by keeping
them aloof from the sense objects, the mind does not stop
thinking of them. Such renunciation is called phalgu (use-
less) or markaa-vairgya (monkey renunciation). This is
stated in Gt 3.6: karmendriyi sayamya. When a sdhaka
practises appropriate renunciation (yukta-vairgya) and wor-
ships r Bhagavn, he can control his mind and absorb it in
thinking of his worshipable deity. When he has reached such
a stage, there is no fault in accepting those sense objects which
are favourable to his practice, and rejecting those which are
unfavourable.
LOKA 65
=i =:=ii=i` riI=r=iia 1
=ria=i nizi I: Iaraa++
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162
prasde sarva-dukhn / hnir asyopajyate
prasanna-cetaso hy u / buddhi paryavatihate
prasdeon attainment of mercy; hnidiminution; sarva
dukhnmof all miseries; upajyatetakes place; buddhi
(the) intelligence; asyaof such a man; prasanna-cetasa
whose mind is content; hicertainly; uvery soon;
paryavatihatebecomes fixed in all respects.
When one who is self-controlled achieves happi-
ness all his miseries are dispelled. As a result, the
intelligence of such a contented person soon becomes
fixed in attaining his desired goal.
SRRTHA-VARI
Buddhi paryavatihate means that, in all respects his
intelligence becomes stable and fixed on the desired goal.
Thus, he remains happy whether he accepts sense objects
or not. Prasanna-cetasa indicates that it should be un-
derstood that internal happiness will come only from
bhakti, because without bhakti the heart cannot become
pleased. This has been explained vividly in the First Canto
of rmad-Bhgavatam, which describes how Vysadevas
mind was not happy, even after he had compiled Vednta-
stra. However, after he followed the instructions of r
Nrada, his heart became blissful through the exclusive
practice of bhakti.
The heart can be pleased only by bhakti, rendering loving
devotional service to r Bhagavn. Bhakti removes all miser-
ies, and in a very short period a person who practises bhakti
easily becomes fully fixed at the lotus feet of his iadeva.
This is also described in the dialogue between Vysa and
Nrada in rmad-Bhgavatam from dhta-vratena hi may
(1.4.28) to yamdibhir yoga-pathai kma-lobha-hato muhu
163
(1.6.35). When the sdhaka practises yama and niyama on
the path of aga-yoga (the eight stages of yoga), the mind,
which is always under the control of lust and greed, attains
a certain level of happiness and peace. However, there is no
comparison between this and the immediate and immense plea-
sure attained by service to Bhagavn r Ka (rmad-
Bhgavatam 1.6.35)
In this regard, it is worth deliberating on the examples of
Saubhari i, Yayti Mahrja, Vivmitra Muni and others.
Saubhari i was still unable to control his mind even after
performing austerities within the water of the Yamun for ten
thousand years. His mind became agitated by seeing fish en-
gaging in sex life. He emerged from the water to marry the fifty
daughters of Mndht Mahrja, but his lust still remained
unsatiated even after enjoying with them by expanding him-
self into fifty forms. Eventually, he attained his desired goal by
controlling his senses through the worship of r Bhagavn.
Yayti Mahrja was not able to control his mind, despite
various endeavours. He exchanged his old age for the youth
of his son Puru, and enjoyed for many years, but his lusty
desires increased, just as ghee nourishes fire. He could only
attain peace when he had finally fixed his mind in the wor-
ship of Bhagavn.
Although Vivmitra Muni engaged in severe austerities by
practising ama (mind control) and dama (sense control) and
subduing his senses, he still abandoned his austerities just upon
hearing Menaks ankle bells and became absorbed in lust-
ful activity. His agitated mind eventually found peace only
in the worship of Bhagavn.
This conclusion is specifically verified in the dialogue between
Vysa and Nrada in the First Canto of rmad-Bhgavatam.
Veda-Vysa had already divided the Vedas into four parts
and had compiled Mahbhrata, the Puras and Vednta-
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164
stra and although he had described knowledge of dharma
and other such topics for the information of people in general,
his mind remained unsatisfied. Unable to understand why,
he inquired from his spiritual master, Devari Nrada. r
Nrada answered:
r nrada uvca
bhavatnudita-prya / yao bhagavato malam
yenaivsau na tuyeta / manye tad darana khilam
yath dharmdaya crth / muni-varynukrtit
na tath vsudevasya / mahim hy anuvarita
O great sage, you have described the processes of dharma and
jna, which I consider to be incomplete and insignificant, but
you have not clearly described the topics of r Bhagavns most
purifying pastimes and their glories. r Bhagavn cannot be
pleased unless one glorifies such pastimes, which manifest them-
selves in the purified mind by the performance of bhakti.
Following the instructions of Nrada Muni, by perform-
ing bhakti-yoga, Vysa was able to see in his pure heart all
of r Kas beautiful pastimes, full of aivarya (opulence)
and mdhurya (sweetness). rmad-Bhgavatam consists of
the activities of r Ka which Vysa realised in samdhi.
yasy vai ryamy / ke parama-prue
bhaktir utpadyate pusa / oka-moha-bhaypah
By the culture of hearing and following this rmad-Bhgavatam,
bhakti to Vrajendra-nandana r Ka immediately manifests
in the heart, dispelling lamentation, delusion and fear. Only then
is r Ka captured in the heart of such a bhakta.
165
LOKA 66
=iI=a Ir+= = i+= ii=i 1
= iiia: ziiI-arzii-a= a: ==i= ++
nsti buddhir ayuktasya / na cyuktasya bhvan
na cbhvayata ntir / antasya kuta sukham
ayuktasyafor one whose mind is uncontrolled; na astithere
is no; buddhispiritual intelligence; caand; ayuktasyafor
one disconnected; na bhvanthere cannot be meditation on
Paramevara; caand; abhvayatafor the non-meditative;
(there is) na no; ntipeace; (and for) antasyathe non-
peaceful; kutawhere?; sukhamis happiness.
One whose mind is uncontrolled, and who is be-
reft of intelligence related to the tm, is unable to
meditate on Paramevara. A person devoid of medi-
tation does not attain peace, and without peace, where
is the possibility of happiness?
SRRTHA-VARI
r Ka is speaking this loka beginning with nsti to
indirectly strengthen the previous lokas conclusion. The
intelligence of a person whose mind is uncontrolled will not
become fixed in the self. Such a person is ayukta (devoid of
intelligence) and is unable to meditate on Paramevara.
Abhvayata means that one who does not meditate cannot
have peace. In other words, he cannot become detached from
the objects of the senses. A disturbed person can find neither
happiness nor pleasure in the self.
LOKA 67
rI-riii` Ir rai` -==i:=Iia 1
a= rrIa i` i=iI=iriI= ++
67 - 68
166
indriy hi carat / yan mano nuvidhyate
tad asya harati praj / vyur nvam ivmbhasi
hicertainly; vyuthe wind; haraticarries away; nvam
a boat; ambhasion the water; ivasimilarly; tat manathe
mind; asyaof a person; yatwhich; anuvidhyatefollows;
caratmwhile wandering (to the objects); indriymof the
senses; haraticarries away; prajmhis intelligence.
Just as the wind sweeps away a boat on the water,
the mind of an unrestrained person runs after any
one of the senses that wanders in its sense object.
SRRTHA-VARI
A person with an uncontrolled mind does not have intelli-
gence. r Bhagavn establishes this point by speaking this
loka beginning with the word indriym. When the mind
follows one of the senses as it wanders amongst its respective
sense objects, a person is forced to follow all of the senses by
mind. In such a state, the mind is likened to an unfavourable
wind sweeping away a boat on water, because it carries away a
persons intelligence.
LOKA 68
a==i = =riiri I==raiI= =zi: 1
rI-riiI-rii=a= i IaIraai ++
tasmd yasya mah-bho / nightni sarvaa
indriyndriyrthebhyas / tasya praj pratiit
tasmttherefore; mah-bhoO mighty-armed one; (he)
yasyawhose; indriysenses; nightniare restrained;
sarvaain every respect; indriya-arthebhyafrom the
sense objects; tasyahis; praj intelligence; (is)
pratiitfixed.
Therefore, O Mah-bho, one whose senses are
completely restrained from their respective sense
167
objects is sthita-praja, fixed in intelligence.
SRRTHA-VARI
Yasya means that those whose minds are already under con-
trol are sthita-praja. Ka is telling Arjuna, O Mah-bho,
just as you conquer your enemies, you should also conquer
your mind.
LOKA 69
i I=zii = i ai=i` a=i` i=I-i =` = 1
=i` i=Ia iaiI= =i I=zii zai ==: ++
y ni sarva-bhtn / tasy jgartti sayam
yasy jgrati bhtni / s ni payato mune
tasymin that (state); ywhich; (is) ninight; sarva-
bhtnmfor all beings; sayama man of fixed intelligence;
jgarttiis awake; yasymin which (state); bhtniordinary
beings; jgratiare awake; sthat; (is) ninight; payata
for the enlightened; munethinker.
That intelligence which is related to consciousness
is like night for the materialistic common people.
However, a sthita-praja remains awake in that in-
telligence. The intelligence which is engaged in sense
objects in which the common living entity remains
awake is like night for the great thinker who knows
the absolute reality. In other words such a person ac-
cepts sense objects in an appropriate way without be-
ing attached to them.
SRRTHA-VARI
It is natural for one who is sthita-praja to control the
senses. For this reason, r Bhagavn is speaking this loka
beginning with y. Intelligence is of two types: tma-prava,
intelligence inclined towards the self or conscious reality, and
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168
viaya-prava, intelligence inclined towards material sense
objects. Intelligence which is tma-prava is like night for
all conditioned jvtms. Just as a sleeping person does not
know what happens at night, similarly the bewildered jvas
do not know what one attains by tma-prava buddhi. But
one who is sthita-praja remains awake in such a night, so
he directly experiences the bliss related to intelligence fixed
in the conscious reality.
The conditioned jvas remain awake in viaya-prava
buddhi and they experience lamentation, bewilderment and
so on, according to their respective absorption. They are not
asleep to it. Sthita-praja munis, however, do not experience
anything in such a night. They remain indifferent to the sense
objects that give happiness and distress to materialistic per-
sons and, remaining detached, only accept those sense ob-
jects which are needed for their maintenance.
Those who are sthita-praja naturally achieve perfection
in controlling all the senses. They are jn puruas (knowl-
edgeable persons) in the real sense. On the other hand, the
intelligence of ignorant people who identify the body with
the tm remains absorbed in sense objects. Such persons who
are attached to sense objects are called materialistic, or ig-
norant. Ajna tu ni prokt div jnam udryate.
Knowledge is like day and ignorance is like night (Skanda
Pura).
Everything in the kingdom of that most wonderful r
Bhagavn is wonderful. What is night for one person is day
for another. For an owl, night is like day, while for a crow it
is night. An owl sees only at night, not during the day. Simi-
larly, a man blinded by ignorance cannot have vision of the
illumination of tattva-jna. Knowers of the Absolute, how-
ever, always see r Bhagavn, the radiant personification of
169
tattva-jna. They never contemplate objects of the senses.
Just as a lotus leaf never becomes wet even though it remains
in water, similarly, one who is sthita-praja never becomes
attached to sense objects, even while he is living in contact
with them.
LOKA 70
i=ii=n Iara`
== r=i: IziI-a za 1
aza i=i ` IziI-a =
= ziiI-a=ir=iIa = i=i= ++
pryamam acala-pratiha
samudram pa pravianti yadvat
tadvat km ya pravianti sarve
sa ntim pnoti na kma-km
yadvatjust as; pawaters; praviantienter; (the)
samudram ocean; pryamamwhich although being filled;
(is) acala-pratihamfixed and unmoved; tadvatsimilarly; yam
(he) within whom; sarveall; kmthe agitations of the senses;
praviantiforcibly enter; (remains) acala-pratihamfixed
and unmoved; sahe; pnotiattains; ntimpeace; na
not; kma-kmhe who is intent on fulfilling his desires.
Just as countless rivers flow into the ocean, which
never floods, various desires flow into the mind of
one who is sthita-praja, yet his equilibrium is never
disturbed. Such persons alone can attain peace, not
those who strive always to fulfil their desires.
SRRTHA-VARI
Nirlept, or remaining unattached to sense objects, indicates
that one does not become disturbed even after coming in con-
tact with a sense object. r Bhagavn explains this idea by
70 - 71
170
speaking this loka beginning with pryamam. Although
different rivers pour so much water into the ocean during the
rainy season, they cannot cause it to overflow. Acala-
pratiham means whose boundary is not crossed. Similarly,
various sense objects also present themselves to one who is
sthita-praja. But, just as water pouring into or flowing out
of the ocean makes no difference to the ocean, similarly, those
who remain unaffected both while they are utilising sense
objects, and when they are bereft of them, are called sthita-
praja. Only they attain nti, that is, jna.
LOKA 71
Iri i=i= : =i= =i`zrIa I=:=r: 1
I== =i I=rryir: = ziiI-a=Ii=-cIa ++
vihya kmn ya sarvn / pum carati nispha
nirmamo nirahakra / sa ntim adhigacchati
yawho; pumnthe person; vihyagiving up; sarvnall;
kmnmaterial desires; caratiwanders; ni-sphafree from
hankering; nir-mamawithout a sense of possessiveness; nir-
ahakrawithout false ego; sathat person; adhigacchati
attains; ntimpeace.
It is only those who give up all desires and wander
free from hankering, false ego and possessiveness who
attain peace.
SRRTHA-VARI
Some people lose faith in their material desires and no longer
enjoy them. r Bhagavn is explaining this by speaking this
loka beginning with the word vihya. Nirahakra
nirmama means that only they attain peace who remain
freed from the false ego and possessiveness towards the body
and objects related to the body.
171
LOKA 72
rii i= I=iIa: ii ==i` ir I=nIa 1
I=i-i=i=-ain :I =I=i i= -cIa ++
e brhm sthiti prtha / nain prpya vimuhyati
sthitvsym anta-kle pi / brahma-nirvam cchati
prthaO Prtha; ethis; (is) sthitithe situation;
brhmof one who has attained brahma; na prpyanot attain-
ing; enmthis state; vimuhyatione is confused (by duality);
apiand; sthitvbeing situated; asymin this (state); anta-
kleat the time of death; cchatione attains; brahma-
nirvamspiritual emancipation.
O Prtha, attaining brahma in this way is called
brhm sthiti. After attaining this state, one is no
longer deluded. If, at the time of death, one is situ-
ated in this consciousness even for a moment, he
attains brahma-nirva.
SRRTHA-VARI
r Bhagavn is now concluding the chapter with this loka
beginning with the word e. Attaining the state of brahma is
called brhm. If brahma-nirva (spiritual emancipation) is
achieved at the time of death by attaining the state of brahma
for a moment, then what can be said of the result if the prac-
tice to attain this state has been performed since childhood?
Jna and karma are specifically explained in this chap-
ter and bhakti is explained indirectly. Therefore, this chap-
ter is called the summary of r Gt.
by rla Vivantha Cakravart hkura, on the Second Chapter
rla Bhaktivinoda hkura says, That tattva which is
contrary to inert matter is called brahma. One can attain
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CHAPTER THREE
Karma-Yoga
Yoga Through the
Principle of Action
LOKA 1
= ai
i= -= i=a =ai I =i = 1
aa I` =Ii riir =i` I=iI= zi ++
arjuna uvca
jyyas cet karmaas te / mat buddhir janrdana
tat ki karmai ghore m / niyojayasi keava
arjuna uvcaArjuna said; janrdanaO Janrdana; cetif;
teYour; matconsideration; (is that) buddhiintelli-
gence; (is) jyyasbetter; karmaathan fruitive work; tat
then; kimwhy?; keavaO Keava; niyojayasiare You engag-
ing; mmme; ghorein this ghastly; karmaiwork.
Arjuna said: O Janrdana, if You consider that in-
telligence related to bhakti, which is beyond the modes,
is superior to action, then why, O Keava, are You
engaging me in this ghastly activity of fighting?
174
SRRTHA-VARI
This Third Chapter gives a detailed explanation of action
(karma) offered to r Bhagavn without expecting any
material return (nikma-bhva). It also describes the wisdom
of a person who is willing to conquer lust, anger and so forth.
From the lokas in the previous chapter, Arjuna has under-
stood that gutt bhakti-yoga, which bestows freedom from
the guas (nistrai-guya), is superior both to jna-yoga and
to nikma-karma-yoga. Now, in the mood of a friend (sakhya-
bhva), he reproaches r Bhagavn, who is eager to engage
him in his prescribed duty of fighting, with the following
words. If that intelligence which is resolute (vyavasytmik)
and free from the guas (gutt) is superior, then why, O
Janrdana, are You engaging me in this ghastly warfare? Jana
means to Your own people and rdana means giving pain, so
Janrdana means by Your order You give pain to Your own
people.
Arjuna also addresses Ka as Keava. No one can trans-
gress Your order, because You are Keava, the controller of both
Brahm and Mahdeva (ka means Brahm, a means
Mahdeva and va means controller).
In this loka there is a mysterious secret behind Arjunas
addressing r Ka by the names Keava and Janrdana.
Arjuna inquired, O Janrdana, first You said that resolute
intelligence (vyavasytmik buddhi), which is beyond the
modes (gutt) and fixed in bhakti, is superior to karma
(action). Why, then, are You engaging me in this ghastly
warfare? Learned men are right in calling You Janrdana, for
by Your order You give pain to Your own people who are dear
to You and dependent on You. Janrdana is a very befitting
name for You because You killed the asura named Jana, which
is another indication of Your cruel nature. Keava is another
L O K A KA R MA -YOGA !
175
2
appropriate name, because You killed the asura Ke. More-
over, ka means Brahm, a means Mahdeva and va means
controller. Since You control them, You are called Keava.
How, then, can an insignificant person such as I transgress
Your order? O Prabhu, be merciful to me!
In r Harivaa r Rudra (akara) says in relation to
r Ka and His name, Keava:
ka iti brahmao nma / o ha sarva-dehinm
v tavga-sambhtau / tasmt keava-nma bhk
Ka is Brahm and I am a (akara), the controller of all living
entities. Since both of us were born from Your limbs, You are
called Keava.
LOKA 2
riI=ui i= I =ir= = 1
a` I=Iz- = ui:r=ir=i= ++
vymireeva vkyena / buddhi mohayasva me
tad eka vada nicitya / yena reyo ham pnuym
mohayasi ivaYou seem to bewilder; memy; buddhimintelli-
gence; iva vymireaby (Your) apparently equivocal; vkyena
statements; tattherefore; vadaplease tell; ekamone path;
yenaby which; nicityaascertaining; ahamI; pnuym
may have; reyawelfare.
My intelligence is somewhat bewildered by Your ap-
parently ambiguous statements. Please, therefore, tell
me decisively which path will be most beneficial for
me.
SRRTHA-VARI
r Bhagavn is telling His friend, O sakhe Arjuna! It is a
fact that gutt bhakti is the most superior process because
it is transcendental. But such bhakti can only be attained by
176
the mercy of My mah-bhakta who is independent (transcen-
dental to the guas) and aikntika (one-pointed). It can never
be attained by ones own endeavour. Therefore, become
nistrai-guya (free from the guas). I bless you that you will
become nistrai-guya by performing transcendental bhakti
(gutt bhakti) to Me. When this blessing fructifies, you
will achieve gutt bhakti by the mercy of an independent
and aikntika-mah-bhgavat, but, as I have already said, at
present your eligibility (adhikra) is to perform karma only.
Arjuna then says, If this is so, why dont You definitively
tell me to engage only in karma? Why are You drowning me
in an ocean of doubts? This is why Arjuna is speaking this
loka beginning with vymireeva, which has various im-
plications. He is saying, By such statements You are bewil-
dering my intelligence. Moreover, initially You said: karmay
evdhikras te (Gt 2.47). You only have the adhikra to
perform karma, your prescribed duty. Then You said: siddhy-
asiddhyo samo bhtv samatva yoga ucyate (Gt 2.48).
That equanimity in which one remains equipoised in success
and failure is called yoga. Then again, You said: buddhi-yukto
jahtha ubhe sukta-dukte tasmd yogya yujyasva yogah
karmasu kaualam (Gt 2.50). Intelligent persons abandon
both pious and impious activities and, because buddhi-yoga
is the highest goal of karma, they endeavour for nikma-
karma. Here, by the word yoga, You are also referring to
jna. Then You say: yad te moha-kalila buddhir
vyatitariyati (Gt 2.52). When your intelligence crosses
beyond the dense forest of delusion. Here again, You are sim-
ply speaking about jna.
In fact, the word iva (like that or it seems) implies that
Your statement is not ambiguous. Since You are merciful, it
is not Your desire to bewilder me. Besides, since I am not ig-
norant of these matters, it is appropriate for You to speak
directly. The deep purport is that karma (action) in sattva-
177
gua is superior to karma in rajo-gua. Jna is also in sattva-
gua, but it is superior to karma in sattva-gua, and nirgua-
bhakti is far superior to jna. If You think that it is impos-
sible for me to engage in nirgua-bhakti, then please simply
instruct me on sttvika jna, by which I will become free
from bondage to this miserable material world.
Action (karma) in sattva-gua is superior to action in rajo-
gua. Jna is superior to karma in sattva-gua, although it
is also in sattva-gua. Sattvt sajyate jnam. From sattva-
gua real jna develops (Gt 14.17).
Superior to jna in sattva-gua is nirgua-bhakti, which
is defined as follows in rmad-Bhgavatam (3.29.11-12):
mad-gua-ruti-mtrea / mayi sarva-guhaye
mano-gatir avicchinn / yath gagmbhasombudhau
lakaa bhakti-yogasya / nirguasya hy udhtam
ahaituky avyavahit / y bhakti puruottame
While Kapiladeva was instructing His mother, Devahti in
nirgua-bhakti, He said, Just as the water of the Gag flows
naturally and without cessation towards the ocean, similarly
that natural unbroken flow of the tm towards Me, who am
situated within the cave of the heart of the living entity, merely
hearing about My pastimes and qualities, which are blessed with
extraordinary potency, is called nirgua-bhakti-yoga. Nirgua-
bhakti is anybhila-nya, devoid of the duality of the material
world which arises from dvitya-abhinivea (forgetfulness of
Ka), and it absorbs the performer favourably in continuous
service to Me, Puruottama.
To forget Ka and become absorbed in my is called
dvitya-abhinivea, absorption in the second or false object
(rmad-Bhgavatam 11.2.37). This gives rise to various sepa-
rate interests, such as I, mine, you and yours.
2
178
LOKA 3
ui=i= i
ni:I=== IzIii I=rai ri i+i =i=ri 1
i=i== =i`=i=i` =i== iI==i= ++
r bhagavn uvca
lokesmin dvi-vidh nih / pur prokt maynagha
jna-yogena skhyn / karma-yogena yoginm
r bhagavn uvcar Bhagavn said; anaghaO sinless one;
purpreviously; proktit was clearly said; mayby Me;
(that) asminthis; lokein the world; (there are) dvi-vidh
two types of; nihstrong faith; (that) skhynmof the
analytical philosophers; jna-yogenathrough the linking
process of philosophical speculation; (and that) yoginmof
the yogs; karma-yogenathrough the yoga of nikma-karma.
r Bhagavn said, O sinless Arjuna, I have already
explained clearly that there are two types of firm faith
in this world. The faith of the skhya-vd jns is
in the path of jna-yoga and that of the yogs is in
nikma-karma-yoga.
SRRTHA-VARI
In response to Arjunas question, Bhagavn r Ka says,
If I say that nikma-karma-yoga and jna-yoga, which
are the sdhana performed to attain moka, are independent
of each other, you will again ask Me to speak decisively on
one of them. But as I have explained, the two types of nih
(staunch faith), karma-nih and jna-nih, are actually
two consecutive stages on the same path. In fact, I have not
said that there are two types of people who are eligible to
achieve moka.
The two lokas beginning with the present loka, loke smin,
are being spoken for this reason. As explained in the previous
179
chapter, dvi-vidh indicates two types of nih. Regarding
this nih, Ka is saying that, since in the stage of jna
the heart of the jn is pure, maryd (regulated discipline)
can be established by the practice of jna-yoga. Only such
persons who accept maryd are well known in this world
as jns.
In Gt (2.61) r Ka says:
tni sarvi sayamya / yukta sta mat-para
vae hi yasyendriyi / tasya praj pratihit
Therefore, after controlling all of their senses, the yogs should
remain under My shelter and devote themselves to Me. Only a
person in control of his senses has fixed intelligence. Only he
is sthita-praja.
On the other hand, there are those who lack the purity of
heart to situate themselves on the path of jna, but are
searching for the means to attain that path. The maryd
of such yogs is established by following the path of nikma-
karma-yoga which is offered unto Me. They are known as
karms. In Gt 2.31 it is said For a katriya there is no bet-
ter engagement than to fight for religion. Therefore the
termskarm and jn are only two appellations. How-
ever, generally when karms begin to purify their hearts by
the process of nikma-karma-yoga they, too, become jns
who can in turn become liberated by the process of bhakti.
This is the import of My statements.
The various processes of karma, yoga, jna and tapasy
cannot give their own results independently. They are only
able to produce beneficial results by taking the support
of bhakti. Nirgua-bhakti, however, can give ka-prema
independently without the help of these other processes.
Bhakti-yoga mixed with jna or karma is the sdhana for
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180
achieving moka. There are two types of nih (staunch
faith) related to this sdhana. The first is possessed by those
with pure hearts, who ascend the path of bhakti-yoga through
their steady faith in skhya or jna-yoga. The second is
the faith of those whose hearts are impure, but who, by per-
forming nikma-karma offered to r Bhagavn, can also
ascend the path of jna-yoga and ultimately achieve bhakti.
LOKA 4
= =ii==irriirirr` rii:z=a 1
= =`-==i I=I` ==Ii=-cIa ++
na karmam anrambhn / naikarmya puruonute
na ca sannyasand eva / siddhi samadhigacchati
(it is) na anrambhtnot by refraining from; karmampre-
scribed duties; (that) puruaa person; anuteattains;
naikarmyamfreedom from reaction; caand; (it is) nanot;
evaonly; sannyasantby renouncing prescribed duties; (that
a person whose heart is impure) samadhigacchatiattains;
siddhimperfection.
Without performing karma as prescribed in stra,
a person cannot attain knowledge in the form of
naikarmya, nor can a person with an impure heart
attain perfection merely by renouncing action
(sannysa).
SRRTHA-VARI
In this loka beginning with the word na, r Bhagavn is
explaining that jna will not appear in an impure heart.
One cannot attain naikarmya (freedom from karma and its
reaction), without performing the karma (action) prescribed
in stra and consequently one cannot attain jna. Those
persons whose hearts are impure cannot attain perfection
181
merely by accepting sannysa, the renunciation of prescribed
karma.
Jna does not appear unless the heart is pure, and with-
out jna one cannot perfect sannysa, which is a limb of
the process of attaining moka. Therefore, until one attains
jna by purity of heart one should, as stated in stra, con-
tinue performing prescribed duties related to varrama-
dharma.
LOKA 5
= Ir Iza ii=I ia Iara-=a 1
i a nzi: = = : Ia = i: ++
na hi kacit kaam api / jtu tihaty akarmakt
kryate hy avaa karma / sarva prakti-jair guai
hicertainly; na kacitno one; jtuat any time; tihati
can remain; akarma-ktinactive; apieven; kaamfor a
moment; sarvaeveryone; hicertainly; kryateis engaged;
avaahelplessly; karmain action; guaithrough the
modes; prakti-jaiborn of ones nature.
No one can remain without performing action, even
for a moment. Everyone is impelled to act under the
influence of such qualities such as attachment, envy
and so on which are born of his nature.
SRRTHA-VARI
Those who have accepted sannysa while their hearts are
still impure become absorbed in mundane activities, and give
up the karma prescribed to them in stra. It is for this rea-
son only that r Bhagavn speaks this loka beginning with
na hi. Anticipating Arjunas question, By the acceptance of
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182
sannysa does a person cease performing activities prescribed
in the Vedas or activities which are related to the material
world? r Bhagavn responds by saying, kryate. Being
forcibly bound by his own nature, he must act.
Here, the word sannysa means detachment from the fruits
of karma. It does not mean completely giving up karma or
becoming inactive, because it is not possible for the embod-
ied soul to completely renounce activity. It is stated in rmad-
Bhgavatam (6.1.44), dehavn na hy akarma-kt. Those whose
hearts are pure and who control their senses, remain engaged
in that karma prescribed in stra. However, persons whose
hearts are impure and whose senses are uncontrolled remain
attached to akarma (neglect of duty) and kukarma (sinful
actions). It is therefore impossible for such persons to achieve
sannysa.
LOKA 6
=I-riIi =`r i=a ===i ==r= 1
rI-riii= I=ai-=i I=iir: = a-a ++
karmendriyi sayamya / ya ste manas smaran
indriyrthn vimhtm / mithycra sa ucyate
sa vimha-tma foolish person; yawho; sayamya
controls; karma-indriyithe working senses; (yet) stere-
mains; smaranmeditating; indriya-arthnon sense objects;
manasby means of the mind; ucyateis called; mithya-
craone whose behaviour is false, a hypocrite.
A deluded person who forcibly controls his working
senses while internally meditating on sense objects is
to be known as a hypocrite.
183
SRRTHA-VARI
One may argue, It seems that, like the hypocrite, some
sannyss are seen with their eyes closed and devoid of bodily
movements. In response r Bhagavn says, One who con-
trols his working senses (karmendriyas) such as speech and
hands, but who thinks of sense objects on the pretext of
meditation, is a hypocrite and an imposter.
tva padrtha-vivekya sannyasa sarva-karmam
rutyeha vihito yasmt tat-tyg patito bhavet
This Vedic injunction from the dharma-stra states that it
is absolutely essential to renounce all fruitive actions in order
to attain knowledge of the self (tva padrtha). Those who
do not follow this injunction are fallen. Therefore, a man with
an impure heart who accepts the dress of a sannys and who
makes a display of sitting in an sana to meditate on Bhagavn
is a pretender and is adharmika. To exhibit oneself in society
as a devotee while being devoid of bhakti is pretentious. Such
people are not only hypocritical but also arrogant.
LOKA 7
I=-I-riIi ===i I=riria:= 1
=I-r: =i===+: = IIzira ++
yas tv indriyi manas / niyamyrabhaterjuna
karmendriyai karma-yogam / asakta sa viiyate
tuhowever; arjunaO Arjuna; sa yahe who; asakta
without attachment; niyamyacontrols; indriyithe
senses; manasthrough the mind; (and) rabhatebegins;
karma-yogamthe process of nikma-karma-yoga; karma-
indriyaithrough the medium of the working senses;
viiyateis superior.
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184
O Arjuna, a person who performs action with his
working senses (karmendriyas), according to the injunc-
tions of stra, but who has controlled his senses by
his mind, and who is free from all fruitive desires, is
superior to the hypocrite who refrains from activity.
SRRTHA-VARI
It is indicated here that, even a ghastha who acts according
to stra is recognised as superior to the false renunciant
described in the previous loka. r Bhagavn explains this
by speaking this loka beginning with yas tu. Here, karma-
yoga refers to action prescribed in stra, and asakta means
without desire for the fruits of ones activity. This means that
the person who acts according to the instructions of stra
with no desire for the fruits of his activities attains a superior
condition. r Rmnujcrya says: asambhvita-pramdatvena
jna-nihd api purud viiah. A householder who has
controlled his knowledge-acquiring senses (jnendriyas) and
his working senses (karmendriyas), is better than a so-called
transcendentalist who makes a display of his knowledge. The
pseudo-transcendentalist may deviate because his senses are
uncontrolled, but there is no possibility that a householder
who has controlled his knowledge-acquiring senses will de-
viate or be careless while performing his prescribed duties with
his working senses.
In order to purify the heart, it is imperative to perform
actions prescribed in stra without attachment. Those
sdhakas who, after controlling their jnendriyas (such as
the eyes, ears and tongue), perform karma-yoga with their
karmendriyas (such as the legs, hands and speech) without de-
siring the fruits, and who are always careful and attentive,
are qualified to attain pururtha, the supreme goal of human
185
life. Such sdhakas who aspire for the transcendental goal
are superior to those sdhakas who accept sannysa impetu-
ously and who forcibly control their working senses while
enjoying sense objects through their knowledge-acquiring
senses.
LOKA 8
I=a` = -` = ii n=i: 1
zirrixiI a = I= = i:++
niyata kuru karma tva / karma jyyo hy akarmaa
arra-ytrpi ca te / na prasidhyed akarmaa
tvamyou; kurumust perform; karmaduties; niyatam
under regulation of stra (sandhy and upsan); hicertainly;
karmaaction; jyyais better; akarmaahthan inaction;
caand; apieven; teyour; arrabodily; ytrmainte-
nance; na prasidhyetcan not be effected; akarmaawithout
work.
Perform your prescribed duties such as sandhy and
upsan, because action (karma) is better than in-
action (akarma). If you refrain from action, you will
not even be able to maintain your body.
SRRTHA-VARI
Therefore, O Arjuna, perform your nitya-karma (regulated
duties) such as sandhy (morning, noon and evening prayers)
and upsan (worship). It is better to do so than to renounce
karma (akarmaa). If you give up all karma, you will not
even be able to maintain your body.
The above statement is verified in Chndogya Upaniad
(7.26.2):
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186
hra-uddhau sattva-uddhi
sattva-uddhau dhruv smti
smti-lambhe sarvagranthn vipramoka
It is by the purity of food that ones mind becomes purified and
sttvika. When the mind is purified, one attains a stable memory.
When the memory is stable, all the knots of the heart are untied.
Furthermore it is stated in Gt (3.13):
bhujate te tv agha pp / ye pacanty tma-krat
It is understood from this and other statements that for
the perfection of ones sdhana, it is necessary to maintain
and protect the body, which is essential for the performance
of ones sva-dharma (prescribed duties). However, those who
impetuously give up all action by taking sannysa do not see
the light of knowledge in their impure hearts. Moreover, if
they perform no work at all, they can even leave their bod-
ies due to lack of maintenance.
LOKA 9
iii-=ii:-x nii:` =-i=: 1
ai` = i-a =+=#: ==ir ++
yajrtht karmaonyatra / lokoya karma-bandhana
tad-artha karma kaunteya / mukta-saga samcara
kaunteyaO son of Kunt; anyatraother; karmaahthan
nikma-karma; yaja-arthtfor the sake of r Viu; ayam
this; lokahumanity; karma-bandhanahas bondage
through their work; (being) mukta-sagafree from attach-
ment; samcaranicely perform; karmawork; tad-artham
for His sake.
O Kaunteya, all actions other than nikma-karma
offered to r Viu are a cause of bondage to this
187
world. Therefore, become free from all desires for the fruits of
your actions, and perform appropriate action solely for His sat-
isfaction.
SRRTHA-VARI
r Bhagavn says, O Arjuna, if you quote karma
badhyate jantu from the smti-stra as evidence that a
jvtm is bound by performing action, and if you think that
you will also become bound, then listen carefully. This is not
always the case. Karma offered to Paramevara is not a cause
of bondage. The present loka beginning with yajrtht is
spoken to explain this. Nikma-dharma, performance of
ones prescribed duties wherein the fruits are offered to r
Viu, is called yaja. All karma (action), except for that per-
formed for the satisfaction of Viu, binds a person to the
material world. Therefore, to attain perfection in dharma,
one must perform such karma properly for the satisfaction
of r Viu. If Arjuna again asks, Will it be a cause of bond-
age to make an offering which is materially motivated, even
though I am offering the results of my prescribed duties to
r Viu? r Ka answers, mukta-saga. Perform ac-
tion without any desire for the fruits. r Ka instructed
Uddhava in the same way:
sva-dharma-stho yajan yajair / an-kma uddhava
na yti svarga-narakau / yady anyan na samcaret
asmil loke vartamna / sva-dharma-sthonagha uci
jna viuddham pnoti / mad-bhakti v yadcchay
O Uddhava, a person who performs his sva-dharma without
desiring the fruits and who worships r Bhagavn by yaja,
not engaging in the pursuit of any desirable sense object or any
forbidden activity, attains neither heaven nor hell. Such a per-
son, who is situated in his sva-dharma, who has given up all
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188
forbidden activities and who is free from all attachment and envy,
attains viuddha jna, pure knowledge, even in his present con-
dition in this world.
The Vedas say: yajo vai viu. Yaja is indeed Viu.
r Ka also tells Uddhava in rmad-Bhgavatam (11.19.39):
yajo ham bhagavattama. I, the son of Vasudeva, am yaja.
The Tantra-sra also states yaja to be r Hari Himself:
yajo yaja-pumn caiva yajao yaja-bhvana
yaja-bhuk ceti pactm yajev ijyo hari svayam
In the two lokas of rmad-Bhgavatam (11.20.10-11),
which rla Vivantha Cakravart hkura has cited in his
commentary on the present loka, the word sva-dharma-stha
(situated in ones prescribed duties) has been used twice. While
commenting on these two lokas, rla Vivantha Cakravart
hkura says:
1) One does not go to hell if he is situated in his sva-dharma
and does not transgress the activities prescribed in stra, that
is, he does not engage in forbidden activities. And, since he
has no desire for the fruits of his activities, he does not go to
Svarga (heaven) either.
2) A person who engages in nikma-karma is called sva-
dharma-stha.
When karma is performed in accordance with stra, without
any selfish motive and for the pleasure of r Viu, it purifies
the heart. Sdhu-saga then causes bhagavat-tattva to appear in
the heart, allowing one to enter the path of nirgua-bhakti.
Devari Nrada has also said this in rmad-Bhgavatam
(1.5.32):
etat sascita brahmas / tpa-traya-cikitsitam
yad vare bhagavati / karma brahmai bhvitam
189
O knower of brahma, that karma which is dedicated to the lotus
feet of r Bhagavn, the controller and master of everyone,
removes the three types of miseries.
r Bhagavn also told the Pracets:
ghev viat cpi / pus kuala-karmam
mad-vrt yta-ymn / na bandhya gh mat
Those who know Me to be the enjoyer of the fruits of all activi-
ties offer all of their karma to Me alone. Such expert performers
of action, as well as those who spend their time hearing and
reciting My pastimes, do not become bound by their actions,
even though remaining in household life.
LOKA 10
=ri: i: =rai rii iIa: 1
== =Ir=ri i:I=-rai=i ++
saha-yaj praj sv / purovca prajpati
anena prasaviyadhvam / ea vo stv ia-kma-dhuk
purin ancient times; svhaving created; prajprog-
eny; saha-yajtogether with brhmaas qualified to perform
yaja; praj-patiPrajpati Brahm; uvcasaid; anenaby
this yaja; prasaviyadhvambe more and more prosperous;
astulet; eathis yaja; (be) vayour; ia-kmadhuk
fulfiller of cherished desires.
In the beginning of creation, Prajpati Brahm
created brhmaas who were qualified to perform
yaja, and also men, devas and all the other subjects.
He then blessed them, saying, May you prosper by
this yaj, and may it fulfil all your desires.
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190
SRRTHA-VARI
r Bhagavn says, A person with an impure heart should
exclusively engage in nikma-karma and not take sannysa,
but if in his present state he cannot become nikma, then let
him perform sakma-karma (fruitive action) and offer the
results to r Viu. To explain this, r Ka speaks seven
lokas, the first of which begins here with the word saha. Saha-
yaja means along with sacrifice. In accordance with the sta-
vikalpe-upasarjana, saha has not been replaced with sa.
Pur implies that in the beginning of creation, Brahm
produced progeny who would perform yaja in the form of
dharmika activities offered to r Viu, and then blessed
them, saying, anena dharmena prasaviyadhvam. By this
dharma may you become increasingly prosperous in terms of
progeny and opulence. Keeping in mind the tendency of the
progeny to enjoy, Lord Brahm said, Let this yaja fulfil all
your desired ends.
Offering kmya-karma, fruitive action, to r Viu is bet-
ter than akarma (non-action).
LOKA 11
i= iiai== a i ii-a : 1
r=r` ii-a: u : r=ir=i ++
devn bhvayatnena / te dev bhvayantu va
paraspara bhvayanta / reya param avpsyatha
bhvayatby pleasing; devnthe devas; anenathrough this
yaja; tethose; devdevas; bhvayantumust please; va
you; bhvayantamay please (by bestowing the results);
parasparamone another; avpsyathayou shall attain;
paramsupreme; reyagood fortune.
191
May you please the devas by this yaja, and may
they please you in turn by granting you your desired
fruits. Satisfying one another in this way, you will
attain the supreme auspiciousness.
SRRTHA-VARI
In this loka beginning with devn, r Ka is explain-
ing how yaja can grant all the hearts desires. He says, May
you please the devas by this yaja, may those devas also please
you. In this context the word bhva means prti, pleasing.
In this loka, Bhagavn instructs that, to please the devas,
oblations of ghee are to be offered to them. This has a hid-
den meaning. Bhagavn is not instructing us to give up our
devotional service and make sacrificial offerings to worship
the devas, as if they are independent lords. They are not inde-
pendent. r Viu empowers qualified jvtms and, giving
them the post of protectors of the directions, He maintains
the universe through them. Thus, these devas are like the limbs
of r Bhagavn. It is said in rmad-Bhgavatam (1.11.26):
bhavo loka-plnm. The arms of r Ka are the shelter
for all of the administrative devas of the world. Again it is
said in rmad-Bhgavatam (2.1.29): indrdayo bhava hur
usr. Devas such as Indra are the arms of the vir-purua,
the Lords universal form.
Regarding Indra-pj, it is seen in rmad-Bhgavatam that
the residents of Vraja used to worship him every year, but r
Ka asked them to worship the mountain Giri Govardhana
instead. When Indras arrogance was crushed, he accepted
that it was due to pride in his aivarya (opulence) that he
considered himself an independent lord. r Bhagavn showed
him great mercy by removing his false ego. Indra said, Now,
having realised that I am the servant of the servant of Your
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192
servants, I surrender to You. From this context it is evident
that the devas who protect the various directions are the limbs
of the vir-purua (universal form).
LOKA 12
rrai= ii=iI-r i i i=-a iiIai: 1
a -ii= i i i i s s s s s =a = =: ++
in bhogn hi vo dev / dsyante yaja-bhvit
tair dattn apradyaibhyo / yo bhukte stena eva sa
yaja-bhvitbeing pleased by the performance of sacrifices;
hiindeed; devthe devas; dsyantewill award; vaunto
you; inthe desired; bhognpleasures; yahe who;
bhukteenjoys; dattningredients given; taiby them;
apradyawithout offering; ebhyaunto the devas; sahe;
(is) evacertainly; stenaa thief.
Being pleased by your yaja, the devas will award
your desired goals. Therefore, a person who enjoys
the ingredients given by the devas, without first of-
fering them to the devas, is certainly a thief.
SRRTHA-VARI
Failure to perform karma is certainly a defect. r Bhagavn
is speaking this loka beginning with the word in to
clarify this point. Grains and other products grow due to
rain which is caused by the devas. After producing grains
and other items, a person who enjoys them, without first
offering them to the devas by performing paca-mah-yaja,
is a thief.
In regard to paca-mah-yaja, it is stated in the Garua
Pura:
193
adhypana brahma-yaja
pit-yajas tu tarpaam
homo daivo balir bhauto
n-yajo tithi-pjanam
1)Adhypana, to give instructions from stra to the disciple is
brahma-yaja. 2)To offer oblations to the forefathers is pit-yaja.
3)To perform homa-yaja (fire sacrifice) is deva-yaja. 4)To give
in charity offerings of fruits, flowers, grains and so on to the liv-
ing entities is bali or bhta-yaja. 5)To receive guests warm-
heartedly is called n-yaja.
Many persons think that the word bali in this loka means
to offer a yaja by killing animals and humans, but this is
not the opinion of stra.
loke vyavymia-madya-sev
nity hi jantor na hi tatra codan
vyavasthitis teu vivha-yaja
sur-grahair su nivttir i
The true meaning of bali is to give grains, water, fruits, flowers
and animals in charity for the satisfaction of the devas.
LOKA 13
IziraiIzi=: =-ai =--a =IIrri: 1
i=a a -ri` ii --i-=iriia ++
yaja-iina santo / mucyante sarva-kilbiai
bhujate te tv agha pp / ye pacanty tma-krat
santasaintly persons; (are) ainaeaters; yaja-iaof
the remnants of food of yaja; mucyantethey are freed; sarva-
kilbiaifrom all sins; tubut; tethose; ppsinners; ye
who; bhujateeat; tma-kratfor their own sake; pacanti
digest; aghamsin.
12 - 13
194
Saintly persons who accept the remnants of yaja become free
from all sins, but those who cook grains and other foodstuffs
for their own sake are sinful, and certainly partake of sin.
SRRTHA-VARI
Those who accept the grain remnants of yajas, such as
vaivadeva (a type of deva-yaja), become free from the sins
incurred due to paca-sn. According to smti-stra, the
five objects known to the householder as paca-sn are: the
cooking fire, the grinding instrument, the mortar and pestle,
the water-pot and the broom. The word sn means the place
where animals are slaughtered. These five household objects
are called paca-sn because they may inflict violence upon
living entities. It is only because of paca-sn that house-
holders do not attain Svarga.
Yajas related with the worship of the devats are called
vaivadeva.
vasu-sato kratu-dakau kla-kmau dhti kuru
purrav mdrav ca vivadev prakrtit
Bharata Muni
Violence is caused unknowingly to living entities by the house-
holders use of the pestle, fire, grinding instrument, water-pot,
and broom.
Those who cook food for themselves become implicated in
such sins. Even if they properly perform their prescribed du-
ties, they do not attain Svarga. Therefore, the smti-stras
have prescribed the paca-yaja to nullify the sins from
paca-sn: paca-sn kta ppa paca-yajair
vyapohati.
LOKA 14
riiyI-a iaiI= -iri=ri: 1
195
iyIa -i : ===y:++
annd bhavanti bhtni / parjanyd anna-sambhava
yajd bhavati parjanyo / yaja karma-samudbhava
bhtniliving beings; bhavantidevelop; anntfrom grains;
parjanytfrom rains; annafood grains; sambhavaare pro-
duced; yajtfrom the performance of sacrifice; parjanya
rain; bhavatiis produced; yajasacrifice; samudbhavais
born of; karmaprescribed duties.
All living beings are born from food grains, which
are produced from rain. Rains are produced from yaja,
and yaja is born of prescribed duties.
SRRTHA-VARI
r Bhagavn says, It is still desirable to perform yaja,
because it maintains the cycle of action in this material
world. To express this, r Bhagavn speaks the loka begin-
ning with the word annd. Living entities take birth from food
grains, thus food grains are the cause of living entities. Grain
is transformed into blood which then turns into semen, which
in turn forms the body of the living entity. Clouds are the
source of food grains, which are produced from rain. Yaja is
the cause of the clouds, because when yaja is performed,
sufficient rain clouds are produced. The cause of the yaja is
karma (action), because a yaja is perfectly executed when the
tvik (priest) of the yaja and the yajamna (he on whose
behalf the yaja is performed) both fulfil the prescribed karma.
tvikPriests who perform yaja in different seasons are
called tvik:
gnedheyam pka-yajn gniomdikn makhn
ya karoti vto yasya sa tasyartvig ihocyate
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196
There are four prominent tviks in the performance of yaja.
They are known as: 1) hot, one who chants the g Veda mantras;
2) adhvaryu, one who chants the Yajur Veda mantras; 3) brahm,
one who chants the Atharva Veda mantras, and 4) udgt, one
who chants the Sma Veda mantras.
LOKA 15
= =iy` II =iir==y= 1
a==i-==a` = I=-` IaIraa= ++
karma brahmodbhava viddhi / brahmkara-samudbhavam
tasmt sarva-gata brahma / nitya yaje pratihitam
viddhiyou should know that; karmaprescribed duties;
udbhavamoriginate; brahmafrom the Vedas; (and that)
brahmathe Vedas; samudbhavamoriginate; akarafrom
Acyute, the immutable Supreme Lord; tasmtfor this reason;
sarva-gatamthe all-pervading; brahmasupreme brahma; (is)
nityamalways; pratihitamsituated; yajein sacrifice.
Know that prescribed duties are inspired by the Vedas
and that the Vedas originate from Acyuta. The all-
pervading brahma is therefore always situated in yaja.
SRRTHA-VARI
The Vedas are the cause of that karma (yaja), because
yaja is performed only after hearing Vedic injunctions.
Akara-brahma, or Acyuta, the imperishable Absolute Real-
ity, is the cause of the Vedas, because they originated from
brahma. In this regard it is said in the Vedas (rutis):
asya mahato bhtasya nivasitam etad
g-vedo yajur-veda smavedo tharvgirasa
Bhad-rayaka Upaniad 4.5.11
The g Veda, Yajur Veda, Sma Veda and Atharva Veda are the
breath of the Mahpurua. Therefore, sarva-gatam, the all-per-
vading brahma, is situated in yaja.
197
This statement also establishes that one can attain brahma
by yaja. Although a connection of cause and effect has been
shown here by linking food grains to brahma, in stra, only
yaja is described as the governing factor and only yaja is
glorified. Manu-smti also says: Oblations offered in the fire
reach Srya-deva, the sun-god. From the sun comes rain, from
rain comes food grains, and from food grains progeny are born.
Udyamasth sad laksm. Wealth always resides in en-
deavour. Similarly, the all-pervading brahma is always situ-
ated in yaja. By engaging in yaja and righteous acts, the
jva not only becomes free from sin but can also attain
brahma.
LOKA 16
` I-ia` ` =i= -i ar : 1
riiIrI-riri=i =iri` ii = Ia ++
eva pravarttita cakra / nnuvartayatha ya
aghyur indriyrmo / mogha prtha sa jvati
prthaO Prtha; ihain this world; yaone who; na
anuvartayatidoes not follow; cakramthe cycle; evamthus;
pravarttitamset into motion; (is) indriyarmaattached to
the senses; (and) aghyua life of sin; sahe; jvatilives;
moghamin vain.
O Prtha, in this world one who does not follow this
cycle of karma, which is established by the Vedas, be-
comes attached to his senses and engaged in sinful ac-
tivity. Thus he lives in vain.
15 - 16
198
SRRTHA-VARI
By not engaging in this cycle, the fault of irregularity arises.
The present loka beginning with evam is spoken to give an
understanding of this point. Cakra, or cycle, means an ordered
series of events. For example, clouds and rain come from yaja,
food grains come from rains, and from food grains come the
living beings (men) who again perform yaja, which produces
rain clouds and so on. One who does not engage in yaja to
continue this cycle is aghyu, a sinful person. Who does not
go to hell? Only one who performs yaja does not go to hell.
Paramevara has established the cycle of karma to fulfil
the desires of the jvas. Consequently, one who does not per-
form yaja, which perpetuates the cycle of the universe, be-
comes implicated in sin and goes to hell.
rla Bhaktivinoda hkura says, O Prtha, those who
are qualified to engage in kmya-karma (action with fruitive
desires), but who do not perform yaja to perpetuate the cycle
of the universe, become servants of their senses, which engage
them in sinful life. Thus they live in vain. The significance
is that there is no consideration of sin or piety in nikma-
karma-yoga which is offered to r Bhagavn, because stra
has established this as the most suitable path to attain
nirgua-bhakti of Bhagavn. A person following this path
easily becomes pure at heart and free from material contami-
nation. Those who have not acquired the adhikra to offer
this nikma-karma-yoga to r Bhagavn are always swayed
by material desires and sensual urges and thus engage in sin-
ful acts. The only way to reduce this sinful tendency is to
perform puya-karma. Those who have acted sinfully should
only take shelter of atonement. The provision of yaja is
certainly dharma, pious activity. That which is auspicious for
all jvas and conducive for the harmonious development of
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the cycle of the universe, is called puya, or pious deeds. The
performance of puya destroys the unavoidable sins that are
born of paca-sn. So long as the performer of yaja protects
the interests and welfare of the universe, whatever can be
accepted for his happiness and personal enjoyment becomes
part of the yaja, and is counted as piety.
The unseen controllers who cause auspiciousness for the
universe are the specific devas born from the akti of r
Bhagavn. By satisfying them with the offerings they desire
and gaining their favour, one pleases these devas and all sins
are destroyed. This is called the karma-cakra. Thus, karma,
which is accepted in the form of worship of these devas, is
called bhagavat-arpita kmya-karma, or sakma upsan
(worship with fruitive desires). Some people falsely believe that
they are righteous and religious, even though they do not of-
fer their karma to r Viu, and are not devotionally inclined.
They perform action, but disregard any form of deva worship,
because they think that it is mundane. Such people are them-
selves simply following mundane morality. It is therefore aus-
picious for the jvas of the world who are thus eligible not to
follow these deluded religionists, but to perform bhagavat-
arpita kmya-karma.
LOKA 17
=-i-=rIar =ii-=araz =i=:1
i-=- =-ara=a= i` = Iua++
yas tv tma-ratir eva syd / tma-tpta ca mnava
tmany eva ca santuas / tasya krya na vidyate
tuhowever; evacertainly; mnavathe man; yaone
who; tma-ratidelighting in the self; caand; sytis; tma-
tptahself-satisfied; caand; santuasatisfied; tmani
in the self; evacertainly; tasyafor him; kryamduties; na
do not; vidyateexist.
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However, a person who delights in the self, and who remains
contented and satisfied in the self, has no duties to perform.
SRRTHA-VARI
So far, it has been explained that those who are unable to
perform nikma-karma should perform sakma-karma.
Those who are situated on the platform of jna, realised
knowledge, never engage in the routine of kmya-karma
(sakma karma), because their hearts are pure. The next two
lokas, beginning here with yas tu, are spoken to explain this.
tma-rati means tmrma, taking pleasure in the self.
tma-tpta refers to those who remain satisfied simply by
realizing the pleasure of the self. If one is satisfied within the
tm itself, would he be even slightly satisfied with external
sense objects? In response r Bhagavn says, One who is
satisfied within has no need for external sense pleasures, and
is therefore not obliged to perform prescribed duties.
Living entities who exist in the cycle of karma, which has
been described above, perform karma, knowing it to be
obligatory. However, those who can discriminate between the
self and inert objects engage solely in the cultivation of the
self. They remain content within the self, because they are
tmrma (able to take pleasure in the self) and ptakma
(able to satisfy all their desires in the self). Such mah-puruas
are of two types: 1) the jn-yogs who search for the tm and
2) the bhakti-yogs who cultivate the path of bhagavat-prema.
Personalities like the four Kumras (Sanaka, Sanandana,
Santana and Sanat-Kumra) are considered to be in the first
category, while personalities like Devari Nrada fall in the
second. They do not perform karma, although they know it is
their obligatory duty, but perform actions which are favourable
to bhakti simply to maintain their lives. Becoming free from
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the cycle of karma, they search for peace through bhagavat-
prti (affection for Bhagavn). Although they perform all
sorts of karma, they do nothing. Therefore, their karma is
not called karma. Their karma (activity) is called jna or
bhakti, depending on their adhikra. It is also said in Muaka
Upaniad (3.1.4): tma-kra tma-rati kriyvn ea brahma-
vid variha. Those who take pleasure in the self, whose
attachment is in the self, and who are active only in the self,
are the best among the knowers of the Vedas.
LOKA 18
= a= a=iii =ia=r z= 1
= i= =iari Iziriu: ++
naiva tasya ktenrtho / nkteneha kacana
na csya sarva-bhteu / kacid artha-vyapraya
tasyafor him; (there is) nano; arthapurpose to be attained;
kacanawhatsoever; ihain this world; ktenaby acting;
caand; nanor; evaindeed; aktenaby not acting; asya
he has; nanot; kacitany; arthanecessity; vyapraya
to take shelter; sarva-bhteuof any of the living beings.
One who is tmrma does not attain any virtue by
performing action in this world, nor does he incur
any fault through not acting, and nor does he need to
depend on any jva in the universe for attaining his
purpose.
SRRTHA-VARI
Kta refers to a person who neither has interest in perform-
ing actions nor has any desires to be fulfilled by such actions.
Akta means that he is not at fault by not performing action.
To attain his purpose, there is no jva in the universe, either
moving or non-moving, who can act as a suitable shelter for
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him. The word vyapraya has been described in the Puras
as follows:
vsudeve bhagavati / bhaktim udvahat nm
jna-vairgya-vry / na hi kacid vyapraya
A person endowed with bhakti for Bhagavn Vsudeva does not
take shelter of jna, vairgya or vrya (powerful strength), nor
is he interested in them.
Moreover, it is stated in rmad-Bhgavatam (2.4.18): yad-
aprayray udhyanti. A living entity becomes purified
merely by taking shelter of those who are surrendered to r
Bhagavn.
A person who derives pleasure only within the self
(tmrma) neither achieves piety by performing his prescribed
duties, nor does he become implicated in sin by not perform-
ing them. Every jva, both moving and non-moving, begin-
ning with Brahm, remains absorbed in enjoying material
happiness due to his misconception of identifying the body
with the self. His every action is performed for sense enjoy-
ment. He does not even care for jna and vairgya, which
are the shelter of the tyags. This is because he has taken
shelter of bhakti, the natural function of the self. Jna and
vairgya, which are both subordinate to bhakti, manifest in
him as a matter of course.
In rmad-Bhgavatam (11.2.42), r Kavi speaks to Mahrja
Nimi:
bhakti parenubhavo viraktir
anyatra caia trika eka-kla
prapadyamnasya yathnata syus
tui pui kud-apyo nu-ghsam
With each mouthful of food that a hungry person takes, three
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effects are simultaneously accomplished: he obtains satisfaction,
he is nourished and his hunger ceases. Similarly, surrendered
souls who are engaged in the performance of bhajana simulta-
neously experience three effects: the awakening of bhakti which
ultimately develops into prema, direct manifestation of
Bhagavns beloved form, and detachment from material objects.
One may raise the following question: In the Vedas it is
said: tasmd tan na priyam yad etan manuy vidu. The
devas do not want human beings to attain knowledge of
brahma. (Bhad-rayaka Upaniad 1.4.10) It is also seen
in rmad-Bhgavatam (11.18.14):
viprasya vai sannyasato / dev drdi-rpia
vighnn kurvanty aya hy asmn / kramya samiyt param
Knowing that brhmaas will surpass them by taking sannysa
and obtaining brahma-tattva, the devas take birth to become their
wives or children and to create obstacles in their path.
Thus, is it proper to worship the devas to eliminate these
obstacles?
In this regard, the rutis state that, even though the devas
present these obstacles, they are, in fact, unable to harm the
spiritual aspirants, because the tm itself protects them. This
tm is the tm of all tms, Paramtm.
vsudeva-par ved / vsudeva-par makh
vsudeva-par yog / vsudeva-par kriy
According to this statement, Vsudeva Ka is the origi-
nal tm of all other tms. By performing bhajana to Him
one can gain the affection of everyone. All the devas are
ultimately compelled to show affection and respect to those
who have ka-bhakti.
In addition it is stated: bhaktis tu bhagavad-bhakta-sagena
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204
parijyate. One attains bhakti only by the association of
bhaktas. According to this statement of stra, just as r
Bhagavn is the only suitable shelter for the bhaktas, it is
similarly necessary to take shelter of His bhaktas if one de-
sires bhakti. For this reason, vetvatara Upaniad (6.23)
states:
yasya deve par bhaktir / yath deve tath gurau
tasyaite kathit hy arth / prakante mahtmana
All the essential purports of stra are revealed only in the heart
of a mahtm who has par bhakti to r Bhagavn and as he has
devotion for Bhagavn similarly he has uddha-bhakti for r
Gurudeva.
LOKA 19
a==i=+: =aa` i` = ==ir 1
=+i nir-= r=ir=iIa ri: ++
tasmd asakta satata / krya karma samcara
asakto hy caran karma / param pnoti prua
tasmttherefore; asaktawithout attachment; satatam
always; samcaraperform nicely; karmawork; kryam
which ought to be done; hicertainly; caranperforming;
karmaprescribed duties; asaktawithout attachment;
pruaa man; pnotiattains; parammoka.
Therefore, always perform your prescribed duties
without attachment. By working in this way, a per-
son attains moka.
SRRTHA-VARI
O Arjuna, you are not qualified to be on the platform of
jna. But since you are a man of proper wisdom, your adhikra
has surpassed the level of performing kmya-karma. Therefore,
only perform nikma-karma. This loka beginning with
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tasmd is spoken for this reason. Kryam means that which is
prescribed as an obligatory duty. After performing that pre-
scribed duty, one attains moka, supreme liberation.
By always performing nikma-karma, the heart becomes
purified. When the heart is purified, one attains jna by
which the sdhaka can attain moka. rla Bhaktivinoda
hkura says, That while engaging in karma, the transcen-
dental bhakti which one attains as the mature state of karma
yoga has been called liberation here.
LOKA 20
=i Ir =Ì=I=iI=iai =i: 1
ni =` = r= iI =rz--i =r I= ++
karmaaiva hi sasiddhim / sthit janakdaya
loka-sagraham evpi / sampayan kartum arhasi
janaka-dayaJanaka and other kings; hi evamost assuredly;
sthitbecame situated; sasiddhimin supreme perfection;
karmaby performance of prescribed duties; evacertainly;
sampayanconsidering; loka-sagrahamthe protection of
the people; arhasiyou ought; apialso; kartumto do (your
prescribed duties).
Saintly kings such as Janaka attained supreme per-
fection by performing karma (prescribed duties). There-
fore, in consideration of setting an ideal for people in
general, you should perform your prescribed duty.
SRRTHA-VARI
This loka beginning with karmaaiva presents evidence
about the importance of sadcra (proper conduct). r
Bhagavn says, Even if you consider yourself to have the
19 - 20
206
adhikra to follow the path of jna, you should still per-
form your prescribed duties with the purpose of instructing
the people in general. For this purpose, r Ka says: loka-
sagraham, the people in general.
rla rdhara Svm comments that r Bhagavn instructs
Arjuna, In order to engage people in their respective pre-
scribed duties and to restrain them from their tendency to
follow a degraded path, the performance of karma is neces-
sary for you.
LOKA 21
uirIa ura=a-iari =: 1
= -=ii` a ni=a=-ia ++
yad yad carati rehas / tat tad evetaro jana
sa yat prama kurute / lokas tad anuvarttate
evasurely; yat yathowever; rehaan exalted person;
caratiacts; tat tatthat very thing; itaraa common;
janaperson; sahe; (follows) yatwhatever; pramam
standard; kurutehe sets; tatthat; lokathe people;
anuvarttatefollow.
Common people will follow the behaviour of a great
man, and the whole world will emulate the standards
that he sets.
SRRTHA-VARI
In this loka beginning with the words yad yad, r Bhagavn
is explaining how ideals are established for the common
people.
207
In order to establish an ideal for the people in general,
great persons should perform their karma (prescribed du-
ties). This siddhnta of Bhagavad-gt is also verified in many
parts of rmad-Bhgavatam: (2.8.25), (3.16.23), (5.4.14) and
(6.2.4).
LOKA 22
= = iiiI=a -ir` Ixri niri I== 1
=i=ira=irar` -i = Ii ++
na me prthsti karttavya / triu lokeu kicana
nnavptam avptavya / varta eva ca karmai
prthaO Prtha; mefor Me; astithere is; nanot; kicana
any; karttavyamprescribed duty; triuin the three; lokeu
planetary systems; (there is) nanothing; anavptamunat-
tainable; (nor) avptavyamneeded to be obtained; evastill;
varteI am engaged; caalso; karmaiin prescribed duties.
O Prtha, I have no need to perform prescribed du-
ties (karma), because there is nothing within the three
worlds that I cannot attain, nor is there anything that
I desire to attain. Even so, I am always engaged in
performing prescribed duties.
SRRTHA-VARI
In this and the next two lokas, r Bhagavn presents
Himself as an example in order to instruct the common people
of the world.
LOKA 23
I nr` = -i` ia =aI-ra: 1
== -=i=-i-a ==ri: ii =zi: ++
21 - 23
208
yadi hy aha na vartteya / jtu karmay atandrita
mama vartmnuvarttante / manuy prtha sarvaa
prthaO Prtha; hicertainly; yadiif; jtuat any time;
ahamdid I; vartteyam nanot engage; karmaiin pre-
scribed duties; atandritawith great care; manuyall men;
anuvarttantewould follow; mamaMy; vartmapath;
sarvaain all respects.
O Prtha, if I ever failed to engage vigilantly in
My prescribed duties, common people would certainly
imitate Me in all respects.
SRRTHA-VARI
The word anuvartante means they will imitate.
LOKA 24
a-=Ir= nii = i` = r= 1
=yr= ai =i=r-iI==i: i: ++
utsdeyur ime lok / na kury karma ced aham
sakarasya ca kartt sym / upahanym im praj
cetif; na kurymI did not perform; karmaprescribed du-
ties; imeall these; lokpeople; utsdeyuwould become
degraded; ahamI; symwould be; karttthe creator;
sakarasyaof unwanted population; caand; upahanym
I would destroy; imall these; prajpeople.
If I did not perform karma, then everyone would
become degraded and I would become the cause of
promoting vara-sakara. In this way, I would be
instrumental in the destruction of the entire popu-
l ati on.
209
SRRTHA-VARI
Utsdeyu means they will become degraded. By follow-
ing My example and not engaging in their prescribed duties,
common people would become fallen. Consequently, I would
be the cause of vara-sakara (unwanted population). By
making humanity impure, I would be its destroyer.
r Bhagavn is saying, If I did not perform duties as pre-
scribed in the Vedas, people would imitate Me. In this way, I
would be the cause of their deviating from the path of dharma
and going to hell. Therefore, it is appropriate for the lead-
ers of society to engage in that karma which is prescribed in
the Vedas, and which promotes the peoples welfare. At the
present time, most of the so-called religious, social, national
and world leaders have fallen from the path of dharma, and
consequently common men are also deviating from the proper
path. This root problem of immorality, violence, envy and
so forth is present everywhere. The only solution to this prob-
lem is the chanting of hari-nma and the cultivation of bhakti
in the association of genuine sdhus.
LOKA 25
=+i: =Izi`=i ii I-a iira 1
i Izzi` =aii=+Izri ni =` = r= ++
sakt karmay avidvso / yath kurvanti bhrata
kuryd vidvs tathsakta / cikrur loka-sagraham
bhrataO Bhrata; yathjust as; avidvsathe ignorant;
saktbeing attached; karmaito their prescribed duties;
kurvantiperform (them); tathin the same way; vidvnthe
learned; kurytshould act; asaktawithout attachment;
cikrudesiring to effect; loka-sagrahamthe protection of
the people.
24 - 25
210
O descendant of Bhrata, ignorant people perform
karma with attachment. Those who are wise should
also work, but without attachment, to set an ideal for
the people in general.
SRRTHA-VARI
Thus, even a person who is firmly situated on the platform
of jna must perform karma. r Ka concludes this topic
with this loka beginning with the word sakt.
The ignorant perform karma with attachment both to the
work and its fruits, but one who knows tattva performs karma
without attachment. The activities performed by these two
types of people appear to be the same, but there is a differ-
ence like heaven and hell between them. The difference lies
in the nih (staunch faith) of those who are performing
karma; one is attached while the other is detached.
LOKA 26
= Ii` =i=i` ==I#=i=1
i-==iIi Izi-+: ==ir=++
na buddhi-bheda janayed / ajn karma-saginm
yojayet sarva-karmi / vidvn yukta samcaran
vidvnthe learned person; na janayetshould not create;
buddhi-bhedamconfusion in the intelligence; ajnmof
the ignorant; karma-saginmwho are attached to fruitive
work; (rather) yuktawith a composed mind; samcaran
while acting nicely; yojayethe should encourage (them) to
engage; (in) sarvaall; karmiactions.
One who is learned and experienced in jna-yoga
should not bewilder the intelligence of ignorant people
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by inducing them to give up their prescribed duties (karma) to
engage in the culture of jna. Rather, by properly performing
all his own actions in a composed and detached state of mind,
he should encourage them to engage in their own prescribed
duties.
SRRTHA-VARI
O Arjuna, a man of knowledge should not bewilder the
ignorant who are karma-sag (attached to their actions) by
saying, There is no purpose in performing mundane activities,
so become perfect like me by renouncing karma and culti-
vating jna. The karma-sag is especially attached to
karma because his heart is impure. Although you may be per-
fect, by performing nikma-karma you can encourage people
to engage in their prescribed duties. You yourself become an
ideal example by performing karma properly. If you say to
Me, In rmad-Bhgavatam (6.9.50) You have said:
svaya nireyasa vidvn / na vakty ajya karma hi
na rti rogio pathya / vchato pi bhiaktama
A good physician does not prescribe a diet that is indigest-
ible, even though the patient may desire it. Similarly, a per-
son knowing the highest welfare does not instruct an igno-
rant person to engage in karma, so You therefore contra-
dict Your own statements, then My response is, This is cor-
rect, but I gave that instruction in relation to bhakti when
the subject of instruction was bhakti itself. Now I am giving
the instruction in relation to jna, so there is no contradic-
tion. Jna depends on purity of heart, which in turn depends
on nikma-karma. But since bhakti is independently pow-
erful, she does not depend upon purity of heart. If one is able
to arouse raddh in bhakti, then it is considerate to dis-
turb the intelligence of a person who is attached to karma.
Those who have developed faith in bhakti have surpassed
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the necessity to perform karma. It is said in rmad-
Bhgavatam (11.20.9):
tvat karmi kurvta / na nirvidyeta yvat
mat-kath-ravadau v / raddh yvan na jyate
One should perform karma as long as he has not developed re-
nunciation (from karma) or raddh in hearing and reciting top-
ics about Me.
Furthermore:
dharmn santyajya ya sarvn
m bhajeta sa tu sattama
Those who give up all varieties of varrama and perform My
bhajana are indeed the most elevated sdhus.
sarva-dharmn parityajya / mm eka araa vraja
aha tv sarva-ppebhyo / mokayiymi m uca
Gt 18.66
Give up all varieties of dharma and just surrender unto Me.
tyaktv sva-dharma carambuja harer
bhajann apakvo tha patet tato yadi
One who gives up his sva-dharma because he is engaged in the
service of r Haris lotus feet can never be unsuccessful, even if
he falls down while in the immature stage.
One should deliberate upon all these statements.
The purpose of karma, action, is to attain that jna which
leads to bhakti. Those who do not know this fact are aja (ig-
norant), and those who are attached to karma because of this
ignorance are called karma-sag. A jn should only engage
such karma-sags in the karma prescribed in stra, because,
213
if the intelligence of such ignorant persons is bewildered, they
will lose faith in karma. Under such circumstances even jna
will not be able to manifest in their hearts and thus they will
deviate from the paths of karma and jna. However, this does
not apply to instructions on bhakti, because according to stra,
instructions on bhakti are auspicious for everyone under all
circumstances. Therefore, by instructing bhakti, such a preacher
of bhakti will make everyone perfect.
putr ca iy ca npo gurur v
mal-loka-kmo mad-anugrahrtha
ittha vimanyur anuiyd ataj-jn
na yojayet karmasu karma-mhn
ka yojayan manujo rtha labheta
niptayan naa-da hi garte
abhadeva said, Only My abode and My mercy are worth praying
for. Instructions on bhakti unto Me should be given by fathers to their
sons, teachers to their disciples and kings to their subjects. One
should not become angry with a person who receives instructions,
but does not follow them. Even those who are ignorant of tattva-
jna and who are bewildered about the performance of proper duty
should not be engaged in karma. What pururtha (destination) will
be attained by engaging a person blinded by delusion in kmya-karma
(fruitive activities), thus throwing him further into the dark well of
this material world? Nothing will be achieved.
While commenting on this loka of rmad-Bhgavatam,
rla rdhara Svm says, If, instead of giving instruction
on bhakti, someone instructs others about engaging in
karma, he incurs sin.
According to rla Vivantha Cakravart hkura, the
present loka, (Gt 3.26): yojayet sarva-karmi, is not for
those who are preaching the message of bhakti, but it is for
the consideration of those who give instructions on jna.
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LOKA 27
a: I=iiiI= =i: =iIi =zi: 1
ryirI= ai-=i -ii rI=Ia =-a ++
prakte kriyamni / guai karmi sarvaa
ahakra-vimhtm / karttham iti manyate
sarvaain every respect; karmiactivities; kriyamni
are performed; guaiby the modes of material nature;
prakteof material nature; ahakra-vimha-tma person
bewildered by false ego; manyatethinks; itithus; ahamI;
(am) karttthe doer.
All aspects of material activity are performed by
the modes of material nature but a person whose in-
telligence is bewildered by false ego thinks himself to
be the doer.
SRRTHA-VARI
If a learned man also has to perform karma, what is the
difference between his work and that of an ignorant man?
This doubt is being addressed. The difference is shown in
two lokas beginning with the present one, prakte
kriyamni. Ignorant people believe that they themselves
perform all activity (karma), but in reality it is performed
by the senses, which are impelled by the modes of mate-
rial nature.
LOKA 28
a-Ia a =riiri = i= Iii=i : 1
=ii =iri -i-a rIa =-i = =a ++
tattvavit tu mah-bho / gua-karma-vibhgayo
gu gueu varttanta / iti matv na sajjate
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mah-bhoO mighty-armed one; tubut; tattva-vita knower
of the science; vibhgayoof the distinctions; (between the
tm) gua-karmaand the material modes and the laws of
karma; matvconsidering; itithat; guthe senses;
varttanteare engaged; gueuin their sense objects, like
form etc.; na sajjatedoes not become attached.
O Mah-bho Arjuna, one who is tattva-vit, who
knows that the soul is aloof from the guas and also
knows the laws of karma (actions), does not falsely
identify himself as the doer. Because he understands
that the senses are engaged in their respective sense
objects, he is aloof from them.
SRRTHA-VARI
Those who know the distinctive characteristics of gua and
karma are called tattva-vit, knowers of the truth. There are
three categories of gua: sattva, rajas and tamas. The respec-
tive categories of karma are the different types of activities
which are influenced by the guas, the devas, the various
prominent senses, and the objects of the senses. One who is
tattva-vit knows the truth about both gua and karma. The
devas or the guas preside over the respective senses, such as
sight, and also the sense objects, such as form. However, a
learned person knows that he is not the guas, nor is he the
effect or activity of any gua. He has nothing to do with
the guas or their activities. Understanding this, a wise and
learned person does not become attached to them.
LOKA 29
a = i=` = ai: =-a = i= = 1
ai=-==Ii =-i--==Iri Iina ++
prakter gua-samh / sajjante gua-karmasu
tn aktsna-vido mandn / ktsna-vin na viclayet
28 - 29
216
(persons) samhbewildered; guaby the modes;
prakteof material nature; sajjantebecome attached; gua-
karmasuto the modes and karma; ktsna-vitone who is in
complete knowledge; na viclayetshould not agitate; tn
those; mandnless intelligent persons; aktsna-vidaof in-
complete knowledge.
Those absorbed in the three guas become attached
to sense objects, but those who are complete in know-
ledge should not unsettle such uninformed and less
intelligent persons.
SRRTHA-VARI
One may raise the question, If all jvas are distinct from the
guas and have no relationship with them and their activities,
why are they seen to be attached to sense objects? r Ka
answers with this loka beginning with prakte. They become
bewildered by the guas. In other words, they become deluded
because of their absorption in the guas. Just as a man haunted
by a ghost considers himself a ghost, so the jvas absorbed in
the guas identify themselves as the guas. Thus influenced
by the effect of the modes, they become attached to sense ob-
jects. One who is ktsna-vit (a man of complete knowledge)
should not unsettle those who are aktsna-vit (of incomplete
knowledge). This means that a man of complete knowledge
should not try to force these thoughts on ignorant persons by
saying, You are a jva distinct from the guas. You are not the
modes. Just as a person who is haunted by a ghost will never
understand that he is actually not a ghost but a human being,
even if he is told hundreds of times. His conviction can only be
removed by the medicine of mantras. Similarly, no amount of
verbal instruction will help a bewildered jva to stop identify-
ing himself with the modes of material nature. Such people should
simply be engaged in nikma-karma, which automatically frees
them from their absorption in the guas.
217
LOKA 30
=I =iIi =iIi =`-=ii-=a=i 1
I=riziI===i i-i = I=ar: ++
mayi sarvi karmi / sannyasydhytma-cetas
nirr nirmamo bhtv / yudhyasva vigata-jvara
adhytma-cetaswith the mind fixed in the self; sannyasya
giving up completely; sarviall; karmiactivities; mayi
unto Me; bhtvbeing; nirfree from desire; nirmama
without a sense of possessiveness; (and) vigata-jvarawithout
lamentation; yudhyasvafight.
With your mind fixed in the self and offering all your
activities to Me, being freed from desire, possessive-
ness and lamentation, fight.
SRRTHA-VARI
Therefore, O Arjuna, fight with your mind fixed in the self
(adhytma-ceta), offering all karma (actions) unto Me, and
being free from all material hopes and desires. Do not let your
mind dwell on the sense objects, and give up any sense of
possessiveness towards them.
r Bhagavn makes Arjuna the instrument through which
He instructs common men to perform their prescribed karma,
free from the false ego of being the doer, and the desire for the
fruits of their actions. Here the word karma refers to all types
of karma, both laukika (mundane) and Vedic (as prescribed
in the Vedas). Nirmama indicates that one should perform
action without any sense of possessiveness towards sense
objects such as the body, house, son, wife and brother. Here
yudhyasva (a fight) means one should engage in prescribed
actions.
30 - 31
218
LOKA 31
= =aI=` I=-== IaraI-a =i=i: 1
ui-ai:==-ai =--a a:I =Ii: ++
ye me matam ida nityam / anutihanti mnav
raddhvanto nasyanto / mucyante te pi karmabhi
tethose; mnavhuman beings; yewho; (are)
anasyantafree from enmity or fault-finding; raddh-
vantawho have complete faith; (and who) nityamalways;
anutihantiabide by; idamthis; matamteaching,
opinion; meof Mine; mucyanteare liberated; apialso;
karmabhifrom the bondage of fruitive actions.
Those who are free from fault finding, who have com-
plete faith in Me, and who always abide by this desire
of Mine (to perform nikma-karma-yoga), are liberated
from the bondage of karma (fruitive activities).
SRRTHA-VARI
r Bhagavn is speaking the present loka beginning with
ye me, in order to engage people in following His instructions.
LOKA 32
-a=-ai =i=IaraI-a = =a= 1
= i=I= ai` =aiI-I =rai= a=: ++
ye tv etad abhyasyanto / nnutihanti me matam
sarva-jna-vimhs tn / viddhi nan acetasa
tubut; yethose; abhyasyantawhile fault finding; (who
do) na anutihantinot follow; etatthis; matamteaching;
meof Mine; viddhiknow; tnthem; acetasadevoid of
sense of discrimination; vimhnbefooled; sarva-jnain
all sorts of knowledge; (and) nanruined.
219
But know that those envious persons who do not follow these
instructions of Mine are bereft of discrimination, devoid of all
true jna, and are ruined in all their endeavours for perfec-
tion.
SRRTHA-VARI
In speaking this loka beginning with the words ye tu,
Bhagavn is explaining the ill-effect of not following His in-
structions.
LOKA 33
=zi` raa ==i: ai=i=I 1
Ia` iI-a iaiI= I==r: I` IrrIa ++
sada ceate svasy / prakter jnavn api
prakti ynti bhtni / nigraha ki kariyati
apieven; jna-vna wise man; ceateendeavours;
sadamin accordance; svasywith his own; prakte
disposition; bhtniall beings; yntifollow; praktim
(their) nature; kimwhat?; nigrahasuppression; kariyati
can do.
Even a wise man acts according to his own acquired
disposition, for all beings follow their respective na-
tures. What can be achieved by repression?
SRRTHA-VARI
One may raise the following question: A person who does
not obey the order of a king is punished, so if one does not
follow the order of Paramevara, is he not punished as well?
Should he not fear punishment from Him? In response,
Paramevara says, Yes, this is true. However, those who are
engaged only in satisfying their senses are unable to follow
the order of the king or of Paramevara, even though they have
32 - 33
220
discrimination. Their nature has become like this. The present
loka beginning with sadam is spoken to explain this.
People may know that sinful activity will lead to pun-
ishment from the royal court, or even going to hell, and may
understand that this will bring infamy and criticism. Still,
because of the nature that they have acquired over a pro-
longed period, they endeavour according to the temperament
resulting from their sinful deeds, which brings only misery.
Such people only follow their own disposition. They can,
however, be restrained by My discipline or that of a king.
Saskras (purifying impressions) can be made in a person
with an impure heart by nikma-karma-yoga and in a per-
son of pure heart through jna-yoga. Both types of people
can be enlightened. It is true that neither of these processes
can help a person whose heart is extremely impure, but
bhakti, which appears by My mercy, can easily deliver even
sinful people.
As it is said in the Skanda Pura:
aho dhanyo si devare kpay yasya te kat
ncopy utpulako lebhe lubdhako ratim acyute
O Devari, all glories to you. Because of your mercy, this low-
class hunter has, in just one moment, attained rati for the lotus
feet of r Bhagavn, and is manifesting the symptom of pulaka
in which ones bodily hairs stand on end.
A person with uncontrolled senses may have discrimi-
nation, but cannot restrain his senses by knowledge of
stra.
stambhayann tmantmna / yvat sattva yath-rutam
na aka samdhtu / mano madana-vepitam
221
After seeing the prostitute, the mind of Ajmila became agitated.
He tried hard to control his mind by fortitude and knowledge
of stra but, being agitated by Cupid, he was unable to do so.
All uncontrolled, degraded desires can be removed by the
powerful influence of sdhu-saga.
tato dusagam utsjya / satsu sajjeta buddhimn
santa evsya cchindanti / mano-vysagam uktibhi
Saintly people can, by their powerful speech, completely cut
asunder all the unfavourable attachments of the mind.
Vysaga means attachments which make one averse to
r Bhagavn. Here, the word eva implies the powerful speech
of saintly persons alone. Pious actions, holy places, devas and
knowledge of stra are by themselves not able to destroy
unfavourable attachments. This should be understood.
rla Bhaktivinoda hkura quotes Ka as saying, O
Arjuna, dont think that a man of knowledge will attain auspi-
ciousness (liberation from bondage) if he simply deliberates
on spirit and matter, and accepts the shelter of sannysa-
dharma by impetuously giving up material gua and karma.
Even after the baddha-jva has become enriched with jna,
he should still endeavour according to his long-acquired
disposition. It is not true that one can give up ones nature
by suddenly restraining it. All baddha-jvas should continue
to endeavour according to the disposition they have naturally
acquired over a prolonged period. The proper way to give up
this nature is to carefully perform all karma (action) in ac-
cordance with that nature, while being situated in it. As long
as vairgya enriched with the symptoms of bhakti-yoga does
not appear in the heart, then the only means to attain self-
auspiciousness is nikma-karma-yoga offered to r
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222
Bhagavn. By this practice, a person can perform his pre-
scribed duties (sva-dharma), and also benefit from the
saskras generated by them. Renunciation of ones sva-
dharma will ultimately result in deviation from the path of
perfection.
When, by My mercy or by the mercy of My bhakta, bhakti-
yoga appears in the heart, there is no need to follow ones
sva-dharma, because this path of bhakti is superior to
nikma-karma-yoga. Otherwise, if bhakti-yoga has not
awakened, to follow nikma-karma-yoga offered to Me is
auspicious in all cases.
LOKA 34
rI-r=I-r=ii ri=zrii rI=iai 1
ai =zi=i=-c -ii n= IrI-i=i ++
indriyasyendriyasyrthe / rga-dveau vyavasthitau
tayor na vaam gacchet / tau hy asya paripanthinau
indriyasya arthewithin (each sense object); indriyasyaof
(each) sense; rgaattachment; (and) dveaudetachment;
vyavasthitauare situated; na gacchetone should not be-
come; vaamcontrolled; tayoby them; tauthey (attach-
ment and aversion); hi paripanthinauare certainly obstacles;
asyafor him (the spiritual practitioner).
All the senses are invariably controlled by attach-
ment and aversion to their respective objects. There-
fore, one should never come under their sway because
such attachment and aversion impede auspiciousness
for the sdhaka.
SRRTHA-VARI
Since it is beyond the control of stra to enforce injunc-
tions on a person who has an extremely wicked nature, one
223
should not allow his senses to wander wilfully. By regularly
engaging in sinful activities, a person becomes depraved. r
Bhagavn is speaking this loka beginning with the word
indriyasya to explain this. The repetition of the word indriya
here indicates the sense objects of each respective sense. Al-
though to look at anothers wife, touch her, or allure her by
giving her gifts is forbidden in stra, still an immoral man
is attracted to such behaviour. On the other hand, although
it is prescribed in stra to see, touch, serve and offer charity
to the guru, brhmaas, holy places and guests, an impious
man is averse to such behaviour. To come under the influence
of either of these mentalities is not proper. In other words, it
is not proper either to develop attachment to a woman by
seeing her, or to be malicious to someone who obstructs that
attachment. Similarly, a sdhaka on the path of self-realisation
should neither be attached to rich and palatable foodstuffs
which are to his taste, nor averse to dry, unpalatable food
items and objects which are not to his taste. In the same way,
he should not be attached to seeing and hearing about his
own son, nor should he be averse to seeing and hearing about
his enemys son. It is inappropriate to come under the influ-
ence of such attachments and aversions. This has been ex-
plained.
The senses are of two types: jnendriya (knowledge-ac-
quiring senses) and karmendriya (working senses). There are
five jnendriyas: the eyes, ears, nose, tongue and skin, which
accept form, sound, smell, taste and touch as their respective
objects of gratification.There are also five karmendriyas:
speech, hands, legs, anus and genitals, which perform the
actions of speaking, accepting, moving, evacuating and
procreating. The sdhaka of bhakti engages these eleven
senses, including the mind, in various types of service for the
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224
pleasure of Bhagavn r Ka, instead of enjoying the vari-
ous sense objects himself. In this way, he can easily overpower
the uncontrolled senses and, by the use of his controlled
senses, he can attain the supreme goal of life.
Arjuna, if you think that the jvas acceptance of sense ob-
jects will make most of them more addicted to worldliness
and that liberation from the bondage of karma will thus
become impossible, then listen to My words. It is not true
that all objects are detrimental to the spiritual progress of
the jvas. It is only the attachment and aversion to the sense
objects which are the greatest enemies of the jva. As long as
you have this material body, you have to accept sense objects.
For this reason, you should accept sense objects, and at the
same time control attachment and aversion towards them.
If you act in this way, you can deal with sense objects with-
out becoming bound to them. You will become detached from
sense objects by gradually eliminating the attachment and
aversion which develops when one falsely identifies the body
with the self. In brief, you will develop yukta-vairgya. I have
not instructed you to subdue attachment to objects and ac-
tivities related to Me, r Bhagavn, which stimulate ones
bhakti. Nor have I instructed you not to be averse to objects
or activities which are obstacles to bhakti. Rather, I have only
instructed you to control that attachment and aversion which
is related to selfish pleasure and which promotes a tempera-
ment that is opposed to bhakti. This should be understood.
LOKA 35
ui= =i=i I=i: ri=ia ==Iraaia 1
=i= I=i=` u : ri=i iir: ++
reyn sva-dharmo vigua / para-dharmt svanuhitt
sva-dharme nidhana reya / para-dharmo bhayvaha
225
reynbetter; (to perform) sva-dharmaones prescribed duties;
viguadefectively; para-dharmtthan anothers duties; su-
anuhittperfectly performed; nidhanamdeath; reyais better;
sva-dharmein (discharging) ones prescribed duties; para-dharma
duties prescribed for others; bhaya-vahabring danger.
It is far better to execute ones sva-dharma, even
though imperfectly, than to perform anothers duty
perfectly. It is better to die discharging ones own duty
in accordance with the varrama system than to
engage in anothers duty, for it is dangerous to follow
anothers path.
SRRTHA-VARI
r Bhagavn sees that due to attachment and aversion,
Arjuna is becoming unable to engage in his own prescribed
duty of fighting. Instead, he considers it easier to engage in
ahis (non-violence) which is para-dharma (the duty of
others). Therefore, r Bhagavn is speaking this loka be-
ginning with the word reyn. The word vigua means that,
although ones sva-dharma may have some defects and one
may be unable to execute it properly, it is still superior to
performing para-dharma, which may contain all good quali-
ties and be executed correctly (sv-anuhitt). For this rea-
son, this sloka, reyn sva-dharme, is spoken.
It is said in rmad-Bhgavatam (7.15.12):
vidharma para-dharma ca / bhsa upam cchala
adharma-kh pacem / dharma-jo dharmavat tyajet
The tree of adharma has five branchesvidharma (activities
opposed to dharma), para-dharma (following anothers dharmika
principles), bhsa (making a show of dharmika principles), upam
or upa-dharma (practising principles that only appear to be
dharmika) and chala-dharma (cheating dharma). A knower of
dharma (dharma-ja) will abandon all of them as forbidden acts.
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226
Activities such as non-violence are prescribed for brhmaas
situated in sattva-gua. For katriyas in rajo-gua, the pre-
scribed duty is fighting. Therefore, the sva-dharma for katriyas
is to engage in battle. Even if a katriya dies in battle he at-
tains Svarga; therefore, it is better for him to fight.
rla Bhaktivinoda hkura says, One who follows sva-
dharma may die before attaining a more elevated state of
dharma (a higher adhikra). Still it is auspicious, because
to perform para-dharma is always fearful and dangerous in
any circumstance. This consideration, however, does not
apply to nirgua-bhakti. When the stage of nirgua-bhakti
is attained, one can give up sva-dharma without hesitation
because at that time his nitya-dharma or svarpa-dharma
(constitutional nature) manifests as his sva-dharma. Here
sva means the real self and dharma means the jvas eter-
nal function. In that stage the sva-dharma which one pre-
viously accepted in relation to the body and mind becomes
para-dharma, that is, secondary to the duties of the awak-
ened self.
devari-bhtpta-n pit
na kikaro nyam ca rjan
sarvtman ya araa araya
gato mukunda parihtya kartam
Those who have taken exclusive shelter of r Mukunda, who is
the only shelter, and who have renounced all varieties of karma,
no longer remain indebted to the devas, sages, living entities,
perfected persons and forefathers.
tvat karmni kurvta / na nirvidyeta yvat
227
One who has not become fully detached from enjoying the fruits
of his activities (karma), and whose faith in the process of bhakti
and the hearing of My pastimes is not yet sufficiently developed,
must certainly engage in karma (prescribed duties). Tygs or
bhaktas of Bhagavn, on the other hand, have no purpose to
achieve by engaging in karma.
LOKA 36
= ai
i = +i:` i=rIa ri: 1
I=-criI iri niI I=iIa: ++
arjuna uvca
atha kena prayukto ya / ppa carati prua
anicchann api vreya / bald iva niyojita
arjuna uvcaArjuna said; vreyaO descendant of Vi;
athathen; kenaby whom?; ayampruaa person;
prayuktais engaged; apieven; anicchannunwillingly; (so
that) caratihe performs; ppamsin; ivaas if; niyojita
engaged; baltby force.
Arjuna said: O descendant of Vi, what is it that
forcibly impels a person to engage in sinful activi-
ties, although he is unwilling to do so?
SRRTHA-VARI
Earlier (in Gt 3.34) it was said: rga-dveau vyavasthitau.
Even a man of discrimination can develop attachment to
sensual activities such as the desire to enjoy anothers wife,
which are forbidden in stra. In this connection, Arjuna asks
this question beginning with atha. What is it that impels a
man to engage in sinful activities as if by force, even though
he performs such activities unwillingly, well aware of the
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228
regulations as well as the injunctions of stra? In other
words, by whom is a person impelled to desire to engage in
sinful activities?
In this loka Arjuna has addressed r Bhagavn, O
Vreya. Ka appeared in the Vi-vaa (dynasty) of
Arjunas maternal grandfather and grandmother. rasena
was also born in the Vi-vaa. His son was Vasudeva
(Kas father) and his daughter, Pth, was Arjunas mother.
The hidden indication in Arjunas prayer to Ka is, Since
I belong to the same dynasty as You, You should not neglect
me. At present I have fallen into a pit of doubts. You have
just said that the tm is completely distinct from inert
qualities or mundane relationships (Gt 2.13-31). Who, then,
impels the jvas to engage in sinful acts, if such action is not
their constitutional nature?
LOKA 37
ui=i= i
i= ri ii ri ri=i==y: 1
=rizi=i =riir=i I=I=r Iri= ++
r bhagavn uvca
kma ea krodha ea / rajo-gua-samudbhava
mah-ano mah-ppm / viddhy enam iha vairiam
r bhagavn uvcar Bhagavn said; (it is) ea kmathis
desire to enjoy sense objects; (and) ea krodhathis wrath;
samudbhavawhich is born of; raja-guathe mode of passion;
(it is) mah-anaall devouring; (and) mah-ppmex-
tremely envious; viddhiknow; enamthis; (to be) vairiam
the enemy; ihain this world.
229
r Bhagavn said: This desire to enjoy sense objects, which in-
deed transforms into wrath, is born of passion. It is all-devouring
and extremely formidable. Know it to be the primary enemy of
the jvas in this world.
SRRTHA-VARI
Kma, the desire for sense objects, invariably engages a
person in sinful actions; impelled by it, he acts sinfully. Kma
also appears differently and is seen directly as anger (krodha).
When the desire for sense objects is obstructed, it transforms
into krodha. Kma, which is born from rajo-gua, gives rise
to anger which is in tamo-gua. If one asks, Once a persons
expectations are fulfilled, will the desire for sense objects
be satiated? then r Bhagavn responds by saying: mah-
anah, It is all-devouring. In smti it is said:
yat pthivy vrhi-yava / hiraya paava striya
nlam ekasya tat sarvam / iti matv ama vrajet
All the grains, barley, gold, animals and women on earth can-
not satisfy the kma of even one man. It is best to understand
this and become content.
According to the above statement of smti, it is beyond a
persons ability to satisfy his kma. Again, if the question is
raised, If there is no possibility of controlling this lust by
offering its desired ends as a truce, then do we have to control
it by pacifying it? then in response, r Bhagavn says, mah-
ppm. It is extremely formidable and difficult to control.
Kma and krodha have been described as the prime enemies
of the jvas on the path of liberation. Kma, the desire to enjoy
sense objects, is specifically the original enemy; krodha, anger,
is just its transformation. Kma has been described as mahat,
or an enemy whose belly is never filled. In rmad-Bhgavatam
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230
(9.19.14) this is seen in the life history of Yayti Mahrja:
na jtu kma kmnm / upabhogena yati
havi ka-vartmeva / bhya evbhivardhate
By adding ghee to a fire, the fire becomes intensified. Similarly,
by the fulfillment of kma, ones desires are intensified. They do
not disappear.
yat pthivy vrhi-yava / hiraya paava striya
na duhyanti mana-prti / pusa kma-hatasya te
All the grains, gold, animals, and women on earth cannot sat-
isfy the kma of a lusty man.
An enemy is controlled by the four principles of sma (ap-
peasement), dma (bribe), bheda (division) and daa (pun-
ishment). Here r Bhagavn is explaining that this formidable
enemy, kma, cannot be controlled by the principles of sma,
dma and bheda. He is thus indicating that one should use the
principle of daa (a rod of chastisement) to control the de-
sire for sense objects. This will be further clarified in the next
loka. The enemy, kma, can be destroyed when one acquires
the weapon of tma-jna, self-knowledge.
LOKA 38
i==iIa Ixiizii =n= 1
iir=iai =i=aii a==ia= ++
dhmenvriyate vahnir / yathdaro malena ca
yatholbenvto garbhas / tath tenedam vtam
yathjust as; vahnifire; vriyateis covered; dhmena
by smoke; daraa mirror; malenaby dust; caand; yath
just as; garbhaan embryo; vtais covered; ulbenaby the
womb; tathin the same way; idamthis (knowledge);
vtamis covered; tenaby that (lust).
231
Just as fire is covered by smoke, a mirror by dust,
and an embryo by the womb, true knowledge of the
jva remains covered by degrees of lust.
SRRTHA-VARI
Kma is the enemy of everyone, not just a particular person.
This is explained through these examples. Although fire may
be dirty and covered by smoke, it can still perform its function
of burning; but when a mirror is covered by dust, it loses the
characteristic of cleanliness and cannot perform its function
of reflecting the image of the object in front of it. However, it
is still accepted as a mirror. An embryo covered by the womb
cannot move its hands and feet nor can it be recognised as a
baby. One can remember the supreme goal only when kma
is not very deep. When kma becomes intense, such remem-
brance is impossible and when it is very intense, the world
itself appears to be devoid of consciousness.
The knowledge of those jvas averse to self-realisation is
covered by three degrees of kma: mdu (mild), madhya (mod-
erate) and tvra (intense). A person whose jna is covered by
mdu-kma can accept instruction on tma-tattva to a certain
extent. When a persons jna is covered by mdhya-kma, it
is completely impossible for him to understand even a little
tattva-jna, and when jna is covered by tvra-kma, jna
is not perceived at all.
rla Bhaktivinoda hkura quotes Ka as saying, This
whole world is covered by that very kma, in some places
mildly, in some places deeply and in some places very deeply.
I will illustrate this with an example. Please listen. A con-
scious jva who is mildly covered by kma, just as a fire is
covered by smoke, can perform activities such as bhgavat-
smaraam. This is the situation of jvas who have taken
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232
shelter of nikma-karma-yoga and whose consciousness is
mukulita-cetana, a little open, as in the budding stage of a
flower. Even if the conscious jva has a human body, when
his consciousness is deeply covered by kma, like a mirror
covered by dust, it is not possible for him to remember
Paramevara. This is the condition of the extreme moralist
and atheist, that is, a jva whose consciousness is sakucita-
cetana, shrunken or contracted. They are like animals and
birds. A jva whose consciousness is covered by intense kma,
like the embryo covered by the womb, has a consciousness
like creepers, stones and trees and is cchdita-cetana, com-
pletely covered.
LOKA 39
ia` i==a= iI==i I=-Irii 1
i== i i -a r r ii=n = ++
vta jnam etena / jnino nitya-vairi
kma-rpea kaunteya / duprenalena ca
kaunteyaO Arjuna; jnamdiscrimination; jninaof
the wise (tm); (is) vtamcovered; etena nitya-vairiby
this eternal enemy; kma-rpeain the form of lust; caalso;
dupreanever to be satisfied; analenalike fire.
O Kaunteya, the true knowledge of the wise is cov-
ered by the eternal enemy in the form of kma, which
burns like fire and can never be satiated.
SRRTHA-VARI
Kma is indeed ignorance for all jvas, as r Bhagavn is
explaining in this loka beginning with vtam. This desire to
enjoy the sense objects has been described as the eternal enemy;
therefore, it must be destroyed by all means. Kma-rpa means
in the form of kma. It is indeed ignorance which envelops the
real nature of the jva. Here the word ca has been used to mean
233
like. Just as fire cannot be satiated by pouring ghee into it, simi-
larly, kma cannot be fulfilled by enjoying the sense objects.
na jtu kma kmnm / upabhogena yati
havi ka-vartmeva / bhya evbhivardhate
Fire is not satiated by ghee, rather it increases. Similarly by
enjoying sense objects, the thirst for sense enjoyment increases
more and more. It does not become pacified.
Kma is the root cause of lamentation and distress, and
has been compared to fire.
kmnala madhu-lavai amayan durpai
Kma can never be satisfied by enjoying the sense objects. It is
like a fire which cannot be extinguished by drops of honey in
the form of momentary satisfaction.
eva ghev abhirato / viayn vividhai sukhai
sevamno na ctuyad / jya-stokair ivnala
The sage Saubhari Muni was not able to attain peace by pro-
fusely enjoying sense objects, just as fire is not pacified when
drops of ghee are poured into it.
sevato vara-pgn me / urvay adharavam
na tpyaty tma-bh kmo / vahnir hutibhir yath
Even after I had served the so-called nectar of the lips of Urva
for many years, my lusty desires kept rising again and again
within my heart and were never satisfied, just like a fire that
can never be extinguished by the oblations of ghee poured into
its flames.
39
234
rla Bhaktivinoda hkura quotes Ka as saying, This
kma is indeed avidy for the jvas and it is their only eter-
nal enemy. It covers the conscious jvas like an irresistable
fire. Just as I, r Bhagavn, am a conscious being, similarly
the jva is also a conscious entity. The difference between My
nature and that of the jva is that I am infinitely conscious
and omnipotent, whereas the jva is atomically conscious and
can only act by the energy given by Me. The nitya-dharma,
eternal occupation, of the jva is to be My eternal servant.
This is called prema or nikma-jaiva-dharma, the eternal
function of the jva whose motivation is unalloyed. Every
conscious being is, by his constitutional nature, endowed
with free will, thus he is My eternal servant by his own free
will. According to the degree to which he properly uses this
free will, he can act as My eternal servant. The misuse of that
pure free will is called avidy or kma. Those jvas who do not
serve Me by correctly using their free will have to accept kma,
an enjoying mood, which is the perverted form of the jvas
pure state, prema. Their svarpa becomes cchdita-cetana
(covered consciousness) as they are covered more and more by
kma. This is called karma-bandhana, the bondage of the jva,
or sasra-ytan, the sufferings of birth and death.
LOKA 40
rI-riIi ==i Ir=iIirai==-a 1
a I=i r- ri i==i - Ir== ++
indriyi mano buddhir / asydhihnam ucyate
etair vimohayaty ea / jnam vtya dehinam
ucyateit is said (that); indriyithe senses; manamind;
(and) buddhiintelligence; (are) adhihnamthe residences;
asyaof this lust; etaiby these; eathis lust; vtya
covering; jnamhis knowledge; vimohayatibewilders;
dehinamthe embodied being.
235
The senses, mind and intelligence are said to be the
dwelling places of this desire to enjoy. With their help,
this lust covers the knowledge of the jva and com-
pletely bewilders him.
SRRTHA-VARI
Where does this kma reside? In response to this question,
r Bhagavn is speaking this loka beginning with indriyi.
The senses, mind and intelligence, which are like a great fort
or capital city, are the abode of this enemy, kma. The sense
objects, such as sound, are like the kingdom of the king. The
embodied soul, deh, is bewildered by all of them.
One can easily conquer ones enemy when one has discov-
ered his hiding-place and destroyed it. The senses are the
shelter or hiding place of kma. Therefore, by subduing the
senses kma can be easily defeated. Bhagavn r Ka has
compared kma to a very powerful king, the senses to his
capital which is protected by the great fort of the mind, in-
telligence and false ego, and the various sense objects to the
kingdom and the subjects of the king.
rla Bhaktivinoda hkura says, When the pure cognisant
jva accepts a body, he is known as deh (embodied). Kma
keeps the jna of the jva covered as long as it dwells in the
senses, mind and intelligence. The subtle state of kma is avidy
(ignorance). It is this avidy only which originally offers the
initial veil of ignorance in the form of material ahakra
(false ego) to the jva, who is an atomic conscious entity with
pure ego. Material intelligence acts as a shelter for this kma
or avidy. Later, when the ahakra develops, the material
intelligence provides the mind as a second shelter. The mind,
which runs after sense objects, then provides the senses as the
third place of shelter for kma. Taking shelter of these three
40 - 41
236
places, kma casts the jva into worldy enjoyment. When a
jva turns towards r Bhagavn by his own will, it is called
vidy, and when he wilfully becomes averse to r Bhagavn,
it is called avidy.
LOKA 41
a==ia -I=I-riii I=r irarii 1
ir=i=` Ir n=` i=Ii==izi== ++
tasmt tvam indriyy dau / niyamya bharatarabha
ppmna prajahi hy ena / jna-vijna-nanam
tasmttherefore; bharata-abhaO best of the descendants
of Bharata; daufirst of all; niyamyaby regulating;
indriyithe senses; hicertainly; tvam prajahiyou must
destroy; enamthis; ppmnamevil; nanamdestroyer;
jnaof knowledge; (and) vijnaof realisation of Me.
Therefore, O best of the descendants of Bharata,
first control your senses in order to completely slay
this evil kma, which is the destroyer of both jna
(wisdom) and vijna (realisation of Me).
SRRTHA-VARI
By conquering the enemys place of shelter, the enemy is
conquered. This is the strategy. It is progressively more diffi-
cult to control the senses, the mind and the intelligence,
which are the seats of kma (the desire to enjoy). It is very
difficult to control the senses, but they are easier to control
than the mind and intelligence. Therefore, first conquer your
senses. r Bhagavn speaks this loka beginning with the
word tasmt just to explain this point. Although the mind,
which is very difficult to control, runs after enjoying anothers
wife and wealth, you should understand what is happening;
this is only the work of the senses, such as the eyes, ears, hands
and legs. One should control these senses by not allowing them
237
to pursue their respective objects. Ppmnam means to give
up this ferocious desire to enjoy. In this way, if a person
gradually controls his senses, his mind will also become free
from kma in due course of time.
Assisted by the senses, this powerful kma uses the ropes
of delusion to bind jvas who are averse to r Bhagavn.
Therefore, it is imperative from the outset to control the
senses such as the eyes. When the external senses are thus
controlled, the mind, whose function is sakalpa (the deter-
mination to accept) and vikalpa (the choice to reject), will
also be controlled.
r Bhagavn also spoke thus to Uddhava:
viayendriya-sayogn / mana kubhyati nnyath
The mind becomes restless only when the senses come in con-
tact with the sense objects, otherwise not.
asamprayujata prn / myati stimita mana
rmad Bhgavatam 11.26.23
Therefore, the mind of a person who has control over his senses
becomes stable and peaceful.
rla Bhaktivinoda hkura quotes Ka as saying,
Therefore, best of the Bharatas, by first controlling the senses
and mind, conquer this extremely formidable kma which
destroys jna and vijna, devotion to Me. Destroying its
distorted nature (lust), reinstate its own constitutional nature,
prema. Thus take shelter of the inherent nature of prema.
The first commendable duty of a baddha-jva is to follow the
principles of yukta-vairgya, genuine renunciation, and to
pursue sva-dharma, prescribed duties. Thus, by gradually at-
taining sdhana-bhakti, he should perform sdhana to attain
42
238
prema-bhakti. Nirapeka-bhakti unalloyed bhakti independent
of jna, karma or personal endeavour, is attained by My
mercy or by the mercy of My bhakta. Although it is very rare,
in some cases it manifests without any cause.
LOKA 42
rI-riIi riirIrI-r: r` ==: 1
====a ri I: ra=a =: ++
indriyi pary hur / indriyebhya para mana
manasas tu par buddhir / buddher ya paratas tu sa
huthey (the sages) say that; indriyithe senses; pari
are higher than dull matter; manathe mind; paramis
higher; indriyebhyathan the senses; buddhiintelligence;
tu paris indeed higher; manasathan the mind; tubut;
(it is) sahe (the soul); yawho; (is) paratastill higher;
buddhethan intelligence.
The senses are said to be superior to inert matter, and
the mind is superior to the senses. The intelligence is
superior to the mind, and he, the tm, is superior even
to the intelligence.
SRRTHA-VARI
It is impractical to try to control the mind and intelli-
gence in the initial stages; to do so is impossible. But to
explain the process, r Bhagavn is speaking this loka
beginning with the words indriyi par. He is saying,
The senses are more powerful than a courageous warrior
who has conquered the ten directions. Indeed, they are su-
perior to him, for even he cannot have control over his senses.
The mind is more powerful than the senses, and superior to
them, for it remains active even during dreams when the senses
are dissolved. Intelligence which is endowed with realisation
is still more powerful than and superior to the mind because
239
resolute intelligence remains active even during deep sleep,
when the mind is dissolved. Over and above this, the tma is
more powerful than the intelligence and superior to it, for it
continues to exist even when the intelligence is destroyed. It
is this glorious soul alone that can conquer kma. This
jvtm, which is more powerful than everything else, can
definitely control kma, once it has controlled the senses,
mind and intelligence. Of this you should have no doubt.
In rutis it is also said:
indriyebhya par hy arth / arthebhya ca para mana
manasas tu par buddhir / buddher tm mahan para
Katha Upanisad 1.3.10
Certainly, reason is superior to the senses, and mind is higher
than reason. Higher than the mind is intelligence, and the great
one, the tm (soul) is highest of all.
rla Bhaktivinoda hkura quotes Ka as saying, I am
explaining the gradation to you in brief. Your real identity is
that you are a jva. You have a constitutional function of
rendering loving service to Me, but you have accidentally
become bound by inert matter, so that you now identify your-
self with the senses, mind and intelligence. This is delusion,
and it is created by ignorance. The senses are superior to and
more subtle than inert objects. Superior and more subtle
than the senses is the mind. The intelligence is superior to
and more subtle than the mind, and the tm, which is the
jva, is superior even to the intelligence.
LOKA 43
` : r` i =`=ai-=i==i-==i 1
Ir zix ` =riiri i==` ri== ++
42 - 43
240
eva buddhe para buddhv / sastabhytmnam tman
jahi atru mah-bho / kma-rpa dursadam
mah-bhoO mighty-armed one; evamin this way; buddhv
knowing; (the soul to be) paramsuperior; buddheto intel-
ligence; sastabhyaby firmly establishing; atmnamthe
mind; tmanthrough intelligence; jahidestroy;
dursadamthis difficult-to-vanquish; atrumenemy; kma-
rpamin the form of the desire to enjoy.
O Mah-bho, in this way, knowing the jvtm to
be superior to the intelligence, control the mind with
the pure intelligence that is related to the true self,
and destroy this insatiable enemy in the form of kama,
the desire to enjoy.
SRRTHA-VARI
r Bhagavn is concluding this chapter with this loka
beginning with evam. Knowing the jva to be superior to the
intelligence and distinct from all mundane designations, and
making the tm steady with the tm himself, destroy this
kma which is very difficult to conquer.
In this chapter, the sdhana of nikma-karma-yoga and
the merits of jna, which is its aim, have been described.
by rla Vivantha Cakravart hkura, on the Third Chapter
rla Bhaktivinoda hkura quotes r Ka as saying, In
this way, with the help of transcendental knowledge of the
jvtm, know yourself to be aprkta-tattva, superior to all
mundane identification with the senses, body, mind and in-
241
telligence, and also know yourself to be My eternal servant.
Thus, become steady by the grace of My cit-akti, and de-
stroy this formidable kma by following the gradual steps of
devotional practice.
on the Third Chapter of rmad Bhagavad-gt.
242
CHAPTER FOUR
Jna-yoga
Yoga through
Transcendental Knowledge
LOKA 1
JhHkxokuq okp
bea fooLors ;ksxa izksokugeO;;e~ A
fooLoku~ euos izkg euqfj{okdoscozhr~
r bhagavn uvca
ima vivasvate yoga / proktavn aham avyayam
vivasvn manave prha / manur ikvkave bravt
r bhagavn uvcar Bhagavn said; ahamI; proktavn
instructed; imathis; avyayamimperishable; yogam
science of yoga; vivasvnunto the sun-god Vivasvn; (he)
prhatold it; manaveunto Manu (the father of mankind);
manuManu; abravtspoke (it); ikvkaveunto Ikvku.
r Bhagavn sai d: I i nstructed thi s i mperi sh-
abl e sci ence of yoga to the sun-god, Vi vasvn,
who instructed it to Manu. Manu then instructed
i t to Ikvku.
244
SRRTHA-VARI
In the Fourth Chapter, r Bhagavn explains the rea-
son for His appearance, the eternal nature of His birth and
activities, the superiority of jna in the form of brahma-
yaja and so on. Jna-yoga, which is the objective of
nikma-karma, is glorified in this loka beginning with the
word imam, as well as in the next chapter.
An incarnation of Manu appears in every manvantara, the
first being Svyambhuva Manu. In the current Vaivasvata-
manvantara, it was Manus father, Vivasvn, who was the first
to receive instructions on jna-yoga. In this loka, r
Bhagavn has introduced the concept of smpradyika-dhr,
the bona fide succession of self-realised spiritual masters.
Without smpradyika-dhr, also known as mnya-
parampar, neither the principles of jna-tattva nor bhakti-
tattva can manifest in their pure form in the material world.
Only by smpradyika-dhr is the gravity, antiquity and sig-
nificance of the subject specifically proven. It is seen that in
India, even the common people have faith in the ancient
smpradyika-dhr, and are devoted to it. That guru-param-
par, which bestows complete knowledge of bhagavat-tattva,
is called mnya or sampradya. Mantras that are not received
from a bona fide sampradya are fruitless. In Kali-yuga there
are four Vaiava sampradyas: r, Brahm, Rudra and Sanaka
or Kumra sampradyas. r Ka is the original source of all
sampradyas. Only from r Ka does knowledge of
bhagavat-tattva flow into this material world: dharma tu
skd bhgavat-pratam. Real dharma comes directly from
r Bhagavn (rmad-Bhgavatam 6.3.19).
As stated in Bhagavad-gt, Bhagavn r Ka first
instructed this jna-yoga to Srya-deva, Vivasvn, who
then instructed Manu, who in turn gave these divine
L O K A J NA -YOGA !
245
2
instructions to Ikvku. Thus the system of guru-parampar
is an ancient and reliable tradition that ensures the
smpradyika-dhr (lineage) in which divya-jna (divine
knowledge) has been preserved up to the present day. When-
ever this dhr is broken, r Bhagavn again arranges for divya-
jna to manifest in the material world. Mah-bhgavatas such
as rla Vivantha Cakravart hkura, rla Baladeva
Vidybhaa and others in the guru-parampar of the
Brahma-Mdhva Gauya sampradya realised divya-jna
and instructed the common people through their realised com-
mentaries. Even a person who is highly qualified in material
knowledge can never understand the real import of Bhagavad-
gt unless he is properly situated in the parampar.
It is important to protect oneself from self-made commenta-
tors, otherwise, realisation of the true meaning of the Bhagavad-
gt will not be possible. Although milk is pure and nourishing,
when it has been touched by the lips of a serpent, it acts like
poison. Similarly, topics of r Hari are supremely purifying for
the material world, but hearing such topics becomes the cause
of ones destruction when they are recited by non-devotees such
as impersonalists, or those who consider the body to be the self.
In this connection, r Caitanya Mahprabhu has also said:
myvd-bhya unile haya sarva-na. If one hears the com-
mentary of the impersonalists, everything is destroyed (r
Caitanya-caritmta Madhya-ll 6.169).
LOKA 2
,oa ijEijkizkIrfeea jkt"kZ;ks fonq% A
l dkysusg egrk ;ksxks u"V% ijUri
eva parampar-prptam / ima rjarayo vidu
sa kleneha mahat / yogo naa parantapa
parantapaO Arjuna; imamthis science of yoga; prptam
was received; paramparby disciplic succession; rjaraya
246
(and) the saintly kings; viduunderstood it; evamthus;
mahatby the powerful; klenainfluence of time; sathat;
yogascience of ones relationship with the Supreme Lord;
(is) naalost; ihain this world.
O Arjuna, this yoga was thus received in parampar
and the rjaris (saintly kings) understood it in that
way, but due to a prolonged lapse of time, it has almost
become lost to this world.
LOKA 3
l ,ok;a e;k rs| ;ksx% izks% iqjkru% A
Hkksfl es l[kk psfr jgL;a srnqkee~
sa evya may te dya / yoga prokta purtana
bhakto si me sakh ceti / rahasya hy etad uttamam
adyatoday; hicertainly; itithus; proktaspoken; may
by Me; teto you; etadthis; uttamammost; rahasyamcon-
fidential (knowledge); sa eva ayamof that very same; purta-
naancient; yogascience of connection with the Supreme;
asibecause you are; meMy; bhaktadevotee; caand;
sakhfriend.
Today I am explaining to you this supremely confi-
dential knowledge of that same ancient yoga, because
you are My bhakta as well as My friend.
SRRTHA-VARI
r Ka says, I am telling you this because of two senti-
ments which are inherent within our relationship. In the first
place, you are My bhakta, which means you are My servant;
and secondly, you are My sakh, My friend. It is not appro-
priate to disclose this knowledge to anyone who does not
possess these attributes. That is why it is confidential.
247
A sad-guru instructs highly confidential principles, such
as jna-tattva and bhakti-tattva, only to a disciple who is
affectionate, surrendered and endowed with a service attitude.
Those bereft of these qualities are unable to retain or realise
such jna. Here, Bhagavn r Ka tells Arjuna, You are
My affectionate servant and dear friend, therefore I am ex-
plaining this mysterious secret of karma-yoga to you.
LOKA 4
vtZqu mokp
vija Hkorks tUe ija tUe fooLor% A
dFkes rf}tkuh;ka RoeknkS iz ks okfufr
arjuna uvca
apara bhavato janma / para janma vivasvata
katham etad vijny / tvam dau proktavn iti
arjuna uvcaArjuna said; bhavataYour; janmabirth; (is)
aparamrecent; (whereas) janmathe birth; vivasvataof
Srya, the sun-god; (is) paramancient; kathamhow?;
vijnymmay I understand; itithat; tvamYou; proktavn
spoke; etatthis; dauin the beginning.
Arjuna said: Your birth is recent, whereas Srya was
born in ancient times. How am I to understand that
You spoke this yoga to him in a previous age?
SRRTHA-VARI
Considering r Kas previous statement to be impossible,
Arjuna is questioning Him. You were born recently (aparam),
and Srya was born long ago (param), so how can I believe
Your statement that You instructed this yoga to Srya in
ancient times?
3 - 4
248
Arjuna is Bhagavns great bhakta and eternal friend
(nitya-sakha). For this reason, he is also referred to as a
parikara of r Ka, and as such he knows bhagavat-tattva
completely. Ignorant people generally think that Bhagavn
Vsudeva, the controller of all controllers, is an ordinary
human being. Instead of accepting that He is omniscient and
ever-existing, they consider Him to be a man of limited knowl-
edge who is subject to death. They also think that the birth
and activities of Bhagavn are temporary, not knowing that
they are transcendental.
It is said in Bhagavad-gt (10.12):
para brahma para dhma / pavitra parama bhavn
purua vata divyam / di-devam aja vibhum
Contrary to the meaning of this loka, ignorant persons do
not accept that r Bhagavn is the Supreme Absolute Truth
(para brahma), possessed of a spiritual form (para dhma),
and supremely pure (para pavitra). They also do not believe
that He is an eternal person (vata-purua), and the original
God (di-deva), who is unborn (aja) and all-pervading (sarva-
vypaka), and who is endowed with transcendental opulence
(divya-aivarya). Although Arjuna is highly learned, for the
welfare of humanity, he is inquiring from Bhagavn r Ka
as if he were an ignorant person, so that Bhagavn may deliver
these tattvas from His own lotus mouth.
LOKA 5
JhHkxokuq okp
cgwfu es O;rhrkfu tUekfu ro pktZqu A
rkU;ga osn lokZf.k u Roa osRFk ijUri
r bhagavn uvca
bahni me vyattni / janmni tava crjuna
tny aha veda sarvi / na tva vettha parantapa
249
r bhagavnthe Lord, complete in six opulences; uvcasaid;
arjuna parantapaO Arjuna, chastiser of the enemy; tavayou
have; caand; meI have; vyattnipassed; bahnimany;
janmnibirths; ahamI; vedaremember; tnithem;
sarviall; tvamyou; na vetthado not remember.
r Bhagavn said: O Parantapa, chastiser of the
enemy, you and I have experienced many births. I
remember all of them, whereas you do not.
SRRTHA-VARI
In this loka beginning with bahni, r Bhagavn says, I
have also instructed this science in My other avatras. Tava
ca means, You have also appeared as My associate when-
ever I have descended and I, being omniscient (sarva-ja) and
omnipotent (sarvevara), remember all My appearances. For
the fulfilment of My ll, I have covered your knowledge, that
is why you do not remember your previous births. Now, with
the abhimna (identity) of a son of Kunt, you are giving tapa
(pain) to para (the enemy), O Parantapa.
Here, r Ka informs Arjuna, Even prior to this present
appearance, I have descended in many other avatras, mani-
festing many different names, forms and pastimes. I remem-
ber all of them fully. You also appeared with Me, but because
you are in the category of jva-tattva (an atomic conscious
particle), you do not remember them.
At the time of Kas name-giving ceremony, r
Gargcrya also confirmed that He has many names, forms
and pastimes.
bahni santi nmni / rpi ca sutasya te
gua-karmi rpi / tny aha veda no jan
rmad-Bhgavatam (10.8.15)
5
250
According to His qualities (guas) and activities (karma), your
son has many names and forms. I am aware of them, but others
are not.
Similarly Bhagavn told Mucukunda:
janma-karmbhidhnni santi me ga sahasraa
O My dear Mucukunda, My name, births, activities and other
characteristics are unlimited.
LOKA 6
vtksfi lkO;;kRek Hkwrkukeh'ojksfi lu~ A
iz fra Lokef/k"Bk; lEHkokE;kReek;;k
ajo pi sann avyaytm / bhtnm varo pi san
prakti svm adhihya / sambhavmy tma-myay
apialthough; sanbeing; ajaunborn; avyaya-tm(and
having) an imperishable body; apialthough; sanbeing;
varathe Lord; bhtnmof (all) beings; sambhavmiI
fully manifest; tma-myay; by My yogamy; adhihyasitu-
ated; (in) svmMy original; praktimnature.
Although I am unborn, imperishable and the con-
troller of all living entities, I appear by My yogamy
potency in My original sac-cid-nanda-svarpa.
SRRTHA-VARI
r Bhagavn is explaining the principle behind His birth
(janma-tattva). Although I am unborn, I manifest in vari-
ous species such as the devas, humans and animals. One may
ask, What is so wonderful about this? In reality, the jva is
also unborn, and when his gross body is destroyed, he also
accepts another birth. In response, r Bhagavn says,
avyaytm. My body is imperishable, whereas the body of the
251
jva is perishable. Moreover, the unborn nature of the jva is
of a different type. His birth is due to his identifying with
the body which has arisen out of ignorance. As vara, I am
non-different from My body. Consequently, My quality of
being both born and unborn is perfectly natural. Such a
nature, which is impossible to find elsewhere, is wonderful
and beyond the scope of logic and reason. Thus there is no
possibility of comparing My birth to that of the jva, who
takes birth in high and low species as a result of his piety
and sin. To clarify this further, Bhagavn r Ka says,
Even though I am the vara of the jvas, which means that
I am free from the control of karma, still I accept birth.
The following doubt may be raised: The jva also takes
bodies in various species such as devas, humans and animals,
due to the activities of his subtle body (liga-arra) which
cause his bondage. You, Paramevara, do not have a subtle
body. You are all-pervading and the controller of all prin-
ciples, including kla (time) and karma (action). It is said in
the rutis that You desired to become many, bahu sym, I can
become many. According to this statement of ruti, You are
everything in the entire universe. However, You specifically
express in the rutis: eva bhuto py aha sambhavmi. Al-
though I appear to be everything in the universe, still I per-
sonally manifest Myself. From this it is understood that You
take birth only to manifest Your eternal form, which is cat-
egorically distinct from the whole universe.
This being the case, one may inquire, What is the nature
of these bodies of Yours? In response to this, r Bhagavn
says in the second half of this loka: prakti svm adhihya
sambhmy tma-myay. If the word prakti is taken to in-
dicate the external my-akti, the meaning here becomes
Paramevara, the presiding controller of prakti, who becomes
the universe with the help of this akti. However, this does not
describe the specific nature of r Bhagavn. In the Sanskrit
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252
dictionary it is said: sa-siddhi-praktis tv ime svarpa ca
sva bhva ca. Svarpa (natural form) and svabhva (intrin-
sic nature) are synonyms for sasiddhi or prakti. For this
reason, the word prakti mentioned in this loka indicates
svarpa. The nature of this svarpa is sac-cid-nanda.
rla rdhara Svmpda says, Your svarpa is not com-
posed of my-akti, but is sac-cid-nanda. Therefore, Your
prakti is by nature uddha-sattva, pure goodness.
According to r Rmnujcrya, prakti means svabhva.
Remaining situated in Your svabhva, that is, retaining Your
entire divinity, You manifest Your own svarpa only by Your
independent will. If we accept prakti as svabhva, then the
use of these qualifying adjectives, that is, sac-cid-nanda-
ghana eka-rasa (uniformly concentrated eternity, knowledge
and bliss), distinguishes between r Bhagavns form and
my. Svm means ones own rpa. It is said in the ruti: sa
bhagavata kasmin pratihita sva-mahimni. r Bhagavn
is situated in full possession of all His divine glory. Accord-
ing to r Madhusdana Sarasvat, when Bhagavn appears,
He still remains situated in His svarpa. He behaves like an
embodied living entity, although there is no difference be-
tween His body and His actual self.
If one raises the question, Since You are eternal, when You
accept indestructible forms such as Matsya and Krma, are
Your past and present forms also simultaneously percep-
tible? then in response Bhagavn says: tma-myay. This
act is performed by My tma-bht my (internal potency
or yogamy). My svarpa is both concealed and manifested
by yogamy, which is the function of cit-akti. I appear only
with the help of this yogamy, who is manifesting My present
svarpa and who has concealed My previous forms.
rla rdhara Svm writes in his commentary, I appear
only by My tma-my, the potency of complete and infal-
lible knowledge, strength, prowess, and so on.
253
r Rmnujcrya writes in his commentary, r
Bhagavn appears by His tma-my, or through the potency
of His own knowledge. tma-jna-my vaynam jnam.
In this context the word my is a synonym for jna. This
is also confirmed by the Sanskrit dictionary. r Bhagavn
knows the pious and impious karma of the eternal jvas only
by the help of this potency.
According to Madhusdana Sarasvat, It is simply illusion
to apply the conception of the body and the embodied to Me,
Bhagavn Vsudeva, for I am transcendental to all such
duality.
In the Krma Pura it is stated: deha-deh-vibhga ca
nevare vidyate kvacit. In regard to r Bhagavn, there is
no distinction between the body and the embodied.
Regarding the jva, however, the body is different from the
embodied soul, meaning that his gross and subtle bodies are
different from him, the jvtm. This is further clarified in
r Caitanya-caritmta (Madhya ll 17.132):
deha-dehr, nma-nmr ke nhi bheda
jvera dharmanma-deha-svarpe vibheda
In Ka there is no distinction between nma and nm (the
name and the possessor of the name), or between deha and deh
(the body and the embodied). The embodied jvas dharma (char-
acter or nature), name and body, however, are different from his
svarpa (spiritual constitution).
Bhagavn is aja, unborn. By His own will He accepts the
shelter of His cit-akti in the form of yogamy, and by
manifesting His eternal body in this material world, He per-
forms simple and natural pastimes as though He is an ordi-
nary boy. Still, His body, consisting of sac-cid-nanda, is not
covered by a gross or subtle body. The atomic jva, on the
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254
other hand, being overpowered by the influence of
Bhagavns my-akti, accepts a subtle and a gross body
according to his saskras, impressions created by his previ-
ous karma, and in this way again takes birth.
In conclusion, rla Bhaktivinoda hkura has commented
that here Ka is explaining to Arjuna, Although you and
I appear in this world again and again, there is a specific
difference between your descent and mine. I am vara, the
controller of all jvas; I am aja, without birth, and My form
is immutable. I appear through the agency of My cit-akti,
whereas the jvas take birth in this world under the influence
of My my-akti, which deprives them of the memory of
their past lives. Jvas have to accept a subtle body as a result
of their previous karma, and as a result of taking shelter of
that subtle body, they have to repeatedly take birth. My
appearance, however, in the deva, animal and other forms,
occurs solely by My own will. Unlike the jvas, My supremely
pure conscious body is not covered by a subtle and a gross
body. In this mundane plane I manifest that very same eter-
nal body which exists naturally in Vaikuha.
Someone may inquire, How is it possible for cit-tattva, the
transcendental Personality, to manifest in the material world
along with His realm? Now hear My response. My yogamy-
akti is inconceivable, and consequently cannot be compre-
hended. No amount of reasoning, however clever, is able to
comprehend and measure the acts performed by yogamy.
You must understand, by naturally acquired knowledge that
I, Bhagavn, with My inconceivable potency, am not bound
by any rules governing the mundane plane. By My mere
will, all the entities of Vaikuha can easily manifest their
supremely pure forms in this material world. In other words,
I can transform the complete phenomenal manifestation
into cit-svarpa. My sac-cid-nanda vigraha, which is beyond
all material laws, is indeed completely pure, even when it
255
manifests in the material world. What doubt can there be of
this? That my, which controls the jva, is also My prakti,
energy, but understand that when I use the phrase My
prakti, it only refers to the cit-akti. Although My potency
is one without a second, in My presense it is cit-akti, how-
ever, for the jvas bound by karma, it is my-akti, endowed
with its respective influences and various types of majestic,
mystic powers, which forces them to rotate in the cycle of
birth and death.
LOKA 7
;nk ;nk fg /keZL; XykfuHkZofr Hkkjr A
vH;q RFkkue/keZL; rnkRekua l` tkE;ge~
yad yad hi dharmasya / glnir bhavati bhrata
abhyutthnam adharmasya / tadtmna sjmy aham
bhratadecendent of Bhrata; hiassuredly; yad yad
whenever; bhavatithere is; glnia decline; dharmasyaof
dharma; (and) abhyutthnaman increase; adharmasyaof
adharma; tadthen; ahamI; sjmimanifest; tmnam
My own Self.
O Bhrata! Whenever there is a decline of dharma
and an increase in adharma, at that time I manifest
My eternally perfect form in this mundane world.
SRRTHA-VARI
When does r Bhagavn appear? To answer this question,
Bhagavn replies with this loka beginning with the word yad.
Being unable to tolerate the decline of dharma and the in-
crease of adharma, I appear for the purpose of changing or re-
versing the situation.
According to rpda Madhusdana Sarasvat, tmna
sjmy means I create the body. With the help of yogamy,
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256
I exhibit My nitya-siddha-deha, My eternally perfect body,
as if it were created by material nature.
In each birth, a jva who is bound by the result of his karma
takes a new body that is made from inert matter. But r
Bhagavn, by His own will and through the agency of His
my-akti, deludes the asuras in such a way that they con-
sider His body to be an object of the material creation. r
ukadeva Gosvm has confirmed this in rmad-Bhgavatam
(9.24.56):
yad yad hi dharmasya kayo vddhi ca ppmana
tad tu bhagavn a tmna sjate hari
Whenever there is a decline of dharma and an increase of sin,
Bhagavn r Hari manifests Himself in this world.
Various cryas have explained the word dharma used in this
loka in different ways. r Rmnujcrya has accepted the
word dharma to mean the worship of Bhagavn. r Baladeva
Vidybhaa has explained dharma as uddha-bhakti-yoga,
characterised by the performance of arcana (worship) of
Bhagavn, dhyna (meditation) and other such practices as well
as varrama-dharma prescribed in the Vedas.
rla Bhaktivinoda hkura has quoted Ka as follows:
The only reason for My appearance is that I desire it; I de-
scend of My own free will. Whenever there is a decline in
dharma and a prevalence of adharma, I appear of My own
accord. My laws, which govern the activities of this material
world, are unconquerable. However, when in due course of
time, these rules become ineffective for some undefinable and
indescribable reason, adharma becomes prominent. No one
except Me can put an end to this disorder. I thus appear in
this mundane plane with the assistance of My cit-akti and
dispel the decline of dharma.
257
It is not true that I only appear in the land of Bhrata, India.
According to necessity I appear, by My will, among devas,
animals, birds and all other species. Therefore, do not think
that I do not appear among mleccha, antyaja and other out-
castes. All those pitiable people also except a certain degree of
dharma as their sva-dharma (natural religion). When their
religion declines, I also appear among them as a aktyvea-
avatra and protect their religion. In India people regularly
perform their sva-dharma in the form of varrama-dharma.
Because of this, I make a special endevour to establish this
system of dharma among them. For this reason, all the charm-
ing avatras, such as the yuga-avtaras and the aa-avatras
(partial avatras) can be seen to manifest only in India. In
places where there is no varrama-dharma, people cannot
properly practise nikma-karma-yoga, or its goals, jna-
yoga, and its highest fruit, bhakti-yoga. Still, any tinge of
bhakti which manifests among the outcastes (antyaja), can
be attributed to the sudden devotional faith generated by the
mercy of My bhakta.
LOKA 8
ifj=k.kk; lk/kwuka fouk'kk; p nq"rke~ A
/keZ la LFkkiukFkkZ ; lEHkokfe ;q xs ;q xs
paritrya sdhn / vinya ca duktm
dharma-sasthpanrthya / sambhavmi yuge yuge
paritryafor the protection; sdhnmof good men;
vinyafor the destruction; duktmof evil-doers; ca
and; arthyafor the purpose; dharma-sasthpanaof estab-
lishing dharma; sambhavmiI appear; yuge yugein every age.
To protect My unalloyed bhaktas, annihilate the
wicked and re-establish dharma, I appear in every
age.
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258
SRRTHA-VARI
O Arjuna, a question may arise in your heart regarding
the necessity of My appearance when the rjaris, brahma-
ris and My bhaktas are capable of rectifying the decline of
dharma and the increase of adharma. Listen to My answer.
Although it is true that they can do this work, I appear in
order to perform acts which are impossible for others. To ex-
plain this, I have spoken this loka beginning with paritrya.
Paritrya (protecting the sdhus) refers to protecting the
acutely eager hearts of My aikntika-bhaktas who are suf-
fering from intense hankering to have My darana. Just to
remove that suffering I manifest Myself. Duktm means
that I appear to annihilate Rvaa, Kasa, Ke and the
other asuras who give pain to My bhaktas, and who cannot
be killed by anyone else. Dharma-sasthpanrthya means
that I advent in order to perfectly establish parama-dharma
(the eternal dharma), which is endowed with such charac-
teristics as bhajana, dhyna, paricary (service) to Me and
sakrtana. It is not possible for others to do this. Yuge yuge
means that I appear in every yuga or kalpa (day of Brahm).
Although I punish the miscreants, one should not suspect
that I am guilty of being biased. By killing these miscreants
with My own hands, I protect them from going to hell as a
result of their sinful deeds, and I deliver them from material
existence. You should consider this punishment to be My
mercy.
r Bhagavn establishes varrama-dharma by transmit-
ting akti into the hearts of His prominent saintly bhaktas
in the royal and brhmiical orders. However, Bhagavn
Himself descends for three reasons: to pacify the afflictions
of those bhaktas who are suffering in separation from Him,
to kill asuras like Kasa who strongly oppose the sdhus and
259
who cannot be killed by others, and to propagate the message
of uddha-bhakti.
While defining the word avatra, rla Jva Gosvmpda
writes: avatra ca prkta-vaibhave vataraam iti. The de-
scent of r Bhagavn into this material creation is called
avatra.
r Baladeva Vidybhaa has elucidated on the same
point in different words: aprapact prapace vataraa khalv
avatra. The descent of Bhagavn from His unmanifested
eternal abode into the mundane plane is called avatra.
r Ka is avatr, the origin of unlimited avatras. He is
therefore called Svaya Bhagavn. His avatras are of six
types: (1) purua-avatra, (2) gua-avatra, (3) ll-avatra,
(4) manvantara-avatra, (5) yuga-avatra and (6) aktyvea-
avatra.
There are four yugas: Satya, Tret, Dvpara and Kali. In
rmad-Bhgavatam (11.5.20), it is stated that Ka appears
in all of them:
kta tret dvpara ca kalir ity eu keava
nn-varbhidhkro nnaiva vidhinejyate
One day of Brahms life span is called a kalpa. There are
fourteen manvantaras in one kalpa. There are one thousand
catur-yugas (complete cycles of the four ages) in one day of
Brahm. According to the calculations of human solar years,
one day of Brahm equals 4,320,000,000 years. Three hundred
and sixty such days make one year of Brahm, and Brahm
lives for one hundred such years.
Although Bhagavn kills the wicked asuras, He remains aloof
from their faults. In other words, He is free from the imperfection
of being biased; His killing them is only an exhibition of His
mercy towards them. Commenting on the loka: ajasya
janmotpatha-nanya (rmad-Bhgavatam 3.1.44), rla
Vivantha Cakravart hkura writes, Although Bhagavn
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260
is aja (unborn), He descends to annihilate and liberate the
asuras who impede the path of truth.
rla rdhara Svm has also commented in a similar
manner:
llane tane mtur nkruya yathrbhake
tadvad eva maheasya niyantur gua-doayo
Just as an affectionate mother is not considered hard-hearted or
harsh if she chastises her child in the course of raising and caring
for him, Paramevara is also not cruel when He disciplines the
jvas to bring out their good qualities and diminish their bad ones.
rla Bhaktivinoda hkura has quoted r Ka as fol-
lows: I establish varrama-dharma by infusing My akti
into the royal and brhmiical saints who are devoted to Me.
However, in order to protect My pure bhaktas from non-devo-
tees, there is a need for Me to appear. Thus, appearing as the
yuga-avatras, I protect the sdhus. By eliminating the wicked
asuras, I redress the decline in dharma, and by preaching the
limbs of bhakti, such as ravaa and krtana, I establish the
eternal dharma of the jvas.
I descend in every yuga. From this statement, one should
understand that I also descend in Kali-yuga. My avatra in
Kali-yuga, r Caitanya Mahprabhu, will establish that most
rarely attained prema, the eternal dharma, solely by the pro-
cess of nma-sakrtana. This avatra has no other purpose,
and as the greatest of all avatras I will remain concealed
from the common man. My pure bhaktas will be naturally at-
tracted to Me, and you, Arjuna, will realise this when you
appear with Me in that age. The most wonderful feature of
this hidden avatra, who delivers the people of Kali-yuga, is
that I reform the miscreants wicked natures by blessing them
with divine love through the chanting of nma-sakrtana,
instead of completely annihilating them in the manner of
My previous avatras.
261
LOKA 9
tUe deZ p es fnO;esoa ;ks osfk ror% A
R;DRok nsga iqutZUe uSfr ekesfr lkstZqu
janma karma ca me divyam / eva yo vetti tattvata
tyaktv deha punar janma / naiti mm eti so 'rjuna
arjunaO Arjuna; meMy; janmabirth; caand; karma
activities; (are) divyamtranscendental; (one) yawho; vetti
knows; evamthus; tattvatain truth; tyaktvhaving given
up; dehamthe body; na etidoes not accept; punaagain;
janma(re) birth; sahe; eticomes; mmto Me.
O Arjuna! My birth and activities are transcendental.
One who knows this in truth does not take another
birth after giving up the present body. He certainly
attains Me.
SRRTHA-VARI
One will only become perfect when he has understood the
essence of the transcendental nature of My birth (janma)
and activities (karma), which are endowed with the charac-
teristics described in the previous lokas. This loka, begin-
ning with the word janma, is spoken to explain this. rpda
Rmnujcrya and rpda Madhusdana Sarasvat ex-
plain that the word divya means aprkta, transcendental,
and rla rdhara Svm has translated it as alaukika, not
of this material world. The material world is created by
prakti (material nature), thus by the word alaukika rla
rdhara Svmpda also implies aprkta. Consequently,
because the birth and activities of r Bhagavn are aprkta
and beyond the modes, they are nitya (eternal).
In the Bhagavat-sandarbha, rla Jva Gosvm refers to
this present subject in his explanation of the loka: na vidyate
yasya ca janma karma v (rmad-Bhgavatam (8.3.8)). He
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262
explains that, although this matter cannot be comprehended
by logic, on the strength of statements from the Vedas and
Smti it must be accepted as being beyond reason.
In this regard, it is also said in the Purua-bodhin ruti of
Piplda-kh:
eko deva nitya-llnurakto / bhakta-hdy antar-tm
Eternally engaged in His pastimes, the one Lord in His form of
Antarym enters within the hearts of His bhaktas.
Regarding the eternality of r Bhagavns birth and activi-
ties (janma and karma), detailed descriptions have been given
in rmad-Bhgavatam.
After hearing My statements such as: yo vetti tattvata (Gt
4.9), ajo pi sann avyaytm (Gt 4.6) and janma karma ca
me divyam (Gt 4.9), one who understands the eternal na-
ture of My birth and activities with theistic intelligence-that
is, who is not dependent on empiricism to accept it-does not
have to take birth again in this material world.
Those who in truth understand the word tat in the state-
ment of Gt (17.23)-o tat sad iti nirdeo brahmaas tri-
vidha smta to mean brahma do not have to take birth again
after giving up their present body. Rather, it is assured that
they attain Me. Here Bhagavn gives a superior meaning to
the phrase giving up the body. Such a person does not take
another birth after giving up the body. Rather, he attains Me
even without giving it up.
rpda Rmnujcrya writes paraphrasing Ka, All
sins that impede one on the path to attain My full shelter
are completely destroyed by true knowledge of My transcen-
dental birth and activities. Only those dear devotees who have
taken shelter of Me, attain Me even in this very life.
263
Those who, by the grace of guru and the Vaiavas, real-
ise that r Bhagavn accepts a transcendental birth and per-
forms transcendental activities through the medium of His
acintya-akti attain eternal service to Him in this very life
by the mercy of His hldhin-akti. On the contrary, those
who consider the birth and activities of r Ka to be
mundane are overpowered by ignorance and wander in the
cycle of birth and death, afflicted by the three-fold miseries.
Lord Brahm has also said in rmad-Bhgavatam (2.7.29):
tat karma divyam iva, The activities of r Bhagavn are
indeed suprahuman. rla Vivantha Cakravart hkura
has clarified this point in his Bhgavatam commentary on
this loka. In reality, all of r Kas activities are tran-
scendental. Furthermore, it is stated:
na vidyate yasya ca janma karma v
na nma-rpe gua-doa eva v
tathpi lokpyaya-sambhavya ya
sva-myay tny anuklam cchati
For the Lord there is no janma, karma, nma, rpa, gua, doa
(fault), etc., yet He always accepts these attributes by His po-
tency for the creation and destruction of the material world.
The explanation of the above loka by rla Jva Gosvm
is significant and can be referred to in his Bhgavat-
sandarbha and Krama-sandarbha.
The rutis have described Bhagavn as niphala (ineffec-
tive), nikriya (inactive), nirajana (faultless), nirkra (form-
less), aabdam (indescribable), avyaya (imperishable), and so
forth. This is only because He is beyond material qualities.
Thus, in specific rutis such as Chndogya Upaniad (3.14.4),
He is called sarva-karm, the performer of all activities,
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264
sarva-kma, the possessor of all types of desires, sarva-
gandha, the possessor of all fragrances, sarva-rasa, the
possessor of all mellows, and so on. This is corroborated in
rmad-Bhgavatam 6.4.33:
yo nugrahrtha bhajat pda-mlam
anma-rpo bhagavn ananta
nmni rpi ca janma-karmabhir
bheje sa mahya parama prasdatu
To bestow mercy upon those who worship His lotus feet,
Bhagavn-although free from material names, forms and other
attributes-accepts various transcendental forms and names
through His different avatras and activities. May that unlimited
Bhagavn, whose opulence is inconceivable, be pleased with me.
Those who are bhaktas achieve Bhagavn even while living
within this body. Ka says: ynti mm eva nirgu. Those
who are free from the modes attain Me (rmad-
Bhgavatam 11.25.22). While commenting on this loka, rla
Vivantha Cakravart hkura writes that the word laya
(dissolution) is not mentioned here. This clarifies Kas
point: Upon becoming nirgua, My bhaktas attain Me even
in their present body.
LOKA 10
ohrjkxHk;ks/kk eUe;k ekeqikfJrk% A
cgoks Kkurilk iwrk ekoekxrk%
vta-rga-bhaya-krodh / man-may mm uprit
bahavo jna-tapas / pt mad-bhvam gat
vtabeing freed; rgafrom attachment; bhayafear;
krodhand anger; (being) mat-mayabsorbed in Me; (and)
upritsurrendered; mmto Me; bahavamany persons;
jna-tapasqualities in the form of knowledge; (became)
265
ptpurified; (and) gatcame; (to have) mad-bhvam
love for Me.
Freed from attachment, fear and anger, with their
concentration fixed on Me, being completely surren-
dered, and purified by austerity in the form of knowl-
edge, many persons have attained prema-bhakti for Me.
SRRTHA-VARI
r Bhagavn says, O Arjuna, not only do those having
full knowledge of My birth and activities, who are now
present during My current avatra attain Me, but even in
ancient times those endowed with this transcendental knowl-
edge of My birth and activities of My previous avatras also
attained Me. To explain this, the present loka, beginning
with the word vta-rga, is being spoken. Jna-tapas means
purified by austerity in the form of knowledge. In the opinion
of r Rmnujcrya, Ka is saying, This knowledge is
realisation of the absolute knowledge of My birth and ac-
tivities. People attain Me when they have been purified by
realizing My birth and activities in terms of the characteris-
tics described earlier. In other words, While trying with
determination to realise the eternal nature of My birth and
activities, they attain My prema-bhakti. However, they are
first purified by the fire of transcendental knowledge and the
austerity of tolerating the burning poison of the serpents of
various types of wrong opinions, misguided logic and falla-
cious arguments.
In r Rmnujcryas commentary he cites the ruti
statement: tasya dhr parijnanti yonim. One who is dhra
(intelligent) completely knows the nature of r Bhagavns
birth.
Vta-rga refers to those who have given up attachment to
persons who engage in mundane talk and who advocate bo-
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266
gus opinions. My bhaktas do not become angry with them
nor do they fear them. If one asks why, the answer is that
they are intensely absorbed in deliberating and meditating
on My birth and activities, and hearing and chanting about
them. Mad-bhvam means prema for Me.
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) at-
tachment 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,
svabhva (nature itself) is the Absolute Truth. Some of them
maintain that inert matter is the eternal cause and the source
of cit-tattva. The jaa-vds (empiricists), the svabhva-vds
(nature theorists), and the caitanya-hna-vidhi-vds, 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 (jaa-vds), that nature is a law
unto itself (svabhva-vds) and that one can deny the prin-
ciple of consciousness (caitanya-hna-vidhi-vds). 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
267
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 identi-
fying 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 my; it is not My eternal form. Later
they give up meditating on My svarpa 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 svarpa of the Absolute Truth (parama-tattva)
and are deprived of My prema. There are others who, be-
ing unable to discern any substance beyond matter, become
possessed by anger. Impelled by such anger they maintain
that the Absolute Reality is just nirva, a void, nothing-
ness and the complete annihilation of all existence. The
doctrine of the Buddhists and Jains has appeared from this
principle of nirva.
Many wise men, however, do become free from attach-
ment, fear and anger and see nothing but Myself every-
where. 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.
LOKA 11
;s ;Fkk eka izi|Urs rkaLrFkSo HktkE;ge~A
ee oRekZuqokZUrs euq";k% ikFkZ loZ'k%
ye yath m prapadyante / ts tathaiva bhajmy aham
mama vartmnuvarttante / manuy prtha sarvaa
prthaO son of Pth; yathas; yethey; prapadyanteas
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268
they serve; (to) mmMe; tathso; evacertainly; aham
bhajmiI love and serve; (with) tnthem; manuymen;
anuvarttantefollow; mama vartmaMy path; sarvaain all
respects.
O Prtha! In whichever way a person renders service
to Me I serve him in that very same way. Everyone
follows My path in all respects.
SRRTHA-VARI
One may ask the following question: Only Your aikntika-
bhaktas understand Your birth and activities to be eternal.
Others, who have an inclination toward jna and other pro-
cesses, take shelter of You to perfect their particular process,
but they do not accept the eternality of Your birth and ac-
tivities. What will happen to them? In response, r Ka
speaks this loka beginning with the words ye yath. Those
who take shelter of Me perform bhajana, and I reciprocate
by granting them the result of that bhajana. I am the supreme
master, and My birth and activities (pastimes) are eternal.
To those with this understanding, who also perform My
bhajana by rendering service to My pastimes with the spe-
cific intention of giving pleasure to Me, I as vara, being
independent to act or not act as I choose, also make their
birth and activities eternal. I make them My parikaras (as-
sociates) and in due course of time I become manifest and
unmanifest in this material world along with them. In this
way, I bestow My mercy upon them at every moment by giv-
ing them prema as the fruit of their bhajana (sev). There
are others, such as the jns, who take shelter of Me, con-
sidering My birth and activities to be temporary and My deity
form to be a product of the external energy. In turn, I repeat-
edly throw them into the cycle of birth and activities which
are subject to destruction. There, in the snare of my, I give
them misery in the form of birth and death. However, those
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jns who consider My birth and activities to be eternal and
My deity to be sac-cid-nanda take shelter of Me to perfect
their knowledge. For such mumukus, who desire mukti
through the dissolution of their gross and subtle bodies, I
destroy their implication in the cycle of birth and death
which is born of ignorance, and grant them brahmnanda
(the bliss of liberation) as the fruit of their bhajana. Thus,
not only My bhaktas take shelter of Me, but jns, karms, yogs,
tygs, worshippers of the devats and all others follow My
path. Since I am sarva-svarpa, the form of omnipotence, all
paths including those of jna and karma are My paths.
ts tn kmn harir dadyd yn yn kmayate jana
rdhito yathaivaia tath pus phalodaya
rmad-Bhgavatam. (4.13.34)
It is understood from this loka that according to the inten-
tion with which people worship or take shelter of Bhagavn
r Hari, He rewards them in accordance with their desires.
The uddha-bhaktas worship Him to attain eternal service
to His sac-cid-nanda deity. Making such prema-bhaktas His
nitya-parikaras, Bhagavn r Hari fulfils their desire to attain
His loving service (prema-may sev). In accordance with the
desire of the nirviea-vd jns, Bhagavn grants them
mukti in the form of nirva in the featureless nirviea-
brahma, which is the unvariegated manifestation of His per-
sonality. Bhagavn appears to sakma-karms as the bestower
of the fruits of their karma. He appears to the yogs as vara,
giving them vibhti (mystic powers) or kaivalya (liberation).
However, of all the various achievements, attaining the ser-
vice of Vrajendra-nandana r Ka in Goloka Vraja is the
ultimate.
It should be clearly understood from the present loka of
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270
Bhagavad-gt 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 manuy prtha sarvaa to mean that everyone is
following the path of service to Bhagavn and, whatever
action they may perform, they will all attain the same re-
sult. This conception is completely incorrect. The idea that
the miscreants, the jns, the bhaktas and the prema-bhaktas
ultimately achieve the exact same destination has been refuted
in stras such as Bhagavad-gt and rmad-Bhgavatam. This
is stated later in the Gt (9.25):
ynti deva-vrat devn / pitn ynti pit-vrat
bhtni ynti bhtejy / ynti mad-yjino pi mm
Those who worship the devas go to the planets of the devas, those
who worship the forefathers go to their planet, those who wor-
ship the spirits go to the planet of the spirits and those who
worship Me attain Me.
rla Bhaktivinoda hkura quotes Ka as follows,
When people accept My shelter by worshipping Me, I re-
ciprocate with whatever intention or faith they have in rela-
tion to Me. Everyone can certainly attain Me, because I am
the ultimate objective of all paths. Those who are uddha-
bhaktas attain paramnanda (transcendental bliss) by eter-
nally rendering confidential eternal to My sac-cid-nanda
deity in the Supreme Abode. To the worshippers of My fea-
tureless aspect (nirviea-vds), I award nirva-mukti, to-
tal absorption in the nirviea-brahma, by way of self-anni-
hilation. Since they do not accept the eternality of My sac-
cid-nanda deity, they consequently lose their eternal, bliss-
ful svarpa.
According to their degree of conviction, I cast some of them
into the cycle of birth and death. I appear as nya (void) to
the nya-vds, merging their existence with the void. I
271
cover the tm, consciousness (cchdita-cetana), of the em-
piricists as well as the nature theists who identify themselves
as being born of nature, by making their consciousness al-
most inert. I am only attainable to them in the form of inert
nature. I appear as vara to the yogs, rewarding them with
vibhtis (mystic powers) or kaivalya (impersonal liberation).
In this way, as sarva-svarpa, 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.
LOKA 12
dk Ur% deZ.kka flfa ;tUr bg nsork% A
f{kiza fg ekuq"ks yksds flfHkZofr deZtk
kkanta karma siddhi / yajanta iha devat
kipra hi mnue loke / siddhir bhavati karmaj
kkantathose desiring; siddhimperfection; karmam
in fruitive acts; ihain this world; yajanteworship; devat
the devas; hicertainly; loke mnuein this world of men;
karmajfruitive work; bhavatibecomes; kipramspeedily;
siddhifruitful.
Those who desire the fruits of their activities in
this world worship the devats. Thus the results of
their fruitive work are quickly achieved.
SRRTHA-VARI
Among all such persons with whom I reciprocate, those
desiring material success give up the path of My bhakti,
which is non-different from Me, and follow the path of
karma, which quickly bears fruit. To explain this point, r
Bhagavn speaks this loka beginning with the word
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272
kkanta. The word karma-j means born of karma and
refers to perfections such as the attainment of Svarga.
Karma is of three types: nitya, routine; naimittika, occasional
and kmya, 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 pit-rddha, offering oblations to the forefathers, are
known as naimittika-karma or occasional duties and those
actions performed with a fruitive desire are called kmya-
karma or sakma. Kmya-karma is superior to both akarma,
abstaining from prescribed duties and vikarma, prohibited,
sinful action.
kmais tais tair hta-jn / prapadyante nya-devat
Gt (7.20)
People who desire the fruits of their actions give up the worship
of Bhagavn r Vsudeva and worship the different devats.
labhate ca tata kmn / mayaiva vihitn hi tn
Gt (7.22)
By the arrangements of Bhagavn, they receive their desired
results from those devats.
Those who, by the association of uddha-bhaktas, realise the
insignificance of karma and its fruits, adopt the path of
nirgua-bhakti. Very quickly, they become successful and at-
tain bhagavat-sev. According to stra (rmad-Bhgavatam
11.14.21), this is because r Bhagavn is achieved only by
bhakti: bhaktyham ekay grhya. rmad-Bhgavatam
(11.14.20) also says: na sdhayati m yogo. Bhagavn is not
achieved by such processes as yoga or tapasy.
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LOKA 13
pkrq oZ.; e;k l` "Va xq .kdeZfoHkkx'k% A
rL; dkkZjefi eka fodkkZjeO;;e~
ctur-varya may sa / gua-karma-vibhgaa
tasya karttram api m / viddhy akarttram avyayam
ctur-varyamthe system of the four social orders; sam
was created; mayby Me; vibhgaaaccording to divisions;
guaof quality; (and) karmawork; apialthough; (I am)
karttramthe creator; tasyaof this (system); viddhiyou
should know; mmMe; avyayam(to be) the unchanging;
akarttramnon-doer.
The fourfold system of varas (brhmaa, katriya,
vaiya and dra) was created by Me according to
divisions of quality (gua) and work (karma). Although
I am the creator of this system, you should know that
I am immutable and the non-doer (akartt), and that
I am not the direct instigator.
SRRTHA-VARI
One may ask, The paths of bhakti and jna give mukti
as their fruit, yet the path of karma gives bondage. You,
Paramevara, have introduced all these paths, so how is it that
this biased feature exists in You? In response, r Bhagavn
says, No, no, it is not like this. To justify this, He has spo-
ken this loka beginning with the word ctur-varyam, which
indicates the four varas.
The qualities of four varas are as follows: brhmaas pos-
sess a predominance of sattva-gua, and their activity (karma)
is to control the mind and senses. Katriyas are predominated
by sattva-gua mixed with rajas, and their karma is to be
chivalrous and to engage in warfare. Vaiyas are predominated
by rajo-gua mixed with tamas, and their karma is farming
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274
and protecting cows, etc. dras are predominated by tamo-
gua, and their karma is to perform menial service.
I have created the four varas, gua-karma-vibhgaa,
according to divisions based on gua (quality) and karma
(work) which is supported by karma-mrga (the path of
fruitive work). Although I am the doer and the creator of
this system, you should know that I am not the doer or the
creator, for I am not directly concerned with this system.
Material nature (prakti) is My potency, but I am transcen-
dental to the modes of material nature. Hence, although I
am the creator, I am also not the creator, because I am free
from the false ego of being the doer. It is My prakti which,
as the material cause, is the direct agent concerned with es-
tablishing this system. I am therefore immutable. In other
words, I remain unchanged, unbound and unconcerned with
the introduction of the vara system.
r Bhagavn alone is the creator and direct initiator
(kartt) of the whole universe. According to this siddhnta,
He alone is the creator(kartt) of varna and the fourfold sys-
tem of vara-dharma. By His constitutional nature, the jva
is nitya-ka-dsa. Bhagavn has bestowed upon him an in-
valuable treasure in the form of free will. When the jva
misuses his independence by deciding not to serve Ka,
Bhagavns my immediately covers his svarpa with gross
and subtle bodies, and throws him into the cycle of sasra.
To deliver such jvas, r Bhagavn, being causelessly merci-
ful, creates the path of karma-mrga (varrama-dharma)
through the agency of His my-akti. At the same time, He
is eternally engaged in enjoying with His cit-akti, and so
remains avyaya (unchangeable) and akartt (the non-doer).
For further details about the four varas, one should read
Bhagavad-gt (18.41-4) and rmad-Bhgavatam (7.11.21-4),
(11.17.16-19).
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LOKA 14
u eka dekZf.k fyEifUr u es deZQys Li`gk A
bfr eka ;ks fHktkukfr deZ fHkuZ l c/;rs
na m karmi limpanti / na me karma-phale sph
iti m yo bhijnti / karmabhir na sa badhyate
karmiactions; na limpantido not bind; mmMe; me
for Me; (there is) nano; sphhankering; karma-phalefor
the results of action; sahe; yawho; abhijntithoroughly
understands; mmMe; itiin this way; na badhyateis not
bound; karmabhiby actions.
Karma can never bind Me, because I have no desire
for its fruits. Those who know this truth about Me
are also never bound by their activities.
SRRTHA-VARI
Even if the arguments from the previous loka are accepted,
Arjuna may still say to Bhagavn, But now You have ap-
peared in a katriya dynasty and every day You perform the
activities of a katriya, so how can I accept You as akartt,
the non-doer? In answer to this, r Bhagavn speaks this
loka beginning with na mm. This karma does not bind
Me as it does the jvas. Although the jva desires the fruits of
his karma in the form of residence in Svarga and so on, I
have no such desire. As Paramevara, I am complete in My
own bliss; yet simply to set an example, I perform work. Those
who do not know Me as such become bound by karma.
r Bhagavn is pra-tattva (the complete Absolute Real-
ity) composed of sat, cit and nanda. The jva is an atomic,
conscious reality (au-cit). Bhagavn is replete with six types
of oppulence, but the jva who is averse to the sev of
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276
Bhagavn is bereft of oppulence. Bhagavn is the master of
my, while the jva is subject to mys control. These are
the differences between the two. The jva can never, under
any circumstance, become brahma or Bhagavn. However,
when the jva performs bhagavad-bhakti, knowing that r
Bhagavn is all-powerful, independent, imperishable and
desireless, he becomes freed from the bondage of karma, and
attains the service of Bhagavn in his svarpa. This is the
jvas eternal position (nitya-dharma).
rla Bhaktivinoda hkura quotes Ka as saying, The
path of karma which is created due to ada (the jvas previous
abuse of free will) does not affect Me. Nor do I desire to enjoy
the petty fruits of karma because I, Bhagavn, am full in six
opulences. Those who keep in mind My absolute free nature
by understanding My avyaya-tattva (imperishable nature) and
by deliberating on the path of karma (varrama system),
are, like Me, never bound by karma. By performing uddha-
bhakti, they attain only Me.
LOKA 15
,oa KkRok ra deZ iw oS Z jfi eq eq {kq fHk% A
dq# deSZo rLekr~ Roa iwoSZ% iwoZrja re~
eva jtv kta karma / prvair api mumukubhi
kuru karmaiva tasmt tva / prvai prvatara ktam
evamthus; jtvknowing; apieven; prvaithe ancients;
mumukubhiwho desired liberation; ktamperformed;
karmawork; evacertainly; tasmttherefore; tvamyou;
kurumust perform; karmathe action; ktamperformed;
prvatarampreviously; prvaiby those ancients.
Even the mumukus (seekers of liberation) in ancient
times, who understood My tattva in this way, performed
their prescribed duties simply to set the standard for
277
common men. Therefore, you should also perform your karma,
following the example of these predecessor authorities.
SRRTHA-VARI
Previous authorities such as Janaka, knowing Me in this
way, have also performed karma to set an ideal for humanity.
LOKA 16
d deZ fdedeZ s fr do;ks I;= eks fgrk% A
rks deZ izo{;kfe ;TKkRok eks{;ls'kqHkkr~
ki karma kim akarmeti / kavayo py atra mohit
tat te karma pravakymi / yaj jtv mokyase ubht
apieven; kavayathe wise; mohitare confused; atra
on this point; itithat is to say; kimwhat?; (is) karmaaction;
(is) kimwhat?; akarmainaction; pravakymiI shall explain;
tatthat; karmaaction; teto you; jtvhaving under-
stood; yatwhich; mokyaseyou shall be freed; aubhtfrom
inauspiciousness.
Even men of discrimination become bewildered in
their efforts to determine what is karma and what is
akarma. I shall therefore explain karma-tattva to you,
knowing which you will become liberated from the
bondage of karma.
SRRTHA-VARI
Even the wise should not perform karma simply by imitat-
ing the previous cryas. Rather, they should act only when
they have understood the specific nature of karma (action).
For this reason, the difficult topic of karma-tattva is being
explained.
15 - 17
278
In rla Vivantha Cakravart hkuras commentary, the
word gatnugatika-nyya means working by imitating the
actions of others without trying to deeply understand the
subject matter concerning the purpose of the action.
LOKA 17
deZ.kks fi cksO;a cksO;p fodeZ.k% A
vdeZ.k'p cksO;a xguk deZ.kks xfr%
karmao hy api boddhavya / boddhavya ca vikarmaa
akarmaa ca boddhavya / gahan karmao gati
hicertainly; (the principle) karmaaof action; boddhav-
yamshould be understood; apialso; (the principle)
vikarmaaof prohibited action; boddhavyamshould be
understood; (the principle) akarmaaof inaction; caand;
boddhavyamshould be understood; caand; gatithe prin-
ciple; karmaaof action; (is) gahanprofound.
Karma, vikarma and akarma should be distinctly
understood, for the principle of karma is profound.
SRRTHA-VARI
Vikarma, forbidden action, leads to a miserable destination.
This is the principle. Akarma means not to perform ones pre-
scribed action (karma). Why is it auspicious for sannyss to
refrain from karma? In other words, how will they attain the
highest welfare without performing action? The tattva of karma
is extremely deep and difficult to understand. The word karma
indicates all three aspects: karma, akarma and vikarma.
It is difficult to understand the tattva of karma. Only the
karma prescribed in stra is the cause of moka. Vikarma,
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forbidden action which is contrary to prescribed karma, leads
the jvas to a miserable destination. Not performing the karma
prescribed in stra is called akarma (inaction). There are
three levels of akarma:
1. The ignorant do not perform the karma which is prescribed
in the Vedas, due to laziness.
2. Those who know the result of karma to be perishable and
miserable become resentful. Being disgusted with karma, they
act for moka.
3. After hearing hari-kath, some persons abandon prescribed
karma and cultivate bhakti.
In this current loka of Gt, the word karmao in the
phrase gahan karmao gati implies all three aspects: karma,
akarma and vikarma.
LOKA 18
deZ.;deZ ;% i';sndeZf.k p deZ ;% A
l cqfeku~ euq";s"kq l ;q% RLudeZr~
karmay akarma ya payed / akarmai ca karma ya
sa buddhimn manuyeu / sa yukta ktsna-karma-kt
sathat; buddhimnintelligent person; manuyeuamong
mankind; yawho; payetcan see; akarmainaction;
karmaywithin action; caand; yawho (sees); karma
action; akarmaiwithin inaction; (is) yuktatranscenden-
tally situated; (although) ktthe performer; ktsna-karma
of all activities.
One who sees action in non-action and non-action
in action is truly wise among men and transcenden-
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280
tally situated, even though he performs all sorts of actions.
SRRTHA-VARI
Of the three types of karma, the tattva of karma and akarma
is explained in this loka beginning with the word karmai.
Personalities such as Janaka Mahrja, who were pure in
heart, did not take sannysa although they were endowed
with jna. Instead, they performed akarma by following
nikma-karma-yoga. Those who can see that such actions
are not karma are themselves not bound by karma. A karma-
sannys whose heart is impure, who lacks tattva-jna, and
who possesses mere intellectual knowledge of stra, can only
deliver exalted speeches. But, those who can see karma in the
akarma of such sannyss, and who realise that bondage to
karma leads only to a miserable destination, are actually wise.
The pure-hearted person mentioned above performs all types
of karma but does not accept karma-sannysa. On the other
hand, there are so-called karma-sannyss who consider
themselves to be knowledgeable, but who are actually proud
and garrulous. They do not seek higher association or follow
instructions, and they only praise themselves. Those impure-
hearted persons suffer miserably.
r Bhagavn has also said:
yas tv asayata-a-varga / pracaendriya-srathi
jna-vairgya-rahitas / tri-daam upajvati
surn tmnam tma-stha / nihnute m ca dharma-h
avipakva-kayo smd / amumc ca vihyate
rimad Bhgavatam (11.18.40-1)
Sometimes, a person who is bereft of jna and vairgya makes a
show of accepting tridaa, the symbol of sannysa, to maintain
his life. This is condemned if his intelligence, which should di-
rect the senses, is instead controlled by the fiercely strong senses
and by the six invincible enemies (lust, anger, greed, illusion, pride
281
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.
All karma performed by a nikma-karma-yog is akarma
(inaction) in the form of karma-sannysa. Renunciation of
the fruits of action (karma-tyga) constitutes his performance
of nikma-karma. Although nikma-karma-yogs perform all
types of actions, they are not considered to be karms (fruitive
workers). For them karma and akarma are the same. On the
other hand, so-called jns who have artificially renounced
their prescribed duties (karma-sannysa), but whose conduct
is poor (durcr) due to their impure hearts, who are proud,
and who praise themselves, suffer miserable consequences.
LOKA 19
;L; loZs lekjEHkk% dkelYiotrk% A
KkukfXunX/kdekZ.ka rekgq% if.Mra cq/kk%
yasya sarve samrambh / kma-sakalpa-varjit
jngni-dagdha-karma / tam hu paita budh
(he) yasyawhose; sarveevery; samrambhendeavour; (is)
varjitdevoid; kma-sakalpaof selfish desire; (his)
karmamaction; dagdhais burned up; jna-agniby the
fire of knowledge; budhthe wise; hucall; tamhim;
paitama learned person.
He whose every action is free from hankering for
pleasure, having burnt all fruitive desires in the fire
of pure knowledge, is called a paita by the wise.
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282
SRRTHA-VARI
The subject of karma is now being explained in detail in five
lokas (Gt 4.19-24), the first beginning with the word yasya.
Kma-sakalpa-varjit means devoid of the desire for the
fruits of action, and samrambh refers to all actions which
are properly instigated. Jngni-dagdha-karmam indicates
those in whom the reactions to previous karma or vikarma,
have all been burnt by the fire of jna. The fate of those who
perform vikarma, as described in Gt 4.17, should be under-
stood in this way. Just as for a wise person, who was described
in the previous loka, it is proper to see his karma as akarma,
similarly it is also proper to see his vikarma as akarma. This is
in sagati (harmony) with the previous loka and will be ex-
plained in later lokas (Gt 4.36-7).
Those who perform prescribed duties, and at the same time
become free from fruitive desires, burn up all the results of
their prescribed karma, as well as their vikarma in jngni,
the fire of transcendental knowledge, which results from their
performance of nikma-karma-yoga. Such mahtms are
called jngni-dagdha-karm, those who have burnt all their
karma in the fire of transcendental knowledge.
LOKA 20
R;DRok deZQykla fuR;rÌrks fujkJ;% A
deZ.;fHkizo`kksfi uSo fdfpRdjksfr l%
tyaktv karma-phalsaga / nitya-tpto nirraya
karmay abhipravtto pi / naiva kicit karoti sa
tyaktvhaving given up; asagamattachment; karma-
phalato the fruits of action; nitya-tptahe is always bliss-
ful; nirrayaand without dependence; evacertainly; sa
na karotihe does not do; kicitanything; apialthough;
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abhipravttaengaged; karmaiin work.
One who has renounced attachment to the fruits of karma,
who is always blissful within, and who is not dependent on
anyone for his maintenance does not act, though fully engaged
in all types of karma.
SRRTHA-VARI
Nitya-tpta means that internally such a person remains
blissfully content. Nirraya means not depending on any-
one for ones maintenance (yoga-kema).
The word yoga, cited in the Srrtha-Vari, means to
attain or to acquire that which one lacks. The word kema
means to protect what one possesses.
LOKA 21
fujk'kh;Z rfpkkRek R;loZ ifjxz g% A
'kkjhja dsoya deZ dqoZkkIuksfr fdfYc"ke~
nirr yata-citttm / tyakta-sarva-parigraha
rra kevala karma / kurvan npnoti kilbiam
tmthe soul; cittawhose mind; yatais controlled;
nirwho does not hanker; tyaktawho has abandoned;
sarva-parigrahaall ingredients for sense pleasure; karmahis
work; (is) kevalamsolely; rramfor bodily maintenance;
kurvanso doing; (he) na pnotidoes not acquire; kilbiam
sinful reaction.
One who can control his mind and senses, who is
devoid of fruitive desires, who has given up all vari-
ety of sense pleasure, and who performs karma only
for bodily maintenance, does not become affected by
sinful reactions resulting from his karma.
20 - 21
284
SRRTHA-VARI
Here the word tm refers to the gross body. rram refers
to performing actions such as accepting donations from dis-
honest persons to maintain the body (asat-pratigraha). Such
people do not incur sin even if they act like this. This further
describes the phrase of Gt (4.17), vikarmaa boddhavyam.
One should understand the tattva of vikarma.
Nir means those who are devoid of fruitive desires.
Although such people may accept charity from dishonest
persons to maintain the body, still they do not incur sin; nor
do they incur piety by accepting charity through the proper
means. This is because they control the mind and gross body,
and are free from any effort to accumulate objects meant
for sense enjoyment.
LOKA 22
;n` PNkykHklUrq "Vks }U}krhrks foeRlj% A
le% flkoflkS p Rokfi u fuc/;rs
yadcch-lbha-santuo / dvandvtto vimatsara
sama siddhv asiddhau ca / ktvpi na nibadhyate
(he is) santuasatisfied; lbhawith gain; yad-cchwhich
comes (of its own accord); (and) attahas left behind;
dvandvatolerating duality such as heat and cold; (he is)
vimatsarafree from envy; samaequipoised; siddhauin
success; caand; asiddhaufailure; apialthough; ktv
acting; na nibadhyatehe is not bound.
He who is satisfied with objects that come of their
own accord, and who tolerates dualities such as heat
and cold or happiness and distress, is free from envy
and remains equipoised in success and failure. Although
285
he performs karma, he does not become bound.
LOKA 23
xrlL; eqL; KkukofLFkrpsrl% A
;Kk;kpjr% deZ lexz a iz foyh;rs
gata-sagasya muktasya / jnvasthita-cetasa
yajycarata karma / samagra pravilyate
(he who) gata-sagasyahas given up attachment (for exter-
nal things); muktasyais liberated; cetasawhose conscious-
ness; (is) avasthitasituated; jnain knowledge; carata
by performing action; yajyafor the sake of Viu; karma
pravilyatehis fruitive action vanishes; samagramcom-
pletely.
One who is devoid of material attachments, and
whose mind is situated in true knowledge, is liber-
ated. All the fruitive action of such a person, who
performs his every action for the worship of
Paramevara, is completely dissolved. Thus he attains
the state of akarma.
SRRTHA-VARI
The characteristics of yaja will be explained later. Karma
performed for the sake of yaja is dissolved, and this results
in a state of akarma (inaction).
Karma (work) performed for the pleasure of r Bhagavn
(yajrtha) never becomes a cause of bondage to the material
world. Such action for the pleasure of Bhagavn is described
here as akarma-bhva, the state of inaction.
Mere performance of dharmika activities (karma as pre-
scribed in the Vedas) does not in itself lead to the higher
22 - 24
286
planets, nor do sinful activities in the form of vikarma (ac-
tions forbidden in the Vedas) lead to the lower planets.
Knowers of karma who accept the principle of prva-
mmsa, claim that actions produce an unseen subtle po-
tency called aprva, which causes the karma to give its re-
sults life after life. Their conception that this fruit can be
later shared by others is meant to establish the eternality of
karma. This consideration, however, does not apply to a
nikma-karma-yog.
LOKA 24
czkiZ.ka czgfoczZkXukS cz.kk gqre~ A
czSo rsu xUrO;a cz deZ lekf/kuk
brahmrpaa brahma havir / brahmgnau brahma hutam
brahmaiva tena gantavya / brahma-karma-samdhin
brahmathe spiritual reality; eva gantavyamis certainly
achieved; tena brahmaby that brhmaa; samdhinwho
is absorbed; brahma-karmaspiritual action; arpaamhis
sacrificial spoons and other paraphernalia; brahmaare spiri-
tualised; havihis ghee and other ingredients for offering;
brahmaare spiritualised; (and) hutamhis offering of foods;
gnauinto the fire; brahmaare spiritualised.
Brahma can be attained by one who performs yaja
in which the sacrificial instruments, the ghee, the
fire, the offerings and the priest (agent) are all
brahma. Such a person is qualified to attain brahma
because he is fully absorbed in karma which is of
the same nature as brahma.
SRRTHA-VARI
The previous loka states that one should perform karma for
yaja. What is the nature of yaja? In anticipation of this
question, r Bhagavn speaks this loka beginning with the
287
word brahmrpaam. Arpaam refers to the instrument with
which the offering is made. The ladle used in the sacrifice and
other such instruments are brahma. Havi (the ghee, etc.)
which is offered is also brahma. Brahmgnau means the rest-
ing place of the recipient of the offering or fire, is brahma. The
brhmaa who performs the yaja is also brahma. Thus, brahma
is the only desirable object for a wise man. There is no other
result. If one asks why, the answer is that activity, which is
identical to, or in oneness with brahma, leads to samdhi, ex-
clusive concentration of the mind. Thus, no other fruit is ob-
tained.
In sacrificial acts, the specific instrument used to offer ghee
in the fire is called sruva. The ingredients offered to the devas
in the yaja are called havi.
rla Bhaktivinoda hkura quotes Ka as saying, Now,
hear how work in the form of yaja gives rise to knowledge.
I will explain various types of yaja later. Now, I will explain
the fundamental principle behind them. Material actions are
compulsory for the jva 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 yaja. When conscious reality manifests in
matter, it is called brahma. That brahma is merely My bodily
effulgence. Cit-tattva is quite distinct from the whole material
universe. Yaja is perfect when its five constituents, namely
arpaam (the instrument for offering), havi (the ingredi-
ents), agni (the fire), hot (the doer) and phala (the fruit),
are the resting place of brahma, that is, when they are meant
for the revelation of brahma. A persons activity is known
as brahma-yaja 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
25
288
existence) and the fruits are all brahma. Thus their ultimate
destination is also brahma.
LOKA 25
nSoesokijs ;Ka ;ksfxu% i;qZiklrs A
czkXukoijs ;Ka ;KsuSoksitqfr
daivam evpare yaja / yogina paryupsate
brahmgnv apare yaja / yajenaivopajuhvati
evaindeed; apareother; yoginakarma-yogs; paryu-
psateworship; daivamthe devas; (through) yajamsac-
rifice; evaindeed; apareothers (jna-yogs); upajuhvati
offer; yajamsacrifice; yajenathrough sacrifice; brahma-
agnauin the fire of the Absolute Truth.
Some karma-yogs perfectly perform deva-yaja in
the form of worship of the devtas, while jna-yogs
offer all their activities as oblations in the yaja of
brahma.
SRRTHA-VARI
r Bhagavn is saying, There are various types of yaja
according to the varieties of desired goals. Now hear of them
all. r Bhagavn speaks eight lokas beginning with the pre-
sent one, daivam eva, to explain these different types of yaja.
Yaja in which the worship of devas such as Indra and Varuna
is performed is called daivam. The performers of such yaja
do not consider devas like Indra and others to be brahma. This is
being explained here. According to the stra: ssya-devatetyaa,
the devas are the only worshipable deities for those perform-
ers of the deva-yaja; brahma is not mentioned here. In this
loka, yogina means karma-yogs, while apare implies jna-
yogs. Brahmgnau means that brahma or Paramtm is the
sacrificial fire. In that sacrificial fire or tat-padrtha (the
Absolute Truth) the yajam (havi, oblation) in the form of
289
tva-padrtha (the jva) is the yajena, which is offered by
chanting the prava-mantra, o. This very jna-yaja will
be glorified later. Here, the words yajam and yajena have
been used for the object which is offered (such as ghee) and
the instrument of the offering (the ladle) respectively. In other
words, it is understood that the uddha-jva and prava are
indicated by a superior understanding of yaja and yajena.
rla Bhaktivinoda hkura expresses Kas mood as fol-
lows, Those who take the vow to perform yaja are called
yogs. There are various types of yaja according to the dif-
ferent aptitudes of the yogs. In fact, there are as many vari-
eties of yajas as there are types of yog. All yajas can be
divided into two general divisions based on vijna, scien-
tific understanding: 1) karma-yaja, consisting of sacrificial
offerings and 2) jna-yaja, sacrifice in the form of delib-
eration on cit-tattva. This will be explained further on. Now,
please hear as I explain some varieties of yajas. The karma-
yogs perform their worship through deva-yaja, the worship
of My authorised representatives such as Indra and Varua
who, by My external potency, are gifted with specific pow-
ers. By such worship, these karma-yogs gradually attain the
stage of nikma-karma-yoga. The yaja of the jna-yogs
consists of offering themselves (tva-padrtha) as the ghee
in the fire of brahma (tat-padrtha) by reciting the prava-
mantra, o, or having taken shelter of the mah-vkya (great
axium), tat-tva asi (you are His servant). The superiority
of this jna-yaja will be explained later on.
LOKA 26
Jks=knhuhfU;k.;U;s la;ekfXu"kq tqfr A
'kCnknhu~ fo"k;kuU; bfUnz;kfXu"kq tqfr
26
290
rotrdnndriyy anye / sayamgniu juhvati
abddn viayn anya / indriygniu juhvati
anyeothers; juhvatioffer; ndriynithe senses; rotra-
dnibeginning with the ear; agniuinto the fire; sa-
yamaof the controlled mind; anyeothers; juhvatioffer;
viaynthe sense objects; abda-dnbeginning with sound;
indriya-agniuinto the fire of the senses.
The naihika-brahmacrs offer their hearing and
other senses into the fire of the controlled mind, while
the ghasthas offer sense objects, such as sound, into
the fire of the senses.
SRRTHA-VARI
The resolute brahmacrs offer indriyi, the hearing and
other sense processes, into the fire of the controlled mind.
In this way, they completely dissolve the senses into the
pure mind. The irresolute brahmacrs (ghasthas) offer the
objects of the senses, such as sound, into the fire of the
senses.
LOKA 27
lokZ.khfU;dekZf.k izk.kdekZf.k pkijs A
vkRela;e;ksxkXukS tqfr Kkunhfirs
sarvndriya-karmi / pra-karmi cpare
tma-sayama-yoggnau / juhvati jna-dpite
caand; apareothers (yogs); juhvatioffer; karmithe
functions; sarviof all; indriyathe senses; (and) pra-
karmithe functions of breath; yoga-agnauin the fire of
connection; tma-sayamawith the pure soul; jna-dpite
which is illuminated by transcendental knowledge.
291
Other yogs offer the activities of all their senses and life airs
into the fire of the controlled self, which is illuminated by
knowledge
SRRTHA-VARI
Apare means the knower of pure tva-padrtha, namely
the pure self (the jva). These yogs offer all of their senses,
the activities of the senses such as hearing and seeing, the
ten types of life airs (pra), and the actions of the life airs
into the fire of the controlled self, or the fire of the purified
existence of tva-padrtha (the jva). In other words, they
completely dissolve the mind, the intelligence, the senses and
the ten life airs in the pure self. Their understanding is that
the pratyag-tm (pure soul) is all that exists, and that the
mind and so on do not have any real existence.
The ten types of life airs and their actions are as follows:
NAME ACTION
pra out-going
apna in-coming
samna to adjust the equilibrium of all
objects eaten or drunk
udna to take up
vyna to move everywhere
nga to belch
krma to open the eyes
kkara to cough
devadatta to yawn
dhanajaya to remain in the body even
after death.
SLOKA 28
O;;KkLriks ;Kk ;ks x;KkLrFkkijs A
Lok/;k;Kku;Kk'p ;r;% laf'krozrk%
27 - 28
292
dravya-yajs tapo-yaj / yoga-yajs tathpare
svdhyya-jna-yaj ca / yataya saita-vrat
apareothers; dravya-yajsacrifice of possessions; tapo-
yajsacrifice of austerities; yoga-yajsacrifice of aga-
yoga; tathand; svdhyya-jna-yajsacrifice of study of
transcendental knowledge from the Vedas; caand; yataya
these ascetics; saita-vratfollow strict vows.
Some perform dravya-yaja by giving their posses-
sions in charity, some perform tapo-yaja by perform-
ing austerities, and some perform yoga-yaja by
practising the yoga of eightfold mysticism. Others per-
form svadhyya-yaja by studying the Vedas and ac-
quiring transcendental knowledge. All who make such
endeavours follow strict vows.
SRRTHA-VARI
Those who perform yaja by offering their material posses-
sions in charity are called dravya-yaja. Those who perform
yaja with austerity such as the kcchra-candryaa vrata
are called tapo-yaj. Those who perform yaja by aga-
yoga are called yoga-yaj, and those whose yaja is only
to study the Vedas in order to acquire knowledge are called
svdhyya-jna-yaj. All those who make such endeavours
are described as saita-vrat (performers of strict vows).
SRRTHA-VARI PRAKIK VTTI
Here Bhagavn r Ka is describing various types of
yaja. Karma-yogs give food, cloth and so on in charity, which
is their dravya-yaja. They perform welfare activities that
are described in smti-stra, such as digging wells and ponds,
establishing temples, giving food in charity and making parks
and gardens. There are others who perform activities such
as protecting their dependents and taking a vow of non-vio-
293
lence towards all jvas. Their activity is called datta-karma,
charitable acts. There are others who perform yaja for the
purpose of pleasing the devas. Such activity is called ia-yaja.
Some perform painfully austere vratas (vows), such as
candryaa, which are explained in Manu-sahit:
Kcchra-vrata:
ekaikam grsam anyt try-ahni tri prvava
try-aha copavased antyam atikccha caran dvija
Manu-sahit 11.214
For the first three days a person eats one mouthful of food dur-
ing the day. For the next three days he eats one mouthful daily
in the evening, and for the following three days he takes one
morsel of food a day without begging. For the last three days he
fasts completely. This austere vow is called kcchra-vrata.
Cndryaa-vrata:
ekaika hy asayet pia ke ukle ca varddhayet
upaspa tri-avaam etac cndryaa smtam
Manu-sahit 11.217
On the full moon day, a person should take only fifteen mouth-
fuls of food per day and take morning, midday and evening bath.
From the first day of the lunar month onwards, he should reduce
his food by one mouthful each day, and on the fourteenth day he
should eat only one mouthful. He has to fast completely on the
dark moon day. From the first day of the bright fortnight onwards,
he increases his meal by one mouthful each day, eating fifteen
mouthfuls on the full moon day. This is called cndryaa-vrata.
There are others who perform yaja by devoting themselves to
yoga. Their yaja is to perform aga-yoga while residing in a
pious place or holy place. Patajali has said: Yoga citta-vtti-
nirodha. Yoga means to control the various activities of the mind.
The eight limbs of yoga are yama, niyama, sana, pryma,
28-29
294
pratyhra, dhra, dhyna and samdhi, the performance of
which is called aga-yoga. Other karma-yogs call the study
of the Vedas jna-yaja, and they only perform this yaja.
LOKA 29
vikus tqfr izk.ka izk.ksikua rFkkijs A
iz k.kkikuxrh #~ ok iz k.kk;keijk;.kk% A
vijs fu;rkgkjk% izk.kku~ izk.ks"kq tqfr
apne juhvati pra / pre pna tathpare
prpna-gat ruddhv / pryma-parya
apare niyathr / prn preu juhvati
apareothers; juhvatioffer; pramthe out-going breath;
apneinto the in-coming; tathand; apnamthe in-coming
breath; preinto the out-going; ruddhvblocking; pra-
apna-gatthe movement of these two airs; pryma-
paryathey become absorbed in a trance of breath-control;
apareothers; niyata-hrrestraining eating; juhvatiof-
fer; prntheir out-going breaths; preuinto the out-
going breaths themselves.
Others, who are devoted to pryma (controlling
the life force), offer pra (the out-going breath) into
apna (the in-coming breath) and vice versa. By gradu-
ally stopping both pra and apna, they become fixed
in pryma. Others, while checking the eating pro-
cess, offer their pra into the fire of pra (life) itself.
SRRTHA-VARI
Some yogs, who are devoted to the control of their life airs,
sacrifice pra into apna. This means that at the time of
praka (inhalation) they combine the pra and apna.
Similarly, during the time of recaka (exhalation), they offer
apna into pra, and at the time of kumbhaka (holding the
295
breath) they stop the movement of both pra and apna
and become fixed in pryma.
Others, who want to control the senses, sacrifice their
senses into pra, the life airs, by moderating their food in-
take. The senses are under the control of pra. When the
life air becomes weak, naturally the senses also become weak
and unable to enjoy their sense objects. In this way, they offer
the disabled senses into their life airs, living only on their
life airs (pra).
Aga-yoga (the eightfold path of yoga) is being explained
in more detail. Yogs sacrifice pra into apna through
praka (inhalation). In other words, at the time of praka,
they combine the pra and apna. Similarly, while exhaling
(recaka), they offer apna into pra and at the time of
kumbhaka (holding the breath), they stop the movements of
both pra and apna.
The word pryma has two components. Pra means a
special type of air and yma means expansion. Here, expan-
sion means to control the pra from the tip of the toenails
to the hair on top of the head. In Garua Pura it is said:
prymo maruj-jaya. To control the pra air is called
pryma. Therefore, pryma means expanding pra
for the purpose of controlling the activities of the senses.
Similarly, rmad-Bhgavatam (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. For more information on this subject, readers
should study Prema-Pradpa by rla Bhaktivinoda hkura.
The smti-stra describes yaja such as dravya-yaja,
tapo-yaja, yoga-yaja and svdhyya-jna-yaja, while the
tantra-stra describes hatha-yoga and various other types of
vows for controlling the senses. However, the best type of
29
296
yaja in this Kali-yuga, when people have short life spans
and very little intelligence, is the natural and easily-perfected
sakrtana-yaja. Not only every human but every living
entity has the right to perform sakrtana-yaja:
harer nma, harer nma, harer nmaiva kevalam
kalau nsty eva, nsty eva, nsty eva, gatir anyath
Bhad-Nradya Pura
This is also explained in rmad-Bhgavatam (11.5.32):
ka-vara tvika / sgopgstra-pradam
yajai sakrtana-pryair / yajanti hi su-medhasa
By performing the sakrtana-yaja, intelligent persons worship
that Personality in whose mouth the two syllables K and a
are dancing, whose bodily colour is like brilliant gold, and who
is surrounded by His associates, servitors, weapons and confi-
dential companions.
LOKA 30
losZI;srs ;Kfonks ;K{kf;rdYe"kk% A
;Kf'k"Vke`rHkqtks ;kfUr cz lukrue~
sarve py ete yaja-vido / yaja-kapita-kalma
yaja-imta-bhujo / ynti brahma santanam
apialso; sarveall; etethose; yaja-vidawho are conver-
sant with the principle of yaja; (become) kapitacleansed;
kalmaof sins; (through) yajasacrifice; amta-bhuja
they enjoy the immortal; yaja-iaremnants of yaja; (and)
yntithey attain; santanameternal; brahmaspirit.
All those who know the principle of yaja become
free from sin by performing that yaja. Having tasted
amta, the remnants of yaja, they eventually attain
the eternal brahma.
297
SRRTHA-VARI
All who know the principles of yaja, and who perform
yajas as described above, gradually advance in jna, by
which they can attain brahma. Here, the secondary result of
such yaja is explained; they also taste the nectarean rem-
nants of yaja, such as mundane enjoyment, opulence and
mystic perfections. Similarly the primary fruit is described
as brahma ynti, the attainment of brahma.
The primary fruit of yaja is the attainment of brahma,
and the secondary fruit is to achieve mundane or worldly
enjoyment and mystic perfections, such as aim siddhi (be-
coming atomic in size).
LOKA 31
uk;a yksdksLR;;KL; dqrksU;% dq#lke
nya loko sty ayajasya / kuto nya kuru-sattama
kuru-sattamaO best of the Kurus; ayajasyafor one who
does not perform yaja; (the benefits of) ayam lokathis world;
na astiare not (available); kutawhat then?; anyaof the
other world.
O best of the Kurus! A person who does not perform
yaja cannot even attain this earthly planet with its
meagre happiness. How then, can he attain the planets
of the devas and others?
SRRTHA-VARI
By not performing yaja, fault (sin) is incurred.To explain
this, Bhagavn r Ka is speaking this loka beginning with
nyam. If one cannot even attain the earth planet, which
30 - 31
298
provides very little happiness, how can one attain the higher
planets such as those of the devas?
SRRTHA-VARI PRAKIK VTTI
rla Bhaktivinoda hkura expresses Kas mood as
follows, Therefore, Arjuna, O best of the Kurus, one who
does not perform yaja cannot even attain this world, what
to speak of the next. Therefore, yaja is certainly an obliga-
tory duty. From this you should understand that smrta-
varrama (the caste-rules enjoined in the smtis), aga-
yoga, Vedic sacrifices and so on are all part of yaja. Even
brahma-jna is a special type of yaja. There is no karma
(prescribed duty) in this world other than yaja. Everything
else is vikarma.
LOKA 32
,oa cgqfo/kk ;Kk forrk cz.kks eq[ks A
deZtkfUof rkUlokZusoa KkRok foeks{;ls
eva bahu-vidh yaj / vitat brahmao mukhe
karma-jn viddhi tn sarvn / eva jtv vimokyase
evamthus; bahu-vidhmany kinds; yajof sacrifices;
vitatare diffused; mukhefrom the mouth; brahmaaof
the Vedas; viddhiyou should know; tnthem; sarvnall;
(to be) karma-jnborn from action; evamthus; jtv
knowing; vimokyaseyou shall be liberated.
The various types of yaja are elaborately explained
in the Vedas. Knowing all of them to be born of karma
you will attain moka.
SRRTHA-VARI
Brahmaa means of the Vedas and mukhena means from
the mouth. Vedena means clearly spoken from My own
299
mouth. Karma-jn means born of the action of speech, mind
and body.
The yajas described in the Vedas are performed by the
activities of the body, mind and speech; therefore, they have
no relationship with the tma-svarpa (true nature of the
self). The soul (tm) remains indifferent and detached from
all of these processes. Attainment of this jna frees one from
bondage to this material world.
LOKA 33
Js ;ku~ O;e;k|KkTKku;K% ijUri A
lo dekZf[kya ikFkZ Kkus ifjlekI;rs
reyn dravyamayd yajj / jna-yaja parantapa
sarva karmkhila prtha / jne parisampyate
parantapaO chastiser of the foe; reynbetter; yajtthan
the sacrifice; dravyamaytof material possessions; (is) jna-
yajathe sacrifice of knowledge; prthaO Prtha;
sarvamall; karma-akhilamcomplete action; parisampyate
culminates; jnein transcendental knowledge.
O Parantapa, jna-yaja is superior to dravya-
maya-yaja (the renunciation of material possessions)
because, O Prtha, the performance of all prescribed
actions culminates in transcendental knowledge.
SRRTHA-VARI
Jna-yaja (as described in Gt 4.25, brahmgnu), is
superior to karma-yaja or dravya-maya-yaja which con-
sists of renouncing material possessions as described in Gt
4.24: brahmrpaa brahma havir. One may ask why. The
answer is that the culmination of all actions bears fruit upon
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300
attaining jna. In other words, karma ceases to exist after
one attains jna.
In his commentary on this loka, rla Bhaktivinoda
hkura quotes r Ka as saying, Although all these
yajas gradually lead to jna, nti and finally to bhakti
unto Me, which is extremely auspicious for the jva, still there
is something to be considered in this regard. From the above
group of yajas, a person may sometimes perform either
dravya-maya-yaja or karma-yaja (ceremonial rites). At
other times, depending on his nih, he may perform jna-
maya-yaja (a sacrifice performed in knowledge). Jna-
maya-yaja is far superior to dravya-maya-yaja, because, O
Prtha, all karma culminates in jna. When the performance
of any yaja does not involve deliberation on the transcen-
dental, then the whole activity is simply ritualistic (dravya-
maya). However, when the goal is spiritual progress, the karma-
yajas lose their fruitive materialism and become transcen-
dental. The dravya-maya stage of yaja, which consists only
of material rituals, is called karma-ka. One must remain
very conscious of this distinction while performing yaja.
r Caitanya Mahprabhu has also said, Only those who
perform bhajana to r Ka by sakrtana-yaja make
their lives successful, and they are most intelligent. All others
are foolish slayers of the self. Ka-nma-yaja is su-
preme among all types of yaja. Performance of millions of
avamedha-yajas cannot be equated with once chanting the
name of Ka. Those who make such comparisons are
pad, religious impostors, and Yamarja punishes them
in various ways. This is emphasised in Caitanya-caritmta
(di ll 3.77-79).
Moreover, ones bondage to the material world is easily un-
tied by chanting the hare ka mah-mantra, and by chant-
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ing ka-nma one attains r Kas prema-may sev. Thus,
in the age of Kali, all yajas except the chanting of Kas
name, are useless, because they do not fall into the category
of svarpa-dharma, the eternal occupation of the soul. This is
further clarified in Caitanya-caritmta (di-ll 7.73-74).
LOKA 34
rf}f iz f.kikrs u ifjiz 'us u ls o;k A
mins{;fUr rs Kkua KkfuuLron'ku%
tad viddhi praiptena / paripranena sevay
upadekyanti te jna / jninas tattva-darina
viddhiyou must understand; tatthis knowledge; praiptena
by offering prostrated obeisances to the guru who gives
instructions about jna; paripranenaby relevant inquiries
on every aspect; sevayby rendering devotional service;
jninathose in knowledge; tattva-darinawho have seen
the Absolute Truth; upadekyantiwill reveal; jnamthat
knowledge; teunto you.
Acquire this jna by offering prostrated obeisances
to a guru who imparts transcendental knowledge, by
asking relevant questions from him and by rendering
service to him. The tattva dar, who are expert in the
imports of stra, and the jns, who have realised the
Absolute Reality, will enlighten you with that jna.
SRRTHA-VARI
How can this knowledge be attained? r Bhagavn speaks
this loka beginning with tad-viddhi to give this information.
After offering daavat-pramas unto a guru who gives
instructions in transcendental knowledge, one should in-
quire as follows: ho Bhagavn! (Gurudeva is addressed as
Bhagavn here because he is raya Bhagavn, the supreme
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302
receptacle of love for Bhagavn, and because the sad-guru
has qualities of Bhagavn), Why am I in this material con-
dition? How can I become free from it? One must satisfy
him by sev and by paricary, attending to his personal needs.
It is also said in the rutis:
tad-vijnrtha sa gurum evbhigacchet
samit-pi rotriya brahma-niham
Muaka Upaniad 1.2.12
To acquire jna of r Bhagavn, 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.
Here, r Ka describes bhagavat-tattva-jna as extremely
rare and difficult to understand. It can only be understood
by the mercy of a mah-purua who is a tattva-jn, one
who knows the Truth, and more specifically a tattva-dar,
one who has realised the Truth. Sincere sdhakas should
inquire from such a mah-purua about this tattva and please
him by offering prostrated obeisances, by asking relevant
questions and by rendering service to him.
Praiptena means to affectionately offer pramas with
either eight or five limbs of the body. Prama or namaskra
means to give up ones false ego and bow down. Here sev
means to render favourable service for the pleasure of the guru.
This loka describes two symptoms of a guru who bestows
transcendental knowledge; he is both a jn and a tattva-
dar. One who has studied stra and understood the knowl-
edge in it is called a jn, while a tattva-dar is a mah-
purua who has direct realisation of tattva.
Persons possessing incomplete knowledge do not have di-
rect realisation of tattva and tat-padrtha. The instructions
of such unrealised persons are not fruitful. Only the instruc-
303
tions of a mah-purua are fruitful. rmad-Bhgavatam
(11.3.21) also says: tasmd guru prapadyeta jijsu. rla
Vivantha Cakravart hkura comments on this loka as
follows: To know supreme auspiciousness and eternal well-
being, sdhakas should accept the shelter of a guru who is
expert in abda-brahma (the imports of Vedic stra), who
has realised parabrahma, and who has no material attach-
ments. If he is not expert in or knowledgeable of abda-
brahma, he will not be able to dispel the doubts of his dis-
ciples 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
upasamraya (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 rmad-Bhgavatam (11.11.18):
abda-brahmai nito / na niyt pare yadi
ramas tasya rama-phalo / hy adhenum iva rakata
Taking shelter of a guru who is expert in knowledge of abda-
brahma, but is bereft of parabrahma realisation, is like protecting
a barren cow. It is useless labour and one does not achieve any
transcendental result.
Bhagavad-gt states that r Ka is the Supreme Tran-
scendental Reality. There are those who say that the word
tat in this loka refers to the jvtm, but such understanding
is completely incorrect because it contradicts the next loka.
In Vednta-darana it is also said: anyrtha ca parmara
(Brahma-stra 1.3.20). The word tat refers to paramtma-
tattva-jna.
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304
LOKA 35
;TKkRok u iqueksZgesoa ;kL;fl ik.Mo A
;su HkwrkU;'ks"kkf.k {;L;kReU;Fkks ef;
yaj jtv na punar moham / eva ysyasi pava
yena bhtny aei / drakyasy tmany atho mayi
pavaO son of Pu; jtvafter understanding (that
knowledge); yatwhich (was taught by the tattva-dars); na
evam ysyasiconsequently you shall never enter; puna
again; mohaminto illusion; yenaby which (knowledge);
drakyasiyou shall perceive; aeiall; bhtnibeings;
tmaniwithin Paramtm; athothat is to say; mayiin Me.
O Pava, after acquiring such jna you will never
again be deluded. By that knowledge you will see all
living beings as jvtmas, and you will see them in Me,
Paramtm.
SRRTHA-VARI
In the next three and a half lokas beginning here with
the words yaj jtv, r Bhagavn explains the fruit of jna.
After you have attained jna, by which one knows the tm
to be different from the body, your mind will not become de-
luded again. By attaining svbhvika nitya-siddha-tma-
jna (natural and eternally perfect knowledge of the self)
delusion is removed and you will see all living beings: hu-
mans, animals, birds, etc. as jvtms appearing separately
due to their external covering or designations (updhis). In
addition, you will see all of them in Me, parama-kraa (the
ultimate cause), situated as My effect (the jva-akti).
rla Bhaktivinoda hkura expresses Kas mood. Now,
due to delusion, you are trying to give up your sva-dharma
305
(prescribed duty) which is to participate in battle, but after
attaining tattva-jna as instructed by your guru, you will
no longer fall prey to delusion. By that tattva-jna you will
be able to understand that all entities: human beings, animals,
birds, etc., are situated in the same jva-tattva. The various
levels of gross existence have occurred due to their external
bodily designations. All jvas are situated in Me, bhagavat-
svarpa, who am the parama-kraa (ultimate cause), as the
effect of My akti.
LOKA 36
vfi psnfl ikisH;% loZsH;% ikike% A
lo KkuIyosuSo o`ftua lUrfj";fl
api ced asi ppebhya / sarvebhya ppa-kttama
sarva jna-plavenaiva / vjina santariyasi
apieven; cetif; asiyou are; ppa-kttamathe most sin-
ful; sarvebhyaof all; ppebhyasinners; evacertainly;
santariyasiyou will cross over completely; sarvamall;
vjinamsin; jna-plavenaby the boat of transcendental
knowledge.
Even if you are the most sinful of sinners, you will
be able to completely cross over the ocean of all sins
by taking shelter of this boat of transcendental jna.
SRRTHA-VARI
Now by speaking this loka beginning with api ced, r
Bhagavn describes the glories of jna. The word ppebhya
indicates, Even if you are the worst of sinners, this tattva-
jna will liberate you from all past sins. Here, a question
arises. How is it possible that the mind will become purified
when so many sins exist in it? And if the mind is not pure,
how will jna manifest? There is no possibility that a per-
son in whom jana has appeared will misbehave or commit
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306
any sin.
Here, rpda Madhusdana Sarasvat explains, The
words api ced are spoken to indicate the possibility of the
impossible, by going against the rule. Although this mean-
ing is not possible, it has been spoken of as a promise, in or-
der to explain the fruit (glory) of jna. In other words, the
impossible has also been mentioned as a possibility.
LOKA 37
;FkS /kka fl lfeks fXuHkZ LelkRdq #rs tZ q u A
KkukfXu% loZdekZf.k HkLelkRdq#rs rFkk
yathaidhsi samiddho gnir / bhasmast kurute rjuna
jngni sarva-karmi / bhasmast kurute tath
arjunaO Arjuna; yathas; samiddhaa blazing; agnifire;
kuruteturns; edhsifirewood; bhasmastto ashes; tath
similarly; jna-agnithe fire of transcendental knowledge;
kuruteturns; sarva-karmiall reactions of fruitive work;
bhasmastto ashes.
O Arjuna, just as a blazing fire burns firewood to
ashes, in the same way, the fire of transcendental
knowledge burns all karmika reactions to ashes.
SRRTHA-VARI
When jna manifests in a pure mind, it burns up all karma
(reactions) except for prrabdha-karma. This is explained
with an example in this loka beginning with the word yath.
Jna destroys the reactions of all sorts of karma such as
nitya, naimittika, kmya, vikarma and accumulated aprrab-
dha, but not prrabdha-karma. This has been verified in
Vednta-darana:
307
tad-adhigama uttara-prvrghayor
alea-vinau tad-vypadeat
Brahma-stra 4.1.13
Even a jni has to face the results of his prrabdha-karma.
According to rla Rpa Gosvm, however, a person who has
taken shelter of the holy name, be it even nmbhsa (a
semblance of pure chanting), not only destroys the results of
all his karma, such as accumulated aprrabdha and ka, but
also the fruits of prrabdha-karma. What, then, is to be said
about the chanting of uddha-nma? rla Rpa Gosvm has
written in r Nmaka (loka 4):
yad-brahma-skt-kti-nihaypi
vinam yti vin na bhogai
O Nma Prabhu! Your appearance on the tongue of Your bhaktas
burns up the results of prrabdha-karma, which is otherwise
unavoidable, even after realizing brahma by unbroken medi-
tation. This is declared adamantly and repeatedly in the Vedas.
LOKA 38
u fg Kkusu ln`'ka ifo=feg fo|rs A
rRLo;a ;ksxlafl% dkysukRefu foUnfr
na hi jnena sada / pavitram iha vidyate
tat svaya yoga-sasiddha / klentmani vindati
ihain this world; hi na vidyatethere certainly does not exist;
(any such) pavitrampurifying thing; jnena-sadamas
compared to transcendental knowledge; yoga-sasiddhaone
who has attained complete perfection of nikma-karma-yoga;
vindatifinds; tatthat (jna); svayamspontaneously mani-
fest; tmaniwithin his heart; klenain course of time.
In this world, there is nothing more purifying than
transcendental knowledge. A person who has attained
complete perfection in nikma-karma-yoga, receives
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308
such jna naturally within his heart, in due course of time.
SRRTHA-VARI
Here, it is said that tapasy, yoga and other processes are
not as purifying as jna. Not everyone can attain this tran-
scendental jna. It is achieved, not immediately or in the
immature stage, but after attaining complete perfection in
nikma-karma-yoga over a prolonged period of time. This
jna reveals itself within ones self (tm). One does not
receive this transcendental knowledge merely by accepting
sannysa.
LOKA 39
Jkoku~ yHkrs Kkua rRij% la ;rs fU;% A
Kkua yC/ok ijka 'kkfUrefpjs .kkf/kxPNfr
raddhvn labhate jna / tat-para sayatendriya
jna labdhv par ntim / aciredhigacchati
raddhvna faithful person; sayata-indriyawho has con-
trolled senses; (and) tat-parais devoted to that (yoga practice);
labhateobtains; jnamtranscendental knowledge;
labdhvafter obtaining; jnamtranscendental knowledge;
adhigacchatihe attains; parmthe supreme; ntimpeace;
acireawithout delay.
A person who is faithful, who has conquered his
senses and who is devoted to the practice of nikma-
karma-yoga attains transcendental knowledge. After
attaining transcendental knowlege, he quickly attains
the supreme peace: relief from bondage to the mate-
rial world.
SRRTHA-VARI
How and when does one attain this jna? r Bhagavn
answers this question by saying, That jna is attained
when one becomes faithful, that is, when his mind becomes
309
purified by the performance of nikma-karma and when he
is endowed with proper intelligence, having an inclination
towards the instructions of stra. Tat-para means that,
when one undergoes the practice of nikma-karma with
staunch nih, he simultaneously gains control over his senses
and achieves supreme peace. In other words, he becomes free
from bondage to the material world.
The word acirea in the original loka means without any
delay, or immediately. For example, when a lamp is lit in a room
which has been in darkness for a long time, the darkness is
immediately dispelled without any separate endeavour. Simi-
larly, as tattva-jna arises, it simultaneously dispels ignorance.
LOKA 40
vK'pkJ/kku'p la 'k;kRek fou';fr A
uk;a yksdksfLr u ijks u lq[ka la'k;kReu%
aja craddadhna ca / saaytm vinayati
nya loko sti na paro / na sukha saaytmana
(he who is) ajaa fool; caand; araddadhnafaithless;
caand; saaya-tma doubting soul; vinayatiis ruined;
saaya-tmanafor a doubting soul; astithere is; nanot;
sukhamhappiness; ayam lokain this world; nanor;
parain the next.
Those who are ignorant, faithless and of a doubting
nature are ruined. For the doubting person, there is
happiness neither in this world nor in the next.
SRRTHA-VARI
After explaining the adhikra of a person qualified to at-
tain jna, r Bhagavn describes one who is not fit to at-
40
310
tain such knowledge. Aja means foolish like an animal.
Araddadhna refers to one who has knowledge of stra,
but does not have faith in any siddhnta because he cannot
reconcile the contradictions between the various philoso-
phers. Saaya-tm means one who, despite having faith,
still doubts whether his efforts will become successful. Of
these three, the line beginning with nyam specifically con-
demns one who is saaya-tm (doubtful).
After explaining the types of people who are qualified to
attain jna and its subsequent result, r Ka describes
the ignorant who are not qualified, and the degraded result
of such disqualification. A man who is ignorant, who lacks
faith and who is doubtful, perishes.
According to rla rdhara Svm, aja here means ig-
norant of the topics instructed by r Guru. According to
rla Baladeva Vidybhaa, it means that like an animal,
one does not have stra-jna.
Those who do not have faith in the words of stra, guru
and the Vaiavas are called araddhlu, faithless. One who
always doubts the instructions of Hari, Guru and the Vaia-
vas is called saaya-tm, a man of doubt. Such doubtful
persons are more fallen than the ignorant and faithless, and
they cannot attain happiness and peace anywhere, either in
this world or in the next.
LOKA 41
;ks xla U;LrdekZ .ka Kkula fNkla 'k;e~ A
vkReoUra u dekZf.k fuc/ufUr /kut;
yoga-sannyasta-karma / jna-sachinna-saayam
tma vanta na karmi / nibadhnanti dhanajaya
dhanajayaO winner of wealth; sannyasta-karmamone
311
who has renounced karma; yogathrough nikma-karma-yoga;
saayamand one whose doubts; sachinnaare slashed;
jnaby transcendental knowledge; (and) tma-vantamwho
has realised his tma-svarpa; karmikarmika reactions; na
nibadhnantido not bind.
O Dhanajaya, conqueror of riches! A person who
has renounced karma through the process of nikma-
karma-yoga, who has dispelled all his doubts by jna
and who has realised his tma-svarpa, is not bound
by karma.
SRRTHA-VARI
r Bhagavn speaks this loka beginning with the word
yoga-sannyasta to explain the kind of person who can at-
tain nikarma. Those who have realised the soul are tmavn
or pratyak-tm, are not bound by karma. A person achieves
this stage by performing nikma-karma-yoga, giving up
karma through the process of sannysa (renunciation) and
then removing his doubts by the cultivation of jna.
In these last two lokas, r Ka brings this subject to a
conclusion. According to the instructions of Bhagavn, one
takes shelter of nikma-karma-yoga by offering all his ac-
tions unto His lotus feet. When the citta (heart) is purified
by this process, it is illuminated by knowledge, and this cuts
asunder all doubts. At that time, such people are completely
freed from the bondage of karma.
The word pratyak-tm mentioned in the commentary in-
dicates the jvtm who has given up the sense of enjoyment
and who has attained a devotional attitude towards Bhagavn.
Otherwise, a jvtm who is averse to Bhagavn, and who is
absorbed in sense gratification, is called park-tm.
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LOKA 42
rLeknKkulEHkwra RLFka KkukflukReu% A
fNoSua la'k;a ;ksxekfr"Bksfk"B Hkkjr
tasmd ajna-sabhta / ht-stha jnsintmana
chittvaina saaya yogam / tihottiha bhrata
tasmdtherefore; bhrataO descendant of Bhrata; jna-
asinwith the weapon of knowledge; chittvslashing;
saayamthe doubt; tmana ht-sthamsituated in your
heart; ajna-sabhtamborn of ignorance; tihatake
shelter; enam yogamof this yoga; (and) uttihaarise.
Therefore, O Bhrata, with the sword of jna slash
this doubt in your heart which is born of ignorance;
take shelter of nikma-karma-yoga, and prepare for
battle.
SRRTHA-VARI
r Bhagavn concludes this chapter with this loka begin-
ning with tasmd ajna. Ht-stha refers to cutting the doubt
in the heart (chittv), yoga means taking shelter of nikma-
karma-yoga and tiha means be ready for the battle. Of
all the processes recommended for attaining mukti, jna is
glorified here; and niskma-karma is the only means to at-
tain jna. This is the essence of this chapter.
Thus ends the Bhvnuvda of the Srrtha-vari k,
by rla Vivantha Cakravart hkura, on the Fourth Chapter
rla Bhaktivinoda hkura says, This chapter gives in-
structions on two divisions of santana-yoga (the eternal yoga
313
system). The first is the jaa-dravyamaya division, which con-
sists of mundane rituals, or the sacrifice of material posses-
sions. The second is the tma-yathtm-rpa-cinmaya divi-
sion, or knowledge of the self and of Bhagavn. When the
jaa-dravyamaya division is performed separately, it simply
becomes karma. Those who are bound in this division are
known as karma-jaa, deeply engrossed in mundane enjoy-
ment. However, those who perform jaa-karma (mundane
rituals) with the sole purpose of attaining spiritual advance-
ment are yukta or properly situated. When we specifically
deliberate on the true nature of spiritual activities, we un-
derstand that there are two aspects. One is knowledge of jva-
tattva and the other is knowledge of bhagavat-tattva. Only
those who experience and realise bhagavat-tattva attain the
essence of tma-yathtm (knowledge of the real nature of
the tm) which is to be r Kas servant. This experience
is perfected by realisation of the transcendental birth and
activities of Bhagavn and of the jvas eternal association
with Him. This subject is described in the beginning of this
chapter. Bhagavn Himself is the first instructor of this nitya-
dharma. Because the jva has become bound to inert matter
by the defect of his own intelligence, Bhagavn descends by
the prowess of His cit-akti and, by giving instruction on His
tattva, He makes the jva eligible to participate in His ll.
Those who say that the body, birth and activities of
Bhagavn are products of my are extremely foolish. People
attain Me according to the degree of purity (knowledge of
My tattva) with which they worship Me. All the activities
of the karma-yogs are termed yaja. The various types of
yaja in the world, such as daiva-yaja, brahmacarya-yaja,
ghamedha-yaja, samyama-yaja, aga-yoga-yaja, tapo-
yaja, dravya-yaja, svdhyya-yaja and varrama-yaja,
all constitute karma.
The only useful factor which is to be sought after in all these
yajas is the conscious part, tma-yathtm, or knowledge
of the real nature of the tm. Doubt is the greatest enemy
of this tattva-jna. A person who is endowed with raddh,
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CHAPTER FIVE
Karma-Sannysa-Yoga
Yoga Through the
Renunciation of Action
LOKA 1
= ai
=`-i=` =ii` ri =i=` zi`=I= 1
-c air` a-= Ir =I=Iza= ++
arjuna uvca
sannysa karma ka / punar yoga ca asasi
yac chreya etayor eka / tan me brhi su-nicitam
arjuna uvcaArjuna said; kaO Ka; asasiYou are
first praising; sannysamrenunciation; karmamof actions;
caand; punathereafter; yogamkarma-yoga; brhiplease
tell; meme; su-nicitamvery clearly; tat ekamthat one
(path); etayoof these two; yatwhich; (is) reyaauspi-
cious (for me).
Arjuna said: O Ka, after first praising karma-sannysa
(the renunciation of action), You are again describing
nikma-karma-yoga (action offered to Bhagavn without
316
attachment to its fruit). Therefore, please tell me definitely,
which of these two is auspicious for me?
SRRTHA-VARI
Karma has been described as being superior to jna to
encourage ignorant people to perform karma properly, and
thus ultimately to achieve unswerving perfection in jna.
This Fifth Chapter explains knowledge of the Absolute Truth
(tat-padrtha) and the characteristics of those who have an
even-tempered nature. After hearing the last two lokas of
the previous chapter, Arjuna is now doubtful. He thinks that
Ka has contradicted Himself, and in this loka beginning
with the words sannysa karmam, he poses a question:
In the loka, yoga-sannyasta (Gt 4.41), You have spoken
about karma-sannysa which appears when jna is produced
by the performance of nikma-karma-yoga. Again in the
loka, tasmad ajana (Gt 4.42), You have spoken about
nikma-karma-yoga. But karma-sannysa (renunciation of
action) and nikma-karma-yoga (the yoga of selfless action)
have opposite natures, like moving and non-moving entities.
It is not possible to perform them simultaneously. Should a
jn perform karma-sannysa, or nikma-karma-yoga? I
have not understood Your intention on this subject and am
asking You to please tell me for certain which of these two is
auspicious for me.
In the Second Chapter, r Ka instructed Arjuna how
to perform nikma-karma-yoga in order to attain jna,
which dispels ignorance. In the Third Chapter, He explained
that when one has attained tma-jna (knowledge of the
self), there is no need to engage in karma (prescribed duties),
because karma-yoga is included in jna-yoga. It is a sign of
ignorance to consider jna and karma to be separate. After
L O K A KA R MA - S A NNY S A -YOGA !
317
2
concluding this, Bhagavn r Ka said in the Fourth
Chapter that to attain jna-nih (steadiness in knowl-
edge), which is the means to obtain tma-jna, it is appro-
priate to first adopt nikma-karma-yoga. Arjuna knows that
these topics are very difficult to grasp, and he is inquiring
from Ka as if he is in ignorance, so that common people
may easily understand. Initially, Ka declared karma-
sannysa or jna-yoga to be superior. Now, however, He is
again giving instructions on nikma-karma-yoga. Arjuna has
said, It is impossible for one person to follow both of these
instructions at the same time, because they are contradic-
tory, just as it is impossible to be both stationary and in
motion, or for there to be light and darkness in the same
place. Please tell me clearly which of these two will bring
me auspiciousness? This is Arjunas fifth question.
LOKA 2
ui=i= i
=`-i=: =i=z I=:u=riii 1
ai=a ==`-i=i-=i=i IIzira ++
r bhagavn uvca
sannysa karma-yoga ca / nireyasa-karv ubhau
tayos tu karma-sannyst / karma-yogo viiyate
r bhagavn uvcathe all-opulent Lord said; sannysare-
nunciation of activities; caand; karma-yoganikma-karma-
yoga; (are) ubhauboth; nireyasa-karauauspicious; tubut;
tayoof the two; karma-yoganikma-karma-yoga;
viiyateis better; karma-sannystthan renunciation of
work.
r Bhagavn said: Both karma-sannysa and nikma-
karma-yoga are auspicious, but nikma-karma-yoga is
certainly superior to karma-sannysa.
318
SRRTHA-VARI
Nikma-karma-yoga is superior to karma-sannysa. Even
if a jn performs nikma-karma-yoga there is no defect.
Actually its performance further purifies his heart and he
thereby becomes more established in jna. One may ask, If
a karma-sannys is experiencing some disturbance in the
heart due to worldly desires, is he forbidden to engage in
action (karma) to pacify it? r Bhagavn answers that such
a disturbance in the heart (citta) of a karma-sannys is an
obstacle to the cultivation of jna. If he accepts sense ob-
jects having once given them up, he becomes a vnt, one
who eats his own vomit.
In answer to Arjunas question, r Bhagavn is saying that
both jna-yoga (karma-sannysa) and nikma-karma-yoga
are auspicious. However, nikma-karma-yoga is superior to
karma-sannysa or jna-yoga, because in nikma-karma-
yoga there is less possibility of fall-down. If a karma-sannys
(a person who has abandoned action) develops a desire for
sense gratification and falls down, he is called a vnt.
rmad-Bhgavatam (7.15.36) also confirms this:
ya pravrajya ght prva / tri-vargvapant puna
yadi seveta tn bhiku / sa vai vnty apatrapa
If a person renounces the sannysa-rama, which is the perfec-
tion of tri-varga (religion, economic development and sense
gratification), and again enters household life, he is called a
vnt, a shameless person who eats his own vomit.
rmad-Bhgavatam further says that one may criticise an
ill-behaved jn, but should not condemn an ananya-bhakta
in the same way, even if his conduct is extremely poor. This
is also confirmed in Gt (9.30): api cet sudurcra.
319
3
It should be clearly understood that karma-ka is not
the same as karma-yoga. Actions prescribed in stra are called
karma. When a jva engages in action considering himself as
both the doer and the enjoyer of the fruits of action, his
activities are called karma-ka. In this case, even the pi-
ous activities prescribed in the Vedas bind one to the mate-
rial world. Karma-ka does not lead one to yoga (union)
with r Bhagavn, and thus it is condemned in all stra.
Only by bhagavad-arpita nikma-karma, selfless actions
which are offered to Bhagavn, can yoga with Him be es-
tablished. This is called nikma-karma-yoga. It can be re-
ferred to as a semblance or beginning of bhagavad-dharma. It
can also be called the gateway to bhakti. In other words, an
indirect union with Bhagavn, is established by nikma-
karma-yoga. Therefore in Gt (2.48) it is said: yoga-stha
kuru karmi. Being equally disposed to success and failure,
carry out your prescribed duties according to your nature.
LOKA 3
: = I=-=`-i= i = zIra = i Ia 1
I=z-zi Ir =riiri ==i` -ii-=-a ++
jeya sa nitya-sannys / yo na dvei na kkati
nirdvandvo hi mah-bho / sukha bandht pramucyate
mah-bhoO mighty-armed; sahe; yawho; na dvei
neither hates; na kkatinor desires; jeyais known as;
nitya-sannysalways situated in renunciation; hifor; (be-
ing) nirdvandvafree from duality; sukhameasily; (he)
pramucyateis liberated; bandhtfrom material bondage.
O Mah-bho, he who neither hates nor desires any-
thing is always worthy to be known as a sannys,
because one who is free from the dualities of aversion
and attachment easily becomes liberated from the
bondage of this material world.
320
SRRTHA-VARI
It is possible to achieve the liberation which is attained by
sannysa without entering the sannysa order. For this pur-
pose, r Bhagavn is speaking this loka beginning with
jeyah. O Mah-bho, you should understand that a pure-
hearted nikma-karma-yog is always a sannys. The ad-
dress O Mah-bho implies that one who is able to con-
quer the realm of mukti is certainly a great hero (mah-vra).
This loka establishes why nikma-karma-yoga is superior.
Due to the purity of his heart, a nikma-karma-yog is called
a fixed renunciate (nitya-sannys). Although he has not
accepted the dress of a sannys, he remains blissfully absorbed
in bhagavat-sev by offering himself and all sense objects at
Bhagavns 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.
LOKA 4
=i i=i iini: I-a = Izai: 1
=riI=ia: =r= ii I-a =n= ++
skhya-yogau pthag bl / pravadanti na pait
ekam apy sthita samyag / ubhayor vindate phalam
blthe ignorant; pravadantideclare; skhya-yogaukarma-
sannysa and nikma-karma-yoga; (to be) pthagdifferent;
paitthe learned; nareject (this); apieven; (by) sthita
being situated; samyagproperly; ekamin one (of them);
vindateone obtains; phalamthe result; ubhayoof both.
Only the ignorant say that skhya (karma-sannysa)
and nikma-karma-yoga are different. The wise reject
321
such opinions. By following either path correctly, one attains
the result of both in the form of moka.
SRRTHA-VARI
O Arjuna, you have asked which of these two is superior,
but this is not actually a question at all; the wise see no dif-
ference between them. For this purpose r Bhagavn is
speaking this loka beginning with skhya. Here, skhya,
which means jna-nih (being fixed on the level of jna),
indicates one of its limbs, sannysa. Only children or fools
say that sannysa is different from nikma-karma-yoga. The
wise do not think like this. This has been described in the
previous loka: jeya sa nitya-sannys (Gt 5.3). Thus, by
taking shelter of either, the result of both is attained.
When the heart becomes purified by properly engaging in
nikma-karma-yoga, jna appears, after which one eventu-
ally achieves liberation (moka). This is also the fundamental
purpose of karma-sannysa. Since the end result of both
nikma-karma-yoga and karma-sannysa is mukti they are
non-different. By following one of them, the result of both
is achieved. Although externally pravtti (the directions for
enjoying the material world according to the regulative
principles) appears to be different from nivtti (the directions
for giving up the materal world for higher spiritual under-
standing), the wise do not see a difference between them,
since the result of both these processes is the same.
LOKA 5
-=i : ira =ii=` aui=rI =ra 1
` =i = i== : zIa = zIa ++
yat skhyai prpyate sthna / tad yogair api gamyate
eka skhya ca yoga ca / ya payati sa payati
4 - 5
322
tat sthnamthat position; yatwhich; prpyateis obtained;
skhyaiby the principles of skhya-yoga; apiis also;
gamyateobtained; yogaiby nikma-karma-yoga; skhyam
ca yogamskhya and yoga; (are) ekamone; caand; sa ya
he who; payatisees (thus); (actually) payatisees.
The result attained by skhya-yoga is also attained
by nikma-karma-yoga. Those who are wise, and who
correctly see that skhya-yoga and nikma-karma-
yoga give the same result, actually see.
SRRTHA-VARI
The previous subject is being clarified in this loka begin-
ning with yat. Skhya means sannysa, and yoga means
nikma-karma-yoga. Here the words skhyai and yogai
are plural to emphasise their importance. Those who see them
with the eyes of wisdom as being the same, although the
processes are different, see correctly.
LOKA 6
=` -i==a =riiri :=i=ira =i =a: 1
i=+i =I== = IriiIi=-cIa ++
sannysas tu mah-bho / dukham ptum ayogata
yoga-yukto munir brahma / na ciredhigacchati
mah-bhoO mighty-armed; tuhowever; (practising) sann-
ysarenunciation; ayogatawithout nikma-karma-yoga;
ptumbrings; dukhamdistress; tuhowever; yoga-yukta
one who is engaged in nikma-karma-yoga; (becomes) muni
a sage; (and) na cirenawithout delay; adhigacchatihe attains;
brahmathe stage of transcendence.
O Mah-bho, practising karma-sannysa without
nikma-karma-yoga brings distress, but one who per-
forms nikma-karma-yoga becomes a jn and very
quickly attains brahma.
323
SRRTHA-VARI
The jns acceptance of karma-sannysa without com-
plete purification of heart leads to misery. Nikma-karma-
yoga, however, brings happiness, that is, it helps to attain
brahma. This feature was indicated earlier, and is further
clarified in this loka beginning with sannysas tu. When the
heart is disturbed by worldly desires, sannysa becomes mis-
erable. Only nikma-karma-yoga brings peace to the dis-
turbed heart.The word ayogata means in the absence of
nikma-karma-yoga; thus the renunciation of one who is
not qualified to take sannysa becomes a cause of misery. The
author of Vrtika-stra therefore says:
pramdino bahicitta piun kalahotsuk
sannysino pi dyante daiva-sanditay
It is seen that even sannyss have agitated minds and are negli-
gent and eager to quarrel if their hearts are impure, due to their
long association with the illusory energy.
It is also said in rmad-Bhgavatam (11.18.40), Trida-
sannyss who are bereft of proper knowledge (jna) and
renunciation (vairgya) and who have not controlled their
five senses and the mind, lose both worlds.
Hence a nikma-karma-yog, after becoming a jn,
quickly achieves brahma.
It is better to engage in nikma-karma-yoga than to take
sannysa before the heart is pure.
LOKA 7
i=+i Izii-=i IIai-=i IaI-r: 1
= i ai-=i ai-=i riI = Inra ++
6 - 7
324
yoga-yukto viuddhtm / vijittm jitendriya
sarva-bhttma-bhttm / kurvann api na lipyate
yoga-yuktaone who performs nikma-karma-yoga; viuddha-
tmwho has purified intelligence; vijita-tma controlled
mind; jita-indriyacontrolled senses; tma-bhta-tmand
is the object of affection; sarva-bhtafor all living beings; na
lipyateis unaffected; apialthough; kurvanacting.
One who performs nikma-karma-yoga with pure
intelligence and a pure heart, and who has controlled
his senses, is the object of affection for all jvas. He
does not become tainted by action, even when he per-
forms it.
SRRTHA-VARI
Here in this loka beginning with the words yoga-yukta,
r Bhagavn is informing Arjuna that, even after engag-
ing in karma, a jn remains unaffected. Yoga-yukta-jns
are of three types: (1) viuddhtm, of pure intelligence, (2)
vijittm, of pure mind, and (3) jitendriya, of controlled
senses. They are mentioned in order of the superiority of
their spiritual advancement. All jvas are affectionate to
that householder who is properly engaged in nikma-karma
yoga and who does not accept karma-sannysa. Sarva-
bhttm means he whom all living entities love like their
own selves.
LOKAS 8-9
= II=-ri =Ia +i =- a a-Ia 1
z= i= =zi= Iririz===-c=== z== ++
n= I== == aI-=ri= I=I=ririI 1
rI-riiI-rii ri -i -a rIa iir= ++
naiva kicit karomti / yukto manyeta tattva-vit
payan van span jighrann / anan gacchan svapan vasan
325
pralapan visjan ghann / unmian nimiann api
indriyndriyrtheu / varttanta iti dhrayan
tattva-vita knower of the truth; yuktaa nikma-karma-
yog; evacertainly; payanwhile seeing; vanhearing;
spantouching; jighransmelling; ananeating; gacchan
walking; svapansleeping; vasanbreathing; pralapanspeak-
ing; visjanevacuating; ghangrasping; unmianopening;
nimianand shutting (the eyes); apialso; na manyeta
should not consider; itithat; karomiI am doing; kicit
anything; dhrayanconsidering; itithat; indriyithe
senses; varttanteare engaged; indriya-artheuin their sense
objects.
When a nikma-karma-yog becomes situated in
tattva-jna, he concludes with his intelligence that
even while he is seeing, hearing, touching, smelling,
eating, moving, sleeping, breathing, speaking, evacu-
ating, grasping and opening and closing his eyes, he
actually does nothing; rather his senses are engaged
with their respective sense objects.
SRRTHA-VARI
In this loka beginning with naiva, r Bhagavn gives
instruction about actions in which one may become implicated
in the functions of the senses, or afflicted by them. Yukta
refers to the nikma-karma-yogs who conclude that when
one uses the sense of sight and the other senses, it is noth-
ing more than the senses engaging with their objects.
LOKA 10
=iii =iIi =#` --i riIa : 1
Inra = = i = <xI=iri=i ++
brahmay dhya karmi / saga tyaktv karoti ya
lipyate na sa ppena / padma-patram ivmbhas
8 - 10
326
dhyahaving offered; karmihis activities; brahmaito
the Supreme Lord; tyaktvgiving up; sagamattachment; sa
yahe who; karotiacts (thus); na lipyateis not affected;
ppenaby sin; ivaas; padma-patramthe lotus leaf;
ambhasby water.
One who has renounced attachment to karma, and
offers all the fruits of his action to Me, Paramevara,
does not become affected by sin, just as a lotus leaf
remains untouched by water.
SRRTHA-VARI
One who gives up attachment to the fruits of karma does
not become bound by any action if he dedicates his work to
Me, Paramevara, even while he still has a false ego. Here
the word ppa (sin) is used to indicate that such a person
does not become implicated in any sinful action.
The pure soul has no connection with material activities.
Nikma-karma-yogs become tattva-vit, endowed with tran-
scendental knowledge, a gradual purification of heart. They
then realise the nature of the self (tma-tattva) and under-
stand that even when they perform bodily activities, they
are not the doers. They think that according to their prva-
saskra (previous impressions) all activities of the mate-
rial body are automatically performed by the inspiration of
vara. Due to the existence of the material body there may
be a feeling that they themselves are the performers of ac-
tion, yet when they give up the body after attaining perfec-
tion (siddhi), there remains absolutely no feeling that they
are the doers of action. Any action performed by such
mahtmas does not bind them to the material world.
rla Bhaktivinoda hkura has also said, When the
sdhaka-bhakta gives up the false ego of being the doer, he
327
performs all bodily-related activities naturally, out of previ-
ous habit.
LOKA 11
i= ===i i nIrI-rrI1
iI==: = I-a =#` --i-=zi++
kyena manas buddhy / kevalair indriyair api
yogina karma kurvanti / saga tyaktvtma-uddhaye
tma-uddhayefor the purification of the mind; yoginaa
nikma-karma-yog; tyaktvgiving up; sagamattachment;
kurvantiperforms; karmaaction; kyenawith the body;
manaswith the mind; buddhyand with the intelligence;
apieven; kevalaiwith only; indriyaithe senses.
To purify the mind, a nikma-karma-yog gives up
all attachment and performs action with his body,
mind and intelligence. Sometimes he performs action
only with his senses, not even engaging his mind.
SRRTHA-VARI
Nikma-karma-yogs also perform action only with their
senses. For example, when one chants mantras such as
indrya svh while making an offering in the fire yaja, the
mind may be elsewhere, yet the activity goes on. tma-
uddhaye means that yogs perform action only to attain
purity of mind.
LOKA 12
+: ==n` --i ziiI-a=ir=iIa =Ira= 1
+: i=ir i =n =+i I=a ++
yukta karma-phala tyaktv / ntim pnoti naihikm
ayukta kma-krea / phale sakto nibadhyate
11 - 12
328
tyaktvgiving up; karma-phalamthe fruit of work; yukta
one linked up in nikma-karma-yoga; pnotiobtains;
naihikmperpetual; ntimpeace; ayuktaone who is not
so linked; saktabeing attached; phaleto the fruit of work;
kma-kreabecause of the impetus of lust; nibadhyatebe-
comes entangled.
Having given up attachment to the fruits of his ac-
tions, the nikma-karma-yog attains eternal peace
(moka). The sakma-karm, however, who is attached
to the fruits of his activities and is impelled by ma-
terial desires, becomes entangled.
SRRTHA-VARI
In the performance of karma, detachment and attachment
are the causes of liberation and bondage, this loka beginning
with the word yukta is spoken to clarify this. A yukta-yog
or nikma-karma-yog gradually attains nti, or moka.
Ayukta refers to sakma-karms, who due to material desires,
are attached to the results of their actions, and are thus bound
to the material world.
LOKA 13
==iIi ===i =`-=i=a ==i` zi 1
=zir r r = ri ir= ++
sarva-karmi manas / sannyasyste sukha va
nava-dvre pure deh / naiva kurvan na krayan
vathe self-controlled; dehembodied soul; sannyasya
having renounced; manasthrough his mind; sarva-karmi
all activities; evacertainly; steremains; sukhamhappily;
purein the city; nava-dvreof nine gates; na kurvannei-
ther doing anything; na krayannor causing any action.
The self-controlled jva (nikma-karma-yog), hav-
ing renounced attachment to the fruits of all karma
329
within his mind, dwells peacefully in the city of nine gates,
neither performing action himself nor causing anyone to act.
SRRTHA-VARI
According to the previous statement, jeya sa nitya-
sannys (Gt 5.3), a person who performs action without
attachment is in fact the real sannys. To explain this, r
Ka is speaking this loka beginning with sarva-karmi.
Although performing external activities related to the body,
a self-controlled man, completely renouncing all actions
through his mind, remains happily situated. Where does such
a person live? Ka replies, In the city of nine gates. In
other words, in a body freed from the false ego. In this case,
the word deh refers to the jva who has attained jna.
Although he may perform karma, he knows that in reality
he is not the cause of the happiness that results from his
actions, and he therefore understands that actually he per-
forms no work. Similarly, while engaging others in work he
does not make them act, because he has no purpose to fulfil.
In other words, he remains unconcerned by their actions.
rmad-Bhgavatam (11.19.43) states: gha arra
mnuyam. The human body is like a house. This subject
can be specifically studied in the narration concerning
Purajana. 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 yog sees his own self, or his own svarpa, as
being different from this body of nine gates. Like a traveller,
the yog does not become attached to or possessive of his body,
which is likened to a hotel. Instead, he performs exclusive
sev to Bhagavn, the master of all the senses.
13
330
LOKA 14
= -i-` = =iIi ni= =Ia i: 1
= = =n=` i =` =ii=a -i a ++
na kartttva na karmi / lokasya sjati prabhu
na karma-phala-sayoga / svabhvas tu pravarttate
prabhuParamevara, the Supreme Lord; na sjatidoes not
create; lokasyaa persons; kartttvamtendency to act; na
karminor the actions; na sayogamnor connection;
karma-phalawith the fruits of action; tuonly; svabhva
their natural propensity; pravarttateenacts.
Paramevara has not created the tendency for indi-
viduals to act, or their karma (actions), or the resultant
fruits. All this is enacted by their acquired nature, that
is they are impelled by the ignorance that has covered
them since time immemorial.
SRRTHA-VARI
Someone may question Bhagavns partiality. If it is true
that the jva has no tendency to act as the doer, then why,
throughout the material world which vara has created, is
he seen as the doer and the enjoyer of the fruits thereof? It
appears that vara created these tendencies, which are forced
upon the jva. If this is so, then it means that He carries the
defect of being partial and without mercy. In response He
says, No, no. Na kartttvam. He has used the word na three
times to stress and emphatically refute this point. He has
neither created the initiative, nor has he created the karma
in the form of prescribed duties, nor the result of karma,
which is sense enjoyment. It is only the conditioned nature
of the jva, in other words, his ignorance since time imme-
morial, which induces him to recognise the ego as being the
prompter of action.
331
The jvas are not initiators of their own actions. One
should not think from this statement that the jvas engage
in action only by the inspiration of Paramevara. If this were
the case, He would possess defects such as being biased and
cruel. Besides, Bhagavn is not the agent who unites the jiva
with the results of his karma. This union occurs only because
of the jvas ignorance from time immemorial (andi-avidy).
The divine material energy (daiv-my-prakti) in the form
of ignorance activates the acquired nature of the jva. Only
those jvas who possess such a conditioned nature, which is
born of ignorance, are engaged in action by Paramevara. He
Himself does not create the initiative within the jvas to act
or not to act.
Vaiamya-nairghye doair na spekatvt tath hi
darayati (Brahma-stra 2.1.34). According to this stra,
Paramevara is completely free from such defects as being
biased or cruel.
It is mentioned in the Vedas, that just as brahma is andi
(without beginning), so the karmika impressions of the jvas
are also beginningless. The jvas actions create impressions,
and Paramevara simply engages them in their successive
activities according to these impressions. Thus it is illogical to
say that Paramevara has the defect of partiality (Chndogya
Upaniad 6.2.1).
It is also said in the Bhaviya Pura, It is only according
to the impressions of past karma that r Viu engages the
jva in mundane activities. Since the jvas impressions are
beginningless, Paramevara is not guilty of any defect.
rla Baladeva Vidybhaa explains in his Govinda-
bhya, Someone may conclude that since Paramevara en-
gages a jva in action according to the past impressions of
his karma, we have to accept that Paramevara is also not
independent, but is under the influence of karma. The response
14
332
is, No, this is not correct, since in reality even the existence
of karma is under His control. Paramevara engages the jva
in karma according to the nature he has acquired since time
immemorial. Although vara can change this nature, He
never does. Thus, in all circumstances, He is free from par-
tiality.
LOKA 15
=i-i =I-i` = =a` Ii: 1
i==ia` i=` a= =nI-a -a: ++
ndatte kasyacit ppa / na caiva sukta vibhu
ajnenvta jna / tena muhyanti jantava
vibhuthe great (Paramevara); evacertainly; na datte
accepts; naneither; ppamthe sinful reaction; kasyacitof
anyone; nanor; suktamthe pious reaction; ajnenaigno-
rance; tenahowever; avtamcovers; (inherent) jnam
transcendental knowledge; jantavaof the living beings;
(who) muhyantiare bewildered.
Paramevara does not accept anyones sinful reac-
tion or their pious reaction. The ignorance, however,
which covers the inherent true knowledge of the jvas,
bewilders them.
SRRTHA-VARI
vara does not prompt or inaugurate the jvas good or bad
actions, for the same reason that He Himself does not incur
sin or piety. For this purpose, He speaks this loka beginning
with ndatte. It is only His avidy-akti that covers the fine
knowledge of the jva. To explain this He says ajnena,
meaning that the inborn or natural knowledge of the jva
becomes covered by ignorance, and it is due to this that he
becomes deluded.
333
Bhagavn is vibhu, all-pervading and boundless. He is full
in realisation, bliss and unlimited energy. He is always ab-
sorbed in His own nature, the ocean of nanda. As He is
indifferent to everything, He does not prompt good or bad
deeds. r Bhagavn is tmrma (self-satisfied) and
ptakma (He whose every desire is fulfilled). It is His avidy-
akti which covers the natural and inborn knowledge of the
jva, and by it the jva in the conditioned state identifies
himself with the body. The jva develops the ego of being the
doer of his actions only because he falsely identifies the body
as the self.
rmad-Bhgavatam (6.16.11) states:
ndatta tm hi gua / na doa na kriy-phalam
udsnavad sna / parvara-dg vara
The jvtm of Citraketu Mahrjas dead son gave this instruc-
tion to Citraketu Mahrja, who was suffering from lamenta-
tion. The Paramtm, vara, does not accept happiness or dis-
tress, or the results of actions such as the attainment of a king-
dom. He witnesses the cause and effect of ones actions and,
because he is not under the control of the material body and
events, he remains indifferent.
LOKA 16
i= = a ai=` rii` =iIzia=i-==: 1
arii=iI-i=` iziIa a-r= ++
jnena tu tad ajna / ye nitam tmana
tem dityavaj jna / prakayati tat param
tubut; temfor those; yemwhose; tat ajnamigno-
rance; nitamis destroyed; jnenaby knowledge;
tmanaof the soul; jnamthat knowledge; prakayati
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334
reveals; tatthat; paramBhagavn; dityavatshining like the
sun.
But for those whose ignorance has been destroyed
by knowledge of the Supreme Absolute, that knowl-
edge, like the shining sun, reveals the aprkta-parama-
tattva, r Bhagavn.
SRRTHA-VARI
Just as r Bhagavns avidy-akti covers the jvas knowl-
edge, so His vidy-akti destroys ignorance and reveals his pure
knowledge. By jna or vidy-akti (the potency of knowl-
edge), avidy is destroyed.
Just as the suns rays dispel darkness and illuminate the
earth, the sky and other objects, similarly vidy destroys ig-
norance and illuminates that parama-aprkta-jna (knowl-
edge of the transcendental r Bhagavn). Thus, Paramevara
neither binds nor liberates anyone. Rather, it is only igno-
rance and knowledge which bind and liberate respectively
according to the qualities of material nature. The tendency
to enjoy or to initiate action is the cause of bondage. Simi-
larly, detachment, peace and so forth are liberating. These
are qualities of prakti. Paramevara is only partly respon-
sible for the instigation of actions, because, due to His being
Antarym (the Supersoul), all the qualities of material na-
ture become manifest. Hence, there is no possibility that the
imperfections of partiality or cruelty exist in Him.
According to his own material desires, the jva acquires a
body from material nature and engages in karma.
Paramevara does not determine the jvas sinful or pious
actions. Both the piety of the advancing sdhaka and the sin
which degrades him occur as a result of his previous saskras
(impressions). To punish the jva, r Bhagavns my-akti
335
covers his constitutional nature. The jva then begins to
identify the self with the body and subsequently considers
himself to be the doer of all his actions. Paramevara can
in no way be blamed for this condition of the jva.
Two of my-aktis functions, avidy and vidy, are instru-
mental in the bondage and liberation of the jva respectively.
In rmad-Bhgavatam (11.11.3) it is said:
vidyvidye mama tan viddhy uddhava arrim
moka-bandha-kar dye myay me vinirmite
O Uddhava, both avidy and vidy are functions of My my-
akti.
According to rla Vivantha Cakravart hkura, here
vidy bestows moka and avidy is the cause of bondage. There
are three functions of my: pradhna, avidy and vidy.
Pradhna creates a designation for the jva which is not real,
although it appears to be so. Avidy falsely super-imposes such
designations to be real, and by vidy such super-impositions
are easily removed. Here it must be properly understood that
the gross and subtle bodily designations of the jiva, which
are created by pradhna are not false, but the concept of I
and mine in both of them is false. In the Vedas and
Upaniads this is called vivartta.
Within Paramevara, the natural ego of being the doer is
eternally present. Prakti is His inert akti. Simply by His
glance, the function of prakti is instigated. Consequently,
prakti is the secondary cause of the creation of the material
world. Paramevara is indeed its instigator, but only in an
indirect or partial manner.
rla Bhaktivinoda hkura says, Knowledge is of two
types: prkta (mundane) and aprkta (transcendental).
Prkta, meaning knowledge related with inert matter, is
called avidy or the ignorance of the jva. Aprkta-jna is
called vidy. When the material knowledge of the jva has
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336
been destroyed by spiritual knowledge, that same spiritual
jna is revealed as the supreme spiritual jna, and enlight-
ens him about the aprkta-parama-tattva, The supra-mun-
dane truth.
LOKA 17
a=ai-=i==aIrirai=a-riii: 1
=-c-- =ri I-` i i=I=iar=rii: ++
tad-buddhayas tad-tmnas / tan-nihs tat-parya
gacchanty apunar-vtti / jna-nirdhta-kalma
(those whose) tat-buddhayaintelligence is in Him; tat-
tmnawhose minds are within Him; tat-nihwho are
fixed on Him; tat-paryawho are devoted to hearing and
chanting; kalmawhose inebrieties; nirdhtahave been
cleansed away; jnathrough transcendental knowledge;
apunarnever again; gacchantiattain; (take) vttimrebirth.
Those whose intelligence is fixed in Paramevara,
whose minds are absorbed only in meditation on Him,
who are exclusively devoted to Him, who are engaged
in hearing and chanting about Him, and whose avidy
has been completely destroyed by vidy, attain moka,
from where there is no return.
SRRTHA-VARI
Vidy illuminates knowledge of the jvtm only, not of
Paramevara. In rmad-Bhgavatam (11.14.21) it is said:
bhaktyham ekay grhya. I can only be attained by bhakti.
To attain knowledge of Paramtm, the jns must again
specifically practise bhakti-sdhana. r Bhagavn speaks this
loka beginning with tad-buddhaya to explain this. Here,
the word tat (tad) refers to the same all-pervading Paramevara
described earlier. Tad-buddhaya means that those whose
intelligence is fixed in that Paramevara meditate on Him
337
only. Tad-tm means those who are solely absorbed in Him.
Jna ca mayi sannyaset. Even a jn should surrender
his jna to Me (rmad Bhgavatam 11.19.1).
According to this statement, even if he has knowledge that
the self is separate from the body, he is not called tat-nih
unless he has given up his nih (fixed steadiness) in sttvika
bhva and has developed exclusive nih in bhagavad-bhakti.
Tat-parya means those who are devoted to hearing and
chanting about Him.
It is said later in Gt (18.55):
bhakty mm abhijnti yvn ya csmi tattvata
tato m tattvato jtv viate 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 Paramtm.
Sattvt sajyte jnam (Gt 14.17): Jna is sattvika.
Paramtm, however, is beyond the three modes, and is also
their controller, gudha. That is why, although knowledge
in the form of sttvika-jna can destroy ignorance (ajna),
it cannot cause knowledge of Paramtm to appear. Gt
(18.55) states: bhakty mm abhijnti. Only bhakti can
manifest knowledge of r Bhagavns tattva. In this context
one should carefully consider rla Vivantha Cakravart
hkuras commentary on this loka (18.55).
LOKA 18
IuiI==rri i=i =I rI=aI= 1
ziI= zi Izai: ==Izi=: ++
vidy-vinaya-sampanne / brhmae gavi hastini
uni caiva vapke ca / pait sama-darina
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338
paitthe learned; sama-darinalook equally; (upon)
brhmae a brhmaa; vidy-vinaya-sampanneequipped with
knowledge and gentle qualities; gavia cow; hastinian el-
ephant; caand; unia dog; caand; evaindeed; vapke
a dog-eater.
The wise look with equal vision upon a gentle and
learned brhmaa, a cow, an elephant, a dog and a
cl a.
SRRTHA-VARI
The wise who are extremely devoted to Paramevara, as
mentioned in the previous loka, transcend the material
modes (gutta) and become disinterested in accepting the
guas which exist in every entity to varying degrees. Thus
they become equipoised. To explain this, r Bhagavn is
speaking this loka beginning with vidy-vinaya. A cow and
a brhmaa are said to be in sattva-gua, thus they are su-
perior to the elephant which is in rajo-gua, and to the dog
and the dog-eater (cla) which are in tamo-gua. But the
paitas 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-dar, those
with equal vision.
The vision of the wise jn is being explained in the above
loka. Here the word sama-dar means to see that
Bhagavns taastha-akti manifests as the jvtm with a
specific svarpa in every material body. Only such seers of
the self (tma-dar) are known as sama-dar. Bhagavn has
clarified this further in Gt (6.32) and it is described in
rmad-Bhgavatam (11.29.14):
brhmae pukkase stene / brahmaye rke sphuligake
akrre krrake caiva / sama-dk paito mata
339
In My opinion, one who sees with equal vision a brhmaa and
a cala, a thief and a devotee of brahma, the sunrays and the
sparks of a fire, a cruel person and a kind person, is wise.
rla Vivantha Cakravart hkura explains sama-dk as
realizing the eternal existence of Me, parabrahma, in every
living entity. One who has such a vision is called sama-dar.
LOKA 19
rr aIa: ==i rii` =ir I=ia` ==: 1
I=iri` Ir ==` = a==i=Ii a I=iai: ++
ihaiva tair jita sargo / ye smye sthita mana
nirdoa hi sama brahma / tasmd brahmai te sthit
taithose; yemwhose; manaminds; sthitamare situated;
smyein equanimity; sargathe creation; jitais conquered;
iha evain this very world; brahmabrahma; (is) nirdoam
flawless; samamand equipoised; tasmttherefore; tethey;
hicertainly; sthitare situated; brahmaiin brahma.
Those whose minds are fixed in equanimity con-
quer the whole universe in this very life. They pos-
sess the flawless qualities of brahma, and are there-
fore situated in brahma.
SRRTHA-VARI
Here, r Bhagavn glorifies equal vision. That which has
been created in this world is called sarga. Jita means to
overpower this material existence or to be liberated from its
bondage.
Ihaiva means indeed while living in this world. In other
words, it is in the stage of sdhana that one becomes free
from bondage to this material world.
19
340
LOKA 20
= zrI-` ir =iIz-ir iI= 1
I=ir Ir=` =ai =I =Ii I=ia: ++
na prahyet priya prpya / nodvijet prpya cpriyam
sthira-buddhir asamho / brahma-vid brahmai sthita
brahma-vita knower of spirit; (who is) sthitasituated;
brahmaiin spirit; (is) sthira-buddhiof steady intelligence;
asamhaand undeluded; na prahyethe is not elated;
prpyaon receiving; priyamsomething pleasant; caand; na
udvijethe is not disturbed; prpyaon obtaining; apriyam
an unpleasant thing.
One who knows brahma, and who is firmly situated
in brahma, has steady intelligence and is not deluded.
He neither rejoices upon obtaining something pleas-
ant, nor despairs upon receiving something unpleas-
ant.
SRRTHA-VARI
Bhagavn speaks this loka beginning with the words na
prahyet to describe the equal vision of the wise in relation
to pleasant and unpleasant mundane events. Na prahyet
means that one is not elated, and nodvijet means that one is
not dejected. The meaning is that one must practise like this
in the stage of sdhana. With this intention the imperative
case has been used. Because of the false ego, people become
deluded by happiness and lamentation. Being free from such
ego, the wise remain undeluded.
LOKA 21
in=zir=+i-=i I--i-=I= -==i= 1
= =i = +i-=i = =i=i=z= a ++
341
bhya-sparev asakttm / vindaty tmani yat sukham
sa brahma-yoga-yukttm / sukham akayam anute
asakta-tma soul unattached; bhya-spareuto sense plea-
sures; vindatifinds; yatwhatever; sukhamhappiness;
tmaniwithin the soul; sathat; yukta-tmsoul united;
brahma-yogawith the Supreme Spirit through yoga; anute
attains; akayamimmortal; sukhamhappiness.
He who is not attached to sense pleasure finds happi-
ness within the self. Being united with brahma through
yoga, he attains unending happiness.
SRRTHA-VARI
The minds of those who are united with brahma through
yoga are not attached to sense pleasure because, by achiev-
ing Paramtm, the bliss attained by a jvtm is unending.
Only they can experience this. Why would a person who
continuously tastes nectar be interested in eating mud?
External sense objects, such as sound and touch, are expe-
rienced only with the help of the senses. They are not the
characteristics of the tm. Those who remain detached from
external sense objects dwell in the bliss derived from the
experience of Paramtm within themselves, and they do not
even think of sense objects, what to speak of enjoying them.
According to the loka, para dv nivartate (Gt 2.59),
since they remain absorbed in the superior rasa, the bliss of
serving Bhagavn, they remain completely indifferent to the
mundane enjoyment which comes from material sense objects.
LOKA 22
Ir =`=zii ii=i :=ii= a 1
iu-a-a: i-a = ari r=a i: ++
20 - 22
342
ye hi sasparaj bhog / dukha-yonaya eva te
dy-antavanta kaunteya / na teu ramate budha
kaunteyaO son of Kunt; bhogpleasures; yewhich; (are)
saspara-jborn of sensual contact; hicertainly; (are)
dukha-yonayasources of misery; tethey; (have) dy-
antavantaa beginning and an end; evacertainly; budha
an enlightened man; na ramatedoes not delight; teuin them.
O Kaunteya, pleasures born of contact with the
senses are certainly the cause of misery. Since they
have a beginning and an end, a wise man does not
become attached to them.
SRRTHA-VARI
A wise man does not become attached to sense enjoyment.
For this reason, this loka beginning with the words ye hi is
spoken.
The happiness derived by the contact of the senses with
sense objects is called saspara-moka. Such happiness has
a beginning and an end, for when the contact is broken, the
happiness ceases. For this reason, the wise do not become
attached to such sense enjoyment, which is transient and
which only appears to be pleasant. It is only to maintain the
body that they engage their senses in action with an attitude
of detachment.
LOKA 23
zi=iar : =ia` izirrI=iiiia 1
i=iiiy` =` = +: = ==i =r: ++
aknothaiva ya sohu / prk arra-vimokat
kma-krodhodbhava vega / sa yukta sa sukh nara
343
prkbefore; vimokatgiving up; arrathe body; sa
narathat man; yawho; iha evain this very life; aknoti
is able; sohumto tolerate; vegamthe urges; udbhavaborn;
kma-krodhaof lust and anger; yuktais a yog; sahe;
sukhis happy.
Before giving up the body, he, who in this very life
can tolerate the urges born of lust and anger, is a
yog, and is certainly happily situated.
SRRTHA-VARI
Despite having fallen into the ocean of material existence,
the persons described in this loka are yogs and are happy.
To explain this r Bhagavn is speaking this loka begin-
ning with aknoti.
The intense desire or hankering to attain sense objects that
are favourable for sense pleasure is referred to here as kma,
or lobha. The deepest meaning of the word kma, which in
this context indicates all types of desires, is the desire to gain
pleasure by the mutual combination of man and woman. The
minds excessive repulsion (envy) towards that which is
unfavourable to sense-enjoyment is called krodha. Those who
can tolerate the urges of kma and krodha until the time of
death are known as yogs, and they are happy.
LOKA 24
i:-a:==ii:-ariri==aii-aiIar : 1
= i= =I=ii` =iai:Ii=-cIa ++
yonta-sukhontarrmas / tathntar-jyotir eva ya
sa yog brahma-nirva / brahma-bhtodhigacchati
(he) yawho; (is) anta-sukhahappy within; antah-
rmawho enjoys within; tathand; yawho; (is) anta-
22 - 23
344
jyotiillumined within; evacertainly; sathat; yogcon-
nected soul; (is) brahma-bhtasituated in brahma; adhi-
gacchatihe attains; nirvamemancipation from material
existence; brahmathrough realisation of brahma.
A yog who is happy within the self, who takes plea-
sure within the self, and is illumined within the self,
is situated in brahma and attains the bliss of brahma-
nirvam, emancipation from material existence.
SRRTHA-VARI
For those who are untouched by the conditions of the
material world, the experience of brahma itself is pleasurable.
To explain this, r Bhagavn speaks this loka beginning
with the words yo nta. Those who achieve bliss within their
inner self take pleasure only in the self, and thus their vision
is focused within.
How the strong urges of kma and krodha can be easily
and naturally pacified is being explained here by r
Bhagavn. By experiencing the self, such urges can be easily
controlled. Yogs who experience happiness in realisation of
the self, who take pleasure within the self, and whose vision
is always focused on the nature of the self, take shelter of
nikma-karma and attain the stage of brahma-bhta, the
nature of brahma. They eventually become established in
their own (jva) svarpa. Such yogs easily become indiffer-
ent to the mundane sensual activities of kma, krodha, etc.,
and experience bliss within the self, known as brahma-nirva.
In rla Bhaktivinoda hkuras commentary on Gt 5.26,
he says, A sannys who is free from kma and krodha, who
has control over the mind, and who knows tma-tattva, very
quickly attains full realisation of brahma-nirva.
345
After deliberation on real and unreal objects, a nikma-
karma-yog while living in the material world, situates him-
self in brahma, the reality which is beyond the modes of
material nature. Such a state, which is free from material
miseries, is called brahma-nirva.
LOKA 25
ni-a =I=ii=ri: iir=rii: 1
Icrizii ai-=i=: =iaIra rai: ++
labhante brahma-nirvam / aya ka-kalma
chinna-dvaidh yattmna / sarva-bhta-hite-rat
ayapersons active within; kalmawhose sinful quali-
ties; kaare destroyed; yata-tmnawho have controlled
minds; chinna-dvaidhwhose dualistic view has been cut
down; ratwho are attached; sarva-bhta-hiteto the wel-
fare of all living beings; labhanteachieve; brahma-nirvam
emancipation from sasra through realisation of brahma.
Those is who are free from sin and doubt, who
have control over their minds, and who are engaged
in the eternal welfare of all living entities, attain
brahma-nirva.
SRRTHA-VARI
Many persons attain perfection by practice (sdhana-
siddha). To explain this, r Bhagavn speaks this loka be-
ginning with the word labhante.
LOKA 26
i=i iI= +i=i` a=i` aa=i= 1
Iiai =I=ii` -ia IIai-==i= ++
kma-krodha-vimuktn / yatn yata-cetasm
abhito brahma-nirva / varttate vidittmanm
25 - 26
346
yatnmfor the sannyss; vimuktnmwho are liberated;
kma-krodhafrom lust and anger; yata-cetasmwho have
control over their minds; abhitain every way; vidita-
tmanmand who are well-versed in tma-tattva; nirvam
the extinguishing of material life; brahmathrough spiritual
realisation; varttatetakes place.
For those sannyss who are free from kma and
krodha, who have control over their minds, and who
are well versed in tma-tattva, every aspect of brahma-
nirva is attained by them.
SRRTHA-VARI
How long will it take for those who have knowledge of
tva-padrtha (the self) but who are bereft of knowledge of
Paramtm, to attain the happiness of brahma-nirva?
Anticipating this question, r Bhagavn speaks this loka
beginning with the words kma-krodha. For one whose mind
has become stable and whose subtle body has been destroyed,
it does not take long to attain brahma-nirva in its full
perfection.
LOKAS 27-28
=zii--i Irini`zizi-ar ii: 1
iiii=i ==i -i =i=i-ariIrii ++
a I-r==i I= I==i irii: 1
I=a-ciiiii : =i =+ =: ++
sparn ktv bahir bhy / caku caivntare bhruvo
prpnau samau ktv / nsbhyantara-criau
yatendriya-mano-buddhir / munir moka-paryaa
vigatecch-bhaya-krodho / ya sad mukta eva sa
vigatawho is free; icch-bhaya-krodhafrom desire, fear and
anger; ktvhaving put; bahioutside; bhynexternal;
347
sparnsensual contacts; caand; ktvhaving focused;
cakuthe eyes; antarein between; bhruvothe eyebrows;
ktvhaving made; pra-apnauthe out-going and in-go-
ing breaths; nsa-abhyantara-criaumoving within the nos-
trils; samauequal; (whose) indriyasenses; manamind;
buddhiand intelligence; yataare controlled; yawho;
moka-paryaais dedicated to attaining liberation; sa
munirthat sage; (is) evacertainly; sadalways; mukta
liberated.
He who is free from desire, fear and anger completely
removes the external sense objects, such as sound and
touch from his mind. He then fixes his vision between
the eyebrows and suspends the upward and downward
movement of the pra and apna air, which moves
in both nostrils. In this way, he balances the life-
airs, controls his senses, mind and intelligence, and
dedicates himself to attaining moka. Such a sage is
certainly always liberated.
SRRTHA-VARI
In this way, by performing nikma-karma-yoga offered to
vara, the sdhaka achieves a pure heart. It is then that
knowledge of the self (tva-padrtha) appears. To gain knowl-
edge of tat-padrtha (brahma), one has to cultivate bhakti.
Finally one experiences brahma (r Bhagavn) by gutta-
jna, which is born from bhakti. For a person whose heart
has been purified by nikma-karma-yoga, the performance of
aga-yoga is superior to jna-yoga, which is the process to
realise brahma. This is explained in the Sixth Chapter. Here
r Bhagavn is speaking these three lokas beginning with
the word sparn as a stra of the Sixth Chapter. Sparn
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. Ones
27 - 28
348
vision should be fixed between the eyebrows. If one com-
pletely closes the eyes there is the possibility that he will fall
asleep, and if one keeps them completely open, there is the
possibility that he will be distracted by the objects of the
senses. Thus, to ensure that neither occurs, one should keep
the eyes half open, and within the nostrils control the up-
ward and downward movement of pra and apna in the
form of the out-going and in-coming breath, thus balancing
them. Those who control their senses in this way are to be
considered liberated.
Arjuna, the heart becomes purified only by nikma-karma-
yoga offered to Me. After purifying the heart, one attains
jna, which then gives rise to jna-svarpa-bhakti, bhakti
in the form of knowledge. This is the means to determine
tat-padrtha (brahma). Finally, the experience of brahma
comes from bhakti performed with gutta-jna. I have
explained this to you previously. Now I will explain aga-
yoga as the means to realise brahma for one whose heart has
been purified. I am presenting statements just to give an idea
of this. Please listen. The external forms of sound, touch,
form, taste and smell are to be completely removed from the
mind. While practising control of the mind in this way, fix
the eyes between the eyebrows and look at the tip of the nose.
By completely closing the eyes there is the possibility of falling
asleep, and by completely keeping them open, there is the
possibility of being distracted by external objects. One should
therefore control the eyes by keeping them half-closed in
such a way that ones vision falls between the eyebrows on
to the tip of the nose. Breathing through the nostrils, the out-
going pra and the in-coming apna should be regulated so
that the upward and downward movement is balanced. Thus,
349
seated with controlled senses, mind and intelligence, sages
aiming at mukti give up desire, fear and anger and practise
with the aim of realizing brahma. In this way they can at-
tain complete deliverance from material bondage.Thus, as
part of the sdhana of nikma-karma-yoga, its limb aga-
yoga can also be practised.
LOKA 29
ii +ir` a=i` = ni =r zr= 1
=z` =iai=i` i-i =i` ziiI-a=-cIa ++
bhoktra yaja-tapas / sarva-loka-mahevaram
suhda sarva-bhtn / jtv m ntim cchati
jtvunderstanding; mmMe; (to be) bhoktramthe
enjoyer; (of all) yaja-tapasmsacrifices and austerities; mah-
varamthe great master; sarva-lokaof all worlds; suhdam
the friend; sarva-bhtnmof all living beings; cchatiat-
tains; ntimpeace.
He who knows Me to be the enjoyer of all sacri-
fices and austerities, the Supreme Controller of all
planets, and the well-wisher of all jvas, attains
moka.
SRRTHA-VARI
Like the jn, such a yog also attains moka by knowl-
edge of Paramtm, which appears through bhakti. This is
stated in this loka beginning with the word bhoktram. I
am the enjoyer of the yaja performed by the karm, and I
am the sustainer of tapasy performed by the jn. I am the
worshipable object of karms, jns and yogs, and I am
Antarym, and the only Supreme Controller (mahevara)
of all the planets. I am the well-wisher of all jvas, because
through My bhaktas I mercifully bestow instructions on
29
350
bhakti. For this reason, know Me to be the worshipable ob-
ject of devotees also. Since I am nirgua, it is not possible to
realise Me by jna in sattva-gua. In rmad-Bhgavatam
(11.14.21) I declared: bhaktyham ekay grhya. I can be
achieved only through bhakti. Only through nirgua bhakti
can the yogs realise My partial aspect, Paramtm, as their
worshipable object, and attain nti or moka.
Jns and karma-yogs attain knowledge of both the
jvtm and Paramtm through nikma-karma, and so
attain mukti. This is the essence of this chapter.
by rla Vivantha Cakravart hkura, on the Fifth Chapter of
rmad Bhagavad-gt, which gives pleasure to the bhaktas
The nikma-karma-yogs also attain moka by knowledge
of Paramtm, which appears through bhakti. r Bhagavn
is the only enjoyer of articles offered with bhakti at the time
of yaja and tapasy. He, Antarym, is indeed the
worshipable object of the yogs, the well-wisher of all jvas,
and He is mahevara, the Supreme Controller of all planets.
tam var parama mahevara
ta devatn parama ca daivatam
pati patn parama parastd
vidma deva bhuvaneam yam
vetvatara Upaniad 6.7
We know our worshipable Lord, who is the master of the worlds,
to be the supreme amongst all controllers, the supreme Lord of
lords, and the supreme protector of those who can award pro-
tection. He is transcendental to impersonal brahma.
351
rla Bhaktivinoda hkura says, After hearing the
first four chapters, a doubt could arise. If one attains moka
as the result of nikma-karma-yoga, then what place does
jna-yoga have, and how does it manifest? The instruc-
tions in this chapter have been spoken to remove this doubt.
Jna-yoga (skhya-yoga) and nikma-karma-yoga are
non-different from each other, for they share the same su-
preme goal, namely bhakti. In the initial stages of nikma-
karma-yoga, karma predominates over jna, and in the
final stage (jna-yoga), jna predominates over karma.
By constitutional nature the jva is a pure, conscious en-
tity. However, he becomes bound by inert matter because
he desires to enjoy my, and as he identifies himself with
matter, gradually his constitutional position becomes more
covered. As long as this material body exists, material
action is necessary. The only way for the baddha-jva to
attain liberation is through cit-ce, or the endeavour to
revive his constitutional state. To the same degree of in-
tensity with which he makes efforts to revive his original
conscious state during his journey within the material
body, the predominance of karma becomes weak. Brahma-
nirva (deliverance from mundane bondage and contact
with the pleasure of brahma) appears automatically while
performing sdhana to develop equal vision, detachment,
control over mundane lust and anger and the eradication
of all doubts, etc. While practising karma-yoga as well as
maintaining the body, one can also perform aga-yoga-
sdhana which is comprised of the eight processes: yama,
niyama, sana, pratyhra, pryma, dhyna, dhra
and samdhi. The bliss of bhagavad-bhakti gradually mani-
fests during the performance of such sdhana, if one at-
tains the association of a bhakta. This is called mukti-
prvik nti, everlasting peace accompanied by mukti.
29
352
Here, mukti means being situated in ones own svarpa.
At that time, the tendency to perform pure bhajana illumi-
nates the glory of the constitutional nature of the jva.
on the Fifth Chapter of rmad Bhagavad-gt.
CHAPTER SIX
Dhyna-Yoga
Yoga Through Meditation
LOKA 1
ui=i= i
=iIua: ==n` i` = riIa : 1
= =`-i= i= = I=rI== iI: ++
r bhagavn uvca
anrita karma-phala / krya karma karoti ya
sa sannys ca yog ca / na niragnir na ckriya
r bhagavn uvcar Bhagavn said; yahe who; karoti
performs; karmawork; kryamas prescribed; anritaun-
attached; karma-phalamto the fruit of his action; sahe; (is)
sannysin the renounced order; caand; (is) yoga yog;
caand; nanot; niragnione who ceases activities such as
the practice of fire yajas; caand; nanot; akriyaone who
performs no work.
r Bhagavn said: Those who perform prescribed duties
without desiring the results of their actions are actual
sannyss and yogs. Those who cease performing yajas,
such as the agni-hotra-yaja, are not sannyss, and those
who merely abandon all bodily activities are not yogs.
354
SRRTHA-VARI
The Sixth Chapter deals with the various types of yoga
performed by yogs whose minds are self-controlled. It also
explains the means to control the flickering mind.
A person who is engaged in the practice of aga-yoga
(the eightfold yoga system) should not suddenly give up
nikma-karma (selfless action), which purifies the heart. For
this reason r Bhagavn says, Those who perform their
prescribed duties knowing them to be obligatory, without
desiring the results, and who have renounced the fruits of
their actions, are actual sannyss. Since their minds are free
from desires for sense enjoyment, such persons are also called
yogs. Niragni means that a person is not called a sannys
simply because he has abandoned all karma (action) such as
performance of the agni-hotra-yaja. Akriya means that a
person is not called a yog simply because he has given up all
bodily activities, and sits motionless with half-closed eyes.
Aga-yoga was described in a condensed form (stra)
in three lokas at the end of the Fifth Chapter. In the Sixth
Chapter, the subject of these three lokas is explained in detail.
The word agni-hotra mentioned in the commentary is a
special type of Vedic yaja performed to satisfy the agni-
devat. According to this procedure, at the end of a marriage
ceremony, the brhmaas should perform a yaja by estab-
lishing the fire and chanting Vedic mantras prescribed for
the spring season. At that time, one makes a determined vow
to perform the yaja with some particular substance (such as
ghee). After that, it should be performed with that substance
only for the rest of ones life. On the amvasya (dark-moon)
night, the person has to perform the yaja himself with barley
water. On other days there is no discrepancy, even if there is
some variation. When one has performed a hundred yajas,
L O K A DHY NA -YOGA !
355
2
one must perform a yaja to the sun during the morning, and
to the fire at twilight. It is imperative to commence daa
puramsa-yja while meditating on the fire on the first
full-moon day. Besides that, one has to perform three yajas
on the purnima and three on the amvasya, and must per-
form these six yajas for the rest of his life. The at-patha-
brhmaa section of the Vedas explains in great detail the
results obtained by performing this yaja.
LOKA 2
` =`-i=I=Ia iri=` a` II iz 1
= n=`-=a=yri i= iIa z= ++
ya sannysam iti prhur / yoga ta viddhi pava
na hy asannyasta-sakalpo / yog bhavati kacana
pavaO son of Pu; viddhiknow; itithat; hi tam
very thing; yamwhich; prhuthey (the wise) call; yogam
unmotivated yoga of work; (is also) sannysamrenunciation
of work; asannyasta-sakalpawithout renouncing desire; na
kacanano one; bhavatican become; yoga yog.
O Arjuna, know that what the wise call nikma-karma-
yoga is non-different from karma-sannysa, because one
who is unable to give up the desire for the fruits of ac-
tion and sense enjoyment can never become a yog.
SRRTHA-VARI
To renounce the fruits of action is the factual meaning of
the word sannysa, and to stabilise the mind so that it is not
disturbed by sense objects is the meaning of the word yoga.
Therefore, the meaning of both sannysa and yoga is one.
Those who are asannyasta-sakalpa, who have neither given
up the desire for the fruits of their action nor the desire for
sense enjoyment, can never be called yogs.
356
LOKA 3
iii = = i =` = iri= -a 1
i=i=a= a= zi=: iri=-a ++
rurukor-muner yoga / karma kraam ucyate
yogrhasya tasyaiva / ama kraam ucyate
munefor the sage; rurukowho is beginning; yogam
the process of dhyna-yoga; karmanikma-karma-yoga;
ucyateis said; (to be) kraamthe sdhana; tasya yoga-
rhasyafor that person who has attained to dhyna-yoga;
evacertainly; amarenunciation; ucyateis said; (to be)
kraamthe sdhana.
For a sage who is aspiring to become situated in
unwavering dhyna-yoga, nikma-karma is said to
be the sdhana, and when he ascends to that stage of
yoga called dhyna-niha (steadiness in meditation),
renouncing actions which distract his mind from
dhyna is said to be the sdhana.
SRRTHA-VARI
One may question whether or not an aga-yog of the
quality mentioned in Gt (6.1) must perform nikma-
karma for the rest of his life. That doubt is removed by
this loka beginning with the word ruruko, which es-
tablishes a limit for nikma-karma. Muni means that,
in order for aspirants to become situated in yoga, they
must perform nikma-karma, because it purifies the
heart. Once they have attained steadiness in meditation,
they must then stop performing any action which may
distract them. Those who desire to attain dhyna yoga, but
whose minds are not yet completely purified, should per-
form nikma-karma.
357
3 - 4
rla Bhaktivinoda hkura says, Yoga is compared to a
unique ladder. The lowest rung is compared to the life of
the jva caught in degraded worldliness, in which his con-
sciousness is absorbed in mundane matter. This yoga lad-
der consists of the steps from that level up to the stage where
the jva 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
yogs): 1) For the yoga-aruruku munis who desire to
practise yoga and who have just begun climbing the lad-
der, nikma-karma is said to be the only means and,
2) for an rha-yog, who has already ascended the lad-
der and achieved perfection in yoga, the only aim is the
attainment of ama (cessation of desire for fruitive
karma) or eternal bliss. These two gross divisions are
called karma and nti. In other words, performance
of nikma-karma-yoga and eternal bliss are their re-
spective goals.
LOKA 4
i Ir =I-riiri = ===ria 1
= =yr=` -i= i =i=a=ai -a ++
yad hi nendriyrtheu / na karmasv anuajjate
sarva-sakalpa-sannys / yogrhas tadocyate
yadwhen; na anuajjateone is neither attached; indriya-
artheuto the objects of the senses; nanor; karmasuto
actions; tadthen; ucyateit is said; hithat certainly; yoga-
rhahe has attained to yoga; (since he is) sannysa re-
nouncer; sarva-sakalpaof all his desires.
358
A tyg who has become free from attachment
to the sense objects and the performance of actions is
called yoga-rha (adept in yoga), for he has given
up all desires for the fruits of his actions.
SRRTHA-VARI
Only those whose hearts have become completely pure are
called yoga-rha. In this loka beginning with the words
yad hi, r Bhagavn is explaining the symptoms of such a
person. Indriya-artheu means that they are neither attached
to sense objects such as sound, nor to actions which are the
means of attaining those sense objects.
LOKA 5
ar i-==i-=i=` =i-=i===i a 1
i-= ni-==i -iri-= Irri-==: ++
uddhared tmantmna / ntmnam avasdayet
tmaiva hy tmano bandhur / tmaiva ripur tmana
uddharetone should deliver; tmnamthe soul; tman
through the mind; na avasdayetone should not degrade;
tmnamthe soul; tmanthrough the mind; hi eva tm
the very mind; (which is) bandhuthe friend; tmanaof the
soul; evaindeed; tmthat mind; (is also) riputhe enemy;
tmanaof the soul.
One must deliver the self by detaching his mind
from the material world and not allow it to degrade
him, because the mind can be the friend and also
the enemy of the jvtm.
SRRTHA-VARI
The self (tm) falls into the ocean of the material world
only because of his attachment to sense objects. With great
359
endeavour one must deliver the self. tman, the mind which
is detached from sense objects, delivers tmnam, the jva.
Na avsdayet means that the mind which is attached to sense
objects should not cause the tm to fall into the material
ocean. In this way the tm (mind) is the friend and also
the enemy of the jva.
The mind which is free from any attachment is ones friend,
and the mind which is full of attachment is ones enemy. It is
said:
mana eva manuy / kraa bandha-mokayo
bandhya viaysago / muktyair nirviaya mana
Amta-bindu Upaniad 2
A mans mind is the sole cause of bondage and of moka. A mind
absorbed in sense objects causes bondage and when it is detached
from them, it is the cause of mukti.
LOKA 6
-iri-=i-===a= =i-=i-==i Ia: 1
=i-===a zix- -iai-= zixa ++
bandhur tmtmanas tasya / yentmaivtman jita
antmanas tu atrutve / varttettmaiva atru-vat
tmthe mind; evacertainly; (is) bandhuthe friend; tasya
tmanaof that soul; yena tmanby which person; tm
the mind; jitahas been disciplined; tubut; antmana
for a person without spiritual knowledge; tmathe mind;
varttetaengages; atrutvein harmful activity; evajust;
atruvatlike an enemy.
For one who has conquered his mind, the mind is his
friend, but for the jvtm who has no control over his
mind, it works against him just like an enemy.
5 - 6
360
SRRTHA-VARI
Whose friend and whose enemy is the mind? To answer
this, r Bhagavn is speaking this loka beginning with the
word bandhu. For the tm, that is, the jva who has con-
quered his mind, the mind is his friend. But for one who is
antm, whose mind is uncontrolled, it acts harmfully like
an enemy.
LOKA 7
Iai-==: zii-a= r=i-=i ==iIra: 1
ziairi==i:=iri aii =i=i=i=i: ++
jittmana prantasya / paramtm samhita
toa-sukha-dukheu / tath mnpamnayo
jita-tmanafor the person whose mind is controlled;
prantasyaand who is peaceful; sukha-dukheuamidst hap-
piness and distress; ta-uacold and heat; tathas well as;
mna-apamnayohonour and dishonour; tmsoul; parama
samhitahas attained eternal trance.
One whose mind is controlled is free from the duali-
ties of heat and cold, happiness and misery, honour
and dishonour, attachment and envy. The soul of such
a yog is deeply absorbed in samdhi.
SRRTHA-VARI
Now, in these next three lokas the characteristics of one
who is yoga-rha are being described. A person who is jita-
tmana (one who has conquered his mind) and pranta (free
from attachment, envy and so forth) is properly situated in
samdhi and is not disturbed by heat or cold, honour or
dishonour.
361
In the original loka, the word paramtm does not mean
Paramevara-Paramtm, but it indicates the tm, or the
jvtm. Here, the meaning of the word parama with the word
samhita is that a person endowed with the above symp-
toms is deeply absorbed in samdhi. Both rla Vivantha
Cakravart hkura and rla Baladeva Vidybhaa have
said that the word parama here indicates intensity.
LOKA 8
i=Ii=arai-=i a=ii IIaI-r:1
+ r--a i= ==niraiz=i==:++
jna-vijna-tpttm / kastho vijitendriya
yukta ity ucyate yog / sama-loma-kcana
tmthe soul; tptawho is satisfied; jna-vijnathrough
transcendental knowledge and its realisation; ka-stha
whose consciousness is unaffected by material transformation;
vijita-indriyawho has conquered the senses; samaand looks
equally; loa-ama-kcanaon sand, stone and gold; iti
thus; ucyateis said to be; yoga yog; yuktayoga-rha
pura.
A person whose mind is satisfied by jna and
vijna, whose consciousness is unaffected by ma-
terial transformation, who has conquered the senses,
and who looks equally upon sand, stone and gold is
yoga-rha, adept on the path of yoga.
SRRTHA-VARI
Those whose hearts have become free from hankering, and
are satisfied due to having both jna (knowledge) and
vijna (direct realisation of this knowledge) are ka-stha,
7 - 8
362
that is, they are always situated in the true nature of their
selves and remain detached from all mundane objects. For
them, a grain of sand, gold and so on are all the same.
Ka-stha: kla-vyp sa ka-stha eka-rpatay tu yah.
One who is devoid of sensual disturbance and eternally re-
mains situated in his own svarpa is called ka-stha.
LOKA 9
= zI-=xi i====iz r-i ri 1
=iirI iri ==IIIzira ++
suhn-mitrry-udsna / madhyastha-dveya-bandhuu
sdhuv api ca ppeu / sama-buddhir viiyate
(one who sees with) sama-buddhihis impartial intelligence;
suhttowards well-wishers; mitrafriends; arienemies;
udsnaneutral persons; madhyasthaarbitrators; dveyathe
envious; bandhuurelatives; sdhuusaints; api caand also;
ppeusinful persons; viiyateis more advanced.
One who looks upon well-wishers, friends, enemies,
neutral people, arbitrators, envious people, relatives,
saintly persons and sinners with equal vision is even
more exalted.
SRRTHA-VARI
Suhd means one who is a well-wisher by nature. Mitra
means one who performs welfare work out of affection.
Ari refers to one who is violent or a killer. Udsna means
one who is indifferent to quarrelling parties. Madhya-stha
means one who is an arbitrator for opposing parties.
Dveya means one who is envious and acts harmfully.
363
Bandhu means a rel ati ve, sdhu means a sai ntl y
(dharmika) person and pp means a sinful (adharmika)
person.
One who regards all of these types of people with an equal
mind, seeing them all alike, is considered to be a most dis-
tinguished and excellent person. Such a person is superior
to those who look upon a grain of sand, stone and gold
equally.
In the previous loka, a person who has equal vision to-
wards a grain of sand, stone, gold and so forth, was called a
yog. But among persons who are yoga-rha (ascending the
path of yoga), those who see with equal vision a well-wisher,
a friend, an enemy, a neutral person, an arbitrator, an envi-
ous person, a relative, a saint and a sinner are even more highly
situated than those who see inert matter equally.
LOKA 10
i= =a =aa=i-=i=` rrI= I=ia: 1
i aI-ii-=i I=rizirIr= r: ++
yog yujta satatam / tmna rahasi sthita
ekk yata-citttm / nirr aparigraha
ekkliving alone; sthitasituated; rahasiin a solitary
place; (he should be) nirfree from desire; aparigrahanot
accepting sense objects; yata-citta-tmcontrolling his mind
and body; yoga yog; satatamalways; yujta tmnam
should absorb his mind in samdhi.
While residing alone in a solitary place, control-
ling his citta (thoughts) and body, devoid of desires
and not accepting sense objects, a yog should ab-
sorb his mind in samdhi.
9 - 10
364
SRRTHA-VARI
Now, from this loka beginning with yog yujta up to the
loka ending with sa yog paramo mata (Gt 6.32), r
Bhagavn explains the process of dhyna-yoga along with its
limbs. A yog should be yoga-rha-tm (fix his mind in
trance).
After explaining the symptoms of one who is a yoga-rha
(adept in yoga), Bhagavn gives instruction on yoga-sdhana.
A yoga-sdhaka should withdraw his mind from the objects
of sense enjoyment and practise nikma-karma-yoga of-
fered to Bhagavn. In this way, he should try to fix his mind
in samdhi, meditating deeply on r Bhagavn. He should
perform his sdhana without any material desires, and with
staunch renunciation, reside in a solitary place, control his
mind, and refrain from all activities which are unfavourable
to yoga.
LOKAS 11-12
zi i zi Iarair I=ir=i===i-==: 1
=i-I-ca` =iIa=` niI=zii-ir= ++
ax i= ` ==: -i aI-i I-rI: 1
aIzi== =iui ==i-=Izi ++
ucau dee pratihpya / sthiram sanam tmana
nty-ucchrita nti-nca / cailjina-kuottaram
tatraikgra mana ktv / yata-cittendriya-kriya
upaviysane yujyd / yogam tma-viuddhaye
ucau deein a clean place; pratihpyaestablishing;
tmanahis; sthiramsteadfast; sanamseat; (placing)
uttaramin sequence; kuaa mat of kua grass; ajinaa deer-
skin; cailaand a cloth; na ati-ucchritamneither too high; na
365
ati-ncamnor too low; upaviyasitting; tatrathere; sane
on the seat; ktvhaving fixed; manahis mind; eka-agram
one-pointedly; yatacontrolling; kriyathe activities; citta
of his mind; indriyaand senses; yujyt yogamhe should
practise yoga; tma-viuddhayefor the purification of his mind.
In a sanctified place, one should make an sana by
placing kua grass, deerskin and then cloth on the
ground. It should be neither too high nor too low.
Sitting on that sana, one should practise yoga to
purify the mind with one-pointed concentration, and
control all of his thoughts and activities.
SRRTHA-VARI
Pratihpya means after establishing. Cailjina-kuottaram
indicates that one should put deerskin on a mat made from
kua and on top of that a seat made of cloth. A yog should
continue his practice to purify the tm (mind). In other words,
after becoming free from the distraction of trying to become
qualified to realise brahma, ones intelligence should remain
one-pointed. It is said in the Kaha Upaniad (1.3.12): dyate
tv agryay buddhy. One can see brahma with one-pointed
intelligence.
LOKAS 13-14
==` iIziri = ` iirrin` I=ir: 1
=` =iI=i= ` =` Izizi=ni = ++
zii-ai-=i I=ai =iIr a I=ia: 1
==: =`r =I--ii + i=a =-r: ++
sama kya-iro-grva / dhrayann acala sthira
saprekya nsikgra sva / dia cnavalokayan
pranttm vigata-bhr / brahmacri-vrate sthita
mana sayamya mac-citto / yukta sta mat-para
11 - 14
366
dhrayanholding; kyahis body; irahead; grvam
and neck; samamequi poi sed; acal amunmovi ng;
sthi rasteadfast; caand; saprekyagazing; svam
nsika-agramat the tip of his nose; anavalokayannot
glancing; diato the (other) directions; pranta-tm
filled with peace; vigata-bhfree from fear; sthitafixed;
brahmacri-vratein a vow of celibacy; sayamyacontrol-
ling; manathe mind; yuktaengaged in; mat-citta
thinking of Me; stashould sit; mat-paraengrossed in
Me.
Keeping ones body, neck and head erect and steady,
one should fix ones vision solely on the tip of the nose.
Thus, following strict celibacy, becoming fearless,
peaceful and controlling the mind, one should prac-
tise yoga by meditating on Me with one-pointed atten-
tion, remaining always devoted to Me.
SRRTHA-VARI
The middle part of the body is called kya, the torso. Samam
means not crooked, or in other words, straight, and acalam
means not moving, steady. Keeping the torso straight and
steady and restraining the mind from sense objects, one
should become dedicated to My bhakti while meditating on
My beautiful four-handed Viu form.
If the sitting posture is firm and comfortable, it helps in
ones spiritual practice. There are sixty-four types of postures
such as svastika, mayra, garua and padma. Patajali has
also said: sthira-sukham sanam. The sana should be firm
and comfortable. In vetvatara Upaniad (2.8) the pro-
cess of sana has been explained: Keeping the torso, head
and neck in a straight line and controlling all the senses, one
367
should practise yoga by absorbing ones mind in meditating
on brahma situated in the heart. Such learned sdhakas cross
over the terrible ocean of kma and krodha in the material
world by the boat of brahma.
If one doubts the need to adopt an sana (posture) for the
gross body while remembering Bhagavn within the mind,
Vednta-stra (4.1.7) says: sna sambhavt. One should
remember r Hari while sitting in a firm sana. rla Baladeva
Vidybhaa explains in his Govinda-bhya, It is not
possible to concentrate the citta (thoughts) without an sana.
While walking, moving, standing and sleeping, the thoughts
remain distracted. In such circumstances it is not possible to
make the citta one-pointed.
This is also cited in rmad-Bhgavatam from: ucau dee
pratihpya (3.28.8) up to hetutvam apy asati (3.28.36), and
also (11.14.32) sama sana sna. These lokas are of great
value in helping to understand this topic in more detail.
In the yoga-stra also it is said: antar-lakyo bahir dtih
sthira-citta susagata. Ones outer perception should be
directed within, and ones mind should be stable due to aus-
picious association.
LOKA 15
=ri ` =i-=i=` i = I=a=i==: 1
ziiI-a I=iir=i` =-=`=ii=Ii=-cIa ++
yujann eva sadtmna / yog niyata mnasa
nti nirva-param / mat-sasthm adhigacchati
evamthus; sadalways; yujanengaging; tmnamthe
mind; yogthe yog; niyata-mnasaof controlled mind;
adhigacchatiattains; ntimpeace; (in) mat-sasthmMy
form of nirviea-brahma; nirva-parammcomplete cessation
of material existence.
14-15
368
Thus, constantly keeping the mind absorbed in Me through
yoga by following this process, a yog whose mind is con-
trolled, can become situated in My svarpa (nirviea-brahma)
and attain nti in the form of complete emancipation.
SRRTHA-VARI
Yogs whose minds are beyond thoughts of sense objects
and are self-controlled, absorb their minds in Me through the
practice of dhyna-yoga and attain nirva (emancipation).
Thus becoming firmly situated in My nirviea-brahma
svarpa, they attain nti, complete emancipation from bond-
age to the material world.
Here, r Bhagavn is explaining the result of practicing
dhyna-yoga. Tam eva viditvti-mtyum eti. By the prac-
tice of yoga, having attained knowledge of Bhagavn (in
His impersonal feature), he crosses beyond the cycle of birth
and death in the form of material existence,(vetvatara
Upaniad 3.8). In this way, the yog attains nirviea-brahma
(featureless brahma).
LOKA 16
=i-z=a=a i =i :I=a = i-a==z=a: 1
= iIa=r=zin= i=ai = i= ++
ntyanatas tu yogosti / na caikntam-ananata
na cti-svapna-lasya / jgrato naiva crjuna
arjunaO Arjuna; caand; tuhowever; yogaunion with
the Paramtm; astiis; evacertainly; nanot (attained); ati-
anataby one who eats excessively; caand; nanot; eka-
antam ananataby one who does not eat sufficiently; caand;
nanot; ati-svapna-lasyaby one who sleeps excessively;
nanor; jgrataby one who does not sleep enough.
369
O Arjuna, yoga cannot be perfected by a person who eats too
much or too little, or by one who sleeps too much or too little.
SRRTHA-VARI
In two lokas, r Bhagavn is explaining the symptoms
of a person who has become steadfast in the practice of
yoga. Aty-anatah means one who eats too much. It is said
in yoga-stra: pryed aanenrddha ttyam udakena tu
vyo sacarartha tu caturtham avaeayet. One
should half-fill the belly with food, one-fourth with wa-
ter, and should leave one-fourth empty for the movement
of air.
To attain perfection in sdhana, a yog should not prac-
tise yoga when he is hungry or tired, or when his mind is
disturbed. One should not practise yoga when he is too cold,
too hot or in a hurry, because in doing so he will not attain
perfection. While chanting hari-nma, following the vari-
ous agas (limbs) of bhakti, and specifically while remem-
bering Kas ll, one should carefully observe the above
principles. In order to keep the citta concentrated, the
sdhaka should spend some time chanting hari-nma in a
solitary place with one-pointed attention. rla
Bhaktivinoda hkura has given such instructions in his
book Hari-nma-cintmai.
LOKA 17
+irirIrir= + ra= == 1
+=r=iii= i=i iIa :=iri ++
yukthra-vihrasya / yukta-ceasya karmasu
yukta-svapnvabodhasya / yogo bhavati dukha-h
16 - 17
370
vihrasyafor one whose recreation; hraand eating; yukta
are balanced; ceasyawhose movements; karmasuin (all)
activities; yuktaare balanced; avabodhasyawhose waking;
svapnaand sleeping; yuktaare balanced; yogathe process
of linking with the Supreme Lord; bhavatibecomes; dukha-
ha slayer of material miseries.
For one who is moderate in eating and recreation,
balanced in work and regulated in sleeping and
wakefulness, his practice of yoga destroys all mate-
rial miseries.
SRRTHA-VARI
A persons worldly and transcendental activities will lead
to success if he is regulated in eating (hra) and recreation
(vihra).
If a person is not moderate in eating and recreation, he faces
various miseries that become an obstacle in his sdhana. Simi-
larly, if the mind is flickering and agitated because of various
anxieties, it is also not possible for him to attain perfection in
his sdhana. Therefore, in a balanced manner, the sdhaka
should eat food which is easily digestible and nourishing. It is
imperative for the bhakti-sdhaka to follow the instructions
given by rla Rpa Gosvm in his book, r Upademta,
wherein it is said that only a person who controls the urges of
the mind, anger, tongue and genitals can perform sdhana
properly. Additionally, one should always keep a distance from
the six unfavourable activities: over-eating, over-endeavour-
ing, talking unnecessarily, having undue attachment to or dis-
regard for rules and regulations, taking bad association and
maintaining a strong desire to follow false philosophy.
In this loka, the words yukta-svapnvabodhasya mean
regulated sleep and regulated wakefulness.
371
LOKA 18
i II=a` I-i=i-=- iIaraa 1
I==r: =i=i + r--a ai ++
yad viniyata cittam / tmany evvatihate
nispha sarva-kmebhyo / yukta ity ucyate tad
yadwhen; cittamthe mind; viniyatamis fully controlled;
avatihateand stays; tmaniin the soul; tadthen; ucyate
he is said; (to be) yukta iticonnected in yoga; evacertainly;
nisphafree from cravings; sarva-kmebhyafor all sense
enjoyment.
When the mind becomes completely controlled and
firmly fixed in the self alone, at that time one is said
to be yukta (perfected in yoga), and is free from the
craving for all sense enjoyment.
SRRTHA-VARI
When is ones yoga complete? In reply to this, r Ka
speaks this loka beginning with yad. One has become a
nipanna-yog (has attained perfection in yoga) when he can
situate the controlled citta (mind) unwaveringly in the tm
(self).
The yog is said to have attained perfection in yoga when,
during his yoga practice, his citta becomes steady, free from
desires for sense enjoyment, and situated within his self alone.
LOKA 19
ii i I=ia=ii =#a =i=i ==ai 1
iI==i aI-i= =ai i==i-==: ++
yath dpo nivta-stho / negate sopam smt
yogino yata-cittasya / yujato yogam tmana
17-18
372
yathas; dpaa lamp; nivta-sthsituated in a windless
place; na igatedoes not flicker; sathat; upamanalogy;
smtis taught (by the wise); yoginaof a yog; yata-cittasya
whose mind is controlled; yujata yogamwhile practicing
connection; tmanawith the tm.
Just as a lamp in a windless place does not flicker,
so a yog whose citta is controlled remains steady in
his concentration on self-realisation.
SRRTHA-VARI
A lamp does not flicker in a place where there is no breeze,
therefore the citta (mind) of a yoga-yukta-yog is compared
to a lamp.
LOKAS 20-25
xir=a I-i` I=` i==i 1
x i-==i-=i=` zrii-=I= arIa ++
= =i=i-I-a` -i I= in=aI-r= 1
I-i x = i` I=iaznIa a-a: ++
` n+i ir` nii` =-a =iIi` aa: 1
I==I-=iai = :=i= =iiI Iira ++
a` Iuir :=i=` i =Ii =` i ==` Ia= 1
= I=z = i +ri i =i :I=Ii a=i ++
=yr ii-i=i` =--i =i =zi ria: 1
=== I-r= i=` II=r ==-aa: ++
zi= : zi= r= i i Ia= rai 1
i-==`=i` ==: -i = II=I I-aa ++
yatroparamate citta / niruddha yoga-sevay
yatra caivtmantmna / payann tmani tuyati
373
sukham tyantika yat tad / buddhi-grhyam atndriyam
vetti yatra na caivya / sthita calati tattvata
ya labdhv cpara lbha / manyate ndhika tata
yasmin sthito na dukhena / gurupi viclyate
ta vidyd dukha-sayoga / viyoga yoga-sajitam
sa nicayena yoktavyo / yogonirvia-cetas
sakalpa-prabhavn kms / tyaktv sarvn aeata
manasaivendriya-grma / viniyamya samantata
anai anair uparamed / buddhy dhti-ghtay
tma-sastha mana ktv / na kicid api cintayet
evacertainly; yatrawhen; cittamthe mind; niruddham
being controlled; uparamatebecomes peaceful; yoga-sevay
through the practice of yoga; caand; yatrawhen; payan
perceiving; tmnamthe soul; tmanthrough the mind;
tuyatione becomes satisfied; tmaniin the soul; evacer-
tainly; yatrasituation in which; vettione understands; tat
that; atyantikamlimitless; sukhamhappiness; yatwhich;
(is) buddhi-grhyamperceived through the intelligence; ca
and; ati-indriyamtranscendental to the senses; sthitabe-
ing so situated; ayamthis (yog); nanever; calatimoves
away; tattvatafrom that truth; caand; labdhvhaving ob-
tained; yamwhich; manyatehe considers; na aparamno
other; lbhamgain; (is) adhikamgreater; tatathan that;
sthitabeing situated; yasminin which; na viclyatehe is
not deviated; apieven; guruby the greatest; dukhena
suffering; vidytone should understand; tamthat; yoga-
sajitamrealisation of yoga; viyogamwhich dissociates
one; dukha-sayogafrom association with suffering; sa
that; yogayoga; yoktavyashould be practised; nicayena
with determination; anirvia-cetasand undeviating con-
sciousness; evacertainly; tyaktvhaving abandoned;
aeatacompletely; sarvnall; kmndesires; sakalpa-
prabhavnborn of desire; (and) viniyamyaregulating;
20 - 25
374
indriya-grmamthe group of senses; samantataon all sides;
manasthrough the mind; anai anaivery gradually;
uparametone should detach; manathe mind; buddhy
through intelligence; dhti-ghtayachieved through con-
viction; caand; ktvhaving fixed (the mind); tma-
sasthamin transcendence; cintayetone should think; na
kicitof nothing else; apiat all.
In that state of yoga called samdhi, the yogs mind
is controlled by the practice of yoga. He becomes de-
tached from the sense objects, and is satisfied within
by realising the self through that purified citta (mind).
In that state, the yog experiences eternal bliss through
his transcendental intelligence, which is beyond the
realm of the senses. Being thus established, he never
deviates from his tma-svarpa (intrinsic nature) and
upon attaining tma-sukha (the bliss of the self), he
considers there to be no greater acquisition. When he
is situated on that platform, he does not become per-
turbed even by the greatest of miseries. Know that
state to be devoid of any contact with the duality of
mundane happiness and misery. This yoga should be
performed with full patience of mind, having com-
pletely given up all whimsical desires and, with the
mind controlling the senses from all directions, one
should follow the instructions of stra and sdhu with
determination. One should make his intelligence reso-
lute and determined, and should gradually become
detached by establishing the mind in the self and by
not thinking of anything else.
SRRTHA-VARI
The word yoga in the loka, nty-anatas tu yoga sti
(Gt 6.16) and in other lokas means samdhi. This
samdhi is of two types, namely samprajta, in which one
375
is conscious of the difference between knowledge, the ob-
ject of knowledge and the knower, and asamprajta, in
which no such difference is perceived. Samprajta has
various divisions such as sa-vitarka (argument) and sa-
vicra (philosophical research). What is spontaneous or
asamprajta-samdhi-yoga? To answer this, r Bhagavn
is speaking three and a half lokas beginning here with
the word yatroparamate.
When one attains samdhi, the citta becomes fully de-
tached from sense objects and has no contact with them,
because one has achieved self-restraint (niruddha). This
is confirmed in Patajalis Yoga-stra: yoga citta-vtti-
nirodha. When the citta-vtti (attention) is fully re-
strained from sense enjoyment and absorbed in the bliss-
ful realisation of the self and Paramtm, it is called
yoga
The qualified yog realises Paramtm by his purified mind
and remains satisfied with that alone. This is his blissful
state, samdhi. This samdhi is attained by an intellect
which has become qualified to experience the self and
Paramtm. This is because it is atndriya (beyond the
senses), and beyond the happiness attained by contact of
the senses with the sense objects. Wherever this yog lives,
he does not deviate from his tma-svarpa and thus, after
attaining this blissful state, he considers the pursuit of any
other type of acquisition as insignificant. Even if there is
contact with misery, he does not experience it. This is yoga-
sajitam, or simply yoga, and only this can be called
samdhi. A yog should not lament, I have not attained
perfection after so much time, so what is the purpose in
undergoing all this pain? Rather, within his mind, he should
maintain firm patience. Whether perfection comes in this
life or in the next, I will continue to endeavour. Why should
I become impatient?
25
376
In this regard, r Gauapda, akarcryas parama-
gurudeva, has given the example of vowing to dry up the ocean
by taking out a drop of water at a time with the tip of a piece
of kua grass. Similarly, by untiring, determined endeavour,
a person can control the mind.
In this regard there is a story. Once a bird laid her eggs on
the shore of an ocean, but the waves carried the eggs away.
The bird resolved to dry up the ocean, and began to take water
out, drop by drop, in her beak. Other birds came to convince
her that her endeavour was futile, but she did not stop her
work. By chance, r Nradaj came to that place, and he
also tried to convince the bird to stop, but the bird took a
vow in his presence: I will not rest until I dry up the ocean,
whether it is in this life or in the next. Merciful Nrada
then sent Garua to help her. When Garua heard that the
ocean had carried away the eggs of someone in his own caste,
he began to dry up the ocean by fanning it with his wings.
The ocean became terrified, and immediately gave the eggs
back to the bird.
Thus it is certain that when a person begins the process
of yoga, jna or bhakti with faith in such statements of
stra, r Bhagavn will definitely bless such enthusiastic
endeavour.
In the two lokas beginning with the word sakalpa, r
Bhagavn is explaining the initial and ultimate activities of
a person engaged in such yoga. Abandoning all material de-
sires (Gt 6.24) is the initial act and not worrying about
anything else, as spoken in Gt (6.25), is the final act.
Words cannot describe the happiness that manifests in the
yogs pure heart when he attains perfection in yoga, and his
heart becomes cleansed by samdhi. It can only be realised
with ones purified mind.
377
rla Bhaktivinoda hkura says, In this way, by the prac-
tice of yoga, the mind gradually becomes detached from sense
enjoyment and free from the control of all mundane objects.
At that time, the stage of samdhi appears. In that state, the
mind becomes qualified to realise and experience Paramtm,
thus realising the happiness born from that union. Patajali
Munis philosophical literature is the only bona fide litera-
ture on aga-yoga. Because commentators do not under-
stand its factual meaning, they say that, according to the
vednta-vds (propounders of Vednta), the attainment of
bliss and the conscious state of the self is called moka. This
is unreasonable because, if bliss is accepted in the kaivalya
(liberated) stage of impersonal monism, then the duality of
the experience and the one who has the experience will ex-
ist. Thus it will not be kaivalya (oneness). But these com-
mentators do not understand what Patajali Muni means,
because in his last stra he has said:
pururtha-nyn gun pratiprasava
kaivalya svarpa-pratih v citi-aktir iti
Yoga-stra 3.34
The function of the real self (cit-dharma) awakens when one is
free from the four goals of human life (dharma, artha, kma and
moka), and when the guas do not cause any worldly disturbance.
This state is called kaivalya (oneness). In this state one becomes
situated in ones own svarpa. It is then called citi-akti.
If we deeply deliberate on this it becomes clear that Patajali
Muni does not accept that the functions of the self are anni-
hilated in its ultimate state; rather, he accepts that at that stage
no transformation or perversion of its function takes place.
Citi-akti means cit-dharma. When there are no perverse trans-
formations in the proper functioning of the self, then svarpa-
dharma, the true nature of the self, awakens. When that state
of the self is in contact with the material energy, it is called
25
378
tma-gua-vikra (the transformation of the constitutional
functions of ones self). If perverse transformations are re-
moved, then nanda, which is an intrinsic characteristic of
the tm, will awaken. This is the opinion of Patajali.
nanda awakens when one is free from any perversion
by the guas and is of a blissful nature. It is the supreme end
of yoga. Later, it will be explained that this and nothing else
is called bhakti.
Samdhi is of two types: samprajta and asamprajta.
Samprajta-samdhi has many divisions such as sa-vitarka (ar-
gument) and sa-vicarana (philosophical research). But
asamprajta-samdhi is only of one type. In the state of
asamprajata-samdhi, one attains eternal bliss, which is devoid
of any contact of the senses with their sense objects through the
intelligence which has become qualified to experience the true
self or has become one with the self. In that pure state of realising
eternal bliss within the self, the mind of the yog does not deviate
from the Absolute Reality. Without attaining this state, the jva
can never achieve eternal auspiciousness merely by the practice
of aga-yoga. This is because, if the yog is deprived of this
blissful state, then the secondary results of this practice in the
form of mystic powers and so on attract his mind, and will devi-
ate him from the topmost objective which is samdhi-sukha (bliss
in trance). Due to such obstacles, there is the danger of many
inauspicious mishaps in the practice of this aga-yoga such as
degradation and deviation. In bhakti-yoga, however, there is no
such danger. This will be explained later on.
The yog does not consider any other bliss to be superior
to the bliss achieved in samdhi. In other words, while main-
taining his life, he experiences temporary happiness through
contact of the senses with their sense objects, but he consid-
ers this to be completely insignificant. Even at the time of
death, while tolerating the extreme pain of an accident or
bodily miseries, he enjoys the bliss of samdhi, which is the
379
only object of his search. Being unmoved by all these pains,
he still does not give up his supremely blissful state. He un-
derstands that these miseries will not stay for long and will
disappear soon enough. If there is a delay or any obstacle in
achieving the result of yoga, he does not become so frustrated
that he gives up his practice. With great endeavour he con-
tinues his yoga practice until he attains the result.
The first duty on the path of yoga is to follow yama,
niyama, sana, pryma and so on and to completely aban-
don desires which are born from the attraction to attaining
mystic siddhis. In addition, with the help of the purified mind,
the yog should control his senses. He should gradually learn
renunciation with intelligence acquired from following the
limb of dhra (concentrating the mind). This renuncia-
tion is called pratyhra (withdrawal of the senses from the
sense objects). He should achieve tma-samdhi by completely
controlling his mind through the processes of dhyna, dhra
and pratyhra. In the final state, he should not think any
mundane thoughts, and should not become attached to the
maintenance of his body while thinking about it. This is the
ultimate duty of the yog.
LOKA 26
ai ai I=znIa ==z=n=I=ir= 1
aa=aai I=rai-=- zi` =a ++
yato yato nicalati / mana cacalam asthiram
tatas tato niyamyaitad / tmany eva vaa nayet
yata yatato whichever (sense); cacalamthe restless;
asthiramunsteady; manamind; nicalatiwanders; eva
certainly; tata tatafrom that; niyamyaregulating; nayet
one should lead; etatthis; vaamcontrolled (mind); tmani
within the soul.
25-26
380
No matter how the restless and unsteady mind wanders to
the various sense objects, it should be restrained and fixed
within the self alone.
SRRTHA-VARI
If, due to poor saskra, the mind of the yog becomes
unsteady by contact with rajo-gua, then he should again
practise yoga. r Bhagavn is explaining this by speaking
this loka beginning with the words yato yata.
When the mind of the sdhaka becomes restless and wan-
ders to the sense objects, he should immediately restrain it from
those sense objects to which it has wandered and fix it in the
self alone.
LOKA 27
zii-a===` n=` iI==` ==i=-i== 1
aIa zii-ar=` =ia=r=ri= ++
pranta-manasa hy ena / yogina sukham uttamam
upaiti nta-rajasa / brahma-bhtam akalmaam
enam yoginamthat yog; hicertainly; (has) pranta-
manasamgreat peace of mind; brahma-bhtamrealisation of
brahma; nta-rajasamhis passions are pacified; akalmaam
he is freed from reactions to past sins; (and) upaitihe achieves;
uttamamsupreme; sukhambliss.
Such a peaceful yog, who sees everything in con-
nection with brahma, and who is free from rajo-gua
and the reactions of past sins, attains supreme bliss
in the form of self-realisation.
381
SRRTHA-VARI
After overcoming all the impediments by practise, a yog
attains the bliss of samdhi as previously described.
The bliss of samdhi itself appears to the yog.
LOKA 28
=ri` =i-=i=` i= I=ar=ri: 1
= =i = ==` =zi =--a` = =i=z= a ++
yujann eva sadtmna / yog vigata-kalmaa
sukhena brahma-sasparam / atyanta sukham anute
vigata-kalmaabeing freed from sins; yogthe transcen-
dentalist; sadalways; yujanregulating; tmnamthe
mind; evamthus; sukhenaeasily; anuteattains; atyantam
supreme; sukhambliss; (which is) brahma-sasparamfull re-
alisation of brahma.
In this way, by continuous practice, a sinless yog
makes the self steady in yoga and easily attains su-
preme bliss in the form of brahma realisation, be-
coming liberated from material life.
SRRTHA-VARI
At that time, such yogs become perfect. The words sukham
anute mean that they become liberated in this life (jvan-
mukta).
LOKA 29
=ia=i=i-=i=` =iaiI= i-=I= 1
r ia i = +i-=i = x ==zi =: ++
sarva-bhta-stham tmna / sarva-bhtni ctmani
kate yoga-yukttm / sarvatra sama-darana
27-29
382
yoga-yukta-tma person connected in yoga; (with) sama-
daranaequal vision; katesees; sarvatraeverywhere;
tmnamSupersoul; sthamsituated; sarva-bhtain all living
beings; caand; sarva-bhtniall living beings; tmaniin
the Supersoul.
A person who is linked in yoga realises brahma ev-
erywhere. He observes Him as Paramtm who is situ-
ated in all living entities, and observes all living en-
tities in Him.
SRRTHA-VARI
In this loka beginning with the words sarva-bhta-
stham tmnam, r Bhagavn is explaining the charac-
teristics of a person who has realised brahma, and who has
become liberated in this life. He directly experiences the
presence of Paramtma in all jvas, understanding that He
is the substratum of all jvas. The words yoga-yukttm
refer to a person who realises the Supreme Lord in all
beings, both moving and non-moving, due to his mind
being absorbed in brahma. In other words, he experiences
brahma everywhere.
rla Bhaktivinoda hkura says, Arjuna is asking,
What type of bliss comes from contact with brahma? r
Bhagavn anticipates this question, and explains briefly
that the yog who has attained samdhi behaves in two
ways: 1) according to his bhva (vision) and 2) according
to his kriya (activity). His bhva is such that he sees
Paramtm in all jvas and all jvas in Paramtm. His
activities reflect such equal vision everywhere. In the next
two lokas, this bhva is explained and in the loka after
that, kriya is explained.
383
LOKA 30
i =i` zIa =x == =I zIa 1
a=ir` = iziI= = = = izIa ++
yo m payati sarvatra / sarva ca mayi payati
tasyha na praaymi / sa ca me na praayati
(he) yawho; payatisees; mmMe; sarvatraeverywhere;
caand; payatisees; sarvameverything; mayiin Me;
tasyafor him; ahamI; na praaymiam never lost (invis-
ible); caand; sahe; na praayatihe is never lost; me
to Me.
For one who sees Me in all beings and sees all beings
in Me, I am never lost, nor is he ever lost to Me.
SRRTHA-VARI
In this loka beginning with the words yo mm, r
Bhagavn is explaining the result of the yogs direct experi-
ence. For him, I, brahma, am never lost, because for such a
yog, direct experience of Me becomes eternal. The yog who
worships Me never falls down.
r Bhagavn is never out of sight for sdhakas who have
direct experience of Him, and such sdhakas are also never
out of His vision. Due to their constant mutual contact, the
worshipper never falls.
rla Bhaktivinoda hkura quotes Ka as saying, I
indeed belong to those who see Me everywhere and who see
all entities in Me. When My bhakta surpasses the stage of
nta-rati (neutral attachment), a special type of loving re-
lationship arises between us, in which both of us feel I am
his and he is mine. After this relationship has developed, I
30
384
never bestow upon him complete destruction by giving him
dry impersonal moka. He can no longer be lost because he
has become My servant and has attained the eternal func-
tion of his self.
LOKA 31
=iaI=ia` i =i` i- -=iI=ia: 1
=ii -i=i=i:I = i= =I -ia ++
sarva-bhta-sthita yo m / bhajaty ekatvam sthita
sarvath varttamnopi / sa yog mayi varttate
sathat; yogtranscendentalist; yawho; bhajatiwor-
ships; mmMe; sarva-bhta-sthitamas I am situated in all
beings; sthitaascending; ekatvamthe stage of one-pointed
intelligence; varttateexists; mayiin Me; apialthough;
varttamnaexisting; sarvathin all circumstances.
The yog who worships Me, the all-pervading
Supersoul, with one-pointed intelligence in both the
sdhana and siddha stage, considering Me to be the
Supreme Absolute Reality without a second, dwells
only in Me in all circumstances.
SRRTHA-VARI
Even before he has directly realised Me, who am the all-
pervasive Paramtm, the yog who worships Me with the
attitude explained in the previous loka is not compelled to
follow all the rules and regulations of sdhana. Paramtm
is the cause of everything and the Supreme Absolute Reality
without a second. He who takes shelter of this realisation
and engages in My bhajana by ravaam, smaraam and so
on is certainly situated in Me in all respects and under all
conditions. He is not in the material world, whether he per-
forms action as prescribed in stra or not.
385
The various living entities have different types of bod-
ies which are classified as moving and non-moving. The
jvas within these bodies are also different. Consequently,
there are unlimited jvas. In vetvatara Upaniad (5.9)
it is said:
Although the jva is situated in the inert body, he is a subtle and
non-material reality. One may divide the tip of a hair into one
hundred parts and further divide one of those parts into another
hundred, but the jva is even smaller and more subtle than that.
The jva, being extremely subtle, is an anti-material entity,
and is capable of acquiring the nature of nantya. Anta
means death, and freedom from death is called nantya or
moka. Paramtm, although one, dwells within the hearts
of the unlimited jvas as Antarym and as a witness. This
is also stated in the smti-stra:
eka eva paro viu / sarva-vyp na saaya
aivaryd rpam eka ca / srya-vat bahudheyate
The all-pervading r Viu is one, and by the influence of His
aivarya He appears in various forms, just as the one sun appears
in many places at the same time.
rla Bhaktivinoda hkura says, Meditation on the four-
handed form of r Viu (vara) is recommended to the yog
during the sdhana stage, culminating in the realisation of My
sac-cid-nanda form of ymasundara in nirvikalpa-samdhi
(a state of trance). In this state, ones intellect becomes free
from the dualities of time in regard to parama-tattva. In other
words, one becomes free from the misconception that He is
different in the sdhana-avasth (practice stage) and siddha-
31
386
avasth (perfected stage). The yogs who worship Me, who am
all-pervading, perform bhakti unto Me by ravaam and
krtanam. Even in their working stage (karma-avasth), their
period of deliberation (jna-avasth) and their meditation
(samdhi), in all circumstances they always dwell in Me. This
means they attain ka-smpya-moka, liberation charac-
terised by the symptom of always being situated near Ka.
In r Nrada-pacartra, which gives instructions on yoga,
it is said:
dik-kldy-anavacchinne / ke ceto vidhya ca
tan-mayo bhavati kipra / jvo brahmai yojayet
When the jva fixes his mind on the form of parabrahma r Ka,
who is beyond the bounds of material time and space, and be-
comes absorbed in Him, he experiences the ecstatic bliss of tran-
scendental association with Him.
Thus, ka-bhakti is certainly the supreme state of yoga-
samdhi.
LOKA 32
i-=i r = = x ==` zIa i : = 1
==i` i I i :=i` = i= r=i =a: ++
tmaupamyena sarvatra / sama payati yorjuna
sukha v yadi v dukha / sa yog paramo mata
arjunaO Arjuna; sathat; yogtranscendentalist; ya
who; payatisees; sarvatraall other beings; samamequally;
tma-upamyenawith himself; yadi vwhether; sukhamin
happiness; vor; dukhamin distress; matais considered;
(to be) paramathe best.
O Arjuna, he who, through self-realisation, sees all
jvas as equal to himself, and who considers their plea-
sure and pain to be his own, is the best yog. That is
My opinion.
387
SRRTHA-VARI
It has been said that in sdhana-avasth, yogs are equally
disposed towards all beings. Here, this loka beginning with
tmaupamyena specifically describes the primary charac-
teristic of their equanimity. Those equipoised yogs appreci-
ate that just as they themselves like happiness and dislike
pain, others similarly experience happiness and pain. They
therefore have equal vision everywhere and are the ever
well-wishers of everyone. Such yogs are the topmost. This
is My opinion.
Even during sdhana-avasth, yogs are endowed with
equanimity. rla Bhaktivinoda hkura quotes Ka as
saying, I am explaining how a yog behaves. Only he who
has equal vision towards everyone is considered to be the
topmost yog. The word sama-di (equal vision) means
that in his dealings with others the yog sees all jvas to be
like himself, and considers the happiness and pain of other
jvas as his own. Therefore, he is always the well-wisher of
all jvas, and acts accordingly for their eternal benefit. This
is called sama-darana.
LOKA 33
= ai
i :` i ==-i i +: =ir = =i = = 1
a=ir` = ziI= =n-iI-=iIa` I=iri= ++
arjuna uvca
yo ya yogas tvay prokta / smyena madhusdana
etasyha na paymi / cacalatvt sthiti sthirm
32-33
388
arjuna uvcaArjuna said; madhusdanaO Madhusdana;
ayam yogathis process of yoga; yawhich; proktawas
spoken; tvayby You; (is) smyenabased on equanimity;
(however) ahamI; na paymiam unable to understand;
sthirmthe stable; sthitimsituation; etasyaof that process;
cacalatvton account of (the minds) restlessness.
Arjuna said: O Madhusdana, the yoga described
by You that is based on equanimity towards every-
one, everywhere, seems to be impermanent, due to the
restless nature of my mind.
SRRTHA-VARI
Thinking that the equipoised symptoms described by r
Bhagavn are difficult to attain, Arjuna speaks this loka be-
ginning with the words yo yam. This yoga depends on being
equipoised in all situations, and I do not see how one can achieve
success in it, because its practice cannot be maintained at all
times. Because of the flickering nature of the mind, such prac-
tice can last only for two or three days. Additionally, You have
explained equanimity by saying that one should see the happi-
ness and misery of all people of the world as ones own. This
vision may be possible toward those who are ones relatives or
those who are neutral, but such an attitude is impossible to
maintain towards ones enemies or those who are envious and
critical. I cannot see how the happiness and pain of myself,
Yudhihira and Duryodhana are in reality equal. Although by
proper deliberation, one can have equal vision of the jvtm,
Paramtm, the life air and senses of the self, ones enemies and
all embodied jvas, this vision is difficult to maintain for more
than two or three days because the very powerful and flickering
mind cannot be restrained merely by discrimination. Rather, it
is seen that the mind that is attached to sense enjoyment will
ultimately overpower ones discrimination.
389
LOKA 34
=n` Ir ==: ri =iIi na= 1
a=ir` I== r` =- ii Ir = rr= ++
cacala hi mana ka / pramthi balavad dham
tasyha nigraha manye / vyor iva sudukaram
kaO Ka; hicertainly; manathe mind; (is) ca-
calamnaturally restless; pramthiagitating the intelligence,
body and senses; balavatpowerful; (and) dhamviolent;
ahamI; manyethink; nigrahamsubjugation; tasyaof it;
(is) sudukaramvery hard to do; ivalike; vyoof the wind.
O Ka, the mind is by nature restless, powerful,
obstinate and capable of completely overpowering the
intelligence, body and senses. It seems as difficult to
control as the wind.
SRRTHA-VARI
In the Kaha Upaniad (1.3.3) it is said: tmna rathina
viddhi arra ratham eva ca. Know the tm to be the pas-
senger and the body to be the chariot.
It is said in the rutis that learned paitas compare the
body to a chariot, the senses to furious horses, the mind to
the controller of the senses (the reins), the sense objects
(sound, form, taste, touch and smell) to the pathways, and
the intelligence to the driver. It is understood from this state-
ment that the intelligence controls the mind, but Arjuna
challenges this, saying that the powerful mind can even
overpower the intelligence. One may question how that can
be. He then replies, Just as a powerful disease may not be
affected by the medicine that has the potency to cure it,
similarly the mind, which is very powerful by nature, does
not always accept intelligence endowed with discrimination.
Moreover, he says that the mind is very obstinate. Just as one
33-34
390
cannot possibly pierce iron with a small needle, similarly it
is not possible for even subtle intelligence to pierce the mind.
The mind is like the wind, and just as it is difficult to con-
trol the mighty wind blowing in the sky, it is extremely dif-
ficult to control the mind by the process of aga-yoga,
through breath restraint.
A story from the Eleventh Canto of rmad-Bhgavatam
illustrates how the process of serving Bhagavn can simply
and naturally control the most powerful and flickering mind.
Once there was a wealthy brhmaa who lived with his
son and family members in the land of Avanti. Although he
was rich, he was extremely miserly, and would not spend even
a penny for the pleasure of his family or community; rather,
he was always engaged in accumulating wealth. When his
children grew up, they became very perturbed by his behaviour,
and his neighbours, family members and others in the com-
munity also became opposed to him. Even the royal servants
opposed him because he did not pay his taxes. Unfortunately,
in this unfavourable situation, his house burnt down, and
his family and community members rejected him.
However, due to some good saskra and the influence of
sdhu-sanga, he accepted the dress of a tridai-sannys. On
the instruction of his sad-guru he engaged in bhakti, and
adopted equal vision towards friends and enemies, happiness
and misery, good and bad, and towards himself and others.
He remained satisfied even when the people of his own vil-
lage mistreated him as he was begging. They would call him
an atheist and a cheater and they would throw stool and urine
into his begging bowl instead of food or grains. Yet with an
undisturbed citta (mind), always meditating on Bhagavn, he
finally attained eternal sev to Bhagavn Mukunda.
391
LOKA 35
ui=i= i
=` zi` =riiri ==i I== r` n= 1
i== a i-a rii =na ++
r bhagavn uvca
asaaya mah-bho / mano durnigraha calam
abhysena tu kaunteya / vairgyea ca ghyate
r bhagavn uvcathe all-opulent Lord said; mah-bhoO
mighty-armed Arjuna; asaayamwithout doubt; manathe
mind; durnigrahamis hard to subjugate; (and) calamun-
steady; tubut; abhysenaby practice; caand; vairgyea
by renunciation; ghyateit can be controlled; kaunteyaO son
of Kunt.
r Bhagavn said: O Mah-bho, undoubtedly the
mind is restless and hard to control. Yet, by abhysa
(constant practice) and vairgya (true renunciation),
it can be controlled, O Kaunteya.
SRRTHA-VARI
r Bhagavn accepts Arjunas statement, and allays his
doubt by speaking this loka beginning with the word asa-
ayam. What you have said is true. Still, even a chronic dis-
ease can certainly be cured if one regularly takes medicine
according to the prescription of an expert physician, although
it may take some time. In the same way, the uncontrollable
mind can be subdued by abhysa, the regular practice of yoga
in accordance with the instructions of a sad-guru, by constant
cultivation of dhyna-yoga (meditation on Paramevara) and
vairgya (true renunciation).
This is also stated in Ptajala-stra 12: abhysa-vairgy
bhy tan nirodhah. By constant practice and true renun-
ciation the tendencies of the citta can be controlled.
35
392
O Mah-bho (Arjuna), you have not only defeated
many great heroes in battle you have also pleased Lord iva,
who carries the trident. But what is the use of all this? O
crest-jewel of all great heroes, your name, Mah-bho, will
only be appropriate if you can conquer the mind with the
weapon of yoga. O Kaunteya, dont fear in this regard. You
are the son of My fathers sister, therefore, it is My duty to
help you.
LOKA 36
=` ai-==i i =i r i rIa = =Ia: 1
zi-==i a aai zii:ira=ia: ++
asayattman yogo / duprpa iti me mati
vaytman tu yatat / akyovptum upyata
(it) duprpais difficult to achieve; asayata-tmanby
one whose mind is uncontrolled; yogaconnection with the
Supreme Lord; tuhowever; vaya-tmanby one whose mind
is disciplined; yatatand who strives; avptumto obtain (it);
upyataby the (above-mentioned) means; (it is) akya
achievable; itithat; (is) meMy; matiopinion.
It is very difficult for one whose mind is not con-
trolled to achieve self-realisation through this yoga
system. However, one who has brought his mind un-
der control, and who strives by the proper means of
abhysa and vairgya, can attain perfection in yoga.
This is My opinion.
SRRTHA-VARI
Now r Bhagavn is giving instruction on the subject of
yoga. One who has not controlled his mind by abhysa and
vairgya does not become perfect in yoga. However, if one
regulates his mind by abhysa and vairgya, and constantly
393
engages in sdhana over a prolonged period of time, he can
attain yoga or samdhi, which is characterised by the symp-
tom of a controlled mind.
One who does not endeavour to control his mind by
vairgya and abhysa can never perfect the previously
mentioned system of yoga. However, he who endeavours
to control the mind by adopting the proper means can
definitely attain perfection in yoga. When I say, by the
proper means, I imply that he who tries to concentrate
his citta by performing nikma-karma-yoga offered to
Bhagavn and who engages in the abhysa of meditation
on Me, as a limb of this yoga system, simultaneously ac-
cepting with vairgya sense objects for his maintenance,
gradually attains perfection in yoga.
LOKA 37
= ai
Ia: ui ai i =ii-Ina=i==: 1
ir i==Ì=I` i` =Ia` ri =-cIa ++
arjuna uvca
ayati raddhayopeto / yogc calita-mnasa
aprpya yoga-sasiddhi / k gati ka gacchati
arjuna uvcaArjuna said; kaO Ka; kmto which?;
gatimdestination; gacchatidoes he go; a-yatihe who is
not an ascetic; (yet) upetaendowed; raddhaywith faith;
calita-mnasawhose mind becomes deviated; yogtfrom the
practice of yoga; aprpyawithout attaining; yoga-sasiddhim
complete perfection in yoga.
36-37
394
Arjuna asked: O Ka, what is the destination of one who
begins the process of yoga with faith but later, due to an
uncontrolled mind, falls back into worldliness and fails to
attain perfection in yoga?
SRRTHA-VARI
Arjuna raises the question, You said that only those who
endeavour with abhysa and vairgya attain perfection in
yoga, but what is the destination of one who falters in this
endeavour?
He who is faithful because of theistic intelligence in yoga-
stra engages in the practice of yoga without hypocrisy.
However, due to a lack of proper practice and detachment,
his mind may deviate from yoga and become absorbed in
sense objects. Although he does not fully perfect his yoga,
he does make some progress. Therefore, what is the desti-
nation of such a yog who has gone beyond the stage of yoga-
ruruku (desiring yoga) and has situated himself on the
first step of yoga?
LOKA 38
I-rii iIi raIzcriii I= =zIa 1
Iarai =riiri I=ai =i: Ii ++
kaccin nobhaya-vibhraa / chinnbhram iva nayati
apratiho mah-bho / vimho brahmaa pathi
mah-bhoO mighty-armed Ka; (being) ubhaya-
vibhraaunsuccessful in both (karma and yoga);
vimhabaffled; pathion the path; brahmaaof spiri-
tual realisation; kaccitwhether?; nayatihe perishes; iva
like; chinna-abhrama riven cloud; apratihawithout a
footing.
395
O Mah-bho Ka, if one falls from both the processes of
karma and yoga and becomes deviated from the path of attain-
ing brahma, does he not perish like a riven cloud, with no shelter
anywhere?
SRRTHA-VARI
Arjuna is raising a question. What happens to a person
who has deviated from the paths of karma and yoga? In other
words, what happens to a person who has given up the path
of karma and has also not attained perfection in the path
of yoga? Does that yog not face the same fate as a riven cloud
that has separated from a cloud mass and dissolves into thin
air, because it does not join other clouds? When he begins
the path of yoga, he has the desire to give up sense enjoy-
ment, but at the same time, because his vairgya is not com-
plete, the desire to enjoy the senses still remains within him.
This is a very difficult situation. Since he has abandoned
the path of karma (a means to attain Svarga), his next world,
Svarga, is also lost, and by not attaining perfection in yoga,
which is the means for moka, he also fails to achieve moka.
From this it appears that he is lost in both worlds. That is
why I am asking You whether a person who has deviated from
the sdhana of attaining brahma becomes bereft of all shel-
ter. Is he lost or not?
LOKA 39
a-= =` zi` ri c -i =r =zi ria: 1
--: =` zi=i= c-ii = nua ++
etan me saaya ka / chettum arhasy aeata
tvad-anya saayasysya / chett na hy upapadyate
kaO Ka; etatthis; (is) me saayammy doubt;
arhasiYou should; chettumdispel (it); aeatacom-
pletely; tvat-anyaother than Yourself; hicertainly;
38-39
396
chetta remover; asya saayasyaof this doubt; na
upapadyateis not to be found.
O Ka, this is my doubt and I implore You to re-
move it completely. Other than You, no one else can
possibly dispel this doubt.
In this loka, Arjuna says, O Ka, You are the supreme
controller of all controllers, the supreme cause of all causes,
and You are omniscient. No devat or i is omniscient
(sarva-ja) and all-powerful (sarva-aktimn) like You.
Therefore, other than You, there is nobody who is able to
dispel my doubt.
LOKA 40
ui=i= i
ii = r =i= x I=izi=a= Iua 1
= Ir rii-Iz=Ia` aia =-cIa ++
r bhagavn uvca
prtha naiveha nmutra / vinas tasya vidyate
na hi kalya-kt kacid / durgati tta gacchati
r bhagavn uvcathe all-opulent Person said; prthaO son
of Pth; ttadear one; evacertainly; tasyafor that person;
vidyatethere is; naneither; vinadestruction; ihain
this world; nanor; amutrain the next; hicertainly; kacit
someone; kalya-ktwho performs auspicious acts; na gac-
chatidoes not go; durgatimto an unfavourable destination.
r Bhagavn said: O Prtha, such an unsuccessful
yog is not lost either in this world or the next be-
cause, My dear friend, a person who is engaged in aus-
picious acts never attains an unfavourable destination.
397
SRRTHA-VARI
In this world as well as in the next world, such an unsuc-
cessful yog engages in yoga which leads to auspiciousness.
By addressing Arjuna as Prtha in this loka, r Bhagavn
is instructing him in a very loving manner. Bhagavn
considers Arjuna to be extremely dear to Him. By using the
word tta, which literally means son, He demonstrates His
affection for Arjuna. A father expands himself in the form
of his son, and therefore he is called tat. When the suffix ana
is applied to the original word tat, it becomes tta. r
Gurudeva also affectionately calls his disciple, who is like his
son, tta. Here, r Bhagavn says that those who engage in
yoga with faith never arrive at a degraded destination.
Prtha, one who engages in the practice of yoga never meets
destruction, either now or in the future. The performer of
that yoga which leads to eternal good can never be subject
to an evil fate. Basically, all of humanity is divided into two
categories: righteous (regulated) and unrighteous (unregulated).
The behaviour of unregulated people is always like that of
animals, whether they are cultured or uncultured, dull or in-
telligent, weak or strong. There is no possibility of the world
receiving any good from their activities.
The righteous (regulated) can be divided into three cat-
egories: karm, jn and bhakta. Karms are further divided
into two divisions: sakma-karm and nikma-karm. The
sakma-karms hanker for petty kinds of happiness, or tem-
porary pleasures. Although they attain Svarga and worldly
progress, all their pleasure is temporary. Therefore, that
which is called kalya (auspiciousness for the jvas) is
unknown to them. The state of kalya for the jvas is to
become free from the grip of worldliness and to attain
40
398
nitynanda, eternal bliss. Therefore any process which does
not lead to this eternal bliss is futile. Only when the pur-
pose of achieving this nitynanda is combined with karma-
ka activities, can such karma be called karma-yoga. First,
the citta is purified by such karma-yoga, then one attains
jna. After that, one engages in dhyna-yoga (meditation)
and then finally, the zenith of all processes, the path of
bhakti-yoga is attained.
The injunction of accepting austerities by renouncing self-
ish pleasures in sakma-karma is called tapasy by a karm.
However many austerities he may perform, his goal is only
sense pleasure and nothing else. The asuras, after achieving
the results of their austerities, simply enjoy their senses. On
the other hand, when that persons karma surpasses the
boundaries of sense enjoyment, then nikma-karma-yoga
appears, which aims at the eternal good of the jva. A dhyna-
yog or a jna-yog, firmly situated on the path of nikma-
karma-yoga, often naturally performs actions for the eter-
nal good of all beings.
In every respect an aga-yog surpasses whatever results
a jva attains by sakma-karma.
LOKA 41
ir ai` nii=Iri-i ziiza: ==i: 1
zi =i` u=ai` = r i =i rai :Iiia ++
prpya puya-kt lokn / uitv vat sam
ucn rmat gehe / yoga-bhraobhijyate
yoga-bhraaone deviated from the path of yoga; prpya
attains; loknthe planets; puya-ktmof the pious; uitv
after dwelling; vatfor very long; samyears; abhijyate
he takes birth; gehein the house; ucnmof the pure
(brhmaas); (and) rmatmof the wealthy.
399
One who deviates from the path of yoga after practising for only a
short time attains the planets of the pious and, after enjoying there for
many years, takes birth in a righteous and wealthy family.
SRRTHA-VARI
What is the destination of persons who deviate from the
path of yoga? In answer to this, r Bhagavn says that they
reside on the planets which are attained by the pious per-
sons, who perform yajas such as the avamedha-yaja. Since
enjoyment and moka are both the results of yoga, the yogs
who have not yet matured and have fallen because of a de-
sire to enjoy only attain enjoyment. On the other hand, since
it is impossible for matured yogs to desire enjoyment, they
certainly attain moka. If, by the will of providence, a ma-
ture yog does develop a desire to enjoy, he also can attain
enjoyment like Kardama and Saubhari is.
The word uci means those who are of good character and
conduct, and r means wealthy business people or royalty.
A fallen yog takes birth only in the houses of such families
after residing in Svarga and other higher planets.
The yogs who have fallen from the path of aga-yoga
can be divided into two categories. In the first category are
those who have fallen after following the process of yoga for
a short time. Such yogs do not attain lower destinations
according to the loka: nehbhikrama-no sti (Gt 2.40);
rather, they enjoy happiness on the higher planets attained
by pious persons who perform yajas such as the avamedha
yaja. They then take birth in the houses of qualified
brhmaas or rich men who are engaged in dharmika activi-
ties. Both of these situations are favourable for their contin-
ued practice of yoga.
In the second category are those who have practised yoga
41
400
for a long time and whose practice has almost matured. By
the will of providence, however, they have developed a de-
sire to enjoy sense gratification in this life. In their next life
some of them achieve their desired enjoyment and finally
becoming indifferent to that, they complete their process of
yoga. Examples of this are Kardama (rmad-Bhgavatam
3.23) and Saubhari is. Kardama i was a yog of high
calibre. On the order and inspiration of his father Brahm,
he unwillingly married Devaht and enjoyed conjugal plea-
sure superior to that of the Prajpatis. Kapiladeva, an avatra
of Bhagavn, appeared as Kardama is son, and, after re-
nouncing all material enjoyment and sense pleasure, again
engaged in the worship of Bhagavn. The life history of
Saubhari i has been related in the Srrtha-vari
prakaik vtti of Bhagavad-gt 2.65.
LOKA 42
ii iI==i= n iIa i=ai= 1
aI n iar` ni -= zi= ++
athav yoginm eva / kule bhavati dhmatm
etad dhi durlabhatara / loke janma yad dam
atha vor else; eva bhavatihe becomes; (placed) kulein a
family; dhmatmof wise; yoginmtranscendentalists; yat
janmaa birth; damsuch as; etatthis; hicertainly;
durlabhataramis more difficult to obtain; lokein this
world.
The yog who deviates after practising for a long
time takes his birth in the home of yogs who are
great in wisdom. Such a birth is undoubtedly very
rare in this world.
401
SRRTHA-VARI
r Bhagavn has explained the destination of a yog who
falls after practising for a short while. Now, in this loka
beginning with athav, He explains the destination of a yog
who falls after practising for a long time. Yogs such as Nimi
are in this category.
Some yogs from the second category who deviate from their
practice take birth in a dynasty of yogs who are steadfast in
tattva-jna. They then complete their progress on the path
of yoga. Such a birth is certainly very rare. Nimi Mahrja
is given as an example of such a yog (rmad-Bhgavatam
9.13.1-10).
LOKA 43
ax a` I=` i =` nia i Ir= 1
aa aai i: =` I=i =-= ++
tatra ta buddhi-sayoga / labhate paurva-daihikam
yatate ca tato bhya / sasiddhau kuru-nandana
kuru-nandanaO descendant of Kuru Mahrja; tatrathen;
labhatehe obtains; buddhi-sayogamconnection through
his intelligence; tamwith that (intelligence); paurva-
daihikamof his previous life; caand; tatathen; yatate
he endeavours; bhyafurther; sasiddhaufor complete
perfection.
O Kuru-nandana, that unsuccessful yog regains the
divine consciousness of his previous birth that is re-
lated to Paramtm, and he again endeavours to at-
tain perfection in yoga.
42-43
402
SRRTHA-VARI
In both types of birth, the fallen yogs attain the divine
intellect of their previous birth. That intellect is fixed in
Paramtm.
In both of these births, due to saskras resulting from
yoga practice in their previous birth, the fallen yog at-
tains intelligence which is fixed in his own dharmika
principles and also knowledge related to Paramtm.
After attaining purity of heart in a natural way, he be-
gins to endeavour seriously for perfection in yoga, like one
who has awoken from sleep. Now he cannot be checked
by any obstacle. That is why such a yog neither attains
a degraded destination nor becomes lost.
LOKA 44
ii= = a = Ixa nzii :I =: 1
Ii= rI i == zi+ =iIa-i a ++
prvbhysena tenaiva / hriyate hy avaopi sa
jijsur api yogasya / abda-brahmtivarttate
abhysenadue to the practice; prvaof his previous life;
sahe; eva hi hriyateis certainly attracted; apieven;
avaaforcibly; tenaby that; apieven though just;
jijsuan inquisitive person; yogasyaconcerning the
practice of transcendental realisation; ativarttatehe tran-
scends; abda-brahmathe fruitive portions of Vedic study.
By virtue of his previous practice, he is automati-
cally attracted to the path of moka, and after en-
quiring a little about yoga, he transcends the path
of sakma-karma described in the Vedas.
403
SRRTHA-VARI
The word hriyate means attracted. Being attracted to yoga
he becomes inquisitive. He then surpasses the path of sakma-
karma that is described in the Vedas, while remaining situ-
ated on the path of yoga.
LOKA 45
-=iua=i==a i = =` zi IIrri: 1
=-==Ì==aai iIa ri` =Ia= ++
prayatnd yatmnas tu / yog sauddha-kilbia
aneka-janma-sasiddhas / tato yti par gatim
tuindeed; yogthat transcendentalist; yatmnaen-
deavouri ng; prayat nt wi th great effort; (bei ng)
sauddha-kilbia freed from all sins; aneka-janmaaf-
ter many births; sasiddhabecomes completely perfect;
tatathen; ytienters; parm gatimthe supreme des-
tination.
However, the yog who practises sincerely is freed
from all sins after many births, and ultimately be-
comes perfect. Thus he attains the supreme destina-
ti on.
SRRTHA-VARI
According to Gt (6.37), one falls from the path of yoga
because he is negligent in his endeavour. For such a fallen
yog, the path of yoga is attained in his next life, but perfec-
tion is not. He will attain perfection in as many lives as it
takes him to become mature. He who never weakens in his
endeavour does not fall from the path. Rather, after many
births, he becomes mature in yoga and attains perfection.
Kardama Muni has also said:
44-45
404
drau yatante yataya / nygreu yat-padam
Even the renounced sages who endeavour in a solitary place to
have darana of the lotus feet of r Ka cannot attain perfec-
tion in one lifetime.
It is for this reason that Bhagavn speaks this loka,
prayatnd yatamnas tu, which means endeavouring harder
than before. The word tu shows a difference between these
persons and those previously mentioned who fall from yoga.
Sauddha-kilbia indicates that even a person whose im-
purities have been completely removed cannot attain
sasiddhi or moka in one life.
LOKA 46
aI=i:Iii i= iI=i:I =ai:Ii: 1
I=ziIii i = a==iui = ii = +1
tapasvibhyodhiko yog / jnibhyopi matodhika
karmibhya cdhiko yog / tasmd yog bhavrjuna
yogthe Paramtm-yog; matais considered; adhikagreater;
tapasvibhyathan the ascetics; adhikagreater; apieven;
jnibhyathan the brahma-vds; caand; yogthe yog; (is)
adhikagreater; karmibhyathan the fruitive workers; tasmt
therefore; arjunaO Arjuna; bhavabe; yoga yog.
The yog is considered superior to the tapasv (as-
cetic), the jn and the karm. Therefore, O Arjuna,
be a yog.
SRRTHA-VARI
Which is superior among karma, jna, and yoga? In
answer to this, r Bhagavn says that a jn (one who
worships brahma) is superior to an ascetic (tapasv), or one
405
who is devoted to performing severe austerities such as
cndryaa-vrata and superior to such a jn is a yog (wor-
shipper of Paramtm). This is My opinion. If a yog is
superior to a jn, then what can be said about his superi-
ority over a karm (fruitive worker)?
Generally, it is thought that a karm, jn, tapasv, yog
and bhakta are all equal. In this present loka, r Bhagavn
is giving His definite opinion that they are not equal; rather,
there is a gradation. A nikma-karma-yog is superior to a
sakma-karm (tapasv) and a jn is superior again. An
aga-yog is superior to a jn, and a bhakti-yog is supe-
rior to all, as is described in the next loka.
LOKA 47
i I==i=I = rii` = =a =i-ari-==i 1
uii-ia i =i` = = +a=i =a: ++
yoginm api sarve / mad-gatenntartman
raddhvn bhajate yo m / sa me yuktatamo mata
apihowever; sarvemamongst all; yoginmof the yogs;
raddhvnone endowed with faith; mad-gatenaby attaching
himself to Me; antar-tmanthrough his mind; yawho; bhajate
worships; mmMe; (it is) me My; mataopinion; (that) sa
he; (is) yuktatamamost intimately connected in yoga.
He who constantly performs My bhajana with full
faith, always thinking exclusively of Me within him-
self is, in My opinion, the topmost of all yogs.
SRRTHA-VARI
Is there no one, then, who is superior to the yog? In re-
sponse to this question r Bhagavn says, Dont say that,
46-47
406
and He speaks this loka beginning with yoginm. The word
yoginm is in the sixth case, but actually it is to be taken in
the fifth case. In the previous loka the words tapasvibhyo
jnibhyo dhika are in the fifth case. Similarly, it should
also be understood here as yogbhyah, the bhakta is even su-
perior to the yog. My bhakta is not superior to only one type
of yog, but to all types, whether they are yogarha, situ-
ated in samprajta-samdhi, or situated in asamprajta-
samdhi.
The import of the word yoga is that it is the means to karma,
jna, tapa, bhakti and so on. Among such yogs, those who
worship Me with bhakti are My devotees and are the best of
sdhakas.
Karms, tapasvs, and jns are also accepted as yogs,
but an aga-yog is superior to them. A bhakti-yog
however, who is engaged in hearing and chanting about
Me, is the topmost. As it is said in rmad-Bhgavatam
(6.14.5):
muktnm api siddhn / nryaa-paryaa
sudurlabha pranttm / koiv api mah-mune
O mah-muni, among millions of mukts and siddhas, a peaceful
person who is devoted to r Nryaa is most rare.
In the next eight chapters, bhakti-yoga will be delineated.
This loka, which is the stra of those chapters, is like an
ornament adorning the necks of the bhaktas. In the First
Chapter of Bhagavad-gt, the crest jewel of all stra, an
outline of the text has been given. In the Second, Third and
Fourth Chapters, nikma-karma is explained. In the Fifth
Chapter jna has been described and the Sixth Chapter
describes yoga. These six chapters, however, primarily describe
karma (action).
407
by rla Vivantha Cakravart hkura, on the Sixth Chapter of
At the end of this chapter Bhagavn r Ka has cat-
egorically stated that a bhakti-yog is superior to all other
yogs. rla Bhaktivinoda hkura gives a special explana-
tion of this loka as follows:
Amongst all types of yogs, the practitioner of bhakti-yoga
is superior. One who performs My bhajana with faith is the
best of yogs. Amongst righteous, regulated human beings, the
nikma-karm, the jn, the aga-yog and the practitio-
ner of bhakti-yoga are all yogs, whereas the sakma-karm is
not. In fact, yoga is one, not two. Yoga is a progressive path on
which there are various steps. Taking shelter of this path, the
jva situates himself on the path of brahma realisation.
Nikma-karma-yoga is the first step. When jna and vairgya
are added, it becomes jna-yoga, which is the second step.
When dhyna, in the form of meditation on vara, is added
to jna-yoga, it is called aga-yoga, the third step. And
when prti, affection for Bhagavn, is added to this third step
of aga-yoga, then that is bhakti-yoga, the fourth step. All
these steps combined together constitute the one staircase
called yoga. In order to explain this yoga clearly, all other par-
tial types of yoga have been delineated. One who desires eter-
nal auspiciousness takes exclusive shelter of yoga. As he gradu-
ally progresses on this ladder, he first becomes steady on the
step he is on, then he rises to the next step. But one who clings
to a particular step, having only established himself in that
type of yoga, is known by the name of that particular yoga.
Therefore, one is known as a karma-yog, one as a jna-yog,
one as an aga-yog and another as a bhakti-yog.
47
408
Therefore, O Prtha, one whose supreme objective is only
to perform bhakti unto Me is the topmost among all the yogs.
You should become that type of yog, namely, you should
become a bhakti-yog.
on the Sixth Chapter of rmad Bhagavad-gt.
CHAPTER SEVEN
Vijna-Yoga
Yoga Through Realisation of
Transcendental Knowledge
LOKA 1
JhHkxokuqokp&
e;kleuk% ikFkZ ;ksxa ;qtUenkJ;%A
vla'k;a lexza eka ;Fkk KkL;fl rPN`.kqAAAA
r bhagavn uvca
mayy sakta-man prtha / yoga yujan mad-raya
asaaya samagra m / yath jsyasi tac chu
r bhagavn uvcathe all-opulent Lord said; prthaO son of
Pth; ujust hear; yathhow; jsyasiyou shall know;
mmMe; samagramin truth; yujanby practising; tat
that; yogambhakti-yoga; sakta-manwith mind attached;
mayito Me; mad-rayaand taking shelter of Me;
asaayamfree from doubt.
r Bhagavn said: O Prtha, now hear how you
will know Me in full by practising bhakti-yoga with
your mind attached to Me, taking full shelter of Me
alone, being free from all doubt.
410
SRRTHA-VARI
When will I attain the shelter of the lotus feet of r
Caitanya Mahprabhu who is an abode of eternal bliss and
an ocean of mercy? Having given up the processes of bhukti
and mukti and taking shelter of the path of bhakti, when will
I become qualified to taste the nectar of prema?
This Seventh Chapter describes the vibhtis (opulences) of
r Ka, who is the supreme object of worship. There is also
a description of the four types of worshippers who perform
bhajana to Him and the four types of persons who do not.
The first six chapters describe the processes of jna and
yoga, which both result in moka and initially depend on
nikma-karma to purify the heart. Now, in the next set of
six chapters, there is a description of various types of bhakti-
yoga beginning with bhakti mixed with karma, jna and so
on. These practices (ravaa etc.) result in destinations (types
of liberations) such as slokya, and are attained by the
sdhakas of nikma and sakma-upsana. Most prominently,
there is a description of the process of bhakti-yoga which is
independent of karma, jna, etc., and grants that mukti in
which one becomes a loving associate of r Ka. As it is
said in rmad-Bhgavatam (11.20.32-33):
yat karmabhir yat tapas / jna vairgyata ca yat
Simply by practising bhakti-yoga, My bhakta easily attains in full
whatever auspicious results can be achieved by performing karma
(prescribed duties), tapasy and other auspicious activities, and
by cultivating jna, vairgya, yoga and dna (charitable acts).
Even if one desires the destinations of Svarga, moka, or
Vaikuha, one can attain them easily by bhakti-yoga. It is
clear from these statements that bhakti is supremely inde-
pendent. Bhakti is quite capable of granting the fruits of those
processes even if one does not perform them. This bhakti-
yoga is easy to perform, but difficult to attain.
L O K A VI J NA -YOGA !
411
1
It is said in vetvatara Upaniad (3.8): tam eva vidit-
vtimtyum eti. One can transcend death when one knows
Him (Paramevara). This statement may cause one to doubt
whether one can attain moka merely by bhakti, without
having jna. In response r Bhagavn says, Do not raise
such an objection. Tam eva, one can only transcend death
by knowing tat-padrtha (Paramtm), through direct real-
isation of Him. One cannot attain freedom from death
merely by knowing tva-padrtha (the jvtm), prakti (ma-
terial nature) or any other entity. This is the import of the
above statement in vetvatara Upaniad.
The only way to taste sugar candy is with the tongue, not
with the eyes or ears. Similarly, bhakti is the only way to
realise parabrahma. Brahma is gutta (beyond the guas),
so it is only possible to attain brahma with the help of bhakti
as bhakti is also gutta. tma-jna, knowledge of the self
which is free from identification with the body and so forth,
is in sattva-gua, so it cannot enable one to attain brahma.
Bhaktyham ekay grahya. I am attained only by
aikntika-bhakti. (rmad-Bhgavatam 11.14.21). Bhakty
mm abhijnti (Gt 18.55). Only by bhakti can the jva
specifically know the tattva of My svarpa and sva-bhva.
r Bhagavn says, I will establish My saviea (specific
nature) by these two statements.
Jna and yoga are well known as the means to attain
mukti, but this is only possible by the influence of gubht
bhakti (bhakti predominated by karma, jna, tapasy and
so on). Jna and yoga are incapable of giving such a result
when they are bereft of bhakti. There are many statements
that establish that jna and yoga are ineffective without
bhakti. Moreover, in the above statement from vetvatara
Upaniad, the word eva (only) has been used before the word
viditv (knowing). This means that it is not a fact that moka
412
is attained only by jna. It implies that it is possible to
attain moka by knowing Paramtm, and sometimes even
without knowing Him. Thus moka is attained by nirgua-
paramtma-jna (knowledge of Paramtm which is beyond
the modes) generated from bhakti, and sometimes moka can
be attained solely by bhakti, even without knowledge of
Paramtm. This meaning is also conveyed by the Upaniad
statement previously quoted.
The tongue cannot taste the sweetness of miri (rock sugar)
if it is affected by the disease of jaundice, but by continu-
ously consuming miri, the defect of the tongue will be cured,
and the taste of miri will be relished again. There is no doubt
about it. In rmad-Bhgavatam (10.47.59) r Uddhava says,
Nectar always grants immortality, even if one tastes it with-
out knowing its characteristics. Similarly, one may be igno-
rant of His svarpa, but if he constantly performs bhajana
of r Ka, he is granted his desired result. It is also said of
r Nryaa in the Moka-dharma, A person who has taken
shelter of r Nryaa does not need to perform the sdhana
by which one attains the four goals of life: dharma, artha,
kma and moka. Indeed, he attains these goals, even with-
out practising this sdhana. It is also said in rmad-
Bhgavatam (11.20.32-33): Whatever is achieved by follow-
ing these processes or performing ones prescribed duty and
austerities, My bhaktas attain easily by bhakti-yoga. Moreover,
it is said in rmad-Bhgavatam (6.16.44): Simply by hearing
Your holy name once, even a low born cala is liberated from
the material world. These statements establish that, one can
only attain moka by practising bhakti. Furthermore: Of all
yogs, the best is he who performs bhajana with great faith
within his heart, (Gt 6.47). By this statement, r Bhagavn
also indicates a special characteristic of His bhaktas whose minds
are fixed in Him, and who have faith in His bhaktas. One may
413
raise the question, What type of bhaktas are eligible to have
jna and vijna of r Bhagavn? This loka beginning
with the words mayy sakta, and also the next loka, are
spoken in response to this question.
rmad-Bhgavatam (11.2.42) states: Just as a person has
experience of satisfaction, nourishment and the removal of
hunger all at the same time when he eats food, similarly one
who performs bhajana of r Bhagavn simultaneously
achieves devotion, realisation of Bhagavn and detachment.
It is noteworthy that one who eats only one mouthful of
food experiences neither satisfaction nor nourishment. Sat-
isfaction and nourishment are experienced only by one who
eats a full meal. In the same way, although one starts to re-
alise Me from the initial stages of performing My bhajana,
only one who has become situated on the platform of sakti,
and whose mind is attached to My ymasundara svarpa,
adorned with a yellow dress, realises Me in reality. You can
know Me only in this way.
Please hear how one can have direct realisation of Me and
what type of yoga grants this. One can become My ananya-
bhakta even without the help of jna, karma, etc. by gradu-
ally becoming united with Me, and eventually taking com-
plete shelter of Me.
In this loka, the word asaaya indicates a doubt about
the possibility of attaining nirviea-brahma, and samagram
indicates that the realisation of that svarpa is incomplete.
This will be stated later on in Gt (12.5):
kleo dhikataras tem / avyaktsakta-cetasm
avyakt hi gatir duhkha / dehavadbhir avpyate
Those who fix their mind on nirgua-brahma have to undergo
great miseries. It may be difficult for an embodied jva to attain
that unmanifest nature.
1
414
In other words, there is a doubt as to whether one can at-
tain the nirviea-brahma-svarpa. However, in the present
loka r Bhagavn is declaring, This doubt does not exist
in relation to My bhakti-yoga, because My devotees always
realise Me, r Ka, parabrahma-tattva. Moreover,
brahma, the worshipable object of the jns, is only My
glorious effulgence. As I said to King Satyavrata in My
Matsya avatra, By following My instructions you will
also come to know My glories, which are manifested in
your heart by abda-brahma, the sound representation of
parabrahma, (rmad-Bhgavatam 8.24.38). And in Gt
(14.27) I have said: I am the shelter or basis of nirviea-
brahma. Therefore, knowledge of My nirviea-svarpa is
not complete but only partial compared to knowledge of
My r Ka ymasundara ptmbara-dhr svarpa.
Knowledge of nirviea-brahma is asamagram (incom-
plete).
Prtha, in the first six chapters, I explained jna and
aga-yoga. These are paths to attain moka, and they
require the help of nikma-karma-yoga to purify the
heart. In the second set of six chapters, I am explaining
bhakti-yoga. Please listen. With your mind steadfast in at-
tachment to Me, having taken complete shelter of Me by
practising bhakti-yoga, you will attain thorough knowledge
of Me. There is no doubt about this.
The knowledge of nirviea-brahma is incomplete be-
cause it denies knowledge of the qualities of the personal
feature of the Absolute (saviea-jna). One attains the
featureless nirviea conception by negating material va-
riety. My nirviea-brahma nature manifests only as the
415
object of this nirviea conception, which is not nirgua,
because it merely transcends physical and mental knowl-
edge, and is therefore limited to knowledge in sattva-gua.
Bhakti is a function of nirgua-vtti (transcendental nature).
My form is also nirgua, and can only be seen by the tran-
scendental (nirgua) eyes of a jva which have been uncov-
ered by the process of nirgua-bhakti.
LOKA 2
Kkua rsga lfoKkufena o{;kE;'ks"kr%A
;TKkRok usg Hkw;ksU;t~ KkrO;eof'k";rsAAAA
jna teha sa-vijnam / ida vakymy aeata
yaj jtv neha bhyonyaj / jtavyam avaiyate
ahamI; vakymishall explain; teto you; aeatain full;
idamthis; jnamknowledge; sa-vijnamtogether with the
process of realizing that knowledge; yatwhich; jtvhaving
understood; na anyatnothing else; bhyafurther; avaiyate
will remain; jtavyamto be known; ihain this world.
I shall reveal to you in full this jna, enriched
with vijna (realisation). When you know this,
there will remain nothing further to be known in
this world.
SRRTHA-VARI
Until one is situated on the platform of sakti (attach-
ment) in the process of My bhakti, knowledge of Me is
aivarya-may (in awe and reverence), and is called jna.
Later, when one attains sakti, My mdhurya is realised
through vijna. Please hear about both of these, after know-
ing which, there will be nothing else to be known. Knowl-
edge of My nirviea-brahma as well as vijna are included
within this.
2
416
When one performs nirgu-bhakti, he realises the com-
plete svarpa of Svaya Bhagavn r Ka, who is eter-
nal, full of knowledge and bliss, and who is the basis of tran-
scendental aivarya and mdhurya. r Vysa attained com-
plete vision and realisation of the svarpa of Bhagavn in a
state of samdhi, only through bhakti-yoga. Apayat purusa
pram (rmad-Bhgavatam 1.7.4). And thus he saw the
complete Personality of Godhead. It should be understood
that both brahma-jna and paramtma-jna are included
within this complete vision and realisation (vijna) of
Kas svarpa. Therefore, when one has attained knowl-
edge of r Bhagavn, nothing else remains to be known.
The synonym for nirgua-bhakti is prema-bhakti. To at-
tain prema-bhakti, one must pass through nine stages: (1)
raddh, (2) sdhu-saga, (3) bhajana-kriy, (4) anartha-
nivtti, (5) nih, (6) ruci, (7) sakti (these seven stages com-
prise sdhana-bhakti), (8) bhva and (9) the appearance of
prema. Before the sdhaka bhakta achieves the stage of sakti,
knowledge of Bhagavn is aivarya-may. But when sakti
becomes mature, he realises mdhurya within his heart. This
is called vijna.
LOKA 3
euq";k.kka lgs"kq df'p|rfr fl;sA
;rrkefi flkuka df'pUeka osfk ror%AAAA
manuy sahasreu / kacid yatati siddhaye
yatatm api siddhn / kacin m vetti tattvata
sahasreuamong thousands; manuymof men; kacit
someone; yatatiendeavours; siddhayefor perfection; apiyet
even; yatatmof those who endeavour; siddhnmand attain
perfection; kacitsome (rare) person; vettiknows; mmMe;
tattvatain truth.
417
Among thousands of men, one may endeavour for
perfection. And among those who attain perfection,
it is rare for even one to know My svarpa in truth.
SRRTHA-VARI
Even jns and yogs who are endowed with the
symptoms described in the previous six chapters rarely
attain knowledge of Me complete with vijna. Saying
this, r Bhagavn speaks about vijna (realisation of
Him) in this loka beginning with the word manuynm.
Among countless jvas, one becomes a human being, and
among thousands of humans one of them tries to attain
the ultimate goal of life. Among thousands who make
such an endeavour, it is rare for one to know in truth and
to have di rect real i sati on of My ymasundara
Muraldhr form.
The conclusion is that the bliss one experiences by real-
isation of saviea-brahma is thousands of times greater than
the bliss experienced by realizing nirviea-brahma.
In this loka, Bhagavn is showing that bhagavat-jna is
extremely rare. In rmad-Bhgavatam (6.14.5), this has been
described:
muktnm api siddhn / nryaa-paryaa
sudurlabha pranttm / koiv api mah-mune
O Mah-muni, among millions of such liberated and perfected
persons, a bhakta of Nryaa, who is very peaceful, is extremely
rare. Even more rare than such aivarya-may bhaktas of r
Nryaa, who are attracted to His majesty, are the mdhurya-
paryaa-bhaktas of r Ka. The bliss derived from tasting the
sweetness of r Ka is millions of times greater than the
brahmnanda, the bliss of brahma.
3
418
Also in the Bhakti-rasmta-sindhu 1.1.25:
brahmnando bhaved ea cet parrdha-gu-kta
naiti bhakti-sukhmbhodhe paramu-tulm api
Even when the bliss of brahma is multiplied by the number of
days in Brahms lifespan, it still cannot be compared to a single
particle of the pleasure of tasting the mellows of r Kas
sweetness.
This is also stated in Caitanya-caritmta (di-ll 7.84-85).
LOKA 4
Hkwfejkiksuyks ok;q% [ka euks cqfjso pA
vgkj brh;a es fHkkk izd`frj"V/kkAAAA
bhmir ponalo vyu / kha mano buddhir eva ca
ahakra itya me / bhinn praktir aadh
iyamthis; praktienergy; meof Mine; (has) aadh
eightfold; bhinndivisions; itias follows; bhmiearth;
pawater; analafire; vyuair; khamether; mana
mind; buddhiintelligence; caand; evacertainly;
ahakrafalse ego.
My external material energy has eight divisions:
earth, water, fire, air, ether, mind, intelligence and
false ego.
SRRTHA-VARI
In relation to bhakti, the word jna indicates only the
aivarya-jna of r Bhagavn. It does not indicate tma-
jna. Hence, in this loka beginning with the word bhmi
and in the next loka, He is delineating His aivarya-jna by
explaining His spiritual (par) and material (apar) energies.
The word bhmi-di (earth, etc.) indicates the five material
elements (paca-mah-bhta) along with their respective
419
subtle elements such as fragrance. The word ahakra (false
ego) refers to their effects, the senses, and their cause, the
maht-tattva. Since the intelligence and the mind are promi-
nent among these elements, they have been mentioned sepa-
rately.
Knowledge of My svarpa and My aivarya is called
bhagavat-jna. It is described in this way: I, the Supreme
Absolute Reality r Ka, am always situated in My
svarpa, and possess all energies (aktis) in full. Brahma is
only a featureless (nirviea) expression of My akti, and does
not have a form (svarpa). The existence of brahma is based
on the concept of negating the created world. Paramtm is
also a partial manifestation of My energy in this world. In
fact, He is a reality specifically related to the temporary
material world, and does not have an eternal svarpa.
Bhagavat-svarpa is My only eternal feature and has two
types of akti. One akti is called bahirag or my-akti,
the external energy. Since it is the cause (mother) of the inert
world, it is also called apar-akti. One should understand
the number of elements in this apar-akti related to inert
matter. The five gross elements: earth, water, fire, air and
ether are called mah-bhta (gross elements). Smell, taste,
form, touch and sound are their five respective qualities.
Hence, there are ten elements. You should understand that
the senses are their active elements initiated by the element
of the false ego, or ahakra, and that maht-tattva is their
cause. The mind and intelligence have been mentioned as
separate elements, because of their prominent and distinc-
tive functions among the group of elements, but in fact they
are one. This entire group is all part of My external energy.
4
420
LOKA 5
vijs;ferLRoU;ka izd`fra fof es ijke~A
thoHkwrka egkckgks ;;sna /kk;Zrs txr~AAAaA
apareyam itas tv any / prakti viddhi me parm
jva-bht mah-bho / yayeda dhryate jagat
mah-bhoO mighty-armed (Arjuna); viddhiyou must
understand; iyamthis (material energy); (to be) apar
inferior; tubut; itabeyond it; (there is) anyman-
other; parmsuperior; praktimenergy; meof Mine;
(consisting of) jva-bhtmthe living beings; yayby
whi ch; i damthi s; j agat uni verse; dhryat ei s ac-
cepted.
O Mah-bho, you should know that My external
energy, which consists of eight divisions, is infe-
rior. There is another potency of Mine known as
the jva-svarpa, which is superior and which ac-
cepts this material world for the purpose of enjoy-
ing the fruits of karma.
SRRTHA-VARI
Because its nature is inert, the earlier mentioned bahiraga-
akti is external (apar). The taastha-akti, in the form of
the jvas, is different from this bahiraga-akti and superior
(par) to it because of the presence of consciousness. The
reason that it is superior is that by its conscious nature it
sustains the universe, that is, it accepts the material world
for the purpose of its own enjoyment.
Besides this material nature (apar prakti), there is My
421
marginal nature (taasth prakti), which is also called
jva or par prakti. That prakti is conscious (caitanya-
svarp), and it is in the form of the jvas (jva-svarp).
All the jvas emanating from that energy have made this
inert material world conscious. The jva has the capac-
ity to understand and move in either the cit-jagat (tran-
scendental world), which has emanated from My inter-
nal energy (antaraga-akti), or in the jaa-jagat (inert
world) which has emanated from My external energy
(bahiraga-akti). Jva-akti is also called taastha-akti
for this reason.
Those baddha-jvas who are averse to r Ka manifest
in this world from this taastha-akti. It is a great miscon-
ception to think that the baddha-jvas have given up their
service to Ka, and have come from Vaikuha or even
higher, from Goloka. This idea is opposed to siddhnta. Once
a jva has attained service to Ka in His abode, it is im-
possible for him to fall from that position. As it is said in
Gt (15.6):
yad gatv na nivartante / tad dhma parama mama
Those who attain My supreme dhma never return to this mate-
rial world.
Citraketu Mahrja and Jaya and Vijaya never fell down.
They appeared in this world voluntarily, and enacted the
roles of baddha-jvas for the pleasure of Bhagavn. The jvas
who are absorbed in service to r Ka in the spiritual
world manifest either from r Baladeva Prabhu, or from
His expansion, Mah-Sakaraa, who is non-different
from Him. They are eternally liberated jvas. It is never
possible that they fall.
6
422
LOKA 6
,r|ksuhfu Hkwrkfu lokZ.khR;qi/kkj;A
vga d`RLuL; txr% izHko% izy;LrFkkAAAA
etad yonni bhtni / sarvty upadhraya
aha ktsnasya jagata / prabhava pralayas tath
upadhrayaknow; etadthat; itithat; sarviall;
bhtniliving beings; (have come from these) yonniener-
gies; ahamI; (am) prabhavathe origin; tathand;
pralayaannihilation; ktsnasyaof the whole; jagatauni-
verse.
Know that all created beings have been born from
these two praktis. I alone am the sole cause of the
creation and destruction of the entire universe.
SRRTHA-VARI
Here, r Bhagavn establishes Himself as the cause of the
universe, for He is the origin of both these aktis. My-akti
as ketra (the field) and jva-akti as ketraja (the knower
of the field) are the two causes of all moving and non-mov-
ing created beings. Thus, as the controller of these aktis, I
am the creator of the entire universe. At the time of annihi-
lation, these aktis dissolve and rest in Me, the supreme en-
ergetic (aktimn). I am therefore their only destroyer.
rla Bhaktivinoda hkura quotes Ka as saying, Cit
and acit (conscious and inert), that is, the jvas and the inert
creation, have emanated from these two praktis. Both my
and jva-akti are My potencies as they originate from Me. I,
Bhagavn, am therefore the root cause of both the origin and
dissolution of the universe.
423
LOKA 7
ek% ijrja ukU;r~ fdfpnfLr /kut;A
ef; loZfena izksra lw=s ef.kx.kk boAAAA
matta paratara nnyat / kicid asti dhanajaya
mayi sarvam ida prota / stre mai-ga iva
dhanajayaO winner of wealth, Arjuna; na astithere does
not exist; kicitanything; anyatelse; parataramgreater;
mattathan Me; sarvamall; idamthis universe; protam
is dependent; mayion Me; ivaas; mai-gajewels;
(strung) streon a thread.
O Dhanajaya, there is nothing superior to Me.
This whole universe is dependent on Me, like jew-
els strung on a thread.
SRRTHA-VARI
r Bhagavn says, In this way, I am the cause of every-
thing. Just as cause and effect are non-different from each
other, so are the energy and the energetic.
It is said in ruti: ekam evdvitya brahma. Before the
creation of this universe, there was only one Absolute Real-
ity without a second. (Chndogya Upaniad 6.2.1)
Moreover: neha nnsti kicana. Nothing exists except for
advaya brahma, the one non-dual Absolute Truth in various
forms. (Bhad-ranyaka-Upaniad 4.4.19)
Also in ruti it is stated: Since My aktis are the cause of
all creations, I am the cause of everything.
In this way, after first explaining His nature of being ev-
erything, Bhagavn is now explaining His quality of being
all-pervading by the words mayi and so on. Sarvam idam
means, Both the cit (conscious) and jaa (inert) universes
are non-different from Me because they are My creations
6-7
424
(effects). In other words, they are My svarpa, and just as
jewels are strung on a thread, they are strung on Me,
Antarym. r Madhusdana Sarasvatpda has written:
stre mai-ga iva. This example merely proves that the
universe is resting in Bhagavn, but it does not prove that
He is the cause of the universe. However, gold is the cause
of a golden earring is an appropriate example to establish
Him as the cause of the universe.
In the previous loka, r Bhagavn established Himself as
the independent cause of creation and dissolution. Now, in
the present loka, He is establishing that as all-pervading
Antarym, He alone is the cause of maintenance. I, r Ka,
am the parama-tattva and the cause of all causes. Lord Brahm
also establishes this principle in Brahma-sahit (5. 1):
vara parama ka sac-cid-nanda-vigraha
andir dir govinda sarva-kraa-kraam
The Supreme Lord, the embodiment of truth, consciousness and
joy, is Govinda Ka. He is without beginning, the origin of all
that be, and the Cause of all causes.
To make this subject easier to understand, we will cite
concepts from Govinda-bhya written by r Baladeva
Vidybhaa: Parabrahma-svarpa, r Ka, is the Su-
preme Absolute Reality (para-tattva-vastu). There is noth-
ing superior to Him because there is no other independent
entity. Yasmt para n param asti kicit (vetvatara
Upaniad 3.9). These statements from the rutis have not
accepted the existence of anything higher than the all-
worshipable brahma. In the Vedas (vetvatara Upaniad
3.8-9) it is said: I have known this effulgent brahma
which is like the sun and beyond all darkness (ignorance).
425
One attains immortality and the goal of human life
(pururtha) by knowing Him. The only means to attain
immortality is by knowledge of this mah-purua. There is
nothing superior to Him.
After accepting the superiority of parabrahma established
in these mantras, it is further said: Those who know the pure
or constitutional nature of brahma attain immortality in due
course of time; otherwise there is no cessation to their mis-
eries. If something is accepted as superior to brahma, then
r Kas statement: matta paratara nnyat kicid asti
dhanajaya, becomes false Govinda-bhya (Brahma-stra
3.2.37).
vetsvatara Upaniad (6.8) repeats the same: na tat-sama
cbhyadhika ca dyate. There is nothing equal to or greater
than saviea-brahma-tattva.
LOKA 8
jlksgeIlq dkSUrs; izHkkfLe 'kf'klw;Z;ks%A
iz.ko% loZosns"kq 'kCn% [ks ikS#"ka u`"kqAAAA
rasoham apsu kaunteya / prabhsmi ai-sryayo
praava sarva-vedeu / abda khe paurua nu
kaunteyaO son of Kunt; ahamI; asmiam; rasathe taste;
apsuin water; prabhthe light; ai-sryayoof the moon
and sun; praavathe syllable o; sarva-vedeuin all Vedic
mantras; abdathe sound; khein ether; (and the)
pauruamability; nuin man.
O Kaunteya, I am the taste in water, the radiance
of the moon and sun, and the syllable o in all
Vedic mantras. I am the sound in ether and the abil-
ity in man.
7-8
426
SRRTHA-VARI
As Antarym, I enter into and exist in this universe which
was created by Me. Similarly, I alone exist as the essence
within all humans and all other living entities. Somewhere
I am the cause and somewhere I am the effect. r Bhagavn
is speaking this loka beginning with the words raso ham
and the next three lokas in order to establish this truth. Apsu
(water) means, The rasa (taste) in water, is its cause, which
is also My opulence (vibhti). Similarly, My effulgence is the
cause of the sun and the moon, and okra is the cause of
the Vedas. They are also My vibhti. I am also the cause of
the sky, sound, and the very essence of human beings, which
is the source of their vital energy (paurua).
LOKA 9
iq.;ks xU/k% i`fFkO;kp rst'pkfLe foHkkolkSA
thoua loZHkwrs"kq ri'pkfLe rifLo"kqAAAA
puyo gandha pthivy ca / teja csmi vibhvasau
jvana sarva-bhteu / tapa csmi tapasviu
asmiI am; puyathe pure; gandhafragrances;
pthivymwithin the earth; caand; tejathe heat;
vibhvasauwithin fire; caand; jvanamlife; sarva-bhteu
in all beings; caand; asmiI am; tapaausterity; tapasviu
in ascetics.
I am the pure fragrance of the earth, the heat in
fire, the life in all beings and the austerity of the
ascetics.
SRRTHA-VARI
According to the Amara-koa dictionary, the word puya
means an original and attractive fragrance. The use of the
427
word ca indicates the relationship of the word puya 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.
Jvana means essence in the form of life, and tapa means to
tolerate dualities.
LOKA 10
chta eka loZHkwrkuka fof ikFkZ lukrue~A
cqfcqZferkefLe rstLrstfLoukege~AAAA
bja m sarva-bhtn / viddhi prtha santanam
buddhir buddhimatm asmi / tejas tejasvinm aham
prthaO son of Pth; viddhiknow; mmMe; (as)
santanamthe eternal; bjamseed; sarva-bhtnfor all
living beings; ahamI; asmiam; buddhithe intelligence;
buddhimatmof the intelligent; (and the) tejaprowess;
tejasvinmof the powerful.
O Prtha, know Me to be the eternal cause of all
beings. I am the intelligence of the intelligent, and
the prowess of the powerful.
SRRTHA-VARI
The word bja (seed) means the untransformed cause
which is called pradhna. Santana means eternal. The
essence of an intelligent person is his intelligence, and that
is Me.
LOKA 11
cya cyorka pkga dkejkxfootre~A
/kekZfo#ks Hkwrs"kq dkeksfLe Hkjr"kZHkAAAA
9 - 11
428
bala balavat cha / kma-rga-vivarjitam
dharmviruddho bhteu / kmosmi bharatarabha
bharata-abhaO best of Bharatas line; aham asmiI am;
balamthe strength; balavatmof the strong; vivarjitam
devoid; kma-rgaof lust and attachment; caand; kma
passion; bhteuin all living beings; dharma-aviruddhanot
incompatible with the codes of dharma.
O best of the Bharata dynasty, I am the strength
of the strong, free from attachment and desire. In
all beings I am sexual union in accordance with
dharma, for the purpose of procreation alone.
SRRTHA-VARI
The word kma generally refers to the desire for ones
maintenance, and rga refers to anger. In this context,
however, these meanings do not apply. Dharmviruddha
means that which is not opposed to dharma, that is, pas-
sion which is used only to produce children from ones own
wife.
LOKA 12
;s pSo lkfodk Hkkok jktlkLrkelk'p ;sA
ek ,osfr rkfUof u Roga rs"kq rs ef;AAAA
ye caiva sttvik bhv / rjass tmas ca ye
matta eveti tn viddhi / na tv aha teu te mayi
caand; viddhiyou should know; evacertainly; ye ye
whichever; bhvstates of existence (there are); sttvik
in goodness; rjaspassion; caand; tmasignorance;
evacertainly; tnthem; mattato come from Me; itithus;
ahamI (am); nanot; teuin them; tubut; te mayithey
are in Me.
429
Know that all states of existence: sttvika, rjasika and
tmasika, are manifested by the modes of My material na-
ture. I am not subject to these modes, for they are all under
the control of My energy.
SRRTHA-VARI
In this way, I have explained only some of the vibhtis,
such as those which are the cause and the essence of objects.
But what is the purpose of going into details? Everything is
under My control and is My vibhti. To explain this, r
Bhagavn speaks this loka beginning with the words ye caiva.
Control of the mind and senses, as well as the devas them-
selves are sttvika bhvas (states of existence). Happiness,
pride and other such feelings, as well as the asuras themselves
are rjasika bhvas. And lamentation, delusion and other such
attitudes, as well as rkasas (those who are lower than
asuras), are tmasika bhvas (natures). They all come from
Me, but it should be understood that they are the effects of
the guas of My material nature, so I am not personally
present in them. Unlike the jvas, I am not under their con-
trol; rather, they exist under My control.
LOKA 13
f=fHkxqZ.ke;SHkkZoSjsfHk% loZfena txr~A
eksfgra ukfHktkukfr ekesH;% ijeO;;e~AAAA
tribhir gua-mayair bhvair / ebhi sarvam ida jagat
mohita nbhijnti / mm ebhya param avyayam
mohitamdeluded; ebhiby these; tribhithree; bhvai
states; gua-mayaiof the qualities of material nature; idam
this; sarvamentire; jagatworld; na abhijntidoes not
know; mmMe; (who am) parambeyond; ebhyathese
modes; avyayamand imperishable.
12-13
430
Deluded by these three states of existence (sattva-gua,
rajo-gua and tamo-gua) the whole world does not know
Me, who am beyond the modes and imperishable.
SRRTHA-VARI
Arjuna may ask, Why do people not know You,
Paramevara? In response, Ka speaks this loka beginning
with the word tribhih. The jvas of this world are bewildered
because they are controlled by their acquired nature, which
is composed of the activities of the three guas. This con-
sists of control of the mind, control of the senses, happiness,
lamentation, attachment and envy. But I am beyond the
guas and free from any perverted transformation, and that
is why they cannot understand Me.
LOKA 14
nSoh s"kk xq.ke;h ee ek;k nqjR;;kA
ekeso ;s izi|Urs ek;kesrka rjfUr rsAAAA
daiv hy e guamay / mama my duratyay
mm eva ye prapadyante / mym et taranti te
hiindeed; ethis; daivdivine; myillusory energy;
guamayconsisting of the guas; mamaof Mine; (is)
duratyaydifficult to overcome; tethey; yewho;
prapadyantesurrender; evaonly; mmto Me; tarantitran-
scend; etmthis; mymillusion.
This external energy of Mine which consists of
the three guas, and which bewilders the jvas, is
certainly very difficult to overcome, but those who
take exclusive shelter of Me can easily transcend
this my.
431
SRRTHA-VARI
The following question may be raised: How can one be-
come free from the delusion created by the three guas? In
response, r Bhagavn speaks this loka beginning with the
word daiv. This my is called daiv because it deludes the
devas (the jvas), who are divine by nature, but who are ab-
sorbed in the sporting pleasures of sense enjoyment. This
my is gua-may, composed of the three guas. The word
gua-may has another meaning. It has the form of a strong
rope with three strands. This bahiraga-akti which belongs
to Me, Paramevara, is duratyay, extremely difficult to cross
over. No one is able to cut this rope and become free from
the bondage of the guas. r Bhagavn says, Believe Me.
Then He touches His own chest, and goes on to say mm,
A person can only transcend this my if he exclusively
surrenders unto Me in this form of ymasundara.
Par (spiritual) and apar (material) are Bhagavns two
types of aktis. The spiritual, internal energy is called
antarag (cit-akti) and the material, external energy is
called bahirag (acit, apar or my-akti). In the Upaniads
it is also said: myn tu prakti vidyn mayina tu
mahevaram. My should be understood as apar-akti, and
the person (purua) who is the shelter of my, should be
understood to be the mahevara, the Supreme Controller.
(vetvatara Upaniad 4.10)
This is also confirmed in rmad-Bhgavatam (8.5.30): na
yasya kactititarti my / yay jano muhyati veda nrtham.
The jva is bewildered by my-akti and therefore he is unable
to understand the nature of the self. This insurmountable
my of Bhagavn cannot be overcome by anyone without
His mercy.
14
432
One may question that if my-akti is the cause of the jvas
bondage, can one become free from this bondage by pleasing
this my-akti? What is the need to take shelter of r Hari,
Guru and the Vaiavas? In the present loka, Bhagavn re-
sponds to this, using the words mama my. He says, This
my is not independent, rather, it is under My control, so it
has no independence to liberate anyone from the material
world. This is what He means by the statement: mm eva ye
prapadyante. Only a person who surrenders to Me can cross
over this insurmountable my of Mine; others cannot.
This is also confirmed in rmad-Bhgavatam (10.14.58):
samrit ye pada-pallava-plava
mahat-pada puya-yao murre
bhavmbudhir vatsa-pada para pada
pada pada yad vipad na tem
When a person takes shelter of the boat of the lotus feet of r
Ka, who is supremely famous and is the shelter of great per-
sonalities such as iva and Brahm, this ocean of the material
world becomes just like the water contained in the hoof-print
of a calf. His supreme destination is then Vaikuha, which is
free from all types of miseries.
LOKA 15
u eka nq"d`fruks ew<k% izi|Urs ujk/kek%A
ek;;kirKkuk vklqja HkkoekfJrk%AAAA
na m duktino mh / prapadyante nardham
myaypahta-jn / sura bhvam rit
duktinamiscreants; mhfools; nara-adhamthe
lowest among mankind; (and) apahta-jnthose whose
knowledge is stolen; myayby illusion; ritwho take
shelter; suramof the demonic; bhvamnature; na
prapadyantedo not surrender; mmto Me.
433
Those miscreants and fools who are devoid of dis-
crimination, who are the lowest among human be-
ings, whose knowledge has been completely stolen
by my, and who have an surika nature, do not
surrender unto Me.
SRRTHA-VARI
If the question is raised, Why, then, do the paitas not
take shelter of You? r Bhagavn replies, Those who are
genuine paitas do take exclusive shelter of Me, but those
who like to consider themselves to be paitas do not. r
Bhagavn is speaking this loka beginning with the words
na mm to explain this. The word duktina refers to those
who are wicked, though they may have some piety. And some
may appear to be paitas but are actually kupaitas (pseudo
paitas). They are of four types:
(1)Mha fruitive worker (a karm), who is no better
than an animal. rmad-Bhgavatam (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 hari-
kath and engage in hearing other useless talks, are most un-
fortunate. Who but an animal would not like to perform
sev to r Mukunda?
(2)Nardhamathe lowest among mankind. Even after
performing bhakti for some time and attaining the qualities
of a human being, they finally give up the process of bhakti
wilfully, thinking that it is not effective in attaining the de-
sired fruit. Such persons are nardhamas.
(3)Myaypahta-jnathose whose knowledge has been
stolen by my, even after studying the stra. They think
that only the form of r Nryaa, situated in Vaikuha,
can be served eternally and can grant eternal bhakti; one
cannot perform bhakti eternally to other forms, such as Rma
15
434
and Ka, because They are human-like. r Bhagavn has
said in the Gt (9.11): Fools disrespect Me when I appear in
My human form. After apparently surrendering unto Me, they
have not surrendered in reality.
(4)sura bhvam ri t Asuras such as
Jarsandha shoot arrows in order to hurt My transcen-
dental body. Similarly, persons who carry this surika
bhva use illogical reasoning to deny My r-vigraha (De-
ity form), which is eternally situated in Vaikuha. They
do not surrender unto Me.
rla Bhaktivinoda hkura quotes Ka as saying, Hav-
ing taken shelter of an surika bhva, four types of persons
do not surrender unto Me: the dukta (wicked), the mha
(foolish), the nardhama (lowest of human beings) and the
myypahta-jn (persons whose knowledge is covered by
my).
(1)Duktas are those who live an extremely unrighteous life.
(2)Mhs are those atheistic persons who only follow
moral principles, without taking shelter of Me, the presiding
Deity of morality.
(3)Nardhamas are the lowest of human beings, are those
who consider Me to be only an aspect of morality, but not
the Lord of morality.
(4)Myypahta-jns are those whose knowledge re-
mains covered by my, and even when they have studied
stras such as Vednta they worship the devas such as
Brahm. They do not know My omnipotent nature, the
eternal conscious nature of the jva, the temporary nature
of the relationship of the jva with inert matter, or the eter-
nal nature of the relationship of the jva with Me as My
servant.
435
LOKA 16
prqfoZ/kk HktUrs eka tuk% lqd`frukstqZuA
vkkksZ ftKklqjFkkZFkhZ Kkuh p Hkjr"kZHkAAAA
catur-vidh bhajante m / jan suktinorjuna
rtto jijsur arthrth / jn ca bharatarabha
arjunaO Arjuna; bharata-abhabest of Bharatas lineage;
catur-vidhfour kinds; suktinaof pious; janpersons;
bhajanteworship; mmMe; rttathe distressed; jijsu
the inquisitive; artha-arththe seeker of wealth; caand;
jnthe man in knowledge.
O best of the Bharata dynasty, there are four types
of pious men who perform My bhajana; the distressed
(rtta), the inquisitive (jijsu), the seeker of wealth
(arthrth) and the man of wisdom (jn).
SRRTHA-VARI
Who then performs Your bhajana? In response to this
words catur-vidh. Sukta refers to those who worship Me
and who follow the rules and regulations of varrama-
dharma. rtta refers to persons afflicted with distress such
as disease and who worship Me to get relief. Jijsu means
those who worship Me desiring tma-jna (knowledge of
the self) or scholarly knowledge of the stra through gram-
mar. Arthrth refers to those who worship Me with a desire
for enjoyment in this world, such as possession of land, el-
ephants, horses, beautiful women, gold, or enjoyment in
Svarga. Jns with pure hearts also worship Me. Of these
four, the first three are sakma-ghasthas, householders who
have fruitive desires, and the fourth group consists of nikma-
sannyss (renunciates who perform selfless actions).
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436
These four types of persons are eligible to perform pradhn-
bht bhakti, the process wherein bhakti predominates over
karma, jna, etc. The first three perform karma-mir
bhakti, bhakti mixed with karma, and the fourth performs
jna-mir bhakti, bhakti mixed with jna. Later, in the
loka: sarva-dvri samyamya (Gt 8.12.), yoga-mir bhakti
will be explained. However, kevala-bhakti, which is devoid
of karma or jna, is explained in the beginning of the Sev-
enth Chapter: mayy sakta-man prtha (Gt 7.1). Kevala-
bhakti will also be delineated later in two lokas: ananya-
ceth satatam (Gt 8.14) and mahtmnas tu m prtha
(Gt 9.13).
In the middle six chapters of Gt, r Bhagavn has ex-
plained two types of bhakti: pradhn-bht and keval. In
the third process, which is called gubht bhakti, bhakti is
present to some extent but it is predominated by karma, jna
and so forth. This is the process that karms, jns and yogs
perform simply to attain perfection in their respective
endeavours. It cannot be called bhakti because it is karma or
jna, etc., which predominate, and not bhakti herself.
Prdhnyena vyapade bhavanti is a name given to some-
thing according to its predominating element. According to
this principle of logic (nyya), such processes are named af-
ter their respective predominating natures: karma, jna and
yoga. These processes are not categorised as bhakti because
bhakti is not predominant.
The result of sakma-karma is Svarga, and the result of
nikma-karma is jna. The result of jna and yoga is
moka. Now, the result of the two types of bhakti, pradhn-
bht and keval, are being explained. In pradhn-bht
bhakti, those who are distressed (rtta), those who aspire for
knowledge (jijsu) and those who seek wealth (arthrth)
perform karma-mir bhakti, that is, bhakti which is mixed
with karma. Hence they are called sakma-bhaktas. The only
437
result of this type of bhakti is the fulfilment of ones mate-
rial desires. Due to the superior nature of the object of their
endeavour (bhakti), they finally attain moka, e.g. slokya,
which is characterised by a predominance of happiness and
majesty (aivarya). They do not fall down, like a karm who
falls after enjoying in Svarga. This is stated later on: ynti
mad-yjino pi mm (Gt 9.25).
The result of the fourth type, jna-mir bhakti, is supe-
rior to that of karma-mir bhakti. Those who practise it
attain nta-rati, like the four Kumras, headed by Sanaka.
By the special mercy of r Bhagavn and His bhaktas, this
type of bhakti culminates in premotkara, the excellence of
prema, which is seen in people like ukadeva Gosvmi.
When karma-mir bhakti is nikma (selfless), it results in
jna-mir bhakti, the result of which has just been ex-
plained.
Sometimes, a person who is performing jna-mir or
karma-mir bhakti attains prema in the moods of dsya
(servitorship) and so forth, due to his intense desire which is
developed by the association of bhaktas who have dsya-
bhava, etc. That prema, however, is predominated by aivarya.
The result of uddh, anany, akican and uttama-bhakti,
etc., which is free from jna and karma and which has
various branches, is that one attains the position of a loving
associate of Ka in dsya-bhva, sakhya-bhva and so on.
This has been established in many places in the commen-
taries of rmad-Bhgavatam. The concept of sdhya-bhakti
has also been briefly explained in this commentary.
rla Bhaktivinoda hkura quotes r Ka as saying, It
is generally not possible for those who are miscreants (dukta)
to perform My bhajana, because they are not on the path of
gradually developing their consciousness. Sometimes, however,
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438
such people attain My service by chance. Among those with
sukti who lead a regulated life, four types are qualified to
perform My bhajana. Those who are engaged in kmya-
karma (fruitive activities) remember Me when they are af-
flicted by some misery. They are called rtta, the distressed.
Even those who are dukta sometimes remember Me when
in distress.
The foolish (mha), who stick to morality as described
in the previous loka, engage in the gradual process of inquir-
ing about tattva-jna. By this, they feel the necessity of
accepting the existence of Paramevara. As He is the object
of their inquisitiveness, they gradually remember Me.
Nardhamas, the lowest among mankind, who take up bhakti
and then later discard it, gradually become dissatisfied with
their concept of an ethical controller, and come to realise the
real controller of morality. They then become regulated
bhaktas and, since they turn to Me to fulfil their desired goals,
they are known as arthrth. When the jva realises that
knowledge of brahma and Paramtm is incomplete, he takes
shelter of My uddha-jna. At that time the covering of
my is removed and, knowing himself to be My eternal ser-
vant, he accepts My full shelter.
Those who are rtta (distressed) have the defect of various
desires; those who are jijsu (inquisitive) have the defect of
bondage to moralistic knowledge; the arthrths (seekers of
wealth) have the defect of striving to attain Svarga; and the
jns, who think that bhagavat-tattva is temporary, have the
defect of wanting to merge into brahma. When these impuri-
ties are removed, these four types of persons become eligible
to perform pure bhakti. As long as these impurities exist in them,
their pure bhakti is considered to be pradhn-bht. They
attain bhakti when their impurities are completely removed.
This bhakti is called keval, akicin or uttam.
439
The word sukti used in this loka means piety that is gen-
erated from following the principles of vara and rama.
Such pious persons, whose bhakti is pradhn-bht, engage
in Bhagavns service in four ways.
Examples of karma pradhn-bht bhakti are included in
the first three categories below:
(1)rtta: Kings who were captured by Jarsandha; and
Gajendra, who was caught by a crocodile.
(2)Jijsu: aunaka and other is who were inquisitive
about tma-jna.
(3)Arthrth: Those such as Dhruva who sought wealth.
(4)Jn: The four Kumras come in this category. This is
jna-pradhn-bht bhakti.
Pradhn-bht bhakti is defined as that karma, jna and
yoga in which bhakti predominates, in other words, where
karma, jna and yoga are subordinate to bhakti.
Kevala-bhakti is defined as follows:
anybhilit-nya / jna-karmdy-anvram
nuklyena knu-lanam bhaktir uttam
Bhakti-rasmta-sindhu 1.1.11
Uttama-bhakti is performed when a person is free from all other
desires except to render service to Ka, when his intelligence
is completely free from the concept of nirviea-brahma-jna,
and from affinity to nitya (regular) and naimittika (causal or
occasional) karma, yoga, tapasy, etc., and when he renders ser-
vice to Ka and His bhaktas in a favourable way.
Gu-bht bhakti is defined as that process in which
karma, jna and yoga predominate, not bhakti. When bhakti
is only practised to assist in the attainment of moka or
Svarga, then such karma is merely called karma, jna is
called jna, and yoga is called yoga. Such karma, jna and
yoga are not uddha-bhakti, but gu-bht bhakti. Gu-
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440
bht bhakti is not considered to be in the category of bhakti
because bhakti does not predominate in it. In conclusion,
therefore, bhakti is of two types: keval and pradhn-bht.
rla Vivantha Cakravart hkura has given detailed
explanations of bhakti-tattva in his Srrtha-darin commen-
tary on rmad-Bhgavatam. For this information, one should
consult the following lokas from rmad-Bhgavatam:
tmrma ca munayo (1.7.10), te rtha yat pratyeta (2.9.34),
muktnm api siddhnm (6.14.5), yvan n-kya-ratham
(7.15.45) and ye nye ravindka (10.2.32).
LOKA 17
rs"kka Kkuh fuR;;q ,dHkffoZf'k";rsA
fiz;ks fg KkfuuksR;FkZega l p ee fiz;%AAAA
te jn nitya-yukta / eka-bhaktir viiyate
priyo hi jninoty-artham / aha sa ca mama priya
jnthe man in knowledge; nitya-yuktais always con-
nected; eka-bhaktiand exclusively devoted; viiyateis dis-
tinguished; temamong these; hicertainly; ahamI; (am)
ati-artham priyaexceedingly dear; jninato the jn; ca
and; sahe; (is) priyadear; mamato Me.
The tattva-vit jn, My exclusive devotee whose
thoughts are always fixed on Me, is the best of these,
because I am very dear to him and he is very dear
to Me.
SRRTHA-VARI
Who is the best of the four types of devotees who are eligible
to perform bhakti? In answer, r Bhagavn speaks this loka
beginning with the word tem. Those jns who are always
united with Me are the best of the four. By the practice of jna,
their thoughts are completely under control and thus their
441
minds remain one-pointed. The other three types (rtta and
so on) are not like this. Arjuna then asks, Do all jns
worship You out of fear that they may fail in their endeav-
our to attain jna? In response, Bhagavn says eka-bhakti.
Ek means prominent. This means, Those jns in whom
bhakti is prominent (pradhn-bht) perform bhajana to Me,
unlike other jns in whom jna is prominent. Those who
are attached only to bhakti are bhakti-eka, and they are
jns in name only.
In this way, in My beautiful form of ymasundara, I am
very dear to the jns. In the states of both sdhana and
sdhya, they are unable to give up their attachment to this
form. It is because of the principle of surrender (as described
in Gt 4.11) that they are also very dear to Me.
rla Bhaktivinoda hkura quotes Ka as saying, When
they have become free from impurities, the rtta, jijsu,
arthrth and jn become devotedly surrendered to Me and
become My bhaktas. Among them, the jns attain uddha-
jna, having given up the impurity of jna, which is the
desire for salvation. They then become endowed with bhakti-
yoga, and attain superiority over the other three types of
devotees. This means that although the process of karma
cleanses the jva of all impurities, the svarpa of the jva,
which is conscious by nature, is not realised by the practice
of karma to the same extent that it is realised by the culti-
vation of jna-yoga. Ultimately, by associating submissively
with bhaktas, everyone realises his own svarpa. During the
sdhana stage, only jn-bhaktas who are eka-bhaktir
viiyate (specifically endowed with one-pointed pure devo-
tion), are superior to the other three types of eligible persons
described above. They are My unalloyed servants. Thus I am
very dear to them and they are also very dear to Me.
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442
ukadeva Goswmi is an example of this. Previously, he was
a brahma-jn, but in the association of r Vysadeva, he
realised bhagavat-jna (prema-bhakti). During the sdhana
stage, the service to Ka of those bhaktas who have attained
pure knowledge (uddha-jna) is also supremely pure, with-
out the slightest scent of materialism.
LOKA 18
mnkjk% loZ% ,oSrs Kkuh RokReSo es ere~A
vkfLFkr% l fg ;qkRek ekesokuqkeka xfre~AAAA
udr sarva evaite / jn tv tmaiva me matam
sthita sa hi yukttm / mm evnuttam gatim
evacertainly; etethese; (are) sarvaall; udrmagnan-
imous (souls); tubut; jnthe man in knowledge; matam
is considered; meby Me; (as) eva tmaMy very self; hi eva
certainly; sathat; yukta-tmsoul is always connected;
sthitaabiding; mmin Me; anuttammas His unsurpass-
able; gatimgoal (of life).
Though these are all certainly great souls, I con-
sider the jn to be as dear to Me as My own self.
Since his thoughts dwell always in Me, he takes de-
termined shelter of Me as his supreme destination.
SRRTHA-VARI
Does that mean that the other three types of persons, the
rtta and so on, are not dear to You? In response, r
Bhagavn says, No, no, that is not so, and speaks this loka
beginning with udrh. Whoever performs My bhajana with
a desire to receive something from Me, and who accepts that
benediction when I award it to him, is dear to Me. Having
had their desires fulfilled by Me, they give Me the quality of
being bhakta-vatsala (affectionate to My bhakta). However,
443
jn tv tmaiva refers to the jn who is considered to be
My own self and extremely dear to Me, because, while per-
forming My bhajana, he does not expect anything in return
from Me such as Svarga or moka. As a result I always re-
main under his control. He is like My own self. This is My
opinion. Because he knows only Me, ymasundara, as the
highest destination, he remains free from anxiety and he is
determined to attain Me. He does not take shelter of My
nirviea-svarpa, brahma-nirva.
I am bhakta-vatsala Bhagavn, and I consider such a jn,
who is endowed with nikma-pradhn-bht bhakti, to be
My very self. But one who is endowed with unalloyed kevala-
bhakti is even more dear than My own self.
It is said in rmad-Bhgavatam (11.14.15): O Uddhava, as
a bhakta you are so dear to Me; not even My own son Brahm
or akara, Sakaraa, Laksm-dev or My own svarpa are
as dear to Me as you are. Moreover, rmad-Bhgavatam
(9.4.64) says: Without the associaton of My bhakta sdhus I
do not desire even the bliss of My own svarpa.
rmad-Bhgavatam (10.29.42) says tmrma also enjoys.
This means that, although yogevarevara r Ka is
tmrma, who delights within Himself, He receives a greater
pleasure from the service of the gops. Thus He mercifully
enjoys and performs pastimes with them.
the above-described four classes of devotees accept kevala-
bhakti, they become supremely great. However, the jn-
bhaktas are situated in Me because they have more nih
than the others to realise Me, the supreme conscious entity,
and their highest destination. They are very dear to Me, and
are able to control Me completely.
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444
People perform bhajana to Bhagavn r Ka as a result of
sukti accumulated in their previous lives. Those who are averse
to Ka remain non-devotees, engaged in the worship of vari-
ous devas and devs. Therefore, those who perform Kas
bhajana are endowed with great intelligence, whether they have
material desires (sakma) or are free from them (nikma). This
is also expressed in rmad-Bhgavatam (2.3.10):
akma sarva-kmo v / moka-kma udra-dh
tvrea bhakti-yogena / yajeta purua param
In his rrtha-darin commentary on this loka, rla
Vivantha Cakravart hkura explains the word udra-
dhh to mean of pure and great intelligence (su-buddhi). Per-
formance of Bhagavns bhajana is the symptom of pure and
great intelligence regardless of whether one has material
desires or is free from them. The absence of such worship is
a symptom of impure and lowly intelligence.
What to speak of the devotees who are free from material
desires, even those devotees who have material desires attain
service to Bhagavn in His abode, by His mercy or by the
mercy of His bhaktas, when they have enjoyed their desired
objective. Therefore, they possess pure and great intelligence.
LOKA 19
cgwuka tUeukeUrs Kkuoku~ eka izi|rsA
oklqnso% loZfefr l egkRek lqnqyZHk%AAAA
bahn janmanm ante / jnavn m prapadyate
vsudeva sarvam iti / sa mahtm sudurlabha
anteat the end; bahnmof many; janmanmbirths;
jnavnone who has knowledge; itithat; vsudeva
Vsudeva; sarvamis everything; prapadyatesurrenders;
mmto Me; sathat; mah-tmgreat soul; (is) su-
durlabhaextremely rare.
445
After many births of spiritual practice, the jn who is
endowed with knowledge that everything both conscious and
inert is related to Vsudeva surrenders himself fully to Me,
and performs bhajana to Me. Such a mahtm is extremely
rare.
SRRTHA-VARI
The following question may be raised: Since the jns
accept Your shelter as the supreme destination, they certainly
attain You, but how long will it take for such jns to become
qualified to enter bhakti? In answer to this, r Bhagavn
speaks this loka beginning with the word bahnm.
Vsudeva sarvam means that those jns take shelter of Me
when, after many, many births they see Vsudeva everywhere.
Such sdhus surrender unto Me due to the influence of good
association which is arranged by My will. That is, they sur-
render to Me according to the bhva received in such associa-
tion. Among thousands and thousands of men, such a jn
bhakta, whose thoughts are fixed in Me is very rare, what to
speak of aikntika-bhaktas, who are far more rare.
Of the four types of devotees (rtta, etc.), the jns who
have nih in Me, Ka, are the best. A jn who has
spiritual fortune (sukti) attains the association of uddha
Vaiavas after many, many lifetimes, and he thus becomes
aware of the svarpa of r Vsudeva. He sees Bhagavn
Vsudeva everywhere, which means that he sees everything
as being related to Vsudeva. Thus he obtains uddha-bhakti
to r Ka. Such mahtms are extremely rare.
rla Baladeva Vidybhaa has given the following com-
ment on this loka: The bhaktas who are rtta, jijsu and
arthrth enjoy the highest type of material happiness for
many lifetimes as a result of devotion unto Me. Finally, they
become detached from such material pleasure, and in some
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446
lifetime come in contact with Vaiavas who know My
svarpa-tattva. In that association, they attain knowledge of
My svarpa. Knowing only Me, Ka, the son of Vasudeva,
as the parama-tattva, they take shelter of Me.
rla Bhaktivinoda hkura quotes Ka as saying, Af-
ter performing sdhana for many, many lifetimes, the jvas
attain pure jna, and become steadfast in the transcenden-
tal consciousness of the self. In the beginning of such spiri-
tual practice, when they are trying to give up their mundane
identification, they take support of impersonal monism
(advaita-bhva) to some extent. During this stage, they de-
velop disgust towards the material world, but they also re-
main indifferent toward spirituality, especially regarding the
variegated nature of spiritual life. When they have become
a little advanced in the eternal, conscious existence of the
self (caitanya-dharma), and in understanding the special
nature of spiritual life which consists of variegated activi-
ties, they become attracted to it and surrender unto Me, who
am para caitanya-rpa (the supreme conscious form). At
that time they understand that this mundane world is not
independent but a perverted reflection of the conscious real-
ity, the transcendental realm, and that a relationship with
Vsudeva also exists in this world. Hence everything is in
relationship with Vsudeva. Those mahtms, who have such
a surrendered attitude towards Me, are very rare.
LOKA 20
dkeSLrSLrSZrKkuk% izi|UrsU;nsork%A
ra ra fu;eekLFkk; izR;k fu;rk% Lo;kAAAA
kmais tais tair hta-jn / prapadyantenya-devat
ta ta niyamam sthya / prakty niyat svay
hta-jnthose whose knowledge is stolen; tai taiby
their various; kmailusty desires; prapadyantesurrender;
447
anya-devatto other gods; sthyapractising; tam tam
the various; niyamamregulations; niyatcontrolled;
svayby their own; praktynature.
Those whose intelligence has been stolen by ma-
terial desires, and who try to eliminate their dis-
tress, follow the rules of worship for a particular
deva, who can fulfil their desires. Thus, being swept
away by their own nature, they worship such devas.
SRRTHA-VARI
Very well, I have understood that even those with mate-
rial desires, such as the distressed, become partially success-
ful by performing Your bhajana, but what is the destination
of those distressed persons who worship the devas for relief
from their miseries? In response to this r Bhagavn is
speaking this loka beginning with the words kmais tais, and
the next three lokas. Those who think that the devas, such
as Srya, can immediately remove miseries like disease and
that r Viu cannot, have lost their intelligence (hta-
jn). They remain bound by their own nature and it is
that ill-nature which keeps them from surrendering to Me.
Intelligent and fortunate persons, who are influenced by
various types of desires, try to satisfy their desires by wor-
shipping Paramevara r Ka. When they have fulfilled
their desires, by His mercy they gradually lose interest in such
enjoyment and attain His bhajana. In this regard, the lokas
from rmad-Bhgavatam (2.3.10 and 5.19.26) are worth
contemplating.
As a result of being averse to Ka, fools and unfortunate
persons remain bound by the rjasika and tmasika guas and
think that the devas can fulfil their desires more quickly. They,
therefore, worship various unimportant devas according to
20
448
their respective natures in an attempt to satisfy their vari-
ous material desires, and quickly attain perishable fruits.
rla Bhaktivinoda hkura quotes Ka as saying, Those
such as the distressed are averse to Me as long as their impu-
rities remain, but when they are freed from material impuri-
ties, they perform bhakti to Me. Those who take shelter of
My transcendental nature, however, do not become attracted
to the external nature, even though they may be full of de-
sires. I free them from all their material motivations within
a short time. Conversely, those who are averse to Me lose their
spiritual intelligence and, being impelled by their material
desires, worship particular devas who can quickly award the
trivial objects of their desires. They do not trust Me, the eter-
nal, beautiful ymasundara, the embodiment of viuddha-
sattva. Hence, they are driven away from Me by their lower
rjasika and tmasika natures, and worship particular devats,
following whatever obscure rules are favourable to such wor-
ship.
LOKA 21
;ks ;ks ;ka ;ka ruqa Hk% J;kprqfePNfrA
rL; rL;kpyka Jka rkeso fon/kkE;ge~AAAA
yo yo y y tanu bhakta / raddhayrcitum icchati
tasya tasycal raddh / tm eva vidadhmy aham
ym ym tanumwhichever form of the devats; ya ya
bhaktawhichever devotee; icchatidesires; arcitumto wor-
ship; raddhaywith faith; evacertainly; aham vidadhmi
I bestow; tasya tasyato that particular devotee; acalm
unshakeable; raddhmfaith; tmin that (deva).
Whichever devat the fruitive devotee wants to
faithfully worship, I, as the indwelling Antarym,
make his faith in that particular devat unflinching.
449
SRRTHA-VARI
If Arjuna says, For the auspiciousness of their devotees,
those devats will generate in them faith in Your bhakti, being
pleased by their worship, then r Bhagavn responds by
saying, No, it is not so. The devats are unable to generate
faith (raddh) in devotion to themselves, so how can they
generate raddh in My bhakti? Hence, He speaks this loka
beginning with the words yo yo yam. Whichever devat they
may want to worship, such as Srya, who is nothing but My
vibhti, I, the indwelling Antarym, inspire their raddh
in that particular devat and not in Myself. This is because
they are averse to Me. Those devats are also unable to gen-
erate raddh in Me.
Some think that, by worshipping the devats, they can
inspire raddh in bhagavad-bhakti in the hearts of their
worshippers. However, r Ka explains that it is He as
Antarym who gives the deva worshippers steady faith in
whichever deva they desire to worship, according to their
desires, although the devas are nothing but His vibhti. He
does not inspire faith in Himself in the hearts of those who
are averse to Him. If the devats cannot generate raddh
towards themselves in their worshippers, then how can they
create faith in Bhagavn?
LOKA 22
l r;k J;k ;qLrL;kjk/kuehgrsA
yHkrs p rr% dkeku~ e;So fofgrku~ fg rku~AAAA
sa tay raddhay yuktas / tasyrdhanam hate
labhate ca tata kmn / mayaiva vihitn hi tn
21-22
450
yuktaendowed; tay raddhaywith that faith; sahe;
hatetries to perform; ardhanamthe worship; tasyaof that
deva; caand; tatathereby; labhatehe attains; (the
fulfilment of); kmnhis desires; evain actuality; tnthose
(boons); (are) vihitngranted; mayby Me; hialone.
Endowed with such raddh, he attempts to wor-
ship that particular devat and thus attains
fulfilment of his desires, which in actuality are
granted by Me alone.
SRRTHA-VARI
Ihate means he does. They attain their desired ends by
worshipping the respective devats, but in actuality those
devats are not able to fulfil those desires. Therefore, r
Bhagavn says: myaiva vihitn. In reality, those desires are
fulfilled by Me alone.
Some think that if they worship the devats, they will obtain
the fruits of their desires by that devats mercy. But, from this
loka it is clear that the devas are unable to award the results of
worship that is performed to them. Those who worship the devas
can obtain their desired results only when it is sanctioned by
Bhagavn, but such ignorant people cannot understand that it
is r Bhagavn, as Antarym who has fulfilled their desires.
Here it is seen that the devats cannot generate raddh in them-
selves among their own worshippers. Similarly, they cannot in-
dependently award the results of fruitive activities unless
Antarym r Bhagavn sanctions it.
LOKA 23
vUrokq Qya rs"kka roR;Yies/klke~A
nsoku~ nso;tks ;kfUr ek ;kfUr ekefiAAAA
451
antavat tu phala te / tad bhavaty alpa-medhasm
devn deva-yajo ynti / mad-bhakt ynti mm api
tuindeed; tat phalamthat benefit; (obtained) temby
those; alpa-medhasmpersons of meagre intelligence;
bhavatiis; antavatperishable; (for) deva-yajathe worship-
pers of the gods; yntigo; devnto the gods; apiwhereas;
mat-bhaktMy bhaktas; yntigo; mmto Me.
However, the fruit attained by such men of mea-
gre intelligence is perishable. The worshippers of
devats go to their planets, whereas My bhaktas come
to Me.
SRRTHA-VARI
The results obtained by worshipping the devats are per-
ishable and transitory. If one raises the question, Although
equal endeavour is performed in both types of worship, why
do You give perishable results to the worshippers of the devas,
and imperishable results to Your own bhaktas? For You, who
are Paramevara, this is certainly unjust, r Bhagavn re-
sponds by saying, This is not unjust. Those who worship the
devas attain those devas and My bhaktas attain Me. One
attains the object of ones worship. This is indeed justice. If
the devats themselves are perishable, how will their wor-
shippers become imperishable and why will the results of their
worship not be destroyed? For this reason, these worship-
pers have been called less intelligent. Bhagavn is eternal and
so are His bhaktas, His bhakti and the results of His bhakti.
They are all eternal.
A question may be raised, Since the devas, as His vibhtis,
are also the limbs of r Bhagavn, there is no difference
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452
between the worship of the devas and that of the bhaktas of
Bhagavn. What is the harm in worshipping these devas if
Bhagavn Himself generates the faith in the worshippers
toward their worshipable deity, and also grants them the
result of their fruitive activities? In response to this r
Bhagavn replies, If, being impelled by some desire, one takes
shelter of the devas, he is called hta-jna, a person who
has lost his intelligence. Since he attains only perishable
results, he is described as having less intelligence. Someone
may say that because Bhagavn bestows eternal results to His
bhaktas and perishable results to the worshippers of the devas,
He is not equal to both; rather He is biased. In response one
can say that it is certainly just to receive the result that one
desires. Because both the devats and their planets are tem-
porary, their worshippers attain perishable results on perish-
able planets. However, the bhaktas of sac-cid-nanda
Bhagavn r Ka attain His eternal service in His eter-
nal dhma by worshipping Him. Therefore, those who are
intelligent worship the eternal form (nitya-svarpa) of r
Bhagavn even if they have material desires. They do not
worship other devas and devs.
LOKA 24
vO;a O;fekika eU;Urs ekecq;%A
ija HkkoetkuUrks eekO;;euqkee~AAAA
avyakta vyaktim panna / manyante mm abuddhaya
para bhvam ajnanto / mamvyayam anuttamam
abuddhayathe unintelligent; manyanteconsider; mm
Me; avyaktamthe unmanifest; pannamto have taken on;
vyaktima manifest form (personality); ajnantathey are
unaware; mamaof My; paramsupreme; avyayamimperish-
able; anuttamamtranscendental; bhvamnature.
453
The unintelligent consider that I, who am unmanifest and
beyond mundane existence, take birth like an ordinary hu-
man being. They do not know the supreme, excellent, im-
mutable and transcendental nature of My form, birth, pas-
times and qualities.
SRRTHA-VARI
Even those who know stras such as the Vedas do not know
My tattva, what to speak of less intelligent worshippers of devas.
Brahm spoke this to Me (in rmad-Bhgavatam 10.14.29): O
Bhagavn! O Deva! Only those who have attained a particle
of compassion from Your lotus feet are able to understand Your
real glories. No one else will be able to understand You, even
if they search for a very long time. Therefore, everyone ex-
cept My bhaktas lacks the necessary intelligence to understand
My tattva-jna. To convey this, r Bhagavn speaks this
loka beginning with avyaktam. Those who are unintelligent
consider Me to be the unmanifested nirviea-brahma, which
is beyond the mundane plane. They think that I have no eter-
nal form and that My manifest human-like svarpa is illu-
sory like that of mortals because I took birth in the house of
Vasudeva. This is because they do not know My para-bhva,
My transcendental form, birth, activities, pastimes, etc. What
is the nature of that bhva? It is eternal and supreme. The
dictionary named Medin states that existence, nature, pur-
pose, endeavour, birth, action, pastimes and objects are all
bhva. rla Rpa Gosvms Laghu-bhgavatmta has estab-
lished that Bhagavns form, qualities, birth, pastimes and so
on are endless and are, therefore, all eternal. rla rdhara
Svm quotes Ka as saying, My para-bhva that is My
svarpa is avyaya (immutable). It is eternal, supremely pure and
viuddha-sattvam.
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454
Men who have fruitive desires are less intelligent. It is a
matter of great surprise, however, that those who are expert
in stras such as the Veda and Vednta also disregard the
omnipotent sac-cid-nanda-ghana-vigraha, r Kas ll-
maya-svarpa, who takes birth and performs pastimes. Al-
though He is the supreme objective established by the Vedas,
they worship His featureless, immutable form of brahma,
considering that to be supreme. This indicates that they lack
intelligence.
LOKA 25
ukga izdk'k% loZL; ;ksxek;kleko`r%A
ew<ks;a ukfHktkukfr yksdks eketeO;;e~AAAA
nha praka sarvasya / yogamy-samvta
mhoya nbhijnti / loko mm ajam avyayam
ahamI (am); nanot; prakarevealed; sarvasyato all;
samvtacovered; yogamyby My internal potency; ayam
mha lokathese foolish people; na abhijntido not com-
prehend; mmMe; ajamthe unborn; avyayamand imper-
ishable.
I am not manifest to all. To the foolish I am veiled
by My yogmy potency; therefore, they do not
know My unborn and imperishable svarpa.
SRRTHA-VARI
If Arjuna raises a question, If it is to be accepted that You
are eternal, and have an eternal form, qualities and pastimes,
then why arent these pastimes visible at all times? then in
response to this, r Bhagavn speaks this loka beginning
with the word nham. I do not manifest Myself at all times,
455
in every country, and before each and every person. The sun
is continuously present in the universe, yet when it is blocked
by the Sumeru Mountain it is not seen by everyone all the
time. Similarly, although I exist eternally with My qualities,
pastimes and associates, I am covered by My yogamy, so I
am only seen sometimes in some brahmas. I am not seen
everywhere, all the time by everyone.
Someone may say, The sun is always present among the
luminaries in this universe, but it is not seen by everyone in
all countries at the same time. Srya, however, can always
be seen in his abode. In the same way, like the sun, You are
always visible to those in Your abode. Why, then, are You
not visible to those now situated in Your abodes such as
Mathur and Dvrak? In response, Ka says, If the
Sumeru Mountain is in the midst of the luminaries, the sun
will be blocked by it and will not be visible. Similarly,
yogamy is always present in My abodes such as Mathur,
just like Mount Sumeru in the suns abode. Ka only be-
comes visible at certain periods. That is why those who are
foolish are not able to understand Me, ymasundara, the
son of Vasudeva, being unborn and immutable. Although I
am an ocean of all auspicious qualities, they eventually give
Me up, and worship My nirviea-svarpa-brahma.
In Goloka Vndvana, r Ka and His ll are eter-
nally manifest. Through the medium of yogamy, He
sometimes descends with His eternal associates to mani-
fest His nitya-ll out of compassion for the jvas of this
world. Those who are unaware of this tattva are unable to
understand this secret. They think that the unmanifest
nirviea-brahma is the only para-tattva, and that
Bhagavn, whose names, forms, qualities and activities are
transcendental, has manifested Himself from that nirviea-
25
456
brahma. Such people are fools and have been described here
as mha because their intelligence is covered by mah-
my. Here, it should be understood that Bhagavn has two
types of my-akti: yogamy (internal) and mah-my
(external). Yogamy is His svarpa-akti (internal potency),
which is expert in making the impossible possible, and mah-
my is the shadow of this yogamy. The first, yogamy,
arranges yoga, the enactment of the ll of Bhagavn, who
is omniscient (sarva-j) and omnipotent (sarva-aktimn).
Yogamy does this by putting Him and His associates in
transcendental illusion. She also arranges for the yoga
(union) of Bhagavn and the jvas who are practising
sdhana-bhakti. That is why this potency is called yogamy.
On the other hand, mahmy bewitches those jvas who
are averse to Bhagavn, and binds them by the results of
their various activities. A cloud cannot cover the sun; rather,
it is only the eyes of the jvas situated on earth which are
covered. Similarly, mahmy cannot cover Bhagavn, but
can only cover the knowledge of the jvas and thus prevent
them from seeing Him.
rla Bhaktivinoda hkura quotes Ka as saying, Do
not think that I was previously unmanifest and that I have
now manifested this beautiful sac-cid-nanda form of
ymasundara. My ymasundara form is eternal. Although
this form is like the self-effulgent spiritual sun of the tran-
scendental realm, it remains hidden from the vision of com-
mon men because it is covered by the shadow of yogamy.
The less intelligent cannot understand My avyaya-svarpa
(immutable nature) because of this covering.
LOKA 26
ossnkga lerhrkfu okZekukfu pktqZuA
Hkfo";kf.k p Hkwrkfu eka rq osn u d'puAAAA
457
vedha samattni / varttamnni crjuna
bhaviyi ca bhtni / m tu veda na kacana
arjunaO Arjuna; aham vedaI know; samattnithe past; ca
and; varttamnnipresent; caand; bhaviyifuture; (of)
bhtniliving beings; tubut; mmMe; na kacanano
one; vedaknows.
O Arjuna, I know all the moving and non-moving
beings of the past, present and future, but Me, no
one knows.
SRRTHA-VARI
That my which cannot bewilder its foundation (Me) is
called bahirag my. However, antarag my does not
cover knowledge of Me. To explain this, r Bhagavn is
speaking this loka beginning with vedha. No one can
know Me fully, neither those in this mundane world, nor
those who have transcended this world, nor even personali-
ties such as Mahrudra, who are omniscient. That my
which makes yoga (union) between the bhaktas and Bhagavn
is called yogamy. Most peoples jna is covered by mah-
my, and the knowledge of omniscient personalities such
as Mahrudra remains covered by yogamy; therefore they
cannot know Me.
One may raise the doubt: If Bhagavn is covered by
yogamy, He must also be in illusion like the jva, and have
the defect of ignorance. In response it is said, My is en-
gaged in My service being subject to My prowess, and re-
mains under My control from afar. This my cannot cause
any transformation to take place in Me. My cannot cover
the knowledge of Bhagavn. r Bhagavn is again
emphasising this, saying, I know everything in the past,
26
458
present and future, but if even great, omniscient personali-
ties such as Mahrudra do not know Me fully, because their
knowledge is covered by yogamy, what then to speak of
common men? For this reason, common people do not
accept that the human-like form of ymasundara Ka
is eternal. It is not possible to know and realise the tattva
of r Ka and His ll without the mercy and shelter of
yogamy, even if one has knowledge of His nirviea-
brahma, or of His partial expansion, Paramtm.
LOKA 27
bPNk}s"kleqRFksu }U}eksgsu HkkjrA
loZHkwrkfu lEeksga lxsZ ;kfUr ijUriAAAA
icch-dvea-samutthena / dvandva-mohena bhrata
sarva-bhtni sammoha / sarge ynti parantapa
bhrata parantapaO scion of Bhrata, conqueror of the foe;
sargeat the time of creation; sarva-bhtniall living beings;
yntienter; sammohaminto complete illusion; dvandva-
mohenabewildered by duality; icch-dvea-samutthenaborn
of desire and hate.
O scion of Bhrata, O Parantapa, at the time of
creation all jvas enter into complete illusion, be-
wildered by the dualities of happiness and distress
which are born of desire and hate.
SRRTHA-VARI
How long have the jvas been bewildered by Your my?
r Bhagavn anticipates this question by speaking this
loka beginning with icch. Sarga means creation. All jvas
have been bewildered since the beginning of creation. By
what? By desire and hate which is born from their previ-
459
ous karma. They are deluded by the dualities which arise
from the desire for sense objects which are to their liking,
and from aversion to those which are not. Examples of this
are honour and dishonour, cold and heat, happiness and
distress, male and female. The jvas are bewildered by the
designations which are delusions born of ignorance, such
as I am honoured, therefore I am happy; I am disrespected,
therefore I am miserable; this beautiful woman is my wife;
this man is my husband. In other words, they become deeply
attached to wife, children and so on. Those with such deep
worldly attachment do not have the right to engage in My
bhakti. As I have said to Uddhava in rmad-Bhgavatam
(11.20.8): By good fortune, a person who has developed
raddh in hearing My kath and who has neither repul-
sion nor excessive attachment to sense objects attains per-
fection in bhakti-yoga.
The jvas remain bereft of Paramevara jna because they
are deluded by my. At that time, being further bewildered
by the delusion of duality arising from desire and hate, their
aversion to Ka becomes deeper. The reason for this is that
the jva in his pure state sees the eternal form of Bhagavn
with his transcendental senses. However, the baddha-jva in
the material world is overpowered by avidy and remains
bewildered by duality which arises from desire and hate. At
that time, he becomes bereft of vidvat-pratti, access to tran-
scendence. Bhagavn becomes visible to the material eyes of
the jvas by yoga (union) with the cit-akti by which He
manifests His nitya-svarpa. Even then, such persons think
that the svarpa of Bhagavn is temporary. They do not have
the proper knowledge to perceive Him, because they are cov-
ered by my. This is their great misfortune.
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460
LOKA 28
;s"kkURoUrxra ikia tukuka iq.;deZ.kke~A
rs }U}eksgfueqqZk HktUrs eka n`<ozrk%AAAA
ye tv anta-gata ppa / jann puya-karmam
te dvandva-moha-nirmukt / bhajante m dha-vrat
tubut; jannmthose persons; puya-karmamwho have per-
formed pious activities; yemwhose; ppamsinful activities; anta-
gatamhave come to an end; tethey; (become) nirmuktfreed;
dvandva-mohafrom the bewilderment of duality; (and) bhajante
worship; mmMe; dha-vratwith determined vows.
However, those pious persons whose sins have been
eradicated become free from the bewilderment of
duality and engage in My bhajana with firm deter-
mi nati on.
SRRTHA-VARI
Who then, has the adhikra to perform bhakti? In an-
swer to this, r Bhagavn speaks this loka beginning with
the word yem. When ones sins are almost destroyed by
pious activities, sattva-gua rises within him and reduces
tamo-gua and its effect, delusion. When he associates with
My bhakta, who is not overly attached to this world, his
delusion decreases, and he engages in My bhajana by his own
will. Only those whose sins are completely destroyed by the
practice of devotional service to Me have become completely
free from delusion and perform My bhajana with great de-
termination. Pious deeds alone are not the cause of bhakti.
r Bhagavn says in rmad-Bhgavatam (11.12.9): Bhakti
cannot be attained by a person endeavouring in yoga, skhya,
dna, vrata, tapasy, yaja, vairgya and study of the stra.
One does not attain bhakti-yoga simply by taking shelter of
pious activities. This has been established in various ways.
461
There are two ways in which the baddha-jvas attain one-
pointedness in bhajana to Bhagavn. Firstly, a jva who is
bound by my may by good fortune, develop raddh in
hearing hari-kath in the association of devotees, although
he is not yet performing bhakti to Ka. Then, by continu-
ously hearing descriptions of His name, form and qualities,
he becomes free from sins (anarthas) and detached from
worldliness. He develops nih towards Ka and progres-
sively enters aikntika-bhakti. In the second category are the
jvas who have not completely renounced sense-objects, but
are also not excessively attached to them. When such jvas,
by great fortune, attain the association of a mah-bhgavata,
they engage in bhajana, and, as a result, all their sins, their
attachment to sense enjoyment and their delusion are re-
moved, and they also develop nih in bhajana. Having
achieved such nih, they enter aikntika-bhakti. The asso-
ciation of mah-puruas, their mercy and ones endeavour to
perform bhajana are the only means of attaining bhakti.
rla Bhaktivinoda hkura quotes Ka as saying, Hear
from Me how one can gain the adhikra to realise My nitya-
svarpa. The asuras who are overpowered by a sinful nature
do not have such access. One who has completely eradicated
his sins by performing many pious deeds and by following a
regulated dharmika life performs nikma-karma-yoga in the
beginning, then jna-yoga, and finally one achieves samdhi
by dhyna-yoga. Only then is he able to realise My eternal,
beautiful cit-tattva ymasundara form. That realisation
which comes by virtue of vidy (transcendental knowledge)
is called vidvat-pratti. Only those who are endowed with this
realisation can gradually become free from dvaita (duality) and
advaita (non-duality), and can engage in My bhajana with
great determination.
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462
LOKA 29
tjkej.keks{kk; ekekfJR; ;rfUr ;sA
rs cz rf}nq% RLue/;kRea deZ pkf[kye~AAAA
jar-maraa-mokya / mm ritya yatanti ye
te brahma tad vidu ktsnam / adhytma karma ckhilam
te yethose who; yatantiendeavour; mokyafor deliver-
ance; jar-maraafrom old age and death; (by) rityatak-
ing shelter; mmof Me; viduunderstand; ktsnam
akhilamcompletely; (concerning) brahmaspirit; tatthat
(the Supreme Personality); adhytmamthe nature of the
jvtm; caand; karmathe process of action and reaction.
Those who strive for liberation from old age and
death by taking refuge of Me attain knowledge of
brahma, of the pure constitutional nature of the jva,
and an understanding of the principle of karma,
which is the cause of their bondage to the material
world.
SRRTHA-VARI
r Bhagavn said earlier that all sakma-bhaktas, such as
the distressed, become perfect by performing His bhajana.
Others however, who worship the devas, will degrade them-
selves and remain in the material world. In saying this,
Bhagavn is also referring to those who are unqualified to
perform His bhajana. Here, in this loka beginning with jar,
r Bhagavn is speaking about the fourth type of sakma-
bhakta. Those yogs who endeavour to stop the cycle of old
age and death, and who worship Me with a desire for moka
are, by the influence of My bhakti, eventually able to attain
full understanding of brahma (that is, My eternal beautiful
ymasundara form), adhytm (the complete self, or the jva
who possesses a body and exists in it as an enjoyer) and the
463
principle of karma (that is, how the jvas enter this material
world).
Bhagavn first explained the first three types of sakma-
bhaktas, such as the distressed. They initially perform My
bhajana in order to attain their desired goals. After they have
attained these goals and understood that such goals are ac-
tually miserable and degrading, they become detached from
them. Finally, by taking sdhu-saga, they become success-
ful and attain My aikntika-bhakti. In the present loka,
Bhagavn is explaining the fourth type of bhakta, namely
the sakma-bhakta who desires moka. When such sakma-
bhaktas achieve the association of My uddha-bhaktas, they
lose their desire to attain brahma-syujya and focus on be-
coming situated in their pure constitutional form as the ser-
vants of Bhagavn. These sakma-jn bhaktas are real
mumukus, persons who desire moka. Only such brahma-
bhta-jn bhaktas (who have attained the nature of
brahma) completely understand brahma-tattva, adhytma-
tattva and karma-tattva and attain par bhakti.
LOKA 30
lkf/kHkwrkf/knSoa eka lkf/k;Kp ;s fonq%A
iz;k.kdkysfi p eka rs fonq;qZpsrl%AAAA
sdhibhtdhidaiva m / sdhiyajaca ye vidu
praya-klepi ca m / te vidur yukta-cetasa
ye tethose who; viduknow; mmMe; sa-adhibhtaun-
derlying the gross material elements of the cosmos;
adhidaivamunderlying the devats; caand; sa-adhiyajam
underlying all sacrifices; yukta-cetasawith minds attached to
Me; viduknow; mmMe; apieven; praya-kleat the
time of death.
30
464
Those who know Me as the presiding deity (governing prin-
ciple) of adhibhta, adhidaiva and adhiyaja, and whose
minds are attached to Me, remember Me even at the time of
death.
SRRTHA-VARI
By the influence of My bhakti, the knowledge of those who
have realised Me as the presiding Deity of adhibhta,
adhidaiva and adhiyaja remains intact up to the time of
death. Unlike others, their intelligence is not affected by the
body they will achieve in the future in accordance with their
karma performed in this life. To explain this, r Bhagavn
is speaking this loka beginning with sdhibhta. The words
adhibhta, etc., will be explained in the next chapter. Only
the bhaktas of Bhagavn r Hari can cross over my by
completely understanding His tattva. Six types of such devo-
tees have been delineated in this chapter.
by rla Vivantha Cakravart hkura, on the Seventh Chapter
r Bhagavn is saying, Those who, by the power of My
bhakti, know Me as the governing principle of adhibhta-
tattva, adhidaiva-tattva and adhiyaja-tattva can remember
Me at the time of death. They are not fearful of death be-
cause they do not forget Me.
on the Seventh Chapter of rmad Bhagavad-gt.
CHAPTER EIGHT
Traka Brahma-Yoga
Yoga with Parabrahma
LOKA 1
vtqZu mokp
fda rn~ cz fde/;kRea fda deZ iq#"kkskeA
vf/kHkwrp fda izksef/knSoa fdeqP;rsAAAA
arjuna uvca
ki tad brahma kim adhytma / ki karma puruottama
adhibhta ca ki proktam / adhidaiva kim ucyate
arjuna uvcaArjuna said; puruottamaO Supreme Person;
kimwhat (is)?; tat brahmathat (known as) spirit; kimwhat
(is)?; adhytmamthe principle of the jvtm; kimwhat (is)?;
karmathe principle of action and reaction; kimwhat (is)?;
adhibhtamthe basis of the gross material elements; proktam
said to be; caand; kimwhat (is)?; adhidaivamthe principle
underlying the celestial deities; ucyatesaid to be.
Arjuna inquired: O Puruottama, what is brahma
(Absolute Reality)? What is adhytma (the pure
self)? What is karma (the principle of action)? What
466
is adhibhta, the basis of this material manifestation, and
what is adhidaiva, the principle underlying the devas?
In the first two lokas of this chapter, Arjuna raises
seven questions. Six of those questions relate to the fac-
tual meanings of the six words mentioned at the end of
the last chapter: brahma, adhytma, karma, adhibhta,
adhidaiva and adhiyaja. The seventh question is, How
does a man whose senses are controlled know You at the
time of death? In this chapter, Bhagavn r Ka ex-
plains these topics in detail, answering all of Arjunas
questions.
LOKA 2
vf/k;K% dFka dks= nsgsfLeu~ e/kqlwnuA
iz;k.kdkys p dFka Ks;ksfl fu;rkRefHk%AAAA
adhiyaja katha ko tra / dehe smin madhusdana
praya-kle ca katha / jeyo si niyattmabhi
kawho (is)?; adhiyajathe Lord of sacrifice; kathamhow
(does He exist)?; atrahere; asminin this; dehebody;
madhusdanaO killer of the demon Madhu; caand;
kathamhow?; asiare You; jeyato be known; praya-
kleat the time of death; niyata-tmabhiby those of self-
disciplined mind.
Who is adhiyaja, the presiding deity of yaja, and
how is He dwelling in this body, O Madhusdana?
And by what means are You to be known at the
time of death by a self-controlled person?
L O K A T R A K A BR AHMA -YOGA !
467
2 - 3
SRRTHA-VARI
In the Eighth Chapter, Bhagavn r Ka explains yoga
in response to Prthas questions. Within this topic, He also
explains yoga-mir bhakti, uddha-bhakti and the destina-
tions of both.
Bhagavn spoke on seven topics such as brahma at the end
of the last chapter. Now, in this chapter, Arjuna is inquiring
about those topics in this and the previous loka, beginning
with the words ki tad. Who is adhiyaja (the presiding deity
of yajna), who resides in this body, and how can He be known?
LOKA 3
JhHkxokuq okp
v{kja ijea c LoHkkoks/;kReeqP;rsA
HkwrHkkoksodjks folxZ% deZlafKr%AAAA
r-bhagavn uvca
akara parama brahma / svabhvo dhytmam ucyate
bhta-bhvodbhava-karo / visarga karma-sajita
r-bhagavn uvcathe illustrious, all-opulent Lord said;
akaramthe imperishable; paramamSupreme Truth;
brahma(is) spirit; svabhvathe nature of the jva; ucyate
is known as; adhytmamadhytma, the self; visargathe cre-
ation; udbhava-karawhich brings about; bhvathe thread
of existence through successive births; bhtafor the living
beings; karma-sajitais known as karma.
r Bhagavn said: The eternal, imperishable
parama-tattva is indeed brahma. The jva in his pure
state is called adhytma, and the principle of yaja
in this material world, whereby the development of
the jvas material bodies and their expansions take
place, is known as karma.
468
SRRTHA-VARI
While answering Arjunas questions, r Bhagavn says that
brahma is that which is imperishable and eternally supreme.
O Grg, the learned brhmaas call it akara (Bhad-
rayaka Upaniad 3.8.8).
Svabhva: Those who create material bodies because they
identifiy their tm with the body (sva-bhvayati) are called
svabhva, or jvas (in the conditioned state). The word
svabhva also means jvas in their constitutional state, and
refers to those who situate themselves in their pure state by
cultivating bhakti, and attain sva (Paramtm). Here
svabhva does not refer to the conditioned jva but to the
unalloyed entity, the uddha-jva, who is also known as
adhytma. Visarga, or the jvas sasra, results in bhta-
bhva-udbhava-kara, the gross and subtle elements which
create human and other bodies according to the conscious-
ness of the jva. Sasra (the cycle of material existence) is
created by the karma (action) of the jva, so here the word
karma indicates the material existence of the jva.
Brahma means that which does not perish. It is called
akara because it is infallible. Akara-tattva is free from de-
struction and transformation and is also called parabrahma.
Here it should be understood that only saviea-maya
Bhagavn r Ka, the Conscious Reality who possesses all
transcendental attributes, is parabrahma, not nirviea-
brahma, His featureless impersonal aspect. Although the word
akara refers to all three features of the Supreme, namely
brahma, Paramtm and Bhagavn, here it only indicates
parabrahma, Svaya Bhagavn. One should deliberate on
Gt (15.16-18) for a detailed understanding of this subject.
This is also established in the prayers of Lord Brahm
469
(rmad-Bhgavatam 10.14.32): yan-mitra paramnanda
/ pra brahma santanam. r Ka, who is the com-
plete, eternal brahma, and whose form is composed of su-
preme bliss, is their friend. This is also cited in Caitanya-
caritmta (Madhya-ll 19.96): aham iha nanda vande /
yasylinde para brahma. I forever worship that Nanda
Mahrja in whose courtyard parabrahma is playing as
Nandanandana.
Adhytma means svabhva, or the uddha-jva situated in
his unalloyed state, free from any contact with inert matter.
Sva bhvayati means that one maintains the conception,
I am this gross body, due to contact and identification with
the body. There is another meaning of svabhva, or sva
bhvayati. The jva who realises Paramtma is called svabhva.
rpda Baladeva Vidybhaa also translates the word
svabhva as the jvtm: jvtmna sambandh yo bhvo.
Bhva, or existence, in relationship with the jvtm is called
svabhva. That same jvtm who has taken shelter of the
body considers himself to be the enjoyer of sense objects.
Therefore, the word adhytma refers to the jva.
Visarga means yaja which is performed by offering ma-
terial ingredients for the pleasure of the devats. This gives
rise to the gross and subtle elements, which in turn create
the material world in the form of the jvas gross bodies. This
should be understood as visarga, the material existence of
the jva.
LOKA 4
vf/kHkwra {kjks Hkko% iq#"k'pkkf/knSore~A
vf/k;Kksgesok= nsgs nsgHk`rka oj AAAA
adhibhta karo bhva / purua cdhidaivatam
adhiyajo ham evtra / dehe deha-bht vara
3-4
470
varaO best; deha-bhtof embodied beings; karathe
perishable; bhvanature; (is called) adhibhtamadhibhta;
caand; puruathe universal form; (is known as)
adhidaivatamadhidaiva; evaindeed; ahamI (am);
adhiyajathe Lord of sacrifice; atrahere; dehewithin the
material body.
O Arjuna, best among embodied beings, that which
is perishable is called adhibhta, and the universal
form is adhidaiva, the presiding Lord of all devats.
I alone am adhiyaja, situated in the body as
Antarym, and I inspire a person to perform ac-
tivities, such as yaja.
SRRTHA-VARI
Adhibhta refers to perishable objects such as pots and
cloth which exist by taking the support of the living enti-
ties. According to the Nirukta (Vedic dictionary), adhidaiva
refers to the vir-purua, who has authority over the devats
such as Srya. I inspire activity such as yaja by My par-
tial expansion as Antarym; hence I am adhiyaja. An-
ticipating the doubt, How are You situated as adhiyaja?
Bhagavn speaks the words aham eva (only I). Only I am
to be known in My non-different expansion of Antarym.
Unlike the jvas (adhytma), My portion (aa) Antarym
is non-different from Me. The jvtm is My separated part
(vibhinna), and Paramtm Antarym, who is non-dif-
ferent from Me, is My svaa. As My friend, you are deha-
bht vara, the best among the embodied beings.
Here r Bhagavn is answering three of Arjunas questions:
Adhibhta: Gross articles such as pots or cloth, which are
perishable and which change at every moment, exist by tak-
ing support of the living entities, and are thus called adhibhta.
471
Adhidaiva: The complete cosmic being or vir-purua is
called adhidaiva because He has sovereignty over the devats.
Adhiyaja: The word adhiyaja refers to the purua who
is situated in the bodies of the jvas as all-pervading
Antarym, who inspires action (karma) such as yaja, and
who gives the results of karma. Antarym is sva-tattva,
a plenary portion of Bhagavn r Ka. It is said in the
vetvatara Upaniad (4.6):
dv supar sayuj sakhy / samna vka pariasvajte
tayor anya pippala svdv atty / ananann anyo bhickati
Krodakay-purua and the jva live as two friendly birds on
the branch of a banyan tree, which is likened to this temporary
material body. The jva tastes the fruits of the tree according to
his karma, while the other bird, Paramtm, is not engaged in
enjoying the fruits, but simply witnesses the jvas activities.
In rmad-Bhgavatam (2.2.8) r Sukadeva Gosvm also
says:
kecit sva-dehntar-hdayvake
prdea-mtra purua vasantam
Some yogs remember the prdea-mtra purua who is situated
within the cave of their hearts.
The word prdea-mtra has been translated by rla
rdhara Svm as the distance from the thumb to the tip of
the first finger. rla Cakravart hkura says, By His
acintya-akti, He is situated within that area as a fifteen-
year-old kiora. Moreover, it is said in Kaha Upaniad
(2.1.12): anguha-mtra puruo madhya tmani titati.
Antarym purua is the size of a thumb and is situated in
the middle part of the body, the heart.
All this evidence proves that Antarym Paramtm is
situated within the heart of the ordinary jva, and occu-
pies a space the size of the thumb. For His special bhaktas,
4
472
however, Ka Himself is situated in their hearts in His
kiora form as a fifteen-year-old. For example, that
Antarym situated within the heart of Bilvamagala is
none other than the transcendental kiora, r Ka
Himself. As he says in Ka-karmta (1): cintmair
jayati somagirir gurur me / ik-guru ca bhagavn ikhi-
piccha-mauli. All glories to Cintmai, whom I consider
to be my guru, and who has fulfilled all desires. All glo-
ries to my guru, Somagiri, and to my ik-guru, Bhagavn
r Ka, who has a peacock feather in His hair and who
is situated in my heart.
The Antarym situated in the heart of Arjuna is the same
kiora Ka Himself, who is situated on his chariot.
LOKA 5
vUrdkys p ekeso Leju~ eqDRok dysoje~A
;% iz;kfr l en~Hkkoa ;kfr ukLR;= la'k;%AAAA
anta-kle ca mm eva / smaran muktv kalevaram
ya prayti sa mad-bhva / yti nsty atra saaya
caand; sa yahe who; anta-kleat the time of death;
muktvgiving up; kalevaramthe body; smaranremember-
ing; mmMe; evaalone; prayti yticertainly attains; mat-
bhvamMy nature; astithere is; nano; saayadoubt;
atraon this point.
Whoever, at the time of death, leaves his body
while remembering Me alone surely attains My na-
ture. Of this there is no doubt.
SRRTHA-VARI
How can one know You at the time of leaving the body?
In answer to Arjunas question, r Bhagavn says, By re-
membering Me, one is in knowledge of Me, but one can never
473
know Me fully in the same way that one may know material
objects such as pots and cloth. How many types of jna
are there by which to remember r Bhagavn? This is ex-
plained in the following four lokas.
LOKA 6
;a ;a okfi Leju~ Hkkoa R;tR;Urs dysoje~A
ra resoSfr dkSUrs; lnk rn~HkkoHkkfor%AAAA
ya ya vpi smaran bhva / tyajaty ante kalevaram
ta tam evaiti kaunteya / sad tad-bhva-bhvita
ya yawhatever; v apipossible; bhvamcontemplation;
smaranone remembers; anteat the last moment when;
tyajatione gives up; kalevaramthe body; kaunteyaO son
of Kunt; evacertainly; etione attains; tam tamthat very
same state; sad bhvitabecause he is always absorbed in; tad-
bhvathat contemplation.
Whatever one remembers at the time of death, O
Kaunteya, he is sure to attain that same state, due
to being always absorbed in such contemplation.
SRRTHA-VARI
Just as one attains Me by remembering Me only, similarly,
one also attains the state corresponding to whatever or who-
ever else he remembers. To explain this, ri Bhagavn is
speaking these words ya ya. People are absorbed in a par-
ticular state of existence due to remembrance and continu-
ous meditation on it.
By remembering Bhagavn at the time of death, one at-
tains His nature. Similarly, one attains a nature correspond-
ing to the other beings and objects one remembers. Bharata
5 - 6
474
Mahrja thought of a young deer at the time of death and
in his next life he received the body of a deer. For this rea-
son, one must not think of anything except Bhagavn at
the time of death. To attain such consciousness, it is im-
perative to endeavour in this direction from the very be-
ginning of ones life. Although Bharata Mahrja was a
bhakta of high calibre and was situated on the platform of
bhva, he was reborn as a young deer by the will of the Lord
to set an example for humanity. Because he had remem-
brance of his past life, he completely avoided the associa-
tion of materialistic persons in his next and subsequent
births, and remained engaged in the cultivation of bhakti.
The ordinary jvas, who are bound by the results of their
karma, should take a good lesson from the example of
Bharata Mahrja, and should not commit offences at his
feet, thinking that he was bound by the result of karma as
they are. Furthermore, the story of Purajana described in
the Bhgavatam shows how he attained the body of a
woman in his next life, because he was thinking of a woman
at the time of death. Actually, whatever we do during the
course of our lives influences our consciousness at the time
of death, and we take another birth accordingly. This is why
sdhakas should perform hari-nma and practise uddha-
bhakti in this life, so that at the time of death they will be
able to remember Bhagavn intensely, and their path to
eternal auspiciousness will become blessed.
LOKA 7
rLekRlosZ"kq dkys"kq ekeuqLej ;q/; pA
e;fiZreukscqfekZesoS";L;la'k;% AAAA
tasmt sarveu kleu / mm anusmara yudhya ca
mayy arpita-mano-buddhir / mm evaiyasy asaaya
475
tasmttherefore; sarveuat all; kleutimes; anusmara
remember; mmMe; cawhile; yudhyafighting; mano-
buddhiwith mind and intelligence; arpitaoffered; mayi
unto Me; eva eyasiyou shall certainly attain; mmMe;
asaayawithout doubt.
Therefore, you should always remember Me, and
at the same time perform your prescribed duty of
fighting. With your mind and intellect devoted to
Me, you will attain Me without doubt.
SRRTHA-VARI
The mind is sakalptmaka, meaning that it can concen-
trate on a particular motivation and can also oscillate.
Buddhi means intelligence and vyavasytmik means that
which is resolute.
Thus, by constantly remembering My parabrahma-bhva,
My eternal beautiful form as Ka, act according to your
own svabhva, your acquired nature as a katriya, and fight.
When your mind is concentrated in this way, your intelli-
gence is resolute and you are surrendered unto Me, you will
surely attain Me.
LOKA 8
vH;kl;ksx;qsu psrlk ukU;xkfeukA
ijea iq#"ka fnO;a ;kfr ikFkkZuqfpUr;u~AAAA
abhysa-yoga-yuktena / cetas nnya-gmin
parama purua divya / yti prthnucintayan
prthaO son of Pth; (one who is) abhysa-yoga-yuktena
engaged in yoga practice; cetaswith mind; na anya-gmin
undeviating; anucintayanwhile contemplating (Him); yti
7 - 8
476
one attains; paramamthat supreme; divyamdivine;
puruamperson.
O Prtha, one who is engaged in constant yoga
practice with undeviated attention, and who con-
tinuously thinks of parama-purua (the Supreme
Person), will surely attain Me.
SRRTHA-VARI
In this way, he who practises remembering Me during his
life will naturally remember Me at the time of death, and in
this way he will achieve Me. Thus, remembrance of Me alone
is the supreme yoga of the mind. To explain this, r
Bhagavn is speaking this loka beginning with the words
abhysa-yoga. Abhysa means to practise continuous remem-
brance of Me, and yoga means to fix the mind in such prac-
tice, not hankering for different sense objects. When one
constantly remembers Me with such undeviated attention,
he will be able to conquer the nature of the mind.
It is necessary to engage in abhysa-yoga in order to attain
unbroken continuity in bhajana (like the flow of a stream
which cannot be checked). One will be able to engage the
mind in remembering r Bhagavn by the performance of
abhysa-yoga and by withdrawing it from other sense objects.
By continually practising remembrance of r Ka through-
out ones life, one will be able to conquer the distracted mind,
thus enabling one to remember Ka at the time of death.
This is also stated in rmad-Bhgavatam (11.20.18):
abhysentmano yog / dhrayed acala mana. A yog
should make his mind steady by practise. One may refer to
Gt (12.9) to study this topic further.
477
LOKAS 9-10
dfoa iqjk.keuq'kkflrkje.kksj.kh;kaleuqLejsn~ ;%A
loZL; /kkrkjefpUR;:iekfnR;o.k rel% ijLrkr~AA
iz;k.kdkys eulkpysu HkDR;k ;qks ;ksxcysu pSoA
HkzqokseZ/;s izk.kekos'; lE;d~ l ra ija iq#"keqiSfr fnO;e~A
kavi puram anusitram
aor aysam anusmared ya
sarvasya dhtram acintya-rpam
ditya-vara tamasa parastt
praya-kle manascalena
bhakty yukto yoga-balena caiva
bhruvor madhye pram veya samyak
sa ta para puruam upaiti divyam
(one) anusmaretcan remember; param divyam puruamthat
divine person; puramthe ancient; kavimsage;
anusitramwho is the controller; aysamsmaller;
aothan the smallest; dhtramthe maintainer; sarvasya
of everyone; acintya-rpamwhose form is inconceivable;
ditya-varamwho is coloured like the sun; (and is) parastt
transcendental; tamasato the darkness; sa yahe who;
praya-kleat the time of death; veyafixing; pram
his life air; samyakcompletely; madhyebetween; bhruvo
the eyebrows; yoga-balenaby the power of yoga; caand; eva
indeed; yuktaengaging; acalenawith undeviating;
manasmind; (and) bhaktywith devotion; upaitiattains;
tam(Him).
One should remember that Person who is omni-
sci ent and eternal , who i s the Supreme Control -
l er, who i s smal l er than the smal l est, who i s the
maintainer of everyone, whose form is inconceiv-
able, who is self-effulgent like the sun and who is
9 - 10
478
transcendental to this material nature. One who, at the
time of death, fully fixes his life air between the eyebrows
by the strength of yoga, and concentrates with undeviat-
ing attention and full bhakti, certainly attains Him.
SRRTHA-VARI
It is impossible to withdraw the mind from sense-objects
without yogbhysa. Without continuous practise of yoga, it
is impossible to remember r Bhagavn. Bhakti which is
mixed with any type of yoga is called yoga-mir bhakti. r
Bhagavn is explaining this in the next four lokas begin-
ning here with kavim. Kavim means omniscient. is such as
Sanaka are sarva-ja (omniscient), but their omniscient
nature is not unlimited. This is why r Bhagavn is using
the word puram, without beginning. Although Antarym
is omniscient and beginningless, He does not give instructions
in bhakti, so Bhagavn is saying anusitram, meaning that
He mercifully gives instructions on bhakti through His
svarpa-avatras such as r Rma and r Ka. The tattva
of such a merciful personality is very difficult to understand.
He says that He is more subtle than the most subtle. Does
this mean that He is atomic like the jva? To clarify this, He
says: sarvasya dhtram. I am the sustainer of everything,
and because I am all-pervading, I am of unlimited size, there-
fore I am acintya (inconceivable). Although He has a hu-
man-like form, He is explaining His manifestations who are
non-different from Him. ditya-varam means that, like
Srya, He illuminates both Himself and others. He is beyond
material nature (tamasa) and, although He is the master of
my akti, He is beyond my. At the time of death, yogs
remember Him with undeviated minds. They are blessed with
the potency of continuous remembrance of Him that they have
practised during their lives. How does one attain this stability
of mind? Bhagavn says, He attains it on the strength of
479
yogbhysa. What type of yoga? He answers, The yoga in
which the life air is fixed between the eyebrows (j-cakra).
In the previous loka, the process of remembering r
Bhagavn at the time of death was mentioned, and now it is
explained in this loka.
rla Bhaktivinoda hkura quotes Ka as saying, Please
listen as I explain the process of meditation on the Supreme
Person (parama purua). He is omniscient, beginningless and
inconceivable to mundane intelligence. He is the smallest,
yet He is also the Supreme Controller who maintains every-
one. He exists eternally in His beautiful, human-like
ymasundara form. His tattva is beyond material nature and,
because He is self-illuminating like the sun, His bodily hue
illuminates His form. One who leaves his body having made
his mind steady by bhakti, and who fixes the life air between
the eyebrows by the power of yogbhysa, attains that Su-
preme Person. This yoga system has been instructed to en-
sure that ones attention is not distracted from the parama
purua by suffering and pain at the time of death.
LOKA 11
;n{kja osnfonks onfUr fo'kfUr ;n~;r;ks ohrjkxk%A
;fnPNUrks czp; pjfUr rks ina laxzgs.k izo{;sAAAA
yad akara veda-vido vadanti
vianti yad yatayo vta-rg
yad icchanto brahmacarya caranti
tat te pada sagrahea pravakye
pravakyeI shall describe; teto you; sagraheain sum-
mary; tatthat; padamstate; yatwhich; veda-vidathose
conversant with the Vedas; vadantispeak of; (as) akaram
10-11
480
imperishable; yatinto which; yatayaascetics; vta-rg
who are free from attachment; viantienter; (and) yat
which; carantithey who practise; brahmacaryamcelibacy;
icchantadesire (it).
I will now tell you in brief about that ultimate
goal, which the Vedic paitas describe as akaram
(imperishable). Ascetics who are free from all de-
sires enter there, as well as those who observe the
principle of celibacy and have a desire to attain that
goal .
SRRTHA-VARI
One may ask, Can He be known simply by fixing the life
air on the j-cakra? What type of yoga is this? What is
japa? What is the object of meditation? What is the ultimate
goal? Please explain these in brief. Anticipating these ques-
tions, r Bhagavn speaks this loka beginning with the word
yad and the next two lokas. Okra, the sound manifes-
tation of brahma, is akara (imperishable) and is identical
with brahma. The knowers of the Vedas proclaim this. The
ascetics enter this syllable o, the sound manifestation of
brahma, that imperishable reality. Please listen as I explain
what this goal is and how it can be achieved.
LOKAS 12-13
loZ}kjkf.k la;E; euks fn fu#/; pA
ew/U;kZ/kk;kReu% izk.kekfLFkrks ;ksx/kkj.kke~AAAA
vksfeR;sdk{kja cz O;kgkjUekeuqLeju~A
;% iz;kfr R;tu~ nsga l ;kfr ijeka xfre~AAAA
sarva-dvri sayamya / mano hdi nirudhya ca
mrdhny dhytmana pram / sthito yoga-dhram
481
om ity ekkara brahma / vyharan mm anusmaran
ya prayti tyajan deha / sa yti param gatim
(he) prayti yticertainly attains; parammthe supreme;
gatimdestination; sayamyadisciplining; sarva-dvri
all the gates of the body (senses); caand; nirudhyaconfin-
ing; manathe mind; hdiwithin the heart; dhyafixing;
pramthe life air; mrdhniat the top of the head; (this is)
sthitathe situation; yoga-dhramfor the trance of self-
realisation; tmanaof the soul; vyharanuttering; oo;
itithus; eka-akaramthe one complete, imperishable syl-
lable; (which is the sound form of) brahmabrahma; sa yti
he who; tyajangiving up; dehamthe body; anusmaran mm
remembers Me according to the guidance of guru.
The yog attains the supreme destination by con-
trolling all the senses, confining the mind within
the heart, fixing the life-breath between the eye-
brows, being deeply absorbed in samdhi by the prac-
tise of yoga, repeating the syllable o which is a
manifestation of brahma and giving up his body
while meditating on Me.
SRRTHA-VARI
While explaining this type of yoga, r Bhagavn is speak-
ing the above two lokas beginning with sarva-dvri. A
person attains the supreme destination of slokya-mukti and
comes to My planet by restraining all his senses, such as the
eyes, from their external sense objects; confining the mind
to the heart, not desiring any sense object; fixing the life air
between the eyebrows; performing yoga-dhram, taking
shelter of My Deity form by meditating on the Deity from
His feet to His head; chanting okra (o), which is iden-
tical with brahma; and giving up his body while continuously
meditating on the meaning of o, Myself.
12 - 13
482
O is the sound manifestation of brahma. It is also said
in rmad-Bhgavatam (2.1.17): abhyasen manas uddha
/ trivd-brahmkara param. One should practise by re-
peating in his mind the pure form of brahma-akara, the
sound manifestation of brahma (praava), made of three
letters: a, u and m.
r Caitanya Mahprabhu has said in Caitanya-caritmta:
praava ye mah-vkya-varera-mrti
praava haite sarva-veda, jagate-utpatti
Madhya-ll 6.174
and also:
praava se mah-vkya vedera nidna
vara-svarpa praava sarva-viva-dhma
di-ll 7.128
Praava is the essence of all the Vedas and is the mah-vkya,
the greatest syllable (sound vibration). All other mantras have
limitations. Praava is identical with the r-murti of Jagadia.
All the Vedas as well as this universe are generated from praava.
The essence of the Vedas is indeed this mah-vkya in the form
of praava. It is the svarpa of Bhagavn and the basis of the
whole universe.
LOKA 14
vuU;psrk% lrra ;ks eka Lejfr fuR;'k%A
rL;kga lqyHk% ikFkZ fuR;;qL; ;ksfxu%AAAA
ananya-cet satata / yo m smarati nityaa
tasyha sulabha prtha / nitya-yuktasya yogina
prthaO son of Pth; tasyafor that; nitya-yuktasyacon-
stantly engaged; yoginatranscendentalist; yawho;
nityaaregularly; (and) satatamcontinuously; smarati
483
remembers; mmMe; ananya-cetwith an undistracted
mind; ahamI (am); su-labhaeasy to achieve.
O Prtha, for one who is constantly absorbed in
bhakti-yoga and who continuously remembers Me
with an undistracted mind, I am easily attainable.
SRRTHA-VARI
Karma-mir bhakti has been explained in Gt (7.29), and
yoga-mir bhakti and pradhn-bht bhakti, along with
their dominant factors (karma, jna and yoga), have been
explained in Gt (8.13). Now, in this loka beginning with
the words ananya-cet, r Bhagavn is explaining kevala-
bhakti, which is superior to all other types of yoga and is
nirgua. I am easily attainable for such a bhakta who con-
tinuously remembers Me without considering the purity of
time, place or circumstance, whose mind is not attracted to
the practices of karma, jna and yoga, who does not wor-
ship the devats or strive to achieve any other goal such as
Svarga and mukti. That bhakta will not have to undergo
the misery experienced while practicing yoga, jna and so
on. The words nitya-yuktasya refer to he who is always han-
kering for union with Me. If one doubts that Bhagavn will
also be easily attainable in the future, He responds, I am
always easily attainable for him. The word yogina means
one who is endowed with bhakti-yoga, that is, one who is
connected to r Ka in a relationship such as dsya or
sakhya.
have explained bhakti mixed with karma and jna from
Gt (7.16) which discusses rtta (the distressed), jijsu (the
inquisitive), arthrth (those desirous of wealth) and jn
14
484
(men of knowledge) up to Gt (7.29), wherein birth, death
and moka are explained. In other words, I have instructed
you about the nature of karma-jna-pradhn-bht
bhakti, or bhakti which predominates over karma and
jna. From the loka: kavi puram (Gt 8.9), I have
explained yoga-mir bhakti or the nature of yoga-
pradhn-bht bhakti. I have given some hints about
kevala-bhakti between these lokas just to give you a taste.
Now, please listen as I explain the nature of kevala-bhakti.
I am easily attainable for such a bhakti-yog who is ever
united with Me, who remembers Me with his mind re-
strained from attraction to all other objects, and who is
exclusively devoted. In other words, it is very difficult to
achieve Me by performing pradhn-bht bhakti. This is
to be understood.
LOKA 15
ekeqisR; iqutZUe nq%[kky;e'kk'ore~A
ukIuqofUr egkReku% laflfa ijeka xrk%AAAA
mm upetya punar janma / dukhlayam avatam
npnuvanti mahtmna / sasiddhi param gat
mahtmnathe great souls; upetyahaving attained;
mmMe; na apnuvantido not take; puna janmare-
birth (in sasra); dukha-alayamwhich is the abode of
misery; (and is) avatamtransitory; gathaving at-
tained; parammthe highest; sasiddhimperfection.
The mahtmas, having attained Me, do not take
birth again in this temporary world which is the
abode of misery, for they have attained the highest
perfection.
485
SRRTHA-VARI
What becomes of those who attain You? In response, r
Bhagavn speaks this loka beginning with the word mm.
They do not have to take another birth which is temporary
and full of misery. Instead, they attain a birth like Mine which
is eternal and full of bliss. According to the Amara-koa
dictionary, the words svata, dhruva, nitya, sadtana and
santana are all synonymous. When I take My blissful, eter-
nal and transcendental birth in the house of Vasudeva, My
eternal associates (My bhaktas) also take birth. They do not
take birth at any other time. The word paramm has spe-
cial significance. Other types of bhaktas attain sasiddhi
(perfection), but those who are ananya-cet, who have fixed
their minds solely on Me, attain param sasiddhim, that
is, they become associates in My ll. Hence, it has been
established that the bhaktas who are ananya-cet are supe-
rior to the bhaktas who were described previously.
Those who have become indifferent to karma, jna, yoga
and so forth, and who have not taken shelter of the various
devas, but who worship only Ka with ananya-bhakti, surely
attain only Him. They do not have to take another miser-
able, temporary birth, but become eternally absorbed in
Kas service, being freed from the bondage of birth and
activities (karma). As it is said in the Padma-Pura (quoted
in Hari-bhakti-vilsa 10.113): na karma-bandhana janma
vaiavn ca vidyate vior anucaratva hi mokam hur
mania. For the Vaiavas, the bondage of karma does
not exist. Since the Vaiavas have become the associates of
Viu, they are called mukti-bhjana (qualified for mukti)
by those who know tattva.
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486
By performing keval or rgnug bhakti, the ananya-
bhaktas of Bhagavn attain supreme perfection. That is, by
attaining svarpa-siddhi and vastu-siddhi, they are counted
among the associates of r Ka in His pastimes and en-
gage in His service. When it is time for His appearance they,
like Him, also appear in order to nourish and enhance His
manifest ll.
LOKA 16
vkczHkqoukYyksdk% iqujkokukstqZuA
ekeqisR; rq dkSUrs; iqutZUe u fo|rsAAAA
-brahma-bhuvanl lok / punar varttino rjuna
mm upetya tu kaunteya / punar janma na vidyate
arjunaO Arjuna; kaunteyason of Kunt; lokthe planets;
-brahma-bhuvantup to Brahma-loka; puna varttinaare
places of repeated birth and death; tubut; upetyahaving at-
tained; mmMe; vidyatethere is; nano; punafurther;
janmarebirth.
O Arjuna, all planets in this universe up to
Brahma-loka are places of repeated birth and death,
but one who attains Me, O Kaunteya, never takes
birth again.
SRRTHA-VARI
Indeed, all jvas, even those who have great sukti, take birth,
but My bhaktas do not. To explain this, this loka begin-
ning with -brahma is spoken. The jvas who live on all of
the planets up to Satya-loka, the planet of Lord Brahm, must
take birth again.
487
rla Bhaktivinoda hkura quotes Ka as saying, From
Brahma-loka or Satya-loka down to the lowest planet, all
are temporary. The jvas from those planets may take another
birth, but one who takes shelter of Me as the object of kevala-
bhakti does not take birth again. It is not said that there is
no rebirth for karma-yogs, aga-yogs and those who take
shelter of pradhn-bht bhakti. This implies that kevala-
bhakti is the ultimate fruit or the perfection of all these pro-
cesses and one can become free from the cycle of rebirth by
gradually attaining this stage of kevala-bhakti.
LOKA 17
lg;qxi;ZUreg;Zn~cz.kks fonq%A
jkf=a ;qxlgkUrka rsgksjk=fonks tuk%AAAA
sahasra-yuga-paryantam / ahar yad brahmao vidu
rtri yuga-sahasrnt / te ho-rtra-vido jan
tethose; janpersons; aha-rtra-vidawho know his day
and night; viduunderstand; (that period) yatwhich;
paryantamcomprises; sahasra-yugaa thousand ages (one age
equals 4,320,000 years); (is) ahaone day; brahmaaof
Brahm; rtrimhis night; (also) yuga-sahasra-antmlasts a
thousand ages.
Those who know the truth about Brahms day
and night understand that his day lasts for one
thousand cycles of the four yugas, and that his night
is also of the same duration.
SRRTHA-VARI
One may doubt what is said in the Second Canto of rmad-
Bhgavatam (2.6.19), Above the three planetary systems
(bhr, bhuva and sva) is Maha-loka and above Maha-loka
16-17
488
are the three planets Jana, Tapa and Satya. These three are
immortal, contain all the requirements for ones mainte-
nance, and are free from fear. Some say that Brahma-loka
is free from fear, and that even sannyss desire to dwell
there. Does this mean that those residing on that planet will
never die? Anticipating this question, r Bhagavn states,
No, it is not true. Brahm, the master of that planet, him-
self dies, so what to speak of others. To clarify this further,
He speaks this loka beginning with sahasra, which says that
those who know stra understand that Brahms one day
equals one thousand cycles of the four yugas (totalling
4,320,000,000 years) and his night is of the same duration.
After Brahms great life span of one hundred years of these
days and nights, fortnights and months, he falls and dies, but
that Brahm who is a Vaiava attains mukti.
rla Bhaktivinoda hkura says, According to the cal-
culation of human beings, one day of Brahm is equal to one
thousand cycles of four yugas, and his night is of the same
period. In this way, Brahm falls or dies after living for one
hundred such years. However, those Brahms who are devoted
to r Bhagavn achieve mukti. If this is Brahms situation,
then how can the fearlessness of sannyss who have attained
his planet be eternal? It cannot be. They are also bound to
take birth again.
LOKA 18
vO;kn~O;;% lokZ% izHkoUR;gjkxesA
jk;kxes izyh;Urs r=SokO;laKdsAAAA
avyaktd vyaktaya sarv / prabhavanty ahar-game
rtry-game pralyante / tatraivvyakta-sajake
489
sarvall; vyaktayathe individual embodied jvtms;
prabhavantibecome manifest; avyakttfrom the unmanifest;
aha-gamewhen the day comes; (and) pralyantethey merge;
avyakta-sajakeinto that (state) known as the unmanifest;
tatra evaat that very time; rtri-gamewhen the night comes.
All jvas manifest from the unmanifest cause at
the beginning of Brahms day, and become merged
into the same unmanifest cause upon the arrival of
his night.
SRRTHA-VARI
Those who are residents of the lower three planets, bhr,
bhuva and sva, must die in every day of Brahm. For this
reason, r Bhagavn speaks this loka beginning with the word
avyaktd. rpada Madhusdana Sarasvat says, In the cycle
of the creation and annihilation of Brahms day, the element
sky exists daily. Therefore, the word avyakta in this loka does
not refer to the pradhna but indicates Brahms night.
From that unmanifest cause, namely Brahms night, comes
his day, which manifests the field for enjoyment in the form
of the body, sense objects and so forth. The whole world be-
comes actively manifest in this way. Then, at the approach
of his night, it is again dissolved into the unmanifest cause
while he sleeps.
LOKA 19
Hkwrxzke% l ,ok;a HkwRok HkwRok izyh;rsA
jk;kxeso'k% ikFkZ izHkoR;gjkxesAAAA
bhta-grma sa evya / bhtv bhtv pralyate
rtry-game vaa prtha / prabhavaty ahar-game
prthaO son of Pth; sa ayamthat very; evasame; bhta-
grmahost of beings; bhtv bhtvhaving repeatedly taken
birth; pralyateis dissolved; rtri-gameon the arrival of his
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490
night; (and) avaahelplessly; prabhavatisprings up; aha-
gameon the arrival of his day.
O Prtha, that very host of jvas, both moving and
non-moving, who come into being at the approach
of Brahms day are again helplessly dissolved on
the arrival of his night. They repeatedly manifest
at the approach of Brahms day, under the strict
law of karma.
SRRTHA-VARI
In this way, all moving and non-moving jvas come into
being and are again annihilated.
LOKA 20
ijLrLekkq HkkoksU;ksO;ksO;kRlukru%A
;% l losZ"kq Hkwrs"kq u';Rlq u fou';frAAAA
paras tasmt tu bhvo nyo / vyakto vyaktt santana
ya sa sarveu bhteu / nayatsu na vinayati
tubut; parasuperior; tasmtto that; avyakttunmanifest
state; (there is) anyaanother; avyaktaunmanifest; bhva
nature; (which is) santanaeternal; sathat (nature); ya
which; na vinayatiis not destroyed; sarveuwhen all
bhteuliving beings; nayatsuare destroyed.
Yet, superior to that unmanifest state, there ex-
ists another unmanifest nature, which is eternal and
wonderful and which is not destroyed, even at the
time of the great dissolution, when all of this world
is annihilated.
SRRTHA-VARI
Superior to the unmanifest principle of the prajpati
Hirayagarbha Brahm, there is another unmanifest nature,
491
which is eternal and without beginning, and is the cause of
this Hirayagarbha.
LOKA 21
vvO;ks{kj bR;qLrekgq% ijeka xfre~A
;a izkI; u fuokZUrs rke ijea eeAAAA
avyakto kara ity uktas / tam hu param gatim
ya prpya na nivarttante / tad dhma parama mama
avyaktathe unmanifest (nature); uktais described; itias;
akaraimperishable; (sages) hucall; tamthat; paramm
the supreme; gatimdestination; prpyahaving attained;
yamwhich; na nivarttantethey (the jvtms) do not return;
tatthat; (is) mamaMy; paramamsupreme; dhmaabode.
That eternal unmanifest nature is known as akara
and is the supreme destination. Having attained that
dhma, they never return to this world. It is My
eternal abode and My eternal nature.
SRRTHA-VARI
The word avyakta, mentioned in the previous loka, is be-
ing explained in this loka beginning with avyakta. That
which is imperishable or indestructible is called akara. The
Nryaa-ruti says: eko nryaa sn na brahm na ca
akara. In the beginning there was only r Bhagavn
Nryaa; neither Brahm nor iva existed.
My supreme abode is eternal. Akara-parama-dhma
means that My abode is brahma, and it possesses an effulgent
form.
Having described the temporary existence of all moving and
non-moving beings, r Bhagavn now explains the eternality
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492
of paramevara-tattva (the supreme controlling principle). In
the present two lokas, He explains the santana-purua, who
is superior to the unmanifest Hirayagarbha, and who is
inaccessible to the mind and senses. This unmanifest reality
is also called akara-brahma, and is alone the supreme desti-
nation of the jvas. Upon attaining that parama-dhma, there
is no possibility of ever again returning to this material world.
LOKA 22
iq#"k% l ij% ikFkZ Hk;k yH;LRouU;;kA
;L;kUr%LFkkfu Hkwrkfu ;su loZfena rre~AAAA
purua sa para prtha / bhakty labhyas tv ananyay
yasynta-sthni bhtni / yena sarvam ida tatam
prthaO son of Pth; (it is I) sathat; parasupreme;
puruaperson; yasyawhose (expansion); (is) anta-sthni
situated in the heart; bhtniof all living beings; (and) yena
by whom; idamthis; sarvamentire (universe); tatamis
pervaded; labhyais attained; tuindeed; ananyaythrough
unalloyed; bhaktydevotion.
O Prtha, I am that Supreme Person in whom all
beings are situated, and by whom, as Antarym,
this whole world is pervaded. I am attained only by
ananya-bhakti.
SRRTHA-VARI
That parama-purua (Supreme Person), who is My aa
(Antarym Paramtm), is attained only by ananya-bhakti.
Anany means that bhakti in which there is no trace of karma,
jna, yoga, worldly desire and so on. This is the meaning of
My earlier statement in Gt (8.14): ananya-cet satatam.
493
That purua described in the previous loka, who is situ-
ated in the unmanifest stage, is the sva-aa (plenary por-
tion) of r Ka. All jvas are situated in Him and, because
He is also situated within all jvas, He is Antarym. He can
be attained only by ananya-bhakti which is devoid of karma,
jna, yoga, etc.
LOKA 23
;= dkys Rouko`fkeko`fkpSo ;ksfxu%A
iz;krk ;kfUr ra dkya o{;kfe Hkjr"kZHkAAAA
yatra kle tv anvttim / vtti caiva yogina
prayt ynti ta kla / vakymi bharatarabha
bharatarabhaO best of Bharatas line; vakymiI shall de-
scribe; tamthat; klamtime; yatraat which; kleaccord-
ing to dictates of the deity of time; (there is) evacertainly;
anvttimno return; caand; vttimreturn; (thus)
yoginayogs; praythaving passed from the body; tu
indeed; yntiattain (their desired destination).
O best of the Bharatas, I shall now explain the
different paths protected by the presiding devas of
time, by which yogs who pass away from this world
either come back again or do not return.
SRRTHA-VARI
Previously You said, After attaining My parama-dhma,
the jva never returns. By this statement, You established that,
after attaining Your abode, Your bhaktas never return. Yet,
You have not given any instruction about that special path
and how to attain it. The path of Arci (the deva of the
sunrays) is in sattva-gua, but that special path of which You
22-23
494
now speak must be beyond the guas, since Your bhaktas are
also beyond the guas. For now, however, I am inquiring about
the path which is followed by karms, jns and yogs.
Anticipating Arjunas question, r Bhagavn speaks this
loka beginning with yatra. A person returns or does not
return to this world depending on the path that is indicated
by the exact time at which he leaves his body. I will now
explain that time or path.
The ananya-bhaktas of Bhagavn easily attain His abode,
unlike the karms, jns and yogs, and they do not have
to undergo the miserable path which is in sattva-gua. Since
the bhaktas who follow nirgua-bhakti are also nirgua,
their paths and the time of their passing are also nirgua.
The bhaktas do not have to depend on time, considering
whether or not the sun is in the northern hemisphere. The
time at which they enter r Kas aprkta-ll is always
nirgua.
LOKA 24
vfXuT;ksZfrjg% 'kqDy% "k.eklk mkjk;.ke~A
r= iz;krk xPNfUr cz czfonks tuk%AAAA
agnir jyotir aha ukla / a-ms uttaryaam
tatra prayt gacchanti / brahma brahma-vido jan
janpersons; brahma-vidaconversant with brahma;
praytwho depart from the body; (by the path of the gods
of) agni fire; jyotilight; ahathe day; (of) uklathe
moons waxing fortnight; a-msthe six months;
uttaryaamof the suns northern course; tatrathen;
gacchantithey enter; brahmathe Absolute.
495
Those who know brahma and who depart from this world
during the influence of the presiding devas of fire, the light,
auspicious days, the fortnight of the waxing moon and the
six months of the suns northern course, attain brahma.
SRRTHA-VARI
Here, r Bhagavn is explaining how to follow the path
from which there is no return. It is said in Chndogya
Upaniad: te rciam abhisambhavanti. They attain the presid-
ing deva of arci (the sunrays). Therefore, the words agni and
jyoti indicate the presiding deva of arci. The word aha refers
to the presiding deva of the day, and the word uttaryaam
refers to its presiding deva of the six months of the northern
course of the sun. The jns, or those who are brahma-vid
(who know brahma), attain brahma by following this path.
In this regard, the rutis say that they attain the deva pre-
siding over arci, and then the devas of the day, the fortnight
and month in that order. From the deva of the month, they
attain the deva of the year, and then ditya, the sun-god.
rla Bhaktivinoda hkura says, Those who are brahma-
vid, who give up their bodies at the times of the presiding
devas of fire and light, on an auspicious day, and when the
sun is in the northern course, attain brahma. The words agni
and jyoti refer to the presiding deva of arci (light), and the
word aha refers to the presiding deva of the day. The word
ukla refers to the presiding deva of the bright fortnight, and
uttaryaa refers to the deva presiding over the six months of
the suns northern course. The only course for a yog desiring
to attain brahma is to successively pass through the presid-
ing devas of arci, the day, the bright fortnight and so forth,
at a particular time when the mind and the senses are satis-
24
496
fied and joyful. Yogs who die at these times never return.
LOKA 25
/kweks jkf=LrFkk ".k% "k.eklk nf{k.kk;ue~A
r= pkUela T;ksfr;ksZxh izkI; fuokZrsAAAA
dhmo rtris tath ka / a-ms dakiyanam
tatra cndramasa jyotir / yog prpya nivarttate
yogthe mystic; (who departs by the path of the devas of)
dhmasmoke; rtrinight; tathand; kathe moons
dark fortnight; a-msthe six months; dakiyanamof
the suns southern course; prpyaafter attaining;
cndramasamthe moon; (and) jyoticelestial delights;
tatrathen; nivarttatehe returns.
The karma-yog, who departs by the path of the
devas who preside over the times of smoke, the night,
ka-paka (the dark half of the month) and the
six months of the suns southern course, attains
Svarga. After enjoying celestial pleasures there, he
again returns to this material world.
SRRTHA-VARI
Now, r Bhagavn is explaining the return path of the
karms. As before, the words smoke, night and so on refer to
the presiding devas of those times. A karma-yog, who passes
through the paths of these devas, attains Svarga (the moon)
and enjoys the result of his karma there. He returns to this
material world when the results of his karma are exhausted.
Karms who pass through the path of smoke, night, the
dark fortnight, the suns six-month course in the southern
hemisphere and the light of the moon, or who engage in
497
fruitive acts with their senses, return to this material world
upon attaining the particular presiding devas of these times.
LOKA 26
'kqDy".ks xrh srs txr% 'kk'ors ersA
,d;k ;kR;uko`fkeU;;kokZrs iqu%AAAA
ukla-ke gat hy ete / jagata vate mate
ekay yty anvttim / anyayvarttate puna
vatein the eternal; mateopinion (of the sages); hicer-
tainly; etethese two; gatpaths; (exist) jagatathroughout
the cosmic manifestation; uklaby light; keand by dark-
ness; ekayby one; ytione enters; anvttimthe state of
no return; anyayby the other; varttateone returns;
punaagain.
In departing from this world, only two paths, ukla
and ka, are considered to be eternal. Passing
through ukla-paka (the bright path) one attains
moka, and by passing through ka-paka (the dark
path), one returns to this world.
SRRTHA-VARI
Now r Bhagavn is concluding the topic of the above-
mentioned two paths in this loka beginning with the words
ukla-ka. vat means that there are two eternal paths
in this world of beginningless sasra. One is ukla-paka,
by which one attains moka, and the other is ka-paka,
by which one returns to the material world.
The above mentioned paths of arci, etc., or deva-yna (voy-
age through the paths of the devas) are the illuminators of
knowledge, and are well known by the name ukla-gati (the
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498
bright path). The path of smoke, etc., or pit-yna (voyage
through the path of the forefathers), is full of darkness and
ignorance, and is called ka-gati (the dark path). From time
immemorial, these two paths have functioned in this world.
Those yogs who are brahma-vid take shelter of the bright
path, and passing through the planets of arci and so forth in
the paths of the devas, they gradually attain moka. On the
other hand, those yogs who engage in karma to satisfy their
own desires take shelter of ka-gati through pit-yna (the
path of the forefathers). They enjoy the heavenly pleasures
of Svarga, having passed through the paths of the presiding
devas of darkness and so on, and finally return to this mate-
rial sasra. A detailed description of deva-yna and pit-
yna is given in Chndogya Upaniad.
LOKA 27
uSrs l`rh ikFkZ tkuu~ ;ksxh eqfr d'puA
rLekr~ losZ"kq dkys"kq ;ksx;qks HkoktZquAAAA
naite st prtha jnan / yog muhyati kacana
tasmt sarveu kleu / yoga-yukto bhavrjuna
prthaO son of Pth; yogthe transcendentalist; jnan
knowing; etethese; stpaths; na kacana muhyatiis never
bewildered; tasmttherefore; arjunaO Arjuna; sarveuat
all; kleutimes; bhavabe; yoga-yuktaconnected in yoga.
O Prtha, the bhakti-yogs who have perfect
knowledge of these two paths are never bewildered.
Therefore, O Arjuna, be always fixed in yoga.
SRRTHA-VARI
Knowledge of these two paths gives rise to discrimination; thus
in this loka beginning with naite, such a jn is glorified. r
Bhagavn says to Arjuna, Become a bhakti-yog. In other words,
499
Become a person of composed mind.
Bhaktas are never deluded, because they remain fixed in
bhakti-yoga with knowledge based on tattva. Therefore, they
know the real distinction between these two paths, and they
take shelter of the path of bhakti, which transcends both.
That is, they take shelter of ananya-bhakti-yoga, knowing
both paths to be miserable. Therefore, O Arjuna, you should
take shelter of that yoga only.
LOKA 28
osns"kq ;Ks"kq ri%lq pSo nkus"kq ;Riq.;Qya izfn"Ve~A
vR;sfr rRloZfena fofnRok ;ksxh ija LFkkueqiSfr pk|e~AA
vedeu yajeu tapasu caiva
dneu yat puya-phala pradiam
atyeti tat sarvam ida viditv
yog para sthnam upaiti cdyam
yoga yog; eva atyeticertainly surpasses; tatthat; puya-
phalampious benefit; yatwhich; pradiamis allotted;
vedeufor Vedic studies; yajeusacrificial performances;
tapasuausterities; caand; dneucharitable deeds; ca
and; viditvbecoming aware; sarvamof all; upaitiattains;
idamthis; paramthe supreme; dyamoriginal and
superexcellent; sthnamrealm of the Lord.
A bhakti-yog surpasses all the pious results of
studying the Vedas and of performing yaja, tapasy,
dna, karma and so on. Acquiring the knowledge
which I have spoken to you, he attains the supreme,
transcendental abode.
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500
SRRTHA-VARI
The benefit attained by acquiring jna as described in this
chapter is explained in this loka beginning with vedeu. Tat
sarvam atyeti means that, by surpassing the results of all these
activities, the bhakti-yog attains a superior place which is
eternal and aprkta, transcendental.
The superiority of a bhakti-yog was also described earlier,
but here it is clarified further. In this chapter, the supremacy
of the ananya-bhaktas has been established.
by rla Vivantha Cakravart hkura, on the Eighth Chapter
rla Bhaktivinoda hkura says, If you follow bhakti-yoga,
you will not be denied the results of any other activity. You
will attain whatever results may come from yaja, tapasy,
dna, or any type of jna or from studying the Vedas, and
you will reach My supremely transcendental and eternal
realm. In rmad-Bhgavatam (11.20.32-33) it is stated:
yat karmabhir yat tapas / jna-vairgyata ca yat
yogena dna-dharmea / reyobhir itarair api
sarva mad-bhakti-yogena / mad-bhakto labhate jas
svargpavarga mad-dhma / kathacid yadi vchati
Through bhakti-yoga My devotee can easily attain whatever a
sdhaka achieves by performing karma, tapasy, jna, vairgya
and so on.
In the Mahbhrata there is a statement pertaining to
moka: y vai sdhana-sampatti pururtha-catuaye / tay
vin tadpnoti naro nryaraya. A bhakta who has taken
shelter of r Bhagavn Nryaa, attains all the opulence
501
one attains from the four goals of human life (dharma, artha,
kma and moka) without undergoing any misery.
rla Vivantha Cakravart hkura also says that one
attains all auspiciousness by performing kevala-bhakti, and
without bhakti one cannot attain anything. Thus, bhakti is
established as the supreme auspicious process in both ways,
by the direct and indirect statements of stra. This is also
stated in Nrada-pacartra: hari-bhakti-mah-devy sarv
muktydi sidhya bhuktaya cdbhuts tasya ceakavad
anuvrat. Brahma-vidy and the eight types of perfection,
such as aim, appear in their personified form like devoted
servants before an ananya-bhakta even when they are not
desired.
In his Vidvat-rajana-bhya, rla Bhaktivinoda hkura
writes, Faith turns into nit, or exclusive absorption in My
service, when the anarthas of a devotee who has single one-
pointed faith are removed by bhajana, in the association of
My bhaktas. All sins are removed by bhajana in saintly as-
sociation (sdhu-saga), even though raddh may not have
fully developed yet, an understanding of tattva may be lack-
ing, and doubts about the worshipable Deity may still linger
as impurities.
Moods of devotion that are mixed with jna (jna-
mir-bhva) and yoga (yoga-mir-bhva), and polluted by
bhukti and mukti are anarthas that prevent one from under-
standing bhajana-tattva. Ones bhajana becomes purified of
these anarthas, to the extent that the tendency of ones bhakti
becomes keval (one-pointed) and he takes shelter of
viuddha-tattva, the pure, Absolute Reality of r Bhagavn.
This is the essence of the Eighth Chapter.
on the Eighth Chapter of rmad Bhagavad-gt.
28
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CHAPTER NINE
Rja-Guhya-Yoga
Yoga Through the
Most Confidential Knowledge
LOKA 1
JhHkxokuq okp
bnUrq rs xqrea izo{;kE;ulw;osA
Kkua foKkulfgra ;TKkRok eks{;ls'kqHkkr~AAAA
r-bhagavn uvca
ida tu te guhyatama / pravakymy anasyave
jna vijna-sahita / yaj jtv mokyase ubht
r-bhagavn uvcathe all-opulent Lord said; pravakymiI
shall explain; teto you; anasyavewho are non-envious;
idamthis; guhyatamammost confidential; jnam vijna-
sahitam tuknowledge together with realised knowledge, i.e.
which has the symptoms of exclusive and pure devotion; jtv
knowing; yatwhich; mokyaseyou shall be released; aubht
from inauspiciousness, i.e. from this miserable cycle of sasra.
r Bhagavn sai d: O Arj una, because you are
non-envious, I will impart to you this most confi-
denti al knowl edge, whi ch i s endowed wi th the
504
characteristics of uddha-bhakti and which bestows direct
realisation of Me. Such knowledge will liberate you from
the miseries of the material world.
SRRTHA-VARI
The Ninth Chapter gives knowledge of r Bhagavns
aivarya. Such jna is desired by His bhaktas so that they
can favourably execute their service to Him. This chapter
clearly describes the supremacy of uddha-bhakti.
In comparison to karma, jna and yoga, we find that
bhakti is supreme. Bhakti is of two types: pradhn-bht and
keval, both of which have been explained in the Seventh
and Eighth Chapters. Of these two, kevala-bhakti is extremely
powerful and unlike jna does not depend upon purity of
heart. This in itself substantiates the supremacy of kevala-
bhakti. Knowledge of Bhagavns aivarya is necessary to
perform kevala-bhakti. Details of that aivarya are given in
this Ninth Chapter. The middle eight chapters (Six to Thir-
teen), are the essence of Bhagavad-gt and of all Vedic lit-
erature, and the Ninth and Tenth Chapters are the essence
of these middle chapters. r Bhagavn is glorifying the sub-
ject matter that will be defined in three consecutive lokas,
the first of which begins with the words ida tu. Jna,
which is favourable for liberation, as described in the Sec-
ond and Third Chapters, is called guhyam, confidential. The
Seventh and Eighth Chapters explain knowledge of bhagavat-
tattva, which is essential for one who wishes to attain Me.
Such knowledge of bhakti-tattva is called guhyatara, more
confidential. Now in this chapter I shall explain that jna
along with the characteristics of uddha-bhakti, which is
guhyatama, most confidential.
Here the word jna should only be understood to mean
bhakti. It does not refer to the regular jna delineated in
the first six chapters. In the next loka, the word jna indi-
L O K A R J A - GUHYA -YOGA !
505
1
cates only bhakti since the word avyaya, eternal, has been
used as an adjective for jna. This is because it refers to a
transcendental nature in this context and it does not indi-
cate the jna previously mentioned, which is sttvika, but
not nirgua or gutta.
In the loka: araddadhn puru dharmasysya
parantapa (Gt 9.3), the word dharma only means bhakti.
Here the word anasyave means that this instruction is for
those who are non-envious. It is not meant for others.
Vijna-sahitam means, I shall impart this instruction to
you which leads to direct realisation of Me. This will free
you from an inauspicious life, which is unfavourable to bhakti.
With this jna, you will become free from all obstacles.
In the Seventh and Eighth Chapters, r Ka explained
pradhn-bht bhakti and kevala-bhakti, and the difference
between the two. In the present chapter He is clarifying the
supremacy of kevala-bhakti. Kevala-bhakti does not depend on
purification of the heart. Bhakti Devi can even mercifully enter
the hearts of extremely abominable persons who are gripped
by all types of anarthas, and turn those persons into supremely
pure, highly exalted mah-bhgavatas who are worshipable for
the whole world. She is very powerful in her own right.
Spiritual jna, as explained in the Second and Third
Chapters, is helpful to attain moka and it is guhya, confi-
dential. Bhagavat-tattva-jna, as described in the Seventh
and Eighth Chapters, causes bhakti to appear and is
guhyatara, more confidential. The present chapter describes
jna related to kevala-bhakti, as instructed by Bhagavn.
This jna is guhyatama, most confidential. Only with the
help of this guhyatama-jna can one attain freedom from
the inauspiciousness of this world. This guhyatama-jna
related to uddha-bhakti is parama-vijna-maya, that is,
506
it can bestow direct realisation of Me. Vijna means to
comprehend that jna which is related to r Bhagavn,
specifically with realisation. Bhagavn said to Brahm:
jna parama-guhya me / yad vijna-samanvitam
sarahasya tad-aga ca / gha gadita may
Knowledge of Me is non-dual, absolute and highly confidential.
Although non-dual, it has four eternal divisions: jna (My
svarpa), vijna (realisation of Me), rahasya (prema-bhakti unto
Me) and tad-aga-pradhna (sdhana-bhakti, the means to attain
Me). The jva cannot understand this with his limited intelligence.
He can only realise it by My mercy. Jna is My svarpa and vijna
is ones relationship with Me through bhakti. The jva is My rahasya
and the pradhna is My jna-aga (all that is accessory to My
svarpa).The eternal non-duality and the eternal confidential
difference between these four principles is due to My acintya-akti.
Bhagavn also spoke this to Uddhava:
athaitat parama guhya / vato yadu-nandana
su-gopyam api vakymi / tva me bhtya suht sakh
O Yadu-nandana (Uddhava), please hear this most confiden-
tial knowledge. Although it is extremely confidential, I will speak
it to you because you are My servant and well-wishing friend.
In rmad-Bhgavatam (1.1.8), r aunaka and other is
requested rla Sta Gosvm to explain such realised con-
fidential truths:
vettha tva saumya tat sarva
tattvatas tad-anugraht
bryu snigdhasya iyasya
guravo guhyam apy uta
The guru-varga also explains these extremely confidential se-
507
crets to disciples of an affectionate nature.
Here also, Bhagavn r Ka is imparting this guhyatama-
jna to Arjuna knowing him to be free from envy and ha-
tred, and possessing an affectionate heart. The meaning is
that this guhyatama-jna is instructed by a genuine tattva-
ja-guru, only to the type of disciple previously mentioned.
A similar instruction is given in vetvatara Upaniad
(6.2223):
vednte parama guhya purkalpe pracoditam
nprantya dtavya nputrya siyya v puna
yasya deve par bhaktir yath deve tath gurau
tasyaite kathit hy arth prakante mahtmana
Bhagavad-upsan-tattva, the principle of worshipping Bhagavn,
is the essence of Vednta and is highly confidential. In ancient
times, r Bhagavn illuminated the heart of vetvatara i
with this tattva, being pleased by his worship. Therefore, al-
though this instruction is not for one who is not a uddha-bhakta,
it can be bestowed to a sober son or disciple who is a bhakta of
Bhagavn. This instruction should not be imparted to anyone
else, even if one is moved by affection for that person.
All the confidential meanings of the rutis fully illuminate
the heart of that sdhaka, that mahtm who has par bhakti
for Bhagavn and equally for his gurudeva. In this context,
it is worth contemplating Bhagavad-gt (18.54-58).
LOKA 2
jktfo|k jktxqa ifo=feneqkee~A
izR;{kkoxea /kE; lqlq[ka dkZqeO;;e~AAAA
rja-vidy rja-guhya / pavitram idam uttamam
pratyakvagama dharmya / su-sukha karttum avyayam
2
508
idamthis (knowledge); (is) rja-vidythe king of all knowl-
edge; rja-guhyamthe king of all confidential topics; uttamam
pavitramthe most pure knowledge; (it is) pratyaka-
avagamamdirectly realised; (it is) dharmyamconducive to
virtue; (it is) karttum su-sukhamperformed joyfully (without
difficulty); (it is) avyayamimperishable.
This jna is the king of all knowledge and the mon-
arch of all confidential subjects. It is extremely pure
and, since it directly reveals the nature of the self, it is
the perfection of dharma. It is joyfully performed, be-
stowing transcendental and imperishable results.
SRRTHA-VARI
Moreover, this knowledge is the king of all knowledge.
There are various types of jna and worship, but their only
rj (king) is bhakti. This bhakti is the rj of confidential
subjects. In other words, bhakti herself is very confidential.
Although knowledge is of many varieties, this particular
jna (bhakti), along with vijna (realisation of that knowl-
edge), is the rj of them all, as it is the most confidential.
All sinful activities are atoned for by this bhakti (jna along
with vijna), which shows that this bhakti is pure. It is more
purifying than tva-padrtha-jna, knowledge of the self.
rpda Madhusdana Sarasvat says that this bhakti can
destroy, within the blink of an eye, the gross and subtle stages
of all types of sinful activities accumulated over thousands
of lifetimes, as well as their cause, which is ignorance. Thus
it is supremely purifying. Pratyaka avagamam means that
which can be perceived or realised directly.
rmad-Bhgavatam (11.2.42) states:
509
A person who is absorbed in eating achieves happiness from
tasting every mouthful of food, nourishment as his stomach
is filled and relief as his hunger is removed. These three re-
sults come to him simultaneously. In the same way, a person
who is engaged in bhajana of r Hari simultaneously attains
prema, realisation of Paramevara and detachment from sense
objects.
According to this statement from the Eleventh Canto, a
person attains realisation of Bhagavn in proportion to the
intensity of his bhajana. This jna (bhakti) is dharmyam,
meaning that it is not beyond the boundaries of dharmika
laws (i.e. not adharmika). A person can attain the perfec-
tion of all occupational duties simply by bhakti, even if he
does not perform any other dharmika duties. In rmad-
Bhgavatam (4.31.14), Devai Nrada also says, Just as by
watering the root of a tree, its trunk, branches and leaves
become nourished, similarly, by worshipping Bhagavn
Acyuta alone, everyone else is automatically worshipped.
Karttu su-sukham means that one does not have to un-
dergo too much physical, mental or verbal misery on the path
of bhakti, unlike the processes of karma, jna, etc. In the
practice of bhakti, characterised by ravaam, krtanam and
so on, only the senses such as the ears and tongue are en-
gaged. Since bhakti is beyond the modes (nirgua), it is not
perishable like karma, jna and so forth.
This Ninth Chapter describes kevala-bhakti, which is
nirgua. This jna in the form of kevala-bhakti is the crest-
jewel of all vidy. It is supremely confidential, most purify-
ing and experienced by direct perception. It bestows the fruits
of all other dharmika processes, is joyfully performed and
bestows imperishable results.
2
510
Here, the word vidy means worship (upsan), hence
kevala-bhakti is the best of all vidys. For this reason, it is
called rja-vidy and, because it is the most confidential
among all confidential subjects, it is called rja-guhya.
Pavitram idam uttamam: Sins are not completely destroyed
by performing atonements such as dna (charity), yaja (of-
fering oblations) and tapas (cndryaa-vrata etc.). Further-
more, even by once removing the results of sins through such
processes as tapasy and brahmacarya, there is the possibil-
ity that the tendency to sin will again sprout. However, ac-
cording to stras such as rmad-Bhgavatam, sins are com-
pletely destroyed by the performance of kevala-bhakti. This
is true to such an extent that all sins are destroyed at the
root simply by the concomitant results of kevala-bhakti. In
other words, even the very desire to perform sin is destroyed.
This is not possible by processes other than bhakti, such as
pryacitta (atonement), brahmacarya and tapasy. In
rmad-Bhgavatam (6.1.15) this is confirmed: kecit kevalay
bhakty / vsudeva-parya. Only by kevala-bhakti can
all ones sins be eradicated at the root. And also in 6.1.16,
na tath hy aghavn rjan / pyeta tapa-dibhi. All ones
sins can be removed only by service to r Kas pure rep-
resentative and not by any other process.
In r Bhakti-rasmta-sindhu, the first characteristic of
kevala-bhakti is described as klea-ghn. Klea-ghn means that
this bhakti completely destroys all sin (ppa), the seed of sin
(ppa-bja), ignorance (avidy), fructified reaction (prrabdha-
karma) and unfructified reaction (aprrabdha-karma).
aprrabdha-phala ppa / ka bja phalonmukham
kramenaiva pralyate / viu-bhakti-rattmanm
Padma Pura
Kevala-bhakti not only purifies the gross and subtle desig-
nations of the jva, but it also purifies and satisfies the tm:
511
yaytm suprasdati (rmad-Bhgavatam 1.2.6). According to
the loka: tmrm ca munayo (rmad-Bhgavatam 1.7.10),
bhaktis attraction is the bliss one derives from serving Ka,
by which even those who are tmrma (satisfied within the
self) and ptakma (who have no desires left to fulfil) are
attracted and give up such natures.
Pratyaka anubhava-svarpa: Just as a person feels satis-
faction, nourishment and the removal of hunger with every
mouthful of food that he eats, similarly prema, direct expe-
rience of Bhagavn, as well as aversion to sense enjoyment,
appear simultaneously within a sdhaka-bhakta, even dur-
ing sdhana-da (the practice stage).
The processes of karma, yoga, jna, etc., cannot bestow
direct realisation upon the sdhaka in the way that bhakti
can. Brahma-stra also states: praka ca karmay abhyst.
Bhakti is so powerful that she bestows an experience of
herself even in the initial stages.
Sarva-dharma-phala-prada: By performing bhakti one re-
ceives the complete result of all types of dharma and also at-
tains bhagavat-prema, which is the objective established in
the Vedas, Upaniads and other rutis. According to the loka:
sarva-dharmn parityajya mm eka araa vraja (Gt
18.66), having given up all types of dharma, such as
varrama-dharma, karma, jna, yoga and all other paths
that are followed for the purpose of satisfying the body and
mind, and taking exclusive shelter of kevala-bhakti by per-
forming bhajana to r Ka, one can easily and naturally
attain the result of all the previously mentioned processes.
2
512
As it is said in rmad-Bhgavatam (1.2.13): sasiddhir hari-
toaam, The highest perfection in life is to please r Hari.
And (11.20.33): sarva mad-bhakti-yogena / mad-bhakto
labhate jas, By pure devotional service My bhakta can
very easily achieve such benedictions as Svarga, liberation
or My supreme abode.
Although the performance of different dharmika processes
does not exist in the practice of kevala-bhakti, the real dharma
of the jva, which is to serve guru and so forth, remains present
within him. The ruti also confirms this opinion in mantras
such as: cryavn puruo veda. Devai Nrada also estab-
lishes this in rmad-Bhgavatam (4.31.14):
yath taror mla-niecanena
tpyanti tat-skandha-bhujopakh
propahrc ca yathendriy
tathaiva sarvrhaam acyutejy
Just as by properly watering the root of a tree, its trunk, branches,
twigs, leaves and flowers are nourished, and just as by eating food
the pra (life air) is satisfied and all the senses nourished, in
the same way only by worshipping r Bhagavn is everyone
worshipped.
Sukha-sdhya (su-sukham): The sdhana of kevala-bhakti
involves no difficulty as the paths of jna, yoga and so on
do; instead one experiences happiness. It is therefore called
sukha-sdhya, meaning that the final result, sdhya, is joy-
fully performed. The sdhana of bhakti can be performed
simply by engaging the senses such as the tongue and ear in
chanting the sweet holy names of Ka and by hearing about
His ll, or merely by using tulas leaves and a little water.
Prahlda Mahrja also gave this instruction to the sons of
the asuras: na hy acyuta prayato bahv-ysa. To please
Bhagavn r Ka, who is Acyuta, one does not have to
work laboriously, (rmad-Bhgavatam 7.6.19).
513
Cakravart hkura says, Although one has to endure great
troubles to maintain the family and make them happy, one
need not undergo such trouble to please r Hari. Because
He is ever situated within the heart of everyone as
Antarym, one need not undergo any trouble searching for
Him. One can please Him at all times, in all circumstances
and in all respects, even by performing mnasa sev or by
following any one of the processes of bhakti such as
ravaam and krtanam, or just by desiring to perform ser-
vice. Thus, there is no pain involved in performing bhakti.
One experiences joy even while performing bhakti in the
stage of sdhana.
ta sukhrdhyam jubhir / ananya-araair nbhi
r Ka is easily pleased by a person who has completely sur-
rendered and who is simple-hearted.
It is also said in Gautamya-Tantra:
tulas-dala-mtrea / jalasya culukena v
vikte svam tmna / bhaktebhyo bhakta-vatsala
Bhagavn, who is bhakta-vatsala, completely sells Himself to
those bhaktas who, with love and devotion, offer Him a tulas
leaf and a palmful of water.
Akaya-phala-prada (avyayam): The processes of karma,
jna and yoga are impermanent. After yielding perfection
(the goal), such processes become futile and are then aban-
doned. However, bhakti exists in the stages of both sdhana
and siddha, because bhakti herself is not only the sdhana
but is also the sdhya (goal to be achieved). Even in the lib-
erated stage bhakti is not lost, but rather it is performed
purely and perfectly. Therefore, it is permanent and un-
changing.
2
514
LOKA 3
vJ/kkuk% iq#"kk /keZL;kL; ijUriA
vizkI; eka fuokZUrs e`R;qlalkjoReZfuAAAA
araddadhn puru / dharmasysya parantapa
aprpya m nivarttante / mtyu-sasra-vartmani
parantapaO conqueror of the foe; purupersons;
araddadhnwho are faithless; asyain this; dharmasya
practice of devotional service; aprpyawithout attaining;
mmMe; nivarttantethey return; vartmanion the path;
sasraof material existence; mtyuand death.
O Parantapa, those who have no faith in this
dharma in the form of My bhakti do not attain Me.
They wander on the path of material existence,
which is full of death.
SRRTHA-VARI
Arjuna may raise the following doubt: If this dharma is so
easily perfected, why do people remain in material existence?
In response to this, r Bhagavn speaks this loka beginning
with araddadhn. The word asya means dharma in the
form of bhakti. Araddadhn puru means people who
lack faith in this.
The superiority of bhakti is established by the statements
of stra, but those who are faithless consider such glorifica-
tion to be an exaggeration. They reject this dharma due to
atheistic intelligence. Even if someone renounces the path
of bhakti and practises severe alternative measures to attain
Me, still he will not be successful. Instead, he will continu-
ously wander on this path of material existence which is
pervaded by death.
515
Even after hearing and being acquainted with the glo-
ries of bhakti as described here, some consider these glo-
ries to be an exaggeration and they do not develop faith
in bhakti. Such faithless persons who do not adopt
bhagavad-bhakti are forced to take repeated births in this
material world. raddh (faith) is the root cause of bhakti.
One can only attain Bhagavn, who is bhakta-vatsala, by
bhakti. This is also confirmed in Caitanya-caritmta
(Madhya-ll 22.64): raddhvn jana haya bhakti-adhikr.
Those who are faithful are eligible for bhakti. Further-
more, it is said:
brahma bhramite kona bhgyavn jva
guru-ka-prasde pya bhakti-lat-bja
Madhya-ll 19.151
In the course of wandering throughout this universe, a rare jva
who is extremely fortunate, obtains the seed of the creeper of
bhakti by the mercy of r Gurudeva.
r Gurudeva infuses the desire to serve r Ka into the
heart of the jvas. This desire is known as ka-sev-vsan,
and by it one attains pramrthika-raddh, transcendental
faith, which is the root cause of bhakti. Those who are faith-
less and unfortunate do not take shelter of this path of bhakti
which has been established in all stra. They try to attain
r Bhagavn by adopting other processes such as the per-
formance of pious activities, jna, yoga and tapasy, but
their whimsical attempts go in vain. rmad-Bhgavatam
(11.12.9) states:
ya na yogena skhyena / dna-vrata-tapo-dhvarai
vykhy-svdhyya-sannysai / prpnuyd yatnavn api
3
516
Even though one engages with great endeavour in mystic yoga,
philosophical speculation, charity, vows, penances, ritualistic
sacrifices, teaching Vedic mantras to others, personal study of
the Vedas, or the renounced order of life, still one cannot achieve
Me.
Furthermore, the essence of rla Vivantha Cakravart
hkuras commentary on rmad-Bhgavatam (10.87.33) is
as follows: Those who abandon service to the lotus feet of
r Gurudeva, which is their primary support on the path of
bhakti, and who desire to subdue their minds by yoga or other
methods, are pursuing futile hopes. They fall down into the
ocean of material existence, which is full of obstacles and
various types of calamities. r Bhagavn has also explained
this topic in great detail in Bhagavad-gt (3.31 and 12.20).
LOKA 4
e;k rrfena lo txnO;ewkukA
eRLFkkfu loZHkwrkfu u pkga rs"oofLFkr%AAAA
may tatam ida sarva / jagad avyakta-mrttin
mat-sthni sarva-bhtni / na cha tev avasthita
idamthis; sarvamentire; jagatcosmic manifestion; tatam
is pervaded; mayby Me; avyakta-mrttinby My form which
is unmanifest (to the senses); sarva-bhtniall living beings;
mat-sthniare situated in Me; cayet; ahamI; na
avasthitaam not situated; teuin them.
This whole universe is pervaded by Me in My
svarpa which is unmanifest to the material senses.
All living beings and elements are situated in Me,
but I am not in them.
517
SRRTHA-VARI
r Bhagavn says, Only when bhakti is in the mood of
dsya (servitorship) do My bhaktas desire knowledge of My
aivarya. To explain this knowledge, Bhagavn is speaking
seven lokas starting here beginning with the word may. I
am the cause of this world, and I pervade it through My
svarpa which is avyakta, unmanifest and beyond the senses.
Thus all moving and non-moving beings are situated in Me,
who am the cause of everything and the complete conscious
entity. Even so, because I am asaga, aloof and unattached,
I am not situated in the created beings, unlike earth which is
present in its effects (i.e. earthen objects such as pots).
Parima: Milk is a pure substance. By contact with acid, it
turns to curd. This is called a transformation. Thus curd is a
parima (effect or product) of milk when milk is transformed.
Vivartta: To mistake one object for another is called vivartta.
Examples of vivartta are mistaking a rope for a snake, and
thinking that there is silver in an oyster.
The essence of r Kas instruction lies herein. This
universe is not a parima (transformation) of Me, nor is it
a vivartta (illusion). I am the Absolute Self-effulgent Real-
ity. The jvas and the universe are also real; both are the
parima of My akti. The jvas are eternal and have come
into existence from the taastha-akti, but the material world,
which is born from My bahiraga-akti, is temporary and
subject to destruction even though it is real. The jvas and
the universe are transformations of My akti, which is non-
different from Me; hence they are simultaneously one with
and different from Me. This conception is acintya (incon-
ceivable), because it can be understood only by stra and
can not be experienced by ordinary intelligence. Wherever
4
518
one experiences both difference and oneness at the same time,
the perception of difference is indeed stronger than the per-
ception of oneness. Therefore, I am the Absolute Conscious
Entity, different from both the jva as well as the universe.
LOKA 5
u p eRLFkkfu Hkwrkfu i'; es ;ksxeS'oje~A
HkwrHkÙUk p HkwrLFkks eekRek HkwrHkkou%AAAA
na ca mat-sthni bhtni / paya me yogam aivaram
bhta-bhn na ca bhta-stho / mamtm bhta-bhvana
caand; bhtnithe living beings and the elements; (are)
nanot; mat-sthnisituated in Me; payabehold; meMy;
yogammystic; aivaramopulence; mamaMy; tmself;
bhta-bhtis the support; bhta-bhvanaand the main-
tainer of all beings and elements; cayet; na bhta-sthaI am
not situated in those entities and elements.
All that is created does not actually exist in My
svarpa. Behold My mystic opulence! As Paramtm
I support and maintain all living beings and ele-
ments, yet I Myself am not situated in them.
SRRTHA-VARI
Therefore, although all living beings and elements are situ-
ated within Me, they are not situated in My svarpa because
I am asaga, aloof from them. If you raise the doubt, This is
contrary to Your previous statement (Gt 9.4) that You are
all-pervading and the support of the whole universe, then
in response I say, Behold My extraordinary yoga-avarya
(opulence), which can make the impossible possible. This is
simply the effect of My aivarya only. Behold another won-
derful quality of Mine! One who supports the living beings
and the elements is bhta-bht, and one who maintains the
519
living beings and the elements is bhta-bhvana. Although I
possess these qualities, I am not bhta-stha, situated in the
created beings and elements. There is no difference between
My body and Me. The jva remains within his body because
he becomes attached to it in the course of supporting and
maintaining it. Similarly, although I support and maintain
the material manifestation, and although I am situated in
the illusory cosmic form, I am not in it because I am not
attached to it; rather, I am detached.
I pervade the whole material universe. All beings and
elements are situated within Me, yet they do not exist in My
svarpa. To clarify this subject further, r Bhagavn tells
Arjuna, Although I am the supporter and maintainer of all
beings and elements, I am not situated within them. This
principle has also been confirmed in rmad-Bhgavatam
(1.11.38):
etad anam asya / prakti-stho pi tad-guai
na yujyate sadtma-sthair / yath buddhis tad-ray
vara, r Ka, is not affected by the modes of nature although
He presides over the material nature. This is a most wonderful
characteristic of His.
This act of making the impossible possible is achieved
through My yoga-aivarya.
rla Bhaktivinoda hkura quotes Ka as saying, All
beings and elements exist in Me alone. Do not conclude from
this that all beings exist in My uddha-svarpa (actual self).
Rather, they exist under the influence of My my-akti. You,
the jva, will not be able to comprehend this fact by your own
limited intelligence. Therefore, understand it to be My yoga-
aivarya, and know Me as bhta-bht (the supporter), bhta-
6
520
stha (all-pervading), and bhta-bhavana (the maintainer of
all manifestations). Consider My activities to be the func-
tions of My energy. Fix yourself in the conception that there
is no difference between Myself and My body, as I am abso-
lute spirit. For this reason, I am actually completely aloof,
although I am the cause and basis of the material manifes-
tation.
LOKA 6
;Fkkdk'kfLFkrks fuR;a ok;q% loZ=xks egku~A
rFkk lokZf.k Hkwrkfu eRLFkkuhR;qi/kkj;AAAA
yathka-sthito nitya / vyu sarvatra-go mahn
tath sarvi bhtni / mat-sthnty upadhraya
upadhrayaunderstand; itithat; yathas; sarvatra-ga
travelling everywhere; mahnthe mighty; vyuwind;
nityamalways; ka-sthitarests within space; tath
similarly; sarviall; bhtnibeings; mat-sthnare
situated in Me.
Just as the all-pervasive and limitless wind rests
always in the sky, which is separate from it, in the
same way all beings are situated in Me, but I am
not in them.
SRRTHA-VARI
Asaga means that, Although all beings and the
elements are situated in Me, they are not actually in Me,
and although I am in all beings and elements, I am not
actually in them. r Bhagavn is speaking this loka
beginning with the word yath to give an example of this.
It is the nature of the wind to be always moving, thus it is
said to be sarva-ga, moving everywhere. It is described as
mighty (mahn), because its capacity is unlimited. Just as
521
the wind is situated in the sky which is by nature asaga
(aloof or unmixed), it is simultaneously not situated in the
sky. Also because of the skys asaga nature, it is not
situated in the wind, although it is situated in the wind.
Similarly, the paca-mahbhta (five great elements) such
as the sky and air, which exist everywhere, are not in Me,
because My nature is asaga. They are not in Me although
they are situated in Me. Deliberate on this and try to
understand it.
Arjuna may raise the following question: You said,
Behold My extraordinary yoga-aivarya! How is the
inconceivable nature of Your yoga-aivarya proved by this
example? In other words, if it can be explained by an
example, how is it inconceivable? In response to this
question, Bhagavn says, The sky, which is inert, is
asaga, but among conscious beings it is not possible for
anyone other than Myself to be asaga even if they have
presided over the manifested creation. How can one who
creates remain untouched or aloof from creation? If it is
so, it is indeed extraordinary. This proves that He is
inconceivable. Here the example of the sky is given so that
common people may easily understand the siddhnta.
Actually, there is no scope for comparison regarding the
Inconceivable Entity.
The statement: paya me yogam aivaram, Behold My
yoga-aivarya, has a deep meaning. One can only realise
bhagavat-tattva by the mercy of Bhagavn. Without His
mercy one cannot have His darana. One can see Bhagavn
only by bhakti, which is the favourable propensity to render
service to Him. This has been confirmed in Brahma-sahit
(5.38):
6
522
premjana-cchurita-bhakti-vilocanena
santa sadaiva hdayeu vilokayanti
ya ymasundaram acintya-gua-svarpa
govindam di-purua tam aha bhajmi
With the eye of devotion which is anointed with the salve of
love, bhaktas always see r Govinda within their hearts.
Although r Bhagavn is all-pervading, He always exists
in His human-like feature of r Ka. Just as the sun,
though always existing in his individual personal form, per-
vades the whole universe by its light, in the same way
Bhagavn, by His yogamy, remains situated in His own
personal form and at the same time pervades all moving and
non-moving entities throughout the universe.
O Arjuna, realisation or darana of Me is never possible
by ones gross senses. I am revealing Myself to you only out
of mercy. My yogamy-akti, which is expert at making the
impossible possible, is most wonderful. It is only by the help
of this akti that I remain aloof from all beings, even while
sustaining them. Ka gives this clear explanation to
Arjuna out of His mercy.
Baddha-jvas cannot really understand this tattva, so to ex-
plain it with a mundane example is not very satisfactory. Yet,
in an attempt to make it clearly understandable, I will give
you an example. Although you will be unable to understand
it fully even after serious contemplation, you will be able to
comprehend something. Sky is an all-pervading element and
in it the movement of air is multi-directional. The sky is the
substructure of everything, yet it is asaga, always aloof from
the activities of the wind. In the same way, by My external
energy, the entire cosmic manifestation emanates and func-
tions, but like the sky I remain untouched by it.
523
LOKA 7
loZHkwrkfu dkSUrs; izd`fra ;kfUr ekfedke~A
dYi{k;s iquLrkfu dYiknkS fol`tkE;ge~AAAA
sarva-bhtni kaunteya / prakti ynti mmikm
kalpa-kaye punas tni / kalpdau visjmy aham
kaunteyaO son of Kunt; kalpa-kayewhen devastation oc-
curs at the end of a kalpa (a millennium, the life-span of Lord
Brahm); sarva-bhtniall living beings and elements; ynti
enter; mmikmMy; praktimnature; kalpa-dauat the be-
ginning of a new kalpa; ahamI; punaagain; visjmicre-
ate; tnithem.
O Kaunteya, when the universal devastation oc-
curs, all beings enter My prakti, and at the begin-
ning of the next kalpa, by My potency, I again cre-
ate them all with their specific natures.
SRRTHA-VARI
The following doubt may be raised: At present it is known
that all visible beings and elements are situated in You, but
where do they go during the mah-pralaya (great annihila-
tion)? Anticipating this question from Arjuna, r Bhagavn
speaks this loka beginning with sarva. They enter My my-
akti which consists of three guas. Then, after the annihi-
lation, or in other words at the beginning of creation, I again
create all of them with their specific natures.
Creation, maintenance and annihilation of this material
world are carried out entirely by the will of r Bhagavn. Here
the word kalpa-kaye means the end of Brahms life span.
This subject was explained earlier. There is a mah-pralaya,
great annihilation, at the end of Brahms life span. At that
6-7
524
time, all the jvas along with their karma-vsan (desires for
action) enter r Bhagavns bahiraga-akti and by His will
they are again created by His material nature at the begin-
ning of the next kalpa. They receive bodies in various types of
species according to their previous desires. One can refer to
rmad-Bhgavatam (12.4.5-6) for further information.
LOKA 8
izfra Lokeo"VH; fol`tkfe iqu% iqu%A
Hkwrxzkefeea RLueo'ka izrsoZ'kkr~AAAA
prakti svm avaabhya / visjmi puna puna
bhta-grmam ima ktsnam / avaa prakter vat
avaabhyathrough the medium; svmof My own; praktim
material nature (consisting of three qualities); visjmiI cre-
ate; puna punarepeatedly; imamthis; ktsnamentire;
avaamhelpless; bhta-grmamhost of beings; vatby the
influence; prakteof their individual natures.
Through My prakti, which consists of the three
guas, I repeatedly create this host of living beings
who are bound by their karma according to their
individual natures.
SRRTHA-VARI
Arjuna may raise the following question: If you are asaga
(completely aloof) and nirvikra (free from any transforma-
tion), how do You create? Anticipating this question, r
Ka speaks this loka beginning with the word praktim.
Being situated in My prakti, and presiding over it, I create
a host of jvas who are bound by their past karma according
to their nature (svabhva).
525
This material world is a manifestation or transformation
of Bhagavns apar akti (inferior energy). As far as the jvas
are concerned, they are His taastha-akti, or a transforma-
tion of the jva-akti, and are eternal, unlike the material
world, which is being constantly recreated. They are simply
put into the womb of material nature from where they en-
ter the various species of life according to their previous karma
and undergo the result of that karma. Incidentally, it is nec-
essary to say at this point that all species of life such as ani-
mals, birds and humans are created at the same time. The
modern principle of evolution, introduced by Darwin, has no
foundation whatsoever, and is a completely mistaken belief.
This is proven by the fact that, even after millions of years
no superior form of human being has evolved, nor has any
other living entity evolved to surpass the human species. Even
after performing His act of creation, r Bhagavn remains
completely asaga (aloof from all these activities) and
nirvikra (without any transformation). The jvas and the
material world become manifest only when His energy is
transformed.
LOKA 9
u p eka rkfu dekZf.k fuc/ufUr /kut;A
mnklhuonklhuela rs"kq deZlqAAAA
na ca m tni karmi / nibadhnanti dhanajaya
udsna-vad snam / asakta teu karmasu
dhanajayaO Arjuna; casince; snamI am situated;
udsna-vatneutrally; asaktamdetached; teu karmasu
from these actions; tnithese; karmiactivities; na
nibadhnantido not bind; mmMe.
8-9
526
O Dhanajaya, since I remain detached like a neutral ob-
server, from acts such as creation, these actions cannot bind
Me.
SRRTHA-VARI
The following question may be raised: If You, like the jva,
perform karma (action), why do You not become bound by
it? r Bhagavn responds to this question with the present
loka beginning with the words na ca. It is only attachment
to acts, such as creation, which causes bondage, but I am not
attached. Being ptakma, My every desire is satisfied. This
is why r Bhagavn says udsna-vat, I remain indifferent
to all acts such as creation, just as a person who is indiffer-
ent to others does not become involved in their miseries and
lamentations.
Dhanajaya, all these actions cannot bind Me. I always re-
main detached from such actions, like one who is indiffer-
ent, although I am not actually indifferent. Rather, I am
always absorbed in My own blissful spiritual activities. Only
My external potency, my, and the taastha-akti, both of
which indirectly nourish My transcendental bliss, create
various kinds of beings. My svarpa is not disturbed by these
aktis. Whatever actions the jvas perform under the influ-
ence of My my indirectly help to enliven My purely di-
vine blissful pastimes. Thus, My attitude toward mundane
activities is like that of an unconcerned observer.
LOKA 10
e;k/;{ks.k izd`fr% lw;rs lpjkpje~A
gsrqukusu dkSUrs; txf}ifjokZrsAAAA
527
maydhyakea prakti / syate sa-carcaram
hetunnena kaunteya / jagad viparivarttate
kaunteyaO son of Kunt; mayby My; adhyakeasuper-
intendence; praktinature; syatecreates; sa-cara-
acaramthe universe with moving and non-moving beings; (it
is) anenaby this; hetuncause; (that) jagatthe universe;
viparivarttateturns (in its cycles).
O Kaunteya, it is under My direction that the
entire cosmic manifestation and all moving and non-
moving beings are brought forth by my-akti. For
this reason, the material world is created again and
agai n.
SRRTHA-VARI
If Arjuna raises the doubt, I cannot believe that You, be-
ing the creator of this cosmic manifestation, are so indiffer-
ent.
Then r Bhagavn speaks this loka beginning with the
word maydhyakea to remove his doubt. Adhyakea may
means, I am just the instrumental cause. It is the material
nature which creates the entire moving and non-moving
material world. My function is only to preside over it, just as
the prakti (energy or administration) of kings like Ambara
perform their royal duties. There the king is indifferent, and
simply represents the kingdom. Just as subjects will not be
able to act without the existence of the royal throne, in the
same way the material nature will not be able to perform any
function without the elements that are symptomatic of My
existence, that is, without My presiding over it.
Hetunnena means This material world is repeatedly cre-
ated only because I preside over it.
9-10
528
Bhagavn is the master of the material modes and the su-
perintendent of my. He is the instrumental cause of mate-
rial nature and He also presides over it in acts such as cre-
ation. It is only by the inspiration of His glance that mate-
rial nature can repeatedly create this world of moving and
non-moving beings. Material nature receives the power to
create from Him alone because it is under His control. Inert
matter cannot perform the function of creation by itself.
Similarly, iron can burn by contact with fire, but is not in-
dependently capable of burning without the potency of fire.
Ka is therefore the root cause of the material world. In-
ert nature can be compared to the nipple-like bags hanging
from the neck of a goat; they are only for external show, there
is no milk to be had from them.
LOKA 11
votkufUr eka ew<k ekuq"kha ruqekfJre~A
ija HkkoetkuUrks ee Hkwregs'oje~AAAA
avajnanti m mh / mnu tanum ritam
para bhvam ajnanto / mama bhta-mahevaram
mhfools; avajnantishow disrespect; mmto Me;
ajnantanot knowing that; mamaMy; paramsupreme;
bhvamnature; ritamwhich has taken shelter; mnum
in a human-like; tanumform; (as) bhta-mah-varamthe
Supreme Lord of all beings.
When I appear in My human-like form, foolish
people with mundane intelligence disrespect Me,
because they cannot comprehend My nature as the
Supreme Lord of all beings.
529
SRRTHA-VARI
Arjuna may raise the following doubt: It is true that You
are none other than Kraodakay Mahpurua whose
form is sac-cid-nanda, who pervades unlimited universes and
who is famous for creating each universe by Your own na-
ture. Some persons however, upon having darana of Your
human form as the son of Vasudeva, do not accept Your su-
preme position. To remove Arjunas doubt, r Bhagavn
speaks this loka beginning with avajnanti mm. They
deride Me only because they do not know the supreme na-
ture of My visible human-like form, whose svarpa is even
superior to that of great personalities like Kraodakay
Viu.
What type of svarpa? Bhagavn answers, I am bhta-
mahevaram, the great controller of bhta (brahma), which
is satya-svarpa, the embodiment of truth. In other words, I
am parama-satya-svarpa, the embodiment of the highest
truth. The Amara-koa dictionary defines bhta as a sub-
stance which is covered by earth (mukto kmd vte
bhtam).
The Gopla-tpan ruti says, r Govinda in His sac-cid-
nanda-vigraha is sporting in the kujas of immortal trees
in r Vndvana, and I and the Marut devas (devas of the
air) satisfy Him with great eulogies. In this connection,
rmad-Bhgavatam (9.23.20) says: paramtm narkti.
The sac-cid-nanda nature of My human form is glorified
only by My pure bhaktas who are well versed in My tattva,
and who know that I pervade the entire universe in this body
alone. This was observed by Mother Yaod in My child-
hood.
The words para bhvam also mean supreme existence or
the pure transcendental sac-cid-nanda form. In the Amara-
koa dictionary the words bhva, svabhva and abhiprya are
11
530
defined as synonymous. The word parama-bhva (supreme
nature) is also described in a more specific way as mama
bhta-mahevaram. I am the Supreme Controller and the
creator of a host of beings such as Lord Brahm. Unlike the
jvas, My body is non-different from Me, Paramevara. That
is, I am indeed that very same brahma. r ukadeva Gosvm,
who knows My tattva, states: He displayed a body that can
only be known by the Vedas. (rmad-Bhgavatam 3.21.8).
Therefore, persons like you, Arjuna, who know My tattva, have
faith in this statement.
r Ka is the origin of all viu-tattva. Nirviea-brahma
is described in the Upaniads as the bodily effulgence of
Ka. Paramtm, who pervades the entire universe, is His
partial expansion. r Nryaa, the Lord of Vaikuha, is
His pastime potency (sva-vilsa). r Ka alone is the
origin of all avatras, the Controller of all controllers and
the ultimate Transcendental Reality. r Ka is the mas-
ter of all beings, and the only Lord of all the universes. He is
omniscient (sarva-ja), omnipotent (sarva-aktimn) and
very compassionate (mah-kruika), and He can do any-
thing simply by willing. Foolish people, however, are disre-
spectful to Him when they have darana of His beautiful
human-like form. Such foolish people consider the svarpa
of Vasudeva-nandana or Yaod-nandana Ka to be mun-
dane and mortal, like that of an ordinary human being.
Some think that Kas body is material and perishable.
They imagine an tm to be within His body, and that tm
to be Paramtm. Those who think like this are foolish,
because stra declares that Krsnas body is sac-cid-nanda,
and that there is no difference between His body and Him-
self. This is evident from the following quotations from
different stras:
531
1) o sac-cid-nanda-rpya kya (Gopla-tpan
Upaniad 1.1)
Yes, let us contemplate r Ka, whose form is imbued with
eternality, cognisance and bliss.
2) tam eka govinda sac-cid-nanda-vigraham (ruti)
It is He alone, Govinda, who has an eternal, cognisant and bliss-
ful form.
3) dvi-bhuja mauna-mudrhya vana-mlinam varam
(ruti)
The Lord, while wearing a garland of forest flowers, plays His
flute, enchantingly forming the mauna-mudra with His hands.
4) vara parama ka sac-cid-nanda-vigraha
(Brahma-sahita 5.1)
The Supreme Lord, vara, is Ka; His form is eternal, all-know-
ing and blissful.
5) apaya gopm anipadyamnam (g-Veda 1.22, 1.66.31)
I saw a boy who appeared in the dynasty of cowherds, and who is
never annihilated.
6) gha para brahma manuya-ligam (rmad-
Bhgavatam 7.15.75)
The Supreme Lord is hidden by His accepting a human-like
form.
7) skd gha para brahma manuya-ligam (rmad-
Bhgavatam 7.15.15)
He is directly the supreme brahma, yet He is hidden because He
has a human form.
8) yatrvatro bhagavn paramtm narkti (rmad-
Bhgavatam 9.23.20)
...whereupon the all-opulent Lord descended in the form of a
man.
11
532
r Ka Caitanya Mahprabhu instructed a resident
brhmaa of K that Kas form and Kas name are
non-different. His name, form and nature are all sac-cid-
nanda and are one in tattva. There is no difference between
His body and His self, His name (nma) and the possessor
of His name (nm). Those who think that the sac-cid-
nanda form of Ka is material are offensive. Caitanya-
caritmta explains that amongst all of r Kas pastimes,
His nara-ll is topmost. His form in which He dresses as a
cowherd boy, carries a flute in His hand, and is a young boy
dressed like a dancer, is the most supreme and sweetest form
of all.
essence of My statements is that My svarpa is sac-cid-
nanda, and that My akti performs all actions by My mercy,
although I am independent from them. It is only by My mercy
that I am visible in this mundane world, and this is just an
effect of My yogamya-akti. I am the complete transcen-
dental reality beyond all mundane rules and, even though I
am the personification of the conscious reality (caitanya-
svarpa), I become visible in this material world by mani-
festing that very same svarpa. But human beings, who are
atomic in size, have a tendency to be overawed by something
that is immense in size. Such is their conception of the
unmanifest state of brahma. This is due to their conditioned
intelligence, but that form is not My para bhva (supreme
nature). My para bhva is that I am completely alaukika
(transcendental). Although My human-like form is of a
medium size, by My akti I am simultaneously all-pervad-
ing and smaller than the atom. My svarpa is manifested
by My acintya-akti (yogamy). Those who are foolish con-
sider that My transcendental sac-cid-nanda-mrti to be hu-
man, and that I have been forced to accept this material body
533
by the laws of material nature. They are unable to understand
that I am the controller of all beings in this very svarpa, this
beautiful transcendental human-like form. Therefore, because
they have a misconception about transcendental reality
(avidvat-pratti), they superimpose their limited understand-
ing on Me. However, those who have developed vidvat-pratti
and who have proper access to transcendence can realise My
svarpa as the ever-existing sac-cid-nanda-tattva.
LOKA 12
eks?kk'kk eks?kdekZ.kks eks?kKkuk fopsrl%A
jk{klheklqjhpSo izfra eksfguha fJrk%AAAA
mogh mogha-karmo / mogha-jn vicetasa
rkasm sur caiva / prakti mohin rit
eva mogha-certainly their hopes go in vain; mogha-
karmatheir fruitive work is fruitless; mogha-jntheir
culture of knowledge is fruitless; vicetasathose bewildered
persons; rittake shelter; mohinmof the illusory;
praktimnature; caand; rkasmignorant; (and) surm
demonic views.
The hopes of such foolish people for liberation,
fruitful gain and the culture of jna all go in vain.
Thus, with their minds distracted, they adopt the
deluded nature of atheists and asuras.
SRRTHA-VARI
What is the destination of those who deride r Bhagavn,
thinking that He has a human body made of my? An-
ticipating this question from Arjuna, r Bhagavn says that
even though they are bhaktas, their hopes go in vain. That
is, their desires to attain one of the four types of mukti, such
12
534
as slokya, bear no fruit. If they are karms, they cannot attain
the result of their karma such as Svarga. If they are jns,
they cannot attain moka as a result of their jna. So what
do they achieve? In answer to this, r Bhagavn speaks the
third line of this loka beginning with rkasm. They at-
tain an surika nature.
This loka describes the destination of those who deride
the supramundane sac-cid-nanda human-like body of r
Ka, as described in the previous loka. Their minds be-
come distracted and they remain attracted to an surika and
atheistic nature which destroys their discrimination, what
to speak of their desires, activities and knowledge which all
become useless. Thus they fall from the path leading to the
supreme goal. This is explained in the Bhad-vaiava Tantra:
yo vetti bhautika deha kasya paramtmana
sa sarvasmd bahi-krya rauta-smrta-vidhnata
Those who consider the body of r Ka to be made of the five
material elements are disqualified from performing all types of
karma according to the rules of ruti and smti. It is recommended
that if one sees the faces of such sinful people, one should im-
mediately take bath with his clothes on. It is surika to remain
attached to that bewildering nature, full of the characteristics
of ignorance such as violence. It destroys their discrimination;
thus they go to the hellish planets.
LOKA 13
egkRekuLrq eka ikFkZ nSoha izfrekfJrk%A
HktUR;uU;eulks KkRok HkwrkfneO;;e~AAAA
mahtmnas tu m prtha / daiv praktim rit
bhajanty ananya-manaso / jtv bhtdim avyayam
535
prthaO son of Pth; mah-tmnathe great souls; tu
however; rittaking shelter; daivmof the divine;
praktimnature; jtvknowing Me; (to be) avyayamthe
imperishable; bhta-dimcause of all beings; ananya-manasa
with undeviating minds; bhajantiworship; mmMe.
O Prtha, the mahtms, however, having taken
shelter of My divine nature, know Me to be the origi-
nal and imperishable cause of all beings. They con-
stantly engage in My bhajana with their minds fixed
exclusively on Me.
SRRTHA-VARI
Those great souls who have attained greatness by the
mercy of My bhakti, even though they are only human be-
ings, and who have taken shelter of daiv praktim (the
transcendental nature), only engage in bhajana to serve Me
in My human-like form. Their minds are not attracted by
karma, jna and other desires; therefore, they are anany
man (exclusively absorbed in Me) and, having received
knowledge of My aivarya such as may tatam idam sarvam
(Gt 9.4), they know Me to be the cause of all beings from
lord Brahm down to a blade of grass. They know Me to be
avyaya, (eternal and immutable), and My form to be sac-cid-
nanda. My bhaktas need this type of knowledge to worship
Me and only this much. Following their mood, one should
regard ananya-bhakti, which is free from the jna of tva
padrtha, karma and so on, as topmost, as the king of all
confidential secrets (rja-guhyam).
One may raise the question, Then who is that person who
engages in bhajana to Him, respecting Kas sac-cid-nanda
form? Bhagavn answers this with the present loka. Those
who have attained the causeless mercy of a bhakta and r
13
536
Bhagavn take shelter of uddha-bhakti. Only such mahtms
engage in bhajana to r Ka, who is the embodiment of
sac-cid-nanda. Such great personalities are very rare. This
principle has been confirmed in Bhagavad-gt (7.19). Such
great personalities are endowed with divine natures. Contrary
to this, there are others with surika natures. It is said in the
Padma Pura: viu-bhakta smto daiva surs tad-
viparyaya. According to smti stra, the bhaktas of Viu
are called devas and those who are averse to Him are called
asuras.
LOKA 14
lrra dhkZ;Urks eka ;rUr'p n`<ozrk%A
ueL;Ur'p eka HkDR;k fuR;;qk miklrsAAAA
satata krttayanto m / yatanta ca dha-vrat
namasyanta ca m bhakty / nitya-yukt upsate
satatamconstantly; krttayantaglorifying; mmMe; ca
and; yatantaendeavouring; (with) dha-vratdetermined
vows; caand; namasyantabowing down; bhaktywith
devotion; mmbefore Me; nitya-yuktthey who are always
united (with Me); upsateworship (Me).
Constantly chanting the glories of My names,
qualities, form and pastimes, endeavouring with
determined vows, and offering pramas with de-
votion, they engage in My worship, remaining al-
ways united with Me.
SRRTHA-VARI
You said that they engage in Your bhajana, but what is
that bhajana? In answer to this question, r Bhagavn
speaks this loka beginning with the word satatam. They
constantly perform My krtana in which, unlike karma-yoga,
there is no consideration of the purity or impurity of time,
537
place or person. Smti (Viu-dharmottara) says, For a per-
son who is attached to chanting the name of r Hari, there
is no rule regarding time or place. What to speak of chant-
ing with a contaminated mouth, there is no restriction to
chanting in any impure state. These great souls are yatanta,
which means that they endeavour with steadfast vows. A
poor householder, in order to maintain his family with hopes
of gaining wealth, may endeavour to do so near a wealthy
person. Similarly, My bhaktas develop an attachment to
krtana, etc., in order to obtain bhakti, and endeavour in the
assembly of sdhus. And even after attaining bhakti, they
practise it again and again, just as one may revise the stra
many times. Those who are steadfast and never break their
vow to chant a fixed number of names, who bow down a set
number of times, who perform other such services regularly
and who fast on ekda are called yatnavn or persons of
endeavour. They think, This practice is imperative for me.
In the phrase namasyanta ca, the word ca means that all
other limbs of bhakti, such as ravaam and pda-sevanam,
are also included in this. These great bhaktas are called nitya-
yukt, meaning that they desire to obtain My eternal asso-
ciation. The import of the two phrases krtayanto mm and
mm upsate in this loka is that only My krtana and other
agas (limbs) comprise My upsan (bhakti). Therefore rep-
etition of the word mm is not a defect.
This loka explains how the great personalities who were
described in the previous loka worship r Ka. rmad-
Bhgavatam (6.3.22) states: bhakti-yogo bhagavati / tan-
nma-grahadibhi. They incessantly engage in the krtana
of My nma, rpa, gua and ll. It is stated in the Vaiava-
cintmai:
14
538
na dea-niyamo rjan / na kla-niyamas tath
vidyate ntra sandeho / vior nmnu krtane
This bhakti, in the form of krtana, does not depend on the pu-
rity of time, place, or person.
The Skanda Pura states: cakryudhasya nmni sad
sarvatra krtayet. The name of r Hari, who carries a disc
in His hand, is to be chanted everywhere at all times.
r Caitanya Mahprabhu confirms this in ikakam:
krtanya sad hari.
An ordinary person cannot become a mahtm simply by
advertising himself or collecting votes. No one can become a
mahtm by these processes. In this loka, r Ka Him-
self has given the svarpa-lakaa (intrinsic characteristic)
of a mahtm. Those who are constantly engaged in hear-
ing, chanting and remembering the supremely pure name, form
and pastimes of r Ka, who is the tm of all tms, are
called mahtms. Others, such as jns, yogs and tapasvs
who engage in pious activities and those who consider
Bhagavn to be nirviea (featureless), nirkra (impersonal)
and niaktika (devoid of potency), are not addressed as
mahtm in Bhagavad-gt. Any person in any rama, be he
a brahmacr, a ghastha or a sannys, can become a real
mahtm by taking shelter of a bona fide guru and by culti-
vating bhakti to r Ka.
Mahtms who understand Me properly always glorify (per-
form krtana of) My nma, rpa, gua and ll. That is, they
follow the nine types of bhakti (navadh bhakti), such as
hearing and chanting with determined vows in order to at-
tain eternal service to My sac-cid-nanda ymasundara
form. They become steady in all activities, whether bodily,
mental, social or spiritual, solely to please Me. They surren-
der to Me by the process of bhakti-yoga even while living in
539
this material world. This ensures that their minds do not
become disturbed by materialistic activities.
LOKA 15
Kku;Ksu pkI;U;s ;tUrks ekeqiklrsA
,dRosu i`FkDRosu cgq/kk fo'orkseq[ke~AAAA
jna-yajena cpy anye / yajanto mm upsate
ekatvena pthaktvena / bahudh vivato-mukham
anyeothers; apihowever; yajantaworship; jna-
yajenathrough the culture of knowledge; caand; anye
others; upsateworship; mmMe; ekatvenathrough the
monistic conception; pthaktvenawith a conception of dual-
ity; anyeothers; bahudhwith the conception of many gods;
anyeothers; vivata-mukhamwith the concept of the uni-
versal form.
Among those who engage in yaja by the cultiva-
tion of knowledge, some worship Me with the knowl-
edge of oneness, some with the knowledge of dual-
ity, some through the forms of various devats, and
some worship Me as the universal form.
SRRTHA-VARI
In this Chapter and in previous chapters only ananya-
bhaktas have been referred to as mahtms. It has been shown
that such bhaktas are superior to all other types of devotees
such as rtta (the distressed). Now r Bhagavn is speaking
about the other three types of bhaktas who were not described
earlier, and who fall into a different category. They are aha-
graha upsakas, those who identify themselves with the ob-
ject of worship; that is, they consider the jvas and Bhagavn
to be one. The pratka upsaks worship the devas consider-
ing them to be supreme, but in fact those devas are simply
15
540
vibhtis of the Lord. The vivarpa upsakas worship the
universal or cosmic form of the Lord. None of them are
mahtms because they are unable to perform the sdhana
described previously (Gt 9.14).
The three meanings of jna-yaja are described in the
rutis.
1) O Deva-purua, Master of all aivarya! Whatever You
are, I am the same as that, and whatever I am, You are also
the same. This is aha-graha upsan and some jns en-
gage in the worship of Paramevara by this type of yaja.
Here, the word ca has been used to mean evam (also) and
the word api has been used in the sense of giving up all other
processes. The word ekatvena (oneness) means thinking that
the worshipper is one with the worshipable. In the Tantra
it is said: n devo devam arcayet. One who is not a devat
himself cannot worship a devat. Aha-graha upsan
means to worship Gopla with the feeling, I am Gopla.
2) Inferior to this type of worship is pthaktvena (wor-
ship in duality), in which the worshippers engage in yaja
in the form of pratka upsan. Following the statements
in the rutis, they think, The sun is brahma; this alone is
the instruction. Those who have even less intelligence than
these worship My universal form in various ways, consid-
ering Me to be the tm of everything. This is the expla-
nation of rpda Madhusdana Sarasvat. Some worship-
pers think that the Supreme Lord Viu is the sun, and that
there is no sun other than Him; that He Himself is Indra,
and there is no other Indra; and that He is Soma, and there
is no other Soma. This type of worship, in which the
vibhtis are seen as being Bhagavn in different forms, is
called pratka upsan.
3) To worship all the vibhtis with the knowledge that
Viu is everything is called vivarpa-upsan.
541
Jna-yaja, therefore, has three divisions. Sometimes,
ekatvena (the oneness of the worshipper with the object of
worship) and pthaktvena (the worship of r Bhagavns
vibhtis as being different from Bhagavn) are placed in one
category because they are almost the same. For example, in
aha-graha upsan is the mentality that I am Gopla, and
on the other hand the feeling that, I am the servant of
Gopla. These two types of feelings are likened to a river
that is approaching the ocean. The river is different from
the ocean, yet also non-different. The second category is
vivarpa upsan. Jna-yaja is, therefore, of two types
when categorised in this way.
The superior and exalted postion of the ananya-bhaktas is
apparent when they are compared to those bhaktas such as
rtta (the distressed). Ananya-bhaktas can be addressed as
mahtm. Having stated this, r Bhagavn explains three
other types of worshippers who are inferior to them. These
three types of worshippers are unable to perform the sdhana
of the ananya-bhaktas so they worship r Bhagavn by the
yaja of knowledge endowed with gu-bht bhakti (bhakti
which is predominated by karma, etc.), and they deliberate
on the reality of ektvena (oneness), pthaktvena (difference,
duality) and bahudh or vivato mukham (the universal
form).
Arjuna, superior to those such as the rtta-bhaktas are the
ananya-bhaktas who are known as mahtms. I have ex-
plained the rtta-bhaktas in various ways. Now I will explain
the three types of bhaktas who are inferior to them, and whom
I have not yet mentioned. Learned scholars call these three
types of worshippers aha-graha upsaka, pratka upsaka,
and vivarpa upsaka. Aha-graha upsakas are superior to
15
542
the other two. They identify themselves as being one with
Bhagavn. This mentality, or egoism is one type of yaja for
worshipping Paramevara. The aha-graha upsakas worship
brahma while performing this yaja with a conception of
oneness. Pratka upsakas are inferior to them. They think
of themselves as separate from Bhagavn and they worship
the sun and Indra, etc., but without understanding that they
are only r Bhagavns vibhtis. Those who are even less
intelligent worship ri Bhagavn in the form of vivarpa
(the universal form).Thus, jna-yaja is of three types.
LOKAS 16-19
vga rqjga ;K% Lo/kkgegekS"k/ke~A
eU=ksgegesokT;egefXujga gqre~AAAA
firkgeL; txrks ekrk /kkrk firkeg%A
os|a ifo=ekskj d~ lke ;tqjso pAAAA
xfrHkZkkZ izHkq% lk{kh fuokl% 'kj.ka lqr~A
izHko% izy;% LFkkua fu/kkua chteO;;e~AAAA
rikE;gega o"k fux`kE;qRl`tkfe pA
ve`rpSo e`R;q'p lnlPpkgetqZuAAAA
aha kratur aha yaja / svadhham aham auadham
mantro ham aham evjyam / aham agnir aha hutam
pitham asya jagato / mt dht pitmaha
vedya pavitram okra / k sma yajur eva ca
gatir bhartt prabhu sk / nivsa araa suht
prabhava pralaya sthna / nidhna bjam avyayam
tapmy aham aha vara / nighmy utsjmi ca
amta caiva mtyu ca / sad asac cham arjuna
aham kratuI am the agnioma ritual; aham yajaI am the
smrta-yaja (such as vaiva-deva); aham svadhI am the
543
rddha (offering) to the forefathers; aham auadhamI am the
medicinal herbs; aham mantraI am the mantra; aham evaI
am certainly; jyamthe ghee; aham agniI am the fire; aham
hutamI am the offering in the fire; aham pitI am the father;
mtthe mother; dhtsupporter; pit-mahaand the
grandfather; asyaof this; jagatauniverse; vedyamI am
worthy to be known; pavitramthe purifier; o-kraI am the
syllable o; caand; evacertainly; k sma yajuthe g,
Sma and Yajur Vedas; (I am) gatithe goal of life; bhartthe
sustainer; prabhuthe master; skthe witness; nivsa
the abode; araamthe shelter; suhtthe dear friend;
prabhavathe creation; pralayathe dissolution; sthnam
the basis; nidhnamthe place of rest; (and) avyayam bjam
the imperishable seed; aham tapmiI cause heat; aham
nighmiI withhold; caand; utsjmirelease; varam
rain; arjunaO Arjuna; ahamI am; evacertainly; amtam
immortality; caand; mtyudeath; caas well as; sateter-
nal, subtle spirit; (and) asattemporary, gross matter.
O Arjuna, I am the Vedic rituals such as agnioma,
the smrta-yajas such as vaiva-deva, and I am
rddha, the oblation to the forefathers. I am the
potency of the healing herb, the mantra, the ghee,
the fire and I am homa or yaja. I am the mother,
the father, the maintainer and the grandsire of the
universe. I am the object of knowledge and the pu-
rifier. I am the syllable o and I am also the g,
Yajur and Sma Vedas. I am destiny in the form of
the fruit of karma, the sustainer, the Lord, the wit-
ness, the abode, the refuge and the dearest well-
wishing friend. I am the creation, the dissolution
the basis, the resting place and the eternal seed. I
give heat and I withhold and release the rain. I am
immortality and I am death personified. I am the
cause of everything and also the effect; spirit and
matter are both in Me.
16 - 19
544
SRRTHA-VARI
Why do people worship You in various ways? Anticipat-
ing this question, in this and the next three lokas, r
Bhagavn is giving a detailed explanation of His nature by
which He is everything within the universe. In other words,
He is describing His cosmic form. The word kratu means
yajas such as agnioma which are prescribed in the Vedas,
as well as yajas such as vaiva-deva which are described in
the smti-stra of the smrtas. The word auadham means
the potency produced from the auadhi, herbs which have
medicinal benefit. The word pit signifies that because He is
the efficient material cause of the universe either individu-
ally or collectively, He is therefore the father. The word mt
means that, because He holds the universe in His womb, He
is the mother. He maintains the universe and nourishes it,
therefore He is dht, the sustainer, and since He is the fa-
ther of Brahm, who is the creator of this universe, He is
the grandfather. The word vedyam means the object of
knowledge and pavitram means that which purifies. The word
gati means fruit in the sense of result or destiny, either good
or bad, of our past and present actions. Bhart means the
husband or protector, prabhu means the controller, sk
means the witness of auspicious and inauspicious activities,
and nivsa means the abode. araam means one who de-
livers others from calamities and suht means one who does
welfare work without any motive. Prabhavah means, Only
I perform the actions of creation, destruction and mainte-
nance. Nidhnam means, I am the treasure, being endowed
with padma, akha, gad and cakra. The word bja means
the cause or seed. However, avyayam means I am not per-
ishable like seeds of rice. I am imperishable, eternal and un-
changing. I provide heat in the summer season in the form
of the sun. I award the rains in the rainy season. I am mta
545
(immortality), mtyu (the cycle of birth and death), sat (subtle
substance, or spirit) and asat (gross matter). Knowing Me in
this way, they worship Me in My universal form. This is
how this loka relates to the previous one.
LOKA 20
=Sfo|k eka lkseik% iwrikik ;KSfj"V~ok LoxZfra izkFkZ;UrsA
rs iq.;eklk| lqjsUnzyksde'ufUr fnO;ku~ fnfo nsoHkksxku~AAAA
trai-vidy m soma-p pta-pp
yajair iv svar-gati prrthayante
te puyam sdya surendra-lokam
ananti divyn divi deva-bhogn
trai-vidythose conversant with (the karma-ka portions
of) the three Vedas; ivhaving worshipped; mmMe;
yajaithrough sacrifices; soma-pand drinking soma-rasa;
pta-ppbeing freed from sinful reaction; prrthayantethey
pray; sva-gatimfor the destination of Svarga; sdyaupon
achieving; puyammerit; sura-indra-lokamand the planet
of Indra; tethey; anantienjoy; divyndivine; deva-
bhogngodly delights; diviin heaven.
Those who are devoted to fruitive activity as de-
scribed in the three Vedas worship Me by perform-
ing yaja. Having become free from sins by drink-
ing the soma juice, which is the remnant of the
yaja, they pray for entrance into Svarga. When
they attain the planet of Indra by virtue of their
pious deeds, they enjoy the celestial pleasures of the
devas.
SRRTHA-VARI
In this way, these three types of bhaktas who perform
worship attain mukti, knowing only Me to be Paramevara,
20
546
but those who are karms do not attain mukti. To explain
this, r Bhagavn speaks two consecutive lokas beginning
with the word trai-vidy. Those who know the science of
the three Vedasg, Yajur and Smaand are devoted to
the karma prescribed in them worship Me only indirectly by
the performance of yaja. They do not know that devas such
as Indra are My form in the absolute sense. Therefore, they
worship Me in the form of Indra only, and drink the soma
juice, the remnants of the yaja. Those who take this soma
juice attain piety and enjoy celestial pleasures.
rla Bhaktivinoda hkura quotes Ka as saying, Only
when there is some scent of bhakti in these three types of
worship will the jva begin worshipping Me as Paramevara.
He will gradually give up the impurities of mixed worship and
attain moka in the form of My uddha-bhakti. If the wor-
shipper abandons the false conception of oneness with
Bhagavn as in the aha-graa upsan process, he can gradu-
ally attain uddha-bhakti by properly deliberating on bhakti.
The idea in the pratka upsan process that other devas are
Bhagavn can also gradually culminate in realisation of My
sac-cid-nanda svarpa of ymasundara, by deliberating on
tattva in the association of sdhus. The unsteady knowledge
(worship) of Paramtm in the process of vivarpa upsan
can also be removed by gradually realising that the worship
of My svarpa is the most elevated. The worshipper can then
concentrate on My human-like sac-cid-nanda feature.
But if a person who performs one of these three types of
worship persists in his attraction for karma and jna,
which is a symptom of his aversion to Me, he cannot at-
tain the all-auspicious bhakti. Because of their aversion to
Me, those who worship oneness (aha-graa upsaka)
547
gradually fall into the network of illusory myvda rea-
soning. The pratka upsakas become bound by the laws of
karma prescribed in the g, Sma, and Yajur Vedas. Hav-
ing studied these three types of Vedic knowledge, which give
instruction on karma, they become freed from sin by drink-
ing the soma juice. They worship Me by yaja and pray to
attain Svarga in the planets of the devas as a result of their
pious deeds. Thus they attain the divine pleasures of the
devas.
LOKA 21
rs ra HkqDRok LoxZyksda fo'kkya {kh.ks iq.;s eR;Zyksda fo'kfUrA
,oa =;h/keZeuqizikk xrkxra dkedkek yHkUrsAAAA
te ta bhuktv svarga-loka vila
ke puye martya-loka vianti
eva tray-dharmam anuprapann
gatgata kma-km labhante
puyewhen (their) pious merit; keis exhausted; tethey;
viantienter; martya-lokamthe region of mortals; bhuktv
having enjoyed; tamthat; vilamvast; svarga-lokam
planet of heaven; evamthus; kma-kmthose desiring
sense pleasures; anuprapannfollowing; tray-dharmamthe
karma-ka portions of the three Vedas; labhanteachieve;
gata-gatamrepeated going and coming (from earth to
heaven).
When their pious merit is exhausted, they again
return to the mort al worl d, havi ng enj oyed i m-
mense cel esti al pl easures. In thi s way, those who
desi re sense pl easures and who perform frui ti ve
activities as described in the three Vedas receive
onl y repeated bi rth and death wi thi n thi s mate-
ri al worl d.
21
548
SRRTHA-VARI
Gat-gatam means going and coming, or repeated birth
and death.
Those who desire material pleasures, as described in the
previous loka, and who are averse to Bhagavn again fall
into this material world after enjoying celestial pleasures and
receive the result of taking birth repeatedly. This is also con-
firmed in rmad-Bhgavatam (3.32.2):
sa cpi bhagavad-dharmt / kma-mha par-mukha
yajate kratubhir devn / pit ca raddhaynvita
With their faith in the path of fruitive activity and being averse
to the dharma of the soul, which is bhagavad-rdhan (worship
of Bhagavn), such persons are bewildered by material desires
and perform various types of yajas to worship mortal devas and
the forefathers.
karma-vallm avalambya tata pada
kathacin narakd vimukta punar apy
eva sasrdhvani vartamno nara-loka-
srtham upayti evam upari gato pi
In this way, living beings achieve Svarga by taking refuge in the
creeper of fruitive activity. Thus they attain temporary relief
from the miseries of hell. When their piety is exhausted, how-
ever, they again enter the world of birth and death.
tvat sa modate svarge / yvat puya sampyate
ka-puya pataty arvg / anicchan kla-clita
They enjoy the pleasures of Svarga until their piety has been
exhausted. They then reluctantly fall back down being impelled
by the power of time.
549
LOKA 22
vuU;kf'pUr;Urks eka ;s tuk% i;qZiklrsA
rs"kka fuR;kfHk;qkuka ;ksx{ksea ogkE;ge~AAAA
anany cintayanto m / ye jan paryupsate
te nitybhiyuktn / yoga-kema vahmy aham
janpersons; yewho; ananyexclusively; cintayanta
contemplate; paryupsate mmand worship Me by every means;
temfor them; nitya-abhiyuktnmwho are constantly en-
gaged; ahamI; vahmicarry; (their) yoganecessities;
kemamfor their well-being.
However, for those who are always absorbed in
thoughts of Me, and who worship Me with one-
pointed devotion by every means, I Myself carry
their necessities and preserve what they have.
SRRTHA-VARI
The happiness of My bhaktas is not due to receiving the
fruit of karma, rather it is because it is granted by Me.
Nitybhiyuktnm refers to those who are always united with
Me. The happiness of such paitas who are linked with Me
by bhakti is bestowed by Me. Those who are not paitas
are bereft of this knowledge of bhakti. Nitybhiyuktnm also
means that I grant success in yoga, dhyna and so on to those
who always desire union with Me. Kemam means that even
if they are not expecting it, I Myself maintain them and carry
their burden. Here r Bhagavn has not used the word
karomi which means I do, but He has used the word vahmi
which means I carry. This implies, I personally carry the
burden of maintaining their bodies, just as a householder car-
ries the burden of maintaining his wife, son and other family
members. Their yoga (progress) and kema (maintenance) are
not a result of the fruit of their karma, unlike others.
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550
What is the purpose behind You, Paramevara, who are
always indifferent and self-satisfied, carrying their burden?
(This appears to be contradictory because it is the bhaktas
duty to serve Paramevara). As it is said in Gopla-tpan
Upaniad (Eastern Division 15), Bhakti means devotional
service to Him, in which one gives up all kinds of designa-
tions, be they material or transcendental, and absorbs the
mind only in Bhagavn. This is called naikarmya, freedom
from karma and its reactions. My ananya-bhaktas are
nikma (selfless), and because of this selfless nature I be-
stow bliss upon them. I am neutral but I give this bliss to My
bhaktas because of My affection for them, thus I am called
bhakta-vatsala. Therefore, it is incorrect to say that those
bhaktas are lacking in love for Me because they give Me the
responsibility of their maintenance and nourishment. I will-
ingly accept this responsibility even if they do not completely
give it to Me. This responsibility is not a burden for Me, who
am capable of creating all the universes merely by My will.
Furthermore, because I am attached to My bhaktas, it is a
great pleasure to carry their burden, just as it is a pleasure
for a man to carry the burden of maintaining a pleasing wife.
How does r Bhagavn carry the yoga-kema (progress and
maintenance) of His bhaktas? In this regard a true story is
told.
Once, there was a poor brhmaa whose name was Arjuna
Mira. He was a parama-bhakta of r Bhagavn. Every
morning after performing his bhajana, he spent two hours
writing a commentary on r Bhagavad-gt and then he
would go out to beg for alms. Whatever he received by beg-
ging he would give to his wife, who would prepare, cook and
offer the food to r Bhagavn with great love. She then gave
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the mahprasda to her husband. Whatever was left over she
would eat with great satisfaction. They were very poor and
all their clothes were torn. They only had one dhot that was
suitable to wear whenever they left the house. When the
brhmaa wore that dhot to go for alms, his wife covered
her body with some torn cloth, and when he returned, she
put on that same dhot to go outside or perform other house-
hold duties. They both considered their poverty to be a gift
from r Bhagavn and were fully satisfied. They always
offered whatever alms were collected by Bhagavns mercy
to their ia-deva, r Gopntha, and later accepted His
mahprasda. This was their constant bhvan (mood). Thus
their time passed blissfully and they were not the least dis-
turbed by their situation.
In this way, the brhmaa regularly wrote his commentary
on Bhagavad-gt. One day, after performing his morning
bhajana he sat down to write a commentary on the loka:
anany cintayanto m / ye jan paryupsate
te nitybhiyuktn / yoga-kema vahmy aham
Gt 9.22
Upon reading this, his mind became perplexed with a grave
doubt that he was unable to resolve in any way. Will that
Person, Svaya-Bhagavn, who is the only master of the
whole universe, Himself carry the yoga-kema (progress and
maintenance) of those who are engaged in His anany
bhajana? No, this cannot be true. If this were so, then why is
my situation as it is? I am completely dependent on Him, and
with exclusive devotion, have offered everything unto His
lotus feet. Why then, do I have to undergo the misery of
poverty? Therefore, this statement, nitybhiyuktn yoga-
kema vahmy aham, could not have been spoken by
Bhagavn Himself; it must have been interpolated. He tried
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552
to resolve this difficulty on the strength of his own intelli-
gence but instead he became more and more perplexed and
his doubt gradually increased. Finally, he put three slash
marks on this line with his red pen, stopped writing and went
out to beg alms.
Now, the most compassionate Bhagavn, who protects the
surrendered souls, saw that a doubt had appeared in the mind
of His bhakta regarding His words. Taking the form of an
extremely beautiful, tender, black-coloured boy, He filled two
baskets with ample rice, dl, vegetables, ghee and so on and
putting them on either ends of a bamboo stick, He person-
ally carried them on His shoulders to the house of this
brhmaa.
The door was locked from inside. First He knocked on the
door, and then loudly called, O mother, O mother! But the
poor brhma was only wearing torn cloth, so how could
she come out? Out of shyness, she sat quietly but the knock-
ing and calling out continued. Finding no other alternative,
she shyly came out keeping her head lowered and finally
opened the door. Carrying that weight, the boy entered the
courtyard, placed His load on the floor and stood to one side.
r Bhagavn, in the guise of that boy, spoke to her as fol-
lows, Mother, Paitj (the brhmaa) has sent these sup-
plies. Please take them inside.
Until now, the brhma had been standing with her face
lowered. Upon hearing the sweet words of the boy, she looked
up and saw in the courtyard two big baskets filled with food-
stuffs. She had never seen so many vegetables and food grains.
Being repeatedly requested by the boy to take them, she car-
ried them to the inner part of the house. While doing so, she
constantly gazed upon His beautiful face, and became com-
pletely satisfied. Aho, how beautiful His face is! How can a
person of such dark colour have such transcendental beauty?
553
She had never even imagined such beauty. Awestruck, she
stood transfixed. Her eyes then noticed that on the chest of
the boy were three bleeding slash marks as if someone had
cut it with a sharp weapon. Her heart disturbed, she cried,
O son! Which merciless person has made these cuts on Your
chest? Alas! Alas! Even a stone-hearted person would melt
at the thought of making cuts on such soft limbs!
r Ka, in the guise of the boy, said, Mother, while bring-
ing you these foodstuffs, I was delayed, so your husband him-
self made these cuts on My chest.
Her eyes full of tears, the brhma cried, What! He made
these cuts on your chest? Just let him come home and I will
ask him how he could have done such a merciless thing! My
son, dont feel distressed. Stay for some time. I will prepare
this food and You also can accept the prasda of hkurj.
Seating the boy in the courtyard, the brhma went to
the kitchen and started to prepare an offering. Ka then
thought, The purpose for which I Myself carried these food-
stuffs has been completed. Now, when the brhmaa returns
to his house, he will immediately discover the authenticity
of My words, and he will never doubt them again. In this
way, having made arrangements to dispel the doubts of His
bhakta, Ka disappeared.
That day, despite great effort, the brhmaa was unable
to collect any alms. Losing all hope, he returned home, think-
ing that his inability to collect anything was the will of
hkurj. He knocked on the back door and his wife opened
it. When he saw that she was busy cooking, he inquired, How
is it that you are cooking when I received no alms today?
What can you cook with?
Why? Some time back you sent so much foodstuff in the
hands of that boy that it will take six months for both of us
to finish it. Why are you asking me, What will you cook?
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554
She was a little surprised. And your heart is like stone. This
I did not know before. That boy had three red marks on His
chest. How could you slash the tender body of that boy? Have
you no mercy?
The brhmaa, completely amazed, asked her to explain.
I didnt send anything home nor did I beat a boy. I do not
understand what you are talking about.
After hearing the statements of her husband, she showed
him the rice, dl, flour and other things, but when she en-
tered the courtyard to show him the boy and His cuts, the
boy was not there. She began to search for Him everywhere.
Where had He gone? The outside gate was closed as before.
They both looked at each other in surprise. The brhmaa
now began to understand the whole situation and tears
flowed continuously from his eyes. After washing his hands
and feet he entered the Deity room and, to completely dis-
pel his doubt, he opened his Bhagavad-gt. That morning
he had made three slash marks with his red ink on the line:
nitybhiyuktn yoga-kema vahmy aham, but now
these three marks were gone. Overwhelmed with happiness,
he came out of the Deity room crying. My dear, you are so
fortunate! Today you have directly seen r Gopntha! And
all these foodstuffs were brought personally by Him! How
could I possibly have brought so much stock? This morn-
ing, while writing my commentary on the Bhagavad-gt, I
doubted the statements of Bhagavn and slashed those
words with three lines of red ink. That is why the tender
chest of our hkurj, Gopntha, was marked with cuts.
He is supremely compassionate. He has taken so much
trouble to prove the authenticity of His statements and to
remove the doubts of an atheist like me.
Then, his throat choked up and he was unable to speak.
Overwhelmed with love, he cried out, H Gopntha! H
Gopntha! and fell to the ground. Standing in front of r
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Gopntha, the eyes of his wife, who was struck dumb, filled
with tears. After some time the brhmaa returned to con-
sciousness and, after taking his bath, performed his daily
duties. He offered the preparations to r Gopntha that his
wife had prepared and, with great love, they both accepted
His remnants. He continued writing the commentary on Gt
every day, and his life became full of love.
rla Bhaktivinoda hkura quotes Ka as saying, You
should not think that these three types of upsakas (wor-
shippers) who have fruitive desires attain happiness and
that My bhaktas suffer. My bhaktas think of Me only, with-
out deviation. For the maintenance of their bodies they
accept anything that is favourable to My bhakti and reject
all that is unfavourable. In this way, they are nitya-abhiyukta,
or ever-united with Me by devotional love. Free from self-
ish desires, they offer everything to Me only. I alone pro-
vide all their wealth and any of their other requirements,
and thus I maintain them. The meaning is that, from an
external point of view, there may appear to be a similarity
between materially-motivated pratka upsakas and My
bhaktas who only accept that which is favourable to My
service. However, there is a big difference between the two.
I carry the yoga (progress) and kema (maintenance) of My
bhaktas even if they have no mundane desires. The special
benefit My bhaktas receive is that by My mercy they enjoy
all sense objects in a dispassionate manner and finally they
attain eternal bliss. However, the pratka upsakas again
return to the field of karma after enjoying sense pleasure.
They do not attain eternal bliss. I am indifferent to all
mundane occurences, but out of affection for My bhaktas,
I feel delight to help them in every respect. In My doing
this, there is no offence at all on the part of My bhaktas,
because they do not pray to Me for anything except My
favour. I Myself personally supply their requirements.
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556
LOKA 23
;sI;U;nsorkHkk ;tUrs J;kfUork%A
rsfi ekeso dkSUrs; ;tUR;fof/kiwoZde~AAAA
ye py anya-devat-bhakt / yajante raddhaynvit
te pi mm eva kaunteya / yajanty avidhi-prvakam
kaunteyaO son of Kunt; apialthough; te bhaktthose
bhaktas; yewho; yajanteworship; anya-devatother devats;
anvit raddhaywith faith; evacertainly; apialso;
yajantiworship; mmMe; (but) avidhi-prvakamin a way
contrary to the injunctions of stra
O Kaunteya, those who worship other devats with
faith actually worship Me alone, but in a way that
is unauthorised.
SRRTHA-VARI
The following doubt may be raised: In accordance with
the loka of Bhagavad-gt 9.15, jna-yajena cpy anye, You
said that worship of You is of three types. The statement,
bahudh vivato-mukham, explains the third type, worship
of Your universal form. You revealed the nature of that form
by statements such as, I am yaja, I am the Vedic ritual, etc.
(Gt 9.16-19). No devat exists independently from You; such
is the nature of the universal form. It can be concluded from
this that those who worship devats such as Indra are, in fact,
worshipping You, so why will they not be liberated? Further-
more, You have said that those who have material desires
become entangled in the cycle of birth and death (Gt 9.21)
and attain perishable results. Why is this so?
In response, r Bhagavn says, It is true that they wor-
ship Me, but they do so without following the prescribed rules
to attain Me. They therefore remain in the material world.
557
The following point may be raised: The devats are
Bhagavns vibhti-svarpa (forms of opulence) and the limbs
of His body. It does not matter how those who worship the
devats perform their worship, ultimately it reaches
Bhagavn. Those who worship the devas attain the planets
of those particular devas and, after enjoying the perishable
fruits there, they return to this earthly plane. The unalloyed
worshippers of r Bhagavn, however, do not return to this
material world after attaining sev to r Bhagavn in His
dhma, so if both types of worship are meant for Bhagavn,
why do their end results differ?
In response to this, r Ka is explaining to Arjuna, The
devats are not separate from Me nor are they controllers
independent of Me. The worship of those who consider them
as such is unauthorised.
This subject is also clearly explained in rmad-Bhgavatam
(4.31.14):
yath taror mla-niecanena
tpyanti tat-skandha-bhujopakh
propahrc ca yathendriy
tathaiva sarvrhaam acyutejy
By properly watering the root of a tree, its trunk, branches, twigs,
leaves, flowers and so forth all become nourished, just as by eat-
ing food the life air and the senses become nourished. In the
same way, by worshipping Bhagavn Acyuta everyone, includ-
ing all the devas, are worshipped.
The essence of rla Vivantha Cakravart hkuras
commentary on this loka is that, by pouring water on the
root of a tree, its branches and sub-branches become nour-
ished, but the same result is not achieved by pouring water
on its leaves, branches, fruits and flowers. Somebody may
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558
say that there is no harm in giving water to the branches as
well as to the root of a tree; rather there is some benefit.
Therefore, if one worships the devats along with worship-
ping r Ka, then what is the harm? In response to this
another example is given. The life air is sustained by supply-
ing food to the stomach; thus all the bodys organs and senses
become nourished. However, if one gives food separately to
the ears, eyes and nose, then one will become deaf and blind
and ultimately one will die. In the same way, by worship-
ping the various devats, considering them independent gods,
one will only attain adverse results. The authorised process,
therefore, is to exclusively worship r Bhagavn. Moreover,
rmad-Bhgavatam (10.40.9-10) says:
sarva eva yajanti tv / sarva-deva-mayevaram
ye py anya-devat-bhakt / yady apy anya-dhiya prabho
yathdri-prabhav nadya / parjanyprit prabho
vianti sarvata sindhu / tadvat tv gatayo ntata
When reading these lokas, most people will understand
them to mean, Just as rivers flowing from the mountains
become filled with rain water, divide into various branches
and enter the one ocean from various directions, in the same
way, the worship performed by those on various paths ulti-
mately culminates in worship of r Bhagavn alone. Subse-
quently, by worshipping other devas one will also receive the
result of worshipping r Ka. However this understand-
ing is not correct. The essence of rla Vivantha Cakravart
hkuras commentary on the above two lokas is as follows:
Karms, yogs and others actually worship Me only because
I alone am the embodiment of all the devas and the Supreme
Controller of all controllers. A person who thinks, I am
worshipping iva, I am worshipping Srya, I am worshipping
Ganea, considering himself to be devoted to them, actually
only worships Me. However, if it is said that in this way they
559
worship Me alone and as a result will surely attain Me, it is
not so. The worship performed by them certainly comes to
Me, but the worshippers do not. The rivers flowing from the
mountains become full of rain water. The clouds pour forth
water all over the mountains and eventually this water takes
the form of rivers. All the rivers, flowing their independent
courses through different places, finally enter the ocean. The
rivers coming from the mountains enter the ocean, but their
source, the mountain, does not. In the same way, worship
performed by persons practising various processes comes to
Me alone. However, their source, the worshipper, does not.
Here, r Bhagavn is compared to the ocean, the Vedas to
the clouds, the various types of processes of worship to the
water, the worshippers to the mountain and the various
devats to the different places. Just as rivers pass through
various lands and enter the ocean, the worship of various
devats comes to r Viu and, just as the mountain does
not reach the ocean, the worshipper of the devas does not
reach Viu.
Ocean water evaporates to form rainclouds over the moun-
tains. Upon falling, that same water gathers as a river and
passes through different lands. It is known by different names
and finally it reaches the ocean. In the same way, the differ-
ent types of worship as described in the rutis originally came
from Bhagavn r Ka. They are performed by various
qualified persons to different devas and they are known by
the names of those various types of worship. Their worship
finally comes to r Viu through the medium of the devas.
Through his worship a person only attains his own
worshipable deva, a temporary position. He does not attain
eternal sev in the eternal dhma of r Ka.
rla Bhaktivinoda hkura quotes Ka as saying, In
reality, I, the embodiment of sac-cid-nanda, am the only
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560
Paramevara, Supreme Controller. There is no deva indepen-
dent of Me. In My own svarpa, I am the transcendental sac-
cid-nanda reality, eternally beyond the material creation.
Many persons worship devas, such as Srya. In other words,
conditioned human beings in the material world give honour
to the majestic feature of My my-akti in the form of vari-
ous devats and worship them. But by proper deliberation it
can be understood that My vibhtis, the devas, are simply My
gua-avatras. Those who worship these devas knowing their
actual position and the reality of My svarpa, consider them
to be My gua-avatras. In this way, their worship is
authorised and approved of as the progressive path. But those
who worship the devas, thinking them to be eternal and in-
dependent of Me, worship in an unauthorised way which does
not follow the prescribed rules, and so they do not achieve
eternal results.
LOKA 24
vga fg loZ;Kkuka Hkksk p izHkqjso pA
u rq ekefHktkufUr rosukr'P;ofUr rsAAAA
aha hi sarva-yajn / bhokt ca prabhur eva ca
na tu mm abhijnanti / tattventa cyavanti te
ahamI (am); hicertainly; bhoktthe enjoyer; caand;
evaindeed; prabhuthe master; sarva-yajnmof all sac-
rifices; tubut; tethey; na abhijnantido not recognise;
mmMe; tattvenaas I am, in My svarpa; atatherefore;
cyavantithey fall down (they wander in sasra).
I am the only master and enjoyer of all yajas,
but those who do not recognise My svarpa repeat-
edly wander in the cycle of birth and death.
561
SRRTHA-VARI
What is meant by the phrase without the prescribed
rules? In response to this question, r Bhagavn speaks this
loka beginning with aha hi. In the form of various devas
I am the only enjoyer; I am the Lord and master and I am
the giver of results. Those who are pratka upsakas, how-
ever, do not know My tattva. For example, they think that
by worshipping Srya, whom they see as Paramevara, the
Supreme Controller, Srya will be pleased with them and
fulfil their desired results. They cannot understand with their
intelligence that Paramevara, r Nryaa, has become
Srya, and it is r Nryaa Himself who gives them such
faith. Indeed, it is He who bestows the results of Srya wor-
ship. Hence, it is because of a lack of tattva-jna of Me that
they fall down. Those who understand that it is r Nryaa
only who is worshipped in the form of Srya and the other
devas, and who worship Me being conscious of My universal
existence, become liberated. Therefore, it is imperative for
those who worship My vibhtis, such as Srya deva, to know
that they are actually My vibhtis. They are not to be wor-
shipped independently of Me. This is explained here.
Why is the worship of various devas improper? What is
the result of that unauthorised worship? This is being ex-
plained in the present loka. In the form of devas such as
Indra, I alone am the enjoyer of all yajas. I am the master,
maintainer, controller and bestower of the results of them
all. Worshippers of the devas do not know that the devas are
My vibhtis; hence, they worship them with faith consider-
ing them to be independent of Me and the bestowers of the
results of their activities. Because they are unaware of My
tattva, they do not have faith in Me; therefore, this type of
worship is unauthorised. As a result of such unauthorised
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562
worship, they fall away from the truth and remain entangled
in the cycle of birth and death.
However, by worshipping devas such as Srya, consider-
ing them to be My vibhti, they gradually ascend the pro-
gressive path and, by the mercy of My bhaktas who know
My tattva, they come to understand the science of My
svarpa. Thus, their intelligence becomes exclusively fixed
on Me, Ka, whose svarpa is sac-cid-nanda.
This siddhnta is also verified in the rutis:
nryad brahm jyate
nryad indro jyate
nryad dvdadity rudr
sarva-devat sarva ya
sarvi bhutni nryaad eva
samutpadyate nryae pratyante
Brahm is born from r Nryaa, Indra is born from r
Nryaa, iva is born from r Nryaa, all the devats and all
living entities are also born from r Nryaa. When their uni-
versal duties are complete and they die, all will again merge into
r Nryaa.
The smtis have also established the same conclusion:
brahm ambhus tathaivrka candram ca atakratu
evam dys tathaivnye yukt vaiava-tejas
jagat tu viyujyante ca tejas kryvasne
vitejasa ca te sarve pacatvam upynti te
Brahm, iva, as well as the sun god, the moon god, Indradeva
and other powerful personalities empowered by r Viu, are
forced to give up all those powers when they die.
This conclusion is also seen in other Upaniads. The above
statements from ruti and smti indicate a difference between
the devas and r Viu, who is the Supreme Controller
563
(sarvevarevara). The supremacy of r Viu over other
devas is established in ruti and smti, yet somewhere in them
it is said that a particular deva is equal to r Viu. This
statement is made either because the influence of a particu-
lar deva is under the control of r Viu, or because the deva
is very dear to Him.
If one concludes from this that it is proper to worship all
devas, considering them to be Nryaa, then it is to be
understood that everyone is generated from Nryaa, by
Him they exist and in Him they are annihilated or dissolved.
None of them are Nryaa, nor can they ever become
Nryaa. It has been stated in stra that it is a grievous
offence to equate the devas or jvas with r Bhagavn. Such
offenders are called pands (atheists).
yas tu nryaa deva / brahma-rudrdi-daivatai
samatvenaiva vketa / sa pa bhaved dhruvam
Padma Pura
Just as it is improper to worship the devats with the understand-
ing that they are independent lords, it is also atheistic to equate
the devas (jvas) with Lord Nryaa.
Therefore, it is prescribed that the vivarpa upsakas (wor-
shippers of the universal form) should worship the devas as
the vibhti of r Nryaa. In this regard, stra makes two
types of statements. It is said in Nrada-pacartra:
antarymi-bhagavad-dyaiva sarv-rdhana vihitam. All
are to be worshipped with the vision that Antarym, the
all-pervading Lord, is dwelling within them.
And the Viu-ymala states:
viu-pdodakenaiva pit tarpaa kriy
vior niveditnnena yaavya
devtntaram di-prakrea vihitam iti
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564
It is with the foot water of r Viu that one should perform
activities such as offering oblations to the forefathers, and it is
with the remnants of r Vius foodstuffs that one should please
the devas.
LOKA 25
;kfUr nsoozrk nsoku~ fir u~ ;kfUr firòzrk%A
Hkwrkfu ;kfUr HkwrsT;k ;kfUr e|kftuksfi eke~AAAA
ynti deva-vrat devn / pitn ynti pit-vrat
bhtni ynti bhtejy / ynti mad-yjino pi mm
deva-vratthose devoted to the devas; yntigo; devnto
the devas; pit-vratthose devoted to the forefathers; ynti
go; pitnto the forefathers; bhta-ijythe worshippers of
the spirits; yntigo; bhtnito the spirits; apiand; mat-
yjinaMy worshippers; yntigo; mmto Me.
Those who worship the devats go to the planets
of the devats, those who worship the forefathers
go to the planets of the forefathers, those who wor-
ship the spirits go to the planets of the spirits, but
those who worship Me will surely come to Me.
SRRTHA-VARI
Various rules and regulations have been prescribed for the
worship of the different devats, and the Vaiavas worship
Viu by a similar process, according to the injunctions of
stra. One may question, What is the defect in this deva
worship? To clear up this doubt, r Bhagavn says, It is
true; they worship the devas according to the rules for their
worship. As a result, such devat-bhaktas achieve those
devats. This is the principle. To explain this point, Bhagavn
speaks this loka beginning with the words ynti deva. If
those devas themselves are perishable, how can their bhaktas
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become imperishable? But I am imperishable and eternal,
therefore, My bhaktas are also imperishable and eternal.
rmad-Bhgavatam (10.3.25) also verifies this point: bhavn
eka iyate ea-saja. After the devastation only You
remain, therefore You are called Ananta. Moreover, the
rutis state: eko nryaa evsn na brahm na ca akara.
In the beginning there was only Nryaa, not Brahm or
iva.
Also in the Gopla-tpan Upaniad it is said: parrddhnte
so budhyata gopa-rp me purastd avirbabhva. At the end
of the first half of Brahms life, he understood that I had
appeared before him in the form of a cowherd boy.
The rutis also state: na cyavante ca mad-bhakt mahaty
pralayd api. My bhaktas continue to exist even at the time
of the great dissolution, that is, they do not take birth again.
Here, r Bhagavn is showing the difference between those
who worship the devats and those who worship Him (His
bhaktas). He is also showing the difference in the results
attained by both. Some may say, Just as the Vaiavas wor-
ship Viu according to the process described in stra, we
are worshipping the devats according to the rules of stra.
How, then, is our worship considered incorrect?
In answer to this Bhagavn says, According to stra, a
person will only have realisation to the extent that the per-
sonality whom he worships has realisation. This is just. The
worshippers of the devas therefore, attain the planets of the
devas. Because both the devas and their planets are perish-
able, their worshippers achieve perishable results. On the
contrary, both My dhma and I Myself are sac-cid-nanda,
eternal, cognisant and blissful; therefore, those who worship
Me achieve blissful service to Me in My eternal dhma. It is
25
566
also said in rmad-Bhgavatam (1.2.27): sama-l bhajanti,
that those who worship the devas (such as Indra) perform
yajas such as dara-pauramsya-yaja that are in sattva-
gua. Those who worship the forefathers do so by rddha
and other ceremonies, which are in rajo-gua, and those who
worship spirits, yakas (ghosts), rkasas and vinyakas (ele-
ments which create obstacles for others) worship by the pro-
cess of bali or offerings, which is in tamo-gua. My bhaktas,
who are nirgua, worship Me with devotion using natural
and easily available objects.
Someone may say, Those who worship the devas also have
faith in You, because the sarva-deva-pj (worship of all the
devas) also includes the worship of Nryaa. Bhagavn says
in response, The purpose of worshipping Nryaa in sarva-
deva-pj, is simply so that the worshippers can perfect their
worship. Factually, they have no faith in Nryaa. Those
who worship the devas think as follows: I am a worshipper
of Indra and other devas. They are my worshipable gods and
they themselves will fulfil my desires, being satisfied with my
worship. Contrary to this, My bhaktas think, I am a wor-
shipper of r Vsudeva who is the omnipotent Supreme
Controller. He alone is my worshipable Lord, and only for
His pleasure am I worshipping Him with various offerings
according to His liking. Being pleased, He will fulfil my de-
sires. Externally, both types of worship appear to be equal,
but, because those who worship the devas are averse to My
bhakti, they attain only limited enjoyment on the planets of
those devas. After enjoying there, they again fall to this
earthly plane of existence. My ananya-bhaktas, however,
attain service to My sac-cid-nanda form in My eternal
dhma and do not return to this material world again. They
remain absorbed in My loving pastimes, experiencing unlim-
ited happiness in My association.
567
LOKA 26
i=a iq"ia Qya rks;a ;ks es HkDR;k iz;PNfrA
rnga HkDR;qire'ukfe iz;rkReu%AAAA
patra pupa phala toya / yo me bhakty prayacchati
tad aha bhakty-upahtam / anmi prayattmana
yawhoever; prayata-tmanahaving a devoted nature;
prayacchatifreely offers (without a desire for personal reward);
meto Me; patrama leaf; pupama flower; phalama fruit;
toyamor water; bhaktywith devotion; tatthat very thing;
bhakti-upahtamserved with devotion; ahamI ; anmiaccept.
If any pure-hearted bhakta offers Me a leaf, a
flower, fruit or water with love and devotion, I will
surely accept that gift.
SRRTHA-VARI
There is often much misery in deva worship, but such pain
does not exist in the performance of bhakti to Me, and it can
also be performed with ease. r Bhagavn speaks this loka
beginning with the word patram to explain this point. It is
described here that it is the bhakti of the devotee which
causes Bhagavn to accept his offerings. The word bhakty
has been used in the second line and also again in the third
line in the word bhakty-upahtam. Thus there is repetition.
According to the rules of Sanskrit grammar, the word bhakty
in the third case implies those who are endowed with bhakti,
that is, My bhaktas. So it emphasises, If someone other than
My bhakta offers Me fruits or flowers with superficial devo-
tion, I do not accept it, but I accept (anmi) whatever My
bhaktas give Me, be it even a leaf. In other words, I fully enjoy
that which is offered to Me with bhakti, but I do not enjoy
the offering of someone who has been forced to do it. But if
26
568
the body of My bhakta is impure, I do not accept his offer-
ing. Therefore, Bhagavn says prayattmana, meaning he
whose body is pure. From this statement it is concluded that
a woman is forbidden to make an offering during her monthly
menstrual cycle. Another meaning of the word
prayattmana is, I accept the offerings of those whose hearts
are pure. Other than My bhaktas, no ones heart is pure.
In rmad-Bhgavatam (2.8.6) Parkit Mahrja says,
Those who are pure-hearted never give up the lotus feet of
r Ka. The symptom of a person who has a pure heart
is that he is unable to give up service to the lotus feet of
Bhagavn. Therefore, if such a bhakta is sometimes seen to
possess lust or anger, it should be understood that he cannot
do any harm to others. He is likened to a snake whose poi-
sonous fangs have been removed.
Having explained the imperishable and unlimited nature
of the result of bhagavad-bhajana, Bhagavn is now explain-
ing the quality of bhagavad-bhajana, which is easy to per-
form. When some easily attainable object such as a leaf,
flower, fruit, or water is offered to Bhagavn with bhakti,
then He accepts it thoroughly, although He is endowed with
unlimited opulence and is perfectly satisfied. He becomes
hungry and thirsty because of His bhaktas love for Him and,
absorbed in a mood of bhakti, He eats that offering out of
prema. At the house of bhakta Vidura, r Ka, with great
prema, even ate banana peels from the hands of Viduras wife.
While eating the dry rice that His dear friend Sudm Vipra
brought and offered with prema, r Ka said:
patra pupa phala toya / yo me bhakty prayacchati
tad aha bhakty-upahtam / anmi prayattmana
569
The preparation may be delicious or not, but if it is offered with
love and a feeling that it is very delicious, it becomes most deli-
cious to Me. At that time, I give up all other thoughts and relish
it. Even if such a fruit or flower has no taste or fragrance, I ac-
cept it, being captivated by My bhaktas prema.
One may ask if Ka accepts that article which is offered
to Him with bhakti by those who worship the devas. In re-
sponse, He says, No. I only accept whatever My bhaktas give
Me, not items offered by others.
The vik priests in the sacrifice of King Nbhi spoke to
r Bhagavn, who appeared there:
parijannurga-viracita-abala-saabda-salila-
sita-kisalaya-tulasik-drvkurair api sambhtay
saparyay kila parama parituyasi
You certainly become especially pleased by the worship offered
by Your bhaktas who are full of anurga for You, who offer prayers
with choked voices and who perform pj to You with water, tulas
leaves and sprouting durv grass.
A similar statement from Gautamya-tantra in Hari-bhakti-
vilsa states:
tulas-dala-mtrea jalasya culukena v
vikte svam tmna bhaktebhyo bhakta-vatsala
Bhagavn, who is bhakta-vatsala, completely sells Himself to
those bhaktas who, with love and devotion, offer Him a tulas
leaf and a palmful of water.
While eating a morsel of dry rice from the begging bag of
the bhakta, uklmbara Brahmacr, r Caitanya
Mahprabhu said:
prabhu bale tora khdkaa mui kh
abhaktera amta ulai n c
26
570
O uklmbara, I am accepting this dry rice from you, but I do
not even look at ambrosial food that is offered by a non-devo-
tee.
In rmad-Bhgavatam (4.31.21), Devai Nrada also told
the Pracets: na bhajati kumani sa jya. r Hari never
accepts the service of ill-minded people who, intoxicated by
their scholarship, wealth or high birth, disrespect His bhaktas
who perform anany sev to Him.
r Ka personally gave a similar instruction to Uddhava:
Even the gifts given to Me in profusion by non-devotees do
not satisfy Me. Furthermore, to clarify this siddhnta, the
Lord told Sudm:
av apy uphta bhaktai / prem bhry eva me bhavet
bhry apy abhaktopahta / na me toya kalpate
If My bhakta gives Me the smallest offering, I consider it ex-
tremely great, but if non-devotees give Me elaborate offerings,
they cannot satisfy Me.
Here, the word prayattm means one who has purified
his heart by bhakti. r Bhagavn eats the foodstuffs of-
fered with prti by such pure-hearted bhaktas, but He does
not eat foodstuffs given by others. Prahlda Mahrja has
also made a similar statement: iti pusrpit vior
arpitaiva sat yadi kriyate. The performance of hearing,
chanting and so on is uddha-bhakti only if a person has
fully surrendered himself at the lotus feet of Bhagavn,
not otherwise.
The purport is that only when the limbs of bhakti are
performed with complete surrender can the heart become
purified. r Bhagavn lovingly accepts only the offerings
of such bhaktas.
571
LOKA 27
;Rdjksf"k ;n'ukfl ;Ttqgksf"k nnkfl ;r~A
;kiL;fl dkSUrs; rRdq#"o eniZ.ke~AAAA
yat karoi yad ansi / yaj juhoi dadsi yat
yat tapasyasi kaunteya / tat kuruva mad-arpaam
kaunteyaO son of Kunt; yatwhatever; karoiundertakings
you make; yatwhatever; ansiyou eat; yatwhatever;
juhoiyou sacrifice; yatwhatever; dadsiyou give in char-
ity; yatwhatever; tapasyasiausterities you perform; kuruva
you must do; tatthat; mat-arpaamas an offering to Me.
O Kaunteya, whatever activities you perform,
whatever you eat, whatever you sacrifice and give
in charity and whatever austerities you perform, offer
them all to Me.
SRRTHA-VARI
Arjuna may ask the following question: Up until now, You
have explained various types of bhakti from the loka: rtto
jijsur arthrth jn (Gt 7.16). Which one of them should
I follow?
To remove Arjunas doubt, r Bhagavn says, O Arjuna,
at present you are unable to give up karma, jna and so on,
and therefore you do not have the adhikra to perform the
topmost bhakti, namely keval or ananya-bhakti. And you do
not need to perform the inferior sakma-bhakti because your
adhikra is higher than that. Therefore, you should perform
nikma-karma-jna-mir pradhn-bht bhakti, or bhakti
(which is predominating) mixed with nikma-karma and
jna. For this reason, r Bhagavn is speaking this loka
beginning with the words yat karoi and also the next loka.
Whatever mundane or Vedic activities you perform as nor-
mal routine, whatever food or water you take daily, and what-
27
572
ever austerities you may perform, you should maintain the
understanding that all of them can be offered to Me. This,
however, is neither nikma-karma-yoga nor bhakti-yoga.
Those who are devoted to nikma-karma-yoga offer to
Bhagavn only those actions prescribed in stra, not the nor-
mal activities of day-to-day life. This is more common. But
bhaktas offer every function of the senses along with their soul,
mind and life air unto their worshipable Lord. As it is said in
a description of bhakti in rmad-Bhgavatam (1.2.36): What-
ever activities a bhakta performs with his body, speech, mind,
senses, intelligence and tm, or by dint of his own nature, are
all offered to the transcendental r Nryaa. The follow-
ing question may be raised: If juhoi (the performance of yaja)
is the same as arcana (a limb of bhakti), which is performed
for the purpose of satisfying r Viu, and if tapasy is to
perform the ekda fast, then why are they not considered
ananya-bhakti? In response Bhagavn says, This is all right,
but actions in ananya-bhakti are not offered to Bhagavn after
they have been performed; rather, a person first offers them to
Him and then performs the act. As Prahlda Mahrja said:
ravaa krtana vio / smaraa pda-sevanam
arcana vandana dsya / sakhyam tma-nivedanam
iti pusrpit viau / bhakti cen nava-laka
kriyeta bhagavaty addh / tan manye dhtam uttamam
Here it is evident that bhakti is performed while first of-
fering these activities to Him, not that the activities are of-
fered after they are performed. In his explanation of this loka,
rla rdhara Svmipda says that bhakti to Viu is per-
formed while offering these activities to Him, not that the
acts are offered after they have been performed. Therefore,
the present Gt loka does not culminate in kevala-bhakti.
573
For those who are unable to take shelter of the most supe-
rior ananya-bhakti, as described by Bhagavn, and also for
those who do not have a taste for performing a lower class
of bhakti, r Bhagavn is instructing His dear friend Arjuna,
whom He is using as an instrument to teach humanity, to
adopt nikma-karma-jna-mir pradhn-bht bhakti, in
which all actions are offered to Him.
When Ka says, Whatever actions you perform, be they
laukika (mundane) or Vedic, offer them to Me, a person
should not wrongly think that he can perform any activity
and eat and drink whatever he likes without there being any
defect, as long as it is offered to Bhagavn. Just because he
feels obliged to offer all actions unto the lotus feet of
Bhagavn, does not mean that they will be successful. Nor
does it mean that an act prescribed in the Vedas, to which-
ever deva or with whatever desire, will in the end be offered
merely by saying the mantra, r kya samarpaam astu,
like the smrtas who are engaged in mundane activities. For
this reason, all commentators on this loka like rla rdhara
Svm have explained the deep meaning: one should act in
such a way that all of his activities are offered directly to
r Bhagavn. In other words, only those actions which are
performed for His pleasure should be offered. In rmad-
Bhgavatam (1.5.36) Devai Nrada also says: kurv yatra
karmi bhagavac-chikay. The aragata-bhaktas, who
perform pleasing acts for Bhagavn, offer those acts solely
to Him.
While commenting on this loka, r Vivantha
Cakravart hkura shows the difference between the ac-
tivities of a karm and those of a bhakta. A karm only of-
fers Bhagavn the activities that are in accordance with Vedic
injunction so that his karma will not be fruitless. Bhaktas,
27
574
however, perform all their activities, whether laukika, Vedic,
or related to the body, with the feeling that Bhagavn is my
master, and it is for His pleasure that I am offering every-
thing unto His feet. This is the great difference between the
two.
This conclusion has also been confirmed in rmad-
Bhgavatam (11.2.36) in the dialogue of the Nava-
yogendras:
kyena vc manasendriyair v
buddhytman vnusta-svabhvt
karoti yad yat sakala parasmai
nryayeti samarpayet tat
In accordance with the particular nature that one has acquired
in conditioned life, whatever one does with body, words, mind,
senses, intelligence or purified consciousness, one should offer
to the Supreme, thinking that this is for the pleasure of r
Nryaa.
While commenting on this loka, rla Bhaktisiddhnta
Sarasvat Prabhupda writes: The activities of a bhakta are
performed with body, mind, speech, intelligence, false ego,
heart and all the senses, but they should not be compared to
the dharmika acts of karms which are performed for their
own enjoyment. As a result of offering ones actions to Ka
as described above, ones aversion towards Him is gradually
removed. Jvas who are situated in their svarpa perform all
their actions only for the purpose of serving Ka. If some
pious karms who have spiritual good-fortune follow the ideals
of bhaktas in a bona fide sampradya and offer all their ac-
tivities unto the lotus feet of r Bhagavn, they quickly rise
above karma-mir bhakti and are counted among the
bhaktas.
575
Arjuna, now ascertain your own qualification. You are en-
gaged in assisting Me in My pastimes, having descended with
Me as a dharma-vra (righteous hero); therefore, you can
neither be counted among the nirapeka (indifferent, nta)
bhaktas nor the sakma-bhaktas. You will only perform that
bhakti which is mixed with nikma-karma and jna. It is,
therefore, your duty to offer Me whatever austerities and
other activities you perform. The conception of the materi-
alists is to perform an act with material desires and then offer
the activity to Me simply as a remnant. This conception is
empty and useless. You should offer the action in the right
way at its inception and thus perform nikma-karma-jna-
mir bhakti.
LOKA 28
'kqHkk'kqHkQySjsoa eks{;ls deZcU/kuS%A
laU;kl;ksx;qkRek foeqks ekeqiS";flAAAA
ubhubha-phalair eva / mokyase karma-bandhanai
sannysa-yoga-yukttm / vimukto mm upaiyasi
evamthus; mokyaseyou shall be freed; ubha-aubha-
phalaifrom the auspicious and inauspicious results; karma-
bandhanaiby which there is bondage through fruitive reac-
tion; (being) yukta-tma soul linked up; sannysa-yogain
the yoga of renunciation; vimuktafully liberated; upaiyasi
you will attain; mmMe.
In this way, you will be freed from the bondage of
the auspicious and inauspicious results of karma.
Being thus blessed with the yoga of renunciation
by offering Me all the results of your actions, you
will become distinguished even among liberated souls
and you will attain Me.
28
576
SRRTHA-VARI
In this way, you will become free from the bondage of
karma and its unlimited good and bad results. r Gopla-
tpan Upaniad states: Ka-bhajana is bhakti. By this
bhakti one becomes free from worldly (laukika) as well as
higher celestial (pralaukika) designations. In other words,
one becomes free from desiring the fruits of ones activities
and fixes ones mind only in bhajana to r Ka. This is
called naikarmya, and, therefore, to give up the result of
karma is certainly sannysa. Those whose tm (mind) is fixed
in such yoga are yoga-yukttm. When gifted with this yoga,
you will not merely be liberated, mukta, but you will be
vimukta, a distinguished person even among the liberated
souls and you will come to Me to engage in My direct ser-
vice.
O mahmuni, among millions of liberated and perfected
beings, a peaceful devotee of Lord Nryaa is most rare
(rmad-Bhgavatam 6.14.5). And furthermore, The Lord can
give mukti but He rarely gives bhakti (rmad-Bhgavatam
5.6.18). From this statement of ukadeva Gosvm, it is un-
derstood that direct service to Bhagavn with prema is supe-
rior to mukti.
Ones heart is purified by taking shelter of pradhn-bht
bhakti, as described above, and offering all actions to
Bhagavn. Thus becoming free from the bondage of all good
and bad karma, such persons can attain a special position
amongst liberated souls and finally they can attain
Bhagavn. Here it should be specifically understood that they
attain the prema-may sev of r Bhagavn, which is far
superior to mukti.
577
LOKA 29
leksga loZHkwrs"kq u es }s";ksfLr u fiz;%A
;s HktfUr rq eka HkDR;k ef; rs rs"kq pkI;ge~AAAA
samo ha sarva-bhteu / na me dveyo sti na priya
ye bhajanti tu m bhakty / mayi te teu cpy aham
ahamI am; samaequal; sarva-bhteuto all living beings;
mefor Me; na astithere is no-one; dveyahated; na
priyaor dear; tuhowever; tethey; yewho; bhajanti
worship; mmMe; bhaktywith devotion; (are) mayiin
Me; caand; ahamI (am); apialso; teuin them.
I am equally disposed to all living beings and am
neither inimical nor partial to anyone. But as those
who serve Me with bhakti are attached to Me, so
too am I bound by affection for them.
SRRTHA-VARI
Arjuna may say, O Ka, You bring only Your bhaktas near
You by liberating them, but You do not bring the non-devo-
tees. This means that You are also partial, since this is an
expression of attachment and envy. In response, r
Bhagavn speaks this loka beginning with samo ham, in
which He says, No, no, I am equal to all. The bhaktas live
in Me and I also live in them. According to this explana-
tion, the whole universe is in Bhagavn and Bhagavn is also
in the whole universe. He shows no partiality by doing this.
The statement (Gt 4.11), ye yath m prapadyante ts
tathaiva bhajmy aham means, I reciprocate with the con-
sciousness with which one surrenders to Me and also wor-
ship him accordingly; and in whichever way the bhaktas are
attached to Me, I, who exist in them, am similarly attached to
them. This should be understood. In this regard, the example
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578
of a wish-fulfilling tree can be given. Those who desire the
trees fruit take shelter of it, but in reality they are not at-
tached to the tree at all; they are only attached to its fruit.
Moreover, the wish-fulfilling tree does not become attached
to those who take its shelter, nor does it hate those who have
enmity towards it. Yet Bhagavn kills the enemies of His
bhaktas with His own hands. As Bhagavn said while speak-
ing about Prahlda, When Hirayakaipu acts inimically
towards Prahlda, I will certainly destroy him even though
he has become powerful by the boons of Brahm. Some
commentators give a different explanation of the word tu in
this loka. This partiality in the form of bhakta-vtsalya is
always an ornament, not a defect. In this way, Kas
bhakta-vtsalya is well known, not His vtsalya for a jn
or yog. Just as it is natural for a person to be affectionately
inclined to his own servant and not to the servants of oth-
ers, Bhagavn has affection for His bhaktas and not for the
devotees of Rudra or Durg Dev.
The following objection may be raised: By giving special
liberation to His bhaktas, Bhagavn bestows upon them the
prema-may sev of His lotus feet, but He does not behave
like this with the non-devotees. Is this not symptomatic of
the defect of partiality, which arises from attachment and
envy? In response to this, it is stated that He has equal vi-
sion. He does not hate anybody nor is anyone dear to Him.
He creates and maintains humans and other living beings
according to their karma. Somebody may say that while
maintaining the jvas according to their karma, He gives
happiness to one, misery to someone else and moka to an-
other, so does this not indicate the defect of partiality aris-
ing from attachment and envy? The answer to this is found
in rmad-Bhgavatam (6.17.22) wherein it is said:
579
na tasya kacid dayita pratpo
na jti-bandhur na paro na ca sva
samasya sarvatra nirajanasya
sukhe na rga kuta eva roa
He is equal to all living beings. There is nobody who is dear or
not dear to Him. Since a detached person has no attraction to
sense pleasure, how can he become angry when his sense plea-
sure is disturbed?
This is also seen in the next loka of rmad-Bhgavatam
(6.17.23):
tathpi tac-chakti-visarga e
sukhya dukhya hithitya
bandhya mokya ca mtyu-janmano
arri sastaye vakalpate
Although r Ka is the original performer of action, He Him-
self is not the cause of the jvas happiness, distress, bondage and
liberation. It is only gua-my which governs the karmic re-
sults of the jvas sin and piety and becomes the cause of the jvas
birth and death, happiness and distress.
Because there is no difference between the energy and the
energetic, it is true that the activities of His my-akti will
also be seen as His own work. Yet one cannot attribute the
defect of partiality to Him, because the results a jva receives
for his actions are in accordance with his own karma. While
commenting on this loka, rla Vivantha Cakravart
hkura gives the example of the sun and the owl. The sun-
light is miserable for the owl, the kumuda flower and cer-
tain other entities, but it is pleasing for the cakravka bird
and the lotus flower. One cannot accuse the sun of having
the defect of partiality. In the same way, Bhagavns my
awards results according to the jvas actions. One cannot
attribute to Him the defect of partiality because of this. In
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580
this context, one should also deliberate upon the following
loka from rmad-Bhgavatam (8.5.22):
na yasya vadhyo na ca rakayo
nopekaydaraya-paka
athpi sarga-sthiti-sayamrtha
dhatte raja-sattva-tamsi kle
For r Bhagavn, there is no one to be killed, no one to be pro-
tected, no one to be neglected and no one to be worshiped.
Nonetheless, for the sake of creation, maintenance and annihi-
lation according to a specific time, He accepts different forms
in either sattva, rajo or tamo gua.
This is Bhagavns general principle for all jvas, but in
the present Gt loka He explains a special principle by
the word tu. Those who follow the limbs of bhakti such as
ravaam and krtanam and engage in My bhajana are ex-
tremely attached to Me and become situated in Me. And I,
who am the Supreme Controller, also become situated in
them with devotion. According to the principle of a gem
and gold, the gem produces the gold. Similarly, by the grace
of Bhagavn, bhakti appears in ones heart. Bhagavn also
has devotion to His bhaktas. As ukadeva Gosvm says in
rmad-Bhgavatam (10. 86. 59): bhagavn bhakta-
bhaktimn. The Supreme Lord is devoted to His bhaktas.
It is also stated in rmad-Bhgavatam (8.16.14): tathpi
bhakta bhajate mahevara. In the same way that bhaktas
are attached to Mahevara Ka, He is also attached to
His bhaktas. This is the special quality of mutual love. It
is written in rmad-Bhgavatam (11.2.55): visjati hdaya
na yasya skd. Such prem-bhaktas who have tied Ksas
lotus feet with the ropes of love are never given up by Him.
This loka describes that, just as their relationship of the
heart is mentioned, their external relationship is also es-
tablished. This relationship is confirmed in di Pura:
581
asmka guravo bhakt bhaktn guravo vayam mad-
bhakt yatra gacchanti tatra gacchmi prthiva. Bhagavn
says, Bhaktas are My guru; and I am the guru for the
bhaktas. Wherever the bhaktas go, I also go there.
A wish-fulfilling tree gives results according to the mood
of those who have taken its shelter and does not give results
to those who have not taken its shelter. In the same way, al-
though He is impartial, Bhagavn differentiates between
those who take His shelter and those who do not by giving
them different results. The speciality of r Ka over and
beyond the wish-fulfilling tree is that the wish-fulfilling tree
does not become subordinate to those who take its shelter,
whereas Ka becomes subordinate to His bhaktas. There-
fore, one can only see the qualities of friendship, hatred and
indifference in Him in relationship to bhakti. Well-known
examples are His friendly relationship with Ambara
Mahrja and His indifference toward Durvs and others
who were envious. It is a fact that r Ka is equal to all,
but what is more important is that He favours His bhaktas.
Of all His qualities, this particular quality is a special orna-
ment. rmad-Bhgavatam, Bhagavad-gt and other stras
give evidence of this.
LOKA 30
vfi psr~ lqnqjkpkjks Hktrs ekeuU;Hkkd~A
lk/kqjso l eUrO;% lE;XO;oflrks fg l%AAAA
api cet su-durcro / bhajate mm ananya-bhk
sdhur eva sa mantavya / samyag vyavasito hi sa
cetif; apieven; su-durcraa person of very bad character;
(becomes) ananya-bhkexclusively devoted; (and) bhajate
worships; mmMe; sahe; evacertainly; hi mantavya
should indeed be considered; sdhua virtuous person; (for)
sahe; (has become) samyakrightly; vyavasitasituated.
30
582
If even a man of abomi nabl e character engages
i n My ananya-bhaj ana, he i s sti l l to be consi d-
ered a sdhu, due to bei ng ri ghtl y si tuated i n
bhakti .
SRRTHA-VARI
My attachment for My bhakta is natural and, even if his
behaviour is degraded, My attachment for him is not lost
and I make him supremely righteous. For this reason, r
Bhagavn speaks this loka beginning with the words api
cet. Sudurcra means that even if he is addicted to kill-
ing others, having illicit relations with women, and being
attached to others wealth, if he engages in My bhajana,
he is surely saintly. What type of bhajana must he perform?
In answer to this Bhagavn says: ananya-bhk. He is a
sdhu who does not worship any devat but only worships
Me, who does not engage in any karma and jna but only
engages in bhakti to Me, and who does not desire any hap-
piness such as the attainment of a kingdom but only de-
sires to attain Me. But where is the question of his being
a sdhu if some type of bad behaviour is visible in him? In
response, Bhagavn says: mantavya. He must be consid-
ered a sdhu. From the word mantavya, the following in-
junction is indicated: There is a flaw in that person who
does not consider him to be a sdhu. In this regard, My order
alone is authoritative.
If a person who engages in Your bhajana is also poorly
behaved, can he be considered a partial sdhu? In response,
r Bhagavn says: eva. He is to be considered a complete
sdhu. One should not see that he lacks any saintly quali-
ties because he has made a staunch resolve (samyag
vyavasita). His resolve is as follows: Due to my sins,
whether I go to hell or degrade to a bird or animal species,
I will never give up aikntika-bhakti to r Ka.
583
In the present loka, Bhagavn, who is bhakta-vatsala, is ex-
plaining the inconceivable power of His bhakti by making a
declaration. Even if My bhakta is seen to be engaged in an
abominable act, I will very quickly make him an exalted person
whose behaviour is good. There is no possibility of bad behaviour
in such perfect persons who take shelter of My ananya-bhakti.
Even if they appear to be badly behaved in the eyes of the
ignorant, in reality they are not. In fact, they are definitely
saintly. What to speak of the ignorant, even big scholars can-
not understand the actions and moods of the Vaiavas. It
is said in Caitanya-caritmta: vaiavera kriy mudr vije
n bujhaya. It is not possible to understand the behaviour
of uttama-adhikr bhaktas with ones material senses.
While warning a brhmaa resident of Navadvpa not to
disrespect r Nitynanda Prabhu, r Caitanya Mahprabhu
said: una vipra mahdhikr yev haya / tabe tna doa-gua
kichu n janmaya (Caitanya-Bhgavata, di-ll 6.26).
There is no possibility of good or bad material qualities even
touching an uttama-bhgavata mah-adhikr of bhakti.
Those who continue to view him as lowly will go to hell.
r Ka similarly instructed Uddhava:
na mayy eknta-bhaktn / gua-doodbhav gu
sdhn sama-cittn / buddhe param upeyum
There is no possibility of the piety or sin resulting from the
performance of prescribed or forbidden activities coming to My
aikntika-bhaktas who are free from attachment and envy, who
have equal vision towards everyone and who have attained
Bhagavn, who is beyond mundane intelligence.
Yet one should always remember that the apparently poor
behaviour of such ananya-bhaktas is not to be imitated. One
30
584
should neither criticise them nor associate with them. As it
is said in rmad-Bhgavatam (10.33.29): tejyas na doya
vahne sarva-bhujo yath. Destruction is certain for those
who criticise the behaviour of mah-bhgavatas who exter-
nally may appear to behave improperly. Fire burns all sub-
stances, pure or impure, although it remains pure itself. Simi-
larly, although externally the behaviour of powerful mah-
puruas may appear improper, they always remain pure.
rmad-Bhgavatam describes that the sons of Marci, who
were the grandsons of jagad-guru Brahm, had to take birth
among the asuras as a result of ridiculing Brahms incon-
ceivable behaviour.
What to speak of perfected devotees, even if the sdhaka of
ananya-bhakti is seen to sometimes act improperly due to pre-
vious habits, he should still be considered saintly because his
action is accidental. This is the deep meaning of this loka. While
commenting on the above loka of rmad-Bhgavatam
(11.20.36), rla Cakravart hkura gives the same conclusion.
r Ka is saying, A bhakta who performs ananya-
bhajana, who does not worship any other god or goddess, who
does not take shelter of any process other than My bhakti,
such as karma, jna and yoga, who does not desire anything
besides My pleasure and, what is more, who knows Me as
the only Master and as the Supreme, engages in My bhajana.
Such a bhakta naturally has no taste for improper behaviour.
But if accidentally, or by the will of fate, there is a discrep-
ancy in his behaviour, he should still be considered saintly.
This is My special order. If a person disobeys it, he will incur
sin. The reason such persons are to be considered sdhus is
explained herein. It is because their resolve is proper. In other
words, they have aikntika-nih, exclusive faith, in Me.
In this regard, rla Vivantha Cakravart hkura has
commented on the following loka from rmad-Bhgavatam
(11.20.27-28):
585
jta-raddho mat-kathsu / nirvia sarva-karmasu
veda dukhtmakn kmn / parityge py anvara
tato bhajeta m prta / raddhlur dha-nicaya
juama ca tn kmn / dukhodark ca garhayan
He writes that the word dha-nicaya in the phrase
raddhlur dha-nicaya means, Whether I am attached
to home, etc., or not, or whether that attachment increases,
if millions of obstacles enter my bhajana, if due to offenses I
have to go to hell, or even if I am overpowered by lust, I will
not accept the processes of jna, karma and yoga under any
circumstance, even if Brahm himself orders me. Those who
have such determination are called dha-nicaya.
rla Bhaktivinoda hkura quotes Ka as saying, Even
if those who engage in My bhajana with their minds com-
pletely fixed on Me, are badly behaved, still they should be
considered saintly because the resolve they take in their en-
gagement is righteous in every respect and all-beautiful. The
meaning of the word su-durcra must be understood prop-
erly. The behaviour of a baddha-jva is of two types:
smbandhika (conditional) and svarpa-gata (constitutional).
Activities such as keeping clean, performing pious acts and
nourishing or satisfying the needs of the body, society and
progress of mind are called smbandhika (conditional).
Bhajana which is a fully conscious activity performed for Me
by the jva in his pure state is his svarpa-gata (constitutional
function). This function is also called amira-bhakti or
kevala-bhakti. In the bound state the jvas performance of
kevala-bhakti has an irrevocable relationship with his
smbandhika behaviour. Smbandhika behaviour will cer-
tainly continue as long as one has this body, even when
ananya-bhakti appears. Only when bhakti appears does the
jva lose his taste in everything that is unfavourable to devo-
tion. One becomes detached from sense objects to the extent
30
586
that ones taste increases in ka-bhajana. Until the taste
for sense objects is completely removed, it sometimes forces
one to behave improperly, but it is very quickly subdued by
acquiring a loving tendency towards Ka. The behaviour
of a person who is situated in the higher levels of bhakti is
all-beautiful and righteous. If sometimes, accidentally, a per-
son is seen to be engaging not only in bad, but evil behaviour,
performing activities for which a bhakta does not have a natural
taste such as killing others, taking away others wealth and
having illicit relationships with others wives, he will be very
quickly purified of such behaviour nonetheless. My bhakti,
which is very powerful and purifying, is not polluted by this
behaviour. This should be understood. A parama-bhakta should
not be considered degraded because of his past indulgence in
activities such as eating fish or having illicit relationships with
women.
LOKA 31
f{kiza Hkofr /kekZRek 'k'oPNkfUra fuxPNfrA
dkSUrs; izfrtkuhfg u es Hk% iz.k';frAAAA
kipra bhavati dharmtm / avac chnti nigacchati
kaunteya pratijnhi / na me bhakta praayati
bhavatihe becomes; kipramquickly; dharma-tma virtu-
ous person; nigacchatiand attains; avatlasting; ntim
peace; kaunteyaO son of Kunt; pratijnhiyou should pro-
claim (that); meMy; bhaktabhakta; nanever; praayati
perishes.
He quickly becomes virtuous and attains eternal
peace. O Kaunteya, declare it boldly that My bhakta
never perishes.
587
SRRTHA-VARI
The following questions may be raised: How can You ac-
cept the service of such an adharmika and unrighteous per-
son? How can You eat the foodstuffs offered by a person
whose heart is polluted by defects such as lust and anger?
r Bhagavn answers by speaking this loka beginning with
the word kipram. He very quickly becomes righteous. Here
the word kipram means that, he quickly becomes righteous
and achieves eternal peace. The words bhavati and nigacchati
are used in the present tense instead of the future. This proves
that right after engaging in irreligious or abominable activ-
ity, he laments and remembers Ka again and again, thus
he quickly becomes righteous. Alas, alas! There is nobody
fallen like me who has brought such infamy to bhakti. Fie on
me! Repeatedly lamenting in this way, he attains eternal
peace. Or if he eventually becomes dharmika and righteous,
irreligiosity and contamination may remain in him in a subtle
form. The deadly heat of fever or poison may remain for some
time even after taking the best medicine. Similarly, as soon
as bhakti enters such a persons mind, his evil conduct ceases,
though it may remain in a subtle form for some time. Later,
in a higher state, indications of poor behaviour such as lust
and anger may exist but they will have no influence, just like
a snake whose poisonous fangs have been removed and whose
poison is thus ineffective. This should be understood. Thus,
his lust and anger are eternally quelled (ntim) in a way that
is unparalleled. He should be considered to have a pure heart
even while he is still in the condition where he behaves in-
appropriately.
rla rdhara Svm says that if they become religious or
righteous then there is no argument, but what can be said of
a bhakta who is unable to give up such bad behaviour even
until the time of death? In response to this, Bhagavn
31
588
strongly and angrily says: kaunteya pratijnhi na me bhakta
praayati. Even when he dies, he does not fall. But those
who speak harshly against him due to poor logic will not
accept this. Thinking like this, Ka spoke words of encour-
agement to Arjuna who was overwhelmed with grief and
doubt. O Kaunteya, while making a great sound with kettle
drums, go to the assembly of those who dispute this, and
raising both your arms in the air, and being free from any
doubt, declare that a bhakta of Mine is never destroyed, even
if he is poorly behaved. Rather, he becomes successful. In this
way all their illogical words will be destroyed by your elo-
quence and they will definitely take shelter of you, accept-
ing you as their guru.
Here, the following objection may be raised: Why is
Bhagavn asking Arjuna to make this declaration instead of
making it Himself? As Bhagavn says in Bhagavad-gt (18.65):
You will surely attain Me. In truth, I am taking this vow
because you are very dear to Me. So why does Bhagavn not
say: O Kaunteya, I declare that My bhakta is never lost? In
response it is said that at that time Bhagavn pondered, I
cannot tolerate even the slightest insult to My bhaktas and
therefore, in many instances, I Myself sometimes break My
own vow, even though I have to accept insults as a result. In
this way, I protect the words of My bhakta, just as I will pro-
tect the words of Bhma in this battle by breaking My own
vow. Those who are non-devotees and cynics will laugh at
My vow, but the words of Arjuna will be like marks etched
on stone. For this reason, Ka made Arjuna take this vow.
Having heard about the ananya-bhakti of such an ill-be-
haved person, some will understand this to mean that an
ananya-bhakta is only one who has no adharmika qualities
such as lamentation, delusion and anger which all arise from
attachment to wife, children and so forth. But such an ex-
planation by so-called scholars should be rejected.
589
Sdhakas of ananya-bhakti have a natural distaste for
improper or evil behaviour and always will have. Yet, if by
accident the ananya-bhakta is poorly behaved, due to the will
of providence that tendency is only temporary. The incon-
ceivable influence of ananya-bhakti is not lost by it. The
tendency to misbehave is quickly removed by the inconceiv-
able influence of ananya-bhakti situated in the heart, and
such persons become free from piety and sin and attain su-
preme peace born of bhakti. Ananya-bhaktas are never lost.
In the present loka, Ka, who is very affectionate to His
bhaktas, is making His dearmost friend Arjuna take this oath.
This statement is also in the Nsiha Pura:
bhagavati ca harv ananya-cet
bha-malino pi virjate manuya
na hi aa-kala-cchavi kadcit
timira-parbhavatm upaiti candra
Those bhaktas whose thoughts are exclusively absorbed in r
Hari are always situated in their own glory, even if externally
they are seen to engage in abominable behaviour. This is because
of the influence of bhakti situated within their hearts. This is
likened to the full moon that has dark spots on it, even though
it is never covered by darkness.
r Bhagavn has also said:
bdhyamno pi mad-bhakto / viayair ajitendriya
prya pragalbhay bhakty / viayair nbhibhyate
My dear Uddhava, if My bhakta has not fully conquered his
senses, he may be afflicted by material desires, but because of his
unflinching bhajana to Me, he will not be defeated by sense grati-
fication.
31
590
Cakravart hkura writes: Even those who are just in the
preliminary stage of sdhana-bhakti become successful and
blessed, not to mention those who are gradually attaining
the stages of nih and bhva, what to speak of uddha-
bhaktas in whose hearts bhva has already manifested.
In literature dealing with jna-mrga (the path of jna),
both a jn who behaves improperly, and his jna are
criticised, but even if a bhakta behaves improperly he and his
bhakti are not criticised in the bhakti-stras. In this regard,
one of the best Nava-yogendras, Karabhjana i, says:
sva-pda-mla bhajata priyasya
tyaktnya-bhvasya hari parea
vikarma yac cotpatita kathacid
dhunoti sarva hdi sannivia
It is not possible for those prem-bhaktas who engage in bhajana
to the lotus feet of their most dear r Ka with ananya-bhva,
having given up all other thoughts, faiths and activities, to
engage in sinful activities. However, if somehow or other they
do, then by sitting in their heart, r Hari cleans everything and
makes their hearts pure.
Someone may say that a bhakta who engages in sinful ac-
tivity must atone for it, but rmad-Bhgavatam (11.20.25)
states:
yadi kuryt pramdena / yog karma vigarhitam
yogenaiva dahed aho / nnyat tatra kadcana
A bhakti-yog never engages in an abominable act, but if at some
time, he commits an offense inadvertently then he should de-
stroy this sin by the process of bhakti-yoga only; he should not
take to other difficult atonements such as cndryaa.
591
This same conclusion is also given in r Bhakti-rasmta-
sindhu:
niiddhcrato daivt / prayacittn tu nocitam
iti vaiava-str / rahasya tad-vid matam
If by the will of fate a sdhaka engages in a forbidden act, then it
is not proper for him to atone for it separately because the in-
fluence of bhakti performs the function of atonement. Separate
atonement is not necessary. This is the secret of the Vaiava
literature.
Somebody may raise the following objection: Why did
Bhagavn Himself not make the statement, My bhaktas are
not lost. Why did He ask Arjuna to do it? The answer is
that bhakta-vatsala r Ka protects the words of His
bhaktas even at the expense of breaking His own word. An
example of this took place in the battle of Kuruketra, where
He protected the vow of Bhma by breaking His own.
LOKA 32
eka fg ikFkZ O;ikfJR; ;sfi L;q% iki;ksu;%A
fL=;ks oS';kLrFkk 'kwkLrsfi ;kfUr ijka xfre~AAAA
m hi prtha vyapritya / ye pi syu ppa-yonaya
striyo vaiys tath drs / te pi ynti par gatim
prthaO son of Pth; vyaprityaby taking shelter; mmof
Me; hicertainly; apieven; tethose; yewho; syumay be;
ppa-yonayaborn of sinful parentage; striyawomen;
vaiymerchants; tathand; apieven; drmanual
labourers; yntiattain; parmthe supreme; gatimdestination.
O Prtha, by taking shelter of Me, even the low-
born, such as women, merchants, dras, or who-
ever, are certain to attain the supreme destination.
32
592
SRRTHA-VARI
In this way, bhakti to Me does not consider the incidental
discrepancies of a person who behaves improperly due to
karma. What is the wonder in this? My bhakti does not con-
sider the natural, inherent defects in those who are badly
behaved because of their caste. Antyaja, mlecchas, etc., are
called ppa-yonaya (those of sinful birth). As it is said in
rmad-Bhgavatam (2.4.18), I pay my obeisances to that
omnipotent Bhagavn, who is so merciful that, by taking
shelter of the lotus feet of a sad-guru who is His representa-
tive and who has taken shelter of Him, one can become free
from the defects born of caste or action, be he a Kirta, Ha,
ndhra, Pulinda, Pulkaa, Abhra, umbha, Yavana, Khasa,
etc. All of these are miscreants because of their caste, and
sinful due to their actions.
Moreover, rmad-Bhgavatam (3.33.7) says: Any person
whose tongue has chanted Your name even once is most
worshipable, even though he may be born in a cala fam-
ily. Those who chant Your name have already performed all
types of tapasy and yaja, bathed in all the holy places, stud-
ied the Vedas and performed all other prescribed actions.
This also refers to women, prostitutes, vaiyas and so on who
take shelter of r Bhagavn even if they are impure and not
truthful.
In the previous loka, Bhagavn explained that a sdhaka
who devoutly engages in the practice of ananya-bhakti
should be considered saintly, even if externally some inci-
dental poor behaviour is seen in him. Now, in the present
loka, Bhagavn is explaining that those who take shelter
of Him by engaging in ananya-bhakti, even if born in sin-
ful cala or mleccha families, in low-class dra fami-
lies, or even women such as prostitutes who are naturally
593
engaged in illicit activities, all very quickly attain the su-
preme destination by the influence of bhakti to r Ka,
which is rare even for yogs.
In rmad-Bhgavatam (2.4.18), r Sukadeva Gosvm says:
kirta-hndhra-pulinda-pulkaa... Kirta, Ha, ndhra,
Pulinda, Pulkaa, Abhra, umbha, Yavana, Khasa, etc., and
all others addicted to sinful activities can be purified by tak-
ing shelter of the bhaktas of r Hari, due to His being the
supreme power. I offer my obeisances to Him.
Cakravart hkura writes: Just by becoming endowed with
a scent of kevala-bhakti, even the most sinful attain perfec-
tion. Those who are low by caste or birth, such as the Kirtas
and those who perform sinful actions, become purified by
bhakti only when they accept a uddha-vaiava as their
guru. A person becomes supremely pure and free from the
defects coming from his birth as well as his actions, merely
by accepting the shelter of the lotus feet of a sad-guru. In
Bhakti-rasmta-sindhu rla Rpa Gosvm says that bhakti
destroys both prrabdha and aprrabdha sins at their very
root. The Kirtas, for example, are impure because of their
birth in a low caste. Sin in the form of a low caste birth is
prrabdha-karma and is removed by just a scent of bhakti.
In this regard, rla Vivantha Cakravart hkura further
says: In practical life ignorant persons identify those who
have accepted vaiava-dk by their dynasty or caste. From
the spiritual perspective, none of the defects of caste and birth
remain in a person who has taken dk. This is the reality.
Such persons themselves become fallen who place undue
emphasis on the birth and caste of one who has taken dk
from a sad-guru. Such condemnation, however, brings no
harm to the person who has taken initiation. A person who
criticises Vaiavas is required to atone for it himself.
Devahti also said:
32
594
yan-nmadheya-ravanukrtand
yat-prahvad yat-smarad api kvacit
vdo pi sadya savanya kalpate
kuta punas te bhagavan nu darant
Simply by hearing and chanting Your name, paying obei-
sances to You and remembering You, even a cala imme-
diately becomes qualified to perform soma-yaja, without
waiting for another birth to be able to do so. O Bhagavn!
What, then, can be said about the incomparable influence
of Your darana?
rla Bhaktisiddhnta Sarasvat Prabhupda writes:
This loka is not spoken for common calas (dog-eat-
ers) who have taken birth in a fallen family according to
their prrabdha-karma, and remain engaged for the rest
of their lives in abominable acts fit for their caste. Rather,
it is spoken for Vaiavas who, after taking birth in a fam-
ily of dog eaters, become disinterested in the abominable
activities of their family tradition and, after taking dk
from a sad-guru, remain engaged in the service of r
Bhagavn.
It is certain that those who are gifted with a saintly na-
ture have followed with staunch faith all the behaviour
of a brhmiical tradition in their past life. In their pre-
vious birth, these people have completed austerities and
sacrifices, bathed in the holy places, studied the Vedas and
so forth. They have just acted out taking birth in an
surika family to bewilder the foolish and teach the ideal
among the Vedic paitas. Bhagavn has also said in
Itihsa samuccaya:
na me bhakta caturved / mad-bhakta va-paca priya
tasmai deya tato grhya / sa ca pjyo yath hy aham
595
It is not that a brhmaa who knows all the four Vedas will nec-
essarily be a bhakta, but My bhakta, even if born in a cala fam-
ily, is dear to Me and is the proper recipient of charity and the
proper person from whom charity should be accepted. Even if
born in a cala family, My bhakta, like Me, is respected by all,
even by the brhmaas.
rla Bhaktivinoda hkura says that, in this way, the
reason a person who has taken shelter of the holy name of
r Ka has taken birth in the house of a cala is to
perfect the quality of humility which is favourable for
bhakti. From this loka, we can also understand more about
the deliverance of the hunter by the mercy of Nrada Muni,
of Jag and Madh by the mercy of r r Gaura-
Nitynanda, and of the prostitute by the mercy of hkura
Haridsa.
LOKA 33
fda iquczkZ.kk% iq.;k Hkk jkt"kZ;LrFkkA
vfuR;elq[ka yksdfeea izkI; HktLo eke~AAAA
ki punar brhma puy / bhakt rjarayas tath
anityam asukha lokam / ima prpya bhajasva mm
kim punahow much more?; puythe pious; brhma
brhmaas; tathand; rj-ayasaintly kings; (can become)
bhaktdevotees; prpyatherefore having come; (to) imam
this; anityamtemporary; (and) asukhamunhappy; lokam
world; bhajasvaworship; mmMe.
What doubt, then, can there be that pious
brhmaas and saintly kings can become bhaktas?
Therefore, having come to this temporary and mis-
erable world, engage yourself in performing My
bhaj ana.
33
596
SRRTHA-VARI
If this is their destination, what to speak of the bhaktas
who are brhmaas, born in good families and who are of
pure conduct. Therefore, O Arjuna, render loving service unto
Me.
If those who are born in a low family and who behave badly
can very quickly develop good conduct by taking shelter of
ananya-bhakti, and can thus attain the supreme destination,
what is the wonder if those who are born in a good family
and whose conduct is pure also achieve the supreme destina-
tion by taking exclusive shelter of r Bhagavn? Making
Arjuna the object of His teachings, r Ka is instructing
all jvas to perform bhajana to His eternal blissful svarpa
as long as they remain in this temporary and miserable world.
In this loka it is declared that the material world is mu-
table, perishable and miserable, but it does not describe it as
false. Some philosophers imagine that the world is false but
this idea is against the principle of Bhagavad-gt. The dhma
of r Ka is called aprkta or transcendental, and it is
eternal and blissful. Jvas who attain to that abode never fall
from there.
LOKA 34
eUeuk Hko eks e|kth eka ueLdq#A
ekesoS";fl ;qDRoSoekRekua eRijk;.k%AAAA
man-man bhava mad-bhakto / mad-yj m namaskuru
mm evaiyasi yuktvaivam / tmna mat-paryaa
bhavabe; mat-manabsorbed in thoughts of Me; bhava
become; mat-bhaktaMy devotee; bhavabe engaged; mad-
yjas My worshipper; namaskurubow down; mmbefore
597
Me; evacertainly; evamin this way; yuktvhaving engaged;
tmnamyour body and mind; mat-paryaaand surren-
dered to Me; eyasiyou will come; mmto Me.
Always absorb your mind in Me, become My bhakta,
worship Me and offer obeisances unto Me. In this
way, with mind and body fully surrendered in My
service, you will certainly achieve Me.
SRRTHA-VARI
By the words man-man, r Bhagavn is concluding this
chapter by explaining the process of bhajana. tmnam, en-
gage your mind and body in Me and perform bhajana to Me.
The mere contact of bhakti purifies everyone, whether they
are qualified or not. This is described in this Ninth Chapter
which is entitled rja-guhya.
by rla Vivantha Cakravart hkura, on the Ninth Chapter
The supreme purpose for every jva is to attain ka-prema.
Performing ananya-bhakti is the only means to achieve this
purpose. Only uddha-jvas are qualified to perform bhajana
of r Bhagavn, the para-tattva. The svarpa of r Ka
is the highest object of worship for uddha-jvas. Unless one
understands this siddhnta perfectly, his endeavour for the
supreme goal (paramrtha) cannot be executed purely.
uddha-bhakti, completely free from jna, karma and yoga,
has been explained in Chapters Seven and Eight. In the Ninth
Chapter, the most supreme worshipable tattva has been de-
scribed. In order to establish this tattva, it is necessary to
34
598
describe the defects coming from the worship of other devs
and devats who also appear to be the worshipable reality.
Therefore, the eternally perfect nature of the supremely pure
and conscious svarpa of r Ka has been established sci-
entifically. The jn, yog and the performers of yajas
worship only manifestations, such as brahma and
Paramtm, of this very Bhagavn, who has an eternal
svarpa. A uddha-bhakta, however, does not worship these
partial manifestations of the Absolute; he only worships the
eternal form of r Ka. It is due to extreme ignorance that
a person worships devas and devs separately from the eter-
nal form of Ka because by the worship of these devats
he can only partially attain his destination. One should com-
pletely give up the worship of other devas and devs in the
bhakti-yoga process and, with no ulterior motive and with
staunch faith, one should maintain ones body while engag-
ing in navadha-bhakti such as ravaam, krtanam and
smaraam of r Ka only. Such ananya-bhaktas are su-
perior to karms, jns and yogs, even if those ananya-
bhaktas are badly behaved in the preliminary stage. Hence,
they are indeed saintly because in a matter of a few days they
become fixed in their aikntika-bhva and their character
becomes pure in all respects.
Only uddha-bhakti to Bhagavn will produce the above-
described fruit of prema. The uddha-bhakta of Bhagavn is
never destroyed, nor can he fall because Bhagavn person-
ally maintains and protects him. Hence, those who are in-
telligent maintain their body simply to perform uddha-bhakti
to r Bhagavn.
on the Ninth Chapter of rmad Bhagavad-gt.
CHAPTER TEN
Vibhti-Yoga
Yoga Through Appreciating
the Opulences of r Bhagavn
LOKA 1
JhHkxokuq okp
Hkw; ,o egkckgks k`.kq es ijea op%A
;ksga izh;ek.kk; o{;kfe fgrdkE;;kAAAA
r-bhagavn uvca
bhya eva mah-bho / u me parama vaca
yat te ha pryamya / vakymi hita-kmyay
r-bhagavn uvcathe all-opulent Lord said; mah-bhoO
mighty-armed warrior; bhyaagain; uhear; meMy;
evaeven; paramamhigher; vacainstruction; yatwhich;
aham vakymiI shall speak; teto you ; pryamyawho
have love (for Me); hita-kmyaybecause I desire your welfare.
r Bhagavn said: O Mah-bho, again hear My
instructions, which are superior to what I have spo-
ken previously. Desiring your ultimate welfare, I shall
reveal this knowledge to you because of the love you
have for Me.
600
SRRTHA-VARI
The Seventh Chapter onwards explains bhakti-tattva along
with Bhagavns aivarya feature. That same bhakti-tattva,
also known as bhagavad-vibhti, is being described in this
Tenth Chapter along with its confidential meaning.
It has been explained from the Seventh Chapter onwards
that r Bhagavns aivarya feature causes knowledge to arise
in the heart of the sdhaka that clearly reveals Him to be
the supreme worshipable object. Knowledge of this same
aivarya is now being given in detail for the pleasure of per-
sons blessed with devotion to Him. Ka says in rmad-
Bhgavatam (11.21.35): paroka-vd aya paroka ca
mama priyam. The statements of the is are indirect
(paroka) and I also enjoy speaking in this way. According
to this statement, Kas indirect manner of speaking makes
these topics a little difficult to understand. For this reason,
He is speaking this loka beginning with the word bhya
(again) which means that He is repeating rja-vidy rja-
guhya idam, the most confidential knowledge, for Arjunas
better understanding. O Mah-bho! Just as you have mani-
fested the superior strength of your arms, you are also able
to express the superior power of your intelligence. For you
who are prepared to listen, the word u (hear) is used to
ensure that you fully retain what is being said to you. The
word paramam means that this knowledge is even superior
to what was previously spoken.
In the Seventh, Eighth and Ninth Chapters, Bhagavn
r Ka explains the aivarya of the highest worshipable
reality (bhajanya paramevara-tattva). In the Tenth Chap-
ter, He describes His vibhtis (majestic opulences). Accord-
ing to the Sandarbhas, paroka-vda means to keep secret
L O K A VI B HT I -YOGA !
601
2
that knowledge which is most exalted and rare, and which
is not to be given to all, and then to explain it in an indirect
way. Paroka-vda is the nature of the Vedas. It is also r
Bhagavns nature (to keep Himself hidden). r Caitanya-
caritmta (di-ll 3.88) states: tathpi thra bhakta
jnaye thre. That which is described in paroka-vda is
difficult for an ordinary person to comprehend. Ka tries
to hide Himself in various ways but He reveals Himself to
His bhaktas. It is therefore necessary to carefully deliberate
upon vibhti-yoga as described in this chapter by taking shel-
ter of bhakti.
LOKA 2
u es fonq% lqjx.kk% izHkoa u eg"kZ;%A
vgekfng nsokuka eg"khZ.kkp loZ'k%AAAA
na me vidu sura-ga / prabhava na maharaya
aham dir hi devn / mahar ca sarvaa
ahamI (am); hicertainly; dithe origin; sarvaain
every respect; devnmof the gods; caand; mah-m
of the great sages; naneither; sura-gathe hosts of gods;
nanor; mah-ayathe great sages; vidurealise; meMy;
prabhavamglorious appearance in truth.
I am the original cause, in every respect, of all
the devas and maharis, even though they do not
know the tattva of My glorious appearance in this
mundane world.
SRRTHA-VARI
This tattva can be only understood by My special mercy,
not by any other means. r Bhagavn, therefore, speaks this
loka beginning with the words na me. Mama-prabhvam
means, Even the devas do not know the most extraordinary
tattva concerning My birth from Devak. If one raises the
602
question that perhaps the devas cannot understand this tattva
because they are absorbed in sense enjoyment but surely the
is know it, the response is, No, not even the is have
knowledge of this tattva, because I am their original cause
in every respect. In the material world, the son does not
know the facts of his fathers birth and, similarly, the is
do not know the tattva concerning My transcendental ap-
pearance and ll in this world. Bhagavad-gt (10.14) states:
O Bhagavn, neither the devas, the asuras, nor anyone else
can understand the tattva of Your birth and Your appear-
ance in this world. Thus, the word prabhava means Your
birth and appearance in this world. There is no need to
imagine any other meaning.
Kas mercy cannot be attained by any means other than
bhakti. Without His mercy, a person cannot understand the
tattva of Bhagavn on the strength of his own endeavour, even
if he tries in hundreds of ways. It is said in rmad-
prajpati-pati skd / bhagavn girio manu
dakdaya prajdhyak / naihik sanakdaya
marcir atry-agirasau / pulastya pulaha kratu
bhgur vasiha ity ete / mad-ant brahma-vdina
adypi vcas-patayas / tapo-vidy-samdhibhi
payanto pi na payanti / payanta paramevaram
Although Brahm, iva, the four Kumras beginning with
Sanaka, Bhgu and famous brahma-vds (jns) such as Vasiha
desire to have darana of Paramevara and endeavour for this by
the processes of tapasy, jna and samdhi, they have been un-
able to attain My darana to this day.
Moreover rmad-Bhgavatam (10.14.29) states:
603
athpi te deva padmbuja-dvaya-
prasda-lenughta eva hi
jnti tattva bhagavan-mahimno
na cnya eko pi cira vicinvan
O Bhagavn, You are unfathomable. Who in the three worlds
can understand where, why, when and how You perform Your
ll? Still, O Bhagavn, You manifest Yourself in the hearts of
Your bhaktas, who have received even a slight trace of the mercy
of Your lotus feet. Thus they become blessed and are the only
ones who can understand the tattva of the glory of Your sac-cid-
nanda svarpa. Even after long-term enthusiastic endeavour,
in sdhanas such as jna and vairgya a person can never actu-
ally know Your glories.
the original cause of the devats and the is. That is why,
on the strength of their own endeavours, they can never un-
derstand My ll-prabhava, the reality of My appearance in
the material world in a human-like form. Everyone, includ-
ing the devas and maharis, searches for My tattva by the
strength of their intelligence. They can only partially real-
ise Me despite diligently endeavouring with their material in-
telligence. That part is nirviea-brahma, the impersonal as-
pect of the mundane world. It is unmanifest, unvariegated
and devoid of qualities. They consider nirviea-brahma to
be the parama-tattva, but it is not. I am parama-tattva and
the embodiment of sac-cid-nanda, which is the speciality
of My eternal svarpa. I always manifest Myself through My
acintya-akti (inconceivable potency). I am completely devoid
of any material contamination and possess all transcenden-
tal qualities. My apar akti (external potency) manifests a
partial aspect of My svarpa called vara or Paramtm, who
dwells within all jvas. Brahma is one of My indistinct forms
and is without attributes, is impersonal and is the negative
2
604
aspect of My personality, beyond the conception of the
baddha-jvas who are deluded by My apar akti. Therefore,
only two of My manifestations, vara (or Paramtm) and
brahma, are indicated by these direct and indirect relation-
ships with the created world. Sometimes, by My acintya-akti,
I manifest My own svarpa in this material world. At that
time, the aforementioned devas and maharis, who cannot
understand the glory of My acintya-akti on the strength of
their own intelligence, think the appearance of My eternal,
transcendental svarpa (the above-mentioned vara-tattva) to
be mortal. This is because they are bewildered by my. Think-
ing the dry brahma-bhva to be superior, they attempt to merge
into it. My bhaktas, however, understand that My acintya-akti
is beyond the grasp of their limited human comprehension, and
simply engage in My bhajana. Upon seeing their attitude, I
become compassionate and bestow pure intelligence upon
them by which they can easily experience My svarpa.
LOKA 3
;ks eketeukfnp osfk yksdegs'oje~A
vlaew<% l e;sZ"kq loZikiS% izeqP;rsAAAA
yo mm ajam andi ca / vetti loka-mahevaram
asammha sa marttyeu / sarva-ppai pramucyate
sa yahe who; vettiknows; mmMe; ajamas the un-
born; caand; andimwithout beginning; mah-varamthe
great controller; lokaof the worlds; asammha
unbewildered; marttyeuamong mortals; pramucyatehe is
fully freed; sarva-ppaifrom all sins.
He alone who knows Me as unborn, beginningless,
and as Mahevara, the Supreme Controller of all
the worlds, is free from illusion among mortals and
freed from all sins.
605
SRRTHA-VARI
The following question may be raised. Do the devats and
maharis know the facts about the birth of Your body, which is
parabrahma, beyond the bounds of all time and space? Touch-
ing His chest with His forefinger, r Ka responds by speak-
ing this loka beginning with the words yo mm. He who knows
Me to be unborn alone knows Me in truth. Does this mean
that only You are the beginningless truth and the great Grandsire
Brahm is not? If Brahm is without beginning, then he must
know You to be Paramtm without birth or cause. In response,
to this, r Bhagavn says, yo mm vetti, etc. Only he who
knows Me to be without beginning or cause, unborn and born
from Vasudeva, is the actual knower of the truth (tattva-ja).
Here, the word mm refers to r Bhagavn who is born from
Vasudeva. According to My statement (in Gt 4.9), My birth
and activities are divine. Because I am Paramtm, My taking
birth and remaining unborn are performed by My acintya-akti
and are absolutely true. As it is said in Gt (4.6), Though I
am unborn, I, who am eternal and unchanging, take birth.
Uddhava has also said:
karmy anhasya bhavo bhavasya te
durgrayo thri-bhayt palyanam
kltmano yat pramad-yutrama
svtman-rate khidyati dhr vidm iha
O Prabhu! Although You are desireless, You engage in action,
although unborn You take birth, and although You are death
personified, You run in fear of the enemy and hide in the Dvrak
fort. Although You are self-satisfied, You enjoy with sixteen
thousand women. Seeing these wonderful activities, the intel-
ligence of even great scholars becomes bewildered.
3
606
In this regard, there is a loka by rla Rpa Gosvm the
author of r Laghu Bhgavatmta: The bewilderment of the
scholars in this case is not factual because it is not due to ma-
terial illusion. However, it would be better if it were absent. In
other words, even that which is unintelligable for scholars is
created by My acintya-akti. Hence, the acintya-akti is the
cause of My variegated or contradictory nature which causes
their bewilderment. In My Dmodara-ll, I appeared to be
limited, My belly bound by a small thread of jingling bells, and
simultaneously I appeared to be unlimited, because My belly
could not be bound by the long ropes of Yaod-maiy. This
is beyond reasoning. In the same way, My taking birth and at
the same time not being born is also beyond reasoning.
By use of the word loka-mahevaram which means the
Supreme Lord of the universe, Bhagavn explains His
aivarya which is very difficult to understand. O Arjuna,
among human beings, only those who know your chariot
driver to be loka-mahevara are asammh, freed from all
sins or obstacles to bhakti. Those who think that I am un-
born, without beginning and have the nature of a supreme
controller, etc., but who think that I only imitate birth, are
sammh (bewildered) and are not liberated from sin.
Here it is stated that r Bhagavn is aja, unborn. In the
Second Chapter the jvas are also described as aja, even though
they are vibhinna, separated parts of Bhagavn (also Gt
15.7, mamaivo jva-loke). The jva is aucit, an atomic con-
scious entity, but Bhagavn is pracit, the complete conscious
entity. The jvas are under the control of Bhagavns my
whereas He is the master of my. The gross body of the shack-
led jvas is mutable but Kas body is sac-cid-nanda, im-
mutable and eternal. When He descends into the material
607
world, He comes in His own eternal svarpa through the me-
dium of His yogamy-akti. He existed before the creation,
He is still existing now and He will continue to exist in the
future. The following mantras from the Vedas also establish
this conclusion: aham evsam evgre, Only I was existing
before creation, when there was nothing but Myself (rmad-
Bhgavatam 2.9.33); bhagavn eka sedam, r Bhagavn
existed prior to the creation as one without a second (rmad-
Bhgavatam 3.5.23); andir dir govinda, That original Per-
son is Lord Govinda, who is without beginning (Brahma-
sahit 5.1); eko ha vai nryaa st, In the beginning only
Nryaa existed (Mah Upaniad 1).
The present loka describes that although Bhagavn is un-
born, by the influence of His acintya-akti He is simulta-
neously the eternal son of Vasudeva-Devak and Nanda-
Yaod. His svarpa can only be understood by kevala-bhakti
and not by any other sdhana.
One should not consider r Ka to be an ordinary person.
But if it is said that He is famous as the son of Devak or Yaod,
then how can He be without birth? The answer to this is given
in stras such as rmad-Bhgavatam, as follows: r Ka did
not take birth like an ordinary baby. In the prison house of
Kasa, He appeared before Vasudeva and Devak in His svarpa
as a young boy carrying akha, cakra, gad and padma (conch,
disc, club and lotus flower), decorated with various types of or-
naments and with beautiful hair on His head. Later, at the re-
quest of Vasudeva and Devak, He became a small
baby.Although r Ka did not openly exhibit His ll of being
born in His two-handed form from the womb of Yaod-maiy
as Yaod-nandana in Gokula, still, while only an infant, He
killed very fearsome and powerful asuras such as Ptan and
akasura thus liberating them. He displayed the whole uni-
verse within His child-like mouth and performed many other
3
608
amazing activities not possible for an ordinary baby. Therefore,
r Ka is Svaya Bhagavn, the vara of all varas, the
source of everyone and without cause.
LOKAS 4-5
cqfKkZuelaeksg% {kek lR;a ne% 'ke%A
lq[ka nq%[ka HkoksHkkoks Hk;pkHk;eso pAAAA
vfgalk lerk rqf"VLriks nkua ;'kks;'k%A
HkofUr Hkkok Hkwrkuka ek ,o i`FkfXo/kk%AAAA
buddhir jnam asammoha / kam satya dama ama
sukha dukha bhavo bhvo / bhaya cbhayam eva ca
ahis samat tuis / tapo dna yao yaa
bhavanti bhv bhtn / matta eva pthag-vidh
buddhithe ability to discern subtle meanings; jnamthe
capacity to distinguish between matter and spirit; asammoha
absence of perturbation; kamtolerance; satyamspeaking the
truth; damacontrol over the external organs; amacon-
trol over the mind; sukhamhappiness; dukhamunhappiness;
bhavabirth; abhvadeath; bhayamfear; ca abhayamfear-
lessness; caand; evacertainly; ahisnon-violence;
samatequanimity; tuisatisfaction; tapaaccepting
bodily austerities as directed in the stra; dnamcharity;
yaafame; ayaainfamy; (all these) pthak-vidhvarious;
bhvstates of being; bhavantiexist; bhtnmamong the
living beings; (and they) evasolely; mattaoriginate from Me.
Intelligence, knowledge, freedom from anxiety, tol-
erance, truthfulness, control of the senses, control
of the mind, happiness, distress, birth, death, fear,
fearlessness, non-violence, equanimity, satisfaction,
austerity, charity, fame and criticismall these di-
verse qualities of the living beings originate from Me.
609
SRRTHA-VARI
Those with knowledge of stra are unable to compre-
hend My tattva simply on the strength of their own intel-
ligence. Intelligence comes from Me alone, and is produced
from sattva-gua which is within My my-akti. It has no
independent qualification to penetrate and understand My
tattva which is gutta, beyond the modes. Therefore,
Bhagavn says, There are three qualities which could in-
directly cause one to acquire tattva-jna of Me: buddhi (the
ability to ascertain subtle meanings), jnam (discrimina-
tion of conscious and unconscious objects) and asammoha
(the absence of anxiety). But these qualities are not the
direct cause. None of the various qualities that are seen in
people at different times are created independently. There-
fore, r Bhagavn further states: Kam (tolerance), satya
(truthfulness), dama (control of the external senses) and
ama (controlling the mind) are all sttvika. Sukha is
sttvika, dukha is tmasika, bhavo bhvo (birth and death)
are a special type of misery and fear is tmasika. Fearless-
ness arising from knowledge is sttvika but, if it is born from
rajo-gua then it is rjasika. Samat means to see equally
the happiness and distress of others as ones own. Samat
(equanimity) and ahis (non-violence) are sttvika. Tui
(satisfaction) is sttvika if it is free from illusion. If not,
then it is rjasika. When a person is free from illusion, or
the feeling that he is the doer, his performance of tapa (aus-
terity) and dna (charity) are sttvika. If performed by one
who is under illusion, they are rjasika. Yaa (fame) and
ayaa (infamy) should be understood in the same manner.
They have all originated from My my, but since akti (the
energy) and aktimn (the energetic) are non-different, it
should be understood that they are created by Me alone.
4 - 5
610
Here it is being established that Bhagavn alone is the
primeval, original cause and the controller of everyone. Ev-
erything inert or conscious is related to Him by His acintya-
bhedbheda-tattva.
rla Bhaktivinoda hkura quotes Ka as saying, Even
those people of fine intelligence who know the stra can-
not comprehend My tattva. The reason why is as follows: The
characteristics of the living entities includes intelligence
which has the ability to grasp subtle subjects, the ability to
discriminate between that which is conscious and that which
is not, freedom from anxiety, tolerance, truthfulness, control
of the senses and the mind, happiness, distress, birth, death,
non-violence, equanimity, satisfaction, austerity, charity, fame
and infamy. I am aloof from them all although I am their
original cause. After knowing My acintya-bhedbheda-tattva,
nothing remains to be known. akti (energy) and aktimn
(the energetic) are both non-different and different. Simi-
larly I, aktimn, along with everything in this ever-chang-
ing world, have emanated from My energy, and although
different are eternally the same.
LOKA 6
eg"kZ;% lIr iwosZ pRokjks euoLrFkkA
ekok ekulk tkrk ;s"kka yksd bek% iztk%AAAA
maharaya sapta prve / catvro manavas tath
mad-bhv mnas jt / ye loka im praj
saptathe seven; mahayagreat sages; tathand; prve
before (them); catvrathe four Kumras headed by Sanaka;
mad-bhvare born from Me; manavathe manvantara
avatras headed by Svyambhuva Manu; jtborn; mnas
from My mind; yemfrom whom are generated; imall the;
prajliving beings; lokewithin this world.
611
The seven maharis, such as Marci; before them the four
brahmaris, such as Sanaka; and the fourteen Manus, such as
Svyambhuva are all born from My form of Hirayagarbha,
through My mind. This human race has been populated with
their progeny or disciples, such as brhmaas and katriyas.
SRRTHA-VARI
After explaining that those with attributes such as intelli-
gence, knowledge and freedom from anxiety are incapable of
comprehending His tattva-jna, r Bhagavn again explains
the reality of their deficiencies. In other words, these quali-
ties come from Ka alone. Ka is speaking this loka
beginning with the word maharaya. The seven maharis
such as Marci and, before them, the four Kumras and the
fourteen Manus such as Svyambhuva are all born from Me,
that is, from My form of Hirayagarbha. They are born from
My mind. The earth is populated with brhmaas and
katriyas who are the sons, grandsons, disciples and grand-
disciples of Marci, Sanaka and so on.
Here, r Bhagavn is giving the genealogical synopsis of
the universe which is born from Him. Brahm, who was born
from the energy of Mahviu known as Hirayagarbha, was
the first jva in this universe. The four KumrasSanaka,
Sananda, Santana and Sanat-kumrawere the first to
come from Brahm. Then came the seven sages Bhgu,
Marci, Atri, Pulastya, Pulaha, Kratu and Vasiha, and after
them the fourteen ManusSvyambhuva, Svrocia,
Uttama, Tmasa, Raivata, Ckua, Vaivasvata, Svari,
Dakasvari, Brahmasvari, Dharmasvari, Rudra-putra
(Svari), Rocya (Devasvari) and Bhautyaka
(Indrasvari). They were all born from Hirayagarbha, who
is endowed with Kas energy. Their progeny, a chain of
6
612
disciples and grand-disciples such as brhmaas, populated
the entire world.
LOKA 7
,rka foHkwfra ;ksxp ee ;kss osfk ror%A
lksfodYisu ;ksxsu ;qT;rs uk= la'k;%AAAA
et vibhti yoga ca / mama yo vetti tattvata
so vikalpena yogena / yujyate ntra saaya
sahe; yawho; vettiknows; tattvatafactually; etm
of this; vibhtimopulence; mamaof Mine; caand; yogam
the process of bhakti-yoga; yujyateengages in that yoga;
avikalpenaundeviatingly; yogenawith jna-yoga, knowledge
of Kas tattvas; atraon this point; (there is) na saaya
no doubt.
He who knows in truth all My vibhtis and the
principle of bhakti-yoga is endowed with unwaver-
ing tattva-jna of Me. Of this there is no doubt.
SRRTHA-VARI
I am achieved only by aikntika-bhakti. rmad-
Bhgavatam (11.14.21) states: bhaktyham ekay grhya.
Only My aikntika-bhaktas who, by My mercy, have strong
theistic faith in My statements become aware of My tattva.
For this reason, r Bhagavn speaks this loka beginning with
the word etm. Those who know the tattva of the vibhtis
described earlier and the principles of bhakti-yoga are fixed
in the understanding that these are the words of their Prabhu,
r Ka, and are indeed the Supreme Reality. They become
endowed with yoga characterised by fixed knowledge of My
tattva. There is no doubt about this.
613
There are many devats on different planets who are ap-
pointed to maintain this universe. Among them, Brahm, the
four Kumras, the seven sages and the progenitors are promi-
nent. Since they were all originally born from Bhagavn r
Ka, He is the grandfather of all grandfathers. With knowl-
edge of Kas aivarya, one should engage in bhajana to Him
with fixed faith and without any doubt. Without proper
knowledge of r Kas greatness, it is not possible to per-
form ananya-bhakti to Him.
LOKA 8
vga loZL; izHkoks ek% lo izokZrsA
bfr eRok HktUrs eka cq/kk HkkolefUork%AAAA
aha sarvasya prabhavo / matta sarva pravarttate
iti matv bhajante m / budh bhva-samanvit
ahamI (am); prabhavathe source; sarvasyaof all creation;
sarvameverything; pravarttateemanates; mattafrom Me;
budhlearned persons; matvhaving comprehended; iti
thus; bhva-samanvitfilled with ecstasy; bhajanteworship;
mmMe.
I am the source of both mundane and spiritual
worlds. Everything emanates from Me. The wise who
know this well engage in My bhajana with bhva in
their hearts.
SRRTHA-VARI
While explaining His vibhtis (majestic features), which are
characterised by supreme aivarya, r Bhagavn says, I am
the original cause and the source of everything material and
spiritual. Inspired by My Antarym svarpa, the whole uni-
verse engages in work, and by the inspiration coming from
7-8
614
My avatras such as Nrada, all become engaged in the
sdhana (practice) of bhakti, jna, tapasy and karma, etc.,
and the sdhya (attainment of the respective goals). In de-
fining aikntika bhakti-yoga, r Bhagavn says: iti matv.
Being fixed in this type of theistic knowledge and endowed
with bhvas such as dsya and sakhya (servitorship and friend-
ship), those who perform My bhajana are paitas (those
who know the essence of the Vedas).
r Ka is the origin of both mundane and spiritual cre-
ations. Such tattva-jna is undoubtedly attainable from the
instructions and mercy of the tattva-vit Vaiavas. Only with
the help of such transcendental knowledge (tattva-jna), can
the thoughts of sdhus become fixed in uddha-bhakti to r
Ka. One cannot acquire pure tattva-jna by receiving the
instruction that has come from modern concocted commen-
taries which are devoid of bhakti, by hearing from bewildered
so-called gurus who are bereft of tattva-jna, or by receiv-
ing the instructions of so-called bhaktas. This is also con-
firmed in rmad-Bhgavatam (4.7.50):
aha brahm ca arva ca / jagata kraa param
tmevara upadra / svaya-dg avieaa
Lord Viu replied: Brahm, iva and I are the supreme cause of
the material manifestation. I am the Supersoul and the self-suf-
ficient witness. But in one sense we are non-different because
everything rests in Me.
The Varha Pura also states:
nryaa paro devas / tasmj jta caturmukha
tasmd rudro bhavad deva / sa ca sarva-jat gata
r Nryaa is the Supreme Lord and from Him alone Brahm,
Rudra, etc., are born. Nryaa is omniscient.
615
This Nryaa is the vaibhva-vilsa of Ka. Elsewhere
in the Vedas, Ka is also described as the son of Devak:
brahmayo devak-putr (Nryaa Upaniad 4).
LOKA 9
efPpkk en~xrizk.kk cks/k;Ur% ijLije~A
dFk;Ur'p eka fuR;a rq";fUr p jefUr pAAAA
mac-citt mad-gata-pr / bodhayanta parasparam
kathayanta ca m nitya / tuyanti ca ramanti ca
mat-cittthose whose thoughts are about Me; mat-gata-
prwhose every life-breath is dedicated to Me; nityam
tuyantithey always experience satisfaction; caand; ramanti
take delight; (from) bodhayantaenlightening; parasparam
each other; caand; kathayantaconversing; mmabout Me.
Those whose minds are absorbed in Me and whose
lives are wholeheartedly devoted to My service de-
rive great satisfaction and bliss from constantly en-
lightening one another about My tattva and performing
krtana of My nma, rpa, gua and ll.
SRRTHA-VARI
By My mercy, only ananya-bhaktas attain buddhi-yoga and,
although tattva-jna, which is enriched by the above-men-
tioned characteristics is difficult to conceive, they attain it.
Mac-citt refers to those whose minds are attracted to tast-
ing the sweetness of My nma, rpa, gua and ll. Mad-gata-
pr refers to those who cannot maintain their lives with-
out Me, just as a person cannot maintain his life without
food. Bodhayanta means that such people enlighten each
other about the svarpa and tattva of bhakti and with great
affection contribute to one anothers spiritual progress. Mm
means I am a great ocean of the sweetest rpa, gua and
9
616
ll. They attain bliss while describing and loudly chant-
ing about My sweet rpa, gua and so on. In this way,
ravaam, krtanam and smaraam are superior to all other
processes of bhakti. Ananya-bhaktas only attain satisfac-
tion and bliss by performing this type of bhakti. This is the
secret. In other words, they also attain satisfaction during
sdhana-da, as they perform unobstructed bhajana. Dur-
ing sdhya-da, they enjoy with Ka within their mind
by remembering their perfect state. r Bhagavns state-
ments here describe rgnuga-bhakti only.
In the present loka, r Ka is explaining the na-
ture of His ananya-bhaktas and their practice of bhakti.
Here the word mad-gata-pr means, My bhaktas are
unable to maintain their lives without Me, just as fish
cannot remain alive without water. If a fish comes out
of the water on to the beach with a desire to achieve
happiness, it will certainly die immediately. In the same
way, the jvas who are averse to r Hari are as good as
dead, even while in these bodies.
The character of those whose minds are exclusively de-
voted is as follows: By completely offering their minds
and lives unto Me, they mutually exchange their bhvas
and remain engaged in glorifying My lls and so forth.
In this way, by ravaam and krtanam they attain the
happiness of bhakti. In their sdhya stage, that is, after
attaining pure prema, which is accessible only through
rga-mrga, they experience the pleasure of enjoying with
Me within vraja-rasa, culminating in the bhva of
madhura-rasa.
617
LOKA 10
rss"kka lrr;qkuka Hktrka izhfriwoZde~A
nnkfe cqf;ksxa ra ;su ekeqi;kfUr rsAAAA
te satata-yuktn / bhajat prti-prvakam
dadmi buddhi-yoga ta / yena mm upaynti te
temfor those; bhajatmwho worship Me; prti-prvakam
with love; (and) satata-yuktnmwho desire My eternal con-
nection; dadmiI bestow; tamthat; buddhi-yogamtran-
scendental knowledge; yenawhereby; tethey; upaynti
approach; mmMe.
Upon those who perform bhajana to Me with love,
yearning for My eternal association, I bestow the
transcendental knowledge by which they can come
to Me.
SRRTHA-VARI
So, they attain satisfaction and bliss. According to Your
statement, Your bhaktas attain supreme bliss only by per-
forming bhakti to You. It is therefore clear that they are
beyond the guas. But how do they get direct realisation
of You and from whom do they learn the process to achieve
it? Anticipating this question from Arjuna, r Bhagavn
speaks this loka beginning with the word tem. I Myself
inspire all of the natural tendencies within the hearts of
those who desire My eternal association so that they
achieve this. This buddhi-yoga cannot be achieved by in-
dividual effort or obtained from someone. It is bestowed by
Me alone and only such loving bhaktas are qualified to re-
ceive it. After being blessed with this buddhi-yoga, they
achieve Me.
10
618
This loka explains how ananya-bhaktas attain direct re-
alisation of r Ka. Ka says, To those who continu-
ously perform My bhajana with love, I Myself grant buddhi-
yoga by which they easily attain direct realisation of Me.
It is also said in rmad-Bhgavatam (4.28.41):
skd bhagavatoktena / guru hari npa
viuddha-jna-dpena / sphurat vivato-mukham
O King, as the guru of Malayadhvaja, Bhagavn Himself illumi-
nated his heart with the light of knowledge.
This is also explained in Vednta-stra (3. 8. 48):
vienugrha ca. One can only see Ka by His mercy.
LOKA 11
rs"kke~ ,okuqdEikFkZegeKkuta re%A
uk'k;kE;kReHkkoLFkks Kkunhisu HkkLorkAAAA
tem evnukamprtham / aham ajna-ja tama
naymy tma-bhva-stho / jna-dpena bhsvat
evaonly; anukampa-arthamout of compassion; temfor
them; ahamI; tma-bhva-sthasituated within the intelli-
gence of the jvtm; naymidestroy; bhsvatwith the
blazing; jna-dpenalamp of transcendental knowledge;
tamathe darkness; ajna-jamborn of ignorance.
Only out of compassion for these ananya-bhaktas
do I, dwelling within the core of their hearts, de-
stroy, with the blazing lamp of transcendental knowl-
edge, the darkness of sasra, born of ignorance.
SRRTHA-VARI
Arjuna may ask, Surely, You cannot be achieved by a per-
son who has not acquired real knowledge (vidy-vtti). That
619
is why one will endeavour for vidy. In response, r
Bhagavn says, No, No. I am explaining how I bless only
My ananya-bhaktas, not yogs or others. I Myself am always
enthusiastic to give My mercy to them so they need not
undergo any anxiety to achieve it. Entering the core of their
intelligence (tma-bhva-stha), I dispel the darkness of their
hearts with the lamp of knowledge (jna-dpena). That
jna which enlightens one about Me is not sttvika; it is
nirgua. And because this jna is born from bhakti, it is
special, even within the category of nirgua-jna. Only with
the lamp of this particular jna do I destroy the darkness
in their hearts. Therefore, why should they endeavour for this?
For those who are exclusively devoted to Me, I carry their
maintenance and their requirements. In accordance with
this statement of Gt (9.22), r Bhagavn accepts the bur-
den of satisfying all of the material and spiritual needs of
his ananya-bhaktas.
The above four lokas of Gt are famous as the essence of
Bhagavad-gt. They are all-auspicious and dispel the jvas
misery, which is born of ignorance.
Although jns and yogs try to attain knowledge by the
power of their own intelligence, they remain unsuccessful.
Only the ananya-bhaktas of r Ka who take exclusive
shelter of Him can easily attain knowledge of Him by His
mercy. And since the bhaktas cannot maintain their lives
without Ka, they are the supreme object of His mercy. r
Baladeva Vidybhaa quotes Ka as saying: Being pleased
by their aikntika bhva, I bestow upon them complete mercy
and also inspire their intelligence, just as I care for their yoga
and kema. The full responsibility for their maintenance is
solely Mine. They do not need to endeavour for anything.
11
620
this way, ignorance cannot remain within those who engage
in the process of bhakti-yoga. Some think that only those
who try to search after tad-vastu (the Absolute Reality) by
sequentially eliminating that which is atat (non-real), accord-
ing to the principle of negation (neti-neti), attain true knowl-
edge, and that those who simply cultivate the process of bhakti
are unable to attain such rare jna. O Arjuna, the basic idea
is that the insignificant jva can never attain real tattva-
jna merely on the strength of his own intelligence. No
matter how much he deliberates, he can never achieve even
a particle of pure jna. But if I bless him, then even an
insignificant jva can easily acquire complete and thorough
transcendental knowledge by the influence of My acintya-
akti. Simply by dwelling within the hearts of My ananya-
bhaktas, I easily enlighten them with the lamp of transcen-
dental knowledge. By special mercy, I become situated in their
hearts and completely destroy the darkness born of ignorance
which arises from mundane association. It is the right of the
jva to acquire that pure knowledge which appears only by
the process of bhakti-yoga, not by reasoning.
Just as the the essence of rmad-Bhgavatam is contained
within four lokas (2.9.31-34) spoken directly by Bhagavn
r Ka to Brahm, in the same way, the above four lokas
(10.8-11) are the essence of Bhagavad-gt. Hence, they are
popularly known as catu-lok Gt. The essence of Gt as
described in these four lokas is bhakti. r Ka is person-
ally explaining the nature of ananya-bhakti to Arjuna. When
the sdhaka takes shelter of ananya-bhakti, r Ka bestows
His mercy upon him so that he can easily cross the ocean of
material existence and become eligible to enter His rasamay
bhakti (bhakti characterised by five primary mellows) in the
land of Vraja.
621
LOKAS 12-13
vtZqu mokp
ija cz ija /kke ifo=a ijea Hkoku~A
iq#"ka 'kk'ora fnO;ekfnnsoeta foHkqe~AAAA
vkgqLRoke`"k;% losZ nso"kukZjnLrFkkA
vflrks nsoyks O;kl% Lo;pSo czohf"k esAAAA
arjuna uvca
para brahma para dhma / pavitra parama bhavn
purua vata divyam / di-devam aja vibhum
hus tvm aya sarve / devarir nradas tath
asito devalo vysa / svaya caiva bravi me
arjuna uvcaArjuna said; bhavnYour Lordship; (is) param
brahmathe supreme spirit; param dhmathe supreme abode;
paramam pavitramthe supremely pure; vatamthe eternal;
divyamdivine; puruamperson; di-devamthe original
God; ajamunborn; vibhumall-pervasive; sarveall; aya
the sages; huspeak; tathin this way; tvmof You; tath
also; deva-isage among the gods; nradaNrada, the giver
of Nra (Bhagavn); asitaAsita; devalaDevala; vysa
Veda-vysa; caand; evaindeed; svayamYou yourself;
braviare speaking it; meto me.
Arjuna said: I know that You are the Supreme
Absolute Truth and the Supreme Abode. You are
supremely pure and the destroyer of the impurity of
ignorance. The great is such as Devari Nrada,
Asita, Devala and Vysa also glorify You as the eter-
nal Personality, transcendental and primeval Lord
who is unborn and omnipresent. Now You Yourself
are saying this to me.
12 -13
622
SRRTHA-VARI
Arjuna now speaks this loka beginning with the word
param with a desire to hear in detail the meaning of what
was previously described in brief. Param means the highest
and dhma means You are parama-brahma, having the beau-
tiful form of ymasundara. According to the Amara-koa
dictionary, gha (home), deha (body), tvi (complexion),
prabhva (glory) and dhma (abode) are all synonymous. You
are that very dhma. Unlike the jvas, there is no difference
between You and Your body. What is the svarpa of that
dhma? In response r Bhagavn says: pavitra-paramam.
Whoever sees the svarpa of this form becomes free from
the impurity of ignorance. Therefore, the sages call You
svata puruam hu (the eternal person) and glorify the
eternal nature of Your human form.
LOKA 14
loZesrn`ra eU;s ;Ueka onfl ds'koA
u fg rs Hkxou~ O;fa fonqnsZok u nkuok%AAAA
sarvam etad ta manye / yan m vadasi keava
na hi te bhagavan vyakti / vidur dev na dnav
keavaO Keava; manyeI consider; sarvamall; etatthat;
yatwhich; vadasiYou are saying; mmto me; (to be)
tamtruth; bhagavnO all-opulent Lord; hicertainly; na
neither; devthe gods; nanor; dnavthe demons;
viducomprehend; teYour; vyaktimpersonality.
O Keava, I accept all that You have told me to be
true. Neither the devas nor the dnavas comprehend
the tattva of Your birth.
623
SRRTHA-VARI
Arjuna says, I have no doubt about this. Other is con-
sider You who are the Supreme Absolute Truth possessor of
the eternal, beautiful form of ymasundara (parabrahma-
dhma) to be unborn, but they do not know about Your
vyaktim (birth). They do not know how it is possible for You,
parabrahma, to simultaneously take birth and not take birth.
You say, The devas and the maharis do not know about My
appearance (Gt 10.12), but I accept everything You tell me
as truth. O Keava! Ka refers to Brahm and a refers to
Rudra. Since You have even bound these two personalities
with ignorance regarding Your tattva and appearance, it is
not surprising that the other devas and the dnavas also
cannot know You.
LOKA 15
Lo;esokReukRekua osRFk Roa iq#"kkskeA
HkwrHkkou Hkwrs'k nsonso txRirsAAAA
svayam evtmantmna / vettha tva puruottama
bhta-bhvana bhtea / deva-deva jagat-pate
purua-uttamaO Supreme Person; bhta-bhvanacontroller
of all; bhta-aLord of all created beings; deva-devaGod of
gods; jagat-pateMaster of the cosmic manifestation; evaonly;
tvam svayamYou, Yourself; vetthaknow; tmnamYourself;
tmanthrough Your own potency.
O Puruottama, Supreme Person! O Bhta-bhvana,
Creator of beings! O Bhtea, Lord of all created
beings! O Deva-deva, God of gods! O Jagat-pate,
Master of the universe! You alone know Yourself by
Your own potency.
14-15
624
SRRTHA-VARI
Thus You alone know Yourself. The word eva establishes
that Your bhaktas know the tattva of Your being unborn yet
taking birth. This is inconceivable. But why is it that even
they are not in full knowledge of this? Only You know Your-
self by Your cit-akti and not by any other means. Therefore,
tva puruottama, You are the best of persons, superior even
to the creator of the mah-tattva, Mahviu. You are not
only the best but You are bhta-bhvana, the controller of
everyone up to the great Grandsire Brahm. You are not only
the controller but also the Deva amongst the devas as You
sport with the devas such as Brahm and iva, who are like
Your pastime instruments. Furthermore, You are Jagat-pate,
the Master of the universe. Out of Your unlimited compas-
sion, You are the Master of all jvas like me, who are living
in this material world.
The four invocations in this loka are merely an explana-
tion of the word puruottama. For example, O Bhta-
bhvana, You are the father of all living beings. Sometimes,
someone may be a father but he does not control his offspring.
But, O Bhtea, You are the controller of all living beings.
Someone may be the controller of living entities and not be
worshipable, but You, Deva-deva, are worshipable even for
the devas. And someone may possess all of these qualities and
still fail to maintain other living entities, but, O Jagat-pate,
You alone maintain the universe.
Desiring to hear in detail the vibhtis of Bhagavn r
Ka, Arjuna speaks in support of His statements by say-
ing, Only You know the glory of Your acintya-tattva (in-
conceivable reality). Nobody, including devas, dnavas or
humans, can know even a particle of Your glories by their
625
independent endeavour. Only ananya-bhaktas can know
something of it by Your mercy. For this reason, I beg You to
please be merciful to me.
rla Bhaktivinoda hkura quotes Arjuna as saying, O
Bhta-bhvana! O Bhtea! O Deva-deva! O Jagat-pate! O
Puruottama! Only You, by Your own cit-akti know about
Your own personality and the tattva of Your birth. Devas and
humans can never understand by their own intelligence how
Your eternal form, which exists even before creation, becomes
manifest in this inert world while at the same time remain-
ing independent from the laws of this world. Only those upon
whom You bestow Your mercy can understand this.
LOKA 16
oqegZL;'ks"ks.k fnO;k kRefoHkwr;%A
;kfHkoHkwfrfHkyksZdkfuekaLRoa O;kI; fr"BflAAAA
vaktum arhasy aeea / divy hy tma-vibhtaya
ybhir vibhtibhir lokn / ims tva vypya tihasi
hicertainly; arhasiYou ought; vaktumto explain;
aeeafully; divy tma-vibhtayaYour own divine
opulences; ybhiwith which; vibhtibhiopulences;
vypyaby (Your) all-pervasive quality; tvam tihasiYou re-
side; imnin these; loknworlds.
Please describe to me in full Your majestic
opulences, by which You pervade and reside in all
of these worlds.
SRRTHA-VARI
Your tattva is very difficult to understand. I am now in-
quisitive to know about Your vibhtis. If you say that those
divine opulences cannot be explained in full, at least please
tell me about Your superior vibhtis.
16
626
LOKA 17
dFka fo|kega ;ksfxaLRoka lnk ifjfpUr;u~A
ds"kq ds"kq p Hkkos"kq fpUR;ksfl HkxoUe;kAAAA
katha vidym aha yogis / tv sad paricintayan
keu keu ca bhveu / cintyo si bhagavan may
yoginO person possessing supernatural powers; katham
how?; aham vidymmay I know; (and) sadalways;
paricintayancontemplate; tvmYou; bhagavanO all-opu-
lent Personality; caand; keu keuin what various?; bhveu
states of existence; asiare You; cintyato be contemplated;
mayby me.
O Supreme Mystic, possessor of the yogamy-
akti, how shall I know You and constantly think
of You? O Bhagavn, upon which of Your forms and
in what mood am I to meditate?
SRRTHA-VARI
Arjuna says, O Yogin, by which means can I constantly
know You while fully meditating on You? In Gt (18.55), You
say, Only by bhakti can one know the truth of My supremacy
and My svarpa. So now I would like to know upon which
of Your forms I should devotedly meditate and with what
vision? [The word yogin (the abode of yogamy) is likened
to the word vanaml (He who wears a forest garland), which
can refer only to Ka. It is a qualifying adjective used only
for a special person. It is not that each and every person who
wears a forest garland can be called vanaml. Similarly, one
who possesses the yogamy-akti is called yogin. This ex-
clusively refers to Ka.]
627
Having requested r Bhagavn in the previous loka to
describe His vibhtis, Arjuna specifically prays in this loka
to understand in which objects and forms His vibhtis exist.
Yogamy, who can make the impossible possible, is always
residing with r Ka. For this reason, Arjuna addresses Him
as yogin, the abode of yogamy. Only Ka is able to de-
scribe His vibhtis. This is being indicated here.
LOKA 18
foLrjs.kkReuks ;ksxa foHkwfrp tuknZuA
Hkw;% dFk; r`fIrfgZ k`.orks ukfLr ese`re~AAAA
vistaretmano yoga / vibhti ca janrdana
bhya kathaya tptir hi / vato nsti me mtam
janrdanaO inspirer of the people; kathayaspeak; bhya
further; vistareain detail; tmanaof Your personal;
yogammystic powers; caand; vibhtimopulences; hicer-
tainly; mefor me; na astithere is no; tptisatiation point;
vatawhile hearing; (this) amtamnectar.
O Janrdana, please tell me again in detail about
Your mystic powers and vibhtis, for I am not sati-
ated by hearing Your nectar-filled words.
SRRTHA-VARI
In Gt (10.8), You say: aha sarvasya prabhavo matta
sarva pravartate, I am the source of all worlds, both mun-
dane and spiritual. Everything emanates from Me, and: iti
matv bhajante mm, Knowing Me in this way, paitas who
know the essence of the Vedas, render loving service unto Me.
You say that all aspects of being are produced by Your divine
and splendid energies and that paitas engage in Your
17-18
628
bhajana through bhakti-yoga. O Janrdana, the sweetness of
Your beneficial instructions has created a greed in me and
now I yearn for a more detailed description (vistarea). In
this regard, what can I do? Having tasted the nectar of Your
instructions through my ears, I am not feeling satisfied. There-
fore, please explain Your vibhtis again in detail.
LOKA 19
JhHkxokuqokp&
gUr rs dFkf;";kfe fnO;k kRefoHkwr;%A
izk/kkU;r% dq#Js"B ukLR;Urks foLrjL; esAAAA
r-bhagavn uvca
hanta te kathayiymi / divy hy tma-vibhtaya
prdhnyata kuru-reha / nsty anto vistarasya me
r-bhagavnthe resplendent and all-opulent Personality of
Godhead; uvcasaid; kuru-rehaO best of the Kurus;
hantayes; hi kathayiymiI shall certainly describe; teto
you; divyMy divine; tma-vibhtayapersonal opulences;
prdhnyataselecting the chief opulences; (for) na astithere
is no; antalimit; meto My; vistarasyaextensive (glories).
r Bhagavn said: O best of the Kurus, yes, I shall
certainly describe My divine opulences to you, but
only those which are prominent, there being no limit
to My glories.
SRRTHA-VARI
The word hanta in this loka indicates compassion. r
Bhagavn says, I will only explain My prominent glories
because there is no end to their variety. Vibhtaya means
the host of vibhtis. The word divy signifies, I will only speak
of My superior glories, not insignificant ones such as blades
629
of grass. Here, the word vibhti implies both material as well
as spiritual objects. They are all generated from Bhagavns
energy and should be meditated upon in relation to Him
according to the various degrees of their respective states of
being.
Having heard Arjunas request for a description of vibhti-
yoga, Bhagavn answers with the word hanta, thus showing
great compassion to him. Indicating that it is impossible to
describe His unlimited vibhtis, He says that He will explain
the most prominent among them for Arjunas sake. Because
these vibhtis directly originate from His akti, they should
be understood in relation to Bhagavn. He is eternally present
in His two-handed ymasundara form as the source of all
these vibhtis, although He is distinct from them. After de-
scribing these vibhtis, r Ka concludes by saying, Only
by one of My portions (aa) do I pervade this whole uni-
verse of moving and non-moving beings. I do not pervade it
by My complete Self. Whatever exists in this world that is
glorious emanates from His akti. One should understand this
topic in this way.
It is clear from the above statements of Ka that the
svarpa of Bhagavn exists independently of these vibhtis,
and that this svarpa is indeed Vrajendra-nandana r
Ka.
LOKA 20
vgekRek xqMkds'k loZHkwrk'k;fLFkr%A
vgekfn'p e/;p HkwrkukeUr ,o pAAAA
aham tm gukea / sarva-bhtaya-sthita
aham di ca madhya ca / bhtnm anta eva ca
19-20
630
guka-aO controller of sleep; ahamI (am); tmthe
Supersoul; sthitaseated; ayain the hearts; sarva-bhta
of all beings; evacertainly; ahamI (am); caalso; dithe
beginning; madhyamthe middle; caand; antathe end;
bhtnmof all beings.
O Gukea, I am Antarym who resides within
the heart of every jva, and I alone am the cause of
the creation, maintenance and destruction of all
beings.
SRRTHA-VARI
r Bhagavn says, O Arjuna, you should understand that
it is only by one of My portions that I am the cause of all
vibhtis. Here the word tm means the Antarym of the
original prakrti, the purua-avatra Kraodakay Viu,
who creates the mahat-tattva. Gukea means one who has
control over sleep. By using this word, r Bhagavn indi-
cates that Arjuna is capable of meditating. I am also the
Supersoul of the complete creation, sarva-bhtaya-sthita.
Sarva-bhta means Vairja or Brahm. I am Antarym
situated within the heart of Vairja or Brahm; in other
words, I am the Supersoul of the complete creation,
Garbhodakay Viu. Because I am also situated within the
heart of every jva, I am also the individual Supersoul,
Krodakay Viu. I alone am the beginning (birth), middle
(existence) and end (the cause of annihilation) of the jvas
and the elements.
LOKA 21
vkfnR;kukega fo".kqT;ksZfr"kka jfoja'kqeku~A
ejhfpeZ#rkefLe u{k=k.kkega 'k'khAAAA
ditynm aha viur / jyoti ravir aumn
marcir marutm asmi / nakatrm aha a
631
ditynmof the dityas; ahamI (am); viuViu, the
all pervasive one; jyotimof luminaries; (I am) aumn
the radiant; ravisun; marutmof the Maruts (wind
gods); asmiI am; marciMarci; nakatrmof the
stars; ahamI (am); athe moon.
Of the twelve dityas I am Viu, who is My
vibhti. Among luminaries I am the radiant sun, of
the Maruts I am Marci, and among stars I am the
moon.
SRRTHA-VARI
Among the twelve dityas I am Viu. Among the lumi-
naries everywhere I am au-mn, the radiant sun, also
known as Viu. This is My vibhti. And I am Marci, a spe-
cial variety of wind.
LOKA 22
osnkuka lkeosnksfLe nsokukefLe oklo%A
bfUnz;k.kka eu'pkfLe HkwrkukefLe psrukAAAA
vedn sma-vedo smi / devnm asmi vsava
indriy mana csmi / bhtnm asmi cetan
vednmof the Vedas; asmiI am; sma-vedathe Sma-
veda; devnmof gods; asmiI am; vsavaIndra; caand;
indriymof the senses; asmiI am; manathe mind;
(and) bhtnmin living beings; asmiI am; cetancon-
sciousness.
Of the Vedas I am the Sma-veda, among the
devats I am Indra, of the senses I am the mind,
and I am consciousness in the jvas.
21-22
632
SRRTHA-VARI
The word vsava means Indra, bhtnm means that
which is related to the jvas and cetan means consciousness
or knowledge potency.
LOKA 23
#nzk.kka 'kj'pkfLe foks'kks ;{kj{klke~A
olwuka ikod'pkfLe es#% f'k[kfj.kkege~AAAA
rudr akara csmi / vitteo yaka-rakasm
vasn pvaka csmi / meru ikharim aham
rudrmof Rudras; asmiI am; akaraakara; caand;
yaka-rakasmof yakas and rakasas; vitta-athe lord of
wealth, Kuvera; vasnmof the Vasus; asmiI am; pvaka
fire; caand; ikharimof peaked mountains; ahamI (am);
meruMount Meru.
Of all the Rudras I am akara, of the Yakas and
Rakasas I am Kuvera, of the eight Vasus I am Agni,
and among mountains I am Sumeru.
SRRTHA-VARI
The word vitta-ah means Kuvera, the lord of wealth.
LOKA 24
iqjks/klkp eq[;a eka fof ikFkZ c`gLifre~A
lsukuhukega LdUn% ljlkefLe lkxj%AAAA
purodhas ca mukhya m / viddhi prtha bhaspatim
sennnm aha skanda / sarasm asmi sgara
prthaO son of Pth; purodhasmof priests; viddhiknow;
mmMe; (to be) mukhyamthe chief; bhaspatimBhaspati;
caand; sennnmof generals; ahamI (am); skanda
633
Krtikeya; sarasmof reservoirs of water; asmiI am; sgara
the ocean.
O Prtha, of priests know Me to be Bhaspati, the
chief. Of generals I am Krtikeya, and among reser-
voirs of water I am the ocean.
SRRTHA-VARI
The word skanda refers to Krtikeya.
LOKA 25
eg"khZ.kka Hk`xqjga fxjkeLE;sde{kje~A
;Kkuka ti;KksfLe LFkkojk.kka fgeky;%AAAA
mahar bhgur aha / girm asmy ekam akaram
yajn japa-yajo smi / sthvar himlaya
mah-mof great sages; aham asmiI am; bhguBhgu;
girmof utterances; (I am) ekam-akaramthe one (all-per-
vasive) syllable o; yajnmof sacrifices; asmiI am; japa-
yajathe sacrifice of japa; sthvarmof non-moving
things; (I am) himlayathe Himalayan mountains.
Among maharis I am Bhgu, of utterances I am
the syllable o, of sacrifices I am japa-yaja, and
among non-moving objects I am the Himalayan
mountains.
SRRTHA-VARI
The words ekam akaram mean praava o.
LOKA 26
v'oRFk% loZo`{kk.kka nso"khZ.kkp ukjn%A
xU/kokZ.kka fp=jFk% flkuka dfiyks eqfu%AAAA
23-26
634
avattha sarva-vk / devar ca nrada
gandharv citraratha / siddhn kapilo muni
sarva-vkmof all trees; (I am) avatthathe banyan; ca
and; deva-mof celestial sages; (I am) nradaNrada i;
gandharvmof Gandharvas; (I am) citrarathaCitraratha;
siddhnmof perfected beings; (I am) munithe ascetic;
kapilaKapila.
Of trees I am the banyan, of devaris I am Nrada,
of Gandharvas I am Citraratha, and among perfected
beings I am Kapila Muni.
LOKA 27
mPpS%Jole'okuka fof ekee`rksoe~A
,sjkora xtsUnzk.kka ujk.kkp ujkf/kie~AAAA
uccairavasam avn / viddhi mm amtodbhavam
airvata gajendr / nar ca nardhipam
avnmof horses; viddhiknow; mmMe; uccairavasa
as Uccairav; amta-udbhavamborn of the ocean of nectar;
gajendrmof elephants; (I am) airvatamAirvata; ca
and; narmof men; (I am) nara-adhipamthe lord of men
(the king).
Of horses know Me to be Uccairav, born from
the churning of nectar, among elephants I am
Airvata, and among men I am the king.
SRRTHA-VARI
Amtodbhavam means born from the churning of nectar.
LOKA 28
vk;q/kkukega otza /ksuwukefLe dke/kqd~A
iztu'pkfLe dUniZ% likZ.kkefLe oklqfd%AAAA
635
yudhnm aha vajra / dhennm asmi kmadhuk
prajana csmi kandarpa / sarpm asmi vsuki
yudhnmof weapons; ahamI; asmiam; vajramthe thun-
derbolt; caand; dhennmof cows; (I am) kmadhukthe
wish-fulfilling cow; asmiI am; prajanathe (famed) procre-
ator; kandarpaCupid; sarpmof snakes; asmiI am;
vsukiVsuki.
Among weapons I am the thunderbolt, and of cows
I am Kmadhenu, the wish-fulfilling cow. I am the
god of love, Kandarpa, who causes procreation, and
among snakes I am Vsuki.
SRRTHA-VARI
The word kmadhuk means kmadhenu. Among procre-
ators I am indeed, Kandarpa (Cupid), who causes the birth
of living beings.
LOKA 29
vuUr'pkfLe ukxkuka o#.kks ;knlkege~A
fir .kke;Zek pkfLe ;e% la;erkege~AAAA
ananta csmi ngn / varuo ydasm aham
pitm aryam csmi / yama sayamatm aham
caand; ngnmof divine serpents; asmiI am; ananta
Ananta; ydasmof aquatics; (I am) varuaVarua, lord of
the waters; caand; pitmof ancestors; aham asmiI am;
aryamAryam; sayamatmof chastisers; ahamI (am);
yamaYamarja.
Of Ngas I am the divine serpent Ananta, among
aquatics I am Varua, lord of the waters, of the an-
cestors I am Aryam, and of chastisers I am Yamarja.
27-29
636
SRRTHA-VARI
Here ydasm, means of the aquatics. Sayamatm means
of those who give punishment.
LOKA 30
izkn'pkfLe nSR;kuka dky% dy;rkege~A
e`xk.kkp e`xsUnzksga oSusrs;'p if{k.kke~AAAA
prahlda csmi daityn / kla kalayatm aham
mg ca mgendro ha / vainateya ca pakim
daitynmof daityas (the demonic descendants of Diti); aham
asmiI am; prahldaPrahlda; caand; kalayatmof con-
trollers; (I am) klatime; caand; mgmof beasts; (I am)
mga-indrathe chief of beasts, the lion; pakimof birds;
ahamI (am); vainateyathe son of Vinat, Garua.
Among the daityas I am Prahlda, and of control-
lers I am time. Of beasts I am the lion, and among
birds I am Garua.
SRRTHA-VARI
The word kalayatm means among the controllers, mga-
indra means lion, and vainateya means Garua.
LOKA 31
iou% iorkefLe jke% 'kL=Hk`rkege~A
>"kk.kka edj'pkfLe lzksrlkefLe tkohAAAA
pavana pavatm asmi / rma astra-bhtm aham
jha makara csmi / srotasm asmi jhnav
pavatmof purifiers; aham asmiI am; pavanathe wind;
astra-bhtmof wielders of weapons; (I am) rma
Paraurma; jhamof aquatic creatures; asmiI am;
637
makarathe makara (a fabulous marine creature); caand;
srotasmof rivers; asmiI am; jhnavthe Gag (born from
the ear of sage Jahnu).
Among that which is swift and purifying I am the
wind, of wielders of weapons I am the vea-avatra
Paraurma. Among the aquatics I am the makara,
and among all the rivers, I am Gag.
SRRTHA-VARI
Pavatm means Among the fast-moving and purifying, I
am the wind. Here, the word rma refers to Lord
Paraurma. Because he is an vea-avatra, a special jva
empowered by r Bhagavn and endowed with His akti, he
is included among the vibhtis of Bhagavn. In
Bhgavatmtam, the following statement from the Padma
Pura has been cited: O Dev, I have explained to you the
entire history of the aktyvea-avatra, Jmadagnya
(Paraurma, the son of Jamadagni), the carrier of the axe.
Furthermore, r Bhagavn entered Paraurma.
Bhgavatmtam describes the characteristic of an vea-
avatra: When r Janrdana empowers an exalted jva with
one of His potencies such as jna, that jva is counted as
an vea-avatra. Among aquatics (jha) I am the
exalted makara, and of rivers (srotasm) I am Gag.
LOKA 32
lxkZ.kkekfnjUr'p e/;pSokgetqZuA
v/;kRefo|k fo|kuka okn% izonrkege~AAAA
sargm dir anta ca / madhya caivham arjuna
adhytma-vidy vidyn / vda pravadatm aham
arjunaO Arjuna; sargmof creations; ahamI (am);
dithe beginning; antathe end; caand; madhyamthe
31
638
middle; caand; evacertainly; vidynmof processes of knowl-
edge; (I am) adhytma-vidyspiritual knowledge; pravadatm
of logical arguments; ahamI (am); vdathe conclusion.
O Arjuna, I am the beginning, the middle and the
end of all creation. Of all knowledge I am tma-
jna, and in logical debate I am vda, the prin-
ciple that asserts a conclusion.
SRRTHA-VARI
That which is created, such as the sky, is called sarga. I
am the creator (di), annihilator (anta) and maintainer
(madhya) of these. Therefore, creation, maintenance and
annihilation, being My vibhtis, are to be meditated upon.
The statement, I am the beginning, middle and end, estab-
lishes that r Bhagavn is the original doer (krtt) behind
all creation. Of Vedic knowledge, I am tma-jna, knowl-
edge of the self. Within logical debate (pravadatm), consist-
ing of jalpa, vita and vda which establish ones own point
and refute the opponents assertion, I am vda, by which the
correct siddhnta and tattva are established.
In this loka, Bhagavn has explained that, of the various
aspects of knowledge, His vibhti is adhytma-vidy, spiritual
knowledge. Vidy is the education which a person acquires
in relation to knowable subjects by the use of his own intel-
ligence. stra describes eighteen types of vidys. Among them,
fourteen are prominent:
agni veda catvro mms nyya-vistara
dharma-stra pura ca vidy hy et caturdaa
yur-vedo dhanur-vedo gndharv ceti te traya
artha-stra caturtha ca vidy hy adaaiva t
Viu Pura
639
ik, kalpa, vykaraa, nirukta, jyotia and chanda are the six types
of knowledge known as vedga (the limbs of the Vedas). g,
Sma, Yajuh and Atharva are the four Vedas. All these combined
with mms, nyya, dharma-stra and the Puras comprise
the fourteen chief vidys.
Practice of these vidys sharpens a persons intelligence and
increases his various fields of knowledge. This jna not only
helps a person to maintain his livelihood, but it also guides
him on the path of dharma. However, adhytma-vidy (tran-
scendental knowledge) gives human beings immortality, lib-
erating them from their bondage to the material world. It
gives them complete knowledge of parabrahma, which allows
them to realise the supreme eternal reality; Thus it is supe-
rior to all the above-mentioned vidys. This adhytma-vidy
is Kas vibhti. Bhagavad-gt and the Upaniads are in-
cluded within the category of adhytma-vidy. The rasamay
bhakti (bhakti which is filled with rasa) of the residents of
Vraja, as described in the Tenth Canto of rmad-
Bhgavatam, is millions of times superior to the adhytma-
vidy of Uddhava. Since this rasamay bhakti is the essence
of the hldin and savit-aktis of r Kas svarpa, it is
truly the svarpa of Ka, whereas adhytma-vidy is a par-
tial vibhti of prema-bhakti. This is also confirmed in the
dialogue between Rya Rmnanda and r Caitanya
Mahprabhu in Caitanya-caritmta (Madhya-ll 8.245):
prabhu kahe,kon vidy vidy-madhye sra?
rya kahe,ka-bhakti vin vidy nhi ra
Mahprabhu inquired, Among all vidys, which is the best?
Rya Rmnanda replied, Besides ka-bhakti there is no other
vidy.
A similar statement is made in rmad-Bhgavatam
(4.29.49): s vidy tan-matir yay. That by which ones
32
640
intelligence becomes fixed on the lotus feet of r Bhagavn
is the only real vidy.
Moreover, rmad-Bhgavatam (10.14.3) states:
jne praysam udapsya namanta eva
jvanti san-mukharit bhavadya-vrtm
sthne sthit ruti-gat tanu-v-manobhir
ye pryao jita jito py asi tais tri-lokym
rla Jva Gosvm has explained the confidential meaning
of the statement jne praysam udapsya in this loka. There
are three types of knowledge that are opposed to bhakti, which
concern the oneness of the jva and brahma; nirviea, nirkra
and jva-brahma-aikyavda jna. What is more, Svaya
Bhagavn r Ka is replete with six opulences: jna-tvadya-
svarpa-aivarya-mahim-vicre. From a portion of a portion
of His plenary portion, this material world is created, main-
tained and annihilated. Even if one does not try to understand
all these subject matters, or does not even make the effort to
travel to the holy places, merely by listening with love to Kas
beautiful pastimes, r Ka, who cannot be conquered by
anybody, becomes controlled.
Bhagavn r Ka has also said (in regard to those who
debate) that He is the vda, the conclusion (tattva) ascertained
by proper deliberation, logic and argument. In the field of ar-
gument and logic, vda, jalpa and vita are quite well known.
When, for the sake of establishing ones own opinion, one con-
tinuously finds faults with the opponents statements, it is
called jalpa. Keeping the truth aside and avoiding proper de-
liberation and logic while finding fault in an opponents state-
ment, is called vita. The purpose of such arguments is not
to ascertain reality but only to display ones scholarship, and
the desire to defeat the opponent is very strong. That delib-
eration which ascertains the Absolute Reality is called vda.
This vda is superior to all other forms of discussion.
641
When a self-realised guru and a disciple who is hankering
for transcendental knowledge have a positive dialogue about
the Absolute Truth, the conclusion they reach is called vda.
The pride of scholarship does not exist within such exchanges,
as neither has the desire to defeat the other.
LOKA 33
v{kjk.kkedkjksfLe }U}% lkekfldL; pA
vgesok{k;% dkyks /kkrkga fo'orkseq[k%AAAA
akarm a-kro smi / dvandva smsikasya ca
aham evkaya klo / dhtha vivato-mukha
akarmof letters; asmiI am; a-krathe letter A; ca
and; smsikasyaof compound words in Sanskit verse; (I am)
dvandvathe dual compound; evacertainly; ahamI (am);
akayaunchanging; klatime; ahamI (am); dhtthe
creator, Brahm; mukhawhose faces (see); vivataon all
sides.
Of letters I am the letter A, and of compound words
I am dvandva, the dual compound. Among annihi-
lators I am Mahkla Rudra, and of creators I am
the four-headed Brahm.
SRRTHA-VARI
Among compound words I am dvandva or the dual com-
pound. Because in the dvandva compound both elements are
prominent, it is the best. Among the annihilators, I am
Mahkla Rudra (akaya kla), inexhaustible time. Among
creators, I am vivato-mukha, the four-headed Brahm.
Among letters, I am the a-kra. A-kra is the first letter
and, because it is part of all other Sanskrit letters, it is the
33
642
best. This is also stated in the ruti: akarm a-kro smi
(rmad-Bhgavatam 11.16.12). Bhagavn says that among
compound words, He is dvandva, the dual compound. When,
in the process of making one word, two or more other words
give up their case endings and are combined together, it is
called samsa, and the resulting word is called samsa-pada,
or the compound word. Primarily, there are six types of
samsa: 1) dvandva, 2) bahubrihi, 3) karma dhraya, 4) tat-
purua, 5) dvigu and 6) avyay bhva. Among them dvandva
is the best because in other compounds either the first or the
second part is prominent, or both words combined together
give the meaning of another (third) object, but in the
dvandva-samsa both words remain prominent, such as
Rma-Ka or Rdh-Ka, therefore, r Ka has said
that the dvandva-samsa (dual compound) is His vibhti.
LOKA 34
e`R;q% loZgj'pkgeqo'p Hkfo";rke~A
dhk% JhokZd~ p ukjh.kka Le`fresZ/kk /k`fr% {kekAAAA
mtyu sarva-hara cham / udbhava ca bhaviyatm
krtti rr vk ca nr / smtir medh dhti kam
caand; ahamI (am); sarva-haraall-devouring; mtyu
death; caand; bhaviyatmof the progressive saskras; (I
am) udbhavabirth; nrmamong women; (I am) krtti
fame; rfortune; vkspeech; smtimemory; medh
intelligence; dhtifortitude; caand; kamforgiveness.
I am all-devouring death, and of the six progres-
sive transformations experienced by all living be-
ings, I am birth. Among women I am fame, beauty,
fine speech, memory, intelligence, forbearance and
forgiveness.
643
SRRTHA-VARI
For those who are dying at every moment, I am sarva-hara,
death, which takes away all memories. rmad-Bhgavatam
(11.22.39) states: mtyur atyanta-vismti. Complete forgetful-
ness is death. The word bhaviyatm means that of the fu-
ture transformations of the living entities, I am janma, the
first. Of women I am the three qualities of krti (fame), r
(beauty) and vk (cultured speech); as well as the four quali-
ties of smti (memory), medh (intelligence), dhti (forbear-
ance) and kam (forgiveness). The word ca indicates that
the wives of Dharma such as Mrtti, etc., are also Him.
Here r Bhagavn says that among women He is krti
(fame), r (beauty or fortune), vk (fine speech), smti
(memory), medh (intelligence), dhti (fortitude or patience)
and kam (forgiveness). This can be understood in two ways:
(1) The qualities which are found in women such as fame,
beauty, sweet speech, memory, sharp intelligence, fortitude and
forgiveness are indeed Me. The qualities such as fame, beauty,
sweet speech, memory, subtle thinking and forgiveness, to be
found in St Dev, Um, Rukmi, Draupad and specifically
in the Vraja-gops, are all vibhtis of r Ka.
(2) Among the twenty-four daughters of Prajpati Daka,
Krti, Medh, Dhti, Smti and Kam are ideal women in all
respects. Krti, Medh and Dhti were married to Dharma,
Smti was married to Agir and Kam to the great sage
Pulaha. r is the name of the daughter of the great sage Bhgu,
and she was born from the womb of Khyti, the daughter of
Daka. r Viu accepted her as His wife. Vk is the daugh-
ter of Brahm. According to their respective names, these seven
women are the presiding deities of the seven qualities men-
tioned above. They have been included among the most blessed
women, therefore r Ka says that they are His vibhtis.
34
644
LOKA 35
c`gRlke rFkk lkEuka xk;=hPNUnlkege~A
eklkuka ekxZ'kh"kksZge`rwuka dqlqekdj%AAAA
bhat-sma tath smn / gyatr chandasm aham
msn mrga-ro ham / tn kusumkara
smnmof the hymns of the Sma-veda; ahamI (am); bhat-
smathe Bhat-sma; tathand; chandasmof Sanskrit
metres; (I am) gyatrgyatr; msnmof months; ahamI
(am); mrga-raNovember-December (agrhyaa);
tnmof seasons; (I am) kusumkaraflower-bearing spring.
Among the hymns of the Sma-veda I am Bhat-
sma, the prayer to Indra. Of metres I am gyatr,
of months I am Mrga-ra, and of seasons I am
vasanta, the flower-bearing spring.
SRRTHA-VARI
r Bhagavn earlier said that of the Vedas He is the Sma-
veda. Now He also says that within the Sma-veda He is Bhat-
sma. The g-mantra, which is sung as tvm ddhim
havmahe, indicates the Bhat-sma. Among metres He is the
metre called gyatr. Among seasons He is also kusuma-
kara, the flower-bearing vasanta.
Bhagavn is non-different from His nma, gua, ll and
stutis (prayers). The Sma-veda contains prayers which are
Bhagavn personified. It is, therefore, accepted as the best
of the Vedas and is known as His vibhti. Gyatr illuminates
the svarpa of Ka and is, therefore, called the mother of
the Vedas. Bhagavn has thus counted gyatr amongst His
vibhtis. Among the twelve months He says that Mrga-ra
is His vibhti. That month is neither too hot nor too cold,
645
and various Vedic activities are performed at that time. Just
before it begins, Kas rsa-ll is performed, which is the
topmost of all His pastimes. In this month nature flourishes
in full bloom and in the householders fields new crops are
planted. Agrhyaa means the beginning of the year and,
therefore, Bhagavn says that it is His vibhti. Of seasons
vasanta (spring) is best. It is also known by the name tu-
rja, the king of seasons. In this season, nature gives up her
old ornaments and becomes adorned with fresh decorative
coverings. Both inert and conscious beings are infused with
new life. In this season Kas swing pastime and other
vasanta pastimes are performed. This season is especially su-
preme because r Caitanya Mahprabhu appeared at this
time, having accepted the bhva and knti (complexion) of
rmat Rdhik, the personification of mahbhva. Thus
Bhagavn has counted it among His vibhtis.
LOKA 36
|wra Ny;rkefLe rstLrstfLoukege~A
t;ksfLe O;olk;ksfLe loa loorkege~AAAA
dyta chalayatm asmi / tejas tejasvinm aham
jayo smi vyavasyo smi / sattva sattvavatm aham
chalayatmof those who cheat; asmiI am; dytamgam-
bling; tejasvinmof the splendid; ahamI (am); tejathe
splendour; asmiI am; jayavictory; asmiI am; vyavasya
determnation; sattvavatmof the strong; ahamI (am);
sattvamthe strength.
I am the gambling of the cheats, and the splendour
of the splendid. I am victory among the victorious,
the endeavour of the industrious, and the strength
of the mighty.
35-36
646
SRRTHA-VARI
Among those who are trying to deceive each other
(chalayatm), I am gambling. Of those who become victori-
ous, I am victory. Of industrious people, I am effort, and of
those who are strong (sattva-vatm), I am strength.
LOKA 37
o`".khuka oklqnsoksfLe ik.Mokuka /kut;%A
equhukeI;ga O;kl% dohukeq'kuk% dfo%AAAA
vn vsudevo smi / pavn dhanajaya
munnm apy aha vysa / kavnm uan kavi
vnmof the Vis; asmiI am; vsudevaVsudeva
Ka; pavnmof the Pavas; dhanajayaArjuna;
apiand; munnmof sages; ahamI (am); vysaVeda-vysa;
kavnmof poets; (I am) kavithe poet; uanukrcrya.
Of the Vis I am Vsudeva, of the Pavas I
am Arjuna, of the muns I am Vysa, and among
kavis I am the poet ukrcrya.
SRRTHA-VARI
Of the Vis I am Vsudeva. This means that My fa-
ther, Vasudeva, is My vibhti. Therefore, here the word
Vsudeva is formed by putting the suffix a on the word
Vasudeva. Of the Vis I am Vsudeva, is not acceptable
because r Bhagavn is describing His vibhtis, not His own
svarpa. Vsudeva is one of the aspects of His svarpa, and
not His vibhti.
LOKA 38
n.Mks ne;rkefLe uhfrjfLe ftxh"krke~A
ekSua pSokfLe xqkuka Kkua Kkuorkege~AAAA
647
dao damayatm asmi / ntir asmi jigatm
mauna caivsmi guhyn / jna jnavatm aham
damayatmof subduers; asmiI am; daathe rod of chas-
tisement; jigatmof those desiring victory; asmiI am;
ntimorality; guhynmof secrets; asmiI am; maunam
silence; caand; evacertainly; jnavatmof the wise;
ahamI (am); jnamwisdom.
Among those who dispense justice, I am the rod
of chastisement, and among seekers of victory, I am
morality. Of secrets I am silence, and I am the wis-
dom of the wise.
SRRTHA-VARI
I am the lawful rulers rod of punishment.
LOKA 39
;Ppkfi loZHkwrkuka chta rngetqZuA
u rnfLr fouk ;RL;kUe;k Hkwra pjkpje~AAAA
yac cpi sarva-bhtn / bja tad aham arjuna
na tad asti vin yat syn / may bhta carcaram
caand; arjunaO Arjuna; yatwhatever; bjamseed of gen-
eration; apithere may be; sarva-bhtnmamong all living
beings; tatthat (seed); (is) ahamMyself; yatwhatever;
bhtambeing; sytmay exist; cara-acarameither moving or
non-moving; tatthat; na astidoes not exist; vinwithout;
mayMe.
O Arjuna, I am the original cause, the generating
seed of all existence. No entity, either moving or
non-moving, can exist separately from Me.
37-39
648
SRRTHA-VARI
The word bja implies paroha, the cause of origin. r
Bhagavn says that He is the cause of the birth of all beings.
Without Me, who am the cause of appearance, the birth of
any moving or non-moving body cannot take place.
LOKA 40
ukUrksfLr ee fnO;kuka foHkwrhuka ijUriA
,"k rws'kr% izksks foHkwrsoLrjks e;kAAAA
nnto sti mama divyn / vibhtn parantapa
ea tddeata prokto / vibhter vistaro may
parantapaO chastiser of the foe; astithere is; nano; anta
end; mama divynmto My divine; vibhtnmopulences;
tubut; eathis; vistaraelaborate description; prokta
spoken; mayby Me; vibhteabout My opulence;
uddeatais done just as an indication.
O Parantapa, My divine vibhtis are endless. What
I have described to you is a mere indication of My
opulences.
SRRTHA-VARI
In concluding this chapter on His vibhtis, r Bhagavn
speaks this loka beginning with the words nnto sti. The
description of My vibhtis is spoken in brief (uddeata).
LOKA 41
;|f}HkwfreRloa Jhenwtreso okA
rknsokoxPN Roa ee rstksa'klaHkoe~AAAA
yad yad vibhtimat sattva / rmad rjitam eva v
tat tad evvagaccha tva / mama tejo a-sambhavam
649
evaindeed; yat yatwhatever; sattvamexistence (there is);
vibhtimathaving opulence; rmatbeauty; vor; rjitam
power; evacertainly; tvamyou; avagacchashould under-
stand; tat tatall those; (to be); aa-sambhavamgenerated
from a part; mamaof My; tejapower.
Know for certain that everything in existence
which is opulent, majestic and endowed with power
springs from but a part of My akti.
SRRTHA-VARI
To simultaneously describe all the unmentioned vibhtis
of the past, present and future, r Bhagavn speaks this
loka beginning with yad yad. The word vibhtimat means
majestic, rmat means opulence (riches or fortune), rji
means endowed with excessive power and influence, and sattva
means anything which exists.
LOKA 42
vFkok cgquSrsu fda Kkrsu roktZquA
fo"VH;kgfena RLuesdka'ksu fLFkrks txr~AAAA
atha v bahunaitena / ki jtena tavrjuna
viabhyham ida ktsnam / ekena sthito jagat
atha vhowever; rjunaO Arjuna; kimwhat?; tava jtena
can be understood by you; etenaby this; bahunmulti-fac-
eted description; (merely) eka-aenaby My single expansion;
ahamI; sthitarepose; (and) viabhyapervade; idamthis;
ktsnamwhole; jagatcosmic manifestation.
Of what use to you, Arjuna, is all this detailed
knowledge? Just know that by one partial aspect of
Myself I pervade and support this entire universe.
40-42
650
SRRTHA-VARI
What need is there for you to know all this in detail? You
should just understand the essence. I, by the partial aspect
of Myself as the Antarym purua of material nature, sup-
port the entire universe. As the substratum, I support it. As
the presiding authority I preside over it, and as the control-
ler I control it. Being all-pervasive, I pervade it and as the
creator I am its cause.
After understanding with the pure intelligence bestowed
by Bhagavn r Ka that He Himself supports the entire
universe, one should render service to Him exclusively and
relish His mdhurya (sweetness). This is stated in the Tenth
Canto.
by rla Vivantha Cakravart hkura, on the Tenth Chapter
rla Bhaktivinoda hkura says, In the previous chap-
ter, pure ka-bhakti was instructed. A person deliberating
on that may understand that service to Ka can be ren-
dered by worshipping other devats. To remove this miscon-
ception, Ka says in this chapter that devats such as
Brahm and Rudra are nothing but His vibhtis. I am the
cause of everything. I am birthless, beginningless and the
Supreme Controller. When one understands My vibhti-tattva
by properly deliberating upon it, there remains no other im-
pediment to ananya-bhakti. I pervade this entire universe by
My partial aspect of Paramtm and have manifested all
these vibhtis. After understanding My vibhti-tattva, bhaktas
attain knowledge of bhagavat-tattva, and with uddha-bhakti
651
they engage in bhajana to My r Ka svarpa. In the
eighth, ninth, tenth and eleventh lokas of this chapter,
uddha-bhakti and its result have been described. Only
bhajana of r Ka, who is the origin of all these vibhtis,
can lead to prema which is the eternal dharma of the jva.
This is the essence of this chapter.
on the Tenth Chapter of rmad Bhagavad-gt.
42
652
CHAPTER ELEVEN
Vivarpa Darana-Yoga
Yoga Through Beholding
the Lords Universal Form
LOKA 1
= ai
===ri r=` =n=i-==Ìa=1
-i+` =a= =iri:` I=ai ==1111
arjuna uvca
mad-anugrahya parama / guhyam adhytma-sajitam
yat tvayokta vacas tena / moho ya vigato mama
arjuna uvcaArjuna said; vacathe words; paramamof su-
preme; guhyamconfidential knowledge; adhytma-sajitam
concerning Your opulences; yatwhich; uktamwere spoken;
tvayby You; mat-anugrahyaout of mercy for me; tenaby
those words; ayamthis; mohadelusion; mamaof mine;
vigatahas been dispelled.
Arjuna said: Having heard the supremely confi-
dential knowledge of Your vibhtis, which You re-
vealed out of compassion for me, my delusion has
now been dispelled.
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SRRTHA-VARI
In the Eleventh Chapter, Arjuna becomes fearful upon
seeing the vivarpa (universal form) of r Bhagavn, and
with perplexed intelligence he begins praying to Him. There-
after, r Hari gives bliss to Arjuna by again showing him
His eternal two-handed form.
At the end of the last chapter, r Ka said, I pervade
and support the whole universe merely by one of My aas
(portions). After hearing of the vibhtis of his dear friend
who is the primeval person and the abode of all vibhtis,
Arjuna became immersed in supreme bliss. He rejoiced upon
hearing r Bhagavns descriptions of His vibhtis. With a
desire to see that form, Arjuna now speaks three lokas, the
first beginning with the words mad-anugrahya.
Arjunas moha (ignorance) of the aivarya of r Kna was
dispelled upon hearing the statements of r Bhagavn, from
whom all these vibhtis originate.
In the previous chapter, when Arjuna heard r Bhagavn
speak the most confidential and supremely secret instructions
on tma-tattva, his delusion was removed to a certain extent.
He understood clearly that r Ka is Svaya Bhagavn,
the limit of para-tattva. By His aa of Paramtm, He en-
ters and pervades this entire universe, manifesting unlimited
opulences. Although He is the fountainhead of all vibhtis,
He remains distinct from them in His eternal, two-handed
ymasundara svarpa. Arjuna rejoices upon hearing
Bhagavns statements and wants to realise this jna (and
thus possess it as vijna). He therefore says, Previously I
doubted whether or not Your vibhtis are independent from
You. But now this doubt, which was born from ignorance,
has been dispelled. On a deeper level, this statement indi-
cates that he now wants to see Kas vivarpa.
L O K A VI VA R PA DA R A NA -YOGA !
655
2-3
LOKA 2
iiri Ir iai=i` uai I=arzii =i1
--i: =nxii =iri-r=I ir=1111
bhavpyayau hi bhtn / rutau vistarao may
tvatta kamala-patrka / mhtmyam api cvyayam
kamala-patra-akaO lotus-eyed Lord; hiindeed; rutau
have been heard; mayby me; tvattafrom You; vistaraa
extensively; bhava-apyayauthe origin and dissolution;
bhtnmof the living beings; caand; apialso; avyayam
Your immortal; mhtmyamglories.
O lotus-eyed Lord, I have heard from You in de-
tail about the origin and dissolution of the living
entities, as well as Your unlimited glories.
SRRTHA-VARI
These middle six chapters explain that the root cause of
everything, including creation and annihilation, is r
Bhagavn. As it is said in Gt (7.6), I alone am the cause of
the creation and destruction of the entire universe. r
Bhagavn is unchangeable and eternal (avyaya). That is,
although He manifests the creation, He remains free from
any transformations and attachments. This is shown in lokas
such as Gt (9.4): By Me this whole universe is pervaded,
and Gt (9.9): All these works cannot bind Me.
LOKA 3
=a ii-i -=i-=i=` r=zr1
rraI=-ciI= a ==zr` rii-i=1111
evam etad yathttha tvam / tmna paramevara
draum icchmi te rpam / aivara puruottama
656
paramevaraO Supreme Controller; evamI accept; etatthis;
yathas; tvamYou; tthahave spoken; tmnamof Your-
self (concerning Your opulences); purua-uttamaO Supreme
Person; icchmiI wish; draumto see; teYour; rpam
form; aivaramof opulence.
O Paramevara, I accept all that You have spoken
about Yourself as true. O Puruottama, now I wish
to see that great form, replete with Your aivarya.
SRRTHA-VARI
tmna tvam yathttha. You said, I am situated in this
world by pervading it with one of My aas (Gt 10.42).
This is, indeed, true. I have not a trace of doubt about this.
Yet I desire the satisfaction of seeing Your aivarya form. That
is, I want to see with my own eyes the form of that aa,
Your vara form, in which You exist upon entering this world.
With a desire to see that form of Bhagavn which is full
of aivarya, Arjuna is saying, O Paramevara, I have heard
about Your wonderful, unlimited vibhtis and I have no doubt
that You are the source of them. Now, however, I am becom-
ing eager to actually see that aivarya form of Yours. You are
Antarym, who exist within everyones heart (sarva-
antarym). Therefore, You also know my inner desire and
You are capable of fulfilling it.
Someone may raise the following doubt: If Arjuna is an
eternal friend of Ka, who is the mdhurya-maya-vigraha
(embodiment of sweetness), why is he desiring to see the
vivarpa which expresses Bhagavns aivarya? The answer
is that, just as a person who is very fond of sweets also some-
times desires to eat bitter and sour food (such as neem leaves
or pickle), in the same way, Arjuna, who is always tasting r
657
Kas sweetness (mdhurya) also developed a desire to see
His vivarpa which is an expression of His aivarya.
This has another meaning. Although Arjuna has no doubt
about the aivarya and super-excellence of r Ka, he is
desiring to see this aivarya form simply for his own personal
satisfaction.
LOKA 4
=-= I a-c` =i rraI=Ia ii1
i=zr aai = -` zii-=i==r=1111
manyase yadi tac chakya / may draum iti prabho
yogevara tato me tva / daraytmnam avyayam
prabhoO master; yadiif; tvam manyaseYou think; itithat;
tatit; akyamis possible; draumto be seen; mayby me;
tatathen; yoga-varaO controller of all mystic power;
darayashow me; avyayamYour unchanging; tmnamself.
O Prabhu! If You think that it is possible for me
to behold Your imperishable aivarya form, then
please, O Yogevara, reveal that form to me.
SRRTHA-VARI
Arjuna says, Although I am not qualified to see that form of
Yours, it is possible for me to see it by the influence of Your mystic
power, because You are Yogevara, the Supreme Mystic.
In the previous loka, Arjuna expressed his desire to see the
aivarya form of r Bhagavn. In the present loka, he is
seeking His approval. O Prabhu! O master of all! O
Yogevara! I have expressed my internal desires to You. Al-
though I am unqualified, if You consider me an object of Your
mercy, then kindly reveal that vivarpa to me.
3-4
658
rla Bhaktivinoda hkura says, The jva is an atomic
conscious entity (au-caitanya), therefore he cannot properly
understand the activities of r Bhagavn who is supreme in-
finite consciousness (vibhu-caitanya). I am a jva but even after
You have mercifully bestowed upon me the adhikra to un-
derstand and behold Your svarpa-tattva, the universal form,
I am unable to comprehend Your infinite aivarya features. This
is because they are beyond the conception of the jva. You are
Yogevara and my Prabhu. Therefore, please show me Your
yoga-aivarya which is by nature imperishable and conscious.
LOKA 5
ui=i= i
z = ii =iIi ziazii:i =r=zi:1
=i=iIiiI= IriI= =i=iiiaI= 1111
r-bhagavn uvca
paya me prtha rpi / atao tha sahasraa
nn-vidhni divyni / nn-varktni ca
r-bhagavn uvcathe all-opulent Lord said; prthaO son
of Pth; payabehold; meMy; rpiforms; ataaby
the hundreds; athaand; sahasraathousands; (they are)
nn-vidhnivariegated; divynidivine; caand; nn-
varahave many colours; ktniand shapes.
r Bhagavn said: O Prtha, behold My hundreds
and thousands of various multi-coloured divine
forms.
SRRTHA-VARI
Initially, I will reveal to him (Arjuna) the first purua
(Kraodakay), who is My aa and the Antarym of
material nature. He is described in the Purua-skta as having
659
thousands of heads, eyes and feet. I will then make him un-
derstand My sva, My own expansion whose feature of
kla, all devouring time, is relevant to the present context.
Thinking like this, r Bhagavn instructs Arjuna, Be at-
tentive. In saying this, He draws Arjunas attention towards
Himself. By using the two words paya and rpi, r
Bhagavn is saying, In My one svarpa only, there are hun-
dreds of forms (hosts of vibhtis). Behold them.
Understanding Arjunas internal desire, r Bhagavn is
making Arjuna attentive. He does this in order to show
Arjuna His form as the Antarym of material nature. This
form has hundreds of heads, eyes and forms as described in
the Purua-skta, and it is His sva-rpa (the form of His
own expansion). He also wants Arjunas attention so that
He can show him the unlimited vibhtis existing in just one
of His aas. In other words, on the pretext of making him
attentive, Bhagavn is blessing Arjuna to have the qualifi-
cation to see this form. By addressing him as Prtha, Ka
also indicates His relationship with him.
LOKA 6
ziI-i= == ri=Iz=i =a=aii1
r-raiIi ziziIi iira1111
paydityn vasn rudrn / avinau marutas tath
bahny ada-prvi / paycaryi bhrata
bhrataO descendant of Bhrata; payasee; ditynthe
dityas; vasnVasus; rudrnRudras; avinauAvins;
tathand; marutathe Maruts; payabehold; bahni
many; caryiastonishing (sights); ada-prviwhich
you have never seen before.
5-6
660
O Bhrata, behold the twelve dityas, the eight Vasus, the
two Avin-kumras, the forty-nine Maruts and so many other
wondrous and astonishing forms that you have never seen
before.
Here r Bhagavns addressing Arjuna as Bhrata is sig-
nificant. Arjuna was born in the dynasty of rjari Bharata,
the greatly pious and pure bhakta. For this reason, he is also
greatly dharmika and an aikntika bhakta of Bhagavn.
Therefore, he is qualified to see the form of Bhagavn which
had not been seen before.
LOKA 7
rr=i` =--==` ziu =rir=1
== r =zizi -i- rraI=-cI=1111
ihaika-stha jagat ktsna / paydya sa-carcaram
mama dehe gukea / yac cnyad draum icchasi
gukeaO conqueror of sleep; adyanow; payabehold;
mama dehein My body; ktsnamthe entire; jagatuniverse;
sa-cara-acaramtogether with all moving and non-moving
beings; ihahere; eka-sthamin one place; caand; yatwhat-
ever; anyatelse; icchasiyou desire; draumto see.
O Gukea, now behold the entire universe, in-
cluding all moving and non-moving beings, as-
sembled together in one place within this body of
Mine. Whatever else you may wish to see is also
visible within this universal form.
SRRTHA-VARI
That whole universe which you will not be able to see,
even by wandering for millions of years, is situated in just
661
one part of My body. To explain this, r Bhagavn is
speaking this loka beginning with the words ihaika-stha
jagat. The cause of your victory or defeat, whatever it may
be, is existing in this body, which is the shelter of the uni-
verse.
r Bhagavn is again saying, Within this universal form
of Mine, you will behold the entire world of moving and non-
moving entities. This universal form cannot be seen by the
performance of hard labour for millions of years. It can only
be seen by My mercy. In this vivarpa, you will see Me and
the entire world, as well as your victory or defeat in this battle
of Kuruketra. Moreover, you can also see whatever else you
want to see. Here, the word Gukea is used. Guk means
sleep or ignorance, and a means master. In this way,
Bhagavn indicates that Arjuna should behold this form with
great attention. Thus his doubts about victory or defeat will
be dispelled, and Arjuna will be able to understand that in
this universe the performance of every activity is prearranged
by Ka. Neither Arjuna nor anyone else is able to change
this arrangement in any way.
LOKA 8
= a =i` zi= rra=== =irii1
Ir` iI= a i: z = i==zr=1111
na tu m akyase draum / anenaiva sva-caku
divya dadmi te caku / paya me yogam aivaram
tubut; evacertainly; na akyaseyou are unable; draum
to see; mmMe; anenawith these; sva-cakueyes of yours;
dadmiI am giving; teto you; divyamdivine; cakueyes;
payanow see; meMy; yogammystic; aivaramopulence.
7-8
662
However, you are unable to see Me with the eyes you have
now. Therefore, I confer upon you divine eyes with which
to behold My yoga-aivarya.
SRRTHA-VARI
r Bhagavn is saying, Arjuna, do not consider this form
to be illusory and composed of my, but know it to be sac-
cid-nanda. My svarpa, in which the whole universe exists,
is beyond the perception of the material senses. To make
him understand this, r Bhagavn is speaking this loka
beginning with na tu. He says, You will not be able to see
Me, the embodiment of concentrated cit, with your material
eyes. Therefore, I am granting you divyam (divine) eyes by
which you will see Me. The purpose of the above statement
is just to astonish Arjuna who identifies himself as being an
ordinary mortal human being. But Arjuna is a chief associ-
ate of r Bhagavn and only appears to be a human, so his
eyes are not actually material like those of an ordinary hu-
man. Arjuna, who directly experiences the mdhurya of r
Ka, will not be able to see His aa (the universal form)
with those same eyes and, therefore, he has to accept divine
eyes. What kind of logic is this? Some say that the supremely
fortunate eyes of an ananya-bhakta see the great sweetness,
mah-mdhurya, of r Kas human-like pastimes and do
not see the aivarya feature of His divine pastimes. This is
compared to the tongue which is used to tasting miri (rock
sugar) and does not appreciate the taste of gua (gur,
unproccessed sugar). Therefore, on the request of Arjuna, and
to give him the special, wondrous sight of the aivarya fea-
ture of His divine form, r Bhagavn gives him divya-caku,
superhuman eyes appropriate for savouring this particular
loving exchange. Another purpose in giving him divya-caku
will become clear at the end of this chapter.
663
Arjuna is a nitya-siddha parikara, an eternally perfect as-
sociate of r Ka. With eyes full of prema, he always sees
and relishes the ever-sweet form of Ka. However, because
he has a desire to see the universal form, Bhagavns giving
him divya-caku is discussed herein. Transcendental eyes are
superior to gross material eyes. Yet, these divine eyes are quite
insignificant and inferior to the unalloyed loving eyes of
Arjuna. The vivarpa of r Bhagavn cannot be seen with
gross material eyes; it can only be seen by divine vision at-
tained by His mercy. Still, the mdhurya of r Bhagavn is
neither visible to ordinary eyes nor to divine eyes.
rla Baladeva Vidybhaa clarifies this point in his
commentary. r Ka gave Arjuna divine eyes which were
needed to see His divine vivarpa, but He did not give him
a corresponding divine mind. If He had given him a divine
mind, Arjuna would have developed interest in actually rel-
ishing the vivarpa, but upon seeing it, Arjuna became dis-
interested. This is evident in Arjunas words after his aston-
ishment upon seeing the universal form. He prayed that r
Ka only show him His natural, sac-cid-nanda, two-
handed form. This sentiment is also found in rmad-
Bhgavatam (10.7.34-37):
ekadrbhakam dya / svkam ropya bhmin
prasnuta pyaym sa / stana sneha-pariplut
pta-pryasya janan / sutasya rucira-smitam
mukha llayat rjan / jmbhato dade idam
kha rodas jyotir-ankam /
sryendu-vahni-vasanmbudh ca
dvpn nags tad-duhitr vanni /
bhtni yni sthira-jagamni
8
664
s vkya viva sahas / rjan sajta-vepathu
sammlya mgavk / netre st suvismit
One day, Ka was on Yaod-maiys lap. She was breast-feed-
ing Him and kissing His captivating cheeks which were en-
hanced by His mild smile. The child then yawned and showed
Yaod-maiy His universal form within His mouth. The sud-
den sight of this universal form in the mouth of her baby greatly
astonished her. Her body started to tremble and she closed her
eyes. She thought, Alas! What is this I have seen? Fearful that
somebody may have cast an evil-eye or spell on Ka, she called
the family priest and had him chant mantras for Kas pro-
tection. She felt relief only after she had given Ka a purify-
ing bath.
In his commentary on this loka, rla Santana Gosvm
explains a deep secret. How is it that Yaod-maiy was able
to see the vivarpa of Ka if she didnt have divya-caku?
For the nourishment of Kas pastimes (ll-pui), the
maidservant of Lakmi-dev (the pleasure potency), is mak-
ing Yaods love ever-new and ever-fresh by allowing her
to taste vismaya-rasa (the nectar of astonishment) of r
Kas aivarya-akti.
The purport of rla Vivantha Cakravart hkuras
commentary on this Bhgavatam story is as follows. This
aivarya-akti could not slacken the vtsalya-jna of
Yaod-maiy. This akti of r Hari appeared in order to
test Prema dev, the goddess of love, but upon seeing Prema
devs immeasurable power, she accepted the position as
Prema devs servant. Here Yaod-maiys vtsalya-prema
is Prema dev.
rmad-Bhgavatam (10.8.32-39) describes the following
pastime:
ekad kramns te / rmdy gopa-drak
ko mda bhakitavn / iti mtre nyavedayan...
665
...etad vicitra saha-jva-kla-
svabhva-karmaya-linga-bhedam
sunos tanau vkya vidritsye /
vraja sahtmnam avpa ankm
One day, r Ka was playing at Brahma-ghaa with
rdma, Subala, Balarma and some other cowherd boys. Child
Ka secretly ate some mud, but somehow the cowherd boys
saw Him doing this and complained to Yaod-maiy. Yaod-
maiy came running, and, catching hold of Kas hand, she
began to chastise Him. Trembling with fear, Ka said, Mother,
I have not eaten any mud. All these boys are liars. If you dont
believe Me, then you can look in My mouth and see for your-
self. Saying this, Ka opened His mouth and showed her the
whole universe containing all moving and non-moving entities,
the sky, etc., as well as His own dhma.
Although the aivarya feature is not acknowledged in
mdhurya-ll, it manifests itself at the appropriate time.
That is, although r Kas aivarya remains unmanifest
in His mdhurya-ll, mdhurya-ll is not devoid of it. r
Ka is the fountainhead of all aivarya and mdhurya. In
some specific pastimes when both are needed, the aivarya
manifests itself. Being inspired by the potency called satya-
sakalpa (when ones words are always truthful), the aivarya
akti manifested and drowned Yaod-maiy in vismaya-rasa
by showing her Kas vivarpa. This made her forget her
anger towards Him. In this way, the aivarya-akti rendered
service to Prema dev. r Ka is sporting as a human boy
and therefore, for the nourishment of His ll and to increase
the prema of His bhaktas, He sometimes manifests His
aivarya.
r Caitanya-caritmta describes how Advaita crya
requested r Caitanya Mahprabhu to show Him that
vivarpa which is described in Bhagavad-gt. On His request,
8
666
r Caitanya Mahprabhu showed Him all the incidents that
took place in the battle of Mahbhrata along with His
vivarpa. Seeing the vivarpa, Advaita crya closed His
eyes. Then Caitanya Mahprabhu, making that form
unmanifest, showed His natural form thereby restoring
Advaita crya to His normal state.
rla Bhaktivinoda hkura quotes Ka as saying, You
are My bhakta. With the eyes of unalloyed prema, you can
see My Ka svarpa. My aivarya is related to the phenom-
enal world, so it has no purpose for those with eyes of unal-
loyed prema and it cannot be seen by them. Gross material
eyes also cannot behold My aivarya form. But those eyes
which are not filled with pure love, having some relation-
ship with this world, but at the same time are not material,
are called divya-caku. I am bestowing upon you divya-caku
by which you will be able to see My aivarya form. Those
who are endowed with divine eyes and the ability to reason
naturally become attached to My aivarya svarpa which has
a connection with this cosmic world, unlike My transcen-
dental Ka svarpa. This is because their eyes of unalloyed
prema remain closed.
LOKA 9
== ai
=-i aai ri= =rii=zri rIr:1
zii=i= iii r=` ==zr=1111
sajaya uvca
evam uktv tato rjan / mah-yogevaro hari
daraym sa prthya / parama rpam aivaram
sajaya uvcaSajaya said; rjanO king; tatathen;
uktvhaving spoken; evamthus; mah-yogevarathe great
667
Master of all mystic power; harir Hari; daraym sadis-
played; prthyato Prtha; rpamHis form; paramamof
supreme; aivaramopulence.
Sajaya said: O King, after saying this, Mah
Yogevara r Hari revealed to Arjuna His supreme
aivarya form.
After saying this, r Bhagavn showed Arjuna His
vivarpa. Sajaya is describing this subject to the blind king
Dhtarra in six lokas, while saying that r Ka is not
only great, but that He is the greatest mystic, Yogevara. In
order to show His universal form to Arjuna, He has given
him divine eyes, which means that Arjuna is very dear to
Him. The purport here is that victory for Arjuna in this battle
appears to be a simple matter of course. Now there is no doubt
that by the mercy of Bhagavn, both material and spiritual
auspiciousness will come to Arjuna. By this, Sajaya also
indicates to Dhtarra that his desire for his sons victory
has been completely thwarted.
LOKAS 10-11
=x====iyazi== 1
=Iriiri` Iri=iuaii=1111
Ir=irirrir` Ir=-ii=n==1
=iz=` ==-a` Izai==i=1111
aneka-vaktra-nayanam / anekdbhuta-daranam
aneka-divybharaa / divynekodyatyudham
divya-mlymbara-dhara / divya-gandhnulepanam
sarvcarya-maya devam / ananta vivato-mukham
9-11
668
(that form had) anekamany; vaktra-nayanammouths and
eyes; anekamany; adbhuta-daranamwonderful aspects;
anekamany; divya-abharaamdivine ornaments; aneka
many; divyadivine; udyata-ayudhamraised weapons;
dharamit wore; divya-mlyadivine garlands; ambaraand
garments; (it was) anulepanamsmeared; divya-gandhawith
divine scents; (it was) acarya-mayamastonishing; sarvain
every way; devambrilliant; anantamlimitless; (and had)
mukhamfaces; vivataon all sides.
Arjuna saw the vivarpa of r Bhagavn, who
possessed unlimited mouths and eyes and all vari-
eties of astonishing features. Countless exquisite
ornaments and heavenly garlands bedecked that
form, in whose hands numerous celestial weapons
were raised. He was dressed in lavish garments,
anointed with divine fragrances and He was full of
wonders, unlimited and resplendent, with faces on
all sides.
SRRTHA-VARI
Vivato-mukham means whose face is everywhere.
LOKA 12
II ==r== i =I-iai1
I ii: =zi =i =iyi==a= =ri-==:1111
divi srya-sahasrasya / bhaved yugapad utthit
yadi bh sad s syd / bhsas tasya mahtmana
yadiif; bhavetthere could be; s bhthe light; srya-
sahasrasyaof a thousand suns; utthitarising; yugapatsi-
multaneously; diviinto the sky; sadsuch; sytwould be;
bhsathe splendour; tasyaof that; mah-tmanagreat
personality.
669
If a thousand suns rose all at once in the sky, such splendour
might approach the effulgence of that Supreme Person in His
radiant universal form.
SRRTHA-VARI
If the splendour of a thousand suns were to appear simul-
taneously, then to some extent it could be compared to the
effulgence of this vivarpa purua.
LOKA 13
ax=i` =--==` Ii+==ii1
zr= zirr iz=ai1111
tatraika-stha jagat ktsna / pravibhaktam anekadh
apayad deva-devasya / arre pavas tad
tadat that time; pavathe son of Pu; apayatsaw;
tatrathere; ktsnamthe entire; jagatuniverse;
pravibhaktamdivided; anekadhinto many; eka-sthamin one
place; arrewithin the body; deva-devasyaof the God of gods.
At that time, Arjuna could see the totality of the
entire universe situated in one place in that gigan-
tic body of Vivarpa, the God of gods.
SRRTHA-VARI
On that very battlefield, Arjuna saw unlimited universes
in the body of deva-devasya, the God of gods. With their
various distinctive features, they were situated in one part
of His body, in every pore and in each belly. The word
anekadh means that some of these forms were made of earth,
some were golden and some were made of gems. Some were
fifty yojanas in measurement (one yojana equals eight
miles), some a hundred, some lkhs of yojanas and some were
millions of yojanas in size.
12-13
670
LOKA 14
aa: = I==iIrai zrari=i i==:1
ir Izir=i ` ai=Inriiria1111
tata sa vismayvio / ha-rom dhanajaya
praamya iras deva / ktjalir abhata
tatathen; sa dhanajayahe, the winner of wealth, Arjuna;
vismaya-via(became) overwhelmed by wonder; ha-
romhis hairs stood erect; praamyabowing down;
irashis head; kta-ajaliand folding his hands; abhata
he addressed; devamthe Lord.
Struck by wonder, his hair standing on end, Arjuna
bowed his head to offer prama and, with folded
hands, he spoke the following words to r Ka,
the originator of that universal form.
The universal form which Mah-Yogevara Ka showed
to Arjuna was most astonishing, supremely resplendent,
wonderful to behold and decorated with various types of
celestial ornaments. It was unlimited and all-pervading. In
the body of the Supreme Lord r Ka, Arjuna saw the entire
universe situated in one place and divided into various forms.
To remove Dhtarras doubt that Arjuna may have run
away in fear after seeing that terrifying form, Sajaya said,
Arjuna is a great bhakta who knows ka-tattva and is
endowed with sattva-gua. He did not become fearful upon
seeing that thousand-headed form of Ka, but instead ex-
perienced adbhuta-rasa (astonishment). Arjuna was endowed
with natural fortitude, but because he was absorbed in
adbhuta-bhva, he became ecstastic; his hairs stood on end
and his body trembled. Paying obeisances by bowing his head
and folding his hands, he began to speak.
671
Arjunas eyes were not closed out of fear, but due to his
experiencing abdhuta-rasa. The vivarpa of r Ka is the
viaya-lambana (object) of this rasa, and Arjuna is the
raya-lambana (receptacle). To see that form again and
again is an uddpana (stimulus for remembrance). Paying
obeisances and folding his hands are anubhvas, and his hairs
standing on end, etc., are sttvika-bhvas. Agitation of mind,
fortitude, exhilaration and so forth are sacr-bhvas. Here
the sthy-bhva is vismaya (wonder). All the above-mentioned
ingredients combined with Arjunas sthy-bhva to manifest
vismaya-rasa. Regarding adbhuta-rasa, rla Rpa Gosvm
writes in his Bhakti-rasmta-sindhu (4.2.1):
tmocitair vibhvdyai / svdyatva bhakta-cetasi
s vismaya-ratir ntd- / bhuto-bhakti-raso bhavet
When vismaya-rati becomes relishable within the heart of a bhakta by
mixing with the appropriate elements of vibhva and so forth, which
are proper and favourable to ones own bhva, it is called adbhuta-rasa.
LOKA 15
ziI= i`=a r =i`=aii iaIziri= i=1
=ii=zi` =ni===i=ri`z =i=r=i`z Iri=11
arjuna uvca
paymi devs tava deva dehe
sarvs tath bhta-viea-saghn
brahmam a kamalsana-stham
ca sarvn urag ca divyn
arjuna uvcaArjuna said; devaO Lord; paymiI perceive; tava
dehewithin Your body; devnthe gods; tathas well as;
sarvnall; saghnthe assemblies; bhta-vieaof different
living beings; brahmamBrahm; (who is) kamala-sana-stham
seated on the lotus; amiva; nthe sages; caand; sarvn
all; divyndivine; uragnsnakes.
14-15
672
Arjuna said: O My Lord, within Your divine body I
see the devats and all the hosts of living beings. I see
Lord Brahm upon his lotus-flower seat, Lord iva and
all the divine is and serpents.
SRRTHA-VARI
The phrase bhta-viea-nma means all those living en-
tities who are born from the womb, from eggs and from per-
spiration. The word kamalsana-stham means Lord Brahm,
who is situated on the Sumeru mountain, which is like the
lotus-whorl of the universe.
LOKA 16
=irrx=x` ziI= -i` =ai:=-a==1
=i-a` = =` = ==aiI` ziI= Izzr Iz=11
aneka-bhdara-vaktra-netra
paymi tv sarvato nanta-rpam
nnta na madhya na punas tavdi
paymi vivevara viva-rpa
vivevaraO Lord of the universe; viva-rpaO form of the
universe; paymiI see; tvmYou; (with) ananta-rpam
Your limitless forms; (which have) anekalimitless; bhuarms;
udarabellies; vaktramouths; (and) netrameyes; sarvata
on all sides; paymiI see; nano; antamend; nano;
madhyammiddle; (and) punafurthermore; nano; dim
beginning; tavato Your form.
O Vivevara, Lord of the universe! O Vivarpa!
I see Your i nnumerabl e forms wi th unl i mi ted
hands, bellies, mouths and eyes on all sides. More-
over, I cannot see i n You any begi nni ng, mi ddl e
or end.
673
SRRTHA-VARI
The word vivevara means the Primeval Person.
Arjuna says, O Vivarpa! I see in Your body all-pervad-
ing, unlimited forms with unlimited hands, bellies, mouths
and eyes, but I am unable to understand Your bodys begin-
ning, middle or end.
LOKA 17
IrIa=` =I=` Ii= airiIzi` =ai Ira=-a=1
ziI= -i` I=r` ==-airrai=niuIa===1111
kirina gadina cakria ca
tejo-ri sarvato dptimantam
paymi tv durnirkya samantd
dptnalrka-dyutim aprameyam
paymiI see; tvmYou; (like an) aprameyamimmeasurable;
dptimantambrilliant; tejo-rimmass of splendour; sarvata
on every side; kirinamwearing crowns; gadinambearing
clubs; caand; cakriamdiscs; dur-nirkyamdifficult to be-
hold; dptawith a blazing radiance; analalike fire; (and) arka-
dyutiman effulgence like the sun; samantteverywhere.
I see Your form as the supremely brilliant, all-per-
vading abode of splendour, adorned with crowns and
bearing clubs and discs on all sides. It is very diffi-
cult to look upon You in the blazing fire of Your
effulgence, which is radiating like the sun in all
directions.
After seeing the vivarpa, Arjuna says, O Vivevara, I
am seeing Your bodily limbs, heads, crowns, clubs, discs and
16-17
674
so forth to be like the effulgence of millions of suns. It is
difficult for me to look at them. I am seeing them on all sides
and am unable to ascertain their beginning or end. If one
asks how Arjuna was easily able to see this form, the answer
is that Bhagavn mercifully gave him divya-caku.
LOKA 18
-=ir` r=` Iar` -== Iz= r` I=
ii==1
-=r: ziizai==irai ==ia==-` rii =ai
=1111
tvam akara parama veditavya
tvam asya vivasya para nidhnam
tvam avyaya vata-dharma-gopt
santanas tva puruo mato me
tvamYou (are); paramamthe supreme; akarambrahma
(Viu); veditavyamworthy to be known (by liberated souls);
tvamYou (are); paramthe supreme; nidhnamresting place;
asyaof this; vivasyauniverse; tvamYou (are); avyaya
the immutable; goptprotector; vata-dharmaof eternal
dharma; tvamYou (are); santanathe primeval; purua
person; (this is) memy; mataopinion.
You are parabrahma, the supreme knowable object
for all liberated persons. You are the supreme rest-
ing place of this universe. You are inexhaustible,
the protector of santana-dharma and the primeval
purua. This is my opinion.
SRRTHA-VARI
The word veditavyam means worthy to be known by liber-
ated persons. Yad akaram means brahma-tattva, and
nidhnam means the place of dissolution.
675
Upon seeing the inconceivable aivarya form of Bhagavn,
Arjuna concluded that He is indeed the supreme object of knowl-
edge, akara-tattva (the imperishable reality), and can be known
only by transcendental knowledge. He is the resting place of
everyone, immutable, and the imperishable person. He is also
the source of eternal dharma, and He is its protector.
sa kraa karadhipdhipo
na csya kacijanit na cdhipa
The eternal, primeval person and cause of all causes, as de-
scribed in this mantra, is also Him.
LOKA 19
=iI=i-a==-a ==-air` ziIzi= = x= 1
ziI= -i` raraizix` =a=i IzI=`
a-a= 11
andi-madhyntam ananta-vryam
ananta-bhu ai-srya-netram
paymi tv dpta-huta-vaktra
sva-tejas vivam ida tapantam
tvmYou; (are) andi-madhya-antamwithout beginning, middle
or end; ananta-vryamhaving infinite prowess; ananta-bhum
infinite arms; ai-srya-netrameyes like the sun and moon;
paymiI see; dpta-hutathe blazing fire of the agni-hotra yaja
emanating from; vaktramYour mouths; idamthis; vivam
universe; tapantamis scorched; sva-tejasby Your radiance.
You are without beginning, middle or end. You possess
infinite prowess, innumerable arms, and eyes like the
sun and the moon. I see fire blazing from Your mouths
and the whole universe being scorched by Your radiance.
18-19
676
SRRTHA-VARI
Since Arjuna is absorbed in an ocean of great wonder, rep-
etition of this statement beginning with the word andi is not
a defect. It is said that if one repeats a subject twice or thrice
inadvertently out of surprise or happiness, it is not incorrect.
LOKA 20
uii Iiri Ir=-ar` Ir
rira` -= I i =i:1
aiya` =I=` ai=`
nix` rIia` =ri-==1111
dyv -pthivyor idam antara hi
vypta tvayaikena dia ca sarv
dvdbhuta rpam ida tavogra
loka-traya pravyathita mahtman
tvayYou; ekenaalone; vyptampervade; sarvall;
diadirections; idam antaramthe space; dyv-pthivyo
between heaven and earth; caand; mah-tmanO great per-
sonality; dvseeing; idamthis; adbhutamastonishing;
ugramterrible; rpamform; tavaof Yours; loka-trayam
the three worlds; pravyathitamare very disturbed.
You alone pervade all the directions and all space be-
tween earth and the heavens. O Mahtman! Seeing this
wondrous and terrible form of Yours, all the inhabit-
ants of the three worlds are becoming afflicted with fear.
SRRTHA-VARI
Now in this loka beginning with the word dyv and for
the next nine lokas, r Bhagavn is showing His kla-rpa,
the feature of all-devouring time, as part of that universal
form, because it has a purpose in the present context.
677
After seeing that kla-rpa of r Bhagavn, Arjuna says,
O Sarvraya, resting place of everyone, You are pervading
the whole earth, the firmament, the sky and all directions
with Your vivarpa. By You alone, the three worlds are per-
vaded. Upon seeing this most wonderful divine form of Yours,
the people of the three worlds are disturbed and agitated in
fear.
This great battle of Kuruketra was also seen by devas such
as Brahm, many asuras, the Pits (forefathers), Gandharvas,
Yakas, Rkasas, Kinnaras and human beings. All saw the
battle according to their respective temperaments such as
friendship, enmity and indifference, but only those who were
bhaktas could see the universal form, by Kas mercy, due
to being given divya-caku.
It was not that only Arjuna saw the vivarpa with its
chariots, horses and so on like a person who sees his own
dream, but even personalities like Vysa, Sajaya, Grandsire
Bhma and Brahm witnessed this aivarya form of r
Bhagavn. This is the meaning of this loka.
LOKA 21
= Ir -i` =r= i IziI-a Iyai: i=ni =iI-a1
==a--i =rIriI== i i-a -i` =aIaIi: rniIi:1
am hi tv sura-sagh vianti
kecid bht prjalayo ganti
svastty uktv mahari-siddha-sagh
stuvanti tv stutibhi pukalbhi
hiindeed; am sura-saghthe assembly of gods; vianti
are entering; tvmunto You; kecitsome; bhtout of fear;
prjalayawith hands clasped; uktv itiafter first uttering;
svastilet there be auspiciousness; gantithey are offering
20-21
678
prayers; mahari-siddha-saghthe assembly of great sages and
siddhas; stuvantiare praising; tvmYou; pukalbhiwith
Vedic; stutibhihymns.
The hosts of devas are taking Your shelter by en-
tering into You. Out of fear, some are eulogizing You
with folded hands. The great sages and siddhas are
gazing upon You while chanting auspicious Vedic
hymns, offering many prayers and praising You pro-
fusely.
SRRTHA-VARI
The word tvm means unto You.
Upon seeing the kla-rpa feature of the universal form,
Arjuna became absorbed in it and again began saying, All
the devas on the battlefield are taking shelter of You by en-
tering into You. Some of them are ready to run in fear but,
unable to do so, are praying in a perplexed mood with folded
hands, O Prabhu, please protect me! At the same time, the
maharis and siddhas are seeing the terrible result of the
battle and saying, Let there be auspiciousness for the uni-
verse.
LOKA 22
riI-i =i =ii Iz:Iz=i =azir=iz1
=-iii=rI== i i-a -i` II==aiz =11
rudrdity vasavo ye ca sdhy
vive vinau maruta comap ca
gandharva-yaksura-siddha-sagh
vkante tv vismit caiva sarve
679
rudrathe Rudras; ditythe dityas; ye vasavathe
Vasus; caand; sdhythe Sdhyadevas; vivethe
Vivadevas; avinauthe two Avins; marutathe Maruts;
caand; uma-pthe forefathers; caand; gandharva
the Gandharvas; yakaYakas; asuraAsuras; caand;
siddha-saghthe assembly of Siddhas; vismitin great
wonder; sarveall; vkante evaare verily beholding; tvm
You.
The eleven Rudras, the twelve dityas, the eight
Vasus, the Sdhyadevas, the Vivadevas, the two
Avin-kumras, the Maruts, Pits, Gandharvas,
Yakas, Asuras and the Siddhas are all beholding
You with wonder.
SRRTHA-VARI
Those who accept offerings of hot food items are known
as uma-p. In the ruti also it is stated: uma bhg hi
pitara. The portion given to the Pits is uma (hot).
Not only Arjuna but also the Rudras, the twelve dityas,
the eight Vasus, the Sdhyas, the Vivadevas, the two Avin-
kumras, the Maruts, the Pits headed by Uma-p, the
Gandharvas such as Citraratha, the Yakas such as Kuvera,
the Daityas such as Virocana, and the Siddhas (perfected
beings) such as Kapila, all are looking at the majestic form
of r Bhagavn with amazement. Here the word uma-p
means the forefathers who accept offerings of hot food.
LOKA 23
=` =r-i rx=x` =riiri riri=1
rr` r`rairin` rai nii: rIiai=aiir=1111
22-23
680
rpa mahat te bahu-vaktra-netra
mah-bho bahu-bhru-pdam
bahdara bahu-dar-karla
dv lok pravyathits tathham
mah-bhoO mighty-armed one; dvseeing; teYour;
mahatgigantic; rpamform; (with its) bahumany; vaktra
faces; (and) netrameyes; bahumany; bhuarms; uru
thighs; pdamand feet; bahumany; udarambellies; bahu
many; karlamterrible; darteeth; lokthe people;
pravyathitare very fearful; tathas also; ahamI (am).
O Mah-bho, on seeing Your gigantic form with
its unlimited mouths, countless eyes, innumerable
arms, thighs, feet, bellies and many fearsome teeth,
everyone, including me, is becoming terrified.
LOKA 24
=i:= zi` ra== i` ri-ii==` raIziin= x= 1
rai Ir -i` rIiai-ari-=i iIa` = I-iI= zi== Irii11
nabha-spa dptam aneka-vara
vyttnana dpta-vila-netram
dv hi tv pravyathitntar-tm
dhti na vindmi ama ca vio
vioO Lord Viu; dvseeing; tvmYour form; (which
is) dptamblazing; (and) aneka-varammulti-coloured;
nabha-spampervading the sky; vytta-nanamwith wide-
open mouths; dpta-vila-netramwith fiery vast eyes; antar-
tmmy mind; pravyathitais very disturbed; hiindeed; na
vindmiI do not find; dhtimsteadiness; caor; amam
peace.
O Viu! Seeing Your blazing, multi-coloured form
pervade the sky with Your great fiery eyes and vast,
681
wide-open mouths, my mind is overpowered by fear and I
am not feeling steady or at peace.
SRRTHA-VARI
The word amam means peace.
LOKA 25
`rairiniI= a ==iiI= ra ini=n=IriiiI=1
Izii = i= = ni zi= = zi =Irii=111111
dar-karlni ca te mukhni
dvaiva klnala-sannibhni
dio na jne na labhe ca arma
prasda devea jagan-nivsa
dvseeing; teYour; dar-karlnifearsome teeth;
caand; mukhnimouths; evaindeed; sannibhniresem-
bling; analathe fire; klaof annihilating time; na jneI am
unable to ascertain; diathe four directions; caand; na
labheI do not obtain; armahappiness; deva-aO Lord of
the gods; jagat-nivsaO shelter of the universe; prasdabe
pleased.
Seeing all those dreadful mouths, full of fearsome
teeth and blazing like the fire of annihilation, I am
unable to ascertain where the four directions are,
or feel any kind of happiness. O Lord of the devas!
O shelter of the universe! Kindly be merciful to me.
LOKAS 26-27
= -i` iarira= xi: = =riI=in= :1
ir=i rii: =ax=aii=i =ri==rI ii==:1111
xiIi a -r=iii IziI-a `rairiniI= ii=iI=1
IIzn=i zi=i-arri =-z-a Iia-i=i#:1111
24-27
682
am ca tv dhtarrasya putr
sarve sahaivvani-pla-saghai
bhmo droa sta-putras tathsau
sahsmadyair api yodha-mukhyai
vaktri te tvaram vianti
dar-karlni bhaynakni
kecid vilagn daanntareu
sandyante critair uttamgai
caand; evaindeed; sarveall; amthese; putrsons;
dhtarrasyaof Dhtarra; sahatogether; avani-pla-
saghaiwith the assembly of kings; bhmaBhma;
droaDrocrya; asauthat; sta-putracharioteers
son, Kara; tathand also; apiindeed; sahatogether;
asmadyaiwith our; yodha-mukhyaichief soldiers; te
they; viantiare entering; tvaramspeedily; tvm
Your; vaktrimouths; bhaynakniwhich are filled with
fearful; dar-karlnifrightful teeth; kecitsome;
sandyanteare seen; vilagnstuck; daana-antareu
between the teeth; uttama-agaiwith their heads;
critaicrushed.
All the sons of Dhtarra along with their al-
lied host of kings, Bhma, Droa, Kara, as well as
the leading warriors on our side, are rushing towards
you with great speed and entering Your cave-like
mouths which are filled with frightful teeth. Some
are also trapped there, with their heads crushed
between those teeth.
LOKA 28
ii ==i` ri:r=i: ==r=iIi==ii rI-a1
aii ai= =rniri IziI-a xiIiai nI-a11
683
yath nadn bahavombu-veg
samudram evbhimukh dravanti
tath tavm nara-loka-vr
vianti vaktry abhivijvalanti
evaindeed; (just) yathas; amthese; vrheroes; nara-
lokaof human society; viantienter; tavaYour;
abhivijvalantiblazing; vaktrimouths; tathsimilarly;
bahavathe many; ambu-vegwaves; nadnmof rivers;
dravantiimpetuously rush; abhimukhtowards;
samudramthe ocean.
All these great heroes are entering Your blazing
mouths, just as the waves of a river rush impetuously
towards the ocean.
LOKA 29
ii ra` n=` a#i IziI-a =izii ===i:1
ai =izii IziI-a nii=aiI xiIi ===i:11
yath pradpta jvalana patag
vianti nya samddha-veg
tathaiva nya vianti loks
tavpi vaktri samddha-veg
yathas; patagmoths; samddha-vegwith great speed;
viantienter; pradptama blazing; jvalanamfire; nya
for destruction; tathsimilarly; evaindeed; lokthese
people; apialso; samddha-vegwith great speed; vianti
enter; tavaYour; vaktrimouths; nyato their destruc-
tion.
As moths rush into a blazing fire and perish, so
too are these warriors entering Your mouths with
great speed, only to die.
28-29
684
LOKA 30
nInn= ===i=: ==-airnii= ===i= =nIy:1
aiIiri =-===` ii==ai=i: aI-a Irii1111
lelihyase grasamna samantl
lokn samagrn vadanair jvaladbhi
tejobhir prya jagat samagra
bhsas tavogr pratapanti vio
vioO Viu; lelihyaseYou lick (them with fiery mouths);
samagrnall; loknpeople; samanttfrom all sides;
grasamnadevouring (them); jvaladbhiwith blazing;
vadanaimouths; pratapantiscorching (the universe);
samagramthe entire; jagatuniverse; pryafilled;
tejobhiwith the rays; (of) tavaYour; ugrterrible;
bhsalight.
O Viu, with Your fiery tongues You are licking
up the hosts of living beings on all sides and de-
vouring them with Your blazing mouths. You are
scorching the entire universe with the fierce, all-
pervading rays of Your effulgence.
LOKA 31
i=iIr = i ii===i ==i:=a a r =1
IiaI=-ciI= i-a=iu` = Ir i=iI= a I-i=11
khyhi me ko bhavn ugra-rpo
namo stu te deva-vara prasda
vijtum icchmi bhavantam dya
na hi prajnmi tava pravttim
deva-varaO best of gods; astu namalet my obeisances
be; teunto You; prasdabe gracious (to me); icchmiI
wish; (You to) khyhitell; meme; kawho?; (are)
685
bhavnYou (are); (this) ugra-rpafierce form of the
Lord; vijtumto understand; bhavantamYour honour;
(who are) dyamthe primeval cause; hi indeed; na
prajnmiI do not understand; tavaYour; pravttim
activities.
O Deva-vara, best among gods, I offer my obei-
sances unto You. Kindly be gracious to me and tell
me who You are in this ferocious form. I very much
want to know You, the primeval cause, because I
do not comprehend Your activities.
LOKA 32
ui=i= i
ini:I== nii-i nii= ==iraI=r -i:1
=a:I -i` = iIrI-a = :I=iai: -=ri iii:11
r-bhagavn uvca
klo smi loka-kaya-kt pravddho
lokn samhartum iha pravtta
te pi tv na bhaviyanti sarve
ye vasthit pratyankeu yodh
r-bhagavn uvcathe all-opulent Lord said; asmiI am;
pravddhamighty; klatime; loka-kaya-ktdestroyer of
the worlds; pravttaengaged; samhartumto destroy;
loknthe people; ihain this world; apieven; tewithout;
tvmyou; sarveall; yodhthe soldiers; yewho;
avasthitare present; pratyankeuin either army; na
bhaviyantishall not remain.
r Bhagavn said: I am time, the mighty destroyer
of the world, and I am here to annihilate all these
people. Even without your efforts, not one warrior
in either army will survive.
30-32
686
r Bhagavn tells Arjuna, I am all-destroying time and at
present I have accepted this gigantic form. I am present here to
annihilate Duryodhana and others. The result of My mission
will be that, except for you five Pavas, no one on this battle-
field will remain alive. Even without your endeavour or the ef-
forts of other warriors like you, all will be devoured within the
jaws of terrible time, because in My form as time I have already
taken their lives. Those heroes who are present on both sides
will definitely enter the mouth of death, even without doing
battle. Therefore, O Arjuna, if you remain aloof from the battle,
you will fall down from your status as a katriya because you
have neglected your sva-dharma, and still they will not be saved.
LOKA 33
a==i-=I-ira zii ni= I-i zix-iz ri` ===1
=a I=rai: = I=I=-i=ix` i =r=iI=1111
tasmt tvam uttiha yao labhasva
jitv atrn bhukva rjya samddham
mayaivaite nihat prvam eva
nimitta-mtra bhava savya-scin
tasmttherefore; tvamyou; uttihaarise; (and) labhasva
attain; yaafame; jitvby conquering; (your) atrnen-
emies; (and) bhukvaenjoy; samddhama prosperous;
rjyamkingdom; evaindeed; etethese (soldiers); prvam
already; nihatare slain; mayby Me; savya-scinO expert
bowman; bhavajust be; eva nimitta-mtrambut an instrument.
Rise up, therefore, to enter the battle and achieve
glory by conquering your enemies, and thereby en-
joy an unrivalled kingdom. All these warriors are
already slain by Me alone. O Savyascin, expert
bowman, just become My instrument.
687
LOKA 34
rii= ir== ri= i` aii-i=I iiri=1
=i rai`=-` Ir =i rIirai = aiI= ri =-=i=11
droa ca bhma ca jayadratha ca
kara tathnyn api yodha-vrn
may hats tva jahi m vyathih
yudhyasva jetsi rae sapatnn
droamDroa; caand; bhmamBhma; caand; jaya-
drathamJayadratha; caand; karamKara; tathalso;
anynother; yodha-vrnheroes among the fighters; api
although; (they are) hatnalready slain; mayby Me; jahi
you must slay (them); tvamyou; m vyathihshould not
be disturbed; yudhyasvajust fight; jetsiyou shall vanquish;
(your) sapatnnenemies; raeon the battlefield.
Droa, Bhma, Jayadratha, Kara and many other
great heroes have already been destroyed by Me, so
simply kill them and do not be disturbed. Your vic-
tory in battle is assured; therefore fight.
There is a hidden meaning to the statement, I have al-
ready killed Bhma, Droa, Jayadratha, Kara and others.
Bhagavn is saying that when all the warriors on the side of
the Kauravas were publicly insulting Draupad by disrobing
her, at that time they were all killed by Him because of their
heinous Vaiava apardha. Just to give you fame, I have
made these people stand before you like statues. It is as if they
are lifeless. Just be the instrument in killing them.
r Ka had already taken the life force from all the he-
roes who were participating in the battle of Mahbhrata.
Similarly, in rmad-Bhgavatam, Bhma prayed as follows:
33-34
688
sapadi sakhi-vaco niamya madhye
nija-parayor balayo ratha niveya
sthitavati para-sainikyur ak
htavati prtha-sakhe ratir mamstu
(rmad-Bhgavatam 1.9.35)
Let my supreme attachment be to that Prtha-sakh, r Ka, who,
upon hearing the request of his friend Arjuna to situate his chariot
in the centre of both armies, immediately brought the chariot to that
spot. On the pretext of pointing out Droa, Bhma and so on, He
took away the life of the warriors in the opposing party with His glance.
LOKA 35
== ai
a-c-i =` zi= ai=In=i=: Ira1
===-i i ir ri` ===` iaia: ir1111
sajaya uvca
etac chrutv vacana keavasya
ktjalir vepamna kir
namasktv bhya evha ka
sa-gadgada bhta-bhta praamya
sajaya uvcaSajaya said; rutvhearing; etatthis;
vacanamstatement; keavasyaof r Keava; kirtArjuna; kta-
ajaliwith folded hands; vepamnatrembling; namasktv
bowed down; bhyarepeatedly; evaindeed; praamyawith
a bowed head; bhta-bhtavery fearfully; hahe addressed;
kamr Ka; sa-gadgadamwith a choked voice.
Sajaya said to Dhtarra: Upon hearing these
words of r Keava, Arjuna, trembling, offered re-
peated obeisances with folded hands and, being ex-
tremely frightened, began speaking to Ka in a
faltering voice as follows.
689
After hearing this dialogue between Ka and Arjuna
from the mouth of Sajaya, Dhtarra Mahrja un-
doubtedly understood that the great unconquerable fight-
ers headed by Bhma and Droa would also be killed and
that there was no possibility of Duryodhanas victory.
The idea that they should try for a truce in such a situ-
ation came to his mind, but he didnt express this exter-
nally.
The wise Sajaya could understand his mind and immedi-
ately began to describe what happened next. On the side of
the Pavas, Arjuna trembled upon hearing the words of
Ka. Paying obeisances again and again, with a disturbed
mind and a faltering voice, he offered his supplication at the
lotus feet of r Bhagavn.
LOKA 36
= ai
=ii= zrizi a -i =-zr-=ra 1
riiÌ= iaiI= Izii rI-a = ===I-a I== i:11
arjuna uvca
sthne hkea tava prakrty
jagat prahyaty anurajyate ca
raksi bhtni dio dravanti
sarve namasyanti ca siddha-sagh
arjuna uvcaArjuna said; sthnerightly; hka-aO
Lord of the senses; jagatthe world; prahyatirejoices; ca
and; anurajyatebecomes attached; tava prakrtyto Your
glorification; bh tni the fearful; raksi fiends;
dravantiflee; diato all directions; caand; siddha-
saghthe assembly of perfected beings; sarveall;
namasyantibow down.
35-36
690
Arjuna said: O Hkea! Everyone in the universe
is becoming joyful and attached to You on hearing
the glori-fication of Your name, form and qualities.
The rkasas are scattering out of fear, while the
hosts of siddhas are offering their obeisances unto
You. All this is, indeed, most appropriate.
SRRTHA-VARI
Arjuna knows the following tattva: The r vigraha of
Bhagavn is pleased with those who are devoted to Him,
whereas He displays His dreadful feature to those who are
averse to Him. Arjuna explains this while offering prayers to
r Bhagavn. The word sthne is indeclinable and it means
yukta or appropriate. It is used in all components of this loka.
Arjuna has addressed Ka as Hkea, meaning one who
turns the senses of His bhaktas towards Himself, and the
senses of His non-devotees away. This entire world is being
attracted to You by the sakrtana of Your glories. This is
appropriate because this world is devoted to You. Rkasas,
asuras, dnavas, picas, etc., are running in all directions out
of fear. This is also appropriate because they are averse to
You. Hosts of beings, who have become perfect by practising
bhakti to You, are paying obeisances to You. This is also ap-
propriate because they are Your bhaktas. This loka is fa-
mous in mantra-stra as the rkogha-mantra (a mantra
to destroy rkasas).
The transcendental influence of r Bhagavns form is such
that bhaktas become joyful upon seeing it. But to those who
are surika by nature and who are not devoted to Him, this
form appears like Yamarja, the lord of death. In the wres-
tling arena of Mathur, worshipable elders like Nanda
691
Mahrja, friends and the Ydavas were very pleased to see
the beautiful nava-kiora, r Ka, but He appeared as death
personified to Kasa, as hard as a thunderbolt to the wres-
tlers, as the enforcer of chastisement to the wicked kings, and
as para-tattva (Paramtm) to the yogs. Therefore, upon
hearing the glories of Ka, devoted jvas feel joy and be-
come attached to Him. The siddhas become surrendered to
Him, while the asuras and rkasas who are averse to Him
run in fear. These reactions are appropriate for each of them.
LOKA 37
==i- a = ==r-=ri-== =r= =ii:riIx1
=-a zi =Irii= -=ir` ==-i-r` a1111
kasmc ca te na nameran mahtman
garyase brahmao py di-kartre
ananta devea jagan-nivsa
tvam akara sad-asat tat para yat
mahtmanO great person; deva-aLord of the gods;
anantaO unlimited person; caand; jagat-nivsaO refuge
of the universe; garyasewho are greater; apieven;
brahmaathan Brahm; di-karttreand who are the origi-
nal creator; tvamYou (are); akaramthe imperishable (real-
ity); tatthat; yatwhich (is); paramtranscendental; sat-
asatto cause and effect; kasmtwhy?; na nameranshould
they not offer obeisances; teto You.
O Mahtman! O Lord of the devas! O Ananta! O
refuge of the world! You are greater even than
Brahm. You are the original creator and You are
brahma, the imperishable reality beyond both cause
and effect. Why then, would they not offer obei-
sances to You?
36-37
692
SRRTHA-VARI
Arjuna said, Why will they not offer obeisances and bow
down to You? Certainly they will. Here, the word sat means
effect, and asat means the cause, thus, That person who is
superior to and beyond both sat and asat is You, the imper-
ishable (akara) brahma.
In the previous loka, Arjuna explained that r Bhagavn
is worshipable for Brahm, etc. In this loka, he establishes
that r Bhagavn is the soul of everyone. Devas, is,
Gandharvas and other beings like them will indeed pay obei-
sances to You. They cannot exist without doing so because
You are one without a second, inconceivable, and endowed
with wonderful potencies. You are the Supreme Person, su-
perior to everyone. You are the original creator of Lord
Brahm, who is the creator of the universe. Therefore, You
are even superior to Brahm.
Arjuna also said, Only r Bhagavn is worshipable for all,
but not only that but since He is the soul of everyone, He is
everything. He is superior to and distinct from the imperish-
able brahma-tattva, jva-tattva and prakti-tattva. Although He
is different from all these tattvas, they manifest from His
acintya-akti. Therefore, He also exists as everything. Not ev-
erything is r Bhagavn, nor is anything equal to Him. Ev-
erything is the effect or result of His akti. From this point of
view, He alone is everything, because no other object or real-
ity exists independent of Him. Thus, He is called the unparal-
leled parama-tattva. The rutis state, sarva khalv ida
brahma. Indeed, everything is brahma (Chndogya Upaniad
3.14.1). They also state, neha nnsti kicana (Bhad-rayaka
Upaniad 4.4.19) and (Kaha Upaniad 2.1.11). Here it is said
that everything such as the jva and the inert world is brahma.
There is nothing except brahma.
693
In contrast to this, ruti states:
nityo nityn cetana cetannm
eko bahn yo vidadhti kmn
Kaha Upaniad 2.2.13,
Parabrahma is the prime eternal among all eternal beings and
the prime conscious entity among all conscious beings.
According to this loka, the jvas are eternal, conscious and
unlimited in number but parabrahma is the one and only su-
preme eternal and the supreme conscious being. Subsequently,
the only verdict of the Vedas is the principle of acintya-
bhedbheda, the purest of all tattvas.
LOKA 38
-=iI: ri: rii=-== Iz= r` I=ii==1
-iiI= u= r= rii= -i aa` Iz==-a=1111
tvam di-deva purua puras
tvam asya vivasya para nidhnam
vettsi vedya ca para ca dhma
tvay tata vivam ananta-rpa
tvamYou (are); di-devathe original God; tvamYou (are);
purathe primeval;puruapersonality; param
nidhnamthe sole resting place; asyaof this; vivasyauni-
verse; paramthe supreme; dhmaabode; caand; asiYou
are; vettthe knower; (and) vedyamthat which is worthy of
being known; ananta-rpaO You who have unlimited forms;
tvayby You; vivamthe universe; tatamis pervaded.
You are the original Lord, the primeval person and
the sole resting place of this universe. You are the
supreme abode, the knower of everything and all that
is to be known. O Ananta-rpa, possessor of unlim-
ited forms, You alone pervade the entire universe.
37-38
694
SRRTHA-VARI
Nidhnam means resting place or place of dissolution, and
para dhma refers to that svarpa which is beyond the
guas.
r Ka is the original God. He is the supreme refuge of
everyone and He is all-pervading. Because His dhma is a
manifestation of His par-akti (transcendental energy), He
is non-different from His abode according to the principle
of akti-aktimn abhede. This is established in vetvatara
Upaniad (6.7):
tam var parama mahevara
ta devatn parama ca daivatam
pati patn parama parastd
vidma deva bhuvaneam yam
We know our worshipable God, who is the master of the worlds,
to be the supreme amongst all controllers, the supreme God of
gods, and the supreme protector of those who can award protec-
tion. He is transcendental to impersonal brahma.
And furthermore, vetvatara Upaniad (6.8) states:
na tasya krya karaa ca vidyate
na tat-sama cbhyadhika ca dyate
parsya aktir vividhaiva ryate
svbhvik jna-bala-kriy ca
The Lord has no duty to perform nor is anyone seen to be equal
to or greater than Him. From realised souls we hear that the
Supreme Lords energy acts in manifold ways to make everything
in His creation function systematically, as if it takes place auto-
matically.
695
LOKA 39
i=i:I=i: ziziiy: iIa=-` Iai=rz1
==i ===a:=a =r=-: =z ii:I ==i ===a11
vyur yamo gnir varua aka
prajpatis tva prapitmaha ca
namo namas te stu sahasra-ktva
puna ca bhyo pi namo namas te
tvamYou (are); vyuthe wind-god; yamathe god of
chastisement; agnithe fire-god; varuathe ocean-god;
aa-akathe moon-god; praj-patithe progenitor Brahm;
caand; pra-pit-mahathe father of the grandfather Brahm;
astulet there be; nama namarepeated obeisances; teto
You; sahasra-ktvaa thousand times; caand; punaagain;
apiand still; bhyafurther; nama namarepeated obei-
sances; teunto You.
You are the wind-god Vyu and Yama, the super-
intendent of death. You are the fire-god Agni, the
ocean-god Varua, the moon-god Candra, the cre-
ator Brahm, and also the father of Brahm. There-
fore, I offer my obeisances to You thousands of times,
again and again.
LOKA 40
==:r=aii raa=a ==i:=a a =a =1
=-aiI=aI==-` =` ==ir=iIri aai:I= =:11
nama purastd atha phatas te
namo stu te sarvata eva sarva
ananta-vrymita-vikramas tva
sarva sampnoi tato si sarva
38-39
696
sarvaO original form of everything; astulet there be;
namaobeisances; teto You; purasttfrom the front;
athaand then; phatafrom behind; namaobeisances;
teto You; sarvatafrom all sides; evaindeed; amita-
vikramaYou possess limitless prowess; ananta-vryaand lim-
itless valour; tvamYou; sampnoipervade; sarvamevery-
thing; tatahence; asiYou are; sarvaeverything.
O Sarva-svarpa! My obeisances to You from the
front, behind and from all sides! Possessing infinite
prowess and valour, You pervade the entire universe.
Therefore, You are everything.
SRRTHA-VARI
Just as gold is present in all golden ornaments, such as
armour and earrings, You pervade this world which is Your
effect, and thus You are sarva (everything).
Upon understanding that Ka is everyones worshipable
object, Arjuna paid his obeisances again and again to He who
embodies everything. Out of deep faith and honour, not con-
sidering these pramas enough, he bowed down to Ka
who has unlimited prowess (ananta-vrya) and immeasurable
strength (aparimeya-akti), who is sarvtm, the soul of souls,
and sarva-svarpa, the form of everything (front, back, left,
right and all directions). This is also seen in the statement
of ukadeva Gosvm in rmad-Bhgavatam (10.14.56):
vastuto jnatm atra / ka sthsnu cariu ca
bhagavad-rpam akhila / nnyad vastv iha kicana
Those in this world who understand r Ka as He is, perceive
all things, either moving or non-moving, to be His manifesta-
tions. Such liberated souls see no other reality.
697
LOKAS 41-42
==iIa =-i =i` +` r ri r i r ==iIa1
i=ai =Ir=i=` a` =i =ii-i= iI1111
-iri=ii==-ai:I= Irirziri==ii=ri1
i:iir-a a-==i` a-ii= -i=r===1111
sakheti matv prasabha yad ukta
he ka he ydava he sakheti
ajnat mahimna taveda
may pramdt praayena vpi
yac cvahsrtham asat-kto si
vihra-ayysana-bhojaneu
eko tha vpy acyuta tat-samaka
tat kmaye tvm aham aprameyam
ajnatbecause of not knowing; idamthese; mahimnam
glories; tavaof Yours; pramdtout of carelessness; va api
or else perhaps; praayenaout of affection; matvthinking
(of You); itias; sakha friend; yatwhat; uktamwas said;
mayby me; prasabhamrashly; itithus; he kaO Ka!;
he ydavaO Ydava!; he sakhO friend!; avahsa-artham
with the purpose of jesting; yatby which; asiYou were; asat-
ktadishonoured; ca vihra-ayy-sana-bhojaneuwhile
sporting, relaxing, sitting and taking food; ekaalone; atha
vor; apialso; acyutaO Acyuta!; tat-samakamin the
presence of relatives; tatfor that; tvmfrom You;
aprameyamO immeasurable one; aham kmayeI request for-
giveness.
Not knowing Your glories, and either because I was
careless, or affectionately considering You as my
friend, I have rashly addressed You, He Ka! He
Ydava! He Sakhe! He Acyuta! If in jesting I have
shown You disrespect, either alone with You or in
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698
the presence of relatives, while sporting, relaxing, sitting or
taking food, I humbly entreat You, O Aprameya, Lord of
boundless glories, to please forgive me.
SRRTHA-VARI
Alas! Alas! I have committed unlimited offenses to You,
the possessor of supreme aivarya. Lamenting like this Arjuna
spoke this loka beginning with the word sakheti. Arjuna says,
He Ka and so forth, meaning You, Ka, are famous
as the son of Vasudeva, a human being who is not famous
and who is even known as an arddharath (one who needs
assistance to defeat a single opponent). But I, Arjuna, am an
atirath (one who can fight alone against unlimited warriors),
and I am popular as the son of King Pu. He Ydava means,
You were born in the Yadu dynasty and have no kingdom,
whereas I was born in the dynasty of Puru and am therefore
of royal lineage. Yet the friendly relationship I have with You
is not because of Your ancestors or the influence of a dynasty,
but because of You. It was with friendly intentions that I
rashly spoke insulting words. For that reason, I am begging
Your forgiveness. These words are related to the following
statement.
Due to madness, the affection I expressed while sporting
and joking with You insulted the glory of Your universal form.
In other words, either alone or in the presence of friends, I
have insulted You with sarcastic words such as satyavdi, you
are truthful, nikapaa, you are free from cheating, and
parama-sarala, you are very simple. I beg Your forgiveness
for thousands of such offenses. O Prabhu! Please forgive me.
I implore You!
Upon seeing the supremely majestic vivarpa of r
Ka, which is a manifestation of His vibhti, Arjuna for-
699
got his natural friendly relationship in sakhya-rasa, as
aivarya-jna arose within him. He is lamenting for all
the times he addressed Ka in sakhya-bhva He Sakhe!
He Ydava! He Ka! and is begging His forgiveness again
and again.
LOKA 43
IaiI= ni= rir= -== z ==ri=1
= --==i:=-Ii: ai:-i nix:rIa=ii11
pitsi lokasya carcarasya
tvam asya pjya ca gurur garyn
na tvat-samo sty abhyadhika kuto nyo
loka-traye py apratima-prabhva
apratima-prabhvaO possessor of unrivalled power; asiYou
are; pitthe father; lokasyaof this world; cara-acarasyaof
moving and non-moving beings; tvamYou; pjyaare
worshipable; caand; guruthe spiritual guide; garynthe
greatest respectable person; asyaof this world; na astithere
is no one; tvat-samaequal to You; api loka-trayeeven within
these three worlds; kutawhere is?; anyaanother; (who is)
abhyadhikagreater.
O possessor of unrivalled power! You are the fa-
ther, the most worshipable, the guru and the most
honoured person in this entire world of moving and
non-moving beings. No one in the three worlds is
Your equal, so who could possibly be greater than
You?
LOKA 44
a==i-ir Iiii i` =i -i=r=zi=z=1
Ia x= ==i ==: I: IiirI= =ia=11
tasmt praamya praidhya kya
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700
prasdaye tvm aham am yam
piteva putrasya sakheva sakhyu
priya priyyrhasi deva sohum
tasmtthus; praamyaoffering obeisances; praidhya
prostrating; kyammy body; aham prasdayeI plead for grace;
tvmfrom You; yamthe adorable; amLord; ivaas;
pita father; putrasyawith his son; ivaas; sakha friend;
sakhyuwith his friend; priyaas a lover; priyywith his
beloved; devaO Lord; arhasiYou ought; sohumto forgive
(me).
Thus, I offer my prostrated obeisances at Your lo-
tus feet. O adorable Paramevara, I entreat You to
be gracious to me. O Deva, just as a father forgives
his son, a friend tolerates a friend or a lover excuses
his beloved, please forgive all my offenses.
SRRTHA-VARI
The phrase kya praidhya means falling to the ground
like a stick.
LOKA 45
ra` zIriai:I== rai i= rIia` ==i =1
a = zi =` = zi =Irii=1111
ada-prva hito smi dv
bhayena ca pravyathita mano me
tad eva me daraya deva rpa
prasda devea jagan-nivsa
devaO Lord; dvhaving seen; ada-prvamthat which
has not been seen before; asmiI; hitaam overjoyed; ca
but; memy; manamind; pravyathitamis extremely per-
turbed; bhayenaby fear; eva darayajust show; meme; tat
701
that (familiar); rpamform; deva-aO Lord of the gods; jagan-
nivsaO abode of the universe; prasdaplease be gracious.
O Deva! Having seen this vivarpa of Yours which
was never seen before, I am overjoyed, but my mind
is also very much perturbed due to fear. O Devea,
God of gods! Please again show me Your four-handed
form. O Jagan-nivsa, refuge of the entire universe,
please be gracious to me!
SRRTHA-VARI
Arjuna says, Upon seeing this vivarpa which has never
been seen before, I feel jubilant. At the same time, my mind
is agitated with fear because of its terrible features. There-
fore, please show me that form of Yours as Vasudeva-
nandana, which is the pinnacle of sweetness and millions of
times more dear to me than my own life. Please be gracious
to me. I have seen enough of Your aivarya. I acknowledge
that You alone are Devea, the God of all gods, the control-
ler of all devas, and Jagan-nivsa, the abode of the whole
universe. When Arjuna saw the universal form, he was un-
able to see Kas original human form, because it was cov-
ered by yogamy, even though Ka remained present be-
fore him. This is understood here.
r Ka is asamorddhva-tattva: nobody is equal to or
greater than Him. In this regard Bhagavn Himself says:
mamham evbhirpa kaivalyd
I am advitiya-purua, one without a second. Only I am equal to
Myself. There is no one who is equal to Me, what to speak of
being greater than Me.
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702
It is also said in vetvatara Upaniad (6.8):
na tat-sama cbhyadhika ca dyate
The Lord has no duty to perform. A person who is equal to Him
or greater than Him is not to be seen.
In Caitanya-caritmta (Madhya-ll 20.152) it is said:
kera svarpa-vicra una, santana
advaya-jna-tattva, vraje vrajendra-nandana
O Santana, please hear about r Kas eternal svarpa. Al-
though He is the Absolute Truth devoid of duality, He is eter-
nally present in Vraja as the son of Nanda Mahrja.
r Kas power is inconceivable. He is the adorable fa-
ther and the di-guru (original guru) of the entire moving
and non-moving world. He alone is the supreme worshipable
reality (sevya-tattva) for the jvas. Considering this, Arjuna
paid obeisances again and again and said, In this world, the
father does not accept the faults of his son as serious, a friend
the faults of a friend, nor a lover the faults of the beloved.
You are r Bhagavn, yet You feel pleasure in dealing with
bhaktas in sakhya, vtsalya and mdhurya-rasa. Out of mercy,
You reciprocate with all of them accordingly. Although my
earlier behaviour with You was not improper from the per-
spective of our eternal relationship in sakhya-bhva, when I
consider Your glories and tattva, it seems that it was improper.
Previously, I had not seen this universal form of Yours.
Now my curiosity is satisfied. Although by seeing it I feel
happy, my mind is disturbed due to its terrible features. There-
fore, please again show me Your form as Vasudeva-nandana,
the zenith of sweetness, which is millions of times more dear
to me than my own life. Although the narkra-rpa (hu-
man-like form) of Vasudeva-nandana Ka was present
before Arjuna as he beheld the universal form, it was cov-
ered by yogamy. Therefore, Arjuna was unable to see Him
703
and he requested Him to show His caturbhuja-rpa (four-
handed form).
LOKA 46
IrIa=` =I=` r=aI=-ciI= -i` rra=r` ai1
a= =i ai= =r=iri i Iz=-i111
kirina gadina cakra-hastam
icchmi tv draum aha tathaiva
tenaiva rpea catur-bhujena
sahasra-bho bhava viva-mrtte
ahamI; icchmiwish; draumto see; tvmYou; tath
evalike that; kirinamhelmeted; gadinamholding a club;
cakra-hastamand disc in hand; sahasra-bhoO thousand-
armed one; viva-mrtteO universal form; eva bhavajust be
present; tenain that; rpeaform; catur-bhujenawith four
arms.
I long to see You in that caturbhuja-rpa, adorned
with helmet, mace and disc. O Sahasra-bho, thou-
sand-armed one! O Vivamrte, universal form!
Please show me that four-armed form once again.
SRRTHA-VARI
In the future, whenever You show me Your aivarya fea-
ture, please only show me that of Your nara-ll, that
Vasudeva-nandana rpa which I have seen earlier. Please
show me that parama-rasamaya-rpa, the form which em-
bodies supreme rasa and which gives bliss to mana-nayana,
the eyes of my mind. That form is not ada-prva, that
which was not seen before. The aivarya of the universal form,
which is part of Your divine pastime, is not very appealing
to the eyes of my mind.
With the above intention in mind, Arjuna says, Please give
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704
me darana of that form I saw previously, which has a di-
vine, precious helmet made of jewels. In other words, I want
to see that form You showed Your parents at the time of Your
birth. O Vivamrte (one who has the form of the universe)!
O Sahasra-bho (one who has thousands of arms)! Please
withdraw this present form (vivarpa), and appear in Your
caturbhuja-rpa.
The svarpa of Ka is that of a young boy (nava-kiora),
a beautiful actor (naa-vara), dressed as a cowherd boy (gopa-
vea) with a flute in his hand (veu-kara). This is Kas
eternal form. Although He is the embodiment of mdhurya,
aivarya is also fully present in Him. Whether aivarya is
manifest or not, if the activities appropriate for nara-ll are
not transgressed, it is certainly called mdhurya. For example,
the killing of Ptan occured when Ka was a baby. How-
ever, His behaviour as a baby was not exceeded by this mani-
festation of His aivarya. Neglecting the activities of nara-
ll to manifest aivarya-bhva is called aivarya. For example,
at the time of His birth, r Ka appeared before Vasudeva
and Devak bedecked with various ornaments and dresses,
thus exceeding the activities of a human child. This is called
aivarya-may-ll.
Here Arjunas seeing the universal form is aivarya-may-ll.
Afterwards he prayed to see the four-handed form, which was
somewhat familiar to him, as this was appropriate for the
activities of nara-ll. While performing His pastimes with the
Ydavas and Pavas in His two-handed form, r Ka
would sometimes manifest His four-handed form. The pastimes
in Dvrak are somewhat aivarya-may, but all pastimes in
Vraja are mdhurya-may, or naravat (human-like).
When Arjuna tied Avatthm, the killer of Draupads
five sons, with ropes and brought him to her feet, Draupad
705
was able to forgive Avatthm, but Bhma could not and
wanted to kill him. To fulfil the desires of both and also to
test the sharpness of Arjunas intelligence, r Ka mani-
fested His four-handed form. rmad-Bhgavatam (1.7.52)
states:
niamya bhma-gadita / draupady ca catur-bhuja
lokya vadana sakhyur / idam ha hasann iva
Caturbhuja, after hearing the words of Bhma, Draupad and
others, saw the face of His dear friend Arjuna, and began to speak
as if smiling.
Once, while Ka was joking with Rukmi, she could not
understand the meaning of His words and fell to the ground
unconscious. At that time, Ka manifested His caturbhuja-
rpa and lifted her up with two of His arms. With His other
two arms He began to arrange her dishevelled hair and clean
her face. As it is said in rmad-Bhgavatam (10.60.26):
paryakd avaruhyu / tm utthpya catur-bhuja
ken samuhya tad-vaktra / prmjat padma-pin
Arising swiftly from the couch, the four-armed Lord smoothed
her hair and gently touched her face with His lotus hand.
Once, in His Vraja ll, Ka suddenly disappeared from
the rsa-ll. Manifesting His caturbhuja-rpa He stood on
the path of the gops who were searching for Him. When the
gops saw Him, they paid their obeisances and moved on in
search of dvibhuja (two-handed) ymasundara. In the mean-
time, rmat Rdhik, the embodiment of mahbhva, came
to that place. Seeing Her, Ka became overwhelmed and
despite great endeavour He was unable to maintain His four-
armed form. This caturbhuja-rpa disappeared into His
dvibhuja-rpa.
rla Bhaktivinoda hkura quotes Arjuna as saying, Now
46
706
I want to see Your four-armed form in which You wear a
crown on Your head and carry weapons such as a club and
disc in Your hands. When You manifested the creation from
Your caturbhuja-mrti, You manifested Your vivarpa-mrti,
of sahasra-bhu (one thousand arms). O Ka, I have un-
derstood without a doubt that this two-armed ymasundara
form is the embodiment of sac-cid-nanda para-tattva, is
eternal and is the attractor of all jvas. The caturbhuja-mrti
of Nryaa eternally exists as the aivarya-vilsa of this
two-armed yamasundara rpa. At the time of creation, this
gigantic vivarpa-mrti manifests from that four-armed
Nryaa form. My curiosity has been satisfied by this su-
preme knowledge.
LOKA 47
ui=i= i
=i =ri= ai=` =` r` Izia=i-=i=ia1
ai=` Iz==-a=iu` -= --= = ra=1111
r-bhagavn uvca
may prasannena tavrjuneda
rpa para daritam tma-yogt
tejo-maya vivam anantam dya
yan me tvad anyena na da-prvam
r-bhagavn uvcathe all-opulent Lord said; arjunaO Arjuna;
maybecause I; (am) prasannenapleased; tavawith you;
idamthis; tejo-mayamresplendent; anantamunlimited;
dyamoriginal; paramsupreme; vivamuniversal; rpam
form; daritamhas been shown; me tma-yogtby My
yogamy; (a form) yatwhich; na da-prvamhas not been
seen previously; anyenaby someone other; tvatthan you.
r Bhagavn said: O Arjuna, because I am pleased with
you, I have shown you My resplendent, unlimited and pri-
707
meval universal form by My inconceivable yogamy akti.
This form has never been seen by anyone other than you.
SRRTHA-VARI
O Arjuna, you prayed to Me, Puruottama, to show you My
aivarya-rpa (Gt 11.3), and thus I have shown you that
vivarpa purua which is but an aa, partial aspect of Me.
Why has your mind become disturbed upon seeing it? Moreover,
you now desire to see My human-like form and are entreating
Me, Be gracious, be gracious! Why do you speak in this surpris-
ing manner? I showed you and no one else My vivarpa be-
cause I was pleased with you. No one but you has ever seen it
before. Why do you no longer wish to see it?
Bhagavn r Ka told Arjuna, On your request, I showed
you My partial aspect, My resplendent vivarpa, through the
potency of My acintya-akti because I was pleased with you.
In r Baladeva Vidybhaas commentary, he has compared
this praka (manifestation) of Ka with a valuable gem and
an expert theatre actor. Although a valuable gem is only one
object, by displaying its various colours it satisfies many view-
ers. Similarly, an expert actor entertains his audience by ap-
pearing in various roles. In the same way, although Ka is
one, He manifested the vivarpa which is present within Him.
This is the hidden meaning of Kas statement.
Ka again said, Because of you, even the devats and
many bhaktas saw this form. No one had ever seen it before.
When I went to the assembly of Duryodhana as a messen-
ger of the Pavas, and in various ways tried to persuade
the Kauravas to give half the kingdom to the Pavas, the
wicked Duryodhana tried to capture Me. I then manifested
a partial aspect of My vivarpa before Dhtarra, the kings
of various states and many noble persons. Bhma, Droa and
47
708
all the is who were present in that assembly were unable
to tolerate its effulgence and closed their eyes. On
Dhtarras request, I gave him divine vision for a short
while so that he could see Me. Arjuna, you are My friend,
and I have shown you this form which was never shown to
anyone else because I am pleased with you.
LOKA 48
= i== i== IiIi= aiIi=:1
`=: zi r` =ni rra` --= r1111
na veda-yajdhyayanair na dnair
na ca kriybhir na tapobhir ugrai
eva-rpa akya aha n-loke
drau tvad anyena kuru-pravra
kuru-pravraO hero among the Kurus; anyena tvatother than
by you; ahamI; na akyacannot; draumbe seen; n-
lokein this world of men; eva-rpain this way; veda-
adhyayanaithrough study of the Vedas; yajathrough sac-
rificial performances; nanot; dnaiby acts of charity; na
not; kriybhiby ritualistic activities; caand; nanot;
ugraiby severe; tapobhiausterities.
O Kuru-pravra, great hero among the Kurus, no
one but you in this mortal world is able to see My
vivarpa. This form cannot be seen by study of the
Vedas, nor through sacrifices, charity, rituals or se-
vere penances.
SRRTHA-VARI
r Bhagavn says, The ability to see the form I have shown
you cannot be achieved even by processes such as studying
the Vedas. I am unable to show this form to anyone other
than you. Fix your nih in that most rare of forms only,
709
understanding that you have achieved the most unattainable
object. Why do you again wish to see My human form after
seeing this most rare form?
Kuru-pravra, nobody in this world has ever seen this vivarpa,
manifested by My yogamy-akti, even by the study of the
Vedas, sacrifices, charity, religious activities or severe austeri-
ties. You are the only one to have seen it. All those jvas who
have attained the position of devas see and remember My
vivarpa with their divine eyes and divine minds. In this
mundane world, those who are bound by delusion and cov-
ered by ignorance cannot see this divine form, but My bhaktas,
who are in yoga (union) with Me and always fixed in nitya-
cit-tattva (the eternal conscious reality), transcend delusion
as well as divinity. They, just like you, do not feel comfortable
with this form, but hanker to see My cinmaya-nitya-rpa, that
transcendentally beautiful human-like form.
LOKA 49
=i a rii =i I=aiii rai =` riir=z===1
rai: a==i: ==-` a = =I=` z11
m te vyath m ca vimha-bhvo
dv rpa ghoram d mamedam
vyapeta-bh prta-man punas tva
tad eva me rpam ida prapaya
m teyou should not have; vyathfear; caand; m
do not; (be) vimha-bhvabewildered; dvhaving
seen; dksuch; idam ghorama terrible; rpamform;
mamaof Mine; (be) vyapeta-bhfree from fear; prta-
manof cheerful mind; tvam prapayayou just behold;
48-49
710
punaagain; idamthis; tat evavery same; rpamform;
meof Mine.
Do not fear or be deluded by seeing this terrible
form of Mine. Become fearless and with a cheerful
mind behold once again My beautiful four-armed
form to your complete satisfaction.
SRRTHA-VARI
O Paramevara! Why arent You blessing me? You want
to forcibly show me this form even though I am unwilling
to see it. My body is becoming troubled and my mind per-
plexed by seeing Your aivarya-rpa. I am repeatedly fall-
ing unconscious. I pay my obeisances from a distance to this
parama-aivarya-rpa of Yours, and will never again pray
to You to show it to me. Please forgive me for this. Please
forgive me. Please show me the moon-like face of Your
human-like form with which You shower the nectar of Your
sweet smile.
m te to give solace to a disturbed Arjuna.
Arjuna became very fearful and agitated upon seeing the
terrible vivarpa. r Bhagavn pacified him saying, Be
neither fearful nor agitated. In the assembly when Draupad
was being insulted, Duryodhana, Bhma, Drocrya and
others remained silent. Even Yudhihira and the other
Pavas were unable to protect her and remained sitting
with their heads lowered. Duryodhana, Kara and others
were ridiculing her with various sarcastic statements and
Dusana slapped his thigh and then pulled at Draupads
cloth with his full strength. In such a helpless situation,
Draupad fully surrendered to Me. At that time, I vowed to
711
destroy the adharmika, wicked Duryodhana and all his fol-
lowers. Therefore, I will urely execute this massacre. You are
just an instrument. I have shown you My wrathful, terrible,
annihilating form just to give you faith in this. You are My
nitya-sakh therefore, I know that this form will not be pleas-
ing to you. Now without fear, behold that form you have
requested Me to show you.
rla Bhaktivinoda hkura quotes Ka as saying, Fool-
ish persons do not believe in this vivarpa. By seeing this
terrible form you should be neither agitated nor bewildered.
My bhaktas are peaceful, and therefore they long to see My
sac-cid-nanda-nara-rpa. I therefore bless you not to be
agitated or bewildered by My vivarpa. Those bhaktas who
are attracted to My mdhurya have no purpose with this
vivarpa. Since you are My ll-sakh (pastime friend), you
are to be an instrument in all My pastimes. It is not proper
for you to be disturbed like this. Now give up your fear, and
with a cheerful mind see My nitya-rpa (transcendental
human-like form).
LOKA 50
== ai
r-=` i==aii-i =` =` zii=i= i:1
izi=i=i= ia==` i-i =: =ir=ri-=i11
sajaya uvca
ity arjuna vsudevas tathoktv
svaka rpa daraym sa bhya
vsaym sa ca bhtam ena
bhtv puna saumya-vapur mahtm
sajaya uvcaSajaya said; tath itithus; uktvspeaking;
mah-tmthe magnanimous; vsudevason of Vasudeva;
bhyaagain; daraym sashowed; svakamHis personal;
rpamform; arjunamto Arjuna; caand; vsaym sa
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712
consoled; enamthat; bhtamfrightened person; bhtvby
becoming; punaagain; saumya-vaputhe gentle form.
Sajaya said: Having spoken thus, the supremely
compassionate son of Vasudeva again revealed His
four-armed form, and then further consoled the fright-
ened Arjuna by assuming His gentle two-armed form.
SRRTHA-VARI
In this way, after showing the extremely wrathful form of
His aa, r Bhagavn showed His mdhurya-aivarya-maya
caturbhuja-rpa, His four-armed form decorated with hel-
met, mace, cakra and so forth, being so requested by Arjuna.
That Supreme Personality again manifested His pleasing two-
handed form, decorated with bracelets, earrings, turban,
ptmbara and other ornaments, thus giving solace to the
frightened Arjuna.
Sajaya is describing what happened next. Bhagavn r
Ka withdrew His sahasra-sra-rpa (thousand-headed
form) and manifested His caturbhuja-rpa, blackish in colour
like the blue lotus. He had manifested this form as Devak-
nandana in the prison house of Kasa. Finally, He gave so-
lace to the frightened Arjuna by manifesting His supremely
pleasing dvibhuja-mrti (two-armed form).
LOKA 51
= ai
ra` =i=ri` =` a =ir` =i=1
ri==I== =`-i: =ai: Ia` =a:1111
arjuna uvca
dveda mnua rpa / tava saumya janrdana
idnm asmi savtta / sa-cet prakti gata
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arjuna uvcaArjuna said; janrdanaO Janrdana; dv
seeing; idamthis; mnuamhuman-like; saumyampleas-
ing; rpamform; tavaof Yours; idnmnow; asmi
savttaI have become; sa-cetrational; (and) gata
have returned; praktimto my nature.
Arjuna said: O Janrdana, now my heart feels de-
light upon seeing this captivating human-like form
of Yours, and I have returned to my normal condi-
ti on.
SRRTHA-VARI
Seeing the most sweet form of r Ka, and feeling as if
he were immersed in the ocean of bliss, Arjuna said, My
heart feels delight now that I have returned to my praktim
(normal state).
At that time Arjuna, who was now free from all fear, saw
r Ka first in His extremely sweet caturbhuja-rpa, and
then in His dvibhuja ymasundara form. In great bliss
Arjuna said, O Janrdana, after seeing Your most pleasing
human-like form, I have become self-composed and have re-
gained my natural condition.
r Ka mostly performed His pastimes with the Ydavas
and the Pavas in His dvibhuja-rpa, yet sometimes He
performed them in His caturbhuja-rpa. Therefore, His
caturbhuja-rpa is also known as human. In rmad-
Bhgavatam (7.15.75), Nrada Muni describes r Kas
human form to Mahrja Yudhihira: gha para
brahma manuya-ligam. r Ka is living intimately with
you in your house, just like your brother.
LOKA 52
ui=i= i
51
714
=ziI=` =` rai=I= -==1
i r= == I=-` zi=iI i:1111
r-bhagavn uvca
su-durdaram ida rpa / davn asi yan mama
dev apy asya rpasya / nitya darana-kkia
r-bhagavn uvcathe all-opulent Lord said; idamthis;
rpamform; mamaof Mine; yatwhich; davn asiyou
have seen; (is) su-durdaramvery rarely seen; apieven;
devthe gods; nityamalways; darana-kkiaaspire to
have a sight; asyaof this; rpasyaform.
r Bhagavn said: This human form of Mine which
you have seen, is rarely seen by others. Even the devas
are ever hankering to have darana of this form.
SRRTHA-VARI
In this and the next two lokas beginning with the words
su-durdaram, r Bhagavn is explaining the glory of the
svarpa He is now showing to Arjuna. Even the devas as-
pire to see this svarpa but never can. However you, Arjuna,
do not want to see My vivarpa. This is appropriate because
you are eternally tasting the mah-mdhurya of My origi-
nal human form. How, therefore, could this vivarpa attract
your eyes? I blessed you with divine eyes, but I did not bless
you with a corresponding divine mind. Therefore, you whose
mind only likes to see My mah-mdhurya human form, did
not fully appreciate seeing My other (universal) form, even
though I gave you divine vision. If I had given you an appro-
priate divine mind, then you would also have become attracted
to My vivarpa, like the devas.
715
In the present loka r Ka is explaining the glory of
His human-like form (nara-rpa). Exhibiting the most ex-
ceptional aspect of His mercy to Arjuna, He says, It is ex-
tremely rare to behold this human form which you are see-
ing. Even the devas cannot see it. In rmad-Bhgavatam,
Tenth Canto, the Garbha-stotra states that it is even diffi-
cult for the devas to see this form. You are My nitya-bhakta
who tastes the great sweetness of My human form. There-
fore, the vivarpa was not pleasing to you. I gave you divine
eyes but not a divine mind. If I had given you a divine mind,
then, like the devas, you would have been attracted to this
universal form. Because you are My nitya-sakh, you can
never give up your sakhya-bhva. Thus, this human form is
very pleasing to you.
Arjuna, the form which you now see is most rare, su-
durdaram. Even devas like Brahm and Rudra always hanker
to see this nitya-rpa. If you wonder how this human form is
so rare when it is seen by everyone, then I want to explain
this tattva to you. Hear attentively. There are three types of
perceptions related to My sac-cid-nanda ka-rpa: avidvat-
pratti, yauktika-pratti and vidvat-pratti. Avidvat-pratti is the
perception of the ignorant which is only based on empiric
knowledge. They see My nitya-svarpa as mundane and
temporary. One cannot understand the supreme nature of this
svarpa by such perception. By yauktika (reasoning) or divya-
pratti, the devas and persons who are proud of their jna
consider My svarpa to be mundane and temporary. They
accept the eternal reality of either My universal form, which
pervades the whole universe, or My negative aspect of the
universe, nirviea-brahma. They conclude that My human
form is only a temporary means of worship. However, by
52
716
vidvat-pratti (perception which is based on transcendental
knowledge), My bhaktas, who are endowed with conscious
vision (cit-caku), realise My human form to be directly the
abode of sac-cid-nanda. This type of realised vision is rare
even for the devas, among whom only Brahm and iva, who
are My uddha-bhaktas, are always longing to see My human
form. Having seen this vivarpa, you have been able to
understand, by My mercy, the supremacy of My eternal form.
This is because you are engaged in My pure bhakti in
friendship.
LOKA 53
=ir` = a=i = i== = i1
zi Ìii rra` rai=I= -==1111
nha vedair na tapas / na dnena na cejyay
akya eva-vidho drau / davn asi yan mama
ahamI; na akyacan not; draumbe seen; eva-vidha
in this way; yathas; davn asiyou have seen; mmMe;
vedaiby study of the Vedas; nanor; tapasby austerities;
nanot; dnenaby charitable acts; caand; nanor; jyay
by sacrifice.
It is not possible to see Me in this form as you see
Me now merely by studying the Vedas, practising
austerities, giving in charity or performing sacri-
fices.
SRRTHA-VARI
If, like you, someone wants to see My eternal two-handed
human form, considering it to be the essence of human en-
deavour, they will not be able to know or see it, even if they
perform such processes as studying the Vedas and executing
austerities. Believe this.
717
One cannot obtain darana of r Ka in His most pleas-
ing eternal human like form, which was seen by the bhakta
Arjuna, by studying the Vedas, or by performing austerities,
charity or worship, etc. It is said in rmad-Bhgavatam (11.12.9):
ya na yogena skhyena / dna-vrata-tapo-dhvarai
vykhy-svdhyya-sannysai / prpnuyd yatnavn api
Even by practices performed with great endeavour such as mys-
tic yoga, philosophical speculation, charity, vows, austerities,
performance of sacrifice, teaching Vedic mantras, study of stra,
or taking the renounced order of life, one cannot achieve Me.
And furthermore it is said:
na sdhayati m yogo / na skhya dharma uddhava
na svdhyyas tapas tygo / yath bhaktir mamorjit
My dear Uddhava, I am controlled only by the bhakti rendered
to Me by My pure hearted devotees. I can never be controlled
by those who only study Skhya philosophy or stra, or who
perform mystic yoga, pious acts, austerity or renunciation.
LOKA 54
i-i -=-i zii r=Ìii:=1
ia` rra= a-= ra= r-a1111
bhakty tv ananyay akya / aham eva-vidho rjuna
jtu drau ca tattvena / praveu ca parantapa
parantapaO chastiser of the foe; arjunaArjuna; tuhowever;
ananyayby exclusive; bhaktydevotional service; ahamI;
akyacan; jtumbe known; caand; draumseen; eva-
vidhain this way (in this human-like form); caand; tattvena
truly; praveumenter (into association with Me.)
53-54
718
O Parantapa, Arjuna! Only by ananya-bhakti can
one actually know and see My eternal, beautiful
human form and truly enter into association with
Me in My abode.
SRRTHA-VARI
Then by which means are You attainable? Expecting this
question from Arjuna, r Bhagavn speaks this loka begin-
ning with the word bhakty. Even if one has the desire to
attain nirva-moka (impersonal liberation), he can only
enter into the brahma-svarpa with the help of bhakti. There
is no other way. After jna-sannysa, the gui-bht bhakti
of the jns finally develops to a slight degree. Nothing else
happens. By this they attain syujya-mukti.
Later they attain Me, having known My svarpa in truth.
This I will explain and establish later in Gt 18.55.
The vision of this pleasing human form is possible only by
ananya-bhakti. In this regard, rmad-Bhgavatam (11.12.8)
states:
kevalena hi bhvena / gopyo gvo nag mg
ye nye mha-dhiyo ng / siddh mm yur ajas
The residents of Vraja, such as the gops, cows, animals, the
snakes such as Kliya, the twin arjuna trees and other non-mov-
ing entities with their consciousness covered, such as, bushes
and schrubs all attained the perfection of life, and came to Me
simply because of their one-pointed devotion for Me.
And furthermore, rmad-Bhgavatam (11.14.21) states:
bhaktyham ekay grhya / raddhaytm priya satm
bhakti punti man-nih / va-pkn api sambhavt
719
I can only be attained through bhakti performed with full faith.
I am naturally dear to My bhaktas who take Me as the exclusive
goal of their bhajana. Even the dog-eaters can purify themselves
of their lower birth by performing bhajana to Me.
LOKA 55
=-=-=-r=i =y+: =#Ia:1
I=r: =iari : = =i=Ia iz1111
mat-karma-kn mat-paramo / mad-bhakta saga-varjita
nirvaira sarva-bhteu / ya sa mm eti pava
pavaO son of Pu; sahe; yawho; mat-karma-kt
dedicates his work to Me; mat-paramamakes Me his ultimate
shelter; mat-bhaktapractises devotional service to Me; saga-
varjitafree from (materialistic) association; nirvairawith-
out enmity; sarva-bhteutowards any living being; eticomes;
mmto Me.
O son of Pu, one who works exclusively for
Me and considers Me alone to be his supreme goal,
who engages in the various limbs of bhakti such as
ravaam and krtanam while avoiding mundane
attachments, and who remains free from enmity
towards any living beinghe alone attains Me in
My supremely beautiful Ka form.
SRRTHA-VARI
Now in this loka beginning with the words mat-karma-
kt, r Bhagavn explains the characteristics of His
ananya-bhaktas to conclude the discussion on bhakti,
which began in Chapter Seven. Saga-varjita means de-
void of attachment to the results and free from poor asso-
ciation.
55
720
The import of the Eleventh Chapter is that Arjuna has
become firmly convinced about the mah-aivarya of r Ka
and that he will be victorious in battle.
by rla Vivantha Cakravart hkura, on the Eleventh Chapter of
In this loka r Ka is explaining the limbs of bhakti
that are to be followed by bhaktas who take shelter of ananya-
bhakti. Those who become free from all mundane attach-
ment and envy towards all jvas and engage in My ananya-
bhakti by performing activities such as building temples for
Me, cleaning them, offering service to Tulas-dev, and per-
forming ravaa, krtana and smaraa of hari-kath, they
alone are My bhaktas.
Similar statements are made in rmad-Bhgavatam
(11.11.38-39):
mamrc-sthpane raddh / svata sahatya codyama
udynopavankra- / pura-mandira-karmai
sammrjanopalepbhy / seka-maala-vartanai
gha-uraa mahya / dsa-vad yad amyay
One should faithfully install My Deity form in the temples. If
one is unable to perform this work alone, he should endeav-
our with the help of others. He should make flower and fruit
gardens, cities and temples for Me, as well as places to celebrate
My pastime festivals. Like a faithful and devoted servant he
should, render service in the temple without duplicity, clean
it, wash it, sprinkle it with fragrant water, and perform various
services.
721
rla Baladeva Vidybhaa writes, My bhaktas are those
who are mat-parama, who consider only Me to be the su-
preme goal and who do not aspire for other goals, such as
Svarga. They are engaged in tasting nine types of bhakti-rasa
(the limbs of bhakti), such as the hearing and chanting of
My name, form and so forth. Those who are saga-varjita,
free from the attachment to the results of their actions and
free from poor association, and those who are nirvaira, free
from enmity to all living beings, see that their miseries are
the result of their own previous karma and have no feeling
of enmity towards those who are inimical towards them.
Rather, they feel compassion for them. Only such persons
attain to My ka-svarpa, not others.
rla Bhaktivinoda hkura writes in his Vidvat-rajana
commentary, In this chapter r Kas rpa has been es-
tablished as the supreme refuge and the ultimate worshipable
reality, compared to His vivarpa kla-rpa and even the
viu-rpa. Besides the svarpa-vigraha, (the eternal, all-
attractive human form of r Ka), bhaktas have no
attraction for the sambandha-vigraha (the relative mani-
festation of Bhagavn). This chapter concludes that the form
of r Ka alone is the ocean of all nectarean mellows
(nikhila-rasmta-sindhu) and the only abode of supreme
sweetness (parama-mdhurya-bhva).
on the Eleventh Chapter of rmad Bhagavad-gt.
55
722
CHAPTER TWELVE
Bhakti-Yoga
The Yoga of
Pure Devotional Service
LOKA 1
vtqZu mokp
,oa lrr;qk ;s HkkLRoka i;qZiklrsA
;s pkI;{kjeO;a rs"kka ds ;ksxfokek%AAAA
arjuna uvca
eva satata-yukt ye / bhakts tv paryupsate
ye cpy akaram avyakta / te ke yoga-vittam
arjuna uvcaArjuna said; (there are) bhaktthe bhaktas;
yewho; (are) satata-yuktalways engaged; evamin this
way; caand; apialso; (there are those) yewho; paryupsate
worship; tvmYou; (as) akaramthe imperishable;
avyaktamun-manifest; kewhich?; temof them; (are)
yoga-vittamthe best knowers of yoga.
Arjuna said: According to Your earlier explanation,
there are bhaktas endowed with nih, who continu-
ously engage in bhajana to Your ymasundara form,
and there are also those who worship nirviea-akara-
brahma. Of these two, who is the best type of yog?
724
SRRTHA-VARI
In this Twelfth Chapter, r Bhagavn confirms the su-
periority of all types of bhaktas over the jns. And
among the bhaktas, only those who possess qualities such
as non-enviousness are glorified.
When the subject of bhakti was introduced, Arjuna heard
that those who are endowed with raddh, who engage in
bhajana to r Bhagavn with their hearts devoted to Him,
are yuktatama, the best among all types of yogs. This is
the opinion of r Bhagavn (Gt 6.47). Arjuna heard
about the supremacy of the bhaktas in introductory state-
ments such as these, and as this section concludes, he in-
quires further, being desirous to hear more about that su-
premacy. You explained that the word satata-yukt means
those who are devoted to performing work for You. Those
who are endowed with the symptoms You previously de-
scribed engage in the service of Your ymasundara form.
Others worship nirviea (featureless), akara (imperish-
able) brahma, which is described in the Bhad-rayaka
ruti: O Grg, the brhmaas know this akara-brahma
as asthla (that which is not gross), askma (that which
is not subtle), ahrasva (that which is not small), and so
forth. Of these two types of persons who know yoga, who
is superior? In other words, who is acquainted with the
better means to know and achieve You? Here, in the origi-
nal loka, the word yoga-vittam has been used. The word
yoga-vittara is generally used to compare two types of
worshippers, whereas the word yoga-vittam indicates the
superlative degree, and is used to decide who is the best
among all types of people who perform worship. By using
this word, Arjuna not only compares the two, but wants
to know who is the best.
L O K A BHA K T I -YOGA !
725
1
Of the various types of sdhana practised to quickly at-
tain Bhagavn, uddha-bhakti is the simplest, easiest and most
natural to perform. Its influence is unfailing. In this chap-
ter, viuddha-bhakti is exclusively established as superior.
Arjuna has been hearing Bhagavn r Kas instructions
with great attention. In the Sixth Chapter, in the loka:
yognm api sarvem (Gt 6.47), r Ka said that of all
yogs (such as the karma-yog, the dhyna-yog and the tapa-
yog) the bhakti-yog is superior. In the Seventh Chapter, in
the loka, mayy sakta-man (Gt 7.1), He said that to take
shelter of bhakti-yoga is best. In the Eighth Chapter, in the
loka, praya-kle manascalena (Gt 8.10), He described
the glory of yoga-bala, the power of yoga. In the Ninth Chap-
ter, in the loka, jna-yajena cpy anye (Gt 9.15), He
talked about jna-yoga and at the end of the Eleventh
Chapter, in the loka, mat-karma-kn mat-paramo (Gt
11.55), He again described the excellence of bhakti-yoga. Af-
ter hearing about these various types of yoga, Arjuna was
unable to ascertain whether it is better to worship the
saviea-svarpa (the personal form) of Yaod-nandana
ymasundara r Ka, or brahma, which is niaktika
(devoid of energy), nirkra (formless), avyakta-svarpa (un-
manifest) and nirviea (featureless). Of these two types of
yogs, who has the superior knowledge of yoga? By saying yoga-
vittam, Arjuna is inquiring about who is the best of all yogs.
rla Bhaktivinoda hkura quotes Arjuna as saying, O
Ka! From all the instructions You have given so far, I have
understood that there are two types of yogs. One type wor-
ships You by performing all bodily and social activities un-
der the control of Your supreme ananya-bhakti. The other
type of yog accepts bodily and social activities only accord-
ing to his needs by following the principles of nikma-karma-
726
yoga, and takes shelter of Your imperishable and unmanifest
feature through adhytmika-yoga (yoga related to brahma).
Of these two types of yogs, who is superior?
LOKA 2
JhHkxokuq okp
e;kos'; euks ;s eka fuR;;qk miklrsA
J;k ij;ksisrkLrs es ;qrek erk%AAAA
r bhagavn uvca
mayy veya mano ye m / nitya-yukt upsate
raddhay parayopets / te me yuktatam mat
r bhagavn uvcathe all-opulent Lord said; tethose; ye
who; (are) nitya-yuktalways connected (with Me); upet
engaged; paraywith transcendental; raddhayfaith;
veyaabsorbing; (their) manaminds; mayiwithin Me;
(and) upsateworship; mmMe; matare considered;
meby Me; (to be) yuktatamthe best connected.
r Bhagavn said: Those yogs, who with transcendental
faith fix their mind on My ymasundara form, and con-
stantly worship Me with ananya-bhakti are the best among
those who know yoga. This is My opinion.
SRRTHA-VARI
r Bhagavn responds to Arjunas question in the previ-
ous loka by saying, My bhaktas are the best who, with
nirgua-raddh (faith which is free from the influence of
the modes), fix their minds on My ymasundara form, be-
ing ever-desirous of union with Me. As it is said in rmad-
Bhgavatam (11.25.27), raddh which has the tm (self)
as its focus is in sattva-gua; raddh which has karma (ac-
tion) as its focus is in rajo-gua, and raddh which has
727
irreligious activities as its focus is in tamo-gua. But that
raddh whose object and focus is service to Me is nirgua.
In the present loka it is said, My ananya-bhaktas are
yuktatam, or yoga-vittam, the best of yogs. From this
it can be concluded that, compared to ananya-bhaktas, oth-
ers, such as those whose bhakti is mixed with jna or
karma, are yoga-vittara, but not yoga-vittam (the best
knowers of yoga). Thus, bhakti is superior to jna and,
within bhakti, ananya-bhakti is supreme. This has been
established here.
After hearing Arjunas question, Bhagavn r Ka was
very much pleased and said, I consider only those bhaktas
who constantly worship Me with nirgua-raddh and un-
alloyed devotion, fixing their minds on My ymasundara
form, to be the best of yogs. Such unalloyed devotees are in
reality the topmost yogs. A yog whose bhakti is mixed with
jna and karma is a little inferior. Bhakti-yoga is therefore
superior to jna-yoga because it is by this yoga alone that
one performs pure ananya-bhakti. The word raddh men-
tioned in the original loka means staunch faith in the state-
ments of stra, guru and Bhagavn. As it is said in Caitanya-
caritmta (Madhya-ll 22.62):
raddh-abdevivsa kahe sudha nicaya
ke bhakti kaile sarva-karma kta haya
The determined faith, that merely by the performance of bhakti
to r Ka all activities are performed, is called raddh.
Elsewhere it is also said: raddh tv anyopya-varja
konmukh citta-vtti-viea. The citta-vtti, tendency of
the heart, which is directed only towards Ka, and which
is free from any desire to follow other processes, is called
raddh.
2
728
rmad-Bhgavatam (11.25.27) describes four types of faith:
sttviky dhytmik raddh / karma-raddh tu rjas
tmasy adharme y raddh / mat-sevy tu nirgu
Faith in stra which deals with the science of the self is sttvika;
faith related to fruitive activities is rjasika; faith in adharmika
acts is tmasika, and faith in My service is nirgua.
Here it should be understood that the word nirgua means
transcendental and beyond material qualities (aprkta). It
does not mean bereft of all qualities. Hence, a bhakti-yog
endowed with nirgua-raddh is best. Bhagavn r Kas
intention is to give this understanding.
LOKAS 3-4
;s Ro{kjefunZs';eO;a i;qZiklrsA
loZ=xefpUR;p dwVLFkepya /kzqoe~AAAA
lafu;E;sfU;xzkea loZ= lecq;%A
rs izkIuqofUr ekeso loZHkwrfgrs jrk%AAAA
ye tv akaram anirdeyam / avyakta paryupsate
sarvatra-gam acintya ca / kastham acala dhruvam
sanniyamyendriya-grma / sarvatra sama-buddhaya
te prpnuvanti mm eva / sarva-bhta-hite rat
tubut; evacertainly; yethose who; paryupsateworship;
akaramthe imperishable; anirdeyamundefinable;
avyaktamunmanifest; sarvatra-gamall-pervading;
acintyaminconceivable; caand; ka-sthamuniform;
acalamnon-moving; dhruvamfixed; sanniyamyacontrol-
ling; indriya-grmamthe group of senses; (and) sama-
buddhayabeing equally disposed; sarvatrain all situations;
ratbeing attached; hiteto the welfare; sarva-bhtaof all
beings; evacertainly; prpnuvantiobtains; mmMe.
729
But those who worship My indescribable,
unmanifest, all-pervading, inconceivable, immutable,
eternal and featureless brahma-svarpa while con-
trolling their senses, maintaining equal vision ev-
erywhere and engaging in activities for the welfare
of all beings, also attain Me alone.
SRRTHA-VARI
Those who worship My nirviea-brahma-svarpa remain
distressed; therefore, they are inferior to My bhaktas. In or-
der to establish this principle, r Bhagavn speaks these two
lokas beginning with ye tu. Akara means that brahma can-
not be described in words, because it is unmanifest, formless
(avyaktam), all-pervading (sarvatra-ga) and eternal
(dhruvam). It is not subject to transformation (acalam), but
exists uniformly at all times (kua-stham), and it cannot be
comprehended by logic (acintya). The phrase mm eva means,
They attain Me alone. In other words, there is no differ-
ence between that imperishable (akara) brahma and Me.
r Bhagavn says, Those who with controlled senses and
equal vision engage in activities for the welfare of all jvas
and worship My akara (imperishable), anirdeya (indescrib-
able) and avyakta (unmanifest) nirviea-brahma-svarpa,
ultimately attain Me only after performing troublesome
sdhana. From the loka, brahmao hi pratihham (Gt
14.27), it is understood that r Ka is the raya (shelter)
of nirviea-tattva. Therefore, the worshippers of nirviea-
brahma are also indirectly dependent on r Ka. r Ka
is the shelter of all upsya-tattva (worshipable realities), and
is Himself the supreme worshipable object. Upsya-tattva
includes r Rmacandra, r Nryaa, r Nsihadeva
and nirviea-brahma, who all depend on Ka. Those
3 - 4
730
wor-shippers who have taken shelter of upsya-tattva are cer-
tainly under the shelter of Ka. All upsya-tattva is depen-
dent on ka-tattva as their origin. Among upsya-tattva, the
first three svarpas are tad-ektma-rpa (one in tattva), but
from the perspective of rasa, there is a gradation. Similarly,
there is also a gradation among those worshippers who have
taken shelter of these realities. Brahma is the effulgence of
r Kas limbs, an incomplete manifestation of Kas cid-
aa (internal self-conscious potency). Therefore, those who
achieve nirviea-brahma or syujya-mukti are indirectly
dependent on r Ka alone. However, they do not experi-
ence the bliss of loving sev, etc. For this reason, even if r
Ka offers His bhaktas the various types of mukti such as
syujya, they do not accept them, as stated in rmad-
slokya-sri-smpya- / srpyaikatvam apy uta
dyamna na ghanti / vin mat-sevana jan
A pure devotee does not accept any kind of liberation: slokya,
sri, smpya, srpya or ekatvam (syujya), even though they
may be offered to him.
Some consider worship of akara-brahma to be superior
to the worship of the sac-cid-nanda-mrti of
ymasundara r Ka. However, Bhagavn r Ka is
Himself very clearly explaining the superiority of His
ananya-bhaktas over those who worship nirkra (formless)
nirviea-brahma. Furthermore, some persons think, Why
would worship of brahma not be superior, since it is full of
difficulty and perfected over a long period of time? They
consider that of the two types of brahma, sagua and
nirgua, nirgua-nirkra-brahma is the original and su-
perior tattva. They think that common people are unable
to perform worship of nirgua-brahma because it is trouble-
731
some, whereas the worship of sagua skra, personal
brahma, is easily performed since anyone can do it. Here it
is necessary to understand that these conceptions are false.
Ka alone is the original tattva. Brahma-tattva is depen-
dent on Him, and is simply the effulgence of His bodily
limbs. In Gt (15.18), r Ka Himself has declared that
as puruottama-svarpa, He is superior to akara (imper-
ishable) and ka-stha (unchanging) brahma. r Baladeva
Vidybhaa and other commentators on the Gt explain
akara-svarpa to mean jva-svarpa, whereas r
Rmnujcrya explains it to mean pratyag-tma (the all-
pervading) svarpa.
Here the word akara does not mean parabrahma. The
Supreme Person, parabrahma, has been clearly described
as different from and superior to that brahma, which is
akara and ka-stha. In this regard, one should refer to
Gt (15.16-17): ka-stho kara ucyate and uttama puruas
tv anya.
Moreover, worshippers of brahma also consider the jva
alone to be brahma: jvo brahmaiva npara. They say that
when the ignorance of the jva is dispelled, the brahma-jn
becomes brahma. Even if the jva attains the stage of brahma,
it is not stated in any stra that he attains the nature of
parabrahma. r Ka alone is parabrahma. This has been
established in various statements from ruti and smti. In the
Vednta also it is stated that the jva never attains the stage
of parabrahma. One should always keep in mind that the
attributes of Bhagavn described in stra, such as sagua,
skra and saviea, are transcendental and fully conscious.
Therefore, r Bhagavn is simultaneously both sagua and
nirgua. Sagua and nirgua are not two separate tattvas,
but two aspects of the same tattva.
5
732
LOKA 5
Dys'kksf/kdrjLrs"kkeO;klpsrlke~A
vO;k fg xfrnqZ%[ka nsgofjokI;rsAAAA
kleodhikataras tem / avyaktsakta-cetasm
avyakt hi gatir dukha / dehavadbhir avpyate
temfor those; cetasmwhose minds; avyakta-saktaare
attached to the unmanifest; (there is) adhikataramore;
kleatrouble; hibecause; avyaktthe unmanifest; gati
state; avpyateis obtained; dukhamwith difficulty;
dehavadbhiby those who are embodied.
Those whose minds are attached to the nirviea-brahma-
svarpa experience great difficulty, for it is troublesome for
the embodied jvas to attain steadiness in that which is
unmanifest.
SRRTHA-VARI
How then, are the jns inferior? In response to Arjunas
words kleo dhikataras tem. Those who desire the experi-
ence of brahma which is avyakta (unmanifest) must undergo
extreme difficulty in attaining it. The senses are only able
to experience that which has attributes (viea) that pertain
to the respective senses, such as sound. They are unable to
experience that which is devoid of qualities or attributes
(nirviea).
It is essential for those who desire nirviea-jna to con-
trol the senses, but to do so is as difficult as controlling the
flow of a river. As Sanat Kumra says to Pthu Mahrja in
rmad-Bhgavatam (4.22.39), The bhaktas can easily cut the
hdya-granthi (knot of the heart), which consists of karma-
vsan (fruitive desires) by remembering with devotion the
733
effulgence of the toes of the lotus petal-like feet of Bhagavn.
The yogs, however, who are bereft of bhakti, are not able to
cut the knot of the heart as bhaktas can, even though they
are free from any mundane enjoying propensity and can
control their senses. Therefore, give up the endeavour to con-
trol the senses and so forth and engage in the bhajana of r
Vsudeva. Those who practise the processes of yoga, etc., with
a desire to cross this ocean of material existence, which is
full of crocodiles in the form of the senses, have to face ex-
treme difficulties if they fail to take shelter of Bhagavn, who
is likened to a boat. Therefore, O King, you should also ac-
cept the lotus feet of the most worshipable Bhagavn as the
boat in which to cross this ocean, which is insurmountable
and full of obstacles.
Even if the destination of nirviea-brahma is achieved after
much trouble, it happens only with the help of bhakti. With-
out bhakti for Bhagavn, the worshipper of brahma not only
undergoes misery, but also fails to attain brahma. As Lord
Brahm said, The only gain of a person who beats a husk
from which the rice has been taken is the trouble they took
to beat it (rmad-Bhgavatam 10.14.4).
Worshippers of nirviea-brahma face misery both during
sdhana and siddha. No sdhana can give perfection with-
out the help of bhakti. Taking support of bhakti as a second-
ary process, those who worship nirviea-brahma strive to
achieve brahma-jna. In turn, Bhakti-devi awards them the
secondary result, which is brahma-jna, and then disap-
pears. Such persons who worship brahma, thus, remain be-
reft of relishing the supremely beneficial name, form, pas-
times and qualities of r Ka. They eternally submerge
themselves in an ocean of great misery in the form of syujya-
5
734
mukti. This is self-destructive. For this reason rmad-
Bhgavatam (10.14.4) states: reya-stim bhaktim udasya te
vibho.
My dear Lord, bhajana unto You is the most superior path
for realisation of the self. If someone gives up that path and
engages in cultivating speculative knowledge, he will simply
undergo a troublesome process and will not achieve his de-
sired ends. As a person who beats an empty husk of wheat
cannot get grain, one who simply speculates cannot achieve
self-realisation. His only gain is trouble.
The stages of both sdhana (practice) and sdhya (perfec-
tion) are described as troublesome for the nirviea-jns.
On the other hand, bhakti is supremely pleasurable and aus-
picious in both stages sdhana and sdhya. rmad-
Bhgavatam (4.22.39) states:
yat-pda-pakaja-pala-vilsa-bhakty
karmaya grathitam udgrathayanti santa
tadvan na rikta-matayo yatayo pi ruddha-
sroto-gas tam araa bhaja vsudevam
The bhaktas,who are always engaged in the service of the toes of
the lotus feet of r Bhagavn, can very easily overcome the hard
knot of desires for fruitive activities. Because this is very diffi-
cult, the non-devotees, jns and yogs who endeavour to stop
the waves of sense gratification, are unable to do so. Therefore,
you are advised to engage in the bhajana of Ka, the son of
Vasudeva.
And furthermore, in 12.4.40:
sasra-sindhum ati-dustaram uttitror
nnya plavo bhagavata puruottamasya
ll-kath-rasa-nievaam antarea
puso bhaved vividha-dukha-davrditasya
735
For those who are scorching in the forest fire that generates
various types of miseries, and who desire to cross over the in-
surmountable ocean of material existence, there is no other boat
than serving and relishing the nectar of the ll-kath of
Puruottama Bhagavn r Hari.
rla Bhaktivinoda hkura says, The difference be-
tween a jn-yog and a bhakti-yog is that in the stage of
sdhana a bhakti-yog can easily cultivate the process to
achieve the supreme objective, Bhagavn, and attains the
sdhya (stage of perfection) without fear of self-destruction.
On the other hand, during a jna-yogs sdhana, he be-
comes fixed in avyakta-tattva (the unmanifest reality) and
has to suffer the trouble of practising vyatireka-cint, the
conception of negation, always thinking,Not this, not this.
The vyatireka-cint (negative process) means to think in a
way that is opposite to the natural aptitude or constitutional
function of the jva, so it is very troublesome for the living
entities. The stage of sdhana is also not free from fear
because the nitya-svarpa of Bhagavn has not been realised
before completion of the sdhana stage. Hence, the jna-
yogs supreme destination is also miserable. The jva is an
eternal conscious entity (nitya-cinmaya-vastu). If the jva
becomes merged in the unmanifest state, which is suicidal
for him, his constitutional and purposeful quality of ka-
dsya is destroyed. He has cultivated very deep impressions
(saskras) of aha-graha-buddhi (considering oneself as
supreme) by identifying himself with brahma, so it is very
difficult for him to give up this conditioned consciousness
even if he comes to understand that his own svarpa is
individual and has the constitutional nature of service.
For the embodied jva, embarking upon meditation on
the unmanifest only results in misery, both as the means
(sdhana) and as the objective (sdhya). In reality, the jva
5
736
is caitanya-svarpa, conscious by nature, and has a spiri-
tual body. Therefore, this unmanifest or impersonal medi-
tation is contrary to the jvas own svarpa and is simply a
source of misery. Bhakti-yoga alone is the source of eternal
auspiciousness for the jva. Jna-yoga, when bereft of bhakti
and practised independently, always becomes a source of in-
auspiciousness. Therefore, adhytma-yoga, the process of
self-realisation which is performed by worshipping the
nirkra, nirvikra, sarva-vyp (all-pervading) nirviea-
svarpa is not praiseworthy and does not guarantee attain-
ment of the ultimate destination.
LOKAS 6-7
;s rq lokZf.k dekZf.k ef; laU;L; eRijk%A
vuU;suSo ;ksxsu eka /;k;Ur miklrsAAAA
rs"kkega leqrkZ e`R;qlalkjlkxjkr~A
Hkokfe u fpjkr~ ikFkZ e;kosf'krpsrlke~AAAA
ye tu sarvi karmi / mayi sannyasya mat-par
ananyenaiva yogena / m dhyyanta upsate
tem aha samuddhart / mtyu-sasra-sgart
bhavmi na cirt prtha / mayy veita-cetasm
tubut; eva yethey; mat-parwho are dedicated to achieve
Me; sannyasyarenouncing; sarviall; karmiactivities;
mayiunto Me; ananyenawith unwavering; yogenacon-
nection; dhyyantameditate on; (and) upsateworship;
mmMe; prthaO Prtha; temfor those; veita-
cetasmwhose minds are absorbed; mayiin Me; na cirt
before long; ahamI; bhavmibecome; samuddhartthe de-
liverer; sgartfrom the ocean; mtyu-sasraof death and
rebirth.
737
But to those loving bhaktas who perform all their actions
with the goal of attaining Me, O Prtha, and who absorb
themselves exclusively in My bhajana with unalloyed devo-
tion, I give swift deliverance from this ocean of birth and
death.
SRRTHA-VARI
r Bhagavn says, Without jna, simply by bhakti alone,
My bhaktas are easily and blissfully freed from this material
existence. Here the word sannysa means tyga (to give up).
Becoming free from karma, jna, tapasy and other processes,
My bhaktas give up all other activities for My sake and en-
gage in worship of Me with ananya-bhakti for the purpose
of achieving Me. Thus, they are easily and happily freed from
the material world. As it is said in rmad-Bhgavatam
(11.20.32-33), Whatever result one achieves by the perfor-
mance of karma, tapasy, jna and vairgya, and also what-
ever My bhakta desires, be it Svarga, moka, or even residence
in My dhma, can all be easily attained by performance of
My bhakti-yoga.
It is also said in the Nryaya-moka-dharma, The fruits
one receives from performing sdhana to attain the four types
of human goals (catu pururtha), are attained by a person
who has taken refuge in r Nryaa without performing
any such sdhana.
If one asks, By which sdhana do they cross over this
material world? then listen. This question is irrelevant, be-
cause I Myself deliver them, even if they do not perform any
sdhana. From this statement it is understood that
Bhagavn only exhibits His vtsalya-bhva for His bhaktas
and not for the jns.
6 - 7
738
In the previous two lokas, r Bhagavn is explaining the
glories of His ananya-bhakti and His ananya-bhakta. By
performing this ananya-bhakti and by the mercy of
Bhagavn, an ananya-bhakta can very easily cross over the
ocean of material existence and attain supremely blissful
prema-sev to r Bhagavn.
Ka Himself is the shelter or pratih of brahma. This
Ka, Svaya Bhagavn, is the source of Paramtm and
all other avatras. A bhakta who knows the reality of this
svarpa of Bhagavn takes shelter of kevala-bhakti in the asso-
ciation of bhaktas. He does not have to undergo the difficulties
experienced in the sdhana and sdhya stages as do those who
worship nirviea nirkra-brahma described above. In a very
short time, he easily attains prema-may sev to r
Bhagavn.
In introducing the bhaktas who take shelter of such kevala-
bhakti, r Bhagavn says, Such one-pointed bhaktas con-
sider their prescribed duties of vara and rama to be ob-
stacles to bhakti, and completely give them up. They con-
sider My prema-may sev to be the one and only goal to be
attained, and with ananya-bhakti engage in My worship by
hearing, chanting and remembering My nma, rpa, gua
and ll. They even become absorbed in Me during the
sdhana stage, while performing ravaam, krtanam and so
forth. I very quickly deliver such bhaktas, whose hearts are
attached to Me and who are fully absorbed in Me, from this
ocean of material existence, which is very difficult to cross.
They need not be in anxiety about crossing over it, unlike
the jns and yogs. Furthermore, they are unable to toler-
ate any delay in achieving Me. Placing them on the back of
Garua, I very quickly carry them to My abode. They do not
attain gradual mukti through the paths of Arci (light) and
739
so forth, as followed by jns and yogs. By My own will, I
free them from this illusory world, bring them to My abode,
and engage them in My prema-may sev.
rla Bhaktivinoda hkura quotes Ka as saying, I very
quickly deliver from the ocean of material existence,
characterised by birth and death, those who take shelter of
My bhagavat-svarpa (personal feature). Making all bodily
and social activities completely subordinate to My bhakti, and
always meditating upon and worshipping My nitya-r-
vigraha, the eternal, beautiful human-like form of Ka, by
the process of My ananya-bhakti, their hearts, thus, become
completely absorbed in Me. In other words, in their condi-
tioned state, I give them liberation from the bondage of this
illusory material existence. After their bondage of my has
been cut, I protect them from the suicidal attempt of adopt-
ing the conception of oneness. This self-destructive concep-
tion of oneness in people whose minds are attached to the
unmanifest is the cause of inauspiciousness for them. My vow
is: ye yath m prapadyante ts tathaiva bhajmy aham
(Gt 4.11). From this it is understood that those who medi-
tate on the avyakta (unmanifest) become merged in the
avyakta-svarpa. What is My loss in this? Having attained
such a destination, the jvas who have the suicidal concep-
tion of oneness lose the importance or utility of their own
svarpa. In other words, they become deprived of the eter-
nal bliss of My loving service.
LOKA 8
e;so eu vk/kRLo ef; cqfa fuos'k;A
fuofl";fl e;so vr ~o u la'k;%AAAA
mayy eva mana dhatsva / mayi buddhi niveaya
nivasiyasi mayy eva / ata rddhva na saaya
8
740
dhatsvafix; (your) manamind; evaonly; mayion Me;
(and) niveayarepose; (your) buddhimintelligence; mayi
in Me; ata rddhvamthus at the last moment of quitting the
body; eva nivasiyasiyou shall certainly reside; mayiin Me;
na saayathere is no doubt.
Fix your mind exclusively on My ymasundara
form, and engage your intelligence fully in Me. Thus,
upon leaving your body, you shall certainly come to
reside with Me. Of this there is no doubt.
SRRTHA-VARI
Since My bhakti is the topmost process, you should per-
form bhakti only. To instruct Arjuna in this way, r
Bhagavn is speaking three lokas beginning here with mayy
eva. Worship of the nirviea-svarpa has been prohibited by
use of the word eva. r Bhagavn says mayi, meaning upon
Me. You should fix your mind exclusively on My
ymasundara form, which is decorated with yellow gar-
ments (ptmbara-dhr) and a beautiful forest garland
(vana-ml). In other words, remember Me and engage your
pure intelligence in Me, that is, think of Me alone. This
thinking should be in accordance with the statements of
stra that establish dhyna (meditation). Then you will live
only with Me, who am described in the Vedas.
Here in these few lokas r Ka is explaining the sdhana-
pral, or the process of practice adopted by His ananya-
bhaktas. First of all He said to Arjuna, O Arjuna, I very
quickly deliver from the ocean of birth and death, My ananya-
bhakta who surrenders to Me and who has given up
varrama-dharma, and bestow upon him My prema-may
sev. Therefore, you should fix your mind exclusively on Me,
741
parabrahma, the Supreme Transcendental Reality. Remov-
ing all desires for sense gratification from your citta (thoughts),
absorb your citta in Me alone. The mind has the tendencies of
accepting (sakalpa) and rejecting (vikalpa), so to fix it in ob-
jects related with Bhagavn, it is necessary to surrender ones
intelligence to Him after disengaging the mind from all sense
objects. Acquiring knowledge of Bhagavns svarpa with ones
vyavasytmik buddhi (resolute intelligence), know Him
alone to be the supreme worshipable reality. Direct the func-
tions of the pure intelligence towards Him, by performing
sdhana such as ravaam, krtanam and smaraam. By do-
ing so, the mind will be under the control of such resolute
intelligence and will automatically become absorbed in
thoughts of Him. In such a state, you will always live near Him.
Therefore, by making Arjuna His instrument, r Bhagavn
is instructing us all that bhakti alone is the best sdhana and
the best sdhya. Thus it is imperative to constantly remem-
ber the nitya-svarpa of ymasundara by fixing the mind
on Him and surrendering ones intelligence exclusively to
Him. When this is done, one will attain the highest fruit of
sdhana-bhakti and become His associate, attaining
nirupdhika-prema (unalloyed love). There is no doubt about
this. Thus, it is explained that the destination achieved by
bhakti-yoga is superior to all others.
LOKA 9
vFk fpka lek/kkrqa u 'kDuksf"k ef; fLFkje~A
vH;kl;ksxsu rrks ekfePNkIrqa /kut;AAAA
atha citta samdhtu / na aknoi mayi sthiram
abhysa-yogena tato / mm icchptu dhanajaya
dhanajayaO winner of wealth; athaand if; na aknoiyou are
unable; samdhtumto fix; cittamthe mind; sthiramsteadily;
8-9
742
mayion Me; tatathen; icchayou should desire; ptumto
attain; mmMe; abhysa-yogenathrough abhysa-yoga.
O Dhanajaya, if you are unable to fix your mind
steadily on Me, then try to seek Me by abhysa-
yoga, the practice of fixing the mind on Me while
constantly restraining it from worldly affairs.
SRRTHA-VARI
For the benefit of those who cannot directly remember Him,
r Bhagavn explains the means whereby perfection of such
remembrance can be achieved. He says, By time and again
controlling the mind, which runs from one place to another,
one should practise concentrating it exclusively on My form.
This is yoga. One should gradually fix the minds course on
My most beautiful form, qualities and so forth, by this prac-
tice of completely checking the flow of the mind which flows
like a river towards abominable mundane sense objects, such
as form and taste.
The present loka emphasises the word Dhanajaya. Just
as Arjuna has accumulated a lot of dhana (wealth) by con-
quering many enemies, in the same way, he is also able to
achieve the wealth of dhyna (meditation on Bhagavn) by
conquering and controlling his mind.
In the previous loka, r Bhagavn instructs everyone to
become one-pointedly devoted to Him by exclusively fixing
their minds and intelligence on Him. Thus, the following
question may be raised: Just as the Gag flows towards the
ocean, those whose mano-vtti (attitude or flow of mind) is
always running with great speed towards r Bhagavn can
very quickly attain Him; of this there is no doubt. By what
means, however, can Bhagavn be achieved by those who do
743
not have such strong citta-vtti (flow of thoughts or feelings)
towards Him? In response to this, r Bhagavn has given a
second option. Those who are unable to firmly and steadily
fix their mind on Me by the previously stated means should
try to achieve Me by abhysa-yoga. This means that they
should try to fix the mind on Me by gradually curbing the
tendency of the mind to become attracted to various sense
objects. Such endeavour is called abhysa-yoga. By this
abhysa-yoga, the mind slowly becomes attached to Me, af-
ter which attaining Me becomes easy.
rla Bhaktivinoda hkura quotes Ka as saying, That
previously mentioned nirupdhika-prema is the eternal func-
tion of a mind devoted to Me. To achieve this, one needs to
perform abhysa, constant practice. If you are unable to
steadily fix your mind on Me, then it is better for you to
engage in abhysa-yoga.
LOKA 10
vH;klsI;leFkksZfl eRdeZijeks HkoA
enFkZefi dekZf.k dqoZu~ flfeokIL;flAAAA
abhyse py asamarthosi / mat-karma-paramo bhava
mad-artham api karmi / kurvan siddhim avpsyasi
apiif, however; asiyou are; apialso; asamarthaunable;
abhyseto perform the practice of sdhana-bhakti; bhavajust
be; paramadevoted; mat-karmato My work; kurvan
through performing; karmiactivities; mad-arthamfor My
sake; avpsyasiyou will obtain; siddhimperfection.
If you are unable to engage in abhysa-yoga, just devote
yourself to acting for Me alone, because by performing ac-
tivities such as ravaam and krtanam for My pleasure, you
will certainly attain perfection.
9-10
744
SRRTHA-VARI
O Arjuna, just as a person whose tongue is affected by
jaundice does not desire to taste mir, in the same way a mind
that is polluted by avidy does not accept the sweetness of
My form. Consequently, if you think that you are unable to
engage in abhysa because you cannot fight with this very
powerful, formidable mind, then listen. By performing vir-
tuous and blessed activities for My pleasure, such as hearing
and chanting about My pastimes, praying, worshipping, clean-
ing My temple, watering Tulas, collecting flowers and vari-
ous other services, you will achieve the perfection of becom-
ing My loving associate, even without smaraam of Me.
In the previous loka, r Ka instructed Arjuna to adopt
abhysa-yoga, but with great humility Arjuna said, O Prabhu,
because the mind is more flickering than the wind and very
difficult to control, I will not have the strength to restrict it
from sense objects by the practice of abhysa-yoga. I have
previously submitted the same opinion at Your lotus feet (in
the loka: cacala hi mana ka pramthi balavad
dham, Gt ( 6.34). Therefore, what shall I do?
r Ka, smiling, gave a third option. If one is even un-
able to engage in abhysa-yoga, then he should perform ac-
tivities that are favourable to bhakti. By the influence of
activities performed in the service of r Bhagavn, to His
Deity and His temple, such as building, maintaining and
cleaning temples or making a flower-garden and caring for
Tulas, which can be done with very little effort, the mind
easily becomes controlled and fixed in meditating on activi-
ties which are related to Bhagavn. Then, by practising the
limbs of uddha-bhakti such as ravaam, krtanam and
smaraam under the guidance of pure Vaiavas, one gradu-
ally attains the perfection of bhagavat-sev.
745
In this regard, it is said in rmad-Bhgavatam (11.11.34-41),
O Uddhava, a sdhaka gradually attains the fruit of
bhagavat-prema, which is to become My associate, by engag-
ing with raddh in activities such as taking darana of, touch-
ing, worshipping, serving, glorifying and paying obeisances
to My r-vigraha, as well as My bhaktas, and always chant-
ing about their qualities and activities. That fruit is also
attained by always hearing about and meditating upon Me,
offering ones possessions to Me, performing tma-nivedana
(surrendering ones very self) to Me in the mood of dsya-
bhva (servitorship), taking initiation according to the pro-
cesses mentioned in the Vedas and other stras, observing
vratas for Me, giving Me flowers and fruits, cleaning and
decorating My temple, watering the Tulas garden, and so
forth. One should not doubt that these sdhanas are related
to uddha-bhakti. These instructions provide a simple means
for persons of a specific adhikra.
LOKA 11
vFkSrnI;'kDrksfl dkqe|ksxekfJr% A
loZdeZQyR;kxa rr% dq# ;rkReoku~AAAA
athaitad apy aakto si / karttu mad-yogam rita
sarva-karma-phala-tyga / tata kuru yattmavn
atha apiif, however; asiyou are; aaktaunable; karttum
to perform; etatthis; (then) ritataking shelter of; mat-
yogamMy bhakti-yoga; tatathen; yata-tmavnwith a
controlled mind; kuruperform; phala-tygamrenunciation
of the fruits; sarva-karmaof all your activities.
If, however, you are unable to work for Me in this
way, then take shelter of My bhakti-yoga by renounc-
ing the results of all your actions and, with a con-
trolled mind, offer them to Me.
10-11
746
SRRTHA-VARI
r Bhagavn says, If you are unable to do this, then take
shelter of My bhakti-yoga and renounce the results of all
actions by offering them to Me (as described in the first six
chapters).
The first six chapters explain nikma-karma-yoga, activi-
ties offered to Bhagavn, as the means to attain moka. The
second six chapters describe bhakti-yoga as the means to at-
tain Bhagavn. This bhakti-yoga is of two types: 1) the ac-
tions of the internal senses which are steadily fixed on
Bhagavn, and (2) the activities of the external senses. The
first type of bhakti-yoga is further divided into three catego-
ries: (1) smaraa (remembrance), (2) manana (meditation)
and (3) abhysa, the practice of those who are unable to con-
stantly remember but who are attached to attaining such a
stage. These three practices are indeed very difficult for those
who are less intelligent, but they are easy for those who are
free from offences and devoted to pure intelligence. However,
the second type of bhakti-yoga, which engages the activities
of the external senses (as previously described) in hearing,
chanting and so forth, is an easy means for everyone. Those
who are engaged in either of these two types of bhakti-yoga
are superior to all others. This is described in the second six
chapters of Bhagavad-gt. Those who are unable to perform
either of these, and who cannot worship r Bhagavn faith-
fully by controlling their senses and minds, are qualified to
perform nikma-karma-yoga offered to Bhagavn, as de-
scribed in the first six chapters. They are inferior to the above
two types of bhakti-yogs.
In the previous loka, in the statement mat-karma-paramo
bhava, r Ka gave instructions to clean His temple, water
747
Tulas and the flower-gardens, and so forth. After hearing
this, Arjuna wondered what should someone do who con-
siders these services to Bhagavn, which are simple, easy
and happily performed, to be insignificant and is unwilling
to perform them on account of having taken birth in a high
family or being a respected person in society. In the present
loka, Bhagavn r Ka, understanding Arjunas mano-
bhva (mind), gives the fourth option. If one is unable to
perform such simple services for r Bhagavn, then the only
means is to adopt the process of bhagavad-arpita nikma-
karma-yoga, selfless work offered to Bhagavn. However,
it is not proper to avoid the performance of services such as
cleaning the temple because of ones material false ego. Al-
though King Ambara was the lord of the earths seven is-
lands, he constantly remained engaged in the service of r
Bhagavn by cleaning the temple with his own hands and
performing other services. According to r Caitanya-
caritmta, King Pratparudra would sweep in front of r
Jaganntha Devas chariot during the Rathaytr festival
in Jaganntha Pur. Upon seeing such a service attitude, r
Caitanya Mahprabhu became very pleased with him.
Therefore, according to the instructions of our guru-varga,
to perform even an insignificant service to r Bhagavn is
most auspicious for us. To think sev, such as cleaning the
temple, is insignificant, and to consider oneself superior
because of material false ego, causes falldown from pursu-
ance of the transcendental goal.
If, because of such a superiority complex, one is unable to
engage in sev as instructed by Bhagavn, then for him the
most compassionate Bhagavn r Ka is giving another
option. He should perform his prescribed duties according to
varrama-dharma, without desiring to enjoy the fruits of
his karma, and he should offer the results to Bhagavn.
11
748
r Bhagavn has given four sequential options in descend-
ing order for persons possessing four types of adhikra:
1) By fixing ones mind on the svarpa of Bhagavn, one
should try to achieve nirupdhika-prema through the pro-
cess of ravaa, krtana and smaraa of the nma, rpa, gua
and ll of Bhagavn. This is the path of rgnuga-bhakti,
natural attachment.
2) For those who are unable to absorb the mind in Bhagavn
through the path of attachment, it is better to take shelter
of abhysa-yoga by following the path of vaidhi-bhakti.
3) For those who are unable to perform even this abhysa-
yoga in the form of vaidhi-bhakti, it is necessary to become
devoted to performing work (service) for Bhagavn. In this
way, while being devoted to working for Bhagavn, they will
gradually attain perfection in abhysa-yoga, and eventually
the mind will become fixed at the lotus feet of r Bhagavn.
4) For those who are unable to even perform karma (ac-
tion) in service to r Bhagavn, it is better to become sur-
rendered to Him and perform that karma prescribed in the
Vedas, offering Him the fruits of all their actions.
As a result of such actions, one will gradually (step by step)
attain the path leading to par bhakti, which imparts knowl-
edge of ones own svarpa and that of Bhagavn.
LOKA 12
Js;ks fg KkueH;klkTKkukkua fof'k";rsA
/;kukRdeZQyR;kxLR;kxkPNkfUrjuUrje~ AAAA
reyo hi jnam abhysj / jnd dhyna viiyate
dhynt karma-phala-tygas / tygc chntir anantaram
reyabetter; abhystthan the practice of sdhana; (is)
jnamtranscendental knowledge; dhynamremembrance
of Me; viiyateis better; jntthan knowledge; karma-
749
phala-tygarenunciation of the fruits of action is better;
dhyntthan remembrance; hibecause; anantaramafter;
tygtsuch renunciation; (there is) nticessation (of the
search by the senses for any object other than Me).
Better than abhysa is the j na that gives rise
to contem-plation upon Me. Superior to jna is
dhyna, that meditation by which I am constantly
remembered. Such dhyna then leads to renuncia-
tion of the fruits of ones actions, whereby one
becomes freed from the desires to enjoy Svarga and
attain moka, and thus achieves peace of mind.
SRRTHA-VARI
Now, while explaining the gradation of abhysa, manana
and smaraa in ascending order, r Bhagavn speaks this
loka beginning with reya. Jna means to absorb your
intelligence in Me, because such manana (contemplation)
of Me is superior to abhysa. In abhysa, dhyna (medita-
tion) requires endeavour and is troublesome, as there are ob-
stacles, but when one reaches the stage of manana, dhyna
becomes easy. This is the superiority of jna. Superior to
jna, however, is dhyna. If one asks why, the answer is
that dhyna leads to karma-phala-tyga, that is, it even
dispells the desires for the results of actions, such as the
pleasures of Svarga and attainment of the result of nikma-
karma (moka). Even if they become available of their own
accord, one neglects them. Bhaktas who have not achieved
stablility in dhyna, in whose hearts rati has not been
aroused, desire to give up the pursuit of liberation (moka-
tyga). However, those who have attained stability in
dhyna do not even have the desire to give up moka, be-
cause they disregard it naturally. Only bhakti of this type
is called moka-laghut-kri (that which derides even
12
750
moka). It has been described in Bhakti-rasmta-sindhu
(1.12), in the loka beginning with the four words klea-ghn
ubha-d, Devotional service destroys miseries and bestows
auspiciousness.
na pramehya na mahendra-dhiya
na srvabhauma na rasdhipatyam
na yoga-siddhr apunar-bhava v
mayy arpittmecchati mad vinnyat
Those who have surrendered their hearts to Me do not desire the
positions of Brahm or Indra, sovereignty over the whole earth,
the kingdom of the lower planets, mystic perfections such as aim,
or even the state of liberation. They desire nothing but Me.
The phrase mayy arpittmecchati in the above quoted
Bhgavatam loka means, To be steadfast in My dhyna.
The word tygt in the present loka means, One becomes
peaceful only when he is free from material desires. This
means that besides being attracted to My form, qualities and
so on, ones senses become detached from all other sense
objects.
Within these three types of bhaktinamely smaraa (re-
membrance), manana (contemplation) and abhysa (prac-
tice)jna in the form of manana (placing ones intelli-
gence in r Bhagavn), is superior to abhysa.
Superior to jna in the form of manana is dhyna, which
is characterised by smaraa (rememberance). This is because,
in that jna which is characterised by manana, one only
achieves dhyna with great endeavour and trouble. But when
one becomes perfect in manana, then dhyna (smaraa) is
achieved easily. When one becomes perfect in dhyna, his
751
desires for the pleasures of Svarga and moka are dispelled.
When desires for sense enjoyment and moka are dispelled,
the mind becomes attached to the form, qualities, etc., of
Bhagavn. In such a state, one becomes detached from all
other sense objects, and thus one naturally attains peace. But
if one has not attained perfection in dhyna, then such a
sdhaka who is also unable to perform abhysa (the practice)
of dhyna should engage in nikma-karma-yoga which is
offered to Bhagavn. By this process one can gradually per-
form bhakti to Bhagavn with a peaceful mind.
Arjuna, sdhana-bhakti is the only means to attain
nirupdhika-prema (unalloyed love). This bhakti-yoga is of
two types: 1) the activities of the internal sense, the mind
that is fixed on Bhagavn; and 2) the activities of the exter-
nal senses. The activities of the internal sense, the mind which
is fixed on Bhagavn, is of three types: smaraa (remembrance),
manana (contemplation) and abhysa (practice), but for less
intelligent people, these three types of activities are very dif-
ficult to perform. The second type of bhakti, the actions of
the external senses in the form of hearing and chanting, is
easily performed by everyone. Therefore, manana, intelli-
gence in relation to Me, is the superior jna, and is better
than abhysa. Here, jna does not refer to jna-yoga.
During abhysa, one performs dhyna with endeavour, but
when one achieves the result of abhysa, which is manana,
dhyna is easily performed. Dhyna is superior to mere jna,
because, when dhyna becomes stable, one becomes free from
the desire to enjoy either the pleasures of Svarga or the hap-
piness of moka. When both of these desires are dispelled,
one achieves peace in the form of detachment from all sense
objects, but not detachment from My transcendental form,
qualities, etc.
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752
LOKAS 13-14
v}s"Vk loZHkwrkuka eS=% d#.k ,o pA
fueZeks fujgkj% lenq%[klq[k% {kehAAAA
lUrq"V% lrra ;ksxh ;rkRek n`<fu'p;%A
e;ireukscqf;ksZ e% l es fiz;%AAAA
adve sarva-bhtn / maitra karua eva ca
nirmamo nirahakra / sama-dukha-sukha kam
santua satata yog / yattm dha-nicaya
mayy arpita-mano-buddhir / yo mad-bhakta sa me priya
sahe; yawho; (is) advenon-envious; sarva-
bhtnmto all living beings; maitrafriendly to all persons;
karua eva caand merciful to lowly persons; (who is)
nirmamafree from possessiveness; (who is) nir-aham-kra
devoid of false ego; sama-dukha-sukhaeven-minded in hap-
piness and distress (con-sidering them the fruits of prrabdha-
karma); kamtolerant; satatamalways; santuafully sat-
isfied; yogwho is linked-up in bhakti-yoga; yata-tmsense-
controlled; dha-nicayafirmly determined to perform
ananya-bhakti; arpitawho has offered; mano-buddhimind
and intelligence; mayito Me; (that) mat-bhaktabhakta of
Mine; (is) priyadear; meto Me.
My bhakta who is non-envious, compassionate and
friendly towards all living beings, free from feel-
ings of possessiveness, devoid of false ego and even-
minded in both happiness and distress, who is for-
giving, ever-content, endowed with bhakti-yoga, in
control of his senses, resolutely determined and
dedicated to Me in both mind and intelligence, is
very dear to Me.
753
SRRTHA-VARI
What is the nature of the bhaktas who have attained the
aforementioned stage of peace? Expecting this question from
Arjuna, r Bhagavn is explaining the various qualities of His
different types of bhaktas in eight lokas, the first of which
begins with the word adve. A person who is not envious of
one who envies him, but instead maintains a friendly attitude
towards him, is called adve. Desiring that such a discon-
tented person should not become degraded or fall down due to
his envious attitude, bhaktas feel only compassion for him. If
someone questions how, and with what type of discrimina-
tion one can show friendship and compassion towards an
envious person, the answer is that these moods exist naturally
within the bhaktas, who do not discriminate. Because My
bhakta is nirmama, meaning that he does not have a feeling
of possessiveness towards son, wife and so forth, and does not
falsely identify with the body, he is free from envy towards
anyone. Furthermore, why should he discriminate when, by
not doing so, he can avoid the misery arising from envy? One
may wonder if he would feel any bodily pain if another per-
son ran at him or beat him with shoes or a fist. In response
Bhagavn says: sama-dukha-sukha. He remains even-
minded both in happiness and in misery.
As Candrrdha ekhara (Lord iva) says in rmad-
Bhgavatam (6.17.28): nrrayaa-parah sarve na. Those who
are devoted to r Nryaa do not fear anyone because they
see Svarga, moka and naraka (hell) as equal. To see happi-
ness and distress as equal is called sama-daritva. Moreover,
they think that any misery coming to them is the result of their
prrabdha-karma, it must be faced. Becoming equipoised, they
endure all misery with great tolerance. To convey this, r
Bhagavn says that they are kam, or forgiving. The root word
kam is used in the sense of tolerance.
13 - 14
754
If the question is raised as to how such bhaktas maintain
their lives, the response is santua, that is, they remain
satisfied with whatever eatables they get by the will of
providence or with little endeavour. Arjuna asked, But ear-
lier You said that they are even-minded both in misery and
happiness, satisfied even if they face the hardship of not
getting any food, so how can it be that they feel satisfaction
when attaining food for themselves? This seems contradic-
tory. In response r Bhagavn says: satata yog. Being
endowed with bhakti-yoga, they want to maintain their bod-
ies simply to attain perfection in bhakti. As it is said, One
must endeavour to acquire food to maintain ones life. Such
maintenance of the body is proper, because only by keeping
the body healthy can one think of the Absolute, and by spe-
cific knowledge of the Absolute, one can attain brahma. If,
by the will of providence, they do not get anything to eat,
they remain undisturbed (yattm). And if they have to face
a situation that disturbs their minds, they still do not en-
gage in the practice of aga-yoga to pacify it. For this
reason, they are known as dha-nicaya, that is, they never
deviate from their sole purpose of attaining ananya-bhakti
to Bhagavn. They remain devoted to remembrance of and
contemplation on Bhagavn. Such bhaktas are dear to Me,
as they act in such a way that is pleasing to Me.
In previous lokas, after explaining the various types of
sdhana practised by aikntika (one-pointed) and sa-nihita
(steadfast) bhaktas, r Bhagavn is explaining their quali-
ties in the next seven lokas. Here, the word adve means
that they do not even envy those who are envious of them.
They think that such envy of them is the result of their
prrabdha-karma as given by Paramevara and therefore
they envy no one. Rather, considering everyone as the
755
dwelling place of Paramevara, they maintain a friendly
attitude towards all. Upon seeing the misery of others, they
try to remove it, whatever the cause may be; therefore, they
are compassionate. They consider the body and anything
related to the body as transformations of material nature and
different from their tma-svarpa (own self); thus they do
not even have a feeling of possessiveness toward their own
bodies, and while performing their activities, they remain free
from false bodily identification. When they have to face
material happiness and distress, they become neither elated
nor disturbed as they are steady in both. Because they are
forgiving, they are also tolerant. Since they remain content
in all situations of loss or gain, fame or infamy, victory or
defeat, they are yogs and remain steadily fixed in the
sdhana given to them by r Gurudeva. The word yattm
means one who has control over the senses. Since they can-
not be disturbed by any false logic, their determination is firm.
In this material world, no misery can deviate them from
bhagavad-bhakti. This is the special quality of aikntika-
bhaktas. They are endowed with the firm faith that, I am
the servant of Bhagavn, and their mind, body and every-
thing else is surrendered unto the lotus feet of r Bhagavn.
Therefore, such bhaktas are dear to Him. In rmad-
Bhgavatam (11.11.29-32), r Ka describes these qualities
to His devotee Uddhava. They are also described in
Caitanya-caritmta, Madhya-ll (22.78-80).
LOKA 15
;LekUUkksf}trs yksdks yksdkUuksf}trs p ;%A
g"kkZe"kZHk;ks}sxSeqZks ;% l p es fiz;%AAAA
yasmn nodvijate loko / lokn nodvijate ca ya
harmara-bhayodvegair / mukto ya sa ca me priya
14-15
756
saone; yawho; yasmtby whom; lokapeople; na
udvijateare not disturbed; caand; yawho; na udvijate
is not disturbed; loktby (other) people; muktaliberated;
harafrom elation; amaraintolerance; bhayafear; ca
udvegaiand anxiety; (is) priyadear; meto Me.
The bhakta who neither disturbs anyone, nor is
himself disturbed by others, and who is free from
mundane happiness, intolerance, fear and anxiety
is certainly dear to Me.
SRRTHA-VARI
Moreover, in rmad-Bhgavatam (5.18.12) it is said, The
devas along with all their good qualities only reside fully in
those who have akicana-bhakti for Bhagavn. Such state-
ments of rmad-Bhgavatam also confirm that all the good
qualities which please r Bhagavn arise naturally by con-
tinuous abhysa (practice of His bhakti). Now hear those
qualities in five lokas, the first beginning with yasmt. My
bhakta is free from mundane elation, intolerance, etc. While
explaining the rarity of qualities like these, r Bhagavn
further says: yo na hyati, etc. (Gt 12.17).
In these lokas, Bhagavn r Ka is describing other
qualities which naturally manifest in the bhaktas by the
influence of bhakti. As I said previously, there is no possi-
bility of My bhaktas behaviour causing anybody any harm,
since they are free from the tendency to be violent towards
any living being, and have a friendly and compassionate dis-
position towards all. They do not create any fear or anxiety
in anyone. Nobody can agitate them in any way, because they
are even-minded both in happiness and misery. When they
attain their desired goal, they do not feel elated; they do not
757
become envious by seeing the superiority or progress of oth-
ers, and their minds are never disturbed by fear or the anxi-
ety of losing a possession. The import is this: Those bhaktas
who are free from elation, envy, fear and agitation are most
dear to Me.
LOKA 16
vuis{k% 'kqfpnZ{k mnklhuks xrO;Fk%A
lokZjEHkifjR;kxh ;ks e% l es fiz;%AAAA
anapeka ucir daka / udsno gata-vyatha
sarvrambha-parityg / yo mad-bhakta sa me priya
sathat; mat-bhaktabhakta of Mine; yawho; (is)
anapekaindifferent; ucipure; dakaexpert;
udsnaaloof; gata-vyathafree from agitation; (and who)
parityghas fully renounced; sarva-rambhaall endeavours;
(is) priyadear; meto Me.
That bhakta of Mine who is indifferent to all
mundane activities, who is internally and externally
pure, who is expert, aloof, free from all agitation
and careful to avoid any activity unfavourable to
bhakti, is dear to Me.
SRRTHA-VARI
Anapekah means, My bhaktas are unconcerned about all
mundane affairs. Udsina means that they remain indif-
ferent in their dealings with society. It becomes a part of their
nature to give up the seen (that which they are conscious
of) and unseen (that which they are not aware of) fruits of
their mundane activities and, if spiritual endeavours such as
teaching stra become unfavourable to their bhakti, they
naturally give them up.
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758
Furthermore it is said, My bhaktas who are anapeka
(free from the desire for objects that become available of their
own accord), who are pure externally and internally, expert
in grasping the essence of the Vedic literature, who are unbi-
ased, indifferent, not agitated even when mistreated by oth-
ers, and who do not make the slightest endeavour to perform
any pious or impious work which is unfavourable to their
bhagavad-bhakti are dear to Me.
LOKA 17
;ks u ";fr u }sf"V u 'kkspfr u dk frA
'kqHkk'kqHkifjR;kxh Hkfeku~ ;% l es fiz;%AAAA
yo na hyati na dvei / na ocati na kkati
ubhubha-parityg / bhaktimn ya sa me priya
sa bhaktimnthat devoted person; yawho; na hyati
neither becomes elated; na dveinor grieves; yawho; na
ocatineither laments; na kakatinor hankers; parityg
who fully renounces; ubha-aubhathe results of pious and
impious actions; (is) priyadear; meto Me.
He who neither delights in mundane pleasures nor
despairs in worldly sorrows, who does not lament
for any loss or hanker for any gain, who renounces
both pious and impious activities, and who serves
Me with loving devotion, is indeed My dear bhakta.
Those bhaktas who neither become overwhelmed with joy
when they have a dear son or get a good disciple, or feel de-
jected over a wayward son or bad disciple, who do not be-
come absorbed in lamentation at the loss of some lovable
object, or desire some pleasing object which they do not have,
759
who do not engage in either pious or sinful activities, and
who are devoted unto Me, are dear to Me.
LOKAS 18-19
le% 'k=kS p fe=s p rFkk ekukieku;ks%A
'khrks".klq[knq%[ks"kq le% lfootr%AAAA
rqY;fuUnkLrqfrekSZuh lUrq"Vks ;su dsufpr~A
vfudsr% fLFkjefrHkZfeku~ es fiz;ks uj%AAAA
sama atrau ca mitre ca / tath mnpamnayo
toa-sukha-dukheu / sama saga-vivarjita
tulya-nind-stutir maun / santuo yena kenacit
aniketa sthira-matir / bhaktimn me priyo nara
bhaktimnthe devoted; naraman; (who is) samaequal;
atrautowards an enemy; caand; mitrefriend; ca tathas well
as; mna-apamnayoin honour and dishonour; samaequal;
ta-uain cold and heat; sukha-dukheuhappiness and un-
happiness; saga-vivarjitafree from attachment to (mundane)
association; tulyaequal; nind-stutiin blame and praise;
maunsilent; santuafully satisfied; yena kenacitby whatever
necessities for bodily maintenance come to him (by the Lords
grace); aniketawithout attachment to any residence; (and)
sthira-matiwhose mind is fixed; (is) priyadear; meto Me.
Being blessed with My bhakti, he who looks equally
upon friends and enemies, who is equipoised in
honour and dishonour, heat and cold, joy and an-
guish, praise and criticism; who is free from
unfavourable association, who practises silence by
controlling his speech, who remains satisfied with
whatever comes to him, who is without attachment
to his place of residence and whose intelligence is
firmly fixed, such a bhakta is naturally dear to Me.
18 - 19
760
SRRTHA-VARI
The word aniketa means without attachment to mundane
possessions such as a house.
r Ka now concludes His glorification of the natural
qualities of His dear bhaktas in the present two lokas. They
behave equally towards enemies and friends, and they remain
equipoised in honour and dishonour, heat and cold and hap-
piness and distress. They are not attached to any bad associa-
tion, and do not feel unhappy when criticised or happy when
glorified. They do not speak anything except bhagavat-kath.
They remain content with either palatable or unpalatable
foodstuffs which are useful for the maintenance of the body
and which come by the will of Bhagavn. They do not reside
in one place, and their intelligence is fixed and focused on the
transcendental goal. Such bhaktas are dear to Him.
LOKA 20
;s rq /kekZe`rfena ;Fkksa i;qZiklrsA
J/kkuk eRijek HkkLrssrho es fiz;k%AAAA
ye tu dharmmtam ida / yathokta paryupsate
raddadhn mat-param / bhakts tetva me priy
tuindeed; tethose; bhaktbhaktas; yewho; (are)
raddadhnfaithful; mat-paramdevoted to Me; (and)
paryupsateworship in every way; idamthis; dharma-
amtamnectarean dharma; yathas; uktamdescribed (by
Me); (are) atvaextremely; priydear; meto Me.
Certainly, those bhaktas who engage in My exclu-
sive bhajana with firm faith and worship this
nectarean dharma that I have described are exceed-
ingly dear to Me.
761
SRRTHA-VARI
While concluding His description of the characteristics in
which His bhaktas are steadily fixed, r Bhagavn is explain-
ing the result for those who hear, study or meditate on these
instructions with a desire to attain them. These characteris-
tics are all born of bhakti and bring peace. They are not
material qualities. It is said: bhakty tuyati ko na guai.
Ka is pleased only by bhakti, not by any material quali-
ties. There are unlimited statements like this in the stra.
Here the word tu (but) is used to show a different subject.
Bhaktas who have the above-stated characteristics are fixed
in certain good qualities. But bhakti sdhakas who desire all
these qualities are superior to perfected mystics and those who
have perfected jna. The word atva has been used here to
indicate this.
Bhakti is supreme, pleasurable and the most easily achiev-
able among all sdhyas (goals). In this chapter, many such
qualities of bhakti have been delineated. Jna has been de-
scribed as nimba (a bitter lemon) and bhakti as drka (sweet
grapes). Sdhakas who are greedy for their respective tastes
accept a particular one, according to their desires.
by rla Vivantha Cakravart hkura, on theTwelfth Chapter of
In concluding this chapter, Bhagavn r Ka says, Those
who are devoted to Me and endowed with faith thoroughly
worship this dharmmta, the nectarean dharma of immor-
tality, as described by Me. Such bhaktas of Mine are very dear
to Me. Bhagavn is only pleased by bhakti, not merely by a
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762
persons qualities. All good qualities naturally manifest in
bhaktas by the influence of bhakti. There is no possibility of
good qualities arising in non-devotees who are averse to Hari.
rmad-Bhgavatam (5.18.12) says:
yasysti bhaktir bhagavaty akican
sarvair guais tatra samsate sur
harv abhaktasya kuto mahad-gu
manorathensati dhvato bahi
All the devats along with their superior qualities become mani-
fest in the body of one who has developed unalloyed bhakti to
r Bhagavn. On the other hand, a person who is devoid of
bhakti and engaged in material activities has no good qualities.
He is driven by his own mental speculations, and must submit
to the Lords external potency. How can there be any good quali-
ties in such a man?
rla rdhara Svm has written that the intention of the
Twelfth Chapter is to determine which is the superior worship
of r Bhagavn, nirgua (impersonal) or sagua (personal).
rla Baladeva Vidybhaa writes, Among the various
types of sdhana, only uddha-bhakti, which is supremely
effective and performed without any trouble, quickly bestows
attainment of Bhagavn. This is the essence of this chapter.
rla Bhaktivinoda hkura quotes Ka as saying, Those
who are devoted to Me faithfully worship, hear, study, con-
template and practise this dharmmta as described by Me
from beginning to end. They are, indeed, My bhaktas and
therefore are very dear to Me. A jva attains nirupdhika-
prema (pure love free from all motivation) by following this
gradual, step-by-step process, as described by Me.
on the Twelfth Chapter of rmad Bhagavad-gt.
CHAPTER THIRTEEN
Prakti-Purua-Vibhga-Yoga
Yoga Through Understanding
the Distinction Between
Material Nature and the Enjoyer
LOKA 1
vtZqu mokp
izfra iq#"kpSo {ks=a {ks=Keso pA
,r}sfnrqfePNkfe Kkua Ks;p ds'koAAAA
arjuna uvca
prakti purua caiva / ketra ketrajam eva ca
etad veditum icchmi / jna jeya ca keava
arjuna uvcaArjuna said; keavaO Keava; icchmiI desire;
veditumto understand; etat evathese specific things;
praktimnature; caand; puruamthe enjoyer; ketramthe
field; caand; ketra-jamthe knower of the field; jnam
knowledge; caand; jeyamthe object of knowledge.
Arjuna said: O Keava, I would like to understand
prakti (nature), purua (the enjoyer), ketra (the
field), ketra-ja (the knower of the field), jna (knowl-
edge), and jeya (the object of knowledge).
764
SRRTHA-VARI
I pay my obeisances unto bhagavad-bhakti, a portion of
which is mercifully situated in processes such as jna so as
to make them successful. Bhakti-mira-jna, or jna which
is mixed with bhakti is described in this third set of six chap-
ters. They also indirectly refer to the supremacy of kevala-
bhakti. The Thirteenth Chapter specifically deals with the
subjects of the body (ketra), the jvtm and Paramtm
(ketraja), the sdhana to attain knowledge of them, the
purua (enjoyer) and prakti (nature).
Bhagavn is attained only by kevala-bhakti. This is described
in the second set of six chapters. These chapters also describe
three types of worship, such as aha-graha-upsan. A
nikma-karma-yog attains moka by bhakti-mira-jna
(jna mixed with bhakti), which was described in brief in
the first six chapters. The third set of six chapters now be-
gins. It explains in detail ketra (the field), ketra-ja (the
knower of the field) and so forth.
rmad Bhagavad-gt consists of eighteen chapters, which
have been divided into three divisions. The first six chapters
describe nikma-karma-yoga, bhakti-mira-jna and top-
ics which are relevant for knowledge of the jvtm and
Paramtm. The second set of six chapters explains the glory
of kevala-bhakti, deliberates on par and apar bhakti, and
describes the glory of r Bhagavns svarpa, as well as the
glory of the svarpa of the bhakta. It also explains the speci-
ality and supremacy of bhakti among various processes, and
gives details of other similar topics. Tattva-jna is explained
in detail in the third set of six chapters. It was previously
described only in brief. The present description is part of a
deliberation on prakti (material nature), purua (the
enjoyer), ketra (the field) and ketra-ja (the knower of the
L O K A PR A K T I - PUR U A -VI B H GA -YOGA !
765
2
field). The most confidential instruction of r Gt is finally
delivered in the Eighteenth Chapter.
In the first loka of this chapter, Arjuna is inquiring about
the principles such as prakti, purua, ketra, ketra-ja, jna
and jeya, however, some commentators have purposely
omitted this first loka which raises these questions.
LOKA 2
JhHkxokuq okp
bna 'kjhja dkSUrs; {ks=feR;fHk/kh;rsA
,r|ks osfk ra izkgq% {ks=K bfr rf}n%AAAA
r bhagavn uvca
ida arra kaunteya / ketram ity abhidhyate
etadyo vetti ta prhu / ketraja iti tad-vida
r bhagavn uvcathe all-opulent Lord said; kaunteyaO son
of Kunt; idamthis; arrambody; abhidhyateis known;
itias; ketramthe field; (he) yawho; vettiknows; etat
this; prhudescribe; tamthat (person); itithus; (as)
ketra-jathe knower of the field; (by) tat-vidapersons
conversant with that truth.
r Bhagavn said: O Kaunteya, this body is known
as ketra (the field), and one who knows this body
is called ketra-ja (the knower of the field), by
those endowed with knowledge of ketra and ketra-
j a.
SRRTHA-VARI
What is ketra and who is ketra-ja? In reply to this ques-
tion, r Bhagavn speaks this loka beginning with the word
idam. This body is the refuge of all sense enjoyment through
the medium of the senses and is indeed called ketra. In other
words, it is the origin of the tree of material existence. Those
766
in bondage are covered by the misconception, of I and mine
in relation to their bodies. This is generated by the false ego.
They are freed from this misconception however, in the lib-
erated stage. In other words, they remain free from attach-
ment to the body when they are liberated. The jva situated
in either of these stages is known as ketra-ja. Like a farmer,
he alone is ketra-ja, the knower of his field, and the enjoyer
of its fruits.
In rmad-Bhgavatam (11.12.23) r Bhagavn says:
adanti caika phalam asya gdhr
grme-car ekam araya-vs
has ya eka bahu-rpam ijyair
my-maya veda sa veda vedam
Those ignorant conditioned souls who are greedy to acquire
sense objects experience misery as one of the fruits of this tree
of material existence. Places like Svarga are also ultimately mis-
erable. However swan-like mukta-jvas (liberated souls) who live
in the tree enjoy another type of fruit, namely the happiness of
mukti which is always blissful. Thus, the one tree of material
existence leads to various destinations such as Svarga, Naraka
(hell) and mukti. This tree, therefore, is seen to be composed of
my (illusion) and it has multiple forms because it is born from
my akti. Only those who accept a sad-guru understand this
secret, and it is they who actually know ketra and ketra-ja.
After hearing Arjunas questions, Bhagavn r Ka de-
scribes the body of the conditioned jva which, along with his
life air and senses, is the place of enjoyment and is called the
ketra. One who knows this body understands that it is the
means of enjoyment for those in the conditioned state, and
the means of attaining liberation for those in the stage of
moka. The jva situated in either of these states is called ketra-
767
ja. However, r Baladeva Vidybhaa says: arrtmvd
tu ketrajo na / na ketratvena tat jnbhvt. That jva
who identifies himself with this body does not understand the
tattva of the body. Therefore, he is not ketra-ja.
Those who accept this body as their self consider it to be a
means of enjoyment only. Intoxicated by the material false
ego, they become bound to sasra (material existence). Life
after life, their only attainment is misery. On the contrary,
those who become free from the materialistic ego while re-
maining in this body, and who render service to r Hari,
gradually attain the happiness of moka. They become suc-
cessful after attaining the bliss of rendering service to
Bhagavn. This has been confirmed in rmad-Bhgavatam
(11.12.23):
adanti caika phalam asya gdhr
grme-car ekam araya-vs
has ya eka bahu-rpam ijyair
my-maya veda sa veda vedam
Those attached to family life and who hanker after mundane plea-
sures, taste only the miserable fruit of bodily enjoyment, while
the wise and swan-like sannyss, who have renounced all mate-
rial goals, taste only the blissful fruit of transcendental happiness.
rla Bhaktivinoda hkura writes, r Bhagavn says: O
Arjuna! To make you clearly understand bhakti-tattva, which
is supremely confidential, I first explained the svarpa of the
tm. I then explained the various types of activities (karma)
of the baddha-jvas and the svarpa (nature) of nirupdhika-
bhakti (unalloyed bhakti free from all designations). To re-
alise the highest end, I concluded with a presentation on the
three types of abhidheya (means): jna, karma and bhakti.
At present, I am giving a special description of jna and
vairgya based on scientific reasoning. You will become more
fixed in nirupdhika bhakti-tattva by hearing this.
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768
jna parama-guhya me / yad vijna-samanvitam
sarahasya tad-aga ca / gha gadita may
While instructing the catu-lok to Brahm, I described four
subjects: jna (knowledge), vijna (realised knowledge),
rahasya (confidential or secret topics) and tad-aga (the limbs
or various aspects of those confidential topics). The hidden
meaning of bhakti-tattva does not manifest in the heart without
properly understanding these four essential topics. Therefore, I
am giving you the pure intelligence which is needed to under-
stand this rahasya, along with instructions on vijna. When
viuddha-bhakti arises, causeless knowledge and renunciation
appear side by side. These are the two concomitant fruits expe-
rienced while engaging in bhakti. O Kaunteya, this body is called
ketra and those who know this ketra are called ketra-ja.
LOKA 3
{ks=K pkfi eka fof loZ{ks=s"kq HkkjrA
{ks={ks=K;ksKkZua ;kTKkua era eeAAAA
ketraja cpi m viddhi / sarva-ketreu bhrata
ketra-ketrajayor jna / yat taj jna mata mama
caand; bhrataO scion of Bhrata; viddhiknow; mm
Me; apialso; (to be) ketra-jamthe knower of the field;
sarva-ketreuwithin all the fields; (it is) tatthat; jnam
knowledge; ketra-ketra-jayoof the field and the knower of
the field; yatwhich; (is actual) jnamknowledge; (this is)
mamaMy; matamopinion.
O Bhrata, know Me alone to be the knower in
all ketras (bodies). This knowledge of the body as
ketra, and the jva and vara as ketra-ja, is cer-
tainly true knowledge in My opinion.
769
SRRTHA-VARI
Thus, the living entity is called ketra-ja because he has
knowledge of ketra (the body), but Paramtm completely
knows all ketras, more so than the jvas. This loka, begin-
ning with the word ketra-jam, explains His ketra-jatva
(quality of knowing the ketra). r Bhagavn says, Know
Me, Paramtm, to be ketra-ja who is situated as the con-
troller in all ketras. The jva is the ketra-ja only of his
individual ketra, and his knowledge of ketra is also incom-
plete. I alone am the perfect and complete knower of all
ketras. Consider this to be My speciality.
What is jna? Anticipating this question, r Bhagavn
says, Knowledge of ketra (the body) along with ketra-ja
(the jvtm and Paramtm), is indeed called jna. I ac-
cept this as actual knowledge.
Paramtm is the superior of the two puruas, or ketra-
jas. Some persons explain that there is only one tm. This
is rejected here, and it also contradicts a later statement of
the Gt (15.17).
Although the word ketra-ja was used in the previous
loka to indicate the embodied soul or the jva situated within
the body, in the present loka r Bhagavn, who is sarva-
antarym (the indwelling witness in all), sarvevara (the Lord
of all), sarva-niyant (the Supreme Controller) and
Paramtm, explains the perfect ketra-ja, not the jva.
The essence of rla Baladeva Vidybhaas commentary
on this loka is as follows: The jva remains situated in this
body just as a subject is situated under a king, even though he
is ketra-ja and has knowledge of his own ketra as a means
of enjoyment and liberation. However, I alone am his con-
troller and maintainer, and, thus, I am the perfect ketra-ja
because I know all ketras. Thus, I remain situated like a king.
3
770
It is also seen in the smti:
ketri hi arri / bja cpi ubhubhe
tni vetti sa yogtm / tata ketra-ja ucyate
The entire body is like a ketra, and righteous and unrighteous
actions are like the seeds of that body in that they are the cause.
That yogtma purua (Paramtm) knows the tattva (essence) of
all bodies or ketras. He is therefore called the perfect ketra-ja.
rmad-Bhgavatam (8.3.13) also says:
ketra-jya namas tubhya / sarvdhyakya skie
puruytma-mlya / mla-praktaye nama
In his commentary on this loka, rla Vivantha
Cakravart hkura writes: ketra dehadvaya tattvena
jntti ketrajo antarym. Antarym knows the tattva
of both the subtle and gross bodies and is called ketra-ja.
Furthermore, r Bhagavn says in rmad-Bhgavatam
(8.17.11): ketra-ja sarva bhtnm One who knows all
living beings is called ketra-ja.
The import of r Kas statement is that true knowl-
edge means to have knowledge of ketra (the body), its knower
(the jvtm conditioned or liberated) and Paramtm (the
original ketra-ja), who is situated within all. However,
Paramtm svarpa is different from the baddha-jvas (kara)
and the mukta jvas (akara) and superior to them. There-
fore, the imaginary conception that the jvtm and
Paramtm are one is against the conclusion of stra. Also
the ruti statement, nityo nityn cetana cetannm eko
bahn yo vidadhti kmn, describes Paramtm as be-
ing superior to all living, conscious, eternal jvas and their
controller and prompter. This conclusion is verified through-
out the Gt. r Ka says to Arjuna, Because you are a
jva, you forget this fact again and again, but as Paramevara,
I never forget it. According to the statement, mamaivo
771
jva-loke jva-bhta santana, the jva is an insignificant
part of Bhagavn. The jva is eternally His part, and in no
state can he become one with Bhagavn by merging with Him.
The statement that brahma Himself has become a jva due
to ignorance and when freed from ignorance, the jva be-
comes brahma, is also incorrect from the perspective of rea-
soning, logic and stra. Ignorance can never touch
parabrahma who remains jna-svarpa (intrinsically quali-
fied as knowledge) in all states. It is said in the ruti: satya
jnam ananta brahma. Parabrahma never falls into ig-
norance by being overpowered by my. Thousands of Vedic
statements give evidence of this. So in this material body
there are two ketra-jas: the jvtm and Paramtm.
Paramtm is the controller, prompter and imminent witness
of the different jvas who are situated in different bodies as
localised ketra-jas. Paramtm and the jva can never be
one.
regard to ketra (the field) and ketra-ja (the knower of the
field), there are three principles: vara, the jva and jaa (inert
matter). Just as there is one ketra-ja (the jvtm) in each
body, know Me, vara, to be the principal ketra-ja of this
entire inert world. By My ai- akti (controlling potency) as
Paramtm, I am the ketra-ja of all ketra-jas and of the
universe. The jna of those who have understood these three
principles by deliberating on ketra and ketra-ja is indeed
vijna.
LOKA 4
rr~ {ks=a ;Pp ;kn`d~ p ;f}dkfj ;r'p ;r~A
l p ;ks ;RizHkko'p rRleklsu es k`.kqAAAA
tat ketra yac ca ydk ca / yad-vikri yata ca yat
sa ca yo yat prabhva ca / tat samsena me u
3-4
772
uhear; tatthis; mefrom Me; samsenain brief; yat
what; tatthat; ketramfield (is); caand; ydkwhat its
nature (is); caand; yat-vikriwhat its transformations (are);
yatawhence; caand; yatfor what reason (it is existing);
caand; sa yahe who (is the ketra-ja); caand; yat-
prabhvawhat his influence (is).
Hear from Me a brief description of that ketra,
its characteristics and transformations, why and
from whom it has come into existence, and what
the svarpa (nature) and influence of the ketra-
ja is.
SRRTHA-VARI
In this loka beginning with the words tat ketram, r
Bhagavn is beginning to elaborate on the meaning which
was previously only spoken of in brief. What is that ketra
or body? It is a combination of five elements (mahbhta),
the life air (pra) and the senses (indriya). Hear from Me
how this ketra (field consisting of a gross and subtle body)
possesses different types of natures, desires and transforma-
tions such as enmity and friendship. Hear how it is born from
the union of prakti (material nature) and purua (the
enjoyer), and how it manifests differently in varieties of
moving and non-moving forms. That ketra-ja is the jvtm
and also Paramtm. According to the rules of Sanskrit
grammar, ketra-ja is in the neutral gender here because the
word ketra is used in the neutral gender.
LOKA 5
f"kfHkcZgq/kk xhra NUnksfHkofo/kS% i`Fkd~A
czlw=inS'pSo gsrqefofuf'prS%AAAA
ibhir bahudh gta / chandobhir vividhai pthak
brahma-stra-padai caiva / hetumadbhir vinicitai
773
(thi s knowl edge) g t amhas been descri bed i n song;
bahudh pthakin several distinct ways; ibhiby the
sages; vividhaithrough various; chandobhiVedic lokas;
caand; eva hetumadbhiwith reasonable; vinicitai
and perfectl y ascertai ned concl usi ons; brahma-st ra-
padaithrough the stras of Vednta-stra and Brahma-
stra.
This tattva of ketra and ketra-ja has been ex-
plained in several different ways by the is in nu-
merous Vedic literatures, and it is sung with perfect
logic and definitive conclusions in the Brahma-
stra.
SRRTHA-VARI
Whose description of this subject matter are You going
to briefly explain to me? Anticipating this question from
Arjuna, r Bhagavn says, Saints like Vasiha and oth-
ers have described this in their Yoga-stras. Chandobhir
means that it is also explained in the Vedas. Moreover, it is
described in the Brahma-stra in stras (aphorisms) such
as, athto brahma-jijs. Therefore one should enquire
about brahma (Brahma-stra 1.1.1). Since brahma, the
Supreme Absolute Truth, is substantiated by these stras,
they are known as pada (that which gives evidence to es-
tablish Him). What is the nature of that brahma? In re-
sponse to this question, r Bhagavn explains, This spe-
cifically addresses the objections of the hetuka-gana (seers
who investigate the cause and effect of the universe). This
is evident by deliberating upon the truth of the substantial
imports of Brahma-stra, ikhate nabdam, The Supreme
Lord is not indescribable, (Brahma stra1.1.5) and
nandamayo bhyst, By nature the Supreme Lord is bliss-
ful (Brahma-stra 1.1.12).
5
774
The tattva of ketra and its ketra-ja, as explained by r
Ka, is accepted by all philosophers. This siddhnta is clearly
established in authoritative stras such as the Vedas, the
Upaniads and the Brahma-stras. The Vedas are apaurueya
(not created by a conditioned person) so they are accepted
by everyone. The essence of the Vedas is called Vednta (the
Upaniads).
r Ka Dvaipyana Vedavysa, an avatra of Bhagavn,
reconciled the seemingly contradictory statements of the Vedas
and presented them in the form of stras known as the Vednta-
stra. Statements of the Vednta-stras such as ikate
nabdam (Brahma-stra 1.1.5) and nandamayo bhyst
(Brahma-stra 1.1.12) confirm this conclusion. Ikate nabdam
means that brahma can be seen and experienced only though
stra because He is na aabdam. This means that He cannot
be known (na) other than through words (aabdam). That is
to say, He is knowable only through abda (words). This is
explained in Brahma-stra (1.1.3): stra-yonitvt. Brahma can
be known and experienced through stra. Brahma is the sub-
ject matter established by the Vedas; therefore, He is not be-
yond abda (words). How is He experienced? In response to
this question, it is further said: nandamayo bhyst.
Paramnanda-maya brahma, whose very nature is supreme bliss,
can be seen and experienced by the practice of bhakti. These
statements establish parabrahma as the perfect or complete
ketra-ja and the jva who sees or experiences Him, or who
performs bhakti to that nandamaya-purua as the partial
or secondary ketra-ja. Furthermore, according to Brahma-
stra (2.3.16): ntm ruter nityatvc ca tbhya. The jvas are
described as the partial ketra-jas. According to Brahma-
stra (2.3.39): part tu tac chrute Parabrahma is accepted
as the complete ketra-ja and is superior to the jvtm.
775
In this loka, the chanda (Sanskrit metre) and the litera-
ture written by is like Vasiha and others refer to Vedic
literature. In the ju branch of the Vedas it is said: tasmd
v etasmd tmana ka sambhta ity din brahma
puccha pratih ity astennna-maya pramaya-mano
maya-vijnamaynanda-may paca-puru pahits tev
annamaydi-traya jaa-ketra-svarpa tato bhinno
vijnamayo jvas tasya bhokteti jva-ketraja-svarpa
tasmc ca bhinna sarvntara nandamaya itvara-ketraja-
svarpam uktam (Taittrya Upaniad 2.1.2).
There are five puruas: annamaya (only being conscious
of food), pramaya (only being conscious of life), jnamaya
(being conscious of tma-tattva), vijnamaya (being con-
scious of practical service to Ka) and nandamaya (only
being conscious of blissful Rdh-Ka sev). The first three
(annamaya, pramaya and jnamaya) represent the inert
ketra (material body). Different from them is the
vijnamaya-purua, the jva who, as the knower of the
ketra (this material body), is the secondary ketra-ja.
Antarym, the Supersoul of everyone, is distinct from these
two and He is the nandamaya-purua. This nandamaya-
purua is, indeed, Paramevara (the Supreme Controller),
sarva-niyant (the regulator of everything), sk (the wit-
ness) and the original ketra-ja.
LOKAS 6-7
egkHkwrkU;gadkjks cqfjO;eso pA
bfU;kf.k n'kSdp ip psfU;xkspjk%AAAA
bPNk }s"k% lq[ka nq%[ka la?kkr'psruk /k`fr%A
,rr~ {ks=a leklsu lfodkjeqnkre~AAAA
mah-bhtny ahakro / buddhir avyaktam eva ca
indriyi daaika ca / paca cendriya-gocar
5- 7
776
icch dvea sukha dukha / sanghta cetan dhti
etat ketra samsena / sa-vikram udhtam
mah-bhtnithe five great elements; ahakraI (am) the
doer, false ego; buddhiintelligence; avyaktam eva caand the
unmanifest nature; daathe ten; indriyisenses; caand;
ekamthe one (mind); paca ca indriya-gocarand the five
sense objects (headed by sound and touch); icchdesire;
dveahate; sukhamhappiness; dukhamunhappiness;
sanghtathe aggregate of all these (the body); cetanthe
functions of the mind for acquiring knowledge; dhtipa-
tience; (all these) sa-vikramtogether with their transforma-
tions; udhtamare said; samsenain summary; (to be) etat
this; ketramfield.
The five great elements, the false ego, the intelli-
gence, prakti, the eleven senses, the five sense ob-
jects, desire, hatred, happiness, misery, the body,
knowledge and patience comprise a brief descrip-
tion of the ketra, along with its mundane trans-
formati ons.
SRRTHA-VARI
r Bhagavn is now explaining the nature of the ketra.
Earth, water, fire, air and sky, their cause (the false ego),
buddhi (intelligence) in the form of scientific reasonings,
mahat-tattva (the cause of the false ego), prakti (the cause of
the mahat-tattva), the ten working and knowledge-acquiring
senses, the mind and the five sense objects (such as sound and
touch) are all referred to as the twenty-four elements. Desire,
envy, happiness, misery, the body as a combination or result
of the five mahbhtas (great elements), consciousness as a
state of mind in the form of knowledge, forbearance and de-
termination are all functions of the mind, not the soul. There-
fore, these characteristics are all part of the ketra and are also
777
indicative of qualities such as determination. In the ruti it is
said that the functions of the mind are desire, determination,
doubt, faith, lack of faith, forbearance, detachment, shyness,
intellect and fear. These functions exhibit the qualities of ketra
as described above. Etat ketra savikram. This ketra goes
through six types of changes, such as birth and death.
The constituents of the ketra are the twenty-four elements
consisting of the five mahbhtas (earth, water, fire, air and
sky), the false ego, the mahat-tattva and its cause (prakti),
the ten external senses (eyes, ears, nose, tongue, skin, speech,
feet, hands, anus and genitals), the one internal sense (the
mind), and the five objects of the senses (form, taste, smell,
touch and sound). This is concluded from the statements of
is like Vasiha, Devala and Asita, from the Vedic mantras
and from the Vednta-stras. What the ketra is and why it
is known as such, can be understood by analysing these
twenty-four elements. Transformations of ketra are desire,
envy, happiness, distress, all the activities of the body which
is the interaction of the five material elements, the various
states of the mind which are a semblance of the cit function
(cid-bhsa) and forbearance. Therefore, it should be under-
stood that they are a part of ketra. A chart depicting the
twenty-four elements is given on the next page.
LOKAS 8-12
vekfuRoenfEHkRoefgalk {kkfUrjktZoe~A
vkpk;kZsiklua 'kkSpa LFkS;ZekRefofuxzg%AA AA
bfU;kFkZs"kq oSjkX;eugkj ,o pA
tUee`R;qtjkO;kf/knq%[knks"kkuqn'kZue~ AA AA
vlfjufHk"o% iq=nkjx`gkfn"kqA
7 - 12
778
fuR;p lefpkRofe"Vkfu"Vksiifk"kq AAAA
ef; pkuU;;ksxsu HkfjO;fHkpkfj.khA
fofons'klsfoRoejfrtZulalfn AAAA
v/;kReKkufuR;Roa roKkukFkZn'kZue~A
,rTKkufefr izkseKkua ;nrksU;FkkAAAA
amnitvam adambhitvam / ahis kntir rjavam
cryopsana auca / sthairyam tma-vinigraha
indriyrtheu vairgyam / anahakra eva ca
janma-mtyu-jar-vydhi- / dukha-donudaranam
asaktir anabhivaga / putra-dra-ghdiu
nitya ca sama-cittatvam / iniopapattiu
mayi cnanya-yogena / bhaktir avyabhicri
vivikta-dea-sevitvam / aratir jana-sasadi
adhytma-jna-nityatva / tattva-jnrtha-daranam
etaj jnam iti proktam / ajna yad atonyath
amnitvamfreedom from the desire for honour;
adambhitvambeing without pride; ahisnon-violence;
kntiforgiveness; rjavamsimplicity; crya-upsanam
worship of the sad-guru; aucaminternal and external clean-
liness; sthairyamsteadiness of mind; tma-vinigrahacontrol
over the body and senses; vairgyamdetachment; indriya-
artheufrom sense objects such as sound and touch;
anahakra eva caand freedom from false ego; anudaranam
considering repeatedly in the light of the stra; dukha-doa
inconveniences caused by the sufferings; janmaof birth;
mtyudeath; jarold age; vydhiand disease; asakti
detachment (from sense pleasures); anabhivagadetach-
ment; putrafrom sons; drawife; ghahome; diuetc.;
nityamalways; ca sama-cittatvamhaving equipoised mind;
upapattiuin the midst of the occurrences; ia-aniaof
desired and undesired events; avyabhicriunfailing;
779
bhaktidevotional service; ananya-yogenawith exclusive
connection; mayito Me; caand; sevitvamresorting;
vivikta-deato solitary places; aratibeing without attach-
ment; jana-sasadito the association of people (sense-
enjoyers); adhytma-jna-nityatvamalways hearing about
spiritual knowledge; artha-daranaminvestigating the (inner)
purpose; (of ) tattva-jnathe principles of self-realisation;
etatthat; itiwhich; proktamI have spoken; (is) jnam
knowledge; ataso; yatwhat; anyathis otherwise; (is)
ajnamignorance.
Having no desire for honour; freedom from pride;
non-violence; forbearance; simplicity; service to a
qualified guru; purity both internally and exter-
nally; steadiness of mind; control of the body and
senses; detachment from sense objects; absence of
false ego; constantly perceiving the misery of birth,
death, old age and disease; detachment from wife,
children, home, etc.; not being absorbed in the hap-
piness and misery of others; equanimity in attain-
ing either favourable or unfavourable objects; one-
pointed, steadfast and unswerving bhakti to Me; a
liking for solitude; a distaste for the association of
materialistic people; constant deliberation on knowl-
edge of the self and on the purpose of tattva-jna,
that is, mokaI consider all these to be jna. Ev-
erything else is ignorance.
SRRTHA-VARI
In the above five lokas, r Bhagavn is explaining the
twenty means (sdhanas) to attain the goal.The first of these
is humility. He also explains qualities of the ketra-jas the
jvtm and Paramtm, who are to be known separately from
the previously mentioned characteristics of ketra. Eighteen
8 - 12
780
of these qualities are general and apply to both the jns and
the bhaktas. According to the statement of Bhagavn: mayi
cnanya-yogena bhaktir avyabhicri. It is obligatory for devo-
tees to sincerely endeavour in aikntika-bhakti in order to
experience Him. The seventeen qualities, beginning with hu-
mility, manifest naturally within such devotees who prac-
tise avyabhicri bhakti, chaste devotion. They have no need
to make separate endeavours to acquire these qualities. The
last two qualities, however, are unique to the jns. This is
the opinion of the bhakta sampradya (devotee community).
The meaning of the series of words beginning with
amnitvam in this loka is quite clear. In the smti aucam
means internal and external cleanliness. Therein it is said,
Cleanliness is of two types, internal and external. External
cleanliness is achieved by the use of earth, water, etc., and
the cleanliness of consciousness or bhva is called cleanli-
ness of the mind, the internal sense. The purport of the word
tma-vinigraha is control of the body. To see the miseries
of birth, death, etc., means to be constantly aware of them
as a source of suffering. Asakti means to give up attachment
to son, family etc., and anabhivaga means not becoming
absorbed in the happiness or misery of others.
Iniopapattiu means to remain equipoised upon receiv-
ing material objects deemed favourable or unfavourable.
Mayi means in Me, in My form as ymasundara, and
ananya-yogena means bhakti which is not mixed with jna-
yoga, tapa-yoga, etc. The word ca (also) indicates pradhn-
bht bhakti, which is mixed with jna, etc. The bhaktas
only perform the first type of bhakti ananya-bhakti. Jns
adopt the second type of bhakti pradhn-bht bhakti. This
is the opinion of some bhaktas. Devotees say, Just as ananya-
bhakti is the means to attain bhagavat-prema, it also helps
to give an experience of Paramtm. The glories of
781
avyabhicri bhakti (unswerving bhakti) have also been de-
scribed in this final set of six chapters so as to explain this
secret.
Jns, however, have a different opinion. They say that
ananya-yogena means to see the self everywhere and
avyabhicri means to perform that yoga every day. Accord-
ing to rpda Madhusdana Sarasvat, the word
avyabhicri means that which cannot be checked by any-
thing. The word adhytma-jna refers to the knowledge that
is situated in the self. In order to purify the self, it should be
practised constantly. Tattva-jnrtha-daranam means to
have a vision (aim) of moka, which is the prayojana (pur-
pose) of tattva-jna, to deliberate upon it, and to discuss it,
considering it to be ones cherished desire. These twenty are
the general means to attain jna basic knowledge of the
jvtm and Paramtm. Advanced (specific) Paramtm
jna will be explained later. Symptoms of ignorance
(ajna) such as mnitva (the desire for honour), are con-
trary to the above symptoms.
rla Bhaktivinoda hkura quotes Ka as saying, Hu-
mility; lack of false pride; non-violence; forgiveness; simplic-
ity; service to the spiritual master; cleanliness; stability; con-
trol of the body and mind; detachment from sense objects;
lack of false ego; realisation of the miseries of birth, death,
old age and disease; lack of attachment to son, family, etc.;
indifference to the happiness and distress of others; even-
mindedness under all circumstances; avyabhicrii-bhakti
(unalloyed and unswerving bhakti unto Me); residence in a
solitary place; no interest in crowded places; firm belief that
spiritual knowledge is eternal and deliberation upon moka
as the purpose of tattva-jna, are all considered by the ig-
norant to be twenty interactions (transformations) of the
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782
ketra (body). In reality, they comprise knowledge which
destroys the effect of the transformations on the ketra. One
attains viuddha-tattva (the supremely pure Absolute Truth)
by taking shelter of them. They are not the transformations
of the ketra; rather, they are the remedies that can destroy
the transformations of the ketra. Of these twenty, one should
adopt ananya-avyabhicri bhakti unto Me. The other nine-
teen characteristics are secondary fruits of bhakti. They pu-
rify the impure ketra (body) and ultimately, after destroying
the impure ketra of the jva they help him to attain his
eternal, perfect ketra. These nineteen characteristics, which
are like the throne of Bhakt-dev, should be understood as
true jna (vijna). Everything else is ajna ignorance.
Ananya-avyabhicri bhakti is prominent among all types
of sdhana. The above qualities naturally manifest upon
taking shelter of bhakti. Therefore, pure devotees only ac-
cept ananya-bhakti which is the svarpa-lakaa (intrinsic
characteristic) of the jva. The qualities which are known as
taastha-lakaa (marginal characteristics) then manifest
concomitantly. This is described in rmad-Bhgavatam
(5.18.12):
yasysti bhaktir bhagavaty akican
sarvair guais tatra samsate sur
harv abhaktasya kuto mahad-gu
manorathensati dhvato bahi
All the devats and their exalted qualities, such as jna and their
performance of dharma, always reside in the heart of those who
have nikma-bhakti (selfless devotion) to r Bhagavn. On the
other hand, how can one who is not a bhakta of Bhagavn pos-
sess any of the good qualities of a mah-purua? Such a person is
always hankering for petty worldly sense objects only.
Jns practise good qualities such as saintly behaviour,
non-violence and control of the mind and ego, but they do
783
not endeavour for ananya-avyabhicri bhakti to r
Bhagavn. They only perform bhakti to attain perfection in
jna and mukti. Therefore, it should be understood to be
gu-bht bhakti (bhakti predominated by jna and
karma), not svarpa-siddh bhakti or uddha-bhakti.
Advaitavds (impersonalists) fall into this category.
LOKA 13
Ks;a ;kr~ izo{;kfe ;TKkRoke`re'uqrsA
vukfn eRija cz u lkUuklnqP;rsAAAA
jeya yat tat pravakymi / yaj jtv mtam anute
andimat para brahma / na sat tan nsad ucyate
pravakymiI shall explain; tatthat; yatwhich; jeyam
is worth knowing; jtvunderstanding; yatwhich; anute
one attains; amtamimmortality; brahmabrahma; (is)
andiwithout beginning; mat-paramdependent on Me; tat
that; ucyateis said; (to be) naneither; satcause; nanor;
asateffect.
Now I shall explain to you what is jeya (that
which is to be known), for by understanding the
knowable one attains moka (immortality). Brahma
who has no beginning and is dependent on Me, lies
beyond the cause and effect of this creation.
SRRTHA-VARI
The jvtm and Paramtm can be known by practising
the various sdhanas mentioned previously. Of the two,
Paramtm alone has been indicated by the word sarvagata,
meaning the all-pervading brahma. (Note: the word sarvagata
is from rla Vivantha Cakravart hkuras original San-
skrit commentary.) This brahma is the worshipable object of
the jns in His nirviea aspect (without attributes), and
13
784
of the bhaktas in His saviea aspect (with attributes). Re-
siding within the body, He is known as Paramtm because
He is meditated upon in His four-handed form.
First, brahma is explained in this loka beginning with the
word jeyam. Andi means without a beginning, and since
brahma is My svarpa, He is eternal. Mat-param means I
am the supreme (param) shelter of brahma. As will be said
later on, brahmao hi pratihham, I am the foundation or
basis of brahma. But what is that brahma? Expecting this
question, r Bhagavn says that brahma is neither asat nor
sat. In other words, He is beyond both cause and effect.
Previously, r Bhagavn explained jna-sdhana (the
means of attaining jna). Now, in the present loka, He
is explaining the knowable para-tattva, which is the sdhya
(goal) of that jna. The jns think that the para-tattva
is nirviea-brahma. They imagine this para-tattva to be be-
reft of name, form, qualities, activities, associates and so
forth, a void that cannot be described by any adjectives such
as energetic, variegated or active. uddha-bhaktas who take
shelter of ananya-avyabhicri bhakti see parabrahma
para-tattva, the Supreme Absolute Reality, as r Ka, the
embodiment of cid-vilsa (transcendental sports), the ba-
sis of all aprkta qualities, energies and mellows, and who
is devoid of petty material qualities. Although some places
in ruti describe this tattva as nirviea, these statements only
deny the material features of r Bhagavn, not the tran-
scendental qualities. The stras themselves have illumi-
nated this deep secret:
y y rutir jalpati nirviea / s sbhidhatte sa-vieam eva
vicra-yoge sati hanta ts / pryo balya sa-vieam eva
Hayara-pacartra
785
Those very same Vedic mantras that first describe that tattva as
nirviea (without qualities) alternatively establish it as saviea
(with qualities). Both nirviea and saviea are indeed eternal
aspects of Bhagavn, but deep deliberation reveals saviea-tattva
to be superior. This is because one experiences only saviea-
tattva in the material world, whereas there is no experience of
nirviea-tattva.
The only knowable object of the nirviea-jns is indi-
cated in the present loka by the word mat-param, meaning
sheltered in Me.
brahmao hi pratihham / amtasyvyayasya ca
vatasya ca dharmasya / sukhasyaikntikasya ca
For I am the shelter of nirviea-brahma and the sole refuge of
everlasting immortality, eternal dharma and transcendental bliss
in the form of prema related with aikntika-bhakti. (Gt 14.27)
This subject will be described in detail in the commentary
on the above loka. Sometimes in stra, the jva is also called
brahma, but the jva can never be called parabrahma because
he is different from brahma in every respect. The jva has
atomic consciousness and parabrahma is the infinite con-
scious entity.
The jva is sometimes also called brahma because of his
partial qualitative similarity of being conscious. Some people
suffer from the misconception that the jva becomes brahma
because they do not understand the deep import of the Gts
use of words describing the jva such as brahma-bhta (Gt
18.54) and brahma-bhyya kalpate (Gt 14.26). This sub-
ject will be described in detail in the loka: brahma-bhta
prasanntm (Gt 18.54).
Both the jvtm and Paramtm are jeyam (knowable),
yet one can only attain the understanding that jva-tattva
is dependent on Paramtm by continuous cultivation of
13
786
devotional service unto Paramtm. The jva is without be-
ginning and, by constitution, devoted to Bhagavn. He is only
partly endowed with the qualities of brahma and he is be-
yond sat and asat (cause and effect).
Arjuna, I have explained the tattva of ketra-ja to you. I have
explained the nature of ketra (the body), its transformations,
and the process by which one can become free from these
transformations. I have also explained that the jvtm and
Paramtm are the knowers of this ketra. Now, please lis-
ten as I explain that tattva which is knowable by vijna
(realisation). The knowable, brahma is without beginning,
dependent on Me (mat-param) and beyond both cause and
effect. After knowing this knowable principle, one tastes the
nectar of My bhakti.
LOKA 14
loZr% ikf.kikna rr~ loZrksf{kf'kjkseq[ke~A
loZr% JqfreYyksds loZeko`R; fr"BfrAAAA
sarvata pi-pda tat / sarvatoki-iro-mukham
sarvata rutimal loke / sarvam vtya tihati
tatHis (brahma s); pihands; (and) pdamfeet;
sarvataare on all sides; akiHis eyes; iraheads; (and)
mukhamfaces; sarvataare on all sides; rutimatthat per-
son listens; sarvataon all sides; tihatiHe resides; loke
in the world; vtyacovering; sarvameverything.
His hands and feet are everywhere. His eyes, heads
and faces permeate all the directions and He hears
everything. Situated thus, brahma pervades the en-
tire universe.
787
SRRTHA-VARI
Will it not contradict the statements of ruti such as,
sarva khalv ida brahma All this is brahma (Chndogya
Upaniad 3.14.1) and brahmaiveda sarvam Everything is
brahma to say that brahma is distinct from both cause and
effect? Anticipating such a question, r Bhagavn is explain-
ing that, although by nature brahma is beyond both cause
and effect, brahma is both the cause and the effect because
the energy and the energetic are non-different. Therefore,
He is saying that His hands and feet, etc., are everywhere.
This means that brahma has unlimited hands and feet in the
form of the hands and feet of every visible entity, extending
from Lord Brahm down to a minute ant. Similarly, His eyes,
heads, mouths and ears are also everywhere.
In the previous loka brahma was described as being be-
yond sat and asat (cause and effect). Now the Vednta-stra,
akti-aktimator abheda, The energy and the energetic are
non-different, can be quoted in response to one who ques-
tions the validity of such ruti statements as, sarva khalv
ida brahma and brahmaiveda sarvam. According to this
stra, although the svarpa of r Bhagavn is beyond both
cause and effect, the workings of akti are indeed the work
of aktimn because akti (energy) and aktimn (the ener-
getic) are non-different. One can thus, understand that all
effects such as this visible world are the svarpa of Bhagavn
(non-different from Him), being transformations of akti.
The present loka is being spoken to make this point clear.
Brahma alone exists, pervading everything through the me-
dium of the hands, feet etc., of all jvas who are subject to
Him and situated within Him. Since He is all-pervading He
has unlimited hands, eyes, feet and ears. However, the jvtm
14
788
is neither all-pervading, nor can he have unlimited hands,
heads, feet, etc. Paramtm is omnipotent, but the jva is not.
rla Bhaktivinoda hkura quotes Ka as saying, Just
as the suns rays illuminate due to their dependence on the
sun, in the same way, brahma-tattva has attained its infinite
and all-pervading aspect by depending upon My potency. The
existence of brahma, who is the foundation for unlimited jvas
beginning from Brahm down to the ant, collectively encom-
passes unlimited hands, feet, eyes, heads, mouths, ears, etc.,
and is visible everywhere as His cosmic manifestation.
LOKA 15
loZsfU;xq.kkHkkla loZsfU;footre~A
vlDra loZHk`PpSo fuxqZ.ka xq.kHkksDr` pAAAA
sarvendriya-gubhsa / sarvendriya-vivarjitam
asakta sarva-bhc caiva / nirgua gua-bhokt ca
bhsamHe is the source; sarva-indriyaof all senses; (and)
guatheir functions; (yet) sarva-indriya-vivarjitamHe is
devoid of mundane senses; asaktamHe is detached; cayet;
evaindeed; sarva-bhtHe is the maintainer of all beings;
nirguamHe is without (material) qualities; cayet; gua-
bhoktHe is the enjoyer of divine qualities.
That knowable parabrahma is the source of all
senses and their functions, yet He is devoid of mun-
dane senses. Although detached, He is the main-
tainer of all living beings, and although nirgua,
He is the enjoyer of six transcendental qualities.
SRRTHA-VARI
Moreover, He manifests all the sense objects and the senses.
ruti says: tac cakua caku He is the eye of the eye,
789
(Kena Upaniad 1.2) and sarvendriyair guaih He manifests
the functions of the senses, such as sound. Yet He is
sarvendriya-vivarjitam, which means that He has no mate-
rial senses because He has transcendental senses. ruti also
says: api-pdo javano graht. Although He does not have
material senses, such as hands and feet, He accepts, moves
and sees (Svetvatara Upanisad 3.19).
vetvatara Upaniad (6.8) also states: parsya aktir
vividhaiva ryate svbhvik jna-bala-kriy ca. It is
heard that brahma has various types of transcendental
energies (par akti). The aktis: jna (knowledge), bala
(strength) and kriya (action), are naturally inherent in Him.
That famous form of His as described in the ruti is the
source of all energy.
He is devoid of attachment to the mundane plane and He
maintains everyone in His expansion as r Viu. He is
nirgua, that is, He has a transcendental form which is free
from the guas (such as sattva), and He is gua-bhokt be-
yond the guas. He is addressed as bhaga because He is the
enjoyer of six types of transcendental opulences.
That brahma is the source of the functions of ones senses
as well as the sense objects. It is also seen in ruti: tac cakua
caku. He is the eye of the eye (Kena Upaniad 1.2). Even
though He is devoid of material senses, He has transcenden-
tal senses. vetvatara Upaniad (3.9) also states:
api-pdo javano graht
payaty acaku sa oty akara
Although Bhagavn does not have material hands, feet, etc., He
accepts and walks. Even without material eyes and ears, He sees
and listens. In other words, He has transcendental hands, feet,
eyes, ears, etc.
15
790
Therefore, brahma is not nirviea, but saviea. He is de-
void of material qualities, yet He is endowed with six types
of transcendental opulences and He is the enjoyer of them.
LOKA 16
cfgjUr'p Hkwrkukepja pjeso pA
lw{eRokknfoKs;a nwjLFka pkfUrds p rr~AAAA
bahir anta ca bhtnm / acara caram eva ca
skmatvt tad avijeya / dra-stha cntike ca tat
(He is) bahiroutside; caand; antainside; bhtnmof
all beings; acaramnon-moving; ca evaand indeed; caram
moving; skmatvtbecause He is very subtle; tatHe;
avijeyamis incomprehensible (by the gross senses); tatHe;
dra-sthamis situated far away; caand; antikevery near.
That Absolute Entity (parabrahma-tattva) dwells
within and without all beings, and because of Him
this world of moving and non-moving beings exists.
He is very difficult to comprehend, being very subtle.
He is simultaneously far away and ever-present.
SRRTHA-VARI
He is situated everywhere, both inside and outside all be-
ings and elements of His creation, just as the sky is situated
inside and outside the body. He is everything, all beings, both
moving and non-moving, because He is the cause of the ef-
fect (the creation). Yet He is not the object of direct percep-
tion because His form and other attributes are different from
material forms and qualities. Therefore, He is millions of miles
away for ignorant people, but for those who are enlightened
in transcendental knowledge He, as Antarym, is more near
to them than a person living in the same house, being situ-
ated in their bodies. He is farther away than the farthest and
791
nearer than the nearest. He is visible in the cave of the heart
for those who can see. As it is said in the Muaka Upaniad
(3.1.7): drt sudre tad ihntike ca paytsv ihaiva nihita
guhym. In this world, He is much farther away than the
farthest thing, and for those who are observant, He is also
seated secretly, very near in the midst of all.
All moving and non-moving beings are born from
Paramevara, that supreme tattva. He is situated within the
heart of all beings as Antarym, and He exists outside in
His all-pervading aspect as Paramevara. Because this entire
moving and non-moving world is an effect of His energy, He
is therefore everything. Although He is described in ruti as,
sarva khalv ida brahma, All this is brahma, He has a
personal form different from all others. Only He is equal to
Himself. He is asamorddhva, meaning there is nobody who
is equal to Him, what to speak of greater than Him. How-
ever, not everyone can know Him because He is very subtle.
Only His ananya-bhaktas can know Him by the influence
of ananya-bhakti. Therefore, He is very far away as well as
very near. He is near to His ananya-bhaktas, and very far
away from non-devotees.
tad ejati tan naijati / tad dre tad v antike
tad antar asya sarvasya / tad u sarvasysya bhyata
opaniad 5
The Supreme Lord walks, but does not walk, is far away but very
near, and He is within everything, yet outside everything.
LOKA 17
vfoHkDrp Hkwrs"kq foHkfeo p fLFkre~A
HkwrHkk`Z p rTKs;a xzfl".kq izHkfo".kq pAAAA
16-17
792
avibhakta ca bhteu / vibhaktam iva ca sthitam
bhta-bhartt ca taj jeya / grasiu prabhaviu ca
caalthough; avibhaktamHe is undivided; cayet; sthitam
He is situated; ivaas if; vibhaktamdivided; bhteuwithin
all beings; tatHe; jeyamshould be known; bhta-bhartt
as the sustainer of all beings; caas well as; grasiuthe an-
nihilator; caand; prabhaviucreator.
Although undivided, He is situated within every
being as if divided. Know Him to be the sustainer,
annihilator and the creator of all beings.
SRRTHA-VARI
Situated as the cause in the moving and non-moving liv-
ing entities, He is undivided or non-different, while as the
effect, He is divided or different. Only He, as r Nryaa,
is the sustainer of all beings during the period of mainte-
nance. As Grasiu, He is the destroyer during the time of
annihilation, and at the dawn of creation He is Prabhaviu,
the creator of various effects and forms.
Although He appears differently in all living beings, that
parama tattva is situated in one undivided form. This is also
stated in ruti: eka santa bahudh dyamna. He is seen
in various forms, although He is one. Smti also says: eka
eva paro viu sarvatrpi na saaya. Only one
Paramtm, Viu, exists everywhere. There is no doubt about
this. Just as the same sun appears differently to people in
different places, He appears in various forms by His incon-
ceivable potency, even though He is one. Only He exists as
the individual Antarym within the hearts of all jvas, while
externally He is all-pervading, the collective purua
Paramevara. He is also the sustainer and the annihilator of
793
all that exists. Taittirya Upaniad (3.1) says: yato v imni
bhtni jyante yena jtni jvanti yat prayanty
abhisavianti tad vijijsasva tad brahma. You should un-
derstand brahma as He from whom all living beings are born,
by whose help they live and progress throughout life, and in
whom they again enter.
LOKA 18
T;ksfr"kkefi rTT;ksfrLrel% ijeqP;rsA
Kkua Ks;a KkuxE;a fn loZL; f/kf"Bre~AAAA
jyotim api taj jyotis / tamasa param ucyate
jna jeya jna-gamya / hdi sarvasya dhihitam
ucyateit is said; tatHe (is); apialso; jyotithe illumina-
tion; jyotimof luminaries; paramtranscendental;
tamasato ignorance; jnamknowledge; jeyamworthy
of being known; jna-gamyamaccessible through knowledge;
(and) dhihitamsituated; hdiin the heart; sarvasyaof all
beings.
He is the source of light in all luminaries. He is
transcen-dental to ignorance. He is true knowledge
(jna), the true object of knowledge (jeya), and
He can be known through jna (jna-gamya). He
dwells within the heart of all beings.
SRRTHA-VARI
He is even the light that emanates from luminaries such
as the moon and sun. This is proven in ruti: sryas tapati
tejasendra. By His radiance, the sun becomes luminous and
distributes heat. The sun, moon, stars, etc., do not appear
beautifully radiant before Him, what to speak of fire. Ap-
pearing effulgent, they all acquire their glow from His. It is
17-18
794
by His effulgence only that they acquire their own unique
qualities of illumination. Kaha Upaniad (2.2.15) states:
na tatra sryo bhti na candra-traka
nem vidyuto bhnti kuto yam agni
tam eva bhnta anu bhti sarva
tasya bh sarvam ida vibhti
The sun, moon, stars or fire cannot illuminate lightning what
to speak of that self-effulgent parabrahma. However, it is by that
self-effulgent brahma alone that all luminous objects such as the
sun give light. In fact, the whole universe exists only because of
His existence.
Therefore, He is beyond darkness. It can never touch Him.
ruti also says, His complexion is like the colour of the sun
and is beyond darkness. His full manifestation in the fac-
ulty of pure intelligence is called jna. He Himself has be-
come modified as form, etc., and is jeya (the knowable) and
jna-gamyam accessible through knowledge. In other words,
He is attainable by the previously described means of jna-
sdhana, such as humility. He alone is situated as Paramtm
in the hearts of all beings.
Paramevara, the complete ketra-ja, is the original illu-
minator of all luminaries such as the sun, moon and fire.
na tatra sryo bhti na candra-traka
nem vidyuto bhnti kuto yam agni
Kaha Upaniad 2.2.15
The sun, moon, stars or fire cannot illuminate lightning, what
to speak of that self-effulgent parabrahma.
This is also confirmed in rmad-Bhgavatam (3.25.42):
mad-bhayd vti vto ya / sryas tapati mad-bhayt
varatndro dahaty agnir / mtyu carati mad-bhayt
795
The wind blows and the sun shines out of fear of Me.
Furthermore, Kaha Upaniad (2.3.3) states:
bhayd asygnistapati bhayt tapati srya.
Out of fear of parabrahma, fire burns and the sun heats.
That para-tattva is tamasa param (beyond darkness) and
supremely pure, being transcendental to material nature.
ruti also says: ditya-vara tamasa parastt. He is be-
yond prakti and has a golden effulgence (ditya). He is
knowledge (jna), the knowable (jeya) and the knower
(jt).
Jna-svarpa: ruti says He is vijna nanda-ghana
brahma. The specific attributes of brahma are that He is
jna-svarpa, intrinsically qualified as knowledge and
ghanbhta nanda-svarpa, the concentrated embodiment
of bliss.
Jeya-svarpa: He is jeya-svarpa, the very form of the know-
able, therefore, He is the shelter of those who desire liberation.
ta ha devam tma-buddhi-praka
mumukur vai araam aha prapadye
Being desirous of liberation, I surrender unto the Supreme Lord
who illuminates the tms intelligence.
According to this ruti statement, He is jna-gamya, ap-
proachable by knowledge.
Jt: He is also jt (the knower) because He is situated
in everyones heart as the witness, the controller and
Antarym. In this regard, one should refer to the ruti-lokas
of vetvatara Upaniad (4.6-7): dvsupar, tam eva viditv
and anta-pravia st. The tm and Paramtm within
the body are compared to two birds who are seated in the
same tree.
18
796
LOKA 19
bfr {ks=a rFkk Kkua Ks;pksDra leklr%A
e ,rf}Kk; ekok;ksii|rsAAAA
iti ketra tath jna / jeya cokta samsata
mad-bhakta etad vijya / mad-bhvyopapadyate
itithus; ketramthe field; jnamknowledge; ca tath
and also; jeyamthe object of knowledge; uktamhave been
spoken of; samsatain summary; vijyahaving fully com-
prehended; etatthis; mat-bhaktaMy bhakta; upapadyate
attains; mat-bhvyato My nature.
Thus the field, knowledge and the knowable have
been described by Me in brief. By understanding
these, My bhakta becomes qualified to attain My
prema-bhakti.
SRRTHA-VARI
Here, in the loka beginning with the word iti r Bhagavn
is concluding His statements about knowledge of ketra, etc.,
with an explanation about who is qualified for this knowl-
edge and its result. In this chapter, the word ketra has been
explained from the loka: mah-bhtny ahakro (Gt 13.6),
to adhytma in Gt 13.12. Jna has also been described from
Gt 13.8, up to adhytma in Gt 13.12. Jeya and jna-
gamyam have been described from the loka beginning with
jneya in Gt 13.13, up to the loka beginning with jyotim
in Gt 13.18. That very same Absolute Reality is known as
brahma, Paramtm and Bhagavn. This has been briefly
described.
Mad-bhvya means he attains syujya-mukti. The word
mad-bhakta refers to a jn who is endowed with bhakti.
Or mad-bhakta means My unalloyed servant (aikntika-
797
dsa), who knows My Prabhu has so much aivarya, becomes
qualified to attain My prema. In other words, he becomes
qualified to perform prema-bhakti.
In this loka, r Bhagavn clearly states that karms,
jns, yogs, tapasvs and nirviea-myvds cannot under-
stand the real essence (tattva) of Bhagavad-gt. Only bhaktas
of Bhagavn can understand it. This is the deep meaning of
the word mad-bhakta. One should first become a bhakta to
understand the tattva of jeya (the knowable), jt (the
knower) and jna (knowledge), as described in the Gt. For
this reason, one must practise bhakti (anulana) by taking
shelter of the lotus feet of a sad-guru.
Arjuna, I have briefly described these three tattvas: ketra,
jna and jeya. Vijna is the jna of all three tattvas
combined. Bhaktas who achieve this jna attain My unal-
loyed prema-bhakti. Those non-devotees who merely accept
the shelter of useless monistic sampradyas become bereft of
real knowledge. Jna is nothing but the sitting place of
Bhakti-dev. It is merely sattva-uddhi, purification of the
jvtms existence which is sheltered by bhakti. This topic
will be further clarified in Chapter Fifteen, wherein
puruottama-tattva is described.
LOKA 20
izfra iq#"kpSo fouknh mHkkofiA
fodkjka'p xq.kka'pSo fof izfrlEHkoku~AAAA
prakti purua caiva / viddhyand ubhv api
vikr ca gu caiva / viddhi prakti-sambhavn
19-20
798
viddhiyou should understand; evaclearly; (that) ubhau
both; praktimmaterial nature; caand; puruamthe living
entity; (are) andwithout beginning; apialso; viddhiun-
derstand; vikrntheir transformations; caand; gunthe
three qualties; evaindeed; prakti-sambhavnarise out of
material nature.
Know both prakti and purua (the jv) to be
without beginning, and know their transformations
and qualities to be born of prakti.
SRRTHA-VARI
After explaining Paramtm, r Bhagavn is now explain-
ing the jvtm (the purua), who is also ketra-ja. Why
did the relationship between this ketra-ja and my
(prakti) occur, and when did it start?
Expecting this question, r Bhagavn answers with this
loka beginning with prakti. Prakti (my material nature)
and purua (the jva) are both without beginning. That is,
their cause has no beginning. Because they are the energy of
Me, vara, who am without beginning, they are also with-
out beginning. Know it in this way.
It is also said in Bhagavad-gt (7.4-5):
bhmir po nalo vyu / kha mano buddhir eva ca
ahakra itya me / bhinn praktir aadh
apareyam itas tv any / prakti viddhi me parm
jva-bht mah-bho / yayeda dhryate jagat
This material nature is divided into eight parts: earth, water, fire,
air, ether, mind, intellect and ego, but it is inferior to another
nature of Mine. The jvas are My superior energy. They accept this
material world to enjoy the results of their actions (karma).
According to this statement of Mine, because both my
and the jva are My energy, they are without beginning, and
799
therefore their relationship also is without beginning. But,
although they are related to each other, they are in fact dif-
ferent. r Bhagavn therefore says: vikr ca The body
and the senses, and gu caiva the transformations of
guas such as happiness, distress, lamentation and illusion,
are born from prakti (prakti-sambhtn). The jva who is
modified in the form of the ketra is different from prakti.
After r Bhagavn explains both the ketras, the partial
ketra-ja (the jva), the complete ketra-ja (Paramevara),
jna and jeya, He explains the transformations of ketra
such as lust, anger, affection and fear, and how the relation-
ship between the ketra-ja-jva and my has occurred. Both
prakti (my) and the jva are without beginning, being the
energy of Paramevara. This means that they are also eter-
nal. Inert prakti is called apar, and the jva is called par
prakti.
r Caitanya-caritmta states in the teachings to Santana
Gosvm:
jvera svarpa hayakera nitya-dsa
kera taasth-akti bhedbheda-praka
Madhya-ll 20.108
sryu-kiraa yena agni-jvl-caya
svbhvika kera tna-prakra akti haya
Madhya-ll 20.109
kera svbhvika tna-akti-pariati
cicchakti jva-akti ra my-akti
Madhya-ll 20.111
ka bhuli sei jva andi-bahirmukha
ataeva my tre deya sasra-dukha
Madhya-ll 20.117
20
800
By his constitutional nature, the jva is an eternal servant of
Ka. Kas taastha-akti (marginal potency) transforms into
unlimited jvas. Since akti (energy) and aktimn (the energetic)
are non-different, atomic conscious jvas which are transforma-
tions of akti, are in some respects non-different from Ka. But
they are also eternally different in various ways. Bhagavn is
unlimitedly conscious, and the jva is atomically conscious. Both
are non-different from the perspective of consciousness, but
Bhagavn is the complete conscious entity (pra cid-vastu) and
the jva is an atomic conscious entity (aucid-vastu). Bhagavn
is the master of my, and the jva is subject to my. Bhagavn
is the cause of creation, sustenance and destruction, but the jva
is not. The example is given that just as unlimited atoms are
visible in the rays coming from the sun, the rays of Kas en-
ergy produce unlimited atoms in the form of the jvas. Similarly,
just as unlimited minute sparks come out of a fire, so unlimited
atomic conscious jvas are emanating from Bhagavn.
These are partial examples to explain the relationship be-
tween sac-cid-nanda Bhagavn and the atomic conscious
jva. This means that their purpose is to make this reality
understood by the principle of kh-candra-nyya, showing
the moon by first pointing towards the branch of a tree over
which the moon is visible. In this material world, no example
can fully describe parabrahma, but these examples give a
partial understanding.
Ka is the ultimate limit of para-tattva. His inherent par
akti (transcendental potency) is also known as antaraga-
akti, or cit-akti. This cit-akti is Kas svabhvik (natu-
rally inherent) svarpa-akti and the actions of that akti,
manifest in three ways. When it manifests the conscious
creation (cit-jagat), it is called cit-akti (spiritual creative
potency). When it manifests unlimited jvas, it is called jva-
akti and when it manifests the material universe, it is called
801
my-akti. By the will of Bhagavn, the jvas manifest from
the jva-akti (marginal potency); thus, their constitutional
nature is to be eternal servants of Ka. However, they can
come under the influence of my because they are atomic
by nature. The jvas situated in this illusory world have mis-
used their free will. Thus, they have forgotten their own
svarpa and Kas svarpa, due to their association with
my since time immemorial. Having become trapped in the
cycle of birth and death, they are suffering the various types
of three-fold miseries. When the jvas who have become bound
in this material world attain sdhu-saga by some great for-
tune, they can realise their own constitutional nature. Follow-
ing the process of bhakti, they engage in the service of Bhagavn,
by which they become situated in their own svarpa. This
conclusion is confirmed in rmad-Bhgavatam (11.2.37):
bhaya dvitybhiniveata syd
d apetasya viparyayo smti
tan-myayto budha bhajet ta
bhaktyaikayea guru-devattm
The jva is the eternal servant of Bhagavn, but by turning his
face away from Bhagavn, he has forgotten his own svarpa.
Therefore, his eternal svarpa (occupation), service to Ka,
has become covered. By associating with my, he identifies
himself with the body and, subsequently, always fears for the
material body, house, etc. He undergoes various types of miser-
ies, being bewildered by Kas my. By some good fortune an
intelligent person who takes shelter of ananya-bhakti and per-
forms bhajana to Ka under the guidance of a sad-guru is able
to cross over my.
Furthermore it is said in rmad-Bhgavatam (3.7.9):
seya bhagavato my / yan nayena virudhyate
varasya vimuktasya / krpayam uta bandhanam
20
802
Some conditioned souls maintain that r Bhagavn is overcome
by illusion and at the same time they proclaim Him to be uncon-
ditioned. This opposes all logic.
Bhagavns yogamy is a special type of akti that can
make the possible impossible, and the impossible possible. This
akti of Bhagavn makes it possible for the jva to attain lib-
eration from the bondage of the material world, once he has
attained the mercy of the ever-liberated (vimukta) vara. It
also makes the jvas bondage to this world possible. This fact
cannot be understood merely on the strength of logic. Nor
can the influence of Bhagavns acintya-akti be understood
merely by argument. This acintya-akti of Bhagavn makes
the jva become deluded by my, and he cannot realise
Bhagavns mercy.
explaining the result of knowledge of ketra and ketra-ja.
Three tattvas manifest in the existence of the jva bound by
matter: prakti, purua and Paramtm. The ketra is known
as prakti, the jva as purua, and My all-pervading manifes-
tation in both of them as Paramtm. Prakti and purua are
both without beginning. They exist even before cosmic time
(jaya-kla). In material time, neither of them take birth.
Rather, they have become manifest in spiritual time
(cinmaya-kla) by My akti and they co-exist in My supreme
existence. Jaa-prakti (material nature) merges into Me and
again becomes manifest during creation under the cover of
mundane time (jaya-kla). The jva is a tattva who ema-
nates from My eternal taastha-akti. He has been enveloped
by My jaa-prakti material potency, because he has become
averse to Me. In fact, the jva is pure, conscious tattva, but
because his quality is marginal, he has acquired a usefulness
for jaa-prakti. This took place by the arrangement of My
transcendental energy. That is, he tends to become affected
803
by material nature. How the conscious jva became entangled
in inert matter cannot be ascertained by human (condi-
tioned) logic and knowledge because My acintya-akti is not
under the influence of your limited human intellect. It is
important for you to know this much only: all of the per-
verted transformations and material modes of the baddha-
jva are born from material nature and are not a part of his
sva-dharma (eternal constitution).
LOKA 21
dk;Zdkj.kkZZ`ZRos gsrq% izfr#P;rsA
iq#"k% lq[knq%[kkuka HkksDr`Ros gsrq#P;rsAAAA
krya-kraa-kartttve / hetu praktir ucyate
purua sukha-dukhn / bhokttve hetur ucyate
praktimaterial nature; ucyateis said to be; hetuthe
cause; kartttvein the workings; (of) kraacause; caand;
kryaeffect; (and) puruathe jva; ucyateis said to be;
hetuthe cause; bhokttvein the experiencing; sukha-
dukhnmof happiness and distress.
Prakti is said to be the source of the workings of
material cause and effect, and purua (the baddha-
jva) is said to be the cause of the experience of
material happiness, distress, and so forth.
SRRTHA-VARI
Now r Bhagavn is revealing the jvas relationship with
my. Krya (effect) refers to the body, kraa (cause) re-
fers to the senses, which are the means of happiness and
misery, and kartttva (agent), refers to the presiding deities
of the senses, the devats. Due to ignorance, the purua
(baddha-jva) imposes upon himself the feeling that he is
the doer or agent, but in fact, prakti is the cause of such a
21
804
feeling in him. It is prakti alone which transforms into ef-
fect in contact with the purua. The tendency of my
(avidy or ignorance) is to give illusory knowledge to the jva.
However, only the purua (jva) is the cause of the experi-
ences of happiness and misery produced by my. Although
krya (effect), kraa (cause), kartttva (agency), and
bhokttva (enjoyment) are the characteristics of prakti (ma-
terial nature), prakti predominates over the first three be-
cause she herself is predominated by inertness (jaa). And
due to his conscious nature, purua (the jva) predominates
over bhoktva (the experience of happiness and distress).
Something (an entity or activity) is designated or named ac-
cording to its predominant aspects. According to this logic,
prakti is said to be the cause of krya (the body), kraa
(the senses) and kartttva (the devats). Purua (the jva) is
said to be the cause of bhokttva.
Prakti is the source of mundane krya (effect, the body),
kraa (cause, the senses), and kartttva (working agency, the
presiding deities of the senses), while the baddha-jva is said
to be the cause of bhokttva the experience of mundane
happiness and misery. Here one should clearly understand
that the uddha-jva (the jva in his pure state) is not the
enjoyer of material happiness, nor does he experience distress.
However, because the jva is born from the taastha-akti, when
he identifies himself with the body, which is generated by
contact with my, an ego develops whereby he experiences
material happiness and distress.
In this regard, Lord Kapiladeva says in rmad-Bhgavatam
(3.26.8):
krya-kraa-kartttve / kraa prakti vidu
bhokttve sukha-dukhn / purua prakte param
805
O Mother! Those who are tattva-vit accept prakti (material
nature) to be the cause of krya (the body), kraa (the senses)
and kartttva (the presiding deities of the senses, the devats).
Through his pure ego, the ka-stha tm (the soul in his
constitutional position) is related to Paramtm as His eter-
nal servant, and therefore Paramtm dominates the jvas
existence. Thus, the ka-stha tm is above all material
designations and unchanged by the effects of prakti. Prakti
predominates because the baddha-jva strongly identifies
himself with the body, which is born from the transforma-
tion of prakti. Therefore, paitas say that prakti is the cause
of kartttva (the agency, the presiding deities of the senses),
but in terms of experiencing the results of karma such as
happiness and distress, the purua (taastha-akti), who is
different from prakti, is said to be the cause. Although both
kartttva and bhokttva are under one ego (of the baddha-jva),
prakti is the dominant factor in them because the body and
so forth are the effect of inert matter. The experience of
happiness and distress is not possible without consciousness;
therefore, purua (the baddha-jva), who is under the con-
trol of prakti is the dominant factor here. However, it should
also be understood that the kartttva (agency) of both prakti
and purua (the jva) is under the control of the kartttva of
vara. Both my as well as the jva are under varas con-
trol.
LOKA 22
iq#"k% izfrLFkks fg Hkq s izfrtku~ xq.kku~A
dkj.ka xq.klksL; lnl|ksfutUelqAAAA
purua prakti-stho hi / bhukte prakti-jn gun
kraa gua-sagosya / sad-asad-yoni-janmasu
21-22
806
hiindeed; puruathe jva; prakti-sthasituated in mate-
rial nature; bhukteenjoys; gunthe sense objects; prakti-
jnborn of material nature; (in) gua-sagaassociation
with the modes; (is) kraamthe cause; asyaof his;
janmasuentering births; sat-asat-yoniin higher or lower
species.
Becoming situated in the prakti, the purua (jva)
enjoys the sense objects born of prakti. The cause
of his birth in higher and lower species is due to his
association with the modes of nature.
SRRTHA-VARI
The jva considers the qualities of prakti such as kartttva
(the presiding deities of the senses) and bhokttva (the expe-
rience of happiness and distress) to be his own because of
false knowledge born of ignorance since time immemorial.
This is the reason for his bondage to the material world. The
jva is situated within the body, which is the effect of prakti,
and he is fully absorbed in identifying the body as his own
self. Due to his false ego, he considers aspects of the mind
such as lamentation, delusion and misery, which are prakti-
jn (generated by the modes of prakti), to be his own and
suffers because of them. This is all because of gua-saga,
association with the modes of material nature. This means
that his identification with the body, which is made of the
guas, is an assumption based on ignorance because the jva
is in fact, free from this association. Where does he enjoy?
Expecting this question, r Bhagavn says, satu (sat-asad).
In the species who have higher consciousness such as sdhus
and devats and, asatu in the species whose conscious-
ness is lower such as animals and birds. He takes birth and
experiences happiness and distress according to his good and
bad karma.
807
Having turned their faces away from Ka, the jvas, who
are of a marginal nature, consider the body to be the self.
They accept the ego of being the doers and the enjoyers of
inert (jaa) matter. Thus, they become bound to the mate-
rial world and take birth in various species of life, thereby
experiencing happiness and distress. Such jvas who are de-
luded by my have fallen into the cycle of birth and death.
Consequently, they suffer worldly miseries, sometimes tak-
ing birth in Svarga, sometimes in Naraka (hell), sometimes
as kings and sometimes as subjects, sometimes as brhmaas
and sometimes as dras, and sometimes as worms, asuras,
servants or masters. Sometimes they are happy, and some-
times distressed. The consciousness of the jva is atomic and
although he is a servant of Bhagavn, he becomes overpow-
ered by my who is close by. This is because he harbours
sensual material desires, which are the result of his aversion
to Ka. Just as the intelligence of a person who is possessed
by a hobgoblin or ghost becomes covered, similarly, the in-
telligence of the jvas overpowered by my becomes covered.
By the mercy of Bhagavn and His bhaktas, he attains sat-
saga and becomes free from my. Becoming situated in his
own svarpa, he enjoys the bliss of sev to r Bhagavn.
ka bhli sei jva andi-bahirmukha
kabhu svarge uhya kabhu narake ubya
daya-jane rj yena nadte cubya
Caitanya-caritmta Madhya-ll (20.117-118)
Because he has forgotten r Ka, the jva has been absorbed
in his attempts to enjoy the material energy since time imme-
morial. Therefore, Kas my-akti awards the jva the vari-
ous sufferings of sasra. Sometimes he is elevated to Svarga-
22
808
loka, and at other times he is thrown in Naraka-loka. This is
just like a man who is punished by the king by being tied to a
wooden plank and dunked in a river. Sometimes he is immersed
till he nearly drowns, and sometimes he is released for a few
moments of apparent happiness.
LOKA 23
mi"VkuqeUrk p HkkkZ Hkksk egs'oj%A
ijekResfr pkI;qDrks nsgsfLeUiq#"k% ij%AAAA
upadranumant ca / bhartt bhokt mahevara
paramtmeti cpy ukto / dehesmin purua para
asminin this; dehebody; uktait is said; itithat; (there
is) para puruaa superior transcendental enjoyer; parama-
tmthe Supersoul; (He is) upadrathe witness; caand;
anumantpermitter; bharttmaster; bhoktenjoyer; ca
apiand also; mah-varathe Supreme Controller.
In this body, there exists a superior purua, the
transcen-dental enjoyer. He is Paramtm: the wit-
ness, the permitter, the supporter, the maintainer,
and also the Supreme Controller.
SRRTHA-VARI
After explaining the jvtm, r Bhagavn is now explain-
ing Paramtm in this loka beginning with upadra. From
the loka, andi mat-para brahma (Gt 13.13) to, hdi
sarvasya vihitam (Gt 13.18), Paramtm was explained in
both a general and specific manner. One fact in particular
should be understood: although Paramtm remains close to
the jvtm, He is still separate from him. To clarify this, it is
being stated that Paramtm is situated within this body. Para
refers to another purua (enjoyer) within this body. That
purua is Mahevara (the Supreme Proprietor), or Paramtm.
809
The very word Paramtm is evidence that He is superior to
the tm. In terms of absolute reality the word param refers
to sva (a personal expansion of Ka). Just to emphasise
this, it is said that He is situated separately from the jva, yet
is very close (upa) to him and He is the seer (witness).
Anumant (the permitter) means that while residing close to
the jva, He is anugrhaka, kind and facilitating. It is said in
Gopla-tpan Upaniad (Uttara 97): sk cet kevalo
nirgua ca. Purua is sk (the witness), cet (conscious),
keval (exclusive) and nirgua (beyond the modes). Similarly,
bhart means supporter and bhokt means protector.
Paramtm, who is situated as the witness in this body, is
different from the jva. The advaita-vds (monists) consider
the jvtm and Paramtm to be one, but it is clear from
this loka that within each body, Paramtm, who is the
witness and permitter, is different from the jvtm. Because
He is superior to the jvtm, He is called Paramtm, or the
superior tm. This Paramtm is an aa of an aa (por-
tion of a portion) of Svaya Bhagavn r Ka. Without
His permission, the jvtm can do nothing. There are un-
limited jvtms, and Paramtm is eternally existing within
each of them as their friend and supreme well-wisher. Al-
though He lives with the jva Paramtm is always the master
of both the jva and my.
Bhagavn has bestowed an invaluable treasure upon the
jva in the form of independence. By properly utilizing this
independence, he can very easily relish the nectar of prema-
may sev to Bhagavn in His eternal dhma. But by misus-
ing this independence, he becomes bound by my and, while
suffering from the three-fold miseries, he is trapped in the
cycle of birth and death. Therefore, how can a jva who is
overpowered by my ever be Bhagavn, the master of my?
23
810
Such a conception is illusory and opposed to the conclusions
of stra.
Paramtm is very clearly described in ruti as different from
the jvtm: nityo nityn cetana cetannm (vetvatara
Upaniad 6.13). He is the supreme eternal among all eternals,
that is, He is the topmost eternal being and among all con-
scious beings He is the bestower of consciousness, the original
consciousness. Moreover, it is said in the vetvatara Upaniad
(4.6) and the Muaka Upaniad (3.1.1):
dv supar sayuj sakhy / samna vka pariasvajte
tayor anya pippala svdv atty / ananann anyo bhickati
Krodakay-purua and the jva live together in this tempo-
rary material world (the body) just like two friends in a pippala
tree. One, the jva, is tasting the fruits of the tree according to
his karma, and the other, Paramtm, is the witness. He is not
enjoying the fruits, but watching His friend.
rmad-Bhgavatam (11.11.6) also states:
suparv etau sadau sakhyau
yadcchayaitau kta-nau ca vke
ekas tayo khdati pippalnnam
anyo niranno pi balena bhyn
Two birds in the form of the jva and vara have a relationship,
being equal in quality, that is consciousness. They are living in
the nest (heart) of the tree (the body) by the will of providence.
One bird (the jva) is enjoying the fruits (karma) of that tree
(the body). The other bird, vara, is not enjoying the fruits and
is ever satisfied in eternal bliss, being happily situated by the
strength of His aktis such as jna.
jva is My constant companion. He becomes close to Me when
he becomes situated purely in his marginal nature. This
811
marginal nature is his independence. The perfection of jaiva-
dharma, the eternal occupation of the jva is to achieve pure
love for Me by using his marginal (independent) nature.
When the jva misuses that independent nature, he enters
the material field. Even then, I become his companion as
Paramtm. Therefore, I alone am the witness, the permit-
ter, the supporter and protector, and Mahevara, the Supreme
Controller of all the jvas actions. Thus, by the name of
Paramtm, I am always present in the body as parama-
purua. I award the result of whatever karma is performed
by the jva in his conditioned state.
LOKA 24
; ,oa osfk iq#"ka izfrp xq.kS% lgA
loZFkk okZekuksfi u l Hkw;ksfHktk;rsAAAA
ya eva vetti purua / prakti ca guai saha
sarvath varttamnopi / na sa bhyobhijyate
saone; yawho; vettiunderstands; evamthrough this
process; puruamparamtma-tattva and jva-tattva; caand;
praktimmaterial nature (my); sahatogether; guai
with her three modes; nanever; abhijyatetakes his birth;
bhyoagain; sarvath varttamnopiregardless of his present
situation.
One who thus understands purua-tattva, my
with her three modes, and jva-tattva does not take
birth again, regardless of his present situation.
SRRTHA-VARI
r Bhagavn is speaking this loka beginning with the word
ya to explain the result of this jna. Although overpow-
ered by sleep and disturbance of mind, those who know purua
24
812
(Paramtm), prakti (the material energy) and jva-akti
(understood by the word ca) do not take birth again.
The sdhaka becomes qualified to achieve mukti when he
knows bhakti-tattva, jva-tattva, paramtma-tattva and their
mutual relationships. Then, by the mercy of a sad-guru and
the Vaiavas, and by following the path of uddha-bhakti,
he gradually attains the stages of raddh, nih, ruci, sakti,
bhva and finally bhagavat-prema, entering the abode of
Bhagavn. It is certain that he never fell from bhagavat-
dhma and never will. The imaginary conception that the
baddha-jvas were first engaged in the service of Bhagavn
in His dhma and somehow or other fell into the material
world is completely against the conclusion of all stra. But
if this theory is accepted for the sake of argument, the ques-
tion arises as to the significance (glory) of bhakti and prema
if one again falls into the material world, after performing
rigorous sadhana to attain r Bhagavns dhma. The ex-
amples of King Citraketu and Jaya and Vijaya are not ap-
propriate in this regard because they are bhagavat-parikaras
(eternal associates of Bhagavn). They descended into this
material world by the will of Bhagavn for the welfare of
the jvas and for the nourishment of r Bhagavns ll. It
is a grievous offense to consider them to be ordinary condi-
tioned souls. rla Vivantha Cakravart hkura explains
this in Mdhurya-kdambin. The jva who attains bhagavad-
dhma never becomes bound in this material world, and if
he ever does come here, it is as an associate of Bhagavn and
by His will. He is not subject to material conditions. Gt
(15:6) states:
na tad bhsayate sryo / na ako na pvaka
yad gatv na nivartante / tad dhma parama mama
813
Neither sun, moon nor fire can illuminate that supreme realm,
attaining which surrendered persons do not return to this world.
That abode of mine is illuminating and self-effulgent.
LOKA 25
/;kusukRefu i';fUr dsfpnkRekuekReukA
vU;s lka[;su ;ksxsu deZ;ksxsu pkijsAAAA
dhynentmani payanti / kecid tmnam tman
anye skhyena yogena / karma-yogena cpare
kecitsome; payantisee; tmnamthe Supersoul; tmani
within their heart; tmanby use of the mind; dhynenain
meditation; anyeothers see Him; skhyena yogenathrough
skhya-yoga; ca apareand others; karma-yogenaby nikma-
karma-yoga.
By meditating on the Supreme Person, the bhaktas
see Him within their hearts. The jns try to see
Him by skhya-yoga, the yogs by aga-yoga, and
others by the process of nikma-karma-yoga.
SRRTHA-VARI
r Bhagavn is explaining the various means to attain
tma-jna knowledge of the self in this loka beginning
with the word dhynena and in the next loka. By dhyna
meditation on Bhagavn, some bhaktas see Him within their
hearts. Gt (18.55) bhakty mm abhijnti, will explain this.
But I am not visible to any other types of worshippers. The
jns endeavour to see Me by skhya (the analytical study
of conscious and inert matter), the yogs by aga-yoga, and
karma-yogs try to see Me by nikma-karma-yoga. Here,
skhya-yoga, aga-yoga and nikma-karma-yoga are not
the direct causes of receiving darana of Paramtm. This is
25
814
because they are all sttvic and Paramtm is gutta be-
yond the modes. It is also said in rmad-Bhgavatam (11.19.1)
jna ca mayi sannyaset. One should surrender that jna
to Me. Moreover, rmad-Bhgavatam states (11.14.21)
bhaktyham ekay grhya. I am attained only by aikntika-
bhakti. It is clear from the above statements of Bhagavn
that He is attained only by bhakti which is devoid of jna.
In this loka, Bhagavn r Ka further explains how
one can attain viuddha-tma-jna (pure knowledge of the
self), which was described in the previous loka. Although
stra mentions various processes such as skhya-yoga,
aga-yoga and nikma-karma-yoga, one can attain this
viuddha-jna in a simple and natural way only by bhakti-
yoga. In the dialogue between r Ka and Uddhava in
rmad-Bhgavatam (11.14.21), Bhagavn r Ka Himself
says: bhaktyham ekay grhya. I can be attained only by
kevala-bhakti. Furthermore, He says in rmad-Bhgavatam
(11.20.6-8):
yogs trayo may prokt / n reyo-vidhitsay
jna karma ca bhakti ca / nopyo nyo sti kutracit
nirvin jna-yogo / nysinm iha karmasu
tev anirvia-cittn / karma-yogas tu kminm
yadcchay mat-kathdau / jta-raddhas tu ya pumn
na nirvio nti-sakto / bhakti-yogo sya siddhi-da
For the welfare of human beings, I have described three types of
yoga: karma-yoga, jna-yoga and bhakti-yoga. There is no other
way to achieve Me. Those who are completely detached from
the material world become eligible for jna-yoga, but those who
are neither too detached from worldliness nor too attached to
it, and who, by the will of providence, have faith in hearing about
815
My lls are qualified to engage in bhakti. By following the path
of bhakti they attain perfection very quickly.
Bhakti-yoga is the best of these three types of yoga. In fact,
I am only fully attained by bhakti. This is a very deep secret.
Na sdhayati m yogo (rmad-Bhgavatam 11.14.20). I am
not controlled by skhya etc. In other words, I do not be-
come pleased by the processes of karma-yoga, jna-yoga,
japa, tapa, yaja, self-study and so forth. I am conquered only
by bhakti.
This is also said in Gt (6.47):
yognm api sarve / mad-gatenntar-tman
raddhvn bhajate yo m / sa me yuktatamo mata
He who constantly performs My bhajana with full faith, always
thinking exclusively of Me within himself, is, in My opinion,
the topmost of all yogs.
Arjuna, with respect to the topmost goal (paramrtha), the
baddha-jvas are divided into two divisions: bahir-mukha
(those averse to spiritual life) and antar-mukha (those in-
clined to spiritual life). Atheists, agnostics (those who are
attached to inert matter), skeptics and moralists are counted
among the paramrtha-bahir-mukha (those averse to the
supreme transcendental goal). An inquisitive and faithful
person, a karma-yog and a bhakta are antar-mukha. Bhaktas
are superior because they take shelter of cit which is beyond
prakti, and meditate on Paramtm within the self (tma-
tattva). The skhya-yogs who search after vara (the Con-
troller) are the next best. After deliberating on prakti, which
consists of twenty-four elements, they come to know that
the twenty-fifth element, the jva is a pure conscious entity.
They gradually engage in bhakti-yoga to the twenty-sixth
25
816
element, Bhagavn. The karma-yogs are inferior to them.
By the process of nikma-karma-yoga, they attain the fa-
cility to deliberate on and worship Bhagavn.
LOKA 26
vU;s RosoetkuUr% JqRokU;sH; miklrsA
rsfi pkfrrjUR;so e`R;qa Jqfrijk;.kk%AAAA
anye tv evam ajnanta / rutvnyebhya upsate
tepi ctitaranty eva / mtyu ruti-parya
tubut; anyeothers; ajnantado not know; evamthus
(what was just taught); upsatewho worship; rutvafter
hearing; anyebhyafrom other (cryas); ruti-parya
being devoted to hearing; tethey; api caalso; atitaranti
transcend; mtyumdeath; evathis is certain.
Others, however, who do not know this tattva
begin worshipping the Supreme after hearing from
various cryas. By such devotion to hearing, they
too can gradually transcend this mortal world. This
is certain.
SRRTHA-VARI
The word anye means those who hear the kath (topics)
related to Bhagavn here and there at different places.
In this loka, r Bhagavn is explaining a very important
process. There are some people who are not atheists, nor are
they skeptical, or myvds, or philosophers. Although they
are only ordinary people in society, they are quite faithful
because they have good past life impressions (saskras).
When they hear bhagavat-kath in sat-saga and receive
817
instructions from various preachers, they try to worship Me
somehow or other. Later, when they have attained the asso-
ciation of uddha-bhaktas, they receive the opportunity to
hear pure hari-kath, and by entering bhakti-tattva, they ul-
timately achieve Me.
No education about tma-jna is given in current so-
called cultured society, but Bhagavad-Gt and rmad-
Bhgavatam explain that the process of hearing about tma-
jna is very powerful. Specifically, in recent times, r
Caitanya Mahprabhu placed great emphasis on hearing
and chanting hari-nma: Hare Ka, Hare Ka, Ka
Ka, Hare Hare / Hare Rma, Hare Rma, Rma Rma,
Hare Hare. His prime instruction is that by the influence
of hearing, chanting and remembering r-hari-nma and
bhagavat-kath, one can very easily attain service to
Bhagavn. Four-headed Brahm, r Nrada Gosvm, r
Vedavysa, r ukadeva Gosvm, King Parkit and
Prahlda Mahrja all attained direct darana of Bhagavn
by following this process.
rla Haridsa hkura was one of the associates of r
Caitanya Mahprabhu. Although he was born in a Yavana
family, he used to chant three lkhs (300,000) of r Haris
names every day. All types of people, both rich and poor,
had great regard for him. Seeing this, Rmacandra Khan,
the famous landlord of that area, became envious of him.
To defame Haridsa, he lured a beautiful young prostitute
by promising her great wealth, and one moonlit night he
sent her to Haridsa hkura. Sitting in a solitary place
on the bank of Bhagavat Gag, Haridsa hkura, while
keeping count of his rounds, loudly and attentively chanted
the Hare Ka mah mantra: Hare Ka Hare Ka,
Ka Ka, Hare Hare / Hare Rma, Hare Rma, Rma
Rma, Hare Hare. The Tulas plant stood on a nearby
26
818
platform. The prostitute approached him and expressed her
mind by her various bodily postures, but this had no in-
fluence on Haridsa hkura. Finally, she openly propo-
sitioned him. He replied, I have taken a vow to chant ten
million names of Hari. I will fulfil all your desires within
a very short period, when I have completed this number.
Hearing this assurance, the prostitute sat nearby for the
entire night, waiting for him to complete his chanting. In
the morning, she went back to her house out of fear of
being seen by other people. The next night, she again came
and sat near Haridsa hkura. He again told her that
he was just about to complete his chanting. That night
passed like the previous one. When she arrived on the third
night, Haridsa hkura again started chanting loudly.
Aho! The effect of hearing hari-nma from the mouth of
a uddha-bhakta was so wonderful that it changed the
heart of that prostitute. She fell at his feet crying and asked
to be forgiven. Haridsa hkura was very pleased and
said, I would have gone to another place the very first
day you came, but I remained here only for your sake. That
your heart has changed is a matter of great pleasure to me.
This is the unfailing glory of hearing and chanting hari-
nma. Now you should fearlessly remain in this rama
and continuously chant the name of Hari. You should
render service to Tulas dev and Bhagavat Gag. She
followed these instructions and her life changed com-
pletely. Even great bhaktas started coming to her rama
to have darana of a parama-vaiav. Remaining humble,
lowly and without possessions, she performed bhajana of
Hari, and went to the abode of Bhagavn within a very
short time. In this way, even an ordinary person can at-
tain Bhagavn by hearing and chanting.
819
LOKA 27
;koRlatk;rs fdfpr~ loa LFkkojtee~A
{ks={ks=Kla;ksxkkf}f Hkjr"kZHkAAAA
yvat sajyate kicit / sattva sthvara-jagamam
ketra-ketraja-sayogt / tad viddhi bharatarabha
bharata-abhaO best amongst the lineage of Bharata; viddhi
understand; tatthis; yvat kicitwhatever; sattvambeings
(exist); (either) jagamammoving; (or) sthvaranon-mov-
ing; sajyateare produced; sayogtfrom the combination;
ketraof the field; (and) ketra-jathe knower of the field.
O best of the Bharatas, know that whatever mov-
ing and non-moving beings are born, all are produced
from the combination of ketra and ketra-ja.
SRRTHA-VARI
The same subject matter which was described earlier is being
explained in detail until the end of this chapter. Yvat means
either low or high, and sattvam means living beings. All are
born from the combination of ketra and ketra-ja.
LOKA 28
lea loZs"kq Hkwrs"kq fr"BUra ijes'oje~A
fou';RLofou';Ura ;% i';fr l i';frAAAA
sama sarveu bhteu / tihanta paramevaram
vinayatsv avinayanta / ya payati sa payati
(he) yawho; payatisees; parama-varamthe Supreme
Person; tihantamseated; samamequally; sarveuin all;
bhteubeings; avinayantamimperishable; vinayatsu
amongst the perishable; sahe; (actually) payatisees.
27 - 28
820
Only one who sees Paramevara equally in all be-
ings as the imperishable seated within the perish-
able actually sees.
SRRTHA-VARI
To explain how Paramtm is situated in all perishable
bodies, r Bhagavn is speaking this loka beginning with
the word samam. Know that Paramtm is dwelling within
all perishable bodies. Those who see in this way are real
jns.
Those who are jns in the real sense simultaneously ex-
perience the body, the embodied soul (the tm) and the
friend of the tm Paramtm, by the influence of the as-
sociation of a tattva-dar (self-realised) mahtm. On the
contrary, those who are bereft of such saintly association are
truly ignorant. They can only see the perishable body and
consider it to be their self. When the body is destroyed, they
think that everything is lost. A jn, however, experiences
the existence of the tm and Paramtm even after the body
is destroyed. When one body is destroyed, the tm enters
another body along with the senses and subtle body. His
friend, Paramtm, also remains situated with the jvtm
as the witness. Those who actually understand this are, in-
deed, jns.
LOKA 29
lea i';u~ fg loZ= leofLFkreh'oje~A
u fguLR;kReukRekua rrks ;kfr ijka xfre~AAAA
sama payan hi sarvatra / samavasthitam varam
na hinasty tmantmna / tato yti par gatim
821
payanobserving; varamthe Lord, vara; samavasthitam
situated; samamequally; sarvatraeverywhere; (he) hicer-
tainly; na hinastidoes not degrade; tmnamhimself;
tmanthrough his mind; tatathus; ytihe goes; parm
to the supreme; gatimdestination.
One who sees Paramevara dwelling equally ev-
erywhere in all beings, does not degrade himself by
his mind. Thus he attains the supreme destination.
SRRTHA-VARI
tman means the mind which leads one to degradation.
tmnam means the jva and na hinasti means it does not
lead to degradation. They do not degrade themselves through
the degrading mind.
The baddha-jva is bound by various modes and actions of
material nature, and for this reason he is put into various
situations. But although Paramevara is situated in the hearts
of different jvas, He exists everywhere equally. Those who
understand this finally achieve the supreme destination. On
the contrary, those whose minds do not meditate on the
opulences, qualities and glories of Bhagavn remain absorbed
in sense gratification. Being the killer of their own tm (self),
they fall down. This is also described in rmad-Bhgavatam
(11.20.17) wherein Ka says:
n-deham dya su-labha su-durlabha
plava su-kalpa guru-karadhram
maynuklena nabhasvaterita
pumn bhavbdhi na taret sa tma-h
O Uddhava, this human body is the basis of the attainment of
all auspicious results, and although it is very rare, it has been
obtained easily. It is like a strong boat in which to cross the ocean
29
822
of material existence. Simply by accepting the shelter of the guru,
who becomes the captain and navigator of this boat, and blown
by the favourable winds of remembrance of Me, it is propelled
towards its destination. After acquiring this human body, a per-
son who does not endeavour to cross this ocean of material ex-
istence, even after getting so much facility, is certainly consid-
ered the killer of his own tm.
LOKA 30
izR;So p dekZf.k f;ek.kkfu loZ'k%A
;% i';fr rFkkRekuedkkZja l i';frAAAA
praktyaiva ca karmi / kriyamni sarvaa
ya payati tathtmnam / akarttra sa payati
sahe; yawho; payatisees; karmiactivities;
kriyamniperformed; ca sarvaain every way; prakty
by material nature; tathand; tmnamhimself; akarttram
a non-doer; evaactually; payatisees.
One who sees that all activites are only performed
by prakti and that the tm is not the doer, actu-
ally sees.
SRRTHA-VARI
Praktyaiva means that prakti, transformed into the body
and senses, performs all work. The vision of those jvas who
think that they are the doers, because they identify the self
with the inert body, is not real. They are in ignorance. But
one who sees that he is not the doer of action sees properly.
The baddha-jva is impelled by the actions and modes of
prakti because of the false ego which makes him think that
823
he is the doer of material actions. But in the true sense, he is
not the doer. Bhagavn has explained this earlier.
Paramevara is also not the doer although He is situated in
the hearts of all beings as Antarym, He who gives inspira-
tion. What to speak of Paramevara, even the jvtm in the
pure state does not have the ego of being the doer of mate-
rial actions which are performed by the material senses.
Those who know this are really in knowledge. It is also said
oka-hara-bhaya-krodha- / lobha-moha-sphdaya
ahakrasya dyante / janma-mtyu ca ntmana
O Uddhava, the material ego is the only cause of lamentation,
happiness, fear, anger, greed, delusion, desire, birth and death.
The pure tm has no connection with them.
It is also seen in the Tantra-bhgavata: ahakrt tu
sasro bhavet jvasya na svata. It is only due to material
ego that this material existence of birth and death occurs for
the jvas. The pure jvas have no relationship with such
material ego. However, in the jvas pure state he has the
ego of being ka-dsa, with a human-like spiritual body,
name, form, qualities and activities which are all transcen-
dental. He is not formless or without qualities.
LOKA 31
;nk Hkwri`FkXHkkoesdLFkeuqi';frA
rr ,o p foLrkja cz lai|rs rnkAAAA
yad bhta-pthag-bhvam / eka-stham anupayati
tata eva ca vistra / brahma sapadyate tad
yadwhen; anupayatihe sees by following the guidance of
previous authorities; pthag-bhvamthe diverse nature;
bhtaof the living beings; (to be) eka-sthamsituated in one
30-31
824
nature; tata tad eva cathen at that very moment;
sapadyatehe attains; brahmato realisation of brahma;
vistramin a very extensive way (on all sides).
When he sees that the diverse natures of living
beings abide in prakti alone, and understands them
all to be born from that same prakti, he attains
realisation of brahma.
SRRTHA-VARI
Those who truly perceive that, during annihilation all
moving and non-moving beings of various shapes merge into
one prakti, and later, at the time of creation, again mani-
fest from that same prakti, attain the state of brahma.
Only because a person identifies himself with the body does
he see the various forms or bodies of others as devats, hu-
man beings, dogs, cats, dras, Hinds, Muslims and so on.
The cause of this mundane differentiation is ignorance,
whereby a person falsely identifies himself with the body. Due
to this ignorance, one forgets Bhagavn. When remembrance
of Bhagavn appears within him by the influence of the
association of uddha Vaiavas, all his ignorance is dispelled
and his materialistic ideas of differentiation are removed. At
that time, he becomes situated in brahma, which is endowed
with eight qualities. He perceives everything equally at all
times and ultimately he attains par bhakti. Sometimes in
the stra, a jvtm endowed with these eight special quali-
ties has been called brahma or brahma-bhta. These eight
qualities are:
ya tmpahata-ppn vijaro vimtyur vioko vijighitso pipsa
satya-kma satya-sakalpa sonveavya sa vijijsitavya
825
One should search for and know the tm who is completely free
from: 1) the miseries arising from desires for sense objects, 2) the
threefold miseries such as old age, 3) death, 4) lamentation, 5)
an enjoying propensity and 6) mundane aspirations. That tm is
7) endowed with favourable desires to serve Ka (satya-kma),
and 8) able to attain perfection in whatever he desires (satya-
sakalpa).
This is also explained in Gt (18.54): brahma-bhta
prasanntm. Ultimately, one who is a brahma-bhttm
achieves par bhakti. The jvas ultimate objective is to
achieve par bhakti. It is improper to say, Param brahma
achieves par bhakti because par bhakti means to render
service to the feet of param brahma.
rla Bhaktivinoda hkura quotes Ka as saying: When
a man of true wisdom sees that, during annihilation, all
moving and non-moving jvas of various shapes are situated
in prakti only, and that at the time of creation those variet-
ies again manifest from the same prakti, he becomes free
from the tendency to differentiate between material desig-
nations. He then realises his real spiritual identity and his
relationship with brahma (the Absolute Reality). Now I will
explain how the jva, having acquired this knowledge of quali-
tative oneness, perceives Paramtm, who is present as the
witness.
LOKA 32
vukfnRokfUuxqZ.kRokr~ ijekRek;eO;;%A
'kjhjLFkksfi dkSUrs; u djksfr u fyI;rsAAAA
anditvn nirguatvt / paramtmyam avyaya
arra-sthopi kaunteya / na karoti na lipyate
kaunteyaO son of Kunt; anditvtbecause He is without
beginning; (and) nirguatvtbecause He is free from the three
31-32
826
material modes; ayamthis; avyayaimperishable; parama-
tmSupreme Soul; apialthough; arra-sthasituated in
the body; na karotidoes not perform karma; (and) na lipyate
is unaffected (by karma).
O Kaunteya, because He is without beginning
(andi) and free from the three modes (nirgua),
this imperishable Paramtm, though situated in the
body, neither performs karma nor becomes entangled
in the results of karma.
SRRTHA-VARI
r Bhagavn said in Gt (13.22): kraa gua-sago
sya sad-asad-yoni-janmasu. The jvtm and Paramtm
equally reside in the body, yet only the jvtm becomes
materially conditioned by his implication in the guas.
Paramtm does not. Someone may raise the question,
How is that? For this reason, r Bhagavn speaks this
loka beginning with the word anditvn. That which has
no cause or origin is andi. When a word ending in the fifth
case (ablative) is used with the word anuttama, it will read
paramottama (than whom no one is higher, the supreme).
In the same way, here the word andi means the supreme
cause. Since, in the original loka, anditvt is used in the
fifth case, the meaning is: He is the Supreme Cause.
Nirguatvt means He who is free from the guas, or from
whom all qualities such as creation emanate. He is that
reality. Hence, Paramtm is distinct from the jvtm and
is avyaya (imperishable). That is, His knowledge and bliss
never diminish. arira-stho pi means that although He is
situated in the body, He does not accept the characteristics
of the body, and na karoti means that unlike the jva, He
does not become the doer (the enjoyer), nor does He become
implicated by the qualities of the body, the modes of na-
ture.
827
Being avyaya (imperishable), andi (beginningless) and
nirgua (free from the guas), Paramtm, unlike the jva,
does not become implicated in the characteristics of the body
even though He resides in the body. When the pure jva at-
tains the state of brahma, which is completely free from
material vision (brahma-bhta), he understands that the
complete ketra-ja, Antarym, Paramevara, is not at all
tainted by material qualities. He, the jva, then becomes to-
tally aloof from the qualities of the body also, although he
resides within it.
the jvas have attained brahma realisation, they can understand
that Paramtm is avyaya, andi and nirgua. Although He
exists in the body along with the jvtm, He does not become
implicated in the qualities of the body (the modes of nature)
like the baddha-jva does. Therefore, the jvas who have attained
the state of brahma no longer become implicated in material
affairs. This is because they take shelter of this knowledge (about
the qualities of Paramtm). Hear from Me how the jva who
is not implicated by material qualities deals with this body.
LOKA 33
;Fkk loZxra lkS{E;knkdk'ka uksifyI;rsA
loZ=kofLFkrks nsgs rFkkRek uksifyI;rsAAAA
yath sarva-gata saukmyd / ka nopalipyate
sarvatrvasthito dehe / tathtm nopalipyate
yathas; sarva-gatamthe all-pervading; kamsky;
saukmytdue to its subtle nature; na upalipyateis untouched
(by the things within it); tathso; tmthe Supersoul; (al-
though) avasthitasituated; sarvatrathroughout; dehethe
material body; na upalipyateis unaffected (by it).
32 - 33
828
Just as the all-pervading sky does not mix with
anything due to its subtle nature, in the same way,
the tm, who has attained brahma realisation in
the wake of Paramtm, is unaffected by the quali-
ties or faults of the material body, even though he
pervades it.
SRRTHA-VARI
Here, r Bhagavn speaks the loka beginning with the
words yath sarva-gatam in which He gives an example. The
sky pervades mud and other material objects due to its subtle
nature, yet it does not become contaminated or mixed with
them. In other words, it remains untouched (asaga) by mud
and so forth. Similarly, the brahma-bhta realised tm, who
follows the path of Paramtm, does not become influenced
by the qualities and defects related to the body although
residing within it.
The sky remains free from any contaminating association or
influence even though it is all-pervasive. Thus, it remains aloof.
Similarly, the pure jva who has attained the state of brahma
also does not become influenced by the qualities of the body
even though he resides within it. He always remains unaffected.
LOKA 34
;Fkk izdk'k;R;sd% RLua yksdfeea jfo%A
{ks=a {ks=h rFkk RLua izdk'k;fr HkkjrAAAA
yath prakayaty eka / ktsna lokam ima ravi
ketra ketr tath ktsna / prakayati bhrata
bhrataO scion of Bhrata; yathas; ekathe one; ravi
sun; prakayatiilluminates; imamthis; ktsnamentire;
829
lokamuniverse; tathso; ketrthe Supersoul within the
field (of the body); prakayatiilluminates; ktsnamthe en-
tire; ketramfield (body).
O Bhrata, just as one sun illuminates the whole
universe, in the same way, Paramtm illuminates
the entire body with consciousness.
SRRTHA-VARI
How does an object with the quality of illumination re-
main unaffected by the qualities of the object it illuminates?
To explain this with an example, r Bhagavn is speaking
this loka beginning with the word yath. The sun is the il-
luminator, yet it is not affected by the qualities of the ob-
jects it illuminates. Similarly, ketr, or Paramtm, does not
become affected by the qualities of ketra (the body).
It is also said in Katha Upaniad (2.2.11):
sryo yath sarva-lokasya cakur
na lipyate cakuair bhya-doai
ekas tath sarva-bhtntartm
na lipyate loka-dukhena bhya
The sun, like the eye of all beings, does not become affected by
the defects of anothers eye or any other external defect. In the
same way, the one Paramtm is not subject to the happiness or
misery of anybody, even though He is situated in all beings.
Just as the one sun illuminates the whole universe even
though it is situated in the one place, in the same way, the
tm, which is situated in one part of the body, illuminates
the entire body spreading consciousness throughout. Brahma-
stra (2.3.25) also says: gud v lokavat. Although the
jvtm is atomic, it pervades the whole body by its quality
34
830
of consciousness. Here, rla Vivantha Cakravart
hkura translates the word ketr as Paramtm, because
Paramtm is the complete ketra-ja and the jva is the
partial ketra-ja. The conscious jva is ketra-ja of a par-
ticular body, but Paramevara is the complete ketra-ja of
all bodies simultaneously.
LOKA 35
{ks={ks=K;ksjsoeUrja Kkup{kq"kkA
Hkwrizfreks{kp ;s fonq;kZfUr rs ije~AAAA
ketra-ketrajayor evam / antara jna-caku
bhta-prakti-moka ca / ye vidur ynti te param
evamin this way; tethey; yewho; viducomprehend;
jna-cakuwith the eye of knowledge; antaramthe dif-
ference between; ketra-ketrajayothe field and the knower
of the field; caand; prakti-mokamthe liberation from ma-
terial nature; bhtaof the living beings; yntiattain;
paramthe Lords supreme abode.
In this way, those with the eye of spiritual knowl-
edge, who become conversant with the difference
between ketra and ketra-ja and the jvas means
of deliverance from prakti, attain the supreme
abode.
SRRTHA-VARI
Now, r Bhagavn is concluding this chapter. Those who
know ketra and ketra-ja, the jvtm and Paramtm, and
the process such as dhyna (meditation) by which the living
entities achieve moka from prakti, attain the supreme des-
tination.
Of the two ketra-jas, the jvtm becomes bound when
he enjoys the qualities (fruits) of ketra, but he becomes
831
liberated by the appearance of jna. This is the subject ex-
plained in the Thirteenth Chapter.
by rla Vivantha Cakravart hkura, on the Thirteenth Chapter of
In concluding the subject of the ketra and keta-ja r
Bhagavn says that an intelligent person should properly under-
stand the distinguishing characteristics of the body and the
knowers of the body who are the partial ketra-ja (the tm),
and the friend of the tm (Paramtm), who is the complete
ketra-ja. Those who realise this attain the supreme destination.
Initially, faithful people should associate with bhaktas who
are tattva-dars. By hearing highly effectual hari-kath in
their association, they can easily attain knowledge of
bhagavat-tattva, jva-tattva, my-tattva and bhakti-tattva.
Then, when their identification with the material body is
removed, they attain the supreme destination.
rla Bhaktivinoda hkura says, All effects of the ma-
terial nature constitute ketra. There are two types of tattva,
paramtm-tattva and tma-tattva, and both are ketra-ja.
According to the process described in this chapter, those who
understand the difference between ketra and ketra-ja with
the eye of spiritual knowledge by following the process by
which all living entities attain deliverance from mundane
activities, very easily understand para-tattva r Bhagavn,
who is beyond both ketra and ketra-ja.
on the Thirteenh Chapter of rmad Bhagavad-gt.
35
832
CHAPTER FOURTEEN
Gua-Traya-Vibhga-Yoga
The Yoga of Understanding
the Three Modes of Material Nature
LOKA 1
JhHkxokuq okp
ija Hkw;% izo{;kfe Kkukuka Kkueqkee~A
;TKkRok equ;% losZ ijka flfferks xrk%AAAA
r bhagavn uvca
para bhya pravakymi / jnn jnam uttamam
yaj jtv munaya sarve / par siddhim ito gat
r bhagavn uvcathe all-opulent Supreme Lord said; pravakymi
I shall speak; bhyafurther; paramthe best; jnamknowledge;
uttamamtranscendental; jnnmto all other forms of knowl-
edge; jtvhaving understood; yatwhich; sarveall; munaya
the sages; gathave attained; parmsupreme; siddhimlibera-
tion; itafrom this (world of bondage to bodily identification).
r Bhagavn said: I shall impart to you further
supreme jna which transcends all other knowl-
edge. The sages who have understood and followed
these instructions have all attained par mukti
from this bondage to the body.
834
SRRTHA-VARI
The three guas of my are indeed the cause of bondage.
This is inferred just by their result. Bhakti is the cause of the
symptoms which destroy the three guas. This is being ex-
plained in the Fourteenth Chapter.
The previous chapter (Gt 13.22) stated: kraa gua-
sago sya sad-asad-yoni-janmasu. The cause of the jvas
taking birth in auspicious and inauspicious species is his at-
tachment to the guas. What are the guas? How does one
associate with them? What is the result of association with
the different guas? What are the symptoms of a person who
is influenced by the guas, and how can he become free from
them? Expecting these questions, r Bhagavn is making a
declaration in this loka beginning with the words para
bhya in order to introduce the subjects on which He will
later elaborate. The word jnam means by which it is
known, or instruction, and param means the best.
It is clearly described in the Thirteenth Chapter that in
saintly association even an ordinary person can become lib-
erated from the bondage of material existence by knowing
the tattva of the body, the jva and Paramtm. The jva has
become bound in this material world only by his association
with the guas of material nature (prakti). In this chapter,
Bhagavn r Ka explains to His bhakta Arjuna what the
guas are in detail, how they function, how they bind the
jva, and how the jva can attain parama-gati (the supreme
destination) by becoming free from these guas. With this
knowledge, many is and munis have attained perfection and
the supreme destination. Even ordinary people become tran-
scendental to the guas after acquiring this knowledge and
can attain the supreme status.
L O K A GUA -TR AYA -VI B H GA -YOGA !
835
2
LOKA 2
bna KkueqikfJR; ee lk/kE;Zekxrk%A
lxsZfi uksitk;Urs izy;s u O;FkfUr pAAAA
ida jnam upritya / mama sdharmyam gat
sargepi nopajyante / pralaye na vyathanti ca
uprityataking refuge in; idamthis; jnamknowledge;
gatthey become; sdharmyamendowed with a similar na-
ture; mamato Mine; apieven; sargeat the time of creation;
na upajyantethey do not take birth; caand; na vyathanti
they are undisturbed; pralayeat the time of devastation.
Taking refuge in this jna, the sages attain
srpya-dharma and acquire a transcendental na-
ture like My own. Thus, they do not take birth again,
even at the time of creation, nor does death disturb
them at the time of devastation.
SRRTHA-VARI
The word sdharmyam means mukti characterised by
srpya-dharma (attaining a transcendental form like that
of r Bhagavn). Na vyathanti means they do not experi-
ence misery.
After acquiring tma-jna (transcendental knowledge of
the self), the sdhaka-jva acquires qualities similar to that
of Bhagavn, that is, many of his qualities become partially
equal to the qualities of Bhagavn. Even after attaining mukti
and becoming free from the cycle of birth and death, his
individual existence continues as an associate of r
Bhagavn. He remains eternally engaged in prema-may sev
to the lotus feet of Bhagavn, having become established in
836
his svarpa. Therefore, the bhaktas do not give up their
svarpa, which is servitorship, even after mukti. The essence
of all Bhagavn r Kas instructions is that the jvtm
does not completely become one with Paramtm by merg-
ing with Him. Rather, the jvas uddha-svarpa (pure form)
continues to exist separately from that of r Bhagavn, and
in this pure form the jva always remains engaged in prema-
may sev to Him. Great personalities like rla Vivantha
Cakravart hkura and rla rdhara Svm have accepted
the meaning of sdharmya as srpya-mukti only. In the
fourth prameya of rla Baladeva Vidybhaas commen-
tary in the book called Prameya-ratnval, he has written that
the words smya in the Muaka Upaniad (3.1.3) and
sdharmya in Gt (14.2) should be understood to mean that,
even in the liberated state of moka, there is a difference
between the jva and vara. He explains that the compo-
nent brahmaiva in the loka, brahma-vid brahmaiva bhavati
means like brahma. The word eva has been used in the sense
of similarity. Therefore, brahmaiva means to acquire quali-
ties like that of Bhagavn, that is, to become free from birth
and death. But the jva can never carry out such functions
as the act of creation.
r Baladeva Vidybhaa comments on the present loka
as follows: When the faithful jva acquires the above-stated
transcendental jna by the worship of guru, while perform-
ing the sdhana of bhakti, he attains qualitative equality with
eight of Bhagavns eternal qualities and becomes free from
birth and death. The rutis state that the jvas retain their
individuality even in the stage of moka. They never merge.
In other words, more than one jva is seen there. Tad vio
parama pada sad payanti sraya. Liberated people in
the stage of mukti constantly see the abode of r Viu.
The word smya is also seen in the Muaka-ruti, yad
837
paya payate rukma-vara . . . nirajana parama
smyam upaiti, and in rmad-Bhgavatam (11.5.48), tat-
smyam pu. They achieve a position on the same level as
Him (in His eternal spiritual abode).
rla Bhaktivinoda hkura quotes Ka as saying, Jna
is generally sagua. Nirgua-jna is called uttama-jna
(topmost knowledge). By taking shelter of this nirgua-jna,
the jva attains My sdharmya, that is, qualities similar to
Mine. Less intelligent persons think that by giving up mate-
rial qualities, material form and material existence, the jva
himself becomes bereft of all qualities, form and existence
and loses his identity. They are not aware that, just as all
objects in the material world are distinguished from each
other by their unique attributes (viea), similarly, the purest
unique attributes and qualities are situated in My Vaikuha
dhma, which transcends this material nature (viuddha-
viea-dhma). That pure, unique quality (viuddha-viea)
makes an eternal arrangement of transcendental form and
existence which is called My nirgua-sdharmya (srpya
which is beyond the guas). By nirgua-jna, one initially
transcends the sagua material world, and attains the state
of nirgua-brahma. Transcendental qualities then become
manifest. When this occurs, the jva never takes birth again
in the material world.
LOKA 3
ee ;ksfueZgn~cz rfLeu~ xHkZ n/kkE;ge~A
lEHko% loZHkwrkuka rrks Hkofr HkkjrAAAA
mama yonir mahad brahma / tasmin garbha dadhmy aham
sambhava sarva-bhtn / tato bhavati bhrata
bhrataO Bhrata; mamaMy; mahatgreat; brahmaspirit
(in the form of material nature); (is) yonia womb; tasmin
3
838
in that (womb); ahamI; dadhmiimpregnate; garbhaman
embryo; (and) tatathereby; sambhavathe birth; sarva-
bhtnmof all living entities; bhavaticomes about.
O Bhrata, My prakti (mahad brahma) is the womb
which I impregnate with the jvas who are of the
taasth nature. All beings are born from this mahad
brahma alone.
SRRTHA-VARI
The cause of material bondage is association with the guas,
which is the consequence of ignorance since time immemo-
rial. To explain this, r Bhagavn is describing how ketra and
ketra-ja are born. Mahad brahma, the great brahma, is My
place of impregnation (mama yonir). That which cannot be
divided by time and place and whose limit cannot be ascer-
tained is called mahat (great). Here brahma refers to prakti
because the creation is an expansion of brahma. In this way,
the word combination mahad brahma is formed.
In the rutis, the word brahma is also sometimes used for
prakti. Dadhmi means I place garbha (the seed in the form
of the jva) in that prakti, thereby impregnating it. Itas tv
any prakti viddhi me parm jva-bhtm (Gt 7.5).
This statement mentions the source of the conscious enti-
ties, jva-prakti, as the marginal potency (taastha-akti),
and as the life of all beings. The word garbha (conception)
describes this. Tata means, All jvas (sarva-bhtnm)
beginning from Brahm are born as a result of My impreg-
nation.
In this material world, everything happens by the combi-
nation of ketra and ketra-ja only, that is, by deha (the
body) and deh (the jvtm).
839
This combination of prakti (material nature) and purua
(the jva) happens by the will of Paramevara. The scorpion
lays eggs in a pile of rice. People say that scorpions are born
from rice, but, in fact, rice is not the cause of the scorpions
birth. Scorpions are actually born from eggs. In the same way,
the birth of the jva is not caused by material nature. Bhagavn
places the jva (seed) in prakti, but people think that the jva
is born from prakti. Every jva gets a different type of body
according to his past actions. Prakti simply creates various
material bodies under the supervision of Bhagavn. The jvas
who identify themselves with their bodies enjoy happiness or
undergo misery according to their past karma. It should be
clearly understood that Paramevara is the original cause of
the manifestations of the jvas and the universe.
original tattva of prakti (mahad brahma) is the source of the
universe. I impregnate that brahma (prakti) and all beings are
born from that prakti. The material aspect of My par prakti
(transcendental nature) is that brahma (material nature), into
which I place the seeds of taastha, the jvas. All the jvas be-
ginning from Brahm are born in this way alone.
LOKA 4
loZ;ksfu"kq dkSUrs; ewkZ;% lEHkofUr ;k%A
rklka cz eg|ksfujga chtizn% firkAAAA
sarva-yoniu kaunteya / mrtaya sambhavanti y
ts brahma mahad yonir / aha bja-prada pit
kaunteyaO son of Kunt; mahat brahmathe great material
nature; (is) yonithe womb (mother); tsmfor those;
mrtayabodies; ywhich; sambhavantiare born; sarva-
yoniuin all species of life; (and) ahamI (am); bja-prada
the seed-giving; pitfather.
4
840
O Kaunteya, the mahad brahma is the mother from
whose womb all species of life are born, and I am
the seed-giving father.
SRRTHA-VARI
It is not only at the time of creation that prakti is the
mother of all beings and I am the father; prakti is always
the mother and I am always the father. Mahad brahma
(prakti) is the womb, or birth-giving mother, of all varieties
of bodies which are born in moving or non-moving species
from devats to grass and creepers, and I am the seed-giver,
the father who impregnates.
In this loka, it is clearly stated that Bhagavn r Ka
is the primeval father of all jvas. All the jvas in this mate-
rial world are born from the mother, prakti, through the seed-
giving father, Bhagavn. The jvas are everywhere, inside the
earth and outside, in the water and in the sky, and also in
the seven lower and seven upper planetary systems. There
are jvas everywhere; in Vaikuha, in Goloka and also in
other abodes. In Vaikuha and so forth, there are mukta-
jvas who are the associates of Bhagavn, and within this
universe, there are the baddha-jvas who remain in various
situations and states of consciousness such as covered
(cchdita), contracted (sakucita), budding (mukulita),
bloomed (vikasita) and blossoming (pra-vikasita).
LOKA 5
loa jtLre bfr xq.kk% izfrlEHkok%A
fuc/ufUr egkckgks nsgs nsfgueO;;e~AAAA
sattva rajas tama iti / gu prakti-sambhav
nibadhnanti mah-bho / dehe dehinam avyayam
841
mah-bhoO mighty-armed Arjuna; guthe three bind-
ing forces; sattvamgoodness; rajapassion; (and) tama
ignorance; itiwhich; prakti-sambhavare born of material
nature; nibadhnantibind; avyayamthe ageless; dehinam
embodied soul; dehewithin his body.
O Mah-bho, it is the three guas: sattva, rajas,
and tamas, born of prakti, which bind the immu-
table jva who dwells within the body.
SRRTHA-VARI
After explaining how all jvas are born from prakti and
purua, r Bhagavn is now explaining what the guas are
and how the jvas become bound by their association. r
Bhagavn is saying dehe, meaning that the jva who identi-
fies himself as one with the functions of prakti is situated
in the body and becomes bound by the guas. In fact the jva
is imperishable, immutable and free from any material con-
tact, but the guas bind him because of his association with
them. This association is caused by his ignorance since time
immemorial.
The three guas: sattva, rajas and tamas are born from
prakti and are manifest to perform the three functions of
creation, maintenance and annihilation of the universe.
Prakti remains unmanifest when these three guas are in
their state of equilibrium. At that time, creation, sustenance
and annihilation do not take place.
praktir gua-smya vai / prakter ntmano gu
sattva rajas tama iti / sthity-utpatty-anta-hetava
Nature exists originally as the equilibrium of the three modes,
which pertain only to nature, not to the transcendental spirit
5
842
soul. These modes are the effective causes of the creation, main-
tenance and destruction of this universe.
rmad-Bhgavatam (1.2.23) also states: sattva rajas tama
iti prakter gu. The jvas who manifest from the taastha-
akti receive the association of material nature (prakti) due
to becoming averse (vimukha) to Ka. By constitutional
nature, the jvas are beyond my, but due to the ego of I
and mine caused by association with my, they have fallen
into the bondage of this material existence in bodies gener-
ated by prakti. Lord Kapiladeva clearly instructs His mother
Devahti in this way in rmad-Bhgavatam (3.26.6-7):
eva parbhidhynena / kartttva prakte pumn
karmasu kriyameu / guair tmani manyate
tad asya sastir bandha / pra-tantrya ca tat-ktam
bhavaty akartur asya / skio nirvttmana
Because of his forgetfulness, the transcendental jva accepts the
influence of the material energy as his field of activities, and
thus actuated, he wrongly applies the activities to himself. Ma-
terial consciousness is the cause of ones bondage, in which the
jva is forced to accept the conditions placed by the material
energy. Although the jva does not do anything and is transcen-
dental to such activities, he is thus affected by conditional life.
In this way, due to the jvas forgetfulness of the activities
of prakti, he considers himself the performer of the activi-
ties (karma) born of the modes of nature. In fact the jva is
only a witness. He is not the performer of any action. He is
the par akti of vara called a and himself is bliss per-
sonified. He is in the clutches of this material existence of
birth and death because he acquired the ego of being the doer
or performer. He, thus, becomes bound and is controlled by
sense objects due to this bondage.
843
sa ea yarhi prakter / guev abhiviajjate
ahakriy-vimhtm / kartsmty abhimanyate
tena sasra-padavm / avao bhyety anirvta
prsagikai karma-doai / sad-asan-mira-yoniu
Sometimes the jva becomes excessively absorbed in the modes
of nature in the form of happiness, misery, etc. At that time, he
becomes bewildered because of his false ego, and he identifies
the body with the self, thinking, I am the doer. The jva help-
lessly wanders throughout the higher and lower species of life,
such as devats, humans and animals, because he has the ego of
being the doer and because he performs improper actions caused
by his association with material nature. Unable to become free
from the experience of mundane happiness and misery caused
by karma, he continuously receives bodies in the material world.
LOKA 6
r= loa fueZyokr~ izdk'kdeuke;e~A
lq[klsu c/ukfr Kkulsu pku?kAAAA
tatra sattva nirmalatvt / prakakam anmayam
sukha-sagena badhnti / jna-sagena cnagha
anaghaO sinless Arjuna; tatraof these; nirmalatvtbe-
cause of its pure faultless nature; sattvamthe quality of
goodness;(is) prakakamilluminating; (and) anmayam
free from vice; badhntiit binds; sukha-sagenathrough
attachment to happiness; caand; jna-sagenathrough
attachment to knowledge.
O Anagha, sinless one, of these three guas, sattva-
gua is auspicious, illuminating and free from vice,
due to its purity. It binds the jva through his at-
tachment to happiness and knowledge.
6
844
SRRTHA-VARI
This loka beginning with the word tatra explains the char-
acteristics of sattva-gua and how it binds the jva. Anmayam
means calm, or free from agitation. Because the jva becomes
calm, attachment to the happiness of sttvika activities causes
him to possess an ego of being materially satisfied. And be-
cause he is illuminated, attachment to knowledge in the ac-
tivities of sattva-gua causes the jva to possess an ego of be-
ing knowledgeable. The happiness and knowledge in these
designated states is due to ignorance which forces the jva to
have such conceptions based on the false ego. It is this ego
alone which binds the jva. However, O Anagha, sinless one,
you should not accept this agha (sin), this characteristic of the
false ego, by which you think, I am happy or I am knowl-
edgeable.
It was described in the previous loka how the guas of
material nature (prakti) bind the jva in the body. The
present loka explains how sattva-gua binds the jva. Of the
three guas, sattva-gua is relatively pure, illuminating and
calm. It therefore binds the jva to happiness and knowledge.
Some consider that mukti can be achieved simply by taking
shelter of sattva-gua because it is superior to the other two
guas. But this is not true. In his commentary on this loka,
rla Baladeva Vidybhaa says that this mundane knowl-
edge, the discrimination between matter and consciousness,
comes from sattva-gua, as does the happiness of the satis-
fied body and mind. Due to attachment to such knowledge
and happiness, one becomes engaged in activities which
lead to that calm state of existence. However, the jva has
to accept another body to experience the result of these
actions and becoming attached to that, he has to again
845
perform action (karma). In this way, the cycle goes on and
he can never become free from the cycle of birth and death.
An ego in sattva-gua is also sinful.This is the import of the
word anagha (sinless) that is used to address Arjuna in this
loka. Therefore, Arjuna (the sdhaka) is advised not to ac-
cept a sttvika ego.
LOKA 7
jtks jkxkReda fof r`".kklleqoe~A
rfkc/ukfr dkSUrs; deZlsu nsfgue~AAAA
rajo rgtmaka viddhi / t-saga-samudbhavam
tan nibadhnti kaunteya / karma-sagena dehinam
kaunteyaO son of Kunt; viddhiknow that; rajathe qual-
ity of passion; rga-tmakam(is) characterised by attachment;
t-saga-samudbhavam(and is) born of association with the
desire for sense pleasure; tatit; nibadhntibinds; dehinam
the embodied being; karma-sagenawith attachment to
fruitive work.
O Kaunteya, know rajo-gua to manifest through attach-
ment to sense objects and the desire to enjoy them. It binds
the embodied jva by attachment to fruitive actions.
SRRTHA-VARI
Know rajo-gua to be that which gives mundane pleasure.
To desire an object that one does not yet have is called t,
and attachment to objects that have been already attained
is called saga. That rajo-gua, from which both t and
saga are born, binds the embodied soul by attachment to
action knowingly or unknowingly, da (seen) or ada (un-
seen). Attachment to fruitive action is solely due to t
(desire) and saga (association).
7
846
Since it imbues the baddha-jva with attachment to sense
objects, it is called rajo-gua. The mutual attraction between
male and female is the specific quality of rajo-gua. It gen-
erates a hankering in embodied beings to enjoy material ob-
jects. Such a person wants honour in society or nation, a
beautiful wife, good progeny, and a happy family. Such are
the characteristics of rajo-gua.
The reason why the whole universe has fallen into the
bondage of my is attachment to sense pleasures through
rajo-gua. The influence of rajo-gua is visible everywhere
in modern society, but in ancient times sattva-gua pre-
dominated. Even a man in sattva-gua is unable to achieve
mukti, what to speak of one covered by rajo-gua.
LOKA 8
reLRoKkuta fof eksgua loZnsfguke~A
izeknkyL;fukfHkLrfkc/ukfr HkkjrAAAA
tamas tv ajna-ja viddhi / mohana sarva-dehinm
pramdlasya-nidrbhis / tan nibadhnti bhrata
tuhowever; bhrataO scion of Bhrata; viddhiknow;
tamathe quality of darkness; (to be) ajna-jamborn of
ignorance; mohanamit brings about delusion; sarva-
dehinmfor all embodied beings; tatit; nibadhntibinds;
pramda-lasya-nidrbhithrough carelessness, laziness and
sleep.
However, O Bhrat a, know that t amo-gua,
whi ch i s born of i gnorance, i s the cause of del u-
si on for al l j vas. It bi nds the embodi ed soul
through carel essness, l aziness and sl eep.
847
SRRTHA-VARI
Ajna-jam means that tamas (darkness) is inferred or
perceived only by its result, which is ignorance. Therefore, it
is called ajna-ja, or ajna-janaka, meaning that it gives
rise to ignorance. Mohana means that which causes delusion;
pramda means madness; lasyam means lack of endeav-
our, and nidr means depression of the mind. These are all
symptoms of tamo-gua.
Tamo-gua is the lowest of the three guas. It is com-
pletely opposite to sattva-gua. A person in tamo-gua
considers the body and bodily pleasures as the all-in-all. As
a result, he loses all discrimination and becomes almost mad.
Everyone comes to see that our father and grandfathers have
died; we will die and our progeny will also die. That means
that death is certain. Yet those in tamo-gua fail to search
for the self within. Simply to satisfy their senses, they col-
lect wealth by cheating, duplicity, violence and other simi-
lar acts. This is madness. The specific characteristic of
tamo-gua is that it makes one mad like this. Symptoms of
a person in tamo-gua are that he takes intoxicants, meat,
fish, eggs, wine, etc. He remains inactive, lazy, careless and
heedless, and he oversleeps. A sdhaka should totally aban-
don this mode.
LOKA 9
loa lq[ks lt;fr jt% deZf.k HkkjrA
Kkueko`R; rq re% izekns lt;R;qrAAAA
sattva sukhe sajayati / raja karmai bhrata
jnam vtya tu tama / pramde sajayaty uta
8-9
848
bhrataO scion of Bhrata; sattvamthe quality of goodness;
sajayatibinds one; sukheto happiness; rajapassion;
karmaito fruitive work; tubut; tamadarkness; uta
indeed; vtyaby covering; jnamknowledge; sajayati
binds one; pramdeto madness.
O Bhrata, sattva-gua binds one to happiness and
rajo-gua binds one to fruitive work, but tamo-gua
covers all knowledge and binds one to madness.
SRRTHA-VARI
r Bhagavn is briefly repeating what He has already said.
Sattva-gua binds the jva by creating attachment to happi-
ness, which is the result of sattva-gua. Rajo-gua binds the
jva by attachment to karma (fruitive activity), and tamo-
gua engages the jva in illusion, covering jna and giving
rise to ignorance.
LOKA 10
jtLre'pkfHkHkw; loa Hkofr HkkjrA
jt% loa re'pSo re% loa jtLrFkkAAAA
rajas tama cbhibhya / sattva bhavati bhrata
raja sattva tama caiva / tama sattva rajas tath
bhrataO scion of Bhrata; evacertainly; sattvamgood-
ness; bhavatibecomes manifest; abhibhyaoverwhelming;
rajapassion; caand; tamadarkness; rajapassion
(manifests); (overwhelming) sattvamgoodness; (and) tama
darkness; tathalso;tamadarkness; (overwhelms) sattvam
goodness; (and) rajapassion.
O Bhrata, when sattva-gua arises, it over-
whelms raj as and tamas. When rajo-gua appears,
it subdues sattva and tamas, and when tamo-gua
manifests, it overpowers both sattva and rajas.
849
SRRTHA-VARI
How do the guas manifest their influence on their effects
such as happiness, as previously mentioned? Expecting this
question, r Bhagavn says that sattva-gua manifests and
overpowers rajo-gua and tamo-gua. Similarly, rajo-gua
manifests, overpowering sattva and tamas, and also tamo-gua
manifests, overpowering sattva and rajas. All this takes place
by ada-vad, which means the influence of the unseen.
LOKA 11
loZ}kjs"kq nsgsfLeu~ izdk'k mitk;rsA
Kkua ;nk rnk fo|kf}oà lofeR;qrAAAA
sarva-dvreu dehesmin / praka upajyate
jna yad tad vidyd / vivddha sattvam ity uta
yadwhen; jnamknowledge; upajyateappears; (there
is) prakaillumination; sarva-dvreuin all the gates
(knowledge-acquiring senses); asminin this; dehebody;
tadat that time; vidytone should understand; itithat;
sattvamthe quality of goodness; vivddhamis predominating;
utaindeed.
When jna appears and there is illumination in
all the gates of the bodys knowledge-acquiring
senses, and when happiness becomes manifest, one
should know for certain that sattva-gua is predomi-
nati ng.
SRRTHA-VARI
Previously it was said that, when a mode increases, it
predominates over the other two weaker modes. Now, in
three consecutive lokas, the first beginning here with the
word sarva, r Bhagavn is explaining the symptoms of
10-11
850
the predominating mode. When the senses, such as the ears,
begin to acquire perfect knowledge of Vedic sound and so
forth, one should know that sattva-gua is predominating.
The word uta is emphasising that illumination in the form
of happiness is generated by the self.
The symptoms by which one can understand which gua
is predominating are explained here. It is understood that
sattva-gua is predominating when one is in proper knowl-
edge of objects by the means of the senses (such as the ears
and nose) and when a feeling of happiness manifests from
the soul. rmad-Bhgavatam (11.25.13) also states:
yadetarau jayet sattva / bhsvara viada ivam
tad sukhena yujyeta / dharma-jndibhi pumn
Sattva-gua is illuminating, pure and peaceful. The jva becomes
qualified to have happiness, virtue and knowledge, etc., when
this quality increases by the restraint of rajo-gua and tamo-gua.
Furthermore, in rmad-Bhgavatam (11.25.9) it is said:
purua sattva-sayuktam anumyc chamdibhi. One
should recognise that a person who can control his mind and
who has other similar qualities is endowed with sattva-gua.
When bhakti to Me is mixed with the material modes, it
is called sagua-bhakti.
yad bhajati m bhakty / nirapeka sva-karmabhi
ta sattva-prakti vidyt / purua striyam eva v
Any person, male or female, who is situated in sattva-gua be-
comes indifferent towards prescribed karma and engages in the
bhajana of Bhagavn.
Gt (9.27) refers to sagua-bhakti:
851
yat karoi yad ansi / yaj juhoi dadsi yat
yat tapasyasi kaunteya / tat kuruva mad-arpaam
O Kaunteya, offer to Me whatever activities you perform, what-
ever you eat or sacrifice, whatever charity you give, and what-
ever austerities you practise.
LOKA 12
yksHk% izo`fkjkjEHk% deZ.kke'ke% Li`gkA
jtL;srkfu tk;Urs foo`s Hkjr"kZHkAAAA
lobha pravttir rambha / karmam aama sph
rajasy etni jyante / vivddhe bharatarabha
bharata-abhaO best of Bharatas line; rajasiwhen passion;
vivddheis in predominance; etniall these; jyantebecome
manifest; pravttiactivity; lobhagreed; rambhaendeav-
our; karmamfor fruitive activity; aamarestlessness;
(and) sphdesire.
O Bharata-abha, when rajo-gua becomes promi-
nent, the symptoms of greed, fervent endeavour and
constant hankering for sense pleasure all appear.
SRRTHA-VARI
Pravtti means various types of enterprises. Karmam
rambha means endeavours such as the building of a house,
and aama means being unfulfilled in sense enjoyment.
This loka lists a number of symptoms which indicate an
increase in rajo-gua. Lobha means that even when wealth
from different sources increases, one still hankers to collect
more. Pravtti means the tendency to always engage in action.
12
852
Karmam rambha means endeavours such as the build-
ing of mansions. Aama means the cycle of resolution and
rejection, I will perform this work and then I will perform
that other work. Sph means the desire to obtain good or
bad sense objects as soon as one sees them (a thirst for sense
enjoyment).
yad jayet tama sattva / raja saga bhid calam
tad dukhena yujyeta / karma yaas riy
When rajo-gua, which gives rise to attachment and separatism
and which has a restless nature, overpowers sattva-gua and tamo-
gua, a person works hard to achieve fame and wealth but only
receives misery.
Moreover, it is seen in rmad-Bhgvatam (11.25.9):
kmdibh rajo-yukta. One should understand the pre-
dominance of rajo-gua by his desire for sense objects, etc.
While describing the gu-bht bhakti of a person in rajo-
gua rmad-Bhgavatam (11.25.11) states: yad ia sya
/ m bhajeta sva-karmabhi / t raja prakti vidyt.
When a person prays for sense objects through the worship
of Bhagavn, he and his worship are in rajo-gua.
LOKA 13
vizdk'kksizo`fk'p izeknks eksg ,o pA
reL;srkfu tk;Urs foo`s dq#uUnuAAAA
aprakopravtti ca / pramdo moha eva ca
tamasy etni jyante / vivddhe kuru-nandana
kuru-nandanaO descendant of Kuru Mahrja; tamasiwhen
darkness; vivddhepredominates; (all) etnithese; jyanteare
manifest; aprakalack of discrimination; apravttiinertia;
pramdamadness; caand; evacertainly; mohaillusion.
853
O Kuru-nandana, when tamo-gua predominates,
it gives rise to inertia, madness, illusion and a lack
of discrimination.
SRRTHA-VARI
Apraka means lack of discrimination and to accept what
stra forbids. Apravtti means lack of endeavour. Pramda
means to believe in the non-existence of objects which are
immediately in front of oneself. Moha means to be absorbed
in illusory objects.
In this loka, r Bhagavn is explaining the symptoms
arising in tamo-gua. Apraka means loss of discrimination
or lack of knowledge. It is seen that in such a condition there
is the tendency to perform activities that are forbidden in
stra. Apravtti means to have no inclination to understand
the duties recommended in the stra. One believes this is
not his fate and he remains indifferent towards his duties.
Moha means illusory absorption, that is, to become attached
to temporary objects, considering them to be eternal. This is
also stated in rmad-Bhgavatam (11.25.15):
yad jayed raja sattva / tamo mha laya jaam
yujyeta oka-mohbhy / nidray hisayay
Lamentation, delusion, sleep and the desire to commit violence
are seen to dominate the jva when tamo-gua, which covers dis-
crimination and causes degradation, overpowers rajo-gua and
sattva-gua.
rmad-Bhgavatam (11.25.9) also states: krodhdyais
tamas yutam. One can infer an excess of tamo-gua by
symptoms such as anger. While describing the symptoms by
which a person in tamo-gua worships Bhagavn, rmad-
13
854
Bhgavatam (11.25.11) states: hism sya tmasam. A
person who worships Me with the desire to engage in vio-
lence is to be understood as tmasika.
LOKA 14
;nk los izo`s rq izy;a ;kfr nsgHk`r~A
rnkskefonka yksdkueyku~ izfri|rsAAAA
yad sattve pravddhe tu / pralaya yti deha-bht
tadottama-vid lokn / amaln pratipadyate
yadwhen; deha-bhtan embodied soul; ytienters;
pralayamdissolution (death); (while) sattvegoodness;
pravddheis predominating; tuindeed; tadat that time;
pratipadyatehe attains; amalnthe pure; loknplanets;
uttama-vidmof people who know transcendence.
When one leaves his body under the predominance
of sattva-gua, he attains the pure, higher planets,
which are the abodes of the great sages, the wor-
shippers of Hirayagarbha, and which are free from
the modes of rajas and tamas.
SRRTHA-VARI
After death, people in sattva-gua such as those who wor-
ship Hirayagarbha, who are the knowers of transcendence,
go to the higher pleasure-giving planets.
One takes another birth according to whatever mode pre-
dominates at the time of death. A person attains the plea-
sure-giving and spotless planets of the worshippers of
Hirayagarbha, etc., if he dies when sattva-gua is predomi-
nant. rmad-Bhgavatam also states (11.25.22): sattve
855
praln svar ynti. If a person dies when sattva-gua pre-
dominates, he attains Svarga-loka.
LOKA 15
jtfl izy;a xRok deZlf"kq tk;rsA
rFkk izyuLrefl ew<;ksfu"kqq tk;rsAAAA
rajasi pralaya gatv / karma-sagiu jyate
tath pralnas tamasi / mha-yoniu jyate
gatvhaving entered; pralayamdissolution (death); rajasi
when passion (predominates); jyateone takes birth; karma-
sagiuamongst fruitive workers; tathand; pralnaone
dying; tamasiwhen ignorance (predominates); jyatetakes
birth; mha-yoniuin the womb of a foolish animal.
One who dies when rajo-gua is predominant takes a hu-
man birth among fruitive workers, while one who
dies under the predominance of tamo-gua takes birth
among ignorant animals.
SRRTHA-VARI
Karma-sagiu means a person who is attached to karma,
fruitive activities.
If a person dies when rajo-gua is predominant, he takes
birth in a family of those who are attached to fruitive ac-
tivities. If a person dies when tamo-gua is extremely pre-
dominant, he takes birth in an animal species. Some think
that once the soul has taken birth in a human species, he
does not degrade to a lower species. But from the present loka
it can be understood that, even after receiving a human body,
a person receives an animal body after death if he is gov-
erned by tamo-gua instead of sattva-gua. He even goes to
14-15
856
hell if he engages in activities such as violence. It is not sure
when he will again take a human birth after returning from
that place. Therefore, it is the duty of every human being to
rise gradually from tamo-gua to rajo-gua, and from rajo-
gua to sattva-gua. And even beyond that, one should be-
come nirgua, free from the guas, by taking shelter of
uddha-bhakti in the association of uddha-bhaktas. Only
that nirgua sdhaka who takes shelter of nirgua bhakti
directly sees r Bhagavn. In this way, his life becomes per-
fect and successful. The specific rule is that a person achieves
a destination which corresponds to his consciousness at the
time of death: marae y mati s gati. Whatever ones
mind goes towards at the time of death will determine ones
next destination and body. Therefore, it is imperative to only
remember Bhagavn at the time of death. One can make ones
life successful by attaining nirgua bhakti through remem-
brance of Bhagavn.
LOKA 16
deZ.k% lrL;kgq% lkfoda fueZya Qye~A
jtlLrq Qya nq%[keKkua rel% Qye~AAAA
karmaa suktasyhu / sttvika nirmala phalam
rajasas tu phala dukham / ajna tamasa phalam
(the wise) husay; (that) karmaafor one who acts;
suktasyapiously; (there is) sttvikama good; (and)
nirmalampure; phalamresult; phalamthe result; rajasa
of passion; (is) dukhamgrief; tuverily; (and) phalamthe
fruit; tamasaof darkness; (is) ajnamignorance.
It is said by the wise that sttvika karma brings
pure and pleasing results, rjasika karma incurs only
misery, and the only fruit of tmasika karma is ig-
norance.
857
SRRTHA-VARI
The result of virtuous sttvika karma is sttvika, pure and
free from disturbance. Ajna refers to lack of consciousness,
dullness.
Those situated in sattva-gua remain engaged in the wel-
fare of their personal life, society and people in general. Their
actions are called puya-karma (pious activities). Those who
perform puya-karma remain happy in this material world,
and they have more possibility of gaining sdhu-saga. The
karma performed by those in rajo-gua causes misery. Ac-
tions performed for momentary sense pleasure are useless. The
lives of such people are full of miseries, with no real happi-
ness. The actions of a person predominated by tamo-gua
are highly painful to him. After death, he has to take birth
as a worm, bird, animal and so forth. To kill animals and
eat their flesh is the chief symptom of those in tamo-gua.
Those who kill animals do not know that in the future the
same animal, in some form or other, will kill them. This is
the law of nature. In human society, if a person kills another
person, he is given the death penalty. This is the law of the
state. But ignorant people do not know that Paramevara is
the original controller of the entire universe. He cannot tol-
erate even the killing of an ant in His kingdom; therefore,
such people must certainly undergo punishment. To engage
in the killing of animals just for the sake of satisfying the
taste buds is a heinous offense. Among such actions, the kill-
ing of a cow is severely punishable. The cow and bull are like
our mother and father. Therefore, in the Vedas and Puras,
the killing of cows is described as the most sinful act.
The cow with her milk is like a mother, and the bull by his
labour in farming is like a father. Thus, they nourish us like
16
858
parents. Due to ignorance, the present so-called cultured
human beings neglect this fact. In this way, they clear the
path for their own degradation and for the degradation of
society as a whole. Thus, they are heading towards destruc-
tion and taking all of society with them. In human society
at present, there is a predominance of rajo-gua and tamo-
gua. This is dangerous for everyone. It is imperative for
intelligent people to become situated in sattva-gua and take
shelter of bhagavad-bhakti and hari-nma-sakrtana to pro-
tect humanity from this great danger. When one remembers
Bhagavn in sat-saga, all ones ignorance is removed, his
worldly sectarianism and mundane discrimination are all
dispelled, and he sees Paramevara everywhere.
LOKA 17
lokr~ ltk;rs Kkua jtlks yksHk ,o pA
izekneksgkS relks HkorksKkueso pAAAA
sattvt sajyate jna / rajaso lobha eva ca
pramda-mohau tamaso / bhavatojnam eva ca
evacertainly; jnamknowledge; sajyateis born;
sattvtfrom goodness; caand; lobhagreed; rajasafrom
passion; pramda-mohaumadness and delusion; ca evaas well
as; ajnamignorance; bhavatabecome present; tamasa
from the quality of darkness.
Jna is born from sattva-gua, while rajo-gua
gives rise to greed. Carelessness, delusion and igno-
rance are the products of tamo-gua.
LOKA 18
~o xPNfUr loLFkk e/;s fr"BfUr jktlk%A
t?kU;xq.ko`fkLFkk v/kks xPNfUr rkelk%AAAA
859
rddhva gacchanti sattva-sth / madhye tihanti rjas
jaghanya-gua-vtti-sth / adho gacchanti tmas
sattva-sththose situated in goodness; gacchantigo;
rddhvaupwards (to the upper planets); rjasthose in the
quality of passion; tihantiremain; madhyein the middle
(planets); vtti-sththose situated in activities; (that are)
jaghanya-guaabominable; tmaswho are in the quality
of darkness; gacchantigo; adhadown (to the lower planets).
Those situated in sattva-gua go to the higher celestial
planets. Those in rajo-gua remain within the earthly plan-
ets, and those absorbed in the abominable activities of tamo-
gua descend into the lower hellish planets.
SRRTHA-VARI
According to this gradation, those in sattva-gua go up to
Satya-loka, and those in rajo-gua remain in the middle,
Manuya-loka. The word jaghanya means abominable, and
its tendencies are gross ignorance, laziness, etc. Those who
are thus situated go to hell.
LOKA 19
ukU;a xq.ksH;% dkkZja ;nk nz"Vkuqi';frA
xq.ksH;'p ija osfk ekoa lksf/kxPNfrAAAA
nnya guebhya karttra / yad dranupayati
guebhya ca para vetti / mad-bhva sodhigacchati
yadwhen; drathe seer (jvtm); anupayatisees in
pursuance of the Vedic teachings; nano; anyamother;
karttramagent; (exists) guebhyaother than the three
qualities; caand; vettiunderstands (the tm to be); param
transcendental; guebhyato those qualities; sahe; adhi-
gacchatiattains; mat-bhvamMy nature.
17-19
860
When the jva sees no agent of action other than
the three guas, and realises the tm to be tran-
scendental to those modes, he develops uddha-bhakti
to Me and attains to My spiritual nature.
SRRTHA-VARI
After describing the material world which consists of the
guas, r Bhagavn is explaining moka (pure devotion),
which is quite distinct from the guas, in this loka begin-
ning with the word nnyam and in the next loka. When
the jva does not see any other active agent except for the
guas, which have been modified to become the doer, the
effect and the objects, he sees and realises that the guas alone
are the active agents in every situation. He also realises that
the tm is superior to the guas and different from them.
Such a seer (the jva) attains love for Me (mad-bhvam) or
syujya with Me. In other words, he attains to My spiritual
nature. At that time, even after he has acquired this knowl-
edge, he only attains Me by performing bhakti. This will
become clear from the meaning of the twenty-sixth loka of
this chapter.
All jvas in different species of life from rivers, mountains
and ants, up to creepers, trees and human beings are work-
ing while helplessly bound by the guas. In reality, there is
no other active agent in all their actions except the three
guas of material nature. Paramevara is completely beyond
material nature and the guas, although He is their original
controller. Those who know this truth also cross over prakti
and the guas to attain the supreme destination, but no one
can understand this merely by his own intelligence and dis-
crimination. Therefore, it is of the utmost necessity to have
861
the association of mah-puruas who are well-versed in tran-
scendental knowledge. No matter how degraded a jva may
be, in the association of great sdhus, he very quickly and
easily becomes transcendental to these three guas.
LOKA 20
xq.kkusrkurhR; =hu~ nsgh nsgleqoku~A
tUee`R;qtjknq%[kSfoZeqkse`re'uqrs AAAA
gun etn attya trn / deh deha-samudbhavn
janma-mtyu-jar-dukhair / vimuktomtam anute
attyaafter transcending; etnthese; trnthree; gun
qualities; (he) anuteattains; amtamimmortality; (and)
vimuktabecomes fully liberated; janma-mtyu-jar-
dukhaifrom the miseries of birth, death and old age; deha-
samudbhavnwhich produce the body; dehthe embodied
being.
After transcending these three modes which produce the
body, the jva attains moksa, pure devotion, becoming free
from birth, death, disease and old age.
SRRTHA-VARI
He then becomes free from the guas after attaining the
state of seeing material nature as the only active agent. r
Bhagavn, therefore, speaks this loka beginning with the
word gun.
A person who has attained the nature of brahma is not
affected by the miseries of birth, death, old age and disease.
Even bhakti-mira-jns who have attained perfection in
jna give it up to attain par bhakti unto the lotus feet of
20
862
Bhagavn. Remaining engaged in the bliss of that service,
they finally taste the nectar of prema. In contrast, the
nirviea-jns, who simply engage in the cultivation of
jna, achieve nothing. In rmad-Bhgavatam (10.14.4) it
is stated: reya-sti bhaktim udasya. Only the uddha-
bhaktas of r Bhagavn transcend the guas of material
nature, not anyone else.
LOKA 21
vtqZu mokp
dSySL=hu~ xq.kkusrkurhrks Hkofr izHkksA
fdekpkj% dFka pSrkaL=hu~ xq.kkufrokZrsAAAA
arjuna uvca
kair ligais trn gun etn / atto bhavati prabho
kim cra katha caits / trn gun ativarttate
arjuna uvcaArjuna said; prabhoO master; kaiby which?;
ligaisymptoms; bhavatidoes someone become; atta
known as transcendental; etn trn gunto these three quali-
ties; kimwhat?; (is) crahis behaviour; caand; katham
how?; ativarttatedoes he transcend; etnthese; trnthree;
gunqualities.
Arjuna inquired: O Prabhu, what are the symptoms of one
who is transcendental to these three guas? How does he
behave? And how does he transcend the modes?
SRRTHA-VARI
In the Second Chapter, Arjuna received an answer to the
question: What are the symptoms of one who is sthita-
praj? Now, however, he is questioning further, being ea-
ger for more specific knowledge about this subject: 1) By
which symptoms are those who have transcended the three
863
guas to be known? 2) What is their conduct? and 3) How
can one transcend the three guas, thereby attaining the state
of transcendence? In the Second Chapter, when Arjuna
asked, What are the symptoms of one who is sthita-praj?
he did not ask, How does he transcend the guas? But here
he is specifically asking this question.
In this loka, Arjuna has questioned r Bhagavn about
the symptoms of a person who is beyond the three guas.
What is his conduct and by what means did he attain that
stage? It is very important for every human being to ask these
questions. These questions are essential for those who are
really enthusiastic to follow the teachings of the Gt. Their
answers give instructions on how to transcend tmasika,
rjasika and sttvika guas and achieve the state of nirgua.
Then, by cultivating bhagavad-bhakti, one can attain the
highest goal in the form of bhagavat-prema.
LOKAS 22-25
JhHkxokuq okp
izdk'kp izo`fkp eksgeso p ik.MoA
u }sf"V laizo`kkfu u fuo`kkfu dk frAAAA
mnklhuonklhuks xq.kS;ksZ u fopkY;rsA
xq.kk orZUr bR;soa ;ksofr"Bfr usrsAAAA
lenq%[klq[k% LoLFk% leyks"Vk'edkpu%A
rqY;fiz;kfiz;ks /khjLrqY;fuUnkRelaLrqfr%AAAA
ekukieku;ksLrqY;LrqY;ks fe=kfji{k;ks%A
lokZjEHkifjR;kxh xq.kkrhr% l mP;rsAAAA
21-25
864
r bhagavn uvca
praka ca pravtti ca / moham eva ca pava
na dvei sapravttni / na nivttni kkati
udsna-vad sno / guair yo na viclyate
gu vartanta ity eva / yovatihati negate
sama-dukha-sukha sva-stha / sama-loma-kcana
tulya-priypriyo dhras / tulya-nindtma-sastuti
mnpamnayos tulyas / tulyo mitrri-pakayo
sarvrambha-parityg / gutta sa ucyate
r bhagavn uvcathe all-opulent Supreme Lord said;
pavaO son of Pu; sahe; yawho; eva na dvei
certainly does not hate; sapravttnithe appearance;
prakamof illumination; pravttimactivity; caand;
mohamdelusion; caand; na kkatidoes not hanker;
(when) nivttnithey disappear; snaseated; udsna-vat
as if neutral; yawho; na viclyateis unmoved; guaiby
the qualities; iti evamwho considers that (in all situations);
guthe three qualities; vartanteare following their cycles;
avatihatiremains; na igateunmoved; samaequal;
dukha-sukhain happiness and distress; sva-sthawho is
situated in his svarpa; samawho considers equally; loa-ama-
kcanadirt, stone and gold; tulyawho is equal; priya-
apriyaamidst pleasant and unpleasant events; dhraintel-
ligent; tulyaequipoised; ninda-tma-sastutiin hearing
praise and defamation of himself; tulyaequal; mna-
apamnayoin honour and dishonour; tulyaequal; mitra-
ari-pakayoto parties of friends and enemies; sarva-rambha-
paritygwho renounces all endeavours (except those for bare
bodily maintenance); ucyateis said (to be); gua-ttatran-
scendental to the three qualities.
r Bhagavn said: O son of Pu, a person who
is gutta, transcendental to the three modes, is
one who does not hate illumination, activity and
865
delusion when they occur, nor long for them when they cease,
who is therefore indifferent to, and unmoved by, the guas
such as happiness and misery, knowing that the modes alone
are acting, who remains undisturbed and even-minded, who
is situated in his svarpa, who considers dirt, stone and gold
to be the same, who is situated equally amidst pleasant and
unpleasant events, who is intelligent, who remains equipoised
both in criticism and glorification and in honour and
dishonour, who treats friend and foe equally, and who has
renounced all karma except that required to maintain the
body.
SRRTHA-VARI
What symptoms indicate that one is gutta? In response
to this first question, r Bhagavn says, The effect of sattva-
gua is that knowledge illuminates all the senses of the body.
The effect of rajo-gua is passionate action, and the effect
of tamo-gua is delusion. These symptoms indicate the in-
fluence of the three guas. When the guas perform their
natural functions, a person who is gutta has no animos-
ity towards them, because he understands them to be miser-
able. Similarly, when the modes are not acting, one who is
gutta does not desire them with a yearning to attain hap-
piness. This loka (14.22) is related to 14.25. In response to
the second question: kim cra, How do they behave? r
Bhagavn speaks three lokas beginning with the words
udsna-vat. Those who are not disturbed by happiness and
misery, which are the effects of the guas, always remain
fixed in their constitutional svarpa. They consider the guas
to be working in their respective functions, and have no re-
lationship with them. After careful deliberation, such wise
persons remain silent (maun). Those who do not endeavour
for any bodily sense gratification are called gutta. A per-
22-25
866
son can only be called gutta when all the symptoms of
one who has transcended the modes are seen in his behaviour.
But garrulous people who proclaim to have transcended the
modes are not called gutta.
Upon hearing Arjunas three questions, r Bhagavn first
explains the symptoms of a person who is gutta. The func-
tion of sattva-gua is to illuminate, of rajo-gua is to en-
gage in passionate action, and of tamo-gua is to bewilder.
A jvtm is said to be gutta when he is not averse to these
three guas while they are engaged in their respective func-
tions, seeing them as a cause of misery. Nor does he hanker
for pleasure from them when their functions cease. What is
his conduct? In response to this question, r Bhagavn says
that a person who is beyond the guas does not become dis-
turbed in times of happiness or trouble, but remains indif-
ferently situated. He is equally disposed to worldly happiness
and misery, heat and cold, loss and gain, victory and defeat
and, remaining neutral, understands that they have no rela-
tionship with the tm. With this conception, he remains busy
only in the progressive development of the self (tm), and
is not the least concerned about bodily activities.
rla Bhaktivinoda hkura says, After hearing Arjunas
three questions, r Bhagavn said, Your first question is
What are the symptoms of a person who has transcended
the guas? The answer is freedom from envy and desire. As
long as one is situated in this material world, the baddha-
jva is under the influence of the guas of material nature:
sattva, rajas and tamas. These three guas are only de-
stroyed when one attains complete mukti. But until, by
the will of Bhagavn, one has attained mukti in the form
of the destruction of the subtle body, one should know that
867
the process to become nirgua is to give up envy and desire
(material hankerings). As long as one has a body, there will
certainly be illumination, action and delusion (the functions
of sattva, rajo and tamo-gua), but one should not yearn for
them, nor should one try to renounce them out of aversion.
Those in whom these two symptoms are visible are called
nirgua. Those who engage in materialistic activities with
effort because of the persistence of some selfish motive, or
who practise forced renunciation, considering this material
world to be illusory, are not nirgua.
Your second question is What is the conduct of a person
who is gutta? His conduct is as follows: He thinks, The
guas themselves are working within this body. He lets the
guas perform their work, and does not become implicated
in them. He remains separate from them, as an indifferent
person who is nonetheless conscious. Misery, happiness, a clod
of earth, stone, gold, favourable or unfavourable situations,
criticism or glorification, all appear as a result of his bodily
activities, but he keeps equal vision towards them and treats
them equally, being situated in his own self or constitutional
position. In his worldly dealings he thinks, As a conscious
entity, I have no relationship with honour and dishonour and
the behaviour of enemies and friends. Giving up all feelings
of attachment and renunciation, he acquires the designation
of gutta.
LOKA 26
ekp ;ksO;fHkpkjs.k Hkf;ksxsu lsorsA
l xq.kku~ lerhR;Srku~ czHkw;k; dYirsAAAA
m ca yovyabhicrea / bhakti-yogena sevate
sa gun samattyaitn / brahma-bhyya kalpate
25-26
868
caand; sahe; yawho; sevateserves; mmMe;
avyabhicreawith one-pointed; bhakti-yogenadevotional
connection; samattyafully transcends; etnthese; gun
three qualities; kalpateand becomes eligible; brahma-
bhyyato realise brahma.
One who renders service with aikntika-bhakti to
Me, in My ymasundara form, can transcend these
guas and become qualified to attain realisation of
brahma, My spiritual nature.
SRRTHA-VARI
How can one transcend these three guas? In response
to this third question, r Bhagavn is speaking this loka
beginning with the words m ca. The word ca means Me
alone. Only those who render service to Me, ymasundara,
who am Paramevara, become brahma-bhyya or qualified
to experience My spiritual nature. This is proven by the use
of the adjective ekay in the statement: bhaktyham ekay
grhya. I am attained only by aikntika-bhakti. (rmad-
Bhgavatam 11.14.21)
According to Gt (7.14): mm eva ye prapadyante mym
et taranti te. Only those who surrender unto Me, cross over
my. It is also emphasised, by the use of the word eva, that
brahma cannot be experienced by any means except with the
help of bhakti. The import of the word avyabhicrea (unde-
viating) is that in bhakti-yoga there should be no mixture of
karma, jna, etc. Even nikma-karma is to be given up. Re-
nounce even jna of Me. In rmad-Bhgavatam (11.19.1), it
is said: janan ca mayi sannyaset. One should surrender unto
Me both that knowledge and the means by which he achieved
it. According to this statement, jns renounce their jna
even when they have cultivated jna to its highest degree,
but it is never said that bhakti-yoga has to be given up. There
869
are many types of bhakti, not all of which are avyabhicra.
Therefore, just as nikma-karma-yoga is given up by a jn,
a jn can become gutta only when jna-yoga is given
up and avyabhicra (kevala-bhakti) is performed. There is no
other means to attain the nirgua state. It is also said in
rmad-Bhgavatam (11.25.26): A performer of action (kartta)
who has taken shelter of Me, is nirgua. In other words, only
aikntika bhaktas are free from the modes.
A person in sattva-gua is unattached. One who is in rajo-gua
is extremely attached, and a person in the mode of tamas loses
his memory and can no longer discriminate. But one who has
taken shelter of Me is nirgua.
This loka (11.25.26) describes the karm and jn who are
detached as tat-shacarya-sdhakas (sttvika sdhakas), while
those who have taken shelter of Bhagavn are described as
nirgua. From this statement, it is understood that Kas
bhaktas are the only real sdhakas.
After becoming perfect in jna and renouncing sattva-
gua, a jn becomes gutta, transcendental to the modes.
rla rdhara Svmpda says, The word ca in this loka is
used to indicate a conclusion. r Madhusdana Sarasvat
writes, Only those who serve Me alone, vara Nryaa,
with avyabhicra-bhakti-yoga, exclusive devotion as described
in the Twelfth Chapter, become gutta.
How do the above-mentioned people who are gutta cross
beyond the three guas? In response to this third question,
r Bhagavn says, My bhaktas easily cross over these guas
26
870
and become qualified to experience My svarpa as a result
of rendering service to Me in My ymasundara form, with
avyabhicr or aikntik bhakti-yoga. Those bhaktas who
have taken shelter of Bhagavn become nirgua. This is veri-
fied in rmad-Bhgavatam (11.25.26): nirguo mad-
apraya. Those who take exclusive shelter of Me are
nirgua. The word mad-apraya means mad-eka-arao
bhakta. Only a devotee who takes exclusive shelter of Me
is My rita (dependent on Me), and is nirgua.
It is also seen in rmad-Bhgavatam (10.88.5):
harir hi nirgua skt / purua prakte para
sa sarva-dg upadra / ta bhajan nirguo bhavet
Certainly r Hari Himself is directly nirgua, beyond the guas
of material nature. He is the witness of everyone. Those who
perform bhajana to Him also become nirgua.
Here, the word brahma-bhyya means to become quali-
fied to realise brahma-tattva (the spiritual nature). Brahma
cannot be realised by any practice other than bhakti, and this
realisation requires that the person who will experience (the
jva) must be eternally distinct from that which is to be ex-
perienced (parabrahma). In other words, the jva must have
a separate existence. The nirviea-vds (monists) do not
accept that the jva and brahma exist separately after mukti.
Therefore, it is not possible for them to experience Him. On
the contrary, only bhaktas are qualified to realise brahma.
One gets the power to realise brahma (r Bhagavn) through
bhakti alone, by the mercy of r Bhagavn. This has been
stated very clearly in rmad-Bhgavatam (11.14.21):
bhaktyham ekay grhya. I can be attained only by bhakti.
One cannot attain mukti merely by jna. Only by the help
of bhakti, in some way or another, can one achieve mukti
through jna. This has been stated very clearly in many
871
lokas in rmad-Bhgavatam, such as (1.5.12):
naikarmyam apy acyuta-bhva-varjita
na obhate jnam ala nirajanam
Knowledge of self-realisation, even though free from all mate-
rial affinity, does not look well if devoid of a conception of the
Supreme Lord.
Even if that jna is nikma (selfless) and nirmala (pure),
it is not auspicious if it is bereft of bhagavad-bhva (a ser-
vice attitude to Bhagavn). In other words, it is useless. What
then to speak of kmya-karma (fruitive action), which is
always miserable and insignificant. Such jns fall down
even after reaching the highest stage of jna: sthnd
bhra patanty adha (rmad-Bhgavatam 11.5.3). The
following lokas from the rmad-Bhgavatam can be referred
to in this regard: 10.2.32, 10.20.32, 11.14.21, 10.23.46 and 4.31.12.
Some people translate the word brahma-bhyya in the
present loka to infer that the jva becomes one with brahma.
But the jva does not become one with brahma even after he
has attained mukti. In the Chandogya Upaniad, a brahma-
bhta (realised person) is described as having eight charac-
teristics:
tm pahata-ppn vijaro vimtyur vioko vijighatso pipsu
satya-kma satya-sakalpa so nveavya
These are:
(1) Apahata-ppaHe has no relationship with the sinful ten-
dencies of my, such as avidya.
(2) VijaraHe is free from old age, being eternally youthful.
(3) VimtyuThere is no possibility of him becoming degraded.
(4) ViokaHe is free from mundane happiness, misery, etc.
(5) VijighatsaHe has no desire to enjoy sense objects.
26
872
(6) ApipsuHe has no desire other than for bhagavat-sev.
(7) Satya-kmaHe is endowed with desires which are favourable
for Ka sev.
(8) Satya-sakalpaHe attains perfection in whatever he de-
sires.
According to the statement of Gt (14.17): sattvt sajyate
jna, jna comes from sattva-gua, therefore jns are
sttvika. After attaining perfection in jna, a jn gives
up his sttvika nature and becomes free from all guas, that
is, he becomes nirgua. But the speciality of the bhaktas is
that they are free from the guas from the beginning of their
sdhana. rmad-Bhgavatam (11.29.34) states:
martyo yad tyakta-samasta-karm
nivedittm vicikrito me
tadmtatva pratipadyamno
maytma-bhyya ca kalpate vai
A mortal person attains immortality and becomes most dear to
Me at the very moment he fully surrenders to Me, having given
up all types of karma (action), and having become nirgua.
rla Vivantha Cakravart hkura comments on the
lokas: jna viuddha paramrtham ekam, The non-dual
Absolute Truth being devoid of material contamination gives
us liberation (rmad-Bhgavatam 5.12.11), and martyo yad
tyakta-samasta-karm, That surrendered mortal having given
up all fruitive desires and having offered Me his very life,
achieves opulences like My own (rmad-Bhgavatam
11.29.34). He writes: From the very beginning of the sdhana
stage, when one takes shelter of bhagavad-bhakti, Bhagavn
begins the treatment of the aragata (surrendered) bhaktas.
That is, He starts to make them nirgua. The meaning is
that a sdhaka while practising bhakti gradually becomes
873
situated in the stages of nih, ruci and sakti. Eventually,
he attains rati and becomes completely nirgua. At that time,
he has no relationship with illusory objects (body, house, etc.).
By the inconceivable power of bhakti, even while he is be-
ing instructed in bhakti by Me, the transcendental body, mind
and senses of the bhakta are created in a way that is hidden
or invisible. In other words, it is unknown to the jva. Simi-
larly, his illusory body, mind and senses are removed in a
hidden way. This shows the glory of bhakti. At that time,
after being situated in his own svarpa in My dhma, that
pure jva becomes qualified to taste the bliss of rendering
service to Me.
In many places, rla Vivantha Cakravart hkura has
confirmed that a bhakta becomes free from the guas even
during the sdhana stage. Although objects such as a leaf,
flower, fruit, water and candana appear to be material in-
gredients in the eyes of the non-devotees, when offered to
Bhagavn with devotion by the bhaktas they become nirgua
and attain a transcendental nature (aprkta-bhva). How
much more then is this true of the bhaktas when they fully
offer themselves? This is also confirmed in Caitanya-
caritmta, Antya-ll (4.191):
prabhu kahevaiava-deha prkta kabhu naya
aprkta deha bhaktera cid-nanda-maya
r Caitanya Mahprabhu said The body of a bhakta is never
material. It is considered to be transcendental, full of spiritual
bliss.
LOKA 27
cz.kks fg izfr"Bkgee`rL;kO;;L; pA
'kk'orL; p /keZL; lq[kL;SdkfUrdL; pAAAA
26-27
874
brahmao hi pratihham / amtasyvyayasya ca
vatasya ca dharmasya / sukhasyaikntikasya ca
ahamI (am); hicertainly; pratihthe shelter;
brahmaafor that (same) nirviea-brahma; caand (the
shelter); avyayasyafor everlasting; amtasyaimmortality;
caand; vatasya dharmasyafor the eternal dharma; ca
and; sukhasyafor the happiness of prema; eka-antikasya
which is achieved through one-pointed (exclusive) devotion
to Me.
I alone am the basis of that nirviea-brahma and
the sole refuge of everlasting immortality, eternal
dharma and the transcendental bliss of prema aris-
ing from aikntika-bhakti.
SRRTHA-VARI
One may raise the question: How can Your bhaktas attain
the state of nirgua-brahma, which is possible only by expe-
riencing oneness with brahma? In response, r Bhagavn
speaks this loka beginning with the word brahmao. I am
indeed the basis (parama-pratih) of that brahma and am
famous as the supreme basis of everything. Since brahma
depends upon Me, I am its shelter, or basis. The word pratih
(basis) has the same meaning as this in all ruti statements
such as annamaya. And furthermore, I am also the basis
(pratih) of immortality (amta). Is this amta heavenly
nectar? No! It means imperishable moka: vatasya
dharmasya. I am also the basis (parama-pratih) of bhakti,
the supreme eternal dharma (santana-dharma) which is
eternally existing both in the practice (sdhana) and perfected
(siddha) stages, and I am the prema which is attained by
aikntika-bhakti. Thus, since everything depends on Me,
one can attain the platform of brahma (characterised by
875
merging with brahma) by performing My bhajana performed
with a desire to attain kaivalya. Kaivalya here refers to a
unique state of spiritual existence devoid of physical and
mental activities. While commenting on this loka, rla
rdhara Svm quotes Ka as saying, I am the pratih
(basis) of brahma, which means that I am concentrated
brahma. Although the sun is concentrated light, it is known
as the shelter of light. In the same way, although I am the
form of Ka (ka-svarpa), I am the basis (brahmao hi
pratihham) of nirviea-brahma. The Viu Pura also
proves this point. That Viu is the shelter (raya) of all
auspiciousness. He is the shelter of citta (consciousness) as
well as of the all-pervading tm. While commenting on this
loka, rla rdhara Svm also writes that Viu is the
parama-pratih (supreme shelter, or basis) of parabrahma,
the omniscient tm. As r Bhagavn says in Gt, I am
the pratih (basis) of brahma.
In Viu-dharma it is said, Among prakti, purua and
brahma, only purua, Vsudeva, is the Lord. This is the con-
clusion. The same stra also states, Just as Acyuta, para-
tattva r Bhagavn, is parabrahma, He is also Paramtm.
In His pastime of bringing back the sons of the brhmaa,
r Ka tells Arjuna that parabrahma extends Himself as
various manifestations (vibhtis) throughout the entire uni-
verse. O Arjuna, that concentrated effulgence should be
considered to be My effulgent svarpa (Hari-vaa Pura,
Viu-parva 114.11.12).
In Brahma-sahit (5.40) it is also said, I perform bhajana
to that primeval Lord Govinda. Brahma, who is born from
His effulgence, divides the unlimited opulence in unlimited
brahmas (universes).
Also in rmad-Bhgavatam (8.24.38), Bhagavn Matsya
told King Satyavrata: At that time, I will respond to your
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876
questions, and by My mercy, My glory, popularly known as
parabrahma, will manifest in your heart and you will be able
to realise it completely.
r Madhusdana Sarasvats writes in his commentary:
The following doubt may be raised: How can Your bhaktas,
having attained to Your bhva (transcendental nature), be-
come qualified to achieve that state of brahma if You are
different from brahma? Anticipating this doubt, r
Bhagavn says: brahmao hi pratihham (pratih implies
I alone am sufficient and complete). Since I am the basis
of brahma, if someone realises Me, then his realisation is
sufficient and complete, and the realisation of brahma is also
included in that.
According to the Amara-koa dictionary, the word parypti
means the complete Absolute Reality. rila Madhusdhana
Sarasvat has composed a loka to establish that brahma is
saviea:
par-kta-mana-dvandva para brahman narktim
saundarya-sra-sarvasva vande nandtmajam aham
I worship the effulgent form of the essence of all beauty, the son
of Nanda Mahrja, the parabrahma who has a human form, and
who has put aside the duality of my mind.
The three guas alone create all the anarthas which are
obstacles on the path of perfection. This perfection for the
jva is ananya-bhakti, which he can only achieve when he is
free from the three guas. This is what has been explained
in this chapter.
by rla Vivantha Cakravart hkura, on the Fourteenth Chapter of
877
rila Bhaktivinoda hkura quotes Arjuna as saying, If
You say that the attainment of brahma is the ultimate goal
of all types of sdhana, then how is it possible for persons
who have realised brahma to enjoy Your nirgua-prema?
In response, r Bhagavn says, In My eternal nirgua state,
in My svarpa as Bhagavn, I place the conscious seed, the
jva, who is of the taastha-akti, in the womb of My inert
material energy (jaa-akti). The mahad brahma, the self-
effulgence of My body, is the first manifestation of My spiri-
tual realm, and is My brahma feature. When a baddha-jva
advances to higher and higher stages by cultivation of
jna-yoga, he ultimately attains My feature of brahma.
This is the first step of the nirgua stage. Before attaining
this step he is bewildered by a nirviea (featureless) feel-
ing due to having given up all attraction to mundane vari-
ety. This nirviea-bhva is removed by becoming situated
in that nirgua stage and by taking shelter of uddha-
bhakti-yoga. He then realises the stage of cid-viea (tran-
scendental variety).
is, such as Sanaka and Vmadeva, who first deliberated
on nirviea-brahma by following the path of jna, later
achieved nectar in the form of nirgua-bhakti-rasa by this
process. Unfortunately, those who are forced by their lower
desire to achieve moka (salvation) cannot properly situate
themselves in brahma-tattva, and therefore they do not attain
nirgua-bhakti as their highest stage of attainment. In the form
of nirgua-saviea-tattva (the Supreme Personality of
Godhead), I am indeed the shelter (pratih) of brahma, which
is the supreme destination of the jns. Immortality, imper-
ishability, eternality, prema in the form of nitya-dharma (eter-
nal occupation) and the ever-blissful state of vraja-rasa (the
mellows of Vraja), are all attainable by taking shelter of My
27
878
ka-svarpa, that para-tattva who is nirgua (beyond the
material modes) and full of variety (saviea).
Mukti-pradt sarve viur eva na saaya. Viu
alone is the bestower of mukti. ruti also says: tam eva
viditvtimtyum eti. Merely by knowing Him, one becomes
free from the clutches of death (vetvatara Upaniad 3.8).
Padma Pura also says: vior anucaratva hi mokam hur
manina. The thoughtful sages who have realised the
Absolute (those who are tattva-dar), say that moka means
service to the lotus feet of Bhagavn. Skanda Pura says:
kaivalaya-da para brahma visnur eva santana. Only
Viu, who is the supreme brahma, is beyond impersonal
oneness and is eternal.
on the Fourteenth Chapter of rmad Bhagavad-gt.
CHAPTER FIFTEEN
Puruottama-Yoga
Yoga Through Understanding
the Supreme Person
LOKA 1
JhHkxokuq okp
~oZewye/k%'kk[ke'oRFka izkgqjO;;e~A
NUnkafl ;L; i.kkZfu ;Lra osn l osnfor~AAAA
r bhagavn uvca
rddhva-mlam adha-kham / avattha prhur avyayam
chandsi yasya parni / yas ta veda sa veda-vit
r bhagavn uvcathe all-opulent Supreme Lord said; prhu
they (the stras) say; (there is) avyayaman imperishable;
avatthambanyan tree; yasyawhose; rddhva-mlamroots
grow upwards; (and) adha-khamwhose branches grow down-
wards; parniits leaves; (are) chandsithe Vedic hymns;
sa yahe who; vedaknows; tamthat (tree); (is) veda-vit
the knower of the Vedas.
r Bhagavn said: The stras describe this ma-
teri al worl d as an i mperi shabl e avattha tree, a
special type of banyan tree with its roots growing
880
upwards and its branches extending down, whose leaves are
the Vedic hymns that establish fruitive activities. He who
knows the tattva of this tree is the knower of the Vedas.
SRRTHA-VARI
r Ka cuts the bondage to material existence and is also
detached (aloof) from it. The tm, or jva, is an aa (part)
of vara. Ka alone is the purua who is beyond both
perishable (kara) and imperishable (akara) entities. All of
this is described in the Fifteenth Chapter.
In the last chapter it was said, Those who worship Me
with ananya-bhakti transcend the guas and become quali-
fied to experience brahma (Gt 14.26). Now one may raise
the question, You have a human form, so how will one at-
tain brahma-bhva (a spiritual nature) through bhakti-yoga
by worshipping You? In response r Bhagavn says, In
reality, I am indeed, a human being, but I am also the su-
preme shelter and support (pratih) of that brahma. The
Fifteenth Chapter begins with an explanation of this point.
In Gt (14.26) it was said, After transcending the guas,
they become qualified to realise brahma. What then, is the
nature of this material world consisting of the guas? From
where has it been generated? Who are the jvas who cross
beyond this material world by the performance of bhakti?
What is the meaning of brahma in the statement They be-
come qualified to realise brahma? Who are You as the
pratih (shelter and basis) of brahma? Expecting these ques-
tions, r Bhagavn uses highly ornamental language to de-
scribe this material world by saying that it is a wonderful
banyan (avattha) tree. Satya-loka is its topmost region. The
mahat-tattva is the first sprout of the seed impregnated by
Me into the womb of prakti.
Adha means that the branches of this tree are extended
L O K A PUR U OT TA MA -YOGA !
881
1
downwards to such planets as Svarga, Bhuva and Bh, as
unlimited devats, Gandharvas, Kinnaras, Asuras, Rkasas,
Pretas, human beings and animals, such as cows, horses, birds,
swans, insects and non-moving living entities. For the fruitive
workers (non-devotees), this tree gives the fourfold objects
of dharma, artha, kma and moka as its fruits. For this rea-
son, it is called uttama (the best).
Another meaning of the word avattha is, that according
to the perception of bhaktas, this material world will not exist
in the future. In other words, for them it is temporary and
subject to destruction. But for non-devotees, it is avyayam,
eternal. Statements which establish fruitive activities are
given in the Vedas. Chandsi means that those people who
desire opulence will perform yaja to Vyu-deva (the devat
of air) by offering a white goat, and those who desire prog-
eny will perform yaja to the eleven Indras. Since fruitive
activities make the material world expand, they are like the
leaves on the tree of the Vedas. The tree only appears beau-
tiful due to its leaves. Those who know this are called the
knowers of the Vedas. Also, it is said in Kaha Upaniad
(2.3.1), This material world is an eternal avattha (banyan)
tree which has its roots upwards and branches downwards.
In the previous chapter, it was explained that a jva becomes
qualified to experience brahma only by bhakti to r Ka.
This is because only r Ka Himself is the shelter (raya)
of brahma. In the present chapter, puruottama-yoga is be-
ing explained to clearly express information about Kas
svarpa. r Ka, the origin or root shelter of the material
world, is the supreme tattva. His vibhinna (separated
parts), the jvas, not recognising Him, have neglected His
service, and from time immemorial are bound in the cycle of
material existence, birth and death, while wandering
882
throughout various species of life, suffering the three-fold
miseries. They are unable to get out of the cycle of mate-
rial existence because they repeatedly become attached to
the fruits of their actions. In this chapter, Bhagavn r
Ka, by His causeless mercy, is giving instruction in a very
pleasing way about the nature of this material world in
order to bring these helpless jvas out of the cycle of karma
and create in them a feeling of renunciation towards the
material world. He explains this subject very simply by com-
paring the material world to a banyan tree. Just as a ban-
yan tree expands enormously with unlimited branches, sub-
branches, leaves, flowers and fruits, in the same way, this
material world also expands itself, its various branches be-
ing the g, Sma, Yaju and Atharva Vedas. Its leaves are
the Vedic hymns which establish instantly pleasing fruitive
activities. Thus, this tree of material existence appears as
the bestower of the fruits of dharma, artha, kma and moka
to the baddha-jvas who are bound by the results of their
karma. The sight of this tree is so instantly pleasing, that
a baddha-jva cannot know that its fruits are poisonous and
he becomes attracted to it. However, bhaktas who realise
that its fruits are poisonous, describe it as a tree that has
to be cut with the weapon of renunciation. The name of
this tree, avattha, means na va sthsyti (it will not exist
in the future). Those who have this understanding that the
material world is temporary, are the knowers of the Vedas.
Bhagavn has clearly refuted the myvds understand-
ing that this material world is false or a dream. All the state-
ments of stra and r Bhagavn clearly establish the fact
that this material world is a reality, but that it undergoes
changes and is periodically annihilated; therefore, it is per-
ishable.
rla Bhaktivinoda hkura quotes r Bhagavn as say-
883
ing, O Arjuna, if you think that it is better to take shelter
of material life by following the statements of the Vedas, then
listen. This material world, which is caused by karma
(fruitive activities), is a special type of avattha tree. For those
who take shelter of karma, this tree is imperishable (ever-
existing) and its roots spread upwards. The statements of the
Vedas which establish fruitive activities are its leaves, and
its branches spread downwards. This means that this tree
gives the results of the jvas karma through Me, the Supreme
Absolute Reality. Those who know the temporary nature of
this tree, indeed know its reality.
LOKA 2
v/k'pks~oizl`rkLrL; 'kk[kk xq.kizo`k fo"k;izokyk%A
v/k'p ewykU;uqlUrrkfu dekZuqcU/khfu euq";yksdsAAAA
adha corddhva prasts tasya kh
gua-pravddh viaya-pravl
adha ca mlny anusantatni
karmnubandhni manuya-loke
tasyaits; khbranches; prastare extended; adha
downwards; caand; rddhvamupwards; gua-pravddh
nurtured by the three qualities; viaya-pravlits twigs are
the sense objects; caand; mlniits roots; (also)
anusantatniextend; adhadownwards; karma-
anubandhnigenerating fruitive activities; manuya-lokein
human society.
The leaves on the branches of this tree of the
material world, in the form of various sense objects,
are nurtured by the three guas. Its branches spread
to the lower species of life, such as human beings
and animals, as well as to the higher species, such as the
2
884
devas. The roots of this banyan tree are the desires for sense
enjoyment, which spread downwards to generate the flow
of karma in human society.
SRRTHA-VARI
The branches of this tree of the material world are
spread everywhere. Adha means in the lower species, such
as animals, and rddhva means in the higher species, such
as the devats. As a tree is nourished by pouring water on
it, this tree of the material world is nourished by the dif-
ferent tendencies of the guas, such as sattva-gua. Sense
objects, such as sound, are its shoots. Moreover, some be-
lieve that a great treasure is hidden beneath the original
roots of the tree. Like the banyan tree, this tree also has
branches and external tangles. Although the origin of the
roots is in Brahma-loka, its other roots are in human so-
ciety. These roots, which take support from karma (fruitive
activities), are ever-expanding. After undergoing the re-
sult of his actions by receiving a body in any of the spe-
cies, a jva again engages in karma in the human form of
life.
rla Bhaktivinoda hkura says, The many branches of
this tree take support from tamo-gua, and spread down-
wards. Many branches are nourished by rajo-gua and are
situated in the intermediate state, meaning that they spread
outward. And many branches are supported by sattva-gua
and spread upwards. Material sense pleasures are the shoots
of these branches. The external long tangles of this avattha
tree, like that of the banyan tree, search for the fruit of karma
and spread downwards.
885
LOKAS 34
u :ieL;s g rFkks iyH;rs ukUrks u pkfnuZ p la iz fr"BkA
v'oRFkes ua lq fo:<ewyel'kL=s .k n` <s u fNokAAAA
rr% ina rr~ ifjekfxZ rO;a ;fLeu~ xrk u fuokZ fUr Hkw ;%A
reso pk|a iq#"ka iz i|s ;r% iz o`fk% iz l`rk iqjk.khAAAA
na rpam asyeha tathopalabhyate
nnto na cdir na ca sapratih
avattham ena su-virha-mlam
asaga-astrea dhena chittv
tata pada tat parimrgitavya
yasmin gat na nivarttanti bhya
tam eva cdya purua prapadye
yata pravtti prast pur
rpamthe form; asyaof this (tree); tathas described above;
na upalabhyateis not perceivable; ihawithin this world; na
nor; (is) antaits end; nanor; diits beginning; nanor;
sapratihits foundation; caand; chittvhaving cut down;
enamthis; su-virha-mlamvery firmly rooted; avattham
banyan tree; dhenawith the intense (sharp); asaga-
astreaaxe of detachment; tatathen; parimrgitavyam
one must search out; tatthat; padamplace; yasminwhence;
gathaving gone; na nivartantithey never return; bhya
again; caand; evaindeed; prapadyesurrender; tamto that;
dyamprimeval; puruamperson; yatawhence; prast
has been expanded; purthis ancient; pravtticycle of birth
and death.
The actual form of this tree of material existence,
as described above, is not perceivable within this
world. Its beginning, end and foundation can not
be ascertained. After cutting down this deeply rooted
tree of material existence (avattha) with the sharp
3 - 4
886
axe of intense detachment, it is imperative to search out the
lotus feet of that primeval person, r Bhagavn, which are
the root of this beginningless tree of sasra, and take shel-
ter of Him. Having surrendered to and attained Him, from
whom the cycle of birth and death in the material world has
expanded, one never returns to this sasra.
SRRTHA-VARI
In this mortal world, the svarpa (actual form) of this tree,
as described above, certainly cannot be understood. Many
opinions on this tree are found: It is true; It is false; It is
eternal. Because this tree has no limit, it is endless, and be-
cause it has no beginning, it is beginningless. It also has no
substratum or support. What then, is its basis, or foundation?
What is it? A person bereft of tattva-jna cannot under-
stand it. However, whatever it may be, knowing asaga, de-
tachment, to be the only remedy for the jvas endless mis-
ery, one should cut down this tree with the weapon of de-
tachment and search for the great wealth present at its roots.
Hence, r Bhagavn speaks this loka describing the avattha
tree. Here the word asaga in the third loka means detach-
ment from everything. Cutting down this tree with the axe
of detachment, one should search for brahma, which is the
great wealth and root (origin) of the tree.
What is the nature of that origin? In response to this, r
Bhagavn says, Having attained that destination, that origi-
nal state, one never returns to this temporary material world.
How is one to search for this? In response, He says, One
must take shelter of that primeval purua and engage in
bhajana to Him from whom this material world, which is
without beginning, has expanded. Therefore, it is imperative
to search for Him with bhakti.
887
Ordinary people cannot understand the reality of this tree
of material existence. That is, they are unable to ascertain
its beginning, end and foundation. Even after understand-
ing the sequence of how this material world was created from
the mahat-tattva to ahakra (the false ego), etc., they still
remain unaware of the fact that the original support of
material nature is Paramevara, the actual shelter of every-
one. Because the jva is averse to Bhagavn, he is bewildered
by my and is bound to material existence consisting of the
three guas. Impelled by these guas, he wanders to the lower
and higher regions of this material world, and becomes com-
pletely helpless and exhausted. He feels the need to cut this
tree of material existence, but he cannot find its root. It is
only possible to cut attachment to the material world by
practising bhakti in sat-saga; this enables one to develop
intense detachment from the world. With this understand-
ing, a fortunate jva surrenders to the lotus feet of parama-
tattva r Hari and begins to perform bhajana to Him. As a
result, he becomes free from the clutches of the material world
and attains eternal service to r Bhagavn in His abode. This
is also described in rmad-Bhgavatam (1.5.18):
tasyaiva heto prayateta kovido
na labhyate yad bhramatm upary adha
tal labhyate dukhavad anyata sukha
klena sarvatra gabhra-rahas
Intelligent people should endeavour only for that transcenden-
tal happiness of the self, which cannot be attained by wander-
ing from Brahma-loka in the upper planets to Sutala-loka in the
lower planets. However, as far as sense pleasures are concerned,
they are automatically obtained in due course of time, just as in
the course of time we receive miseries, even though we do not
desire them.
3 - 4
888
Moreover, in rmad-Bhgavatam (11.2.37) it is said:
bhaya dvitybhiniveata syd
d apetasya viparyayo smti
tan-myayto budha bhajet ta
bhaktyaikayea guru-devattm
The jva has lost his memory due to his aversion to Paramevara.
This aversion has directed the jva to be absorbed in sense ob-
jects. In other words, he misidentifies his own self with the body
in the external illusory energy consisting of the three guas. The
guas arouse fear in him because of this absorption. Conditioned
jvas are bound by my. Learned persons should, therefore, take
shelter of the lotus feet of r Guru, and perform bhajana with
ananya-bhakti unto r Ka. In this way, they can cross over
my.
LOKA 5
fuekZueksgk ftrlnks"kk v/;kRefuR;k fofuo`kdkek%A
}U}SfoZeqk% lq[knq%[klaKSxZPNUR;ew<k% ineO;;a rr~AAAA
nirmna-moh jita-saga-do
adhytma-nity vinivtta-km
dvandvair vimukt sukha-dukha-sajair
gacchanty amh padam avyaya tat
amhthose who are unbewildered (liberated personali-
ties); nirmna-mohwho are free from pride and delusion; jita-
saga-dowho have conquered degrading attachments;
adhytma-nitywho are always engaged in spiritual practices
following the examples of saintly persons; vinivtta-kmwho
have abandoned the pursuit for sense pleasure; vimuktwho
are fully liberated; dvandvaifrom the dualities; sukha-dukha-
sajaiknown as happiness and distress; gacchantienter;
tatthat; avyayamimperishable; padamabode.
889
Only those liberated personalitieswho are free from pride
and delusion, who have overcome the degradation of false
attachment, who are engaged in searching for Paramtm,
who are freed from the desire to enjoy the senses and the
dualities of happiness and miseryattain that unchangeable,
eternal abode.
SRRTHA-VARI
What are the symptoms of people who attain the abode of
the primeval purua, r Bhagavn, having attained bhakti to
Him? In response to this question, r Bhagavn speaks this
loka beginning with the words nirmna-moh. Adhytma-
nity means that those who are concerned with understand-
ing what is eternal and what is temporary remain engaged in
deliberation upon Paramtm and the search for Him.
Here the word padam avyayam means the eternal position
of bliss. Prema-may sev to the lotus feet of r Bhagavn is
the only eternal position. To obtain service to the lotus feet
of r Bhagavn in any one of the rasas in His dhma, it is
first compulsory to surrender to His lotus feet. But it is not
easy to surrender to Him. As long as a jva remains intoxi-
cated by the false ego related to the subtle and gross body, he
thinks himself to be the controller of prakti. In such a state,
he disregards r Bhagavn and His bhaktas, and does not
accept their instructions. But when, by the mercy of
Bhagavn or His bhakta, the jva is punished by material
nature in the form of various miseries, he begins to realise
that Paramevara is the master of prakti and that he him-
self is completely powerless and helpless. Birth and death,
loss and gain, fame and infamy are all under the control of
Paramevara alone, and the jva is just like a puppet in His
hands. Realizing this fact, he surrenders to the feet of
5
890
Bhagavn. At that time, his path of bhakti becomes blessed
and excellent. The present day non-devoted person thinks
that this land, country and earth belong to him, and that
human society is their controller, but this is an illusory con-
ception. Such an illusory conception is the root cause of
bondage and of all miseries. aragati (surrender) alone is
the doorway to spiritual life, the realm of bhakti.
LOKA 6
u rkl;rs lw;kZs u 'k'kkks u ikod%A
;n~xRok u fuokZUrs rke ijea eeAAAA
na tad bhsayate sryo / na ako na pvaka
yad gatv na nivarttante / tad dhma parama mama
naneither; sryathe sun; nanor; akathe moon;
nanor; pavakafire; bhsayatecan illuminate; tatthat;
paramamsupreme; dhmaabode; mamaof Mine; tatthat
(place); yatwhence; gatvhaving gone; na nivarttanteone
does not return.
Sun, moon and fire cannot illuminate that supreme
realm, which is self-effulgent and illuminates ev-
erything else. When surrendered persons attain that
abode of Mine, they do not return to this world.
SRRTHA-VARI
What is the nature of that supreme realm? In response
to this, r Bhagavn speaks this loka beginning with the
words na tad. That place is free from miseries, such as heat
and cold, and is self-luminous. That supreme dhma of Mine
is topmost, conscious and beyond the scope of the material
senses. It is teja, all-illuminating. It is said in the Hari-vaa
Pura that parabrahma, who is superior to brahma, has
divided the universe and made it appear in various forms. O
891
Bhrata! You must know about that concentrated effulgence
of Mine (brahma). It is also said in Kaha Upaniad (2.2.15):
na tatra sryo bhti na candra trakam
nem vidyuto bhnti kuto agni
What to speak of fire, the effulgence of the sun, the light of the
moon and stars, and the splendour of lightning, all do not exist
there. Everything is illuminated by His self-effulgence only.
The svarpa of Bhagavns dhma is explained in the
present loka. After reaching that abode, one does not have
to come back again to the material world. That abode is not
illuminated by the sun, moon, fire or lightning. It is self-
effulgent. That supreme abode is called Goloka, Ka-loka,
Vraja, Gokula or Vndvana. Svaya Bhagavn, Vrajendra-
nandana r Ka, eternally performs blissful pastimes in
His supreme dhma along with His associates. One can only
obtain that dhma by the cultivation of prema-bhakti, that
is, rgnuga-bhakti which specifically follows the footsteps
of the Vraja gops. It is impossible to achieve it by any other
means. r Ka has indicated that very dhma by the words
parama mama.
rla Bhaktivinoda hkura quotes Ka as saying, Sun,
moon or fire cannot illuminate that immutable dhma of
Mine. After reaching that dhma, the jva attains eternal bliss.
In reality, the jva is either baddha (bound) or mukta (liber-
ated). Due to falsely identifying the body with the self, the
jva in his bound state desires to associate with matter. In the
liberated state, the pure jva always tastes the nectar of My
blissful sev. To attain this state, it is imperative for a person
situated within this world to cut the avattha tree in the form
of the material world with asaga, the weapon of detachment.
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892
Attachment to mundane objects is called saga. The nature
of those who are able to give up attachment, even while situ-
ated within this mundane world, is nirgua, and only they
achieve nirgua-bhakti. Sat-saga is also called asaga.
Therefore, a jva who is bound in this material world should
give up attachment to mundane objects and, with the help
of sat-saga (the association of bhaktas), cut his bondage to
the material world at the very root. The mundane existence
of those who pretend to practise vairgya (detachment) by
merely accepting the dress of a sannys does not cut their
material entanglement. When a jva adopts My supremely bliss-
ful bhakti and gives up all desires that are separate from Me, a
secondary result is that he attains mukti, or the destruction of
his bondage to the material world. Therefore, that bhakti which
I have described (in the Twelfth Chapter) is the ultimate goal
of the jvas who desire eternal auspiciousness.
In the previous chapter, it was explained that all types of
empirical jna are sagua, and that only pure jna which
acts as an assistant to bhakti is nirgua. In this chapter, it is
shown that all types of vairgya are sagua, except for that
vairgya which arises as a concomitant result of bhakti. That
vairgya is nirgua.
LOKA 7
eeSoka'kks thoyksds thoHkwr% lukru%A
eu% "k"BkuhfUnz;kf.k izfrLFkkfu d"kZfrAAAA
mamaivo jva-loke / jva-bhta santana
mana ahnndriyi / prakti-sthni karati
evacertainly; mamaMy; santanaeternal; aasepa-
rated part and parcel; jva-bhtawho experiences conditioned
life; jva-lokein the world of conditioned living beings;
karatistruggles; manawith the mind; (and) ahnithe
893
six; indriyisenses; prakti-sthniwhich are subject to the
influences of material nature.
The eternal jvas in this material world are cer-
tainly My separated parts and parcels (vibhinna).
Bound by material nature, they are attracted by the
six senses including the mind.
SRRTHA-VARI
What is the nature of the jvas who, by performing Your
bhakti, cross beyond this material world and obtain Your
dhma? In response to this question, r Bhagavn speaks
this loka beginning with the word mamaiva. In the
Varha Pura it is said, The aas of Bhagavn are of
two types, sva (a personal expansion or part) and
vibhinna (a separated expansion or part). The jvas are
vibhinna, separated parts. The jvas are eternal, but
while living in material bodies, they are bound by mundane
attraction through the mind and the five senses. Due to such
an ego whereby they think, All these things are mine, they
become attracted to worldliness as if pulled by a chain
bound to their feet.
In the present loka, r Bhagavn is explaining jva-tattva.
The jva is an aa (part) of Bhagavn, but what type of
aa should be understood. r Bhagavns aas are of two
types: sva and vibhinna. Within the sva category
is viu-tattva. Avatras such as Matsya, Krma, Nsiha
and Rma are sva-tattva. Jvas are vibhinna-tattva.
When sac-cid-nanda Bhagavn is parted from all other
energies and is only endowed with His taastha-akti, His
separated parts are called vibhinna-tattva.
This is also explained in the following manner: The jvas
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894
who are generated from the jva-akti or taastha-akti, which
is non-different from Bhagavn, are vibhinna-tattva.
Some of their characteristics are qualitatively the same as
Bhagavns, and other qualities are different. Hence, their
relationship with Bhagavn is inconceivably and simulta-
neously one and different, acintya-bheda-abheda-tattva.
Jvas have two states: bound and liberated. In the liberated
state, the jva is free from illusory designations and remains
engaged in service to Bhagavn, but in the bound state, he
remains entangled in the material world, being covered by
the illusory designations of gross and subtle bodies. In rmad-
Bhgavatam (11.11.4), this has been explained in the follow-
ing way:
ekasyaiva mamasya / jvasyaiva mah-mate
bandho syvidyayndir / vidyay ca tathetara
O most intelligent Uddhava, the jvas are the separated parts of
Me, who am advitya-svarpa (one without a second, the non-
dual Absolute Reality). Due to avidy, they have become bound,
and by vidy they attain mukti.
And moreover, it is stated in rmad-Bhgavatam (1.7.5): yay
sammohito jva. Due to this external energy, the jva, although
transcendental to the guas, thinks himself a material prod-
uct and, thus, undergoes the reactions of material suffering.
By speaking this loka, mamaivo jva-loke, The jva is
My separated part, Bhagavn r Ka herein refutes the
illusory conception of those who say that the jva himself is
brahma.
Besides this, by using the word santana (eternal), r
Bhagavn refutes the opinion of the myvds. They say
that, when brahma accepts the shelter of my, brahma is
known as the jva, and when freed from my, he again
becomes brahma. From this loka, it is clear that the jva is
895
an eternal entity, santana-tattva. He can never merge into
the existence of anything else, or be destroyed. The exist-
ence of the jva is eternal, both in his liberated and in his
bound state. The jva always remains a jva. He never be-
comes brahma. This fact has been established in Gt (2.23-
24). If the jva had ever been brahma, or if he were non-
different from brahma in all respects, he would not have
had to become bound in the material world. In other words,
he would not have to suffer material miseries. Satya
jnam anantam. The Absolute Reality is truth, knowl-
edge and limitless. According to this statement of stra,
it is impossible for brahma to be in illusion or ignorance.
r Caitanya Mahprabhu, therefore told the famous
advaita-vd, Srvabhauma Bhacrya, Paramevara is
the controller of my, and the jvas are under the control
of my. This has been established in stra. But you are
saying that the jva and vara are the same, which is com-
pletely against the injunctions of stra.
The rutis very clearly declare that the jva is not brahma:
vasanti yatra puru sarve vaikuha-mrtaya (rmad-
Bhgavatam 3.15.14). People who are free from my can
acquire a form suitable to reside in Vaikuha and serve
r Nryaa, the master of Vaikuha. In other words,
after obtaining srpya-mukti (a spiritual nature and form)
they serve r Nryaa. r Kas words in the present
loka such as jva-bhta, mamah and santana also
show the futility of the opinion of those who say that this
material world is false, and that the jva and brahma are
one.
Other myvds (pratibimba-vds) accept the jva and
inert matter to be a reflection of brahma, but this concep-
tion is also speculative and futile for the following reasons.
1) If brahma is all-pervading, what possibility is there of His
having a reflection? 2) Who is the person who sees the re-
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896
flection, and where exactly is He reflected? If the jva is con-
sidered to be the seer, and avidy (ignorance) the place of
reflection, one has to accept the existence of two objects
which are separate from brahma, that is, the jva and my
in the form of ignorance. How, then, can brahma be ekam
evdvityam, one without a second, and how can He be all-
pervading? 3) Brahma is not the object of perception, in other
words, He is without energy, transformation or qualities and
is nirgua-tattva. How can transcendental brahma be divided
if even the material element sky, cannot be divided? There-
fore, the myvda philosophy, that brahma has divided into
parts as the jva (pariccheda-vda), is also completely base-
less. stra says that brahma is avikr, without any trans-
formations. This means He cannot be transformed into a jva
or into matter. We see, therefore, that both the concepts of
the myvds: pratibimba-vda (that the jva and inert
matter are a reflection of brahma) and pariccheda-vda (that
brahma has divided into parts as the jva) are illusory. One
may argue that this assertion contradicts Vedic statements
such as sarva khalv idam brahma, Everything is brahma,
and tat tvam asi, You are that (meaning that the jva is
brahma). However, all stras, including the Upaniads and
Vednta, explain that it is Bhagavns akti, and not
Bhagavn Himself, which has transformed into the jvas and
the universe. Bhagavn (brahma) is non-different from His
akti, so the jva and this material world, which are trans-
formations of the akti of brahma, are also non-different from
brahma. That there is a difference between the jva, brahma
and Bhagavn has been established from the statements of
the rutis, such as nityo nityn cetana cetannm, and
in various statements in Gt. For example, Gt (15.18) states:
I am puruottama-tattva, the Supreme Person, beyond both
perishable and imperishable entities.
Thus, everything consists of brahma, but parabrahma is r
897
Ka Himself, and is indeed beyond everything. The
myvds falsely assert that the statement tat tvam asi in
the Upaniads means you are that, but this speculation is
against the injunctions of stra. The real import of this
statement is, you belong to Him; you are the servant of
Bhagavn. All Vedic statements have established this to be
the meaning of tat tvam asi.
akarcrya explains the following two statements:
ta pibanto suktasya loke guh
praviau parame parrdhe
Kaha Upaniad 1.3.1
Having entered within the cave of the heart, both Paramtm
and the vijntm (self-realised soul) drink the nectar of the
truth for a very long time.
And:
guhm praviv tmnau hi tad-darant
Brahma-stra 1.2.113
Certainly the two souls have entered the cave so that the Su-
preme Lord may reveal His glories to the jvtm.
akarcrya, what to speak of others, has accepted the
existence of two separate puruas due to the grammatical
construction of the word tmnau. These two puruas are
vijntm (the jva) and Paramtm. In various places in
the rutis, the difference between the jva and brahma has
been shown by explaining that Paramevara is vibhu (all-
pervading), and the jva is au (atomic). Some examples of
this are as follows:
(i) yathgne kudr visphuling (Bhad-rayaka Upaniad
2.1.20). ...just as tiny sparks from a fire fly in all directions.
(ii) blgra-ata-bhgasya atadh kalpitasya ca (vetvatara
Upaniad 5.9). A particle one hundredth the size of the tip
7
898
of a hair and again divided by one hundred is considered to be
the size of the jva, and such jvas are declared to be eternal.
(iii) eo ur tm cetas veditavyo (Muaka Upaniad 3.1.9).
This tiny tm, who reposes on the five kinds of vital airs,
should be understood through the mind. The entire conscious-
ness of the living beings is extended throughout by those life
airs, and in the fully pure state of consciousness, that tm
becomes manifest.
(iv) yath samudre vahava tarag (Tattva-muktvali 10). ...
as in the ocean there are many waves.
(v) au hi jva prati-deha-bhinnam (Daa-lok by Nimbarka).
The jvtms are certainly of atomic dimensions and are
situated in every body.
(vi) hldiny savidliah sac-cid-nanda vara / svvidy-
samvto jva saklea nikarkara (rla rdhara Svm).
The Supreme Lord, who is the embodiment of eternity, cog-
nisance and bliss, is embraced by full cognisance of His plea-
sure potency.
(vii) yah sarveu bhuteu tihan sarvebhyo bhtebhyontaro
(Bhad-rayaka Upaniad 3.7.15). The jvtm, being im-
mersed in ignorance of his true nature, experiences helpless-
ness amidst a multitude of sufferings.
rla Bhaktivinoda hkura quotes Ka as saying, If you
doubt how the jvas attain these two states, then listen. I am
Bhagavn, the complete sac-cid-nanda. I have two types of
aa: sva and vibhinna. As sva, I perform lls in
forms such as Rma and Nsiha. As My vibhinna, I have
manifested jvas, who are My eternal servants. In sva-tattva
the ego of My Supreme Lordship fully exists (aha-tattva).
In My vibhinna, however, I do not have aha-tattva, the
ego of being Paramevara, and therefore a separate, individual
aha-tattva ego appears. This jva, vibhinna-tattva, has
899
two states: mukta (liberated) and baddha (bound). In both
states, the jva is eternal. In the liberated state, the jva is
completely dependent upon Me and has no relationship with
the material nature. In the bound state the jva accepts the
six senses (the mind and the five external senses) as his own
and identifies with them while being situated in the mate-
rial body (prakti), which is his designation.
LOKA 8
'kjhja ;nokIuksfr ;PpkI;qRkerh'oj%A
x`ghRoSrkfu la;kfr ok;qxZU/kkfuok'k;kr~AAAA
arra yad avpnoti / yac cpy utkrmatvara
ghtvaitni sayti / vyur gandhn ivayt
ivajust as; vyuthe wind; (takes) gandhnscents; ayt
from a container (of flowers); varathe lord (of the senses of
the material body, jvtm); yat yatfrom whatever (object of
contemplation); utkrmatipasses over (at death); pnotihe
accepts; (a new) arrambody; caand; ghtvtaking; etni
these (the mind and the six senses); saytihe travels.
Just as the wind carries the aroma of flowers, so the
embodied jva carries the six senses and their de-
sires from whichever body he abandons to which-
ever body he achieves.
SRRTHA-VARI
What does he do when he is attracted by the senses?
Expecting this question, r Bhagavn speaks this loka be-
ginning with the words arra yad avpnoti. Whatever gross
body is attained by the jva, the master of the body and senses,
is controlled by karma. From whichever body he leaves, he
carries these senses along with the subtle elements from his
previous body. He then enters a new body, just as the wind
8
900
carries an aroma along with subtle elements from its source,
such as a flower garland or sandalwood, to another place.
r Bhagavn is explaining how a baddha-jva achieves
another body. After death, his bound state does not cease.
Until a jva becomes free from the material world by per-
forming bhagavad-bhajana, he has to take repeated births
according to the impressions of his previous actions. By us-
ing an example, r Bhagavn is explaining how he gets a
new body. Vyu (the wind) carries the aroma from flowers
but does not carry the flower, which remains where it is.
Similarly, the jva gives up his gross body at the time of death
and accepts the shelter of another gross body, carrying the
mind with its desires and the senses along with him. In this
way, he repeatedly accepts different bodies according to the
actions he performs, based on his desires. This is also de-
scribed in rmad-Bhgavatam (11.22.36):
tan mamkhyhi govinda / durvibhvyam antmabhi
na hy etat pryao loke / vidvsa santi vacit
It is only the mind which has the impressions of karma, and along
with the five senses, travels from one body to another. The tm
is different from that, but he follows the mind because of
ahakra, the false ego.
This is also stated by Kapiladeva in rmad-Bhgavatam
(3.31.43):
dehena jva-bhtena / lokl lokam anuvrajan
bhujna eva karmi / karoty avirata pumn
Due to his particular type of body, the conditioned jva wanders
from one planet to another, following his material desires. In
this way, he involves himself in fruitive activities and enjoys the
result incessantly.
901
rla Bhaktivinoda hkura says, It is not that ones
bound state of life ends after death. The jva gets another
gross body according to his past actions, and in due course
of time, he will also give that up. While going from one
body to another, he carries with him desires for activities
related to the body. Just as the wind travels to another
place carrying the aroma from its source, such as flowers
or sandalwood, the jva travels from one gross body to
another gross body along with the subtle elements and the
senses.
LOKA 9
Jks=p{kq% Li'kZup jlua ?kzk.keso pA
vf/k"Bk; eu'pk;a fo"k;kuqilsorsAAAA
rotra caksu sparana ca / rasana ghram eva ca
adhihya mana cya / viayn upasevate
adhihyawhile taking shelter; rotramof ears; caksu
eyes; sparanamthe sense of touch; rasanamthe tongue;
ghramthe nose; caand; evaespecially; manathe
mind; ayamthis (jvtm); upasevateenjoys; viaynsense
objects.
Taking shelter of the ears, eyes, tongue, nose, sense
of touch and also the mind within different bodies,
the jva enjoys various sense objects.
SRRTHA-VARI
What does the jva do after reaching the next body? In
response to this question, r Bhagavn speaks this loka
beginning with the word rotram. Taking shelter of the senses
such as the ears and mind, he enjoys sense objects such as
sound.
9
902
LOKA 10
mRkeUra fLFkra okfi Hkqtkua ok xq.kkfUore~A
foew<k ukuqi';fUr i';fUr Kkup{kq"k%AAAA
utkrmanta sthita vpi / bhujna v gunvitam
vimh nnupayanti / payanti jna-cakua
vimhfools; na anupayantido not perceive in accor-
dance with stra, sdhu and guru; (the j vtm)
utkrmantamleaving (the body); sthitamsituated (in the
body); v api vor even; bhujnamwhile enjoying; gua-
anvitamthrough his senses; (but) cakuathose who
have eyes; jnaof divine knowledge; (actually) payanti
see.
The foolish, who are bereft of discrimination, can-
not perceive with their senses the jva when he leaves
the body, while he dwells in the body, or even while
he enjoys through his senses. Those who are wise,
however, can see all this.
SRRTHA-VARI
If Arjuna says, I have not understood properly the tattva
of how the jva leaves his body, how he dwells in it, and how
he enjoys the sense objects while staying in it, in response,
utkrmantam. People bereft of wisdom cannot understand
the tm along with the senses, either when he leaves the
body, while he lives in the body, or while he enjoys the sense
objects. But those with the eyes of knowledge, jna-caku,
can realise the bound state of the jva.
903
LOKA 11
;rUrks ;ksfxu'pSua i';UR;kReU;ofLFkre~A
;rUrksI;rkRekuks uSua i';UR;psrl%AAAA
yatanto yogina caina / payanty tmany avasthitam
yatantopy akttmno / naina payanty acetasa
yatantaendeavouring; yoginapersons engaged in bhakti;
caindeed; payantiperceive; enamhim (the tm);
avasthitamsituated; tmaniin the body; akta-tmna
those whose minds are not purified; (and) acetasaare uncon-
scious; apieven though; yatantaendeavouring; na
payantido not perceive; enamhim.
Endeavouring yogs can perceive this tm which
is situated within the body, but those whose
thoughts are impure and who are bereft of wisdom
cannot see the tm, even though striving to do
so.
SRRTHA-VARI
Only the striving yogs who have wisdom know the tm;
not those with impure hearts.
Endeavouring yogs who have wisdom can experience or
perceive the tm situated within the body by practising
bhakti-yoga in the form of hearing and chanting. But those
whose thoughts are impure and who are bereft of bhagavad-
bhakti cannot know tma-tattva, the science of the self. This
is incomprehensible to them.
10-11
904
LOKA 12
;nkfnR;xra rstks txkl;rsf[kye~A
;PpUnzefl ;PpkXukS rkstks fof ekede~AAAA
yad ditya-gata tejo / jagad bhsayatekhilam
yac candramasi yac cgnau / tat tejo viddhi mmakam
tejathe splendour; yatwhich; ditya-gatamcomes from
the sun; (and which) bhsayateilluminates; akhilamthe en-
tire; jagatuniverse; tatthat; tejasplendour; yatwhich;
candramasiis in the moon; caand; yatwhich; agnauis
in fire; viddhiyou must understand; (to be) mmakam
Mine.
Know that the splendour of the sun which illumi-
nates the entire universe, as well as the splendour
of the moon and fire are coming from Me alone.
SRRTHA-VARI
I alone favour the jva in his bound state, in the form of
the sun, moon and so forth, enabling him to obtain all his
necessities. This is explained here beginning with the words
yad ditya-gatam, and further explained in the following two
Gt lokas. Being the splendour of the rising sun in the
morning from the Udaya mountain, I illuminate the universe
for the commencement of karma (action), which fulfils the
jvas overt and latent desires for sense enjoyment. The
splendour of the moon and fire is also Mine. I, Myself, have
the names Srya, Candra, etc. They have been counted as
My vibhtis because they are parts of My splendour.
A person who is bereft of bhakti, and is thus ignorant,
mistakes the body for the self. He cannot understand that
905
Paramevara is the original cause behind the existence or
manifestation of all entities, feelings, elements, actions and
qualities of this world. He thinks that the root cause of all
existence is earth, water, fire, air, sky, moon, sun, electricity
and so on. Here r Ka clearly says that the sun, moon,
fire and electricity manifest from Him alone. Bhagavn alone
is the bestower of enjoyment and liberation upon the jva.
He creates seen and unseen varieties of enjoyment for the
jvas by making His partial splendour enter the sun, moon,
etc.
A jva can easily comprehend the above tattva by practis-
ing bhakti-yoga. In this way, He can understand this aspect
of r Bhagavns splendour (vibhti-yoga) that He is ex-
plaining. However, a jva who is bewildered by my can never
realise this reality. Being overpowered by the mundane false
ego, he endeavours in vain to establish his control over all
things, such as water, air, sun, moon and wind, in order to
exploit them for his own material enjoyment. It is best for
him to give up these futile endeavours and follow the pro-
cess of bhakti by surrendering to Bhagavn. By this simple
and easy process, he can attain eternal peace and happiness,
otherwise not.
say, A jva situated in this material world is unable to delib-
erate on anything except matter, so how is it possible for him
to deliberate on conscious reality? then the answer is that
the splendour of My spiritual existence is also in this mate-
rial world. By taking support from it, it is possible to gradu-
ally attain a pure spiritual state which results in the destruc-
tion of the material state. The splendour in the sun, moon
and fire which illuminates the whole world is indeed only
Mine.
12
906
LOKA 13
xkekfo'; p Hkwrkfu /kkj;kE;gekstlkA
iq".kkfe pkS"k/kh% lokZ% lkseks HkwRok jlkRed%AAAA
gm viya ca bhtni / dhraymy aham ojas
pumi cauadh sarv / somo bhtv rastmaka
caand; ojasby My potency; viyainfusing; gmthe
earth; ahamI; dhraymisustain; (all) bhtnibeings;
caand; bhtvbecoming; rasa-tmakathe nectarean;
somamoon; pumiI nourish; sarvall; auadh
plant life.
By infusing the earth with My potency, I alone
sustain all living beings. Becoming the nectar-filled
moon, I supply nourishment to all plant life.
SRRTHA-VARI
By infusing the earth with My akti, I support all moving
and non-moving living entities. I alone become Candra, the
moon, nourishing all plant life.
LOKA 14
vga oS'okujks HkwRok izkf.kuka nsgekfJr%A
izk.kkikulek;q% ipkE;ka prqfoZ/ke~AAAA
aha vaivnaro bhtv / prin deham rita
prpna-samyukta / pacmy anna catur-vidham
ritataking shelter; dehamof the bodies; prinmof
living entities; (and) bhtvbecoming; vaivnarathe fire
of digestion; pra-apna-samyuktaconjointly with the
out-going and in-coming airs; ahamI; pacmidigest; catu-
vidhamthe four kinds; annamof food.
907
As the fire of digestion in the bodies of the living entities,
I combine with the out-going and in-coming airs to digest
the four types of foodstuffs.
SRRTHA-VARI
I, in the form of the digestive fire combined with its stimu-
lator, the pra and apna airs, digest the four types of food-
stuffs that are chewed, drunk, licked and sucked. Foods that
are broken with the teeth, such as chickpeas, etc., are called
chewed. Sugar candy is licked, sugar cane is sucked and sugar
cane juice is drunk.
All embodied beings, from the worm to humans, do not
even have the independent power to digest their foodstuffs.
r Bhagavn says, In the form of the fire of digestion, I digest
the food in the body of the jvas. What, therefore, is one who
is even unable to digest his food capable of doing? It is essen-
tial that one surrender to the lotus feet of Bhagavn and give
up the false ego of depending on his own strength and intelli-
gence. It should also be understood that it is only Paramevara
who enters the earth and sustains all living entities by His
potency. Nothing is possible without His potency.
LOKA 15
loZ L; pkga fn lfUufo"Vks ek% Le`frKkZ ueiks gupA
osnS'p loSZjgeso os|ks osnkUr}snfonso pkge~AAAA
sarvasya cha hdi sannivio
matta smtir jnam apohana ca
vedai ca sarvair aham eva vedyo
vednta-kd veda-vid eva cham
ahamI; sanniviaam situated; hdiin the hearts;
sarvasyaof all; caand; mattafrom Me come; smti
13-15
908
remembrance; jnamknowledge; caand; apohanamforget-
fulness; sarvaiby all; vedaithe Vedas; evaonly; aham
I; vedyaam to be known; caand; evacertainly; ahamI
(am); vednta-ktthe compiler of the Vednta-stras; caand;
veda-vitthe knower of the Vedas.
I am situated as Antarym in the hearts of all
living entities. From Me come remembrance, knowl-
edge and forgetfulness. By all the Vedas I alone am
to be known. Indeed, I am the originator and the
compiler as well as the knower of Vednta.
SRRTHA-VARI
Just as I am vaivnara, the digestive fire in the stomach,
I, Antarym, have entered the hearts of all moving and non-
moving living entities as the principle of memory. From Me,
one remembers those objects he has previously experienced,
and when the senses contact sense objects, knowledge comes.
Loss of memory and knowledge also occur because of Me.
After r Bhagavn explains the assistance He provides to
the jva in his bound state, He goes on to explain how He
arranges for the jva to attain the liberated state. I am the
compiler of Vednta through My avatra Veda-Vysa, there-
fore, I alone know the meaning of the Vedas. In other words,
nobody except Me knows the meaning of the Vedas.
situated as vara in the hearts of all jvas. According to the
results of the jvas past actions, they acquire memory, knowl-
edge to continue their deeds, and also forgetfulness of their
past lives. Therefore, I am not only brahma, who pervades
the whole universe, I am also Paramtm, situated in the
hearts of the jvas, giving them the fruit of their karma.
909
Furthermore, I am not just the jvas worshipable brahma and
Paramtm, but I am also the instructor of the jvas, bestow-
ing eternal auspiciousness upon them through the Vedas. I
am Bhagavn, and I alone am to be known by all the Vedas.
I am the compiler and knower of Vednta. Therefore, I mani-
fest as brahma for the highest eternal auspiciousness of all
jvas, and as vara or Paramtm, I reside within their hearts
and also pervade prakti. As Bhagavn, I bestow the supreme
transcendental goal. In these three manifestations, I deliver
the baddha-jvas.
LOKA 16
}kfoekS iq#"kkS yksds {kj'pk{kj ,o pA
{kj% lokZf.k Hkwrkfu dwVLFkks{kj mP;rsAAAA
dvv imau puruau loke / kara ckara eva ca
kara sarvi bhtni / ka-sthokara ucyate
lokein this world; (there are) evaonly; imauthese; dvau
two; (kinds of) puruaupersons; karathe fallible; caand;
akarathe infallible; caand; ucyateit is said; sarviall;
bhtniliving entities; (are) karafallible; (and) ka-
sthathe unchangeable (brahma or Paramtm); (is) akara
infallible.
In the fourteen planetary systems, two puruas are
famous: kara (the fallible) and akara (the infal-
lible). All moving and non-moving living entities
are called kara, and the immutable purua (ka-
stha) is called akara.
SRRTHA-VARI
Since I alone am the knower of the Vedas, I will speak
the essence of the Vedas briefly. Listen carefully. To explain
15-16
910
this, r Bhagavn speaks this and the next two lokas be-
ginning here with the words dvv imau. In this universe con-
sisting of the fourteen planetary systems, there are two con-
scious puruas (beings). Who are they? In answer to this, r
Bhagavn says, One who fails to act according to his con-
stitutional identity is kara (the fallible) jva, and He who
never falls from His own svarpa is akara (the imperish-
able) brahma. ruti says, Brhmaas, the knowers of
brahma, call Him akara. Also in smti, only brahma is called
akara: akara brahma paramam. Again, to specifically
explain the meanings of the words kara and akara, r
Bhagavn says: sarvi bhtni. Only the jva fails to act
according to his original, spiritual identity due to ignorance
since time immemorial. Being bound by his karma, he wan-
ders throughout all species of life beginning from Brahm,
the aggregate self, down to the non-moving beings. However,
the second purua is akara (infallible), and is ka-stha, that
is, in His same infallible svarpa, He is all-pervasive. Accord-
ing to the Amara-koa dictionary, ka-stha means one who
is all-pervading, who does not change His eternal svarpa
and who remains in one form.
say that prakti is one, then you, Arjuna, have understood. But
if you have not understood how many conscious puruas there
are, then listen. In reality, there are only two types of puruas
in this world: kara and akara. The conscious jvas emanating
as the vibhinna are kara-purua. The jva is called kara-
purua because his nature is taastha; hence, he has the tendency
to fall down from his constitutional position. The sva-tattva,
who never fall from Their svarpa, are called akara-purua.
Another name for akara purua is ka-stha (the unchange-
able) purua. The ka-stha purua manifests in three ways:
911
(1) That akara-purua who pervades the whole universe,
and is the negative aspect of the manifested universe, is
brahma. Therefore, brahma is a tattva only related with the
universe. It is not an independent tattva.
(2) The partial manifestation of transcendence, the ref-
uge and indwelling witness of the conscious jva in the uni-
verse, is Paramtm. He is also a tattva relative only to the
universe, and is thus not an absolute tattva.
(3) The third manifestation of ka-stha is bhagavat-tattva,
r Bhagavn Himself. This will be explained in the eigh-
teenth loka.
LOKA 17
mke% iq#"kLRoU;% ijekResR;qnkr%A
;ks yksd=;ekfo'; fcHkR;ZO;; bZ'oj%AAAA
uttama puruas tv anya / paramtmety udhta
yo loka-trayam viya / bibharty avyaya vara
tuhowever; (there is) anyaanother; uttamatrans-
cendental; puruapersonality; udhtadescribed; (by the
sages) itias; parama-tmthe Supersoul; (He is) vara
controller; avyayathe immutable; yawho; viyaenter-
ing; loka-trayamthe three worlds; bibhartimaintains (them).
There is, however, another superior akara-purua
known as Paramtm. He is vara, the unchanging
controller who enters and sustains the three worlds.
SRRTHA-VARI
After explaining brahma, the worshipable reality of the
jns, in this loka beginning with the word uttama, r
Bhagavn explains Paramtm, the worshipable object of the
yogs. The word tu (but) indicates a characteristic which is
distinctly different from the previously described akara-
17
912
purua (brahma). It was said in Gt (6.46) that yogs are su-
perior to jns: jnibhyopi mato dhika karmibhya cdhiko
yog. From this statement, it is understood that the Absolute
Reality manifests in a superior and specific way according to
the advancement and speciality of the worshipper.
Paramtma-tattva is being explained as He who is vara, the
controller, and who is avyaya, without transformation, who
enters, supports and maintains the three worlds. This is
Paramtm.
rla Bhaktivinoda hkura says, The second akara (in-
fallible) purua, Paramtm, is superior to the first akara-
purua, brahma. He is vara. Entering the three worlds, He
is situated as their maintainer.
LOKA 18
;Lekr~ {kjerhrksge{kjknfi pkske%A
vrksfLe yksds osns p izfFkr% iq#"kkske%AAAA
yasmt karam attoham / akard api cottama
atosmi loke vede ca / prathita puruottama
yasmtbecause; ahamI; (am) attatranscendental;
karamto the fallible; caand; apieven; uttama
transcendental; akartto the infallible; atatherefore; asmi
I am; prathitarenowned; caboth; lokein the world; (and)
vedein the Vedas; (as) purua-uttamathe Supreme Person.
Since I am beyond kara-tattva (the fallible jva),
and even excel akara-tattva (the two fold purua,
brahma and Paramtm), I am well known both in
this world and in the Vedas as Puruottama, the
Supreme Person.
913
SRRTHA-VARI
After explaining Paramtm, the worshipable object of the
yogs, r Bhagavn describes bhagavat-tattva, the worshipable
Deity of the bhaktas. Of the bhagavat-tattva forms, only His
own Ka svarpa is renowned as Puruottama. r Bhagavn
speaks this loka beginning with the word yasmt to explain
the term Puruottama and His supremacy. This svarpa-tattva,
the reality of His form, is transcendental to the kara (fallible)
purua, the jvtm. He is also superior to akara-brahma, and
to the immutable, nirvikra Paramtm. According to Gt
(6.47): yoginm api sarve / mad-gatenntartman. He who
constantly performs My bhajana with full faith, always think-
ing exclusively of Me within himself is, in My opinion, the
topmost of all yogs. The advancement of the sdhakas wor-
ship is established by the superiority and speciality of his
worshipable Deity. Since r Ka is the supreme manifesta-
tion of Absolute Reality, one who worships Him is the top-
most yog. Among all supermost worshipable realities
(bhagavat-tattva), the superiority of Svaya Bhagavn r
Ka is established over Vaikuha-ntha Nryaa by the
word ca. In rmad-Bhgavatam (1.3.28) r Sta Gosvm says:
Some personalities are His portions and parts of His portions,
but Ka alone is Svaya Bhagavn. According to this state-
ment of Sta Gosvm, Ka is the Supreme Reality.
Although the three words brahma, Paramtm and
Bhagavn explain the one Transcendental Reality, who is
sat, cit and nanda, there is no difference in Their svarpa,
true constitutional nature. Also, in rmad-Bhgavatam
(6.9.35), it is said: svarpa-dvaybhvt, You do not have
two svarpas. Yet, due to the differences in sdhana and
in the results obtained by those who worship brahma,
Paramtm and Bhagavn, there seems to be a difference
in that one transcendental reality. Jna, yoga and bhakti
are the respective means for the jns, yogs and bhaktas
18
914
to attain their particular goals of brahma, Paramtm and
Bhagavn. In fact, the result of jna and yoga is only
moka, whereas the result of bhakti is to become a loving
associate of Bhagavn. In rmad-Bhgavatam (1.5.12), it is
said: Brahma-jna in the form of naikarmya (freedom
from material affinity) does not appear very beautiful or
auspicious when it is bereft of bhakti to Bhagavn. And
in rmad-Bhgavatam (10.14.5), it is said: O great person-
ality, in the past there were many yogs in this world who
offered all their activities to Your lotus feet when they
could not achieve You by the processes of yoga and so forth.
Only then could they achieve bhakti to You, by which they
realised Your svarpa, and very easily attained Your supreme
abode.
From these statements, it is understood that without bhakti
one cannot attain moka by the processes of jna and yoga.
It is imperative for the worshippers of brahma and
Paramtm to perform bhagavad-bhakti in order for them to
achieve perfection in the results of their respective practices.
There is no need, however, for the worshippers of Bhagavn
to worship brahma or Paramtm to attain perfection in their
goal. In rmad-Bhgavatam (11.20.31), it is said: The pro-
cesses of jna and vairgya in this world are not considered
as the means to attain the highest perfection for a person
who is engaged in bhakti-yoga to Me. Furthermore, rmad-
Bhgavatam (11.20.32-33) states: Whatever results one at-
tains by the performance of such processes as karma, tapasy,
jna and vairgya, My bhaktas can easily attain by the
process of bhakti, be it Svarga, moka, My Vaikuha-dhma,
or whatever. A person who takes shelter of r Nryaa
achieves the four goals of human life (dharma, artha, karma
and moka) without performing separate sdhanas to achieve
them.
915
It is seen that by the worship of Bhagavn, one can achieve
the results of Svarga, mukti or prema, but one cannot attain
prema by the worship of brahma and Paramtm. Even
though brahma and Paramtm do not differ from Bhagavn
on the basis of tattva, only the supremacy of Bhagavn is
being glorified here.
A flame, a lamp and a big fire are all luminous objects and
thus, non-different in nature, yet the large fire is the most
effective in removing the miseries of those suffering from cold.
And superior to the big fire is the sun. Similarly, Bhagavn
r Ka is the topmost Absolute Reality. Moka, in the form
of nirva, attained by perfectly worshipping brahma, is
granted by r Ka to even those people who are envious
of Him and who are highly sinful, such as Aghsura, Baksura
and Jarsandha. Therefore, rla rdhara Svm has appro-
priately commented on the statement, I am the support of
nirviea-brahma. rla Madhusdana Sarasvat has also
established the supremacy of r Ka through the follow-
ing statements: Sdhakas who want to begin their eternal
good fortune should constantly perform the bhajana of r
Kacandra, whose form is described in the rutis as sac-
cid-nanda, whose complexion is the hue of fresh rainclouds,
who is the very garland of the Vraja gops, who is the means
for intelligent people to cross over the ocean of the material
world, and whose avatras perform lls to remove the bur-
den of the earth. I do not know any other reality superior to
lotus-eyed r Ka, who has a face like a full moon, who is
adorned with a flute in His hands, who wears yellow gar-
ments, and whose lips are reddish like the bimba fruit. Vari-
ous stras give evidence of the wonderful glories of r Ka.
Those who cannot tolerate this are fools and destined for
hell. By these statements, rla Madhusdana Sarasvat has
18
916
established the excellence of r Ka. Therefore, it is im-
proper to voice ones disagreement with this explanation of
these three Gt lokas beginning from dvv imu (15.16).
This subject has been described more clearly in rmad-
Bhgavatam (1.2.11):
vadanti tat tattva-vidas tattva / yaj jnam advayam
brahmeti paramtmeti / bhagavn iti abdyate
Those who are tattva-vit call the Absolute Reality advaya-jna,
non-dual knowledge. Some know that very advaya-jna as
brahma, some call Him Paramtm, and some call Him Bhagavn.
Jns experience that same para-tattva as brahma through
their practice of jna-yoga. Yogs realise the same reality as
Paramtm, and by bhakti-yoga, bhaktas see Him as Bhagavn.
By aivarya-may bhakti (majestic devotion), bhaktas realise
and render service unto that para-tattva as Vaikuha-ntha
Nryaa, and by mdhurya-may-prema bhakti, the process
of worship in the moods of Vraja (vraja-bhva), they see Him
as Svaya Bhagavn Vrajendra-nandana ymasundara.
Realisation of brahma, Paramtm, and Bhagavn is not the
same. There is a gradation. By constitutional nature, water,
ice and mist are one (water), although water is not called ice
or mist, nor is ice called mist or water. In the same way, Svaya
Bhagavn r Ka is the pinnacle of para-tattva. The first
realisation of that para-tattva is brahma, the second realisa-
tion is Paramtm, and the third realisation is Svaya
Bhagavn. These three perceptions are not the same. There-
fore, in stra, parabrahma is described as superior to brahma.
This has been very clearly explained in Gt (14.27): brahmao
hi pratihham. I alone am the basis of that nirviea-
brahma. The adjective param before brahma and before tm
917
establishes the superiority of parabrahma and Paramtm over
brahma and the tm respectively. But the adjective param is
never used before the word Bhagavn. Therefore, Svaya
Bhagavn alone is the topmost limit of para-tattva; Paramtm
and brahma are just His two manifestations. The bodily
effulgence of Ka is called brahma, and the portion of His
portion is called Paramtm.
third and topmost akara-purua is called Bhagavn. I am
that very bhagavat-tattva. I am transcendental to kara-
purua (the jva), and even superior to the two other akara-
puruas: brahma and Paramtm. I am, therefore celebrated
as Puruottama, both in this world and in the Vedas. This
siddhnta should be understood: there are two puruas, kara
and akara. Akara-purua has three manifestations. The
general manifestation is brahma, a higher manifestation is
Paramtm, and the supreme manifestation is Bhagavn.
LOKA 19
;ks ekesoelaew<ks tkukfr iq#"kkskee~A
l loZfotfr eka loZHkkosu HkkjrAAAA
yo mm evam asammho / jnti puruottamam
sa sarva-vid bhajati m / sarva-bhvena bhrata
bhrataO scion of Bhrata; sahe; yawho; (is) asam-
mhaundeluded; (and) jntiknows; mmMe; evam
thus; (as) purua-uttamamthe Supreme Person; (is) sarva-vit
a knower of all (truths); (and) bhajatihe worships; mmMe;
sarva-bhvenawholeheartedly.
O Bhrata, one who is not deluded by various opin-
ions knows Me in this way as Puruottama. Such a
person is the knower of everything, and he, there-
fore, engages wholeheartedly in bhajana to Me.
19
918
SRRTHA-VARI
If someone disagrees with the meaning that r Bhagavn
has established, in response He says, They argue because they
are bewildered by My my. Sdhus, however, are not de-
luded. To explain the characteristics of such saintly persons,
He speaks this loka beginning with the words yo mm.
Asammha means those who are not deluded by the opin-
ions of different philosophers. Although those who know
Me as Puruottama, the Supreme Person, may not have stud-
ied the stras, they know everything (sarva-vid) because they
know the actual meaning and tattva of all stra. However,
those who study all the stras and teach it to others, with-
out understanding Me in this way, are deluded and completely
foolish. Only those who actually know Me as Puruottama
engage in My bhajana with every part of their being. Others
are not really engaged in My bhajana, although it seems that
they are.
After explaining paramtm-tattva, the worshipable ob-
ject of the yogs, Bhagavn r Ka Himself now explains
His Puruottama-tattva and its glories. He is well-known
as Puruottama, being transcendental to kara-purua (the
jva), and also superior to the other two akara-puruas;
brahma and Paramtm. He is therefore the shelter of both
the jvtm and of Paramtm. This has been established
in different places in the Gt. The supremacy of the
worshipable Deity (upsya) is established by the excellence
of the worshipper (upsaka). Gt (6.47) also states:
raddhvn bhajate yo m sa me yuktatamo mata. Those
bhakti-yogs who engage in the bhajana of Bhagavn with
faith are said to be superior to all types of yogs. There-
fore, the supremacy of Bhagavn, the worshipable object
919
of the bhaktas, is established over the others. In rmad-
Bhgavatam (1.3.28) also it is said: ete ca-kal pusa
kas tu bhagavn svayam. Ka is the original Person-
ality of Godhead.
Also in r Bhakti-rasmta-sindhu it is said that, although
from the point of view of tattva there is no difference be-
tween the svarpa of r Nryaa and that of r Ka,
from the perspective of rasa, the svarpa of r Ka is su-
perior.
siddhntatas tva abhede pi ra-ka svarpayo
rasenotkyate ka-rpam e rasa-sthiti
Bhakti-rasmta-sindhu, Eastern Division 2.32
Although in siddhnta there is no difference between r Ka
and r Nryaa, from the point of view of rasa the form of r
Ka is superior. This is the glory of rasa.
LOKA 20
bfr xqrea 'kkL=feneqa e;ku?kA
,rn~cqn~/ok c`feku~ L;kr~ rR;'p HkkjrAAAA
iti guhyatama stram / idam ukta maynagha
etad buddhv buddhimn syt / kta-ktya ca bhrata
anagha bhrataO sinless Bhrata; itithus; idamthis;
guhyatamammost confidential; stramstra; uktamhas
been spoken; mayby Me; sytone becomes; buddhimn
enlightened; caand; kta-ktyafulfilled; buddhvhaving
understood; etatthis.
O sinless Bhrata, I have hereby revealed the most
confidential secret of stra. One with pure intelli-
gence becomes fully enlightened and blessed by
knowing this.
20
920
SRRTHA-VARI
r Bhagavn is concluding this chapter with this loka
beginning with the word iti. r Bhagavn says, In these
twenty lokas, I have fully expounded the most secret doc-
trine of stra. This chapter establishes the distinction be-
tween spirit and matter, and shows that among the three-
fold manifestations of the akara puruas, the svarpa of
Puruottama purua r Ka is the Supreme Reality.
by rla Vivantha Cakravart hkura, on the Fifteenth Chapter of
In concluding this subject, r Bhagavn has said that
Puruottama-yoga as described in this chapter, is that part
of stra which contains the most confidential knowledge.
The import of this statement is that no one except the bhaktas
can comprehend knowledge of this tattva. Since Arjuna is a
very dear bhakta of Bhagavn, r Bhagavn is revealing
knowledge of this most confidential reality only to him. By
the mercy of the bhaktas, the lives of those who are able to
attain knowledge of this confidential tattva are blessed.
sinless one, this Puruottama-yoga is, indeed, the most con-
fidential instruction in stra. After knowing this, an intel-
ligent jva becomes enlightened and blessed. O Bhrata, all
impurities in connection with raya (the abode, the jva) and
viaya (the object of bhakti) are dispelled upon understand-
ing this yoga. Bhakti is the blissful activity of the tm. To
correctly execute the process of bhakti, two factors are most
necessary: the purity of the jva who is its raya, and the
921
complete manifestation of Bhagavn, who is its viaya. As
long as the jva has the conception that brahma and
Paramtm are equal to Bhagavn (bhagavat-tattva), he can-
not attain the process of viuddha-bhakti (the function of
his unalloyed existence). The process of bhakti is executed
in its purest form only when he realises Puruottama-tattva
as para-tattva.
During the sdhana stage of bhakti-yoga, three great
anarthas (unwanted things) are to be removed by the power
of sdhu-saga and by surrendering to the limbs of uddha-
bhajana. The jvas first weakness of heart is the desire to
enjoy my by misusing the freedom which was bestowed
upon him in his pure stage by Bhagavn. Later on, while
wandering in the material world, he developed his second
weakness of heart, which is the attachment for sense objects.
Among these weaknesses of the heart, hdaya-daurbalya,
attachment to the material world is the third anartha. All
the other anarthas are generated from these three weaknesses
of heart.
The first five lokas explain that pure renunciation is the
symptom that destroys the above weaknesses. Deliberation
on Puruottama-tattva along with yukta-vairgya generated
from bhakti is given from the sixth loka to the end of this
chapter. This chapter describes the difference between inert
matter and spirit, and the deliberation on different mani-
festations of conscious reality.
on the Fifteenth Chapter of rmad Bhagavad-gt.
20
922
CHAPTER SIXTEEN
Daivsura Sampada-Yoga
The Yoga of Discerning
the Divine and Demonic Qualities
LOKAS 1-3
JhHkxokuq okp
vHk; lola 'kq fKkZ u;ks xO;ofLFkfr%A
nkua ne'p ;K'p Lok/;k;Lri vktZoe~AAAA
vfgalk lR;eks/kLR;kx% 'kkfUrjiS'kque~A
n;k Hkwrs"oyksyqIRoa eknZoa hjpkiye~AAAA
rst% {kek /k`fr% 'kkSpenzksgks ukfrekfurkA
HkofUr lEina nSohefHktkrL; HkkjrAAAA
r bhagavn uvca
abhaya sattva-sauddhir / jna-yoga-vyavasthiti
dna dama ca yaja ca / svdhyyas tapa rjavam
ahis satyam akrodhas / tyga ntir apaiunam
day bhtev aloluptva / mrdava hrr acpalam
teja kam dhti aucam / adroho nti-mnit
bhavanti sampada daivm / abhijtasya bhrata
924
bhrataO scion of Bhrata; abhayafreedom from fear; sattva-
sauddhipurification of ones existence; jna-yoga-
vyavasthitithe steadfast study of divine knowledge; dna
charity; damasubduing the external senses; caand;
yajaperformance of sacrifice; caand; svdhyyareading
the Vedas; tapaausterity; rjavamsimplicity; ahisnon-
violence; satyamtruthfulness; akrodhafreedom from anger;
tygagiving up possessiveness towards wife, sons and so forth;
ntipeacefulness; apaiunamavoiding fault-finding;
daymercy; bhteuto all beings; aloluptvamfreedom from
greed; mrdavamgentleness; hrimodesty; acpalam
without fickleness; tejavigour; kamforgiveness; dhti
determination; aucamcleanliness (both internal and exter-
nal); adrohaabsence of hatred; na atimnitfreedom from
conceit; bhavantithese (qualities) manifest; abhijtasyafor
one born; daivmhaving divine; sampadamqualities.
r Bhagavn said: Fearlessness, joyfulness of heart,
steadfastness in the process of acquiring knowledge,
charity, control of the senses, performance of yaja,
study of stra, penance, simplicity, non-violence, truth-
fulness, lack of anger, detachment from wife and fam-
ily, peacefulness, avoidance of fault-finding, kindness
to all beings, freedom from greed, gentleness, modesty,
lack of fickleness, vigour, forgiveness, patience, inter-
nal and external cleanliness and complete absence of
hatred and conceitthese are the daivika qualities, O
Bhrata, which become manifest in a person who ap-
pears in this world at an auspicious moment, that is,
one who is born with divine qualities.
SRRTHA-VARI
In the Sixteenth Chapter, Bhagavn r Ka describes
daivika (divine) and surika (demonic) qualities. He also
L O K A DA I V S UR A S A MPA DA -YOGA !
925
1 - 3
describes the disposition of two sorts of created beings which
correspond to these two qualities, the deva and the asura.
The first loka of the Fifteenth Chapter, rdhva-mlam
adha-kham, describes the avattha tree of the material
world, but does not mention its fruits. Considering this, in
the present chapter r Bhagavn explains the trees two types
of fruits: one which liberates and one which binds. In the
first three lokas, r Bhagavn explains the fruit that gives
moka.
How will I maintain my life alone in a solitary forest
without my wife and family? Being free from this type of
fear is called fearlessness. Happiness of the citta (heart) is
called sattva-sauddhi. Jna-yoga-vyavasthiti means
being steadfast in the process of acquiring knowledge, not
being proud, for example, of ones learned status. Dnam
means offering ones own foodstuffs to others after dividing
it properly. Dama means to control the external and
internal senses. Yaja means worship of the Deity and the
devas. Svdhyya means study of the Vedas. Tyga means
to give up possessiveness towards wife and family. Aloluptvam
means being free from greed. The meaning of the rest of the
words is clear.
These twenty-six qualities, beginning with fearlessness,
indicate a sttvika disposition. They are attained by a person
who takes birth at a time that illuminates that sttvika nature.
The daivika and surika qualities and propensities that
were described briefly in the previous chapter are now being
explained in detail. Being trapped in the network of my,
persons of an surika nature take birth in various surika
species of life which results in misery and pain. On the other
hand, those of a daivika nature, being endowed with divine
926
qualities, cross over the miserable ocean of birth and death,
and gradually advance on the most auspicious path through
the process of bhagavad-bhakti. Finally they taste the bliss
of service to Bhagavn in His dhma. Such liberated persons
never again become bound by this material world. The host
of divine qualities mentioned herein can only manifest in
exalted persons who take birth at an auspicious time from
parents who have auspicious qualities, and who underwent
the garbhdhna-saskra, the process of conceiving progeny
according to Vedic injunctions. This is the secret meaning
of the word abhijtasya in the above loka. Parents should
at least not produce children as cats and dogs do. r Ka
Himself has said in the Gt that He is that sex life which
gives rise to good children. Therefore, sex life is not forbidden,
but when it is only for sense enjoyment like that of the
animals, it is of a hellish nature.
In the varrama system, a sannys is considered to be
the foremost guru of societys four varas and ramas. The
brhmaa is the guru of the other three varas: katriya,
vaiya, and dra. Only a real sannys who possesses all divine
qualities is the guru of the brhmaa.
All such good qualities are visible in uddha-bhaktas. A
surrendered sdhaka of bhakti must be fearless and have the
firm conviction, Bhagavn is my protector and He is al-
ways with me. He sees and knows everything and He sus-
tains me. When a devotee develops faith like this, he re-
mains completely fearless wherever he may live, in the home
or in the forest. Prahlda Mahrja, Draupad, the five
Pavas and Haridsa hkura are examples of this. r
Haridsa hkura remained fearless, even while being
beaten by low-class, cruel persons in twenty-two market
places in Navadvpa, which was under the strict rule of
fanatical Muslims. After beating him, they threw him in
the Gag, but he emerged from there with a healthy body
927
1 - 3
and returned to his bhajana-kura. Seeing this, the Kz
and others became amazed. Therefore, the bhakti-sdhaka
should always be fearless.
Sattva-sauddhi means the purity of the tm. The
conduct of the bhakti-sdhaka is pure. The sannyss and
brahmacrs in particular, who have given up home, wife and
family, should not keep intimate relationships with women.
It is forbidden for them to joke with or even talk with a
woman in a solitary place. r Caitanya Mahprabhu was
very strict in this regard. This does not mean that He felt
malice towards women in general; He made this restriction
for sannyss and brahmacrs who have renounced their
family lives. For men, the association of women is forbidden,
and for women, the association of men is forbidden. r
Caitanya Mahprabhu gave up His dear Choa Haridsa
forever because he associated with a woman. In one sense,
to look at any object with the desire to enjoy it is considered
associating with women (str-saga). Ka is the Supreme
Enjoyer of everyone, and everyone is meant for His
enjoyment. A sdhaka should always remain pure and
consider himself to be Ka dsa.
To remain engaged in the cultivation of tattva-jna is
called jna-yoga-vyavasthiti. Sakrtana-yaja has been
accepted as the foremost of all yajas. His means vio-
lence to the jva. To not cause pain to any jva, either by
body, mind or words is ahis. Specifically, one should not
be violent to animals. It is violence to block any jvas
progress to the higher levels of consciousness. When an
embodied being experiences an untimely death, he has to
take birth again in the same species of life and, after com-
pleting his remaining period in that body, he enters another
species. One should not stop the progress of any living en-
tity for the satisfacton of the tongue or any other selfish
purpose. This is non-violence.
928
The twenty-six qualities described above are called daivika.
By developing these qualities, one can gradually reach the
highest platform of self-realisation.
rla Bhaktivinoda hkura writes, Now, Arjuna may
doubt the validity of various statements of stra that one
should attain jna while cultivating sttvika qualities. To
dispel this doubt r Bhagavn says, The avattha tree in the
form of the material world has two fruits. One fruit strongly
binds the jva to the material world, and the other gives
liberation from it. Sattva-sauddhi, the purification of ones
existence, is the only fearless path for the jva. The jvas very
existence is composed of uddha-sattva, but in the bound state
his uddha-sttvika nature is dominated by the three guas.
All stras indicate that the cultivation of jna-yoga puri-
fies ones existence. Sattva-gua is conducive for the culti-
vation of knowledge which leads to liberation. All these
qualities are a divine opulence (daiv-sampad) and assist the
jva in realizing his pure existence. That which blocks the
jvas sattva-sauddhi is called sur-sampad (demonic
qualities). Fearlessness, purity of existence (sattva-sauddhi),
jna-yoga, charity, control of the senses, yaja, penance,
simplicity, study of the Vedas, non-violence, truthfulness, lack
of anger, renunciation, peacefulness, giving up criticism of
others, kindness, absence of greed, gentility, shyness, lack of
fickleness, vigour, forgiveness, fortitude, cleanliness and lack
of envy and pride are the twenty-six qualities called daiv-
sampad. If one takes birth at an auspicious moment, he
receives these qualities.
LOKA 4
nEHkks niksZfHkeku'p ks/k% ik#";eso pA
vKkua pkfHktkrL; ikFkZ lEineklqjhe~AAAA
929
4
dambho darpobhimna ca / krodha pruyam eva ca
ajna cbhijtasya / prtha sampadam surm
prthaO son of Pth; evacertainly; dambhahypocrisy;
darpaarrogance; abhimnaconceit; caand; krodha
anger; pruyamheartlessness; caand; ajnamlack of
discrimi-nation (are manifest); abhijtasyafor one born;
surmhaving demonic; sampadamqualities.
O Prtha, hypocrisy, arrogance, conceit, anger, hard-
heartedness and lack of discrimination are found in those
born with surika qualities. Those who are born at an
inauspicious moment receive these surika qualities.
SRRTHA-VARI
Now r Bhagavn is explaining the fruits that bind one
to material existence. To pose as a religious person while being
irreligious is called dambha, hypocritical. Pride in wealth and
education is called darpa, or arrogance. Desire to be respected
by others and attachment to wife and family is called
abhimna, conceit. The meaning of the word krodha (anger)
is clear. Pruyam means being hard-hearted. Ajnam
means lack of discrimination. sur-sampad also indicates
rkas-sampad. One who takes birth at a time that gives rise
to rjasika and tmasika qualities receives such qualities
accordingly.
Those who are born at an extremely inauspicious time,
having not undergone auspicious purificatory rites
(saskras), have an surika nature. It is people of such a
nature who make a show of religion and advancement in
spiritual life. Thus, they cheat simple and innocent people.
They consider that acquiring wealth, women and prestige is
the perfection of life. They do not follow the instructions of
930
stra, yet they have great pride. They become angry over
petty matters. There is not a scent of humility in them. They
are hard-hearted and devoid of discrimination. All these
qualities are surika. One should always remain at a distance
from such qualities.
LOKA 5
nSoh lEif}eks{kk; fucU/kk;klqjh erkA
ek 'qkp% lEina nSohefHktkrksfl ik.MoAAAA
daiv sampad vimokya / nibandhysur mat
m uca sampada daivm / abhijtosi pava
daivthe divine; sampatqualities; matare considered;
vimokyato lead to liberation; surthe demonic;
nibandhyato bondage; m ucado not lament; pava
O son of Pu; asiyou are; abhijtaborn; daivmhaving
divine; sampadamqualities.
Daivika qualities are the cause of moka, and
surika qualities are the cause of bondage. O son of
Pu, do not lament, for you are born with daivika
qualities.
SRRTHA-VARI
Now in this loka beginning with daiv, r Bhagavn is
showing how these two natures function. First of all, if Arjuna
laments, Alas! Alas! I must possess surika qualities such
as hard-heartedness and anger, for I desire to kill my relatives
with arrows, r Bhagavn says m uca, Do not lament,
to give him solace. You are born in a dynasty of katriyas.
Dharma-stra approves of you being hard-hearted and an-
gry while at war. However, to be violent in other circum-
stances is surika.
931
5 - 6
rla Bhaktivinoda hkura quotes Ka as saying, It is
only by daivika qualities that one can attain moka, and it is
by surika qualities that one becomes bound to this world. O
Arjuna, by cultivating jna-yoga while following varrama
dharma, one achieves sattva-sauddhi (the purification of
ones existence). You are blessed with daiv-sampad (divine
qualities), being born in a noble katriya caste. It is not surika
to kill ones relatives in a dharmika battle by shooting them
with arrows, and engaging in other aggressive activities in
accordance with the injunctions of stra. Having heard this
instruction, you should give up your grief.
LOKA 6
}kS HkwrlxkSZ yksdsfLeu~ nSo vklqj ,o pA
nSoks foLrj'k% izks vklqja ikFkZ es k`.kqAAAA
dvau bhta-sargau lokesmin / daiva sura eva ca
daivo vistaraa prokta / sura prtha me u
prthaO son of Pth; asminin this; lokeworld; (there are)
evacertainly; dvautwo; bhta-sargaucreated beings; (the)
daivadivine; caand; (the) surademonic; daivathe
divine; proktahave been spoken of; vistaraaat length;
unow hear; mefrom Me; suramof the demonic.
O Prtha, in this world there are two types of
created beings: the daivika and the surika. The
daivika qualities have been described at length. Now
hear from Me about the surika nature.
SRRTHA-VARI
r Bhagavn is giving a detailed description of surika
qualities to the despondent Arjuna, even though Arjuna was
932
born with daivika qualities. The daivika qualities have been
described in detail in the series of lokas beginning with
abhaya sattva-sauddhi.
Bhagavn r Ka is giving a detailed description of
surika qualities so that after knowing them, one can com-
pletely give them up. The Padma Pura states:
dvau bhta-sargau loke smin daiva sura eva ca
viu-bhakta smto daiva suras tad-viparyaya
Bhaktas who perform bhajana to Bhagavn are called devats.
Conversely, those who are envious of Bhagavn and His bhaktas
are called asuras. Those who follow the instructions of stra,
becoming free from mundane attachment and hatred, and who
engage in bhagavad-bhakti, should be considered as devats. Those
who violate the instructions of stra due to being guided by
material attachment and envy, and who engage in adharmika
activities, are called asuras.
LOKA 7
izo`fkp fuo`fkp tuk u fonqjklqjk%A
u 'kkSpa ukfi pkpkjks u lR;a rs"kq fo|rsAAAA
pravtti ca nivtti ca / jan na vidur sur
na auca npi ccro / na satya teu vidyate
surdemonic; janpersons; na vidudo not compre-
hend; pravttimthe tendency to virtue; caand; nivttim
refraining from vice; naneither; aucamcleanliness; na
nor; apieven; cragood conduct; nanor; satyamtruth-
fulness; vidyateexists; teuin them.
933
7 - 8
Those who are surika do not comprehend virtue, nor indeed
how to abstain from vice. Cleanliness, proper conduct and truth-
fulness are not to be found in them.
SRRTHA-VARI
The word pravtti means inclination to virtue (dharma),
and nivtti means abstaining from vice.
LOKA 8
vlR;eizfr"Ba rs txnkgqjuh'oje~A
vijLijlEHkwra fdeU;r~ dkegsrqde~AAAA
asatyam apratiha te / jagad hur anvaram
aparaspara-sambhta / kim anyat kma-hetukam
te huthey say; jagatthe world; (is) asatyamunreal;
apratihamwithout a basis; anvaramwithout a controller;
aparaspara-sambhtamborn of sexual union; (and) kim
what?; anyatother; kma-hetukamcause than lust.
Asuras describe the world as unreal, without basis,
and godless. They say it is the product of sexual union,
or that it is self-generated. Not only this, they even
say that it is the result of selfish desires.
SRRTHA-VARI
r Bhagavn is describing the philosophy of the asuras.
They say that the material world is asatyam, unreal, and a
result of illusion. That which has no basis is called apratiha.
They say that just as a flower in the sky has no basis, in the
same way this material world has no basis. Anvaram means
that since the world is unreal, it has not been created by
vara; rather, it has come about accidentally without any
mutual union, like living entities born from perspiration. Not
934
only this, they say that this world is only the result of kma,
the selfish desire of the creator, if there is one. Since they
claim that this world is unreal, they feel that they have li-
cence to give speculative explanations about it. Furthermore,
some say that the evidence given in the Vedas and Puras
is false. The asuras say: trayo vedasya karttro muni-bhaa-
nicar. Thinkers, jesters and demons who are selfish and
whose views differ, have composed the Vedas.
Apratiha means that dharma and adharma are not
defined in the Vedas and that they are the result of illusion.
Anvaram means that even vara has been concocted as a
result of illusion. If somebody says that this material world
seems to manifest from the union of male and female, then
in response the asuras say, aparaspara-sambtam, there is no
such cause and effect behind it, and that the birth of a child
from parents is also an illusion. They say that when a potter
makes a pot from mud, he knows what he is doing, but when
parents procreate a child, they do not know how it happens,
therefore, the process of begetting a child is also illusion. O
Arjuna, what more can I say? Asuras say that the only cause
of the universe is selfish desire. According to their logic, atoms,
my, vara, or whatever are the cause behind the creation
of the world.
In the present loka, r Bhagavn is explaining the
philosophy of those who possess an surika nature. The
essence of r Baladeva Vidybhaas commentary on this
loka is as follows:
1) According to the opinion of the myvds, this material
world is asatya, apratihita and anvara. They say it is asatya
because it is an illusion, just as a rope can be taken for a snake;
apratihita because it has no basis, like a flower in the sky,
935
8
and anvara, because vara is not the cause behind creation.
2) According to the svabhva-vd Buddhists, the material
world is aparaspara-sambtam, that is, not born of mutual
union between male and female, but comes from svabhva,
and that the natural and necessary action of substances
according to their inherent properties produce and sustain
the universe.
3) According to Crvka, this material world is kma-
haitukam, born from the flow of lust between male and
female.
4) According to the Jains, kma (selfish desire) is the cause
of this world. On the basis of their speculative logic, they
disregard the authoritative Vedic literatures and engage in
useless endeavour to ascertain the cause of this material
world.
r Kas statement, maydhyakea prakti syate sa-
carcaram (Gt 9.10), very clearly explains that this entire
material world, consisting of moving and non-moving beings,
has been created by prakti under His supervision. Since this
world has been created by the will of satya-sakalpa
Bhagavn (He whose desires must come to pass), this world
is also real, but changeable and perishable. The asuras
imagine various types of temporary atheistic conclusions
because they are bereft of pure and perfect wisdom.
rla Bhaktivinoda hkura says, Those of an surika
temperament call this world asatya, apratihita and anvara.
Their philosophy is that there is no purpose in accepting the
existence of vara, since the relationship of cause and ef-
fect is not the basis of the creation of the universe. Some say
that vara does exist, but, when He created the world, He
was influenced by His selfish desires, therefore He is not
qualified to be the object of our worship.
936
LOKA 9
,rka n`f"Veo"VH; u"VkRekuksYicq;%A
izHkoUR;qxzdekZ.k% {k;k; txrksfgrk%AAAA
et dim avaabhya / natmnolpa-buddhaya
prabhavanty ugra-karma / kayya jagatohit
ahitthe harmful asuras; alpa-buddhayawho are of meagre
intelligence; naa-tmnawithout knowledge of tma-tattva;
avaabhyataking shelter; etmof this; dimphilosophy;
ugra-karmaabsorbed in violent acts; prabhavantitake
birth; kayyafor the destruction; jagataof the world.
Asuras are bereft of tma-tattva. They take shelter
of this atheistic view and, thinking their bodies to be
their real selves, engage in violent acts. They are the
personification of inauspiciousness and take birth
solely to destroy this world.
SRRTHA-VARI
In this way, some of these asuras have completely lost
themselves. Some have very little intelligence, and others
engage in wicked acts, are frivolous and destined for hell. For
this reason, r Bhagavn is speaking eleven consecutive
lokas, the first of which begins here with the word etm.
Avaabhya means taking shelter.
Asuras are bereft of tma-jna. They invent various types
of machines on the pretext of advancing human civilization.
Many weapons and machines are being devised to kill the maxi-
mum amount of people in the minimum amount of time, even
if they are in distant continents. The asuras are very proud
of such inventions. Due to these weapons, this world can
937
9-10
be destroyed at any moment. Because surika society has no
faith in vara and the Vedas, they are working to destroy the
world.
LOKA 10
dkeekfJR; nq"iwja nEHkekuenkfUork%A
eksgkn~x`ghRokln~xzkgku~ izokZUrs'kqfpozrk%AAAA
kmam ritya dupra / dambha-mna-madnvit
mohd ghtv sad-grhn / pravarttante uci-vrat
rityataking shelter; dupramof insatiable; kmamlust;
anvitfilled with; dambhahypocrisy; mnapride; mada
and arrogance; mohtout of delusion; ghtvaccepting; asat-
grhntemporary objects; auci-vrattaking a vow of
depravity; pravarttantethey engage (in the worship of the
insignificant upadevats).
Driven by insatiable desires and filled with hypoc-
risy, pride and arrogance, the deluded asuras always
hanker after temporary objects. Sworn to depravity,
they engage in the worship of insignificant devats.
SRRTHA-VARI
Asad-grhn pravarttante means that they become inclined
to follow bogus ideology, and auci-vrat refers to those who
have given up pure conduct and behave in an abominable
manner.
Those of an surika temperament, who do not accept vara
and the Vedic conclusions, consider that the success of human
life is only to accumulate wealth and fulfil their selfish de-
sires. For this reason, they remain attached to impure activi-
ties such as drinking wine, eating meat, having illicit sex and
938
gambling. They deride the Vedic siddhnta, being completely
intoxicated by false prestige and the false ego. These are the
only people glorified in modern atheistic society. Although they
are pushing society to the threshold of destruction, they
proudly consider themselves to be highly intelligent.
LOKAS 11-12
fpUrkeifjes;kp izy;kUrkeqikfJrk%A
dkeksiHkksxijek ,rkofnfr fuf'prk%AAAA
vk'kkik'k'krScZk% dkeks/kijk;.kk%A
bZgUrs dkeHkksxkFkZeU;k;sukFkZlp;ku~AAAA
cintm aparimey ca / pralayntm uprit
kmopabhoga-param / etvad iti nicit
-pa-atair baddh / kma-krodha-parya
hante kma-bhogrtham / anyyenrtha-sacayn
upritengaged; aparimeymin unlimited; cintmanxi-
ety; pralaya-antmuntil the dissolution of the body; etvat
such; nicitis their determination; itithat; paramthe
highest (goal of life); kma-upabhogais to delight the senses;
caand; baddhbound; ataiby hundreds; paof ropes;
of desire; paryaabsorbed; kma-krodhain lust and
anger; hantethey endeavour; anyyenaby unjust means;
sacaynfor accumulation; arthaof wealth; arthamfor the
purpose; kma-bhogaof sensual pleasures.
They are beset with unlimited anxieties until the
time of death, believing that sense enjoyment is the
highest purpose of life. Bound by the ropes of unlimited
desires, and always overpowered by lust and anger,
they endeavour to secure wealth by any unjust means
for the sake of indulging in sensual pleasures.
939
11 - 14
SRRTHA-VARI
Pralayntm means until death. Etvad iti refers to those
who have concluded from stra that the senses should re-
main drowned in sense enjoyment. Why should we worry
for anything else?
LOKA 13
bne| e;k yC/kfena izkIL;s euksjFke~A
bneLrhnefi es Hkfo";fr iqu/kZue~AAAA
idam adya may labdham / ida prpsye manoratham
idam astdam api me / bhaviyati punar dhanam
adyatoday; idamthis; labdhamhas been obtained; may
by me; (and) prpsyeI shall realise; idamthis; (other) mana-
rathamdesire; idamthis; astiis (mine); (and) apialso;
idamthis; punaincrease; dhanamof wealth; bhaviyati
will be; memine.
Asuras think, Today I have attained so much and I
will fulfil my cherished desires. So much wealth is now
mine, and it will increase in the future more and more.
LOKA 14
vlkS e;k gr% k=qgZ fu ;s pkijkufiA
bZ ojksgega Hkksxh flksga cyoku~ lq[khAAAA
asau may hata atrur / haniye cparn api
varoham aha bhog / siddhoha balavn sukh
asauthis; atruenemy; hatahas been slain; mayby
me; caand; haniyeI shall slay; aparnthe others; apialso;
ahamI (am); varathe lord; ahamI (am); bhogthe
enjoyer; ahamI (am); siddhaperfect; balavnpowerful;
(and) sukhhappy.
940
I have killed this enemy and I will kill others. I am the lord
and the enjoyer. I am perfect, powerful and happy.
LOKA 15
vk<ks fHktuokufLe dks U;ks fLr ln`'kks e;kA
;{;s nkL;kfe eks fn"; bR;Kkufoeks fgrk%AAAA
hyobhijanavn asmi / konyosti sado may
yakye dsymi modiya / ity ajna-vimohit
asmiI am; hyawealthy; abhijanavnof noble birth;
kawho?; anyaelse; astiis there; sadacompared;
maywith me; yakyeI shall sacrifice; dsymiI shall give
in charity; modiyeI shall enjoy; itithus (are); ajna-
vimohitpersons illusioned by ignorance.
I am wealthy and of noble birth. Who is there to
compare with me? I will perform yaja, I will give in
charity and thus I will enjoy great happiness. De-
luded by ignorance, they speak in this way.
LOKA 16
vusdfpkfoHkzkUrk eksgtkyleko`rk%A
izlk% dkeHkksxs"kq irfUr ujds'kqpkSAAAA
aneka-citta-vibhrnt / moha-jla-samvt
prasakt kma-bhogeu / patanti narakeucau
vibhrntperplexed; anekaby many; cittaanxieties;
samvtcaught; jlain a net; mohaof delusion;
prasaktaddicted; kma-bhogeuto sense enjoyments;
patantithey fall; aucauinto an unclean; narakehell.
Perplexed by many desires and anxieties, entangled in a net
941
15 - 16
of delusion, and excessively addicted to sense enjoyment, they
fall into situations that are impure and hellish.
SRRTHA-VARI
Aucau narake means in the hells such as Vaitara.
surika persons consider themselves to be vara, even
though they are agitated by various useless anxieties and
bound in a net of delusion. They become instructors and
teach their followers, You yourself are vara. You can do
whatever you like. Only a fool believes in any other vara.
There is no such entity. These people imagine that they
can manufacture a special airplane by which they can go
to any higher planet. They do not have faith in Vedic
yajas and rituals or in the process of bhakti. Among such
asuras, Rvaa was prominent. He had a plan to build a
staircase to Svarga, by which even an ordinary person
could go there without performing any Vedic yaja. But
he was killed by r Rmacandra, and his plan was thus
thwarted.
At present, those with an surika disposition are en-
deavouring to reach higher planets in various types of
spacecraft. They do not know they are on a path of de-
struction. Here the words moha-jla-samvt mean
that, due to the intense greed of the tongue, a fish be-
comes caught in a net and loses its life. In the same way,
those with an surika nature fall into a network of de-
lusion, from which there is no escape. Thus, they are
destroyed.
LOKA 17
vkRelEHkkfork% LrC/kk /kuekuenkfUork%A
942
;tUrs uke;KSLrs nEHksukfof/kiwoZde~AAAA
tma-sambhvit stabdh / dhana-mna-madnvit
yajante nma-yajais te / dambhenvidhi-prvakam
tma-sambhvitthose overwhelmed by self-esteem;
stabdharrogance; mna-mada-anvitfilled with intoxi-
cation of personal honour; dhanadue to wealth; tethey;
yajante nma-yajaiperform sacrifices in name only;
dambhenaostentatiously; avidhi-prvakamwithout
following the vidhi (injunctions prescribed in stra).
Full of their own self-importance, arrogant, and
intoxicated with false prestige due to wealth, these
asuras perform ostentatious yajas in name only,
disregarding all the injunctions of stra.
SRRTHA-VARI
tma-sambhvit means that they consider themselves to
be worshipable; therefore, they are stabdh, not humble, but
arrogant. However, no sdhu gives them respect. Nma-
yajai means acts which are yajas in name only.
Having understood the symptoms and activities of those with
daivika and surika natures, Arjuna asked Ka, Some people
give up the rules and regulations of stra and whimsically
worship some insignificant devats according to their own
speculative ideas. In which category is their worship? At the
present time, the majority of persons worshipping the devats
and other personalities do so according to their own specula-
tive whims, disregarding the injunctions of stra. In this re-
gard, we must hear the instructions given by r Ka.
943
17 - 19
LOKA 18
vgkja cya ni dkea ks/kp lafJrk%A
ekekReijnsgs"kq izf}"kUrksH;lw;dk%AAAA
ahakra bala darpa / kma krodha ca sarit
mm tma-para-deheu / pradviantobhyasyak
sarittaking shelter; ahakramof the false ego;
balamfalse (physical) strength; darpaminsolence, pride;
kmamselfish desires; caand; krodhamanger;
pradviantathey hate; abhyasyakand envy (attributing
faults to the good qualities of the sdhus); mmMe; deheu
in the bodies; tma-paraof those who are dedicated to the
Supreme Soul.
Bewildered by false ego, bodily strength, pride, lust
and anger, they direct their envy and criticism to-
wards Me through the devoted sdhus within whose
hearts I, (Paramtm), always dwell.
SRRTHA-VARI
They envy Me, Paramtm, by disregarding Me. They
despise Me, who am situated in the body of tma-para
sdhus devoted to Paramtm, because to envy a sdhu is
indeed to envy Me. Abhyasyak means to see the good
qualities of sdhus as faults.
LOKA 19
rkuga f}"kr% wjku~ lalkjs"kq ujk/keku~A
f{kikE;tlze'kqHkkuklqjh"oso ;ksfu"kqAAAA
tn aha dviata krrn / sasreu nardhamn
kipmy ajasram aubhn / surv eva yoniu
944
ahamI; ajasramforever; kipmicast; tnthose;
dviataenvious of sdhus; krrnwho are cruel; aubhn
inauspicious; nara-adhamndegraded men; evacertainly;
sasreuinto materialistic; sursudemonic; yoniu
wombs (species).
Those who are envious of sdhus, cruel-hearted and
malevolent, are the most degraded of human beings.
I perpetually cast them into mundane existence among
the various species of asuras.
LOKA 20
vklqjha ;ksfuekikk ew<k tUefu tUefuA
ekeizkI;So dkSUrs; rrks ;kUR;/keka xfre~AAAA
sur yonim pann / mh janmani janmani
mm aprpyaiva kaunteya / tato ynty adham gatim
kaunteyaO son of Kunt; mhthose fools; pannre-
ceiving; surmdemonic; yonimbirths; janmani janmani
birth after birth; evacertainly; aprpyanot attaining; mm
Me; tatathen; yntigo; adhammto the vilest; gatim
destination.
O Kaunteya, accepting birth after birth in the
surika species, such fools can never attain Me. Thus,
they descend further into the lowest and most vile
forms of life.
SRRTHA-VARI
Mm aprpyaiva means that by not attaining Me, they fall
into a degraded species. However, when I appear at the end of
the Dvpara-yuga in the twenty-eighth catur yuga of Vaivasvata
manvatara, those who envy Me, such as Kasa, attain mukti
when they come before Me. I, who am an ocean of unlimited
945
20
compassion, bestow that rare mukti attained in the matured stage
of bhakti-mira-jna (jna mixed with bhakti), even to sin-
ners such as Kasa. It is said in the prayers of the rmad-
Bhgavatam (10.87.23): O Prabhu! Simply by constantly thinking
of You, even Your enemies have attained the same Supreme
Absolute Reality as the munis who are fixed in yoga and who
worship You by controlling their breath, mind and senses. There-
fore, My supremacy, as described earlier, is established. This is
also found in a loka from the Laghu-Bhgavatmta, which
states that, as long as those who envy Ka do not attain Him,
they remain in a degraded species of life. This is very clear.
In the nineteenth loka, r Ka said that He throws
people who are envious of sdhus, who are cruel and the most
degraded of human beings, into a miserable surika species
of life. From this statement, someone may question such
behaviour of Bhagavn, saying that it is not equanimous but
an indication of partiality. However, although svara is able
to do anything and everything, karttum akarttum anyath
karttum samartha (The Lord is able to do or undo anything
He wishes), usually the jva only gets the result of his own
karma (action). Therefore, in order to undergo the result of
their own karma, sinful people who are opposed to the Vedas,
bhaktas and Bhagavn again and again enter the surika
species of life. Due to repeated demonic births, they do not
get a chance to become free from their offences. If the
offences and sins that are committed in human life are not
atoned for in human life, a person does not get the chance
to clear them when he goes to lower species, such as birds
and beasts. A birth in all species, except the human species,
is only meant for reaping the results of past karma (bhoga-
yoni). In this regard, rla Madhusdana Sarasvat writes:
946
ihaiva naraka-vydhe cikits na karoti ya
gatv nirauadha sthna saruja ki kariyati
If a person cannot cure the disease of sinking to hellish life while
living in this human body, what will he do when he goes where
there is no remedy, namely, a lower species of life?
vara is never partial. This was explained in detail ear-
lier. Here, one should note that those such as Hirayakaipu,
Hirayka, Rvaa, Kumbhakara, iupla and
Dantavakra took birth in katriya dynasties because they were
cursed to do so, and directly opposed Bhagavns avatras such
as r Nsiha, r Varha, r Rma and r Ka, con-
sidering Them to be their enemies. But because they were
killed by these avatras, they attained a virtuous destination
and gave up their surika life. Those who were killed by r
Ka specifically attained the highest destination.
Furthermore, it should be noted that they all had faith in
the Vedas and Vedic activities, and had performed Vedic
yajas. They indirectly believed in a supreme controller, kla-
akti (the potency of time), and in the Supreme Lord.
The supremacy of r Ka, the glory of His supreme
tattva and His specific quality of bestowing mukti upon those
whom He kills is established by studying these avatras.
When the asuras who are envious of Bhagavn are killed
by avatras other than Ka Himself, they attain immense
enjoyment in Svarga and other places, or birth in a high
family. But when they are killed by r Ka Himself, who
is the source of all avatras, they attain mukti: srpya,
slokya, sri or smpya. They may even attain service to
Bhagavn as one of His associates. Therefore, r Ka
alone is said to be the fountainhead of all avatras: ete ca-
kal pusa kas tu bhagavn svaya (rmad-
Bhgavatam 1.3.28). All the avatras mentioned are either
947
21
plenary portions, or portions of the plenary portions of
Svayam Bhagavn, the original Personality of Godhead.
Ka even gave Ptan the position of acting as a nurse
to Him. When He descended in the form of r Caitanya
Mahprabhu, He even bestowed bhagavat-prema on Jagi,
Madhi and the Chnd Kz.
In the phrase mm aprpyaiva, Ka Himself is express-
ing this deep secret by the word eva, which means certainly.
It is certain that as long as a person does not attain Me,
Ka (or the path which leads to Me), there is no chance
of him being completely liberated from miserable material
life.
LOKA 21
f=fo/ka ujdL;sna }kja uk'kuekReu%A
dke% ks/kLrFkk yksHkLrLeknsrR=;a R;tsr~AAAA
tri-vidha narakasyeda / dvra nanam tmana
kma krodhas tath lobhas / tasmd etat traya tyajet
idam tri-vidhamthere are three kinds; dvramof gates;
narakasyato hell; kmalust; krodhaanger; tathand;
lobhagreed; nanamthey cause the destruction;
tmanaof the soul; tasmttherefore; tyajetone should
give up; etatthese; trayamthree.
There are three gates leading to hell: lust, anger and
greed. They cause the destruction of the tm, and
therefore, one should completely abandon them.
SRRTHA-VARI
The surika qualities have now been explained in detail.
O Arjuna, do not grieve, since you have been born with
daivika qualities (Gt 16.5). This statement is certainly
948
correct. These evil effects (lust, anger and greed) are natural
only for the asuras, therefore, r Bhagavn speaks this loka
beginning with the word tri-vidham.
The surika qualities described above are both self-destruc-
tive and the gateways to hell. Three of these qualitieslust,
anger and greedare the root of all other surika qualities.
Therefore, every human being who desires his own welfare
should give them up completely. Despite their various
endeavours, it is not even possible for the karms, jns or
yogs to control these tendencies, but a uddha-bhakta, by the
influence of sdhu-saga, easily engages these three enemies
in the service of r Hari, and displays an extraordinary ex-
ample of controlling them.
LOKA 22
,rSfoZeq% dkSUrs; reks}kjSfL=fHkuZj%A
vkpjR;kReu% Js;Lrrks ;kfr ijka xfre~AAAA
etair vimukta kaunteya / tamo-dvrais tribhir nara
caraty tmana reyas / tato yti par gatim
kaunteyaO son of Kunt; naraa man; vimuktaliberated;
etaifrom these; tribhithree; tamo-dvraigates to hell;
caratipractises; reyawelfare work; tmanafor the soul;
tatathereafter; ytihe enters; parmthe supreme; gatim
destination.
O Kaunteya, one who is liberated from these three
gateways to hell acts for the welfare of his own
tm. Thereafter, he attains the supreme destina-
ti on.
949
22-23
rla Bhaktivinoda hkura says, Becoming free from
these three gateways to darkness, a person should act for
the upliftment of his tm. Only then will he achieve the
supreme destination. The import is that by practising
dharma and following a regulated life as a means of self-
purification, one attains ka-bhakti, the supreme desti-
nation. The jva can only attain a fearless position as a
result of his purified existence (freedom from material bond-
age) when there is a proper relationship between pure work
(karma) and pure knowledge as a means and an end, as
described in stra. This is how mukti functions as a maid-
servant of Bhakti-dev.
LOKA 23
;% 'kkL=fof/keqRl`T; okZrs dkepkjr%A
u l flfeokIuksfr u lq[ka u ijka xfre~AAAA
ya stra-vidhim utsjya / varttate kma-crata
na sa siddhim avpnoti / na sukha na par gatim
sahe; yawho; utsjyaputs aside; stra-vidhimthe
codes of stra; varttatebehaving; kma-crataby the
influence of desire; na avpnotineither attains; siddhim
perfection; nanor; sukhamhappiness; nanor; parmthe
supreme; gatimdestination.
He who discards the injunctions of stra, and acts
according to his whimsical desires, attains neither
perfection, happiness, nor the supreme destination.
SRRTHA-VARI
To be devoted to Bhagavn is most auspicious. For this
purpose, r Bhagavn speaks this loka beginning with the
950
word ya. Kma-crata means to act whimsically, and it
leads one to hell. Only the theists are sdhus and only they
attain the supreme destination. Those who are atheists go
to hell. This is the essence of this chapter.
by rla Vivantha Cakravart hkura, on the Sixteenth Chapter
Unrestrained people who disregard the codes of stra can-
not attain the highest destination. It is stated in Bhakti-
rasmta-sindhu (1.2.101):
ruti-smti-purdi-pacartra-vidhi vin
aikntik harer bhaktir utptyaiva kalpate
Although engaged in aikntika-bhakti to r Hari, if one trans-
gresses the regulations mentioned in the ruti, smti, Puras, and
the Nrada-Pacartra, great misgivings (anarthas) are produced.
LOKA 24
rLekPNkL=a izek.ka rs dk;kZdk;ZO;ofLFkrkSA
KkRok 'kkL=fo/kkuksa deZ drqZfegkgZflAAAA
tasmc chstra prama te / krykrya-vyavasthitau
jtv stra-vidhnokta / karma karttum ihrhasi
tasmttherefore; stramstra (is); teyour; pramam
authority; vyavasthitarelated to; kryaproper; (and) akrya
improper duty; jtvby knowing; uktamwhat is spoken;
vidhnaconcerning the precepts of spiritual practice; stra
in the Vedic scriptures; arhasiyou should; karttumperform;
karmayour work; ihain this world.
951
24
stra, therefore, is the only authority concerning
what is correct and incorrect behaviour. Regarding
your dharma, you should perform all your actions in
realisation of the essence of stra.
Having learned the injunctions of stra, it is proper for those
who desire eternal auspiciousness to cultivate bhakti to r Hari
under the guidance of the guru-varga, according to their respec-
tive adhikra. It is not spiritually favourable for an intelligent
person to act against the codes of stra, and consider as au-
thoritative the imaginary ideas of so-called instructors who are
glorified by non-devotees. Only the rutis are authoritative in
verifying what is correct or incorrect behaviour, because they
are apauruey (not composed by any human being), and are
free from the four defects such as bhrama (illusion) and pramda
(negligence). The instructions of a person who has the four
defects, of illusion, negligence, imperfect senses and the desire
to cheat others are not authoritative.
Special Instruction: The root offence of the jva is the
misuse of his free will, and his subsequent aversion to the
service of r Bhagavn. Therefore, my, who is like a
maidservant of Bhagavn, causes the jvas bondage. Being
bound by my, the jva gives up that sttvika nature which
enables him to understand Bhagavn. Thus, by accepting
tmasika qualities, the jva becomes surika. At that time,
many offences manifest, such as criticising sdhus; main-
taining the conception that there are many gods, or that
there is no God; disobeying the guru; disregarding the stra;
thinking that the glory of bhakti as described in stra is
false; proposing that karma and jna are bhakti; not hav-
ing faith in bhakti; and instructing bhakti to unqualified
people.
952
This chapter teaches that, after giving up this surika
nature, it is obligatory to engage in the practice of the nine
types of bhakti with faith, following the principles described
in stra.
Therefore, only stra is authoritative in determining cor-
rect and incorrect behaviour. The conclusion of stra is that
one should perform bhakti. Knowing this, you will become
qualified to lead an active devotional life. Theists attain the
supreme destination by having faith in Bhagavn, and the
faithless atheist goes to hell. This is the meaning of this
chapter.
on the Fourth Chapter of rmad Bhagavad-gt.
CHAPTER SEVENTEEN
raddh-Traya-Vibhga-Yoga
Yoga Through Discerning
the Three Types of Faith
LOKA 1
= ai
zii=xIIi=-= -a uiI-ai:1
arii` I=rai a i ri =-=iri r=a=:1111
arjuna uvca
ye stra-vidhim utsjya / yajante raddhaynvit
te nih tu k ka / sattvam ho rajas tama
arjuna uvcaArjuna said; kaO Ka; kwhat?; tu
indeed (is); nihthe attachment; temof those; ye
who; utsjyagiving up; stra-vidhimthe injunctions of
stra; yajanteworship; raddhay anvitwith faith; (is
it?) sattvamgoodness; rajapassion; hoor; tama
darkness.
Arjuna inquired: O Ka, what is the position of those who
ignore the injunctions of stra, but still perform worship with
faith? Are they sttvika, rjasika or tmasika?
954
SRRTHA-VARI
In this Seventeenth Chapter, r Bhagavn gives an ex-
planation about that which is sttvika, rjasika and tmasika,
in response to Arjunas question. Arjuna says, After You
described the nature of the asuras, You said that those who
transgress the injunctions of stra and act whimsically do
not attain perfection, happiness, or the supreme destination
(Gt 16.23). Now I have a question. What is the nih (ba-
sis of faith) of those who stop following the injunctions of
the stra and whimsically perform yajas such as tapa, jna
and japa, with a mood that is free from enjoyment and en-
dowed with faith? What is their nih? Is it sttvika, rjasika
or tmasika? Please explain this.
rla Bhaktivinoda hkura comments that upon hearing
the conclusion of the last chapter, Arjuna said, O Ka, I
have a doubt. Previously (in Gt 4.39), You said that only
men with faith achieve jna. Then (in Gt 16.23), You said
that those who give up following the injunctions of stra
and engage in karma, impelled by mundane desires do not
attain perfection, happiness, or the supreme goal. My ques-
tion is: what is their position if the faith they cultivate is
opposed to stra? Do people whose faith is so whimsical
achieve sattva-sauddhi (the purification of their existence),
which is the result of jna-yoga and other yogic processes?
Please tell me clearly about the nih of those who give up
the injunctions of stra, but who worship with faith. Is it
sttvika, rjasika or tmasika?
LOKA 2
ui=i= i
IxIii iIa ui Ir=i` =i =iii1
=iI- ri= ai== Ia ai` ii1111
L O K A R A DDH -TR AYA -VI B H GA -YOGA !
955
2
r bhagavn uvca
tri-vidh bhavati raddh / dehin s svabhva-j
sttvik rjas caiva / tmas ceti t u
raddhthe faith; dehinmof embodied beings; bhavatiis;
tri-vidhof three kinds; (in) sttvikgoodness; rjaspas-
sion; caand; evacertainly; tmasignorance; sthat
(faith); (is) svabhva-jborn of ones own nature; caand;
unow hear; itiabout; tmthat.
r Bhagavn said: The faith of embodied beings is
of three types: sttvika, rjasika or tmasika. It is
determined by past life impressions. Now hear about
this.
SRRTHA-VARI
O Arjuna, first hear about the nih of those who per-
form bhajana in accordance with the codes of stra. I will
then speak about the nih of those whose worship is in
violation of those rules. The word sva-bhva-j means
raddh which is born of past impressions. It is also of three
types.
Some think that it is painful and difficult to follow the
injunctions of stra, while others give up following them out
of laziness and whimsically worship various devas with
laukika-raddh (mundane faith) which has arisen from past
life impressions. The faith of these people is of three types:
sttvika, rjasika and tmasika. However, faith which is
aimed at cultivating bhagavad-bhakti under the guidance of
uddha-bhaktas, who are well versed in stra, is nirgua.
There is something to consider in this regard. In the initial
956
stages, the faith of a bhakti-sdhaka may be in sattva-gua,
but by the influence of sdhus, it very quickly becomes firmly
fixed as nirgua-raddh. At that time, while meticulously
following the rules and regulations of stra, if one engages
with strong faith in ravaa, krtana and smaraa of hari-
nma and hari-kath, he begins his progress on the path of
bhakti.
LOKA 3
=-i==i == ui iIa iira1
ui=i:` rii i -c: = =:1111
sattvnurp sarvasya / raddh bhavati bhrata
raddh-mayoya puruo / yo yac-chraddha sa eva sa
bhrataO scion of Bhrata; raddhfaith; bhavatiis (de-
termined); anurpin accordance; sattvawith the state of
existence; sarvasyaof all beings; ayamthe; puruaper-
son (soul); (is known as) raddh-mayafilled with faith;
(he) yawho; (has) yat-raddhawhichever object of faith;
sahe; (has) eva sathat very same (nature).
O Bhrat a, everyone s f ai t h i s det ermi ned by
t he di sposi t i on of hi s mi nd. Al l peopl e possess
f ai t h, and i n what ever worshi pabl e obj ect t hey
pl ace t hat f ai t h, t hey devel op a correspondi ng
di s pos i t i on.
SRRTHA-VARI
Sattvam refers to the internal sense, citta (the heart). It is
of three types: sttvika, rjasika and tmasika. The faith of
a person whose citta is sttvika is also sttvika; the faith of
one whose citta is rjasika is rjasika, and one whose citta is
tmasika has tmasika faith. Yac-chraddha means that ones
nature develops according to his worshipable object. This
957
3
means that a persons nature corresponds with the nature of
those he worships, be they devas, asuras or rkasas.
A jvas inherent asset is the raddh or rati he has in his
uddha-svarpa (constitutional position). That inherent
raddh in his svarpa is related to Bhagavn only, and is
unquestionably nirgua. However, in the bound state, the
constitutional nature of the jva becomes distorted. When the
jva associates with prakti, the result is that he performs
either auspicious or inauspicious activities. That distorted
faith, known as sttvika, rjasika or tmasika, corresponds
to whichever worshipable deity his faith is directed toward.
Bhrata, everyone has faith. A person expresses his faith
according to the disposition of his mind, and his nature de-
velops according to the nature of the deity he has placed his
faith in. The reality is that because the jva is constitution-
ally My aa (part), he is therefore, nirgua. That jva who
has forgotten his relationship with Me has become sagua
(bound by the guas). He has acquired that sagua nature
as a result of his aversion to Me since time immemorial. It is
this aversion which forms the nature or disposition of his citta
(heart). This citta is called sattva, and when it is purified,
fearlessness results. The faith of the purified citta is the seed
of nirgua-bhakti. The faith of the impure heart is sagua,
bound by the modes. As long as this faith does not become
nirgua or aim at nirgua (Bhagavn), it is called kma, or
passion, which is sagua. I am now explaining sagua-
raddh (faith within the guas symptomised by material
desires). Please listen.
958
LOKA 4
-a =iI-i i= iriiÌ= ri=i:1
ai-ia=ii`zi- -a ai==i =i:1111
yajante sttvik devn / yaka-raksi rjas
pretn bhta-ga cnye / yajante tmas jan
sttvikthose in goodness; yajanteworship; devnthe
devas; rjasthose in passion; (worship) yaka-raksi
witches and demons; janpersons; caand; anyeothers;
tmasin darkness; yajanteworship; pretnghosts; (and)
bhta-ganspirits.
Persons in sattva-gua worship the devas, who are
of a similar mode. Those in rajo-gua worship the
yakas and rkasas, who also have similar passion-
ate natures, and those in tamo-gua worship ghosts
and spirits, who are similar in nature to themselves.
SRRTHA-VARI
Now r Bhagavn is explaining the guas in detail. Pre-
viously, He only briefly mentioned them. Those with a sttvika
citta (mind) are endowed with sttvika raddh and worship
the sttvika devats according to the injunctions of sttvika
stras. They have faith in the devas and for this reason they
are also called devats (because they develop the same na-
ture and qualities). The same principle applies to those whose
minds are rjasika and tmasika.
In this loka, r Bhagavn is explaining the varieties of
laukik (mundane) raddh of persons who worship the vari-
ous devas. According to stra, r Bhagavn is the only
worshipable entity. However, the faith of those who wor-
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4
ship various devas and other entities is impelled by various
types of laukik desires, and is of three kinds: sttvika,
rjasika and tmasika. Those who have sttvika raddh
worship devas such as Brahm, iva, Indra, Candra and
Srya. Similarly, those whose raddh is rjasika worship
Durg, yakas, rkasas and so on, and those who possess
tmasika raddh worship ghosts and spirits. Sometimes it
is seen that the three types of people in the three different
modes worship the same deva. For example, Mrkaeya
is worship of Lord iva at the time of devastation was
sttvika. Kgabhuuijs worship of iva was also sttvika.
As a result of their sttvika worship, Mrkaeya i re-
mained alive for one kalpa and acquired knowledge of the
creation of the universe, etc., and Kgabhuui attained
bhakti unto Bhagavn r Rmacandra. The worship of
Lord iva performed by Bsura and Rvaa, etc., is
rjasika, and the worship by Bhasmsura, etc., is tmasika.
Durg dev is also worshipped by those with sttvika, rjasika
or tmasika raddh. However, by the influence of saintly
association, tmasika raddh can be transformed into
rjasika raddh, rjasika into sttvika and sttvika into
nirgua raddh.
The raddh of nirviea-vds is also sttvika. They con-
sider brahma to be formless and featureless. Therefore, they
accept the forms of five devatas to be imaginary and wor-
ship them. In this way, they endeavour to purify their citta
and attain jna.
LOKAS 5-6
zii=xIIra` riir` ar-a ai =i:1
riiryir=`+i: i=ri=niI-ai:1111
zi-a: zirr=i` ia=i==a=:1
960
=i=i-a:zirr=i` ai= Ii=rI=zi=1111
astra-vihita ghora / tapyante ye tapo jan
dambhhakra-sayukt / kma-rga-balnvit
karayanta arra-stha / bhta-grmam acetasa
m caivnta arra-stha / tn viddhy sura-nicayn
janpersons; yewho; (are) sayuktengaged; dambha-
ahakrain pride and false ego; (and) anvitabsorbed in;
kmadesire; rgaattachment; balastrength; acetasa
who are not discriminating; tapyanteperform; ghoramter-
rible; tapaausterity; astra-vihitamnot enjoined in stra;
karayantathey inflict pain; bhta-grmamon the elements;
arra-sthamsituated within the body; caand; mmto Me;
anta arra-sthamsituated within the body; evacertainly;
viddhiyou should know; tnthose; (to be) sura-nicayn
certified as demons.
Out of pride and egotism, some people perform se-
vere austerities which are not recommended in stra.
Motivated by lust, mundane attachment and desire
for power, they inflict pain not only on the elements
of the body, but also upon Me situated within. Such
persons are to be recognised as asuras.
SRRTHA-VARI
Ka said, O Arjuna! You have asked about the status of
those who discard the injunctions of stra, yet perform
worship endowed with raddh; are they sttvika, rjasika or
tmasika? Now hear My reply in the two lokas beginning
with the word astra. Faith and the renunciation of selfish
desires are visible in those who perform severe, tortuous aus-
terities, which create fear within all living beings, and other
acts such as unauthorised japa-yaja, but such people are
961
5 - 6
bereft of tattva-jna. Those who are proud and egotistical
will surely violate the rules of stra. Kma refers to desires
such as remaining young forever, being immortal and desir-
ing a kingdom. Rga means attachment to ones austerities,
and bala means the capacity to perform austerities like
Hirayakaipu. From the very beginning of their austerities,
such persons torture the bhta-grma (group of elements
such as earth) which are situated in the body, and cause
unnecessary pain to Me as well as to My aa, the jva. Such
persons have surika dispositions.
Here r Ka is telling Arjuna that those who disregard
stra and perform severe austerities, such as fasting to ful-
fil their material desires, are not included amongst those
who perform the sttvika, rjasika and tmasika activities
explained previously. Such people are very unfortunate.
Being influenced by the association of pretenders, they
perform severe austerities which intimidate common people,
and which are not recommended in the stra. Austerities
such as worthless, painful fasts, offering ones body or flesh
in yaja, offering a human being in yaja (nara-bali), of-
fering animals in yaja (pau-bali) and other such violent
acts cause pain to ones self (tm) and also to Paramtm.
Such people who possess a cruel nature should be consid-
ered surika. At the present time, some people observe fasts
which are not recommended in stra out of selfish or po-
litical interests. The provision for fasts given in the stra
is only for the purpose of attaining the transcendental goal,
and not for political or social purposes. On ekda, there
is a provision to fast from everything, even from water
(nirjala-vrata), and to remain awake performing hari-
krtana throughout the night (rtri-jgaraa). Nowadays,
people perform rtri-jgaraa by eating flesh, drinking wine
962
and singing vulgar and contemptible songs. In this way, they
violate the rules of stra. Such rtri-jgaraa is not in-
cluded within the three types of raddh, and is miserable.
These fasts and jgaraas do not benefit anyone. In fact,
such activities are performed out of the pride and ego born
from excessive attachment to material desires and sense
enjoyment. They also cause unnecessary pain to the body
and disturb ones inner peace as well as the peace of others.
Sometimes persons even die from performing these fanati-
cal austerities and fasts. While wandering repeatedly in the
surika species of life, they receive only misery. But, if by
the will of providence, they receive the association of a
uddha-bhakta, they can receive some benefit. Examples of
this are Nalakvera and Maigrva.
LOKA 7
irir=-I == IxIii iIa I:1
=a=aii i=` arii` iI==` ii1111
hras tv api sarvasya / tri-vidho bhavati priya
yajas tapas tath dna / te bhedam ima u
tuindeed; apieven; hrathe food; sarvasyaof all liv-
ing beings; bhavatiis; priyadear; tri-vidhaaccording to
the three qualities; (this is) tathalso; (true of) yajasac-
rifice; tapaausterity; (and) dnamcharity; unow hear;
imamthis; bhedamdivision; temof them.
The food which different people like is of three kinds, de-
pending on their qualities. The same is true of sacrifice, aus-
terity and charity. Now hear of the distinctions between them.
963
7
SRRTHA-VARI
Those who discard the injunctions of stra and act whim-
sically enter the surika species of life. This was mentioned
in the previous chapter. Those of an surika nature who
worship yakas, rkasas and spirits, also enter the surika
species of life as stated in this chapter. One can categorise
people as divine or demoniac according to the type of food
they eat. This will be explained in thirteen consecutive lokas
beginning here with the words hras tu.
Having explained the three categories of raddh,
Bhagavn r Ka describes specific food, yajas and so
forth corresponding to each of them. Those who are of a
particular mode are inclined to food, sacrifices, austerities
and charities in the same mode. Nowadays, some people
imagine that food has no relationship with dharma, while
others think that protecting and maintaining the body is
the basis of all dharma: arram dya khalu dharma
sdhanam. Hence, one should note that those who accept
sense enjoyment as the only purpose of human life feel great
satisfaction in drinking wine and eating meat, eggs and even
cow-flesh. Fortunately, some people have understood that
the tendency for sense enjoyment has caused the jvas
bondage to my, and because of it they are undergoing so
much misery, life after life. For those who want to become
free from all miseries, it is imperative that they give up their
desire to indulge in sense enjoyment. Only people who have
developed such awareness in this human life understand the
need to accept pure, sttvika food. In order to cross beyond
the three guas of my, they first try to overcome tamo-
gua with rajo-gua, then rajo-gua with sattva-gua, and
finally mundane sattva-gua with nirgua (uddha-sattva).
964
Sdhu and stra state that control of the mind is indeed
the root of all dharma. The bodys nearest relative is the
mind, and thus ones inclination of mind becomes good or
bad depending on the type of food one takes. This is visible
everywhere. Most people in the world today consume ined-
ible and surika foodstuffs and indulge in acts of illicit sex,
cheating, duplicity and violence. At present, proper moral
conduct (sad-cra) is rarely seen. Therefore, after careful
consideration, those who are wise should only accept such
foodstuffs which nourish the body and the function of the
pure intelligence. For this reason, r Bhagavn has de-
scribed the three types of foodstuffs which represent the
three modes. Those who aim to adopt sattva-gua, are seen
to become disinterested in rjasika and tmasika food and
interested in sttvika foods only.
While commenting on this loka, r Rmnujcrya has
cited two evidences from ruti. 1) Annamayam hi saumya-
mana. One who eats grains will have a peaceful mind. 2)
hra-uddhau sattva-uddhi. If ones food is pure, then
ones existence becomes purified. The rutis have also cau-
tioned us that the purity of the mind depends upon the pu-
rity of the food. This can be easily understood by these proofs.
We must, therefore, give up all food which stra prohibits.
r Ka Himself has explained this very clearly in rmad-
pathya ptam anyas tam / hrya sttvika smtam
rjasa cendriya-preha / tmasa crtti-duci
Food which is wholesome, pure and obtained without difficulty
is sttvika. That which is very pungent, sour and salty and meant
only for the gratification of the senses is rjasika, and food which
is impure is tmasika. But that food which is approved of by stra
and offered to Me is nirgua.
965
8
From the word ca in this loka (11.25.28), both rla
Vivantha Cakravart hkura and rla rdhara Svm
have concluded that food which is offered to Bhagavn is
nirgua. Those who violate these instructions and accept any
type of impure food based on their fancy must be in the
surika class.
LOKA 8
i:=-niri==iIaI=i:1
r=i: I==ii: I=iri zui iriri:
=iI-Ii:1111
yu-sattva-balrogya / sukha-prti-vivarddhan
rasy snigdh sthir-hdy / hr sttvika-priy
hrfoods; vivarddhanwhich augment; yulife;
sattvaenthusiasm; balastrength; rogyagood health;
sukhahappiness; prtisatisfaction; (and which are) rasy
tasty; snigdhfattening; sthirsustaining; (and) hdy
heartening; (are) sttvika-priydear to those situated in good-
ness.
Foods which augment life, enthusiasm, strength,
good health, happiness and satisfaction, which are
tasty, fattening, substantially nourishing and agree-
able to the heart and stomach, are dear to sttvika
people.
SRRTHA-VARI
In this world, it is a well-known fact that by eating sttvika
food, ones duration of life increases. The word sattvam means
enthusiasm. Rasy refers to substances like gua (gur) which
although tasty (rasy) are dry. r Bhagavn then refers to
foods like milk and cream, which are both tasty (rasy) and
966
fatty (snigdh) but not solid (sthir). He then refers to foods
that are rasy, snigdh and sthir, such as jackfruit. Although
jackfruit fits into the above categories, it is not good for the
heart and stomach; therefore, r Bhagavn specifically
mentions food that is beneficial for the heart as well as the
belly. Cow products like milk and yogurt, as well as wheat,
sugar and rice have the characteristics of sattva and are liked
by sttvika people. This should be understood. Sttvika people
do not like impure food, even if it has the above-mentioned
characteristics, so the adjective pavitra (pure) applies to this
loka. In Gt (17.10), the adjective amedhya (impure) is used
for people who like food in tamo-gua.
In the present loka, r Bhagavn is informing Arjuna
that according to the grade of foodstuffs consumed, there
is a corresponding gua. Generally, a person who desires his
own welfare accepts only sttvika food. Sttvika food is
favourable for the execution of dharma because it is pure.
It is not only good for the health but it increases the dura-
tion of life. Such pure food is auspicious in every respect as
it purifies the body and mind. It is easy to distinguish the
difference between the effect on the mind of drinking milk
and that of drinking wine. People are giving up taking
sttvika food due to bad association, improper knowledge
and lack of proper saskras.
LOKA 9
a rnnii- riaiiIiIr=: 1
iriri ri==rai :=iziii=i:1111
kav-amla-lavaty-ua- / tka-ruka-vidhina
hr rjasasye / dukha-okmaya-prad
967
9
hrfoods; (that are very) kaubitter; amlasour;
lavaasalty; aty-uavery hot; tkapungent; rukadry;
vidhinaburning; pradthey give; dukhapain; oka
grief; (and) mayadisease; idear; rjasasyato the per-
son in passion.
Foods which are very bitter, sour, salty, spicy, pun-
gent, dry and burning, and which give rise to pain,
grief and disease, are liked by people of a rjasika
nature.
SRRTHA-VARI
The word ati (very) is used with seven words, the first being
kau. Foods that are very bitter (like neem), very sour, very salty,
very spicy and very pungent (like radish), spices such as black
pepper or those which are very dry (like asafoetida), or very
burning (like roasted black gram) are the cause of pain, dis-
ease and grief. Here, the word dukha (pain) refers to the in-
stant misery caused to the eyes, throat and so forth while
eating, and the word oka (grief) refers to the anxiety about
reactions to come. The word maya means disease.
One immediately gets a burning sensation in the tongue,
throat and belly by eating rjasika foodstuffs, and wind and
indigestion follow. Later, the mind becomes restless due to
unpleasant thoughts and anxiety, and various types of diseases
develop. In this way, life becomes miserable. Aside from this,
the mind becomes distracted from dharmika activities and
disinterested in them as a result of eating these rjasika food-
stuffs. People of a sttvika nature, therefore, do not accept
such food.
968
LOKA 10
iai=` =ar=` Ia Iria= a1
aI-cra=I i=` ii=` ai==I=1111
ytayma gata-rasa / pti paryuita ca yat
ucchiam api cmedhya / bhojana tmasa-priyam
bhojanamfood; yatwhich; (is) tmasa-priyamdear to those
in the quality of darkness; (is) yta-ymamspoiled; gata-
rasamwithout taste; ptiputrid; paryuitamstale; caand;
ucchiampartly eaten; api caand also; amedhyamimpure.
Tmasika people like food which is cooked more than
three hours before being eaten and which is cold, taste-
less, putrid, stale, partly eaten or rejected and im-
pure.
SRRTHA-VARI
The word yta-ymam means food that has been cooked
three hours prior to being eaten and that has become cold.
Gata-rasam means that which has lost its natural taste, or
that from which the juice has been extracted, like the peel
or stone of a mango. Pti means putrid. Paryuitam means
that which was cooked the previous day. Ucchiam means
someones remnants. This does not refer to the remnants of
highly respected people such as those in the guru-varga.
Amedhya means that which is not fit to be consumed, like
meat or tobacco. Therefore, those who are concerned about
their own welfare should eat only sttvika food. Vaiavas,
however, should not even accept sttvika food if it is not
offered to Bhagavn. It is understood from rmad-
Bhgavatam that food which is offered to Bhagavn is
nirgua. This alone is dear to the bhaktas.
969
10
The purpose of food is to keep the body healthy and strong,
make the mind pure, increase the lifespan and engage a per-
son in his spiritual welfare. In ancient times, those who were
learned and wise would accept only food that kept them
healthy and increased their life span. Milk, yogurt, sugar, rice,
wheat, fruit and vegetables are dear to sttvika people.
Many people think that there is no harm in eating foods
such as meat and wine that they have offered in their wor-
ship of the devats. Although stra makes provision for such
acts, people do not perform them in accordance with these
provisions. The provision in stra for killing animals or
drinking wine in yaja is actually for extremely tmasika
people who are completely attached to sense indulgence. It
is a temporary arrangement to expertly bring them to the
platform of abstention from such acts. This is also confirmed
loke vyavymia-madya-sev
nity hi jantor na hi tatra codan
vyavasthitis teu vivha-yaja
sur-grahair su nivttir i
It is seen that people in the material world have a natural incli-
nation towards drinking wine, eating meat and having sex. Yet
stra never encourages these activities. To some extent, provi-
sion has been granted for sex-life within a sanctified marriage,
and for eating meat and drinking wine in a yaja called
autrmai. The purpose is to control such peoples unrestrained
natures, and fix them within the boundary of morality. The ac-
tual, deep import of the Vedas is to encourage people to com-
pletely give up these activities.
Furthermore, rmad-Bhgavatam (11.5.13) says:
yad ghra-bhako vihita surys
970
tath paor labhana na his
stra ordains the smelling of wine at the time of a yaja, but not
the drinking of it, and only for the above-mentioned purpose of
gradually attaining complete renunciation. In the same way, stra
does not authorise anyone to kill an animal and eat meat. It per-
mits one to touch the animal only and then release it.
Some people think that, although it is sinful to eat meat,
no sin is incurred in eating fish because fish are like the flowers
or fruits of the water. However, Manu-sahit completely
forbids the eating of fish:
yo yasya msam anti / sa tan-msd ucyate
matsyda sarva-msdas / tasmn matsyn vivarjayet
Those who eat the meat of a particular animal are known as
eaters of that particular animal, but those who eat fish eat the
meat of everything, because a fish eats the meat of all living
entities such as cows and pigs. It even consumes rotten things.
Those who eat fish actually eat the meat of all beings.
Eating fish should, therefore, be abandoned entirely.
rmad-Bhgavatam (11.5.14) further states:
ye tv aneva-vido santa / stabdh sad-abhimnina
pan druhyanti visrabdh / pretya khdanti te ca tn
Intoxicated by their false ego, those who are ignorant of dharmika
principles are not perceptive. Such tmasika people who fear-
lessly eat animals after killing them will be eaten by those same
animals in their next life.
Regarding the meaning of the word msa (meat), Manu-
sahit says:
m sa bhakayitmutra / yasya msam ihdmy aham
etan msasya msatva / pravadanti mania
The word msa means: That which I am eating here, will eat
971
11
me in my next life. For this reason, the learned say that meat is
called msa (a repeated act: I eat him; he eats me).
Here it should also be understood that eating sttvika food
enhances ones sattva, goodness. But even this mode is not com-
pletely free from sin, because there is also life in creepers, veg-
etables, plants and trees. A touch of sin also remains in the prepa-
ration of vegetarian food because, to some degree, it involves vio-
lence. For this reason, uddha-bhaktas accept only food which
has been offered to Bhagavn (mahprasda). Mahprasda is
the only food fit to be eaten, because it is nirgua and completely
free from sin. Food that has not been offered should be shunned
totally. This is also written in the Brahma-vaivarta and the Padma
Pura: anna vit jala mtra yad vior anivedanam.
Taking food and water which is not offered to r Viu is com-
pared to eating stool and drinking urine.
LOKA 11
=niiI Iii IIiIrai ra1
rar=Ia ==: ==iii = =iI-:1111
aphalkkibhir yajo / vidhi-dio ya ijyate
yaavyam eveti mana / samdhya sa sttvika
sathat; yajasacrifice; yawhich; ijyateis performed;
samdhyaresolving; (in) manathe mind; itithat; ya-
avyamsacrifice is obligatory; vidhi-diawhich is directed
by the injunctions of stra; (and) aphala-akkibhiwithout
desires for results; (is) evacertainly; sttvikain goodness.
The performance of yaja is obligatory. With such
resolution of mind, yaja which is executed accord-
ing to the direction of stra, and without expecta-
tion of reward, is sttvika.
972
SRRTHA-VARI
Now r Bhagavn is describing the three types of yaja.
If one questions how one will engage in yaja without ex-
pecting the results, then r Bhagavn says, He performs the
yaja by concluding that because it is his duty and is also
prescribed in the stra, its performance is imperative.
LOKA 12
Ii=-ii a =n` riii=I a1
ra iraura a` ` II ri==1111
abhisandhya tu phala / dambhrtham api caiva yat
ijyate bharata-reha / ta yaja viddhi rjasam
tuhowever; bharata-rehabest of Bharatas line; viddhi
you should understand; tamthat; yajamthe sacrifice;
yatwhich; ijyateis performed; abhisandhyawith attach-
ment; phalamfor the results; api caand also; dambha-
arthamout of pride; (is) evacertainly; rjasamin the qual-
ity of passion.
O best of the Bharata dynasty, that yaja which is
executed with the desire for its fruit, and which is
pretentiously and pompously performed, is rjasika.
LOKA 13
Ii=-ii a =n` riii=I a1
ra iraura a` ` II ri==1111
vidhi-hnam asnna / mantra-hnam adakiam
raddh-virahita yaja / tmasa paricakate
yajamthat sacrifice; vidhi-hnamdisregarding the precepts
of stra; asawhere there is no distribution; annamof grains
973
12 - 14
(prasdam); mantra-hnamwithout the utterance of mantras;
adakiamwhere no gifts are given to the priests; raddh-
virahitamwhich (is performed) without faith; paricakateis
condemned; tmasamin the quality of darkness.
That yaj a which disregards the inj unctions of
astra, where no prasdam is distributed, no Vedic
mantras are chanted, no gifts are given to the
priests, and which is performed without raddh,
is condemned by the l earned as tmasika.
SRRTHA-VARI
Asnnam means without distribution of prasdam.
LOKA 14
Iz=i=` zii=i=1
==Ir`=i ziirr` a a-a1111
deva-dvija-guru-prja- / pjana aucam rjavam
brahmacaryam ahis ca / rra tapa ucyate
tapaausterity; rramof the body; ucyateis said to be;
pjanamworship; devaof the gods; dvijathe brhmaas;
guruthe spiritual preceptors; prjathe wise; aucamclean-
liness; rjavamsimplicity; brahmacaryamcelibacy; caand;
ahisnon-violence.
Austerities related to the body include worship of
the devats, the brhmaas, gurus, persons with a thor-
ough understanding of the Absolute, and observance
of cleanliness, simplicity, celibacy and non-violence.
SRRTHA-VARI
Tapasy is of three types. To explain this, r Bhagavn
first explains sttvika tapasy in three consecutive lokas, the
first beginning with deva-dvija.
974
LOKA 15
=z=r` i` =-` IIra= a1
=iii==` iz=` a a-a1111
anudvega-kara vkya / satya priya-hita ca yat
svdhyybhyasana caiva / v-maya tapa ucyate
vkyamspeech; yatwhich; anudvega-karamdoes not cause
agitation; satyamwhich is true; caand; priya-hitambenefi-
cial; caalso; bhyasanamthe practice; svdhyyaof recita-
tion of the Vedas (and related stra); evacertainly; ucyateis
said to be; tapaausterity; v-mayamof speech.
Words which cause no agitation and which are
truthful, pleasing and beneficial, as well as the prac-
tice of reciting the Vedas, are all said to be austeri-
ties of speech.
SRRTHA-VARI
Anudvega-karam means speech which does not cause agi-
tation to others.
LOKA 16
==:=i: =ir-` =i==i-=II==r:1
ii=`ziIIr-a-ii =i===-a1111
mana-prasda saumyatva / maunam tma-vinigraha
bhva-sauddhir ity etat / tapo mnasam ucyate
etatthe; tapaausterity; mnasamof the mind; ucyateis
said to be; itias follows; mana-prasdasatisfaction of the
mind; saumyatvamgentleness; maunamsilence; tma-
vinigrahadiscipline of the mind; bhva-sauddhipurity
of behaviour.
975
15 - 18
Austerities of the mind consist of satisfaction, gentleness,
gravity, mental discipline and purity of behaviour.
LOKA 17
ui ri ara` a=aI-xIi` =r:1
=niiI Ii+: =iI-` Iria1111
raddhay paray tapta / tapas tat tri-vidha narai
aphalkkibhir yuktai / sttvika paricakate
ihain this world; tatthis; tri-vidhamthreefold; tapa
austerity; taptamexecuted; naraiby men; yuktaicon-
nected with the Supreme Lord; aphala-akkibhiwithout
desire for results; paraythrough transcendental;
raddhayfaith; paricakateis said to be; sttvikamin the
quality of goodness.
This threefold austerity performed by men with tran-
scendental faith, who are free from the desire for any
mundane reward, is said to be sttvika.
SRRTHA-VARI
The word tri-vidham refers to austerities of body, speech
and mind endowed with the symptoms described above.
LOKA 18
=-ir=i=ii` ai ri= a1
Ia aIr i+` ri=` n=i=1111
satkra-mna-pjrtha / tapo dambhena caiva yat
kriyate tad iha prokta / rjasa calam adhruvam
tatthat; tapaausterity; yatwhich; kriyateis performed;
dambhenawith pride; caand; arthamfor the purpose of
976
achieving; satkrarecognition; mnahonour; (and) pj
adoration; evacertainly; proktamis declared; (to be)
rjasamin the quality of passion; (it is) calamtemporary;
(and) adhruvamunstable.
That austerity which is performed with pride for
the sake of recognition, honour and adoration is called
rjasika. It is both temporary and uncertain.
SRRTHA-VARI
The word satkra means to worship someone by flattery,
by telling them that that they are saintly, or honouring them
with flowery words. Mna means bodily worship, such as
standing up to greet a person when he arrives and following
him to the door when he leaves. Pj means mnas pj i.e.
when someone accepts one as a sadhu within his mind, see-
ing his austerities and thus worships him by offering wealth,
gifts, etc. The austerities which are performed for these pur-
poses with pride, are rjasika. The word calam means that
which stays only for a short period, and adhruvam means that
which is temporary.
LOKA 19
=a=irii-==i -zi Ia a:1
r=i-=i=ii` i a-ii===iza=1111
mha-grhetmano yat / pay kriyate tapa
parasyotsdanrtha v / tat tmasam udhtam
tatthat; tapaausterity; yatwhich; kriyateis performed;
mha-grheafoolishly; payby giving pain; tmana
to ones self; vor; arthamwith the purpose; utsdanaof
bringing ruin; parasyato another; udhtamis said to be;
tmasamin the quality of darkness.
977
19 - 20
That austerity which is performed foolishly, which gives pain
to the self, or is intended to cause anothers ruin, is known as
tmasika.
SRRTHA-VARI
Mha-grhea means foolishly performed. Parasya
utsdan-rtham means that the tapasy which is performed
to destroy others is tmasika.
LOKA 20
iarI=Ia ri=` a := iIri 1
zi in ix ari=`
=iI-` == a= 1111
dtavyam iti yad dna / dyatenupakrie
dee kle ca ptre ca / tad dna sttvika smtam
dnamcharity; dtavyamshould be given; itithus; tat
that; dnamcharity; yatwhich; dyateis given;
anupakrieto one who gives nothing in return; deeat a
(proper) place; caand; (proper) kletime; caand; ptre
to a worthy recipient; smtamis considered; sttvikamin the
quality of goodness.
Charity should be given as a matter of duty. With
this resolve, charity given with no expectation of re-
turn, at a holy place, at an auspicious time and to a
worthy person, is considered to be sttvika.
SRRTHA-VARI
The word dtavyam means charity given out of a sense of
duty to a qualified person at the proper time. Charity given
with expectation of return is not charity.
978
In the present loka, r Bhagavn explains the three types
of charity. He says that charity is sttvika if it is given out of
duty and without expectation of any reward to a person who
is selfless and who never performs activities for his own
welfare, or who does not have the ability to perform welfare
for others. In this regard, it is also necessary to consider the
proper time, place, and person.
LOKA 21
-i -irii` =n=Irz i =:1
a IrInra` ari=` ri=` ==a=1111
yat tu pratyupakrrtha / phalam uddiya v puna
dyate ca pariklia / tad dna rjasa smtam
tubut; tatthat; dnamcharity; yatwhich; dyateis
given; arthamwith the purpose; pratyupakraof getting a
return; vor; uddiyademanding; phalamsome benefit;
caand; punafurthermore; parikliambegrudgingly;
smtamis said to be; rjasamin the quality of passion.
But that charity which is offered with the expecta-
tion of gaining some return or benefit, or which is
given begrudgingly, is said to be rjasika.
SRRTHA-VARI
Parikliam means that after giving in charity a person
repents, Why have I given so much? It also means to give
on the order of superiors, such as the guru, although not
willing to give. Here the word parikliam means that a chari-
table object or act which is tainted by such unbeneficial feel-
ings is rjasika.
979
21 - 24
LOKA 22
iin ri==ix a1
=-a=ia` a-ii===iza=1111
adea-kle yad dnam / aptrebhya ca dyate
asat-ktam avajta / tat tmasam udhtam
tatthat; dnamcharity; yatwhich; dyateis given; adea-
kleat an improper place and time; caand; aptrebhyato
unworthy recipients; asat-ktamwithout respect; (and)
avajtamwith contempt; udhtamis said to be; tmasam
in the quality of darkness.
Charity given at an impure place and an improper
time to an unworthy recipient, in a mood of contempt
and disrespect, is said to be tmasika.
SRRTHA-VARI
Asat-kra means the result of disrespect.
Charity which is given at an impure place and improper
time to an unqualified person, like a dancer or prostitute, to
one who does not need it, or to a sinful person, is tmasika.
Charity which is disrespectfully given to a worthy person is
also tmasika.
LOKAS 23-24
a-=IIa I= ii =iI=xIi: == a:1
i=ii=a= i i IIrai: ri1111
a==iiI=-iz- i=a:Ii:1
-i -a Iii=i+i: =aa` =iI=i=1111
o tat sad iti nirdeo / brahmaas tri-vidha smta
980
brhmas tena ved ca / yaj ca vihit pur
tasmd o ity udhtya / yaja-dna-tapa-kriy
pravarttante vidhnokt / satata brahma-vdinm
smtait is considered; itithat; o tat sato, tat and sat;
(are) tri-vidhaa threefold; nirdeaindication;
brahmaaof Supreme brahma; purin ancient times;
brhmathe brhmaas; vedathe Vedas; caand;
yajsacrifices; vihitwere created; tenaby this utter-
ance; tasmttherefore; brahma-vdinmfor those who preach
the Vedic version; kriyactivities; yajaof sacrifice;
dnacharity; tapaand austerity; vidhna-uktas pro-
claimed according to ancient precept; itithus; satatamal-
ways; pravarttantetake place; udhtyawhile uttering; o
o.
It is said that o, tat and sat are the three words
used to indicate brahma, the Supreme Absolute Real-
ity. Brhmaas, the Vedas and yajas were originally
created from these three words. Therefore, dedicated
followers of the Vedas always commence the perfor-
mance of sacrifices, charities, austerities and activi-
ties prescribed in stra by uttering the sacred syl-
lable o.
SRRTHA-VARI
It is generally explained that every human being can per-
form one of the three types of yaja, tapasy, etc., according
to his adhikra. Those who are sttvika and those who are
brahma-vds, begin their performance of yaja with an
invocation to brahma. Therefore, r Bhagavn says that the
sdhus remember and honour Him by the threefold invoca-
tion of brahma: o, tat, sat. The renowned sacred syllable
o is prominent amongst these invocations in all the Vedas,
981
24
and is certainly the name of brahma. Tat (brahma) is well
known as the cause of the universe and it also removes atat
(my). Sat is described in the ruti (Chndogya Upaniad
6.2.1) as follows: O gentle one, in the beginning there was
only sat (The Supreme Absolute Eternal Reality). The
brhmaas, Vedas and a host of yajas were created solely
from brahma who is represented by the names o, tat and
sat. Consequently, the current followers of the Vedas per-
form yajas by uttering the sacred syllable o.
rla Bhaktivinoda hkura quotes Ka as saying, Please
listen as I explain the import of these lokas. Tapasy, yaja,
dna and food are each of three types: sttvika, rjasika and
tmasika. The faith with which the conditioned jvas per-
form these activities may be first, second or third class, but
it remains contaminated by the modes and is worthless. These
activities only become purposeful in attaining the stage of
fearlessness (the purification of sattva, existence) when they
are performed with nirgua-raddh, that is, with that
raddh which gives rise to bhakti. It is ordained throughout
stra that prescribed duties should be performed with such
transcendental raddh. In stra there are three principles
which indicate brahma: o, tat and sat. These three names,
which are indicative of brahma, also describe the brhmaas,
the Vedas and yajas. raddh in which one neglects the codes
of stra is sagua (contaminated by the modes). It does not
aim at nirgua-brahma in any way and will only give a mate-
rial result. Therefore, the essence of stra is transcendental
raddh. Your doubt about stra and raddh is born of ig-
norance. Followers of the Vedas perform all their activities
as prescribed in stra, such as yaja, tapasy and dna, by
chanting the sacred syllable o which indicates brahma.
982
LOKA 25
aI-=Ii=-ii =n` a:Ii:1
i=Ii IIii: I-a
=iiiI Ii:1111
tad ity anabhisandhya / phala yaja-tapa-kriy
dna-kriy ca vividh / kriyante moka-kkibhi
itithus; (uttering) tattat; moka-kkibhithose desirous
of liberation; vividhvarious kinds; kriyof practices;
yaja-tapaof sacrifice, austerities; caand; dna-kriy
charity; kriyanteare done; anabhisandhyawithout attach-
ment; phalamto the fruit.
Thus uttering the word tat, those desirous of at-
taining moka perform various types of yaja, tapasy
and dna, renouncing the fruits of their activities.
SRRTHA-VARI
The activities of yaja, etc., should be performed by utter-
ing the word tat as described in the previous loka. The word
anabhisandhya means that one should perform various pre-
scribed duties without desiring their fruits.
The word idam refers to this visible world, and tat refers
to brahma (reality) which is beyond this world. Yajas must
only be performed for the purpose of attaining para-tattva.
LOKA 26
=yi =iiii =I-aa a1
zi=a =Ii aii =-c+: ii a1111
983
sad-bhve sdhu-bhve ca / sad ity etat prayujyate
praaste karmai tath / sac-chabda prtha yujyate
prthaO son of Pth; etatthis (word); satsat; prayujyate
is used; itithus; sat-bhvein the sense of brahma (the Su-
preme Absolute Truth); caand; sdhu-bhvein the sense of
the sdhu, the devotee of brahma; tathalso; sat-abdathe
word sat; yujyateis used; praastein auspicious; karmai
activities.
O Prtha! The word sat (eternality) refers to the
Supreme Absolute Truth and to the worshippers of
brahma. In the same way, the word sat is also used in
connection with auspicious acts.
SRRTHA-VARI
The word sat represents brahma, and is used in auspicious
or praiseworthy acts. It can also be used in all auspicious acts
which are material as well as transcendental. r Bhagavn
is speaking these two lokas, the first beginning with the word
sad-bhve to explain this. Sad-bhve (having the nature of
eternal reality) is an appropriate meaning for brahmatva
(spiritual quality) and brahmavditva (worshippers of
brahma).
The sacred syllable o is the name of para-tattva brahma.
He is also called tat. In the same way, the word sat indicates
that He exists eternally and that He is the cause of every-
thing. He alone is sad-vastu, or the real entity. This is also
stated in the Vedas: sad eva saumya idam agra sta. O gentle
one, previously this material world existed in the form of sat,
one without a second, and before the creation there was only
sat (Chndogya Upaniad 6.2.1). Sdhus are those in whose
25-26
984
hearts only this sat exists. It is also said in rmad-Bhgavatam
(3.25.25): sat prasagn. Here also the word sat is used for
those bhaktas of r Bhagavn who have realised the Absolute
Truth. In general, auspicious acts in this material world are also
known as sat-krya, blessed acts. In Sat-kriy-sra-dpik, rla
Gopla Bhaa Gosvm, a prominent Gauya Vaiava
crya and the protector of Gauya Vaiava conceptions,
defines sat as follows: The one-pointed bhaktas of r Govinda
are devoted to sat thoughts. Since all their activities are per-
formed for the pleasure of Bhagavn, their activities are called
sat. All other activities are asat, and are forbidden.
In this regard, Bhagavn r Ka is explaining the mean-
ing of the word sat in these two lokas, the first beginning
with the word sad-bhve. O Prtha, the word sat is used for
sad-bhva (that which aims at brahma) and sdhu-bhva
(the supremely virtuous nature and activities of the one-
pointed surrendered bhaktas of Ka). In the same way, the
word sat is also used for auspicious acts.
The word sat is used for brahma. Vrajendra-nandana r
Ka who is omnipotent, the cause of all causes and the
support and basis of all rasa, is Himself the complete sat
entity. The word sat is also used for His associates, His dhmas,
all His avatras, the dhmas of those avatras, His aikntika-
bhaktas, the presiding Deity of the gyatr-mantra,
brhmaas, bhakti and so forth. It is also used for r
Bhagavns nma, gua, rpa, ll, etc. O tat sat is uttered
while giving dk to a faithful person, or while giving him
the sacred thread. r Gurudeva who bestows the gyatr-man-
tra and hari-nma is also called sat (sad-guru). The disciple
who accepts these mantras is called sat-iya, and the pro-
cess of dk is called sat (sad-anuhna), meaning spiritual
rite or ceremony. In this way, stra approves the use of the
word sat in all objects, services, activities and manifestations
985
of Bhagavn r Ka.
LOKA 27
aI= i= I=iIa: =IIa i-a1
= ai` =I-iIiia1111
yaje tapasi dne ca / sthiti sad iti cocyate
karma caiva tad-arthya / sad ity evbhidhyate
sthitisteadiness; yajein sacrifice; tapasiausterity; ca
and; dnecharity; ca ucyateis also described; itias; sat
sat; caand; evacertainly; karmaaction; tat-arthyamfor
the sake of tat (the Supreme Lord); eva abhidhyateis certainly
described; itias; satsat.
Being steadfast in the performance of yaja, tapasy
and dna, and knowing their real purpose, is called
sat. And activities such as cleaning the temple to
please brahma (r Bhagavn), are also called sat.
SRRTHA-VARI
Sthiti means being steadfast in the performance of yaja,
etc., after knowing their real purpose. Tad-arthya karma
means activities such as cleaning the temple as service to
brahma (r Bhagavn).
rla Bhaktivinoda hkura says, The import of the word
sat can also be applied to yaja, tapasy and dna, because
all these activities become sat when they are performed for
the satisfaction of brahma, otherwise, they are all asat (use-
less). All mundane activities are contrary to the svarpa of
the jva. When one resolves to serve the very cause of brahma,
one engages in those activities which arouse par bhakti. They
then become useful in purifying the jvas existence, sattva-
27
986
sasuddhi. In other words, they become useful in bestowing
ka-dsyam upon the jva. This is the perfection of his
svarpa.
LOKA 28
ui ra` -i` a=ara` a= a1
=I--a ii = a-- =i rr1111
araddhay huta datta / tapas tapta kta ca yat
asad ity ucyate prtha / na ca tat pretya no iha
tapaausterity; taptamundergone; (sacrifice) hutamof-
fered; (charity) dattamgiven; araddhaywithout faith;
ucyateis described; itias; asatimpermanent; prthaO son
of Pth; caand; tatthat (has benefit); noneither; iha
in this world; nanor; pretyain the next.
Yaja, dna, tapasy or any other actions performed
without faith are called asat, O son of Pth. Such
activities have no benefit, either in this world or the
next.
SRRTHA-VARI
I have heard about sat-karma, but what is asat-karma?
Expecting this question from Arjuna, r Bhagavn is speak-
ing this loka beginning with the word araddhay. All fire
yajas (hutam), charity (dattam), penances (tapa), and any-
thing else which is done without raddh, is asat. This means
that although yaja may be performed, it is not actually a
yaja; charity may be given, but it is not charity; tapasy may
be performed, but it is not tapasy, and whatever else may be
done is in fact useless, if performed without faith. It does not
even give good results in this world, what to speak of it fruc-
tifying in the other world: tat na pretya no iha.
987
Various types of prescribed activities that are performed
with sttvika raddh lead to moka. This is explained in the
present chapter.
by rla Vivantha Cakravart hkura, on the Seventeenth Chapter
All activities performed with the purpose of serving
Bhagavn, guru and Vaiavas, such as collecting alms, dig-
ging wells and ponds, making flower and Tulas gardens,
planting trees and building temples are tad-arthya karma,
activities done for His satisfaction, and they are sat.
Arjuna, all activities, yajas, dna, tapasy, etc., that are
performed without nirgua-raddh are asat (temporary and
useless). Such activities never bring any benefit either now
in this world, or in the future, in the next world. Therefore,
stra instructs us in nirgua-raddh. If one discards the
injunctions of stra, it means that he has given up nirgua-
raddh. Nirgua-raddh is the only seed of the bhakti-lat.
on the Seventeenth Chapter of rmad Bhagavad-gt.
28
988
CHAPTER EIGHTEEN
Moka-Yoga
The Yoga of Liberation
LOKA 1
= ai
=`-i== =riiri a-I=-ciI= Ia=1
-i== zrizi iyIziI=ri=1111
arjuna uvca
sannysasya mah-bho / tattvam icchmi veditum
tygasya ca hkea / pthak kei-nidana
arjuna uvcaArjuna said; mah-bhoO mighty-armed;
hkeaO Master of the senses; kei-nidanaO slayer of the
asura Kei; icchmiI desire; veditumto know; tattvamthe
truth; pthakdistinctly; sannysasyaof the renounced order;
caand; tygasyaof renunciation.
Arjuna said: O Mah-bho, O Hkea, O Kei-
nidana, I wish to know the true nature of both
sannysa and tyga, and the distinction between
the two.
990
SRRTHA-VARI
This chapter describes the following subjects: the three
types of sannysa, jna and karma, the conclusive under-
standing of mukti, and the most confidential essence of
bhakti.
In the previous chapter, r Bhagavn said, After becom-
ing free from all material desires, those who seek moka per-
form various types of yaja, give in charity and engage in
penances while uttering the word tat (Gt 17.25). r
Bhagavn uses the word moka-kk (a seeker of moka)
in this statement to indicate the sannys only. But, if this
word refers to someone other than the sannys, then who
is that person? r Bhagavn says in Gt (12.11): sarva-
karma-phala-tyga tata kuru yattmavn. Being situated
in the self, you should engage in your prescribed duties, re-
nouncing the fruits of action. Arjuna is now inquiring, The
words sarva-karma-phala-tygam (in Gt 12.11), refer to
tyga (renunciation). I wish to know about the symptoms
of a tyg (renunciant). I also want to know about the symp-
toms of sannysa (the renounced order of life) that are found
in sannyss (those who have formally taken the renounced
order). Arjuna is inquisitive and intelligent, and he spoke
this loka beginning with sannysasya in order to under-
stand these topics clearly. Arjuna has used the word pthak
to mean, If sannysa and tyga have different meanings,
then I wish to know their true separate natures. Even if they
have the same meaning in Your opinion, or in the opinion
of others, I still wish to understand the difference between
the two. O Hkea, You alone are the prompter of my in-
telligence, therefore, this doubt has arisen only by Your
inspiration. O Kei-nidana, killer of the asura Kei! Kindly
destroy this doubt of mine in the same way that You killed
the asura Kei. O Mah-bho! You are supremely powerful,
L O K A MOK A -YOGA !
991
1
whereas I have a minute amount of power. I have a friendly
relationship with You because we have some similar quali-
ties, but my qualities cannot equal Your qualities, such as
omniscience. I am only able to ask You this question with-
out hesitation because You have bestowed upon me a little
of Your sakhya-bhva.
In some parts of the Gt, Bhagavn r Ka has given
instructions pertaining to karma-sannysa (the renuncia-
tion of activities), and in other parts He has instructed
Arjuna not to completely abandon karma (action), but to
renounce the desire for the fruits of all types of karma. From
a superficial perspective, there seems to be a contradiction
between these two instructions. Arjuna wants Ka to
remove the doubts of people whose intelligence is mundane,
so he is asking these questions about the real meaning of
tyga and sannysa, about the difference between them, and
about their unique characteristics. The names Kei-
nidana, Hkea and Mah-bho used by Arjuna in this
loka have specific meanings. Ka killed an asura called
Kei who had a furious surika nature; therefore, He is called
Mah-bho, supremely powerful. For this reason, Arjuna
says, O r Bhagavn, You are fully capable of annihilat-
ing the asura of my doubts. This doubt has arisen in my
heart only by Your inspiration because You, Hkea, are
the prompter and master of all my senses. Only You can
completely remove all my doubts and illuminate tma-
tattva, bhagavat-tattva and bhakti-tattva within my heart.
This is the hidden meaning behind these three terms of
address. If, like Arjuna, a person surrenders to Bhagavn and
prays to Him for transcendental knowledge (prema-bhakti),
then r Bhagavn will surely fulfil his desire.
992
LOKA 2
ui=i=i
iri=i` = ii` -i=` =`-i=` i I:1
= = =n-i=` ir=-i=` Iiii:1111
r bhagavn uvca
kmyn karma nysa / sannysa kavayo vidu
sarva-karma-phala-tyga / prhus tyga vicaka
r bhagavnthe all-opulent Supreme Person; uvcasaid;
vicakaperceptive; kavayasages; viduunderstand;
nysamthe renunciation; kmynmof fruitive;
karmamactivities; sannysamas sannysa; (and) tygam
the renunciation; sarva-karma-phalaof the fruit of all activi-
ties; prhuthey declare; (to be) tygamrenunciation.
r Bhagavn said: According to expert paitas,
complete renunciation of kmya-karma (fruitive ac-
tivities) is called sannysa, whereas the renunciation
of the results of all activities is called tyga.
SRRTHA-VARI
This explanation is based on the opinion presented by r
Bhagavn to Arjuna in previous chapters. He begins by ex-
plaining the different meanings of the two words sannysa
and tyga in this loka beginning with kmynm. The term
sannysa applies to one who completely gives up all kmya-
karma, such as performing a yaja to fulfil the desire of hav-
ing a son or attaining Svarga, but who does not give up nitya-
karma (obligatory activities), such as sandhy-upsan (re-
membering gyatr mantras, etc.). The term tyga applies to
one who dutifully performs all kmya-karma (fruitive activi-
ties) and nitya-karma (obligatory activities) while renounc-
ing the fruits of these activities, but who does not abandon
993
2
the activities themselves. The results of performing nitya-
karma are expounded throughout the rutis. For example, it
is stated therein that one attains pit-loka (the planet of the
forefathers) by performing prescribed karma, and one be-
comes free from sins by performing particular dharmika ac-
tivities. Therefore, tyga means to perform all activities with-
out desiring the fruits. The word sannysa refers to one who
performs all nitya-karma without desiring the results and gives
up kmya-karma altogether. This is the difference between
these two terms.
r Bhagavn gives the opinion of the tattva-vit mah-
puruas on the above subject matter. Sannysa refers to one
who does not abandon nitya-karma (obligatory duties) or
naimittika-karma (occasional dharmika duties incurred by
specific circumstances), but who completely gives up sakma-
karma. And tyga is performed when one does not abandon
sakma-karma and nitya-naimittika-karma, but gives up
their fruits. Various places in stra describe both these un-
derstandings. This chapter reveals the opinion of r
Bhagavn and His tattva-vit bhaktas regarding this subject.
One will only be able to perfectly reconcile these concepts
after properly understanding their opinion.
In rmad-Bhgavatam, r Ka instructs Uddhava, who
is the instrument for His teachings. He describes the three
types of yoga, namely karma, jna and bhakti, according to
the eligibility (adhikra) of different individuals. He instructs
karma-yoga for those who are attached to karma and its
results, and He instructs jna-yoga for those who have com-
pletely renounced the results of karma. But He gives instruc-
tions on bhakti-yoga for those moderate persons who are not
overly attached to the results of karma, nor are they dry
renunciants.
994
Generally, in the initial stage of yoga practice, a baddha-
jva only has sufficient adhikra to perform karma. r
Bhagavn then gives instructions about giving up the results
of karma (tyga) and about the renunciation of karma
(sannysa), in order to bestow upon him the adhikra to enter
into the path of jna. In the early stages, while practising
to completely give up sakma-karma, he should renounce the
fruits of nitya and naimittika-karma. A persons heart is
purified after performing this practice for some time and he
becomes situated on the higher platform of jna. His
adhikra to only perform karma ceases at this stage. In other
words, he rises above karma. In that state, it is possible for
him to give up all karma completely. According to the state-
ment, jnam ca mayi sannyaset (rmad-Bhgavatam 11.19.1),
even jna should be renounced upon achieving perfection
in it. When they attain perfection in these practices, the
karms have to renounce karma and the jns have to re-
nounce jna. The sdhakas of bhakti however, do not need
to renounce bhakti upon attaining perfection in it. Rather,
it is then that they start to execute bhakti in its purest, most
developed manner. Therefore, Bhagavn r Ka Himself
has made the following statements: tvat karmi kurvta,
As long as one has not satiated his fruitive desires, or awak-
ened his taste for bhajana, one has to follow the Vedic in-
junctions (rmad-Bhgavatam 11.20.9), jna-niho virakto
v, The conduct of those dedicated to cultivating transcen-
dental jna, as well as My liberated bhaktas, is beyond the
range of rules and regulations (rmad-Bhgavatam 11.18.28);
yas tv tma-ratir eva syd, A person who delights in the self,
however, who remains contented and satisfied in the self, has
no duties to perform (Gt 3.17), and: sarva-dharmn
parityajya, Completely abandoning all bodily and mental
dharma, such as vara and rama, take exclusive shelter of
Me alone (Gt 18.66). The Yoga-viha also states: na
995
2
karmi tyajeta yog karmabhist yajyate hy asv iti. A yog
should not give up karma because the karma itself will re-
nounce the yog when he has attained an elevated level.
Generally, stra does not instruct baddha-jvas to give up
karma; rather, it suggests that they give up kmya-karma or
the results of karma. This is because generally the jva in his
bound state is very much attached to performing sakma-
karma. If he is instructed to give up karma completely in the
beginning stage of his practice, he will not be able to do it.
Therefore, such instructions are given to gradually bring the
jva to a higher platform.
The heart becomes purified by following this gradual pro-
cess in which one initially practises renouncing the fruits of
karma. It is only possible to give up karma completely when
one achieves tma-rati (the happiness of the self). For this
reason, Bhagavn gives the instruction: na buddhi-bheda
janayet (Gt 3.26). One should not instruct less intelligent
people, who are attached to karma, to give it up. Due to their
immature intelligence, they will become confused and devi-
ate from the spiritual path. But it should be noted that only
a person who develops the adhikra to engage in kevala-bhakti
can give up all karmanitya, naimittika and kmya. The
loka, sarva-dharmn parityajya, is spoken at the end of this
chapter for this reason only. In his commentary on this loka,
rla Vivantha Cakravart hkura writes, When a per-
son acquires the qualification to perform ananya-bhakti,
there is no possibility of sin or fault if he does not perform
any nitya-karma. This is the result of his good fortune which
has come about through the mercy of the great saints. How-
ever, in that state, if he continues to engage in nitya and
naimittika-karma, he incurs sin because he is not following
My instruction. In other words, the performance of nitya-
naimittika-karma is unfavourable to the execution of kevala-
bhakti. Here, nitya-karma refers to daily obligatory activities
996
such as the worship of various devas and devs, as described
in the karma-mrga section of the Vedas. Naimittika-karma
means occasional religious activities such as the worship of
the forefathers and devas in the rddha ceremony. A person
enters into the realm of ananya-bhakti to r Ka only when
one completely abandons these activities. By studying Sat-
kriy-sra-dpik, by rmad Gopla Bhaa Gosvm, the
great Gauya Vaiava crya and protector of Gauya
Vaiava conceptions, we can understand that there are no
injunctions in any authoritative stra for the aikntika-
bhaktas of r Ka to worship the forefathers and devas,
regardless of which vara or rama these bhaktas belong to.
Rather, if the ananya-bhaktas of r Ka engage in the
worship of the forefathers or devas, it becomes sevpardha
and nmpardha. rmad Gopla Bhaa Gosvm uses
evidence from stra to prove that, when Ka is pleased by
a persons ananya-bhakti, that bhakta does not incur any sin-
ful reaction, even if he gives up all other karma. Such
aikntika-bhaktas attain an auspicious position, whether they
are situated in this universe or beyond it.
rla Bhaktivinoda hkura quotes r Ka as saying,
Sannysa means to give up all kmya-karma completely
and perform nitya and naimittika-karma without desiring
the fruits. Tyga means to give up the fruits of all types of
karmanitya, naimittika and kmya-karma. Learned people
explain this to be the difference between sannysa and
tyga.
LOKA 3
-i` iriI- = ir==Irii:1
i=a:= = -iI=Ia ir1111
tyjya doa-vad ity eke / karma prhur mania
yaja-dna-tapa-karma / na tyjyam iti cpare
997
3 - 4
ekesome; maniathinkers; prhusay; itithat; karma
action; (is) doavatfilled with faults; (and) tyjyamshould
be renounced; caand; apareothers (say); itithat; yaja-
dna-tapa-karmasacrifice, charity, austerity and action; na
tyjyamshould not be given up.
Some thinkers, such as the skhya-vds, propound
that, since every action is faulty, action should be
relinquished. Others, like the mmsakas, hold the
opinion that acts of sacrifice, charity and austerity
should never be given up.
SRRTHA-VARI
r Bhagavn is again discussing the different opinions re-
garding tyga in this loka beginning with the word tyjyam.
Some skhy-vds have the opinion that karma should be
completely given up because it possesses faults, such as violence.
Others, like the mmsakas, say that activities such as yaja
are not to be relinquished, because they are prescribed in stra.
LOKA 4
I=z` ii = ax -i= ira=-i=1
-i=i Ir ririri IxIi: =Ì-ia:1111
nicaya u me tatra / tyge bharata-sattama
tygo hi purua-vyghra / tri-vidha saprakrttita
bharata-sattamaO best of Bharatas line; uhear; mefrom
Me; nicayampositively; tatraon this point; tygeconcern-
ing renunciation; purua-vyghraO foremost among men;
tygarenunciation; (is) hiindeed; saprakrttitade-
clared (to be); tri-vidhaof three kinds.
O best of the Bharatas, hear My definite opinion
about tyga. O foremost among men, tyga is said to
be of three kinds.
998
SRRTHA-VARI
Now r Bhagavn is stating His opinion in this loka be-
ginning with the word nicayam. Tyga is of three kinds:
sttvika, rjasika and tmasika. r Bhagavn says in Gt
(18.7) that it is not appropriate to renounce nitya-karma. The
tyga of those who give up nitya-karma due to bewilderment
is described as tmasika. In Gt (18.7), tyga is referred to as
sannysa. Therefore, according to the opinion of r
Bhagavn, tyga and sannysa are synonymous.
LOKA 5
i=a:= = -i` i= aa1
i i=` az i=iI= ==Iriii=1111
yaja-dna-tapa-karma / na tyjya kryam eva tat
yajo dna tapa caiva / pvanni manim
karmaaction; (in the form of) yajasacrifice; dnachar-
ity; tapaand austerity; na tyjyamshould not be given up;
tatthey; eva kryamshould be performed; evaindeed;
yajasacrifice; dnamcharity; caand; tapaausterity;
pvanniare purifiers; (even) manimof the wise.
Action in the form of sacrifice, charity and auster-
ity should, by no means, be relinquished because they
are obligatory duties. Sacrifice, charity and austerity
purify the hearts of even those who are thoughtful
and wise.
SRRTHA-VARI
According to the opinion of r Bhagavn, even within
kmya-karma, the sttvika acts of yaja, dna and tapasy
should all be performed, without desiring their results. He says
that the performance of yaja and so forth is obligatory
because they purify the heart.
999
5 - 7
LOKA 6
ai-I a =iIi =#` --i =niI= 1
-iri=Ia = ii I=Iza` =a=-i==1111
etny api tu karmi / saga tyaktv phalni ca
karttavynti me prtha / nicita matam uttamam
prthaO son of Pth; etnithese; karmiactivities;
karttavynishould be performed; api tuhowever; tyaktv
giving up; sagamattachment; phalnito the results; iti
such; (is) meMy; nicitamdefinite; caand; uttamamsu-
preme; matamopinion.
O Prtha, one should perform all of these activities
having given up the ego of being the doer and aban-
doning attachment to the fruits. This is My definite
and supreme opinion.
SRRTHA-VARI
r Bhagavn is now explaining how these activities can
purify the heart, in this loka beginning with etny api. The
word sagam means that one should perform prescribed du-
ties without any fruitive desires, and without maintaining
the false ego of being the doer. Tyga is when both the fruitive
desires and the ego of being the doer are relinquished. It is
also called sannysa.
LOKA 7
I=a= a =`-i=: =ii =iua1
=iri-i= Ir-i==ai==: IrI-ia:1111
niyatasya tu sannysa / karmao nopapadyate
moht tasya paritygas / tmasa parikrttita
1000
tucertainly; sannysarenunciation; niyatasyaof obliga-
tory; karmaawork; (is) nanot; upapadyateto be done;
paritygarenunciation; tasyaof that (work); mohtout
of delusion; parikrttitais described; tmasaas governed by
the quality of darkness.
But the renunciation of nitya-karma (obligatory
work) is not proper. To renounce such work out of
delusion is described as tmasika.
SRRTHA-VARI
Of the three types of tyga, tmasika tyga is being ex-
plained here in relation to this subject. Moht refers to the
performance of tyga without knowing the purport of stra.
Such tyga is called tmasika tyga. A sannys can give up
kmya-karma (fruitive activities), thinking them to be un-
necessary, but it is not proper for him to give up nitya-karma.
This is implied by the word tu. Moht means out of igno-
rance. The result of tmasika tyga is also ignorance, and the
desired jna is not achieved.
LOKA 8
:=iI=- -= inziii-a1
= -i ri=` -i=` = -i==n` nia1111
dukham ity eva yat karma / kya-klea-bhayt tyajet
sa ktv rjasa tyga / naiva tyga-phala labhet
saone; tyajetmay give up; karmawork; itias; dukham
misery; yat kya-klea-bhaytout of fear of bodily suffering;
ktvhaving performed; tygamrenunciation; rjasamin
the quality of passion; na eva labhethe certainly does not ob-
tain; tyga-phalamthe result of renunciation.
If one considers nitya-karma to be a source of misery
and relinquishes it out of fear of bodily discomfort,
1001
8 - 9
then his tyga is rjasika and he fails to obtain its
result.
SRRTHA-VARI
Nitya-karma is compulsory. Its performance incurs only
good; no fault is incurred. Despite knowing this, some per-
sons think, But why should I unnecessarily give pain to my
body? The tyga of such persons is rjasika; jna is not the
result of their tyga.
LOKA 9
iI=- -= I=a` Ia:=1
=#` --i =n= = -i=: =iI-i
=a:1111
kryam ity eva yat karma / niyata kriyate rjuna
saga tyaktv phala caiva / sa tyga sttviko mata
arjunaO Arjuna; evacertainly; niyatamobligatory;
karmawork; yatwhich; kriyateis performed; itias;
kryama duty; tyaktvgiving up; sagamattachment; ca
and; phalamthe result; sathat; tygarenunciation; (is)
evacertainly; mataconsidered; sttvikain the mode of
goodness.
O Arjuna, the tyga of one who performs nitya-
karma simply as a matter of duty, and who renounces
all attachment to the fruits of action as well as to
the ego of being the doer, is considered to be sttvika.
SRRTHA-VARI
It is imperative to do this. The nitya-karma performed with
such a disposition is sttvika. Such people attain jna, which
is the desired result of their tyga.
1002
LOKA 10
= zrazin` = zin =i=ria1
-i= =-==iIrai =ii Icri=`zi:1111
na dvey akuala karma / kuale nnuajjate
tyg sattva-samvio / medhv chinna-saaya
medhvthe intelligent; tygrenunciant; sattva-
samviaabsorbed in the quality of goodness; chinna-
saayawhose doubts are dispelled; na dveidoes not hate;
akualamtroublesome; karmawork; nanor; anuajjateis
he attached; kualeto work that gives happiness.
The tyg who is endowed with sattva-gua, whose
intelligence is steady and who is free from all doubts,
neither hates work which is troublesome nor becomes
attached to work which gives happiness.
SRRTHA-VARI
r Bhagavn is explaining the characteristics of a person
who is steadfast in sttvika tyga in this loka beginning with
the words na dvey. Akualam means that they do not dis-
like painful activities, such as taking a morning bath in win-
ter, and kuale means they do not become attached to ac-
tivities which give pleasure, such as taking a bath in cold
water during the summer time.
LOKA 11
= Ir riai zi` -+` =iziria:1
=a ==n-i= = -i=-Iiia1111
na hi deha-bht akya / tyaktu karmy aeata
yas tu karma-phala-tyg / sa tygty abhidhyate
1003
10 - 12
hicertainly; na akyamit is not possible; deha-bhtby an
embodied being; tyaktumto renounce; karmiactivities;
aeatacompletely; tuhowever; sahe; yawho; karma-
phala-tygrenounces the results of his activities; abhidhyate
is known; itias; tyga renunciant.
An embodied being cannot entirely relinquish ac-
tion, but he who gives up the fruits of all actions is
truly a tyg.
SRRTHA-VARI
Since it is impossible for the embodied jva to completely
renounce all activity, the activities that stra prescribes
should not be given up. To emphasise this, r Bhagavn
speaks the loka beginning with the words na hi. It is not
possible to give up all activities. r Bhagavn says earlier in
Gt (3.5): na hi kacit kaam api jtu tihaty akarma-kt.
One cannot exist even for a moment without performing
work.
LOKA 12
I=raI=ra` I=u= IxIi` =i: =n=1
i--iI==i` - = a =`-iI==i`
Ia1111
aniam ia mira ca / tri-vidha karmaa phalam
bhavaty atygin pretya / na tu sannysin kvacit
atyginmfor those who are not renounced; tri-vidhamthe
threefold; phalamresults; karmaaof action; bhavatiex-
ist; pretyaafter death; aniamundesired (hell); iamde-
sired (heaven); caand; mirammixed (the middle planets
such as earth); tubut; na kvacitnever; sannysinmfor the
renounced.
1004
Those who do not perform tyga as previously de-
scribed attain three types of destinations after giv-
ing up the body: a hellish existence (hell), a place
where the devas reside (celestial planets), or as hu-
mans in this world. Sannyss, however, never attain
such results.
SRRTHA-VARI
When a person does not perform tyga like this, he incurs
fault. It is due to the lack of such tyga that one receives
misery in hell (aniam), temporary happiness in the higher
planets (iam), or the combined happiness and misery of
human life (miram). This happens only to those who are
not tygs. It does not happen to the tygs (renunciants).
Pretya means the next world.
LOKA 13
=aiI= =riiri iriiI= I=ii =1
=i`= ai-a i+iI= I= ==ii=1111
pacaitni mah-bho / krani nibodha me
skhye ktnte proktni / siddhaye sarva-karmam
mah-bhoO mighty-armed Arjuna; nibodhabe informed;
mefrom Me; etnithese; pacafive; kranicauses;
siddhayefor the accomplishment; sarva-karmamof all ac-
tions; (they are) proktnidescribed; skhyein skhya phi-
losophy; kta-antefor ending action and reaction.
O Mah-bho! Now hear from Me about the five
causes which are involved in the accomplishment of
any action. They are described in Vednta-stra
(skhya philosophy), which explains how to stop the
reactions of karma.
1005
13 - 14
SRRTHA-VARI
How can a person who performs karma not receive the re-
sult of that karma? Expecting this question, r Bhagavn is
now speaking five lokas to establish that people who are free
from ahakra, the false ego of being the doer, do not become
implicated in the results of karma. The first of these lokas
begins with the word pacaitni. Hear from Me about the
five causes of action which are responsible for the completion
of all activities. That which fully explains Paramtm is called
skhya. Skhya (sacompletely; khydescribes) is also
known as Vednta-stra, which explains how to nullify the
reactions of actions that have already been performed.
It is impossible for the embodied baddha-jvas to give up all
work. Furthermore, it is detrimental for those who are unquali-
fied to give up all types of work out of obstinacy. Therefore, those
in the initial stage of yoga practice, who only have the adhikra
to engage in karma, are instructed to give up akarma and vikarma
and perform nitya and naimittika-karma. When a persons at-
tachment to the fruits of karma has gradually ceased, it is benefi-
cial and auspicious for him to perform the karma prescribed in
stra as a matter of duty, without desiring the results. According
to Ka, the symptom of a sannys and a yog is that they per-
form karma only as a duty, without desiring to enjoy the results.
Such persons are real sannyss and yogs. Upon obtaining the
association of Vaiavas, such individuals can enter the realm of
bhakti very quickly and attain the supreme destination.
LOKA 14
Iirai=` aii -ii ri= iIi=1
IIiiz i rai =ix
===1111
1006
adhihna tath kartt / karaa ca pthag-vidham
vividh ca pthak ce / daiva caivtra pacamam
adhihnamthe place (body); tathalso; karttthe doer
(the soul and dull matter bound together by false ego);
karaamthe senses; pthag-vidhamthe various; caand;
vividhmanifold; pthakdistinct; ceendeavours (such
as the actions of the in-coming and out-going breaths); caand;
evacertainly; ca atraamidst these other causes; (is)
pacamamthe fifth; daivamAntarym.
The body, the agent (doer), the senses, the various
types of endeavours and the indwelling prompter
(Antarym) are the five causes of the success of
karma which are mentioned in Vednta.
SRRTHA-VARI
r Bhagavn now enumerates those causes. Adhihnam
means the body, and kartt (the agent or doer) refers to the
false ego in the form of a knot which ties the conscious (cit
or soul) to the inert (jaa or dull matter). Karaam means
the senses such as the eyes and ears, pthag-vidham means
various types of endeavours, that is, the function of the life-
airs such as pra and apna, and daivam means Antarym,
the indwelling prompter of everyone. These are the five causes
of action.
The five causes of action mentioned in the previous loka
are explained here in detail. It should be understood that
the word adhihnam in this loka means this body, be-
cause action can only be performed when a baddha-jva
becomes situated in this body. The tm situated in this
body is called the doer, because it is he who performs the
1007 14
action (karma). The pure tm has nothing to do with this
karma, but he becomes the enjoyer of the results of karma
due to his false ego of being the doer. Therefore, the tm
itself is called both the knower and the doer. This is also
mentioned in the rutis: ea hi dra sra, It is actually
the soul who sees and is the doer (Prana-Upaniad 4). The
Vednta-stra also states, jo ta eva. It is truly the soul
who is the knower (Brahma-stra 2.3.17), and: kartt
strrthavattvt The jvtm is understood as the doer
because this fact is confirmed in the stra (Brahma-stra
2.3.31) and so on. All these statements substantiate the
above conclusion. The senses are the instruments used to
perform karma. The tm accomplishes various types of
work only with the help of these senses. There is a sepa-
rate endeavour for each activity, but every activity depends
on the sanction of Paramevara, who is situated within
everyones heart as a witness, friend and controller. Thus,
Paramevara alone is the supreme cause. Those persons who
are inspired by a str-vit, tattva-vit mah-purua, and also
by Paramevara, who is situated within their hearts, are able
to ascertain what is obligatory for them and what is not.
Thus, they engage in the performance of bhakti and very
quickly attain the supreme destination. They are not bound
by the reactions of their good or bad karma.
LOKA 15
zirriz==iIia = iria =r:1
-ir` i Ira` i =a a= ra:1111
arra-v-manobhir yat / karma prrabhate nara
nyyya v viparta v / pacaite tasya hetava
1008
etethese; pacafive; (are) hetavathe causes; tasyafor;
yatwhatever; nyyyamvirtuous; vor; vipartamim-
proper; karmaactivity; naraa man; prrabhateundertakes;
arra-vk-manobhiwith his body, words or mind.
These are the five causes behind whatever virtuous
or improper actions a person may perform by body,
speech or mind.
SRRTHA-VARI
arra-v-manobhi. There are three types of action
(karma): that performed by the body (kyika), that per-
formed by speech (vcika), and that performed by the mind
(mnasika). Karma is of another two types: dharmika (vir-
tuous) and adharmika (unvirtuous). Their causes are the
above-mentioned five factors.
LOKA 16
ax` =Ia -iir=i-=i=` n-a :1
z-aI-iri = zIa =Ia:1111
tatraiva sati karttram / tmna kevalan tu ya
payaty akta-buddhitvn / na sa payati durmati
tatrathen; evam satisuch being the case; sa durmatithat
foolish person; yawho; papatisees; tmnamhimself; (to
be) kevalathe only; karttramdoer; tuindeed; na
payatidoes not see; akta-buddhitvtdue to impure intelli-
gence.
As such, a foolish person who ignores these five
factors and considers the tm alone to be the doer
of all these works cannot see things as they are due
to his impure intelligence.
1009
16-17
SRRTHA-VARI
r Bhagavn says that although these five causes are be-
hind all karma, he who sees the pure tm (the jva who has
no association with matter) as the only doer is to be under-
stood to be durmati, foolish. He does not see properly be-
cause he lacks purified intelligence. Such an ignorant per-
son, is indeed, blind.
An ignorant person cannot understand that a separate,
individual entity, known as Paramtm, is situated in his
heart as a witness, controller and friend, and is regulating
all his activities. The body, the doer, the various endeavours
and the senses are all material causes of action. The promi-
nent cause, however, is Paramtm. Thus, one should see that
Paramtm, who is situated within the heart, is the supreme
cause of action; one should not just consider that these four
material causes accomplish an action. Those who are unable
to see in this way think of themselves as the only doers; thus,
they always remain agitated.
LOKA 17
= =iryai iii I= = Inra1
r-iI = r=i rniiri rI-a = I=a1111
yasya nhakto bhvo / buddhir yasya na lipyate
hatvpi sa im lokn / na hanti na nibadhyate
apieven though; hatvkilling; sahe; yasyawhose;
bhvaconsciousness; (is) na ahaktanot taken by false ego;
(and) yasyawhose; buddhiintelligence; na lipyateis un-
attached; na hantidoes not slay; imnthese; loknpeople;
nanor; nibadhyateis he bound.
1010
Even if he kills living beings, he who is free from the ego of
being the doer, and whose intelligence is not attached to the fruits
of karma, does not in reality kill, nor does he become bound by
the result of his actions.
SRRTHA-VARI
Who, then, has purified intelligence and who actually
sees? In response to this, r Bhagavn speaks the loka
beginning with the words yasya nhakto bhva. Those
who do not possess the false ego of being the doer do not
become attached to thinking, This is pleasing; this is not
pleasing. Such persons do not become bound by the results
of karma. What more can I say in this regard? Whether the
work they perform is auspicious or inauspicious, in reality,
they are not the doers of that work. From a material per-
spective, it may seem that they kill all of these people, but
from the spiritual perspective they do not actually kill be-
cause they are free from any selfish motivations. Therefore,
they do not become bound by the results of karma.
People who know themselves to be subservient to
Paramevara, and who perform karma without fruitive de-
sire and without the false ego of being the doer, are certainly
intelligent. The results of karma cannot bind them.
Arjuna, you were only in illusion about this battle because
of the false ego. If you had been aware that the five factors
I have described are the cause of all karma, then you would
not have become so bewildered. Therefore, those whose in-
telligence is not implicated by the false ego of being the doer
do not kill, even if they kill all of humanity; nor do they
become bound by the result of such killing.
1011
18
LOKA 18
i=` ` Iriai IxIii =i=i1
ri` = -iIa IxIi: ==`=r:1111
jna jeya parijt / tri-vidh karma-codan
karaa karma kartteti / tri-vidha karma-sagraha
jnamknowledge; jeyamthe knowable; (and) parijt
the knower; (are) tri-vidhthe three-fold; karma-codan
impulses of action; karaamthe instrument; karmathe ac-
tivity; (and) karttthe agent; (are) itithus; tri-vidhathe
three-fold; karma-sagrahabasis of action.
Knowledge, the knowable and the knower consti-
tute the impulse to perform karma. The instrument,
the activity and the agent form the three-fold basis
of karma.
SRRTHA-VARI
Hence, in the opinion of r Bhagavn, sannysa in the
form of renunciation (tyga) in sattva-gua is instructed for
the jns, but for bhaktas, complete renunciation of karma-
yoga is recommended. In rmad-Bhgavatam (11.11.32), r
Bhagavn says, O Uddhava, those who have carefully
analysed the positive and negative aspects of dharma and
adharma, but give up their sva-dharma prescribed by Me in
the Vedas to engage in bhajana to Me, are indeed sattama,
the best among men. rla rdhara Svm has explained
the meaning of this loka as follows: Those who perform
bhajana to Me, completely giving up their sva-dharma as
instructed by Me in the Vedas, are sattama, the best. Here
a question arises. If someone gives up his prescribed sva-
dharma out of ignorance or an atheistic propensity, will he
still be considered sattama? In response, r Bhagavn says,
1012
No. Those who are sattama understand that favourable
qualities such as purity of existence resulting from the per-
formance of dharmika activities (prescribed duties according
to vara and rama), and discrepancies caused by the ne-
glect of such activities, distract one from meditating upon
Me. Those who understand this are sattama. They possess
the firm determination that everything can be achieved by
performing bhakti to Me, and they solely engage in bhajana
to Me, giving up all other dharmika activities.
The words, dharma santyajya in the rmad-Bhgavatam
loka quoted above (11.11.32), does not mean to give up the
results of dharma, but to give up dharma itself. One should
understand that there is no discrepancy involved in giving
up the results of dharma. This opinion is given in the state-
ments of r Bhagavn and is supported by those who have
explained those statements. Jna certainly requires purifi-
cation of the heart. The performance of nikma-karma
enables one to achieve different levels of such purification,
and jna rises in proportion to the degree that the heart is
purified. There is no other way for jna to appear. There-
fore, it is imperative for even the sannyss to practise
nikma-karma for complete jna to appear in their hearts.
When the performance of karma has completely purified the
heart, at that time karma is no longer required. As it is also
said in Gt (6.3), Karma is the sdhana for those who de-
sire jna-yoga, but for those who are already situated on
the stage of jna, the means is renunciation of this karma,
as it causes a distraction. However Gt (3.17) says, There
is no prescribed karma for those who derive pleasure from
the self and who are satisfied and happy in the self alone.
But bhakti is supremely independent and extremely powerful.
It does not depend upon purity of heart. rmad-Bhgavatam
(10.33.39) states: Those who with transcendental faith hear
1013 18
r Kas pastimes with the gops of Vraja, attain par
bhakti to Him, and thus very quickly become free from the
disease of the heart, which is mundane lust. How can this
happen? First par bhakti enters into the heart of a person
who is suffering from material lust and purifies it; conse-
quently, the lust and anarthas of such a qualified person are
destroyed. rmad-Bhgavatam (2.8.5) further states: Ka
enters into the lotus-like hearts of the bhaktas through the
ear, and removes all their impurities, just as the autumn sea-
son purifies the rivers.
Why then, should the bhaktas engage in karma if the heart
becomes purified by performing bhakti alone? To clarify this
point, the present loka is now spoken. Simply knowing that
the tm is separate from the body does not comprise jna.
Rather, one is to understand tma-tattva, the truth of the
tm. The only real jns are those who have taken shelter
of such knowledge. But the three constituents of jna,
namely knowledge (jna), the knowable (jeya), and the
knower (jt) also have a relationship with karma. To un-
derstand this is the duty of the sannyss. For this purpose,
jnam. Here the word codan means injunction or process.
rla Gopala Bhaa Gosvm says that the words codan,
upadea (instruction) and vidhi (rules and regulations) are
synonymous.
Now Bhagavn Himself is explaining the second half of
this loka, starting with the words karaa karma. Jna is
that which helps us to know something. According to this
definition: jna is the instrument, jeya, the knowable
(jvtma-tattva) is the object, and one who knows this truth
about the jvtm is jt, the subject. The instrument
(karaa), the object (karma) and the subject (kartt) are the
three factors known as karma-sagraha that are related to
1014
nikma-karma. This is the explanation of the compound
word karma-codan. In other words, the performance of
nikma-karma-yoga is based on these three: the principle
of knowledge (jna), the knowable (jeya) and the knower
(jt).
The tm is a nirgua entity, devoid of any material quali-
ties. The inspiration for karma (karma-prera), the basis
of karma (karma-raya) and the result of karma (karma-
phala) are all products of the three guas. Therefore, they
have no constitutional relationship with the tm.
Aikntika-bhaktas of r Bhagavn, who are completely sur-
rendered to Him, know the tm perfectly. Although they
perform all activities either by the will of Ka or for His
pleasure, they are never called karms (materialists). The only
designation which adorns them is that of bhakta; thus, they
do not get entangled in the web of karma.
Knowledge (jna), the knowable (jeya) and the knower
(jt) are the three impulses of action known as karma-
codan. The instrument (karaa), the object (karma) and the
doer (kartt) are the three-fold basis of karma known as
karma-sagraha. Whatever action a person performs has
two states: codan (inspiration) and sagraha (basis). The
process which precedes karma is called codan. Inspiration
is the subtle existence of action, and it is the faith that ex-
ists in the mind before the gross state of action manifests.
The stage which precedes action is divided into three parts: 1)
knowledge of the instrument of action; 2) the knowable ob-
ject of action and; 3) the performer of action. The execution
of action has three divisions: 1) karaatva (the instrument),
2) karmatva (the object), and 3) kartttva (the subject).
1015
19 - 20
LOKA 19
i=` = -ii Ixi =iia:1
i-a =i=`=i= ii-ci ai-I1111
jna karma ca kartt ca / tridhaiva gua-bhedata
procyate gua-sakhyne / yathvac chu tny api
gua-sakhynein the stra which describes the three quali-
ties of material nature; jnamknowledge; karmaaction;
caand; karttthe agent; procyateare declared to be;
tridhthree-fold; gua-bhedataaccording to the divisions
of the material qualities; evacertainly; api uyou should
also hear; tniof these; yathvatas they are.
Skhya stra describes the different modes of na-
ture, knowledge, action and the performer of action.
Each is said to be of three types: sttvika, rjasika
and tmasika. Now hear of them from Me.
LOKA 20
=iari =` ii=r=ia1
Ii+` Ii+ri ai=` II =iI-=1111
sarva-bhteu yenaika / bhvam avyayam kate
avibhakta vibhakteu / taj jna viddhi sttvikam
viddhiyou should understand; sttvikamthe quality of good-
ness; (is) tatthat; jnamknowledge; yenaby which;
kateone sees; ekamone; avyayamimperishable;
avibhaktamundivided; bhvamnature; vibhakteuamong
the divided; sarva-bhteuliving beings.
Sttvika jna is that knowledge by which one
sees that the jvtms in various bodies such as
humans, devats, animals and birds are indivisible
1016
and imperishable, and that they all possess the same quality of
consciousness, although they are experiencing various types of
fruits.
SRRTHA-VARI
Here, r Bhagavn is explaining sttvika jna. Eka
bhvam means that the same jvtm sequentially accepts
different forms, such as those of devats, human beings, and
lower species, such as animals and birds, in order to undergo
the various results of his karma. Although the tm lives in
the midst of that which is perishable, he is not perishable.
Although the various jvtms are different (vibhakteu), they
are one (eka-rpam) because they possess the same conscious
nature. Sttvika jna is that jna arising from karma by
which one perceives in this way.
This loka has a very deep meaning. The cause of all causes,
the controller of all controllers, and the source of everyone
is the primeval Svaya Bhagavn r Ka. Although He
is one, He manifests in this universe as various avatras. They
are all one in Their essence (svarpa) and in Their tattva.
There is some gradation of vaiiya (unique characteristics)
amongst Them based on rasa and vilsa (pastimes). Yet They
are one. The jvas manifest from Him as vibhinna (sepa-
rated parts) and are very subtle entities. They are unlimited
in number. vetvatara Upaniad (5.9) states:
It is said that the size of the jva is one-hundredth the tip of a
hair which is again divided into a hundred parts. Such jvas are
declared to be eternal.
1017 21
As explained earlier, these jvas are of two types: baddha
(bound) and mukta (liberated). Although they are unlimited
in number, they are all one in tattva in regard to their con-
scious nature (cit-tattva). They are all Ka dsa by consti-
tutional nature, although they take birth in various species
such as devas, humans, animals and birds. To establish this
siddhnta, r Ka is explaining that through sttvika jna
one sees that unlimited jvas exist in various bodies such as
devas, asuras, humans, animals and birds in order to experi-
ence the various fruits of their karma. From the perspective
of cit-tattva (conscious reality), by sttvika jna, one also
perceives them as indivisible, immutable and without any
difference in nature.
LOKA 21
i-= a i=` =i=iiii= iIii=1
I-i =ri iari ai=` II ri==1111
pthaktvena tu yaj jna / nn-bhvn pthag-vidhn
vetti sarveu bhteu / taj jna viddhi rjasam
tuhowever; tatthat; jnamknowledge; yatby which;
(one) vetticonsiders; pthaktvenavariously; nn-bhvn
many natures; pthag-vidhnof distinct varieties; sarveu
bhteuin all living entities; (is) rjasamgoverned by the
quality of passion.
However, that knowledge by which one sees dif-
ferent types of jvas in different bodies, such as
devas and humans, and by which one perceives the
jvas as belonging to different classifications and
existing for different purposes, is known as rjasika
j na.
1018
SRRTHA-VARI
Here r Bhagavn is explaining rjasika jna. In the
opinion of the asuras, there are characteristic differences
between the jvtms in all beings. They also say that the
tm is destroyed when the body is destroyed. Thus, they see
that there are separate types of tms in different bodies. By
the influence of rjasika jna, one may conclude that the
soul is the cause of happiness and distress, or that happiness
and misery are without any basis. In other words, one sees
that their occurence is merely accidental. The jna by which
one sees the oneness of all conceptions of existence, such as
the inert, the conscious, the all-pervading, or the atomic
particles, is known as rjasika jna.
Rjasika jna determines different understandings. This
means that those who do not believe in the existence of a tran-
scendental world say that the body itself is the tm. The Jains
say that although the tm is different from the body, it is lim-
ited by the body, that is, it has no existence separate from it.
The Buddhists say that the tm is conscious for a limited
period of time. The logicians say that the tm is the basis of
nine types of special qualities, that is, it is different from the
body, and is not inert. The jna by which these various un-
derstandings arise in relation to the tm is rjasika jna.
rla Bhaktivinoda hkura says, Those who have rjasika
jna say that the jvtms which exist in different species,
such as humans, animals and birds, belong to different classes
and that their constitutional natures are also different.
LOKA 22
-i -==I=== i =+=ra=1
a-iir= a-ii===iza=1111
1019
22
yat tu ktsna-vad ekasmin / krye saktam ahaitukam
atattvrtha-vad alpaca / tat tmasam udhtam
tubut; tmasamknowledge governed by the quality of dark-
ness; udhtamis said to be; tatthat knowledge; yatby
which; (one is) ktsna-vatcompletely; saktamattached;
ahaitukamwithout any reason; ekasminto one; kryework
(bodily maintenance); atattva-artha-vatwhich is without an
understanding of the purpose of reality; caand; (is) alpam
meagre (like that of an animal).
And tmasika jna is that knowledge which causes
one to be absorbed in activities related to the tempo-
rary body, such as bathing and eating, considering them
to be the ultimate perfection. This is irrational, de-
void of any spiritual substance or reality, and meagre
like that of the animals.
SRRTHA-VARI
Now r Bhagavn is explaining tmasika jna. Tmasika
jna is that knowledge which is devoid of any spiritual basis,
and which only fosters attachment to the natural acts of the
body, such as bathing, eating, drinking, and enjoying women,
as well as to the various ways of attaining such enjoyment.
Nor does it foster attachment to Vedic activities such as yaja
and dna. Tmasika jna also lacks any essential meaning
in relation to tattva and is insubstantial and unimportant like
the knowledge or instincts of animals. In brief, knowledge
of the Absolute Reality, which is beyond the body (tat-
padrtha), is sttvika; knowledge of nyya-stras, for example,
which are full of various arguments and counter-arguments,
is rjasika; and materialistic knowledge, which is simply re-
lated to the demands of the body, such as bathing and eat-
ing, is tmasika.
1020
rla Bhaktivinoda hkura says, The jna of those
who consider bodily activities such as bathing and eating
to be most important, and which encourages attachment
to such activities, is inferior and is called tmasika jna.
Although this jna is improper and does not contain any
essential tattva, it appears to be natural and of value. The
conclusion is that knowledge of tat-padrtha (the Absolute
Reality), which is separate from the body, is called sttvika
jna. Knowledge of various stras such as nyya, which
establish different argumentative philosophies, is called
rjasika jna. And the knowledge which deals with bodily
activities, such as bathing and eating, is called tmasika
jna.
LOKA 23
I=a` =#rIra=ri=zria: a=1
=nr==i = -ia =iI-=-a1111
niyata saga rahitam / arga-dveata ktam
aphala-prepsun karma / yat tat sttvikam ucyate
tatthat; karmawork; yatwhich; (is) ktamperformed;
niyatamsteadily; saga-rahitamwith detachment; arga-
dveatafree from desire and hate; aphala-prepsunwithout
desiring the result; ucyateis said to be; sttvikamgoverned
by the quality of goodness.
The obligatory duty (nitya-karma) which a person
performs without fruitive desires and attachment, and
which is free from any personal attraction or aver-
sion, is called sttvika.
1021
23-25
SRRTHA-VARI
Having explained the three types of jna, r Bhagavn
explains the three types of karma. When that karma which
is described in stra as nitya-karma, is performed without
attachment or absorption, that is, without feelings of attrac-
tion or aversion and without any desire for its fruits, it is called
sttvika.
LOKA 24
-i i=r==i = =iryiri i =:1
Ia rnii=` ai==iza=1111
yat tu kmepsun karma / shakrea v puna
kriyate bahulysa / tad rjasam udhtam
tubut; tatthat; karmawork; yatwhich; kriyateis per-
formed; bahula-ysamwith great trouble; sa-ahakrea
with conceit; v punaand also; kma-ipsunwith fruitive
desire; udhtamis said to be; rjasamgoverned by the qual-
ity of passion.
However, that karma which is performed with great
trouble by a conceited person who seeks to fulfil his
fruitive desires, is called rjasika karma.
SRRTHA-VARI
Kmepsun means having little false ego, and shakrea
means having an immense false ego.
LOKA 25
=-i` i` Ir`=i== iri=1
=iriira = -i-ii===-a1111
1022
anubandha kaya hism / anapekya ca pauruam
mohd rabhyate karma / yat tat tmasam ucyate
tatthat; karmaactivity; yatwhich; rabhyateis under-
taken; mohtout of delusion; anapekyawithout considering;
pauruamones own ability; anubandhamthe consequent;
kayamdestruction (of virtue); caand; hismgives mis-
ery (to others or oneself); ucyateis said to be; tmasamgov-
erned by the quality of darkness.
That activity performed out of delusion, without
considering ones own ability, which will bring mis-
ery in the future, and which causes the destruction
of dharma and jna as well as loss to ones self or
trouble to others, is called tmasika karma.
SRRTHA-VARI
In the word anubandham, anu means that which will come
in the future, after the karma has been performed. In other
words, it means its consequential results. Bandha means the
bondage enforced by people such as state police or Yamadtas.
Any materialistic endeavour (karma) which is commenced
out of delusion, without properly considering resultant fu-
ture miseries, loss of dharma and jna, or loss to ones own
self, is called tmasika.
In the above three lokas, r Bhagavn is explaining the
three types of karma. In rmad-Bhgavatam (11.25.23), it is
also said:
mad-arpaa niphala / v sttvika nija-karma tat
rjasa phala-sakalpa / hims-prydi tmasam
1023
25-26
Only that nitya-karma which is selflessly performed as an offer-
ing to Bhagavn is called sttvika. Karma performed with the
desire to enjoy its fruits is rjasika, and that karma which is per-
formed with violence and out of envy is tmasika.
rla Bhaktivinoda hkura says, Tmasika karma is that
activity which is only a materialistic endeavour; which is
performed in a bewildered state of mind, without properly
considering the future misery it may cause, the loss to dharma
and jna it may incur; or which is violent (meaning at a
loss to ones self).
LOKA 26
=+=#i:=rì i--=ir==I-a:1
I=I=iI=Iir: -ii =iI- a-a1111
mukta-sago naha-vd / dhty-utsha-samanvita
siddhy-asiddhyor nirvikra / kartt sttvika ucyate
karttthe performer of action; mukta-sagawho is free from
attachment; anaha-vdfree from false ego; samanvita
endowed; dhtiwith determination; utshaand enthusiasm;
nirvikrawho is unaffected; siddhi-asiddhyoby success and
failure; ucyateis said to be; sttvikagoverned by the quality
of goodness.
That kartt (performer of action) who is free from
fruitive desire and conceit, endowed with fortitude
and enthusiasm, and who remains unaffected by the
success or failure of his actions, is said to be sttvika.
SRRTHA-VARI
First, r Bhagavn explained the three types of karma, and
now He is explaining the three types of kartt, performers of
action.
1024
LOKA 27
ri= ==nr=n+ii Ir`=i-=i:ziI:1
rriziiiI-a: -ii ri=: IrI-ia:1111
rg karma-phala-prepsur / lubdho histmako uci
hara-oknvita kartt / rjasa parikrttita
kartta performer of action; rgwho is very attached;
prepsuwho very much hankers; karma-phalafor the results
of his work; lubdhawho is greedy; hisa-tmakaenvious;
auciunclean; anvitaabsorbed in; harajubilation;
okaand tribulation; parikrttitais described; (to be)
rjasagoverned by the quality of passion.
That kartt who is attached to action and hankers
for the fruits, who is addicted to sense objects, who
is always ready to indulge in violence, who is unclean,
and is carried away by elation and sorrow, is said to
be rjasika.
SRRTHA-VARI
Rg means attached to action. Lubdha means addicted
to sense objects.
LOKA 28
+: ia: =a+i: ziai = rIai:n=:1
Irii ri = x -ii ai== a-a 1111
ayukta prkta stabdha / aho naiktiko lasa
vid drgha-str ca / kartt tmasa ucyate
karttthe performer of action; ayuktawho is not connected
(through sdhu, stra or guru); prktaidentifies with his
material nature; (is) stabdhaobstinate; ahadeceptive;
1025 27-28
naiktikainsulting to others; alasalazy; viddespon-
dent; caand; drgha-strprocrastinating; ucyateis said to
be; tmasagoverned by the quality of darkness.
That kartt who always neglects the injunctions of
stra and endeavours according to his own acquired
nature, who is obstinate, deceptive, insulting to oth-
ers, lazy, despondent and procrastinating, is said to
be tmasika.
SRRTHA-VARI
Ayukta means one who performs improper acts. Prkta
means one who is situated in his own acquired nature. Such
persons act according to the dictates of their minds. They
do not even follow the orders of their guru. Naiktika
means one who insults others. Jns, therefore, should per-
form sttvika tyga which possesses the characteristics de-
scribed earlier. One should only take shelter of the jna that
arises when one is fixed in sttvika karma. Indeed, sttvika
karma is obligatory. One should be a sttvika kartt. This is
the sannysa of the jns. This is the jna of the jns.
It is related to the self, and is the essence of this subject
matter.
However, the jna of the bhaktas is tri-gutta, beyond
the three guas. The karma which is performed for Me is tri-
gutta and is called bhakti, and its doer (kartt) is also tri-
gutta. As rmad-Bhgavatam (11.25.24) states, Kaivalya-
jna, knowledge of the self, is sttvika; jna which is based
on duality or manifold variety is rjasika; mundane jna
which is related to the body is tmasika; and that jna which
is fixed in Me is nirgua. This nirgua-jna is said to be
the characteristic of nirgua-bhakti-yoga as stated in rmad-
Bhgavatam (3.29.12). Pure bhajana is exhibited by one whose
mind is at once attracted to hearing an uninterupted flow of
1026
hari-kath, just as the Gag flows to the ocean. rmad-
Bhgavatam (11.25.26) states: That kartt who is unattached
is sttvika, he who is attached is rjasika, and he who has
lost his sense of discrimination is tmasika, but that kartt
who is surrendered to Me is nirgua. Furthermore, not only
the jna, karma and kartt related to bhakti are nirgua,
but, from the perspective of bhakti, anything related to bhakti
is nirgua. In rmad-Bhgavatam (11.25.27), there is also a
statement concerning raddh: raddh related to tma-
jna is sttvika, raddh which is based on karma is rjasika,
and raddh based on adharma is tmasika, but raddh in
service to Me is nirgua. Concerning residence, rmad-
Bhgavatam (11.25.25) states: To live in the forest is sttvika,
to live in the village is rjasika, and to live in the gambling
house (the city, which is the centre of various deceitful ac-
tivities) is tmasika, but My residence (the place of My wor-
ship) and the association of My bhaktas is nirgua. Con-
cerning happiness, rmad-Bhgavatam (11.25.29) states: The
happiness arising from the self is sttvika, that arising from
sense objects is rjasika, that arising from delusion and mean-
spiritedness is tmasika, while the happiness that results from
surrendering unto Me is nirgua.
Therefore, the personal happiness that My gutta-
bhaktas derive from that jna, karma and raddh which
are related to bhakti is gutta. Everything related to the
jna of sttvika jns is sttvika. Everything related to
rjasika karms is rjasika, and everything related to unre-
strained tmasika people is tmasika. This is discerned from
the statements of Bhagavad-gt and rmad-Bhgavatam.
The Fourteenth Chapter also states that the jns ulti-
mately attain freedom from the material guas by the per-
formance of kevala-bhakti, which manifests only after jna
has been relinquished.
1027
29
rmad-Bhgavatam (11.25-26) also describes the performer
of action (kartt) to be of three types:
That kartt who is detached is sttvika, he who is excessively
attached to karma and its results is rjasika, he who has no dis-
crimination is tmasika, and he who is surrendered unto Me is
nirgua.
LOKA 29
i` iaz =iaI=xIi` ii1
i-=i==zirii i-= i==1111
buddher bheda dhte caiva / guatas tri-vidha u
procyamnam aeea / pthaktvena dhanajaya
dhanajayaO winner of wealth; evaindeed; unow hear;
tri-vidhamthe threefold; bhedamdivision; buddheof in-
telligence; caand; dhteof determination; procyamnam
described; pthaktvenaindividually; aeeaand completely;
guataaccording to the qualities of material nature.
O Dhanajaya, please listen, the three divisions of
intelligence and determination pertaining to the dif-
ferent guas, are being described individually and
completely.
SRRTHA-VARI
Everything related to the jns is sttvika and therefore,
beneficial. r Bhagavn is now describing the three divisions
of intelligence and determination in this loka beginning with
buddhe.
1028
LOKA 30
I-i= I= I-i= ii i iii 1
-i` =i i= i I-i I: =i ii =iI-1111
pravtti ca nivtti ca / krykrye bhaybhaye
bandha moka ca y vetti / buddhi s prtha sttvik
prthaO son of Pth; sthat; buddhiintelligence; y
which; vettiunderstands; pravttimwhen to engage; ca
and; nivttimwhen to disengage; krya-akryewhat is proper
and improper action; bhaya-abhayewhat is to be feared and
what is not to be feared; bandhamwhat is bondage; caand;
mokamwhat is liberation; (is) sttvikgoverned by the qual-
ity of goodness.
O Prtha, intelligence is sttvika if it is able to dis-
tinguish between proper and improper engagement,
between what is to be feared and what is not to be
feared, and between what is binding and what is lib-
erating.
SRRTHA-VARI
Bhaybhaye refers to the cause of entanglement in the
material world, and liberation from it.
LOKA 31
i i==i== i=ii= 1
iia i=iIa I: =i ii ri=1111
yay dharmam adharma ca / krya ckryam eva ca
ayathvat prajnti / buddhi s prtha rjas
prthaO son of Pth; sthat; buddhiintelligence; yay
by which; prajntione discerns; ayathvatimperfectly;
1029
30-32
dharmamvirtue; caand; adharmamvice; kryamthat
which is to be done duty; caand; akryamthat which is not
to be done; (is) evacertainly; rjasgoverned by the quality of
passion.
O Prtha, intelligence is rjaska if it distinguishes
imperfectly between dharma and adharma, and be-
tween that which is to be done and that which is not
to be done.
SRRTHA-VARI
Ayathvat means imperfectly.
LOKA 32
i=` i=I=Ia i =-a a==iai1
=iii= Irai`z I: =i ii ai==1111
adharma dharmam iti y / manyate tamasvt
sarvrthn vipart ca / buddhi s prtha tmas
prthaO son of Pth; sthat; buddhiintelligence; y
which; manyateconsiders; adharmamirreligion; (to be)
dharmamreligion; caand; itithus; (considers) sarva-
arthnall things; vipartnperversely; tmasis governed
by the quality of darkness.
O Prtha, that intelligence is tmasika which con-
siders adharma to be dharma, and which endeavours
in a perverse manner, being covered by ignorance and
illusion.
SRRTHA-VARI
Y manyate refers to an intelligence which sees that an axe
cuts independently. In other words, a person who only per-
ceives the external function (e.g., the axe cutting) cannot
1030
enter the internal understanding that the tm, he who is
wielding the axe, is the actual performer of the act of cut-
ting, not the instrument, the axe.
LOKA 33
i-i i iira ==:iiI-Ii:1
i==irIiiIri iIa: =i ii =iI-1111
dhty yay dhrayate / mana-prendriya-kriy
yogenvyabhicriy / dhti s prtha sttvik
prthaO son of Pth; sthat; dhtidetermination;
dhtyby determining; yaywhich; dhrayateone sustains;
kriythe activities; manaof the mind; pralife airs;
indriyaand senses; avyabhicriythrough undeviating;
yogenapractice of union with the Supreme Lord; (is) sttvik
governed by the quality of goodness.
O Prtha, the unswerving determination which is
attained by the practice of yoga and by which a per-
son controls the functions of the mind, life air and
senses is called sttvika dhti.
SRRTHA-VARI
Now r Bhagavn is describing the three types of dhti
(determination or fortitude).
LOKA 34
i a i=i=iii= i-i iira:=1
=#= =nii iIa: =i ii ri=1111
yay tu dharma-kmrthn / dhty dhrayate rjuna
prasagena phalkk / dhti s prtha rjas
prtha arjunaO Arjuna, son of Pth; tubut; sthat; dhti
determination; phala-akkto enjoy the results; dhtyby
1031
33-36
determining; yaywhich; dhrayateone sustains; prasagena
through strong attachment; dharma-kma-arthnthe activities
of dharma, sense gratification and economic development; rjas
is governed by the quality of passion.
O Prtha, O Arjuna, the determination by which
one adheres to dharma, sense gratification and eco-
nomic development, driven by attachment to enjoy
the fruits, is called rjasika dhti.
LOKA 35
i =r=` i` zii` Irii` == 1
= I==Ia =ii iIa: =i ai== =ai1111
yay svapna bhaya oka / vida madam eva ca
na vimucati durmedh / dhti s tmas mat
sthat; durmedhunintelligent; dhtidetermination;
yayby which; na vimucatione cannot surpass; svapnam
sleep; bhayamfear; okamlamentation; vidamdepres-
sion; ca madamand madness; (is) evacertainly; matcon-
sidered; tmasgoverned by the quality of darkness.
But the unintelligent determination which cannot
go beyond sleep, fear, lamentation, depression and
madness, is called tmasika dhti.
LOKA 36
==i` I-i=` IxIi` ii = irarii1
i=i=a x :=ii-a= I==-cIa1111
sukha tv idn tri-vidha / u me bharatarabha
abhysd ramate yatra / dukhnta ca nigacchati
1032
bharata-abhaO best of Bharatas line; tubut; idnmnow;
uhear; mefrom Me; tri-vidhamthe three kinds;
sukhamof happiness; yatrawhich; ramateone relishes;
abhystthrough (constant) cultivation; caand; nigacchati
brings one; dukha-antamto the end of suffering (is happiness
in the quality of goodness).
O best of the Bharata dynasty, now hear from Me
about the three types of happiness. The happiness
which a jva relishes by constant cultivation, and
which brings an end to the misery of material exist-
ence, is known as sttvika happiness.
SRRTHA-VARI
r Bhagavn is describing sttvika happiness, its nature and
how, by constant cultivation, one becomes attached to it. This
differs from the happiness which is derived from sense ob-
jects and which appears due to the excitement of sensual
stimulation. Dukhnta ca nigacchati means being at-
tached to that by which one can cross over the misery of
material existence.
LOKA 37
-i= IriI= Irii=:=ai==1
a-==i` =iI-` i+=i-=I=i=1111
yat tad agre viam iva / parime mtopamam
tat sukha sttvika proktam / tma-buddhi-prasda-jam
tatthat; sukhamhappiness; yatwhich; (is) ivalike;
viampoison; agrein the beginning; (and) amta-upamam
like nectar; parimein the end; jamwhich is generated;
prasdafrom purity; buddhiof intelligence; tmadirected
to the self; tatthat; proktamis declared; (to be) sttvikam
governed by the quality of goodness.
1033
37 - 39
That happiness which is like poison in the begin-
ning, but nectar in the end, and which is generated
from the purity of intelligence related to the self, is
sttvika happiness.
SRRTHA-VARI
Viam iva indicates that, in the beginning, it is quite trouble-
some to control the senses and the mind.
LOKA 38
IriI-=ì=iu-i=:=ai== 1
Irii= IriI= a-==i` ri=` ==a=1111
viayendriya-sayogd / yat tad agre mtopamam
parime viam iva / tat sukha rjasa smtam
tatthat; sukhamhappiness; yatwhich; (is) sayogtfrom
the contact; indriyaof the senses; viayawith the sense
objects; (and which is) amta-upamamlike nectar; agrein the
beginning; (and) ivalike; viampoison; parimein the
end; tatthat (happiness); smtamis considered; rjasam
governed by the quality of passion.
Rjasika happiness is produced by the contact of
the senses with the sense objects. It is like nectar in
the beginning, but poison in the end.
SRRTHA-VARI
Yad amta-upamam refers to the happiness experienced while
enjoying with women other than ones wife and so forth.
LOKA 39
= i=-i ==i` =ir==i-==:1
I=rin==ii-i` a-ii===iza=1111
1034
yad agre cnubandhe ca / sukha mohanam tmana
nidrlasya-pramdottha / tat tmasam udhtam
tatthat; sukhamhappiness; yatwhich; (is) mohanamde-
lusion; tmanafor the tm; (both) agrein the beginning;
caand; anubandhein the end; caand; utthamis born out
of; nidrasleep; lasyalaziness; (and) pramdacarelessness;
udhtamis said; (to be) tmasamgoverned by the quality of
darkness.
That happiness which covers the nature of the self
from beginning to end, and which arises from sleep,
laziness, negligence and indifference, is called tmasika
happiness.
Happiness is also of three types. rmad-Bhgavatam
(11.25.29) states:
sttvika sukham tmottha / viayottha tu rjasam
tmasa moha-dainyottha / nirgua mad-aprayam
Happiness derived from realisation of the self is sttvika; happi-
ness derived from sense pleasure is rjasika; happiness that arises
from a deluded, wretched condition is tmasika; and the happi-
ness that comes from the performance of krtanam, ravaam, etc.,
of r Bhagavn is nirgua.
LOKA 40
= aI=a Iiri` i II ri i =:1
=-` Ia=+` Ii: =iI-xIi=i:1111
na tad asti pthivy v / divi deveu v puna
sattva prakti-jair mukta / yad ebhi syt tribhir guai
1035
40
pthivymon the earth; vor; punaeven; deveu
amongst the gods; diviin Svarga; tatthere; na astidoes not
exist; sattvama being; yatwho; sytcan be; muktamfree;
ebhifrom these; tribhithree; guaibinding qualities;
prakti-jaiborn of material nature.
Among humans and other earthly species, or even
among the devas in Svarga, no object or entity any-
where in this creation is free from these three guas,
which are born of material nature.
SRRTHA-VARI
r Bhagavn is concluding this subject by explaining what
He has not yet described. Tat sattvam means that no living
being or object in the creation is free from the three guas,
which are born of material nature. Therefore, everything is
composed of the three guas of material nature, and only
that which is sttvika is useful; that which is rjasika or
tmasika is not. This is the purport of this topic.
r Bhagavn is concluding this subject by stating, Every-
thing that is related to this material world is composed of
the three guas of material nature. The superiority of that
which is sttvika has been established. One is instructed to
ardently take shelter of and accept only what is sttvika.
However, in order to become free from the bondage of this
material world, it is necessary to take shelter of that which
is nirgua. Bhagavn, bhakta, bhakti, and all the instruments,
bhvas and so forth, for sev, are nirgua. Without adopting
them, a jva cannot achieve his ultimate benefit. Therefore,
it is the supreme duty of all intelligent individuals to endeav-
our to rise above the three guas of material nature by the
influence of sdhu-saga. Being thus situated in their nirgua
1036
nature, they should enter into the nirgua-prema-may sev
of Bhagavn. A table of subjects and their guas is given on
the next page by which the sdhaka will be able to easily
understand the guas and, thus, comprehend nirgua-tattva.
rmad-Bhgavatam (11.25.30-31) describes the above-men-
tioned subjects that are within the three guas and beyond
them. r Bhagavn says to Uddhava:
dravya dea phala klo / jna karma ca kraka
raddhvasthktir nih / trai-guya sarva eva hi
sarve gua-may bhv / puruvyakta-dhihit
da rutam anudhyta / buddhy v puruarabha
Various objects, places, results of activities, kla (time), jna,
karma, the performers of action, raddh, form and allegiance,
all consist of the three guas of material nature. O best among
men, all that is seen, heard or conceived of within the mind is
situated within prakti and purua, and is, therefore, composed
of the three guas.
How can one conquer the three guas? In this regard, r
Bhagavn says in rmad-Bhgavatam (11.25.32):
et sastaya puso / gua-karma-nibandhan
yeneme nirjit saumya / gu jvena citta-j
bhakti-yogena man-nito / mad bhvya prapadyate
O gentle one, because the jva mistakes the body for the self, he is
bound by the guas and by karma. Thus, he wanders throughout
the various species of life. Those who are influenced by the asso-
ciation of bhaktas, practise bhakti-yoga. Consequently, they con-
quer the material modes that manifest in the mind as the false
ego (considering the body to be the self) and they become firmly
devoted to Me. Thus, they attain bhagavat-sev to Me in My dhma.
r Bhagavn is nirgua-tattva. The bhaktas who take
shelter of Him are also nirgua. Ananya-bhakti and its
1037 41
associated limbs are also nirgua. The various objects and
moods that the bhaktas accept as useful instruments in
bhakti, and with which they engage in the service of
Bhagavn, become nirgua by His inconceivable power.
This principle has been established in various places
throughout stras, such as rmad-Bhgavatam.
LOKA 41
i=iiIxIzii` ziiii= r-a1
=iIi Ii+iI= =iii=i:1111
brhmaa-katriya-vi / dr ca parantapa
karmi pravibhaktni / svabhva-prabhavair guai
parantapaO chastiser of the foe; karmithe activities;
brhmaaof the priestly or intellectual class; vimof the
mercantile or cow protecting class; katriyaof the warrior or
administrative class; caand; drmof the labourer class;
(are) pravibhaktnidivided; guaiaccording to those (same)
binding qualities; prabhavaiwhich are born; svabhvaof
their respective natures.
O Parantapa, the prescribed duties of the brhmaas,
katriyas, vaiyas and dras are divided according to
the dispositions born of their respective natures.
SRRTHA-VARI
Furthermore, the jvas, who are subject to the influence of
the three guas of material nature, become successful and
perfect by worshipping Paramevara through the perfor-
mance of activities which are prescribed in stra, according
to their respective qualifications. r Bhagavn now speaks
the next six lokas beginning with brhmaa-katriya-vim,
in order to explain this principle.
1038
Svabhva-prabhavair guai means work born of ones own
nature in accordance with the guas such as sattva. The
various types of karma are appropriately divided according
to these guas and prescribed for the brhmaas, katriyas
and so forth. This determines their obligatory duties.
In order to elevate humans beyond the three guas of ma-
terial nature and gradually raise them to a higher adhikra,
Bhagavn r Ka establishes vara-dharma by dividing their
prescribed duties according to their respective guas (qualities)
and karma (actions). The arrangement of the pure vara sys-
tem is very beneficial, auspicious and scientific for human life.
With the passing of time, however, the common man has lost
faith in this system, having witnessed various defects in its so-
called followers. This faith is lost to such an extent that, now,
even common people in Indian society blame the varrama
system for the divisions and hostility created by its castes. They
also assert that vara-dharma is the main cause of Indias
social, political and economic collapse. They say that Indian
people are less advanced than those of other countries because
of varrama-dharma. The majority of Indias population is
becoming determined to completely destroy the vara-dharma
and establish an atheistic society without any vara. It is easy
to destroy a useful thing, but it is extremely difficult to ini-
tiate and propagate, in this case, an ideal system. May r
Bhagavn bestow good intelligence upon such people. Are they
taking this stance after careful deliberation? Or are they sim-
ply being carried away by their sentiments, thus developing firm
resolve to completely destroy the individual, as well as society
as a whole, at the roots? In this regard, we are quoting some
meaningful portions from r Caitanya-ikmta by rla
Bhaktivinoda hkura. We humbly request the faithful reader
to carefully examine and understand it.
1039
41
Ones inclinations or qualities depend only upon ones
nature, sva-bhva. A person should work according to that
individual nature. Work which is not executed in accor-
dance with his nature is not fruitful. The English word
genius is used to refer to a particular part of ones na-
ture. It is not easy for a person to change his matured
nature, therefore, he should endeavour for his livelihood
and spiritual perfection by working in accordance with his
nature. People in India are divided into four varas in
accordance with four types of nature. As a result of people
being properly situated in society, having followed the
injunctions of the vara system, all social activities natu-
rally become fruitful and humanity attains all auspicious-
ness. The vara system is based on solid scientific under-
standing. A society which has such a foundation is wor-
thy of respect by all of humanity.
Some people may doubt the varrama system, saying,
No one in Europe and America follows these injunctions
which are based on vara divisions, yet the people of those
lands are more advanced and respected than the Indian
people in economy, science and other ways. They conclude
that it is useless to accept such a system. But such doubts
are baseless, because the European societies are quite new.
People of such modern societies are generally stronger and
more courageous. With that courage and strength, they
perform various activities in the world and accept portions
of the knowledge, science and arts which have been pre-
served by the older societies. But all these new societies
will gradually become extinct because their social arrange-
ment has no scientific foundation. However, symptoms of
the original vara system that existed in ancient Indias
ryan society can still be observed in current Indian so-
ciety, even though it is now so old and weak.
1040
Previously, the Roman and Greek societies were more
powerful and advanced than those of modern European
countries, but what is their present plight? They have lost
their own ancient caste system, and have embraced the reli-
gions and systems of modern societies to such an extent that
the people of those castes do not even boast the glory of their
noble ancestors. Although the ryan society of India is much
older than the Roman and Greek societies, the present ryans
feel proud of their great heroic forefathers. What is the rea-
son for this? It is because the foundation of ryan society
was so strongly based on the varrama system that their
social or caste traits still remain. The descendants of Rma,
who were defeated by the mlecchas, still consider themselves
to be the heroic descendants of r Rmacandra. As long as
the vara arrangement is existing in India, people will un-
doubtedly remain ryan; they can never become non-ryan,
no matter how fallen they become due to the time-worn and
antiquated condition of the society.
The European ryan descendants, such as the Romans,
have intermingled and become integrated with the lowest castes
such as the Hna and Bhla. By studying the structure of
the present European societies, we will find that whatever
charm exists in them is due to the fact that they have in some
way embraced the principles of the vara system, which has
manifested through their own natural propensities. In Europe,
those people who have a vaiya nature consider it beneficial
to engage in business, and because of that alone, they are
making economic progress. Those who have the nature of a
katriya will voluntarily become soldiers, and those who have
the nature of a dra generally prefer to perform menial ser-
vices. In fact, no society can exist without accepting the vara-
dharma in some form or other. Even when a marriage is ar-
ranged, the higher or lower state of the bride and grooms vara
and nature are examined and considered.
1041
41
Although vara-dharma is partially accepted in Europe,
it has not been established in its full, scientifically-based
form. Wherever knowledge and civilization make progress,
vara-dharma will proportionately manifest in a more com-
plete form. Two types of methods are effective in every ac-
tivity: the unscientific and the scientific. An activity is per-
formed unscientifically until the scientific process is accepted.
For example, before the invention of power driven ships,
people used to travel in boats designed to depend on the winds.
But, when scientifically manufactured ships were introduced,
all voyages were made on them. The same principle can also
be applied to society. Until the vara system becomes prop-
erly established in a country, its society will be run by some
unscientific, rudimentary system. Such an elementary and
primitive arrangement of vara is currently operating and
controlling societies in all countries of the world, save and
except for India. India has therefore been called karma-
ketra, the land for the proper execution of karma.
At this point in our discussion, the question may be raised
as to whether or not the vara system is actually function-
ing properly in India today. The answer is that it is most
definitely not. Although previously this vara system was
fully established, in course of time it became diseased. Con-
sequently, degradation of this system is now visible in India.
What, we may ask, is that disease? The answer is given in
the following explanation.
At the beginning of Tret-yuga, the ryan society had
reached the pinnacle of its progressive development. At that
time, the varrama system was established. An arrange-
ment was made to determine the vara of every person ac-
cording to his nature. Upon acquiring the requisite qualifi-
cations set forth, he would perform his prescribed work in
that vara only. The activities of the world were thus very
comfortably managed with the labour divided according to
1042
the qualification and nature of the individual. A person
whose father had no vara was accommodated by being
placed in the appropriate vara after his nature was exam-
ined. The Vedic histories about Jbl and Gautama, Jnaruti
and Citraratha, etc., give evidence of this. A persons vara
was ascertained on the basis of his own nature and on the
basis of his family lineage in cases where his fathers vara
was known. In the dynasty of Nariyanta, Agnivea himself
became the great sage known as Jtukara. It is from him
that the famous brhmaa dynasty known as Agniveyyana
originated. In the Aila dynasty, Jahnu, the son of Hotra,
attained the status of a brhmaa. In the dynasty of
Bharadvja, who was born in the dynasty of Bharata and
who was known as King Vitatha, there came two progenies,
the one from Nara became katriyas, and the progeny of
Garga became brhmaas. In the dynasty of King Bharyasva,
maudgalya gotra brhmaas, such as atnanda and
Kpcrya were born. There are many such examples in
stra, of which only a few have been cited.
When the vara system was functioning in a cultured
manner, Indias fame spread all over the world like the pow-
erful glow of the midday sun. People from all countries of the
world paid homage to India and accepted their rulers, con-
trollers and spiritual masters as their own. People of coun-
tries such as Egypt and China would hear and receive in-
structions from the Indians with great faith and reverence.
The above-mentioned varrama-dharma continued in
its pure form in India for a long time. Later, through the
influence of time, Jamadagni and his son Paraurma, who
had the nature of katriyas, were unlawfully accepted as
brhmaas, but they gave up their caste as brhmaas, as it
was opposed to their nature. This caused a disturbance to the
peace of the world order by creating a dispute between the
brhmaas and the katriyas. The unfavourable result of this
1043
41
quarrel was that within the vara system more emphasis was
placed on birth. In course of time, this perverted vara sys-
tem was covertly introduced, even infiltrating stras such
as the Manu-smti. The katriyas lost all hope of attaining a
higher vara and they revolted. They supported the Buddhist
dharma and focused all their energy on destroying the
brhmaas. The degree to which a new activity or opinion
is propagated, is opposed to in a proportionate degree. When
the Buddhist dharma, which was opposed to the Vedas, arose
to confront the brhmaas, the vara arrangement based
upon birth became even more deeply rooted. A disagreement
ensued between this ill-conceived system and a spirit of na-
tionalism, which gradually led to a virtual disintegration of
the ryan civilization in India.
Driven by selfish motives, the so-called brhmaas, who
were bereft of any brhmiical qualities, composed their own
religious scriptures and began to cheat the other varas. The
so-called katriyas who had lost their true katriya spirit and
qualities, became averse to engaging in battle and, thus be-
gan to lose their kingdoms. Finally, they started to preach
the comparatively insignificant and inferior Buddhist
dharma. The vaiyas, who did not possess any real business
qualities and acumen, began propogating religions such as
Jainism. Under these circumstances, the world-wide business
ventures of India gradually declined, and the dras who had
no real dra qualities, became almost like dacoits, being
unable to find work befitting their nature. As a result, the
cultivation of knowledge of and discussions on sat-stras
such as the Vedas gradually came to a halt. The rulers of
the mleccha countries then attacked India at an opportune
time and established their control. Indias shipping industry
suffered and finally ceased due to improper management. In
this way, the influence of Kali intensified. Alas! The ryan
race of India, which once was the ruler and guru of all other
1044
societies on earth, deteriorated to the pitiable condition we
see today. The reason for this unfortunate development is not
the aging of Indian civilization, but the numerous defects that
have permeated the vara system.
Paramevara is the original controller of all systems and
living entities. He has the ability to remove all inauspicious
elements and bestow all auspiciousness. If He so desires, He
may send His empowered representative to re-establish
varrama-dharma. Even the writers of the Puras assert
that r Kalki-deva will make His advent and reinstate the
pristine glory of varrama-dharma. The story of King Maru
and Devpi describes a similar expectancy. We will now dis-
cuss the vidhis (rites) within varrama-dharma.
Dharma-stra gives a detailed explanation about the
karma (duties) that a person in each vara has the right to
perform. It is not possible to present the full details of that
subject in the context of this book. Activities such as serving
food to guests, bathing thrice a day for purity, worshipping
devats and devs, studying the Vedas, giving instructions,
performing pj, observing vratas such as upanayana (accept-
ing the sacred thread), brahmacarya and sannysa are the
activities prescribed for brhmaas. Katriyas have the right
to perform activities such as fighting for dharma, ruling a
kingdom, protecting the subjects and generously distributing
charity. Vaiyas have the right to perform such activities as
protecting animals and executing business endeavours. The
right of the dras is to perform service to the devats with-
out the utterance of mantras, and to render various services
to the above-mentioned three varas.
Apart from the activities that are exclusive to their own
varas, all men and women have the common right to per-
form activities such as marriage, vara-bhakti, welfare ac-
tivities, general charity, service to the guru, honouring guests,
1045
42
purificatory rites, celebrating festivals, serving the cows, pro-
ducing progeny and following prescribed codes of conduct.
Women have the special right to engage in the service of their
husbands. The basic principle is that a person has the right
to perform duties which are conducive to his or her own
nature. With simple intelligence, everyone can ascertain his
or her particular right to perform work. If a person does not
have the ability to do that, then he should approach a bona
fide guru to ascertain his nature and rights. Those Vaiavas
who are nirgua and who are interested to know more about
this subject, should study Sat-kriy-sra-dpik, by rla
Gopla Bhaa Gosvm.
LOKA 42
zi=i ==a: zii` iiI-ari= 1
i=` Ii==iI=a` == =ii=1111
amo damas tapa auca / kntir rjavam eva ca
jna vijnam stikya / brahma-karma svabhva-jam
amacontrol of the mind; damacontrol over the senses;
tapaausterity; aucamcleanliness; kntitolerance;
rjavamsimplicity; caand; evacertainly; jnamtran-
scendental knowledge; vijnamrealised knowledge; (and)
stikyamfirm faith in the philosophical conclusions of stra;
(are) karmathe duties; brahmaof the brhmaas; svabhva-
jamborn out of their own nature.
Control of the mind and senses, penance, purity,
tolerance, simplicity, knowledge of the self and of
bhajana, and firm faith in and realisation of stra
are the characteristic qualities and duties (karma) of
the brhmaas born of their own natures.
1046
SRRTHA-VARI
Now the karma (prescribed duties) of brhmaas, who are
influenced predominantly by sattva-gua, are being de-
scribed. ama refers to control of the internal sense, the
mind. Dama means control of the external physical senses.
Tapa refers to the prescribed work performed by the body.
Jna-vijne means knowledge and realisation of the
stra. stikat means firm faith in the meaning and pur-
port of stra. All of these are the natural karma of the
brhmaas.
In rmad-Bhgavatam (7.11.21), the qualities of the
brhmaas are described. They are: control of the mind
and senses, penance, cleanliness, satisfaction, tolerance,
simplicity, knowledge, mercy, truthfulness and bhagavad-
bhakti.
amo damas tapa auca / santoa kntir rjavam
jna daycyuttmatva / satya ca brahma-lakaam
Also in rmad-Bhgavatam (11.17.16), r Ka tells
Uddhava that control of the mind and senses, performance
of penance, cleanliness, satisfaction, tolerance, simplicity,
bhagavad-bhakti, mercy and truthfulness are the qualities of
the brhmaas.
In rmad-Bhgavatam (5.5.24), Rabhadeva says:
dht tanr uat me pur
yeneha sattva parama pavitram
amo dama satyam anugraha ca
tapas titiknubhava ca yatra
Who can be superior to the brhmaas? By their study they are
sustaining My very beautiful and primeval form of the Vedas,
which are the avatra of transcendental sound, and they are
1047
42
endowed with the eight supremely pure qualities of sattva-gua:
control of the mind, control of the senses, truthfulness, mercy,
penance, tolerance, knowledge and realisation (bhakti).
Here, it should be understood that a real brhmaa who is
endowed with such qualities cannot be the cause of harm or
violence to any person, society, community or nation. Un-
doubtedly, such individuals are the well-wishing friends of
every living being. This statement is most definititely true.
But those who are bereft of brhmiical qualities will only
cause great harm to society although pretentiously proclaim-
ing themselves to be brhmaas; of this there is no doubt. At
the same time, it is not correct to envy the whole vara sys-
tem because of this defect and make efforts to destroy it com-
pletely. The proper course of action to correct the defects that
have crept into this system is for society to honour those who
truly possess such good qualities.
According to the Gt, a person should be appropriately
honoured after ascertaining his vara based on his quali-
ties, actions, nature and his impressions from previous lives.
This will make it possible for brhmaas like Vasiha,
Nrada and Vysa to make their appearance in our soci-
ety. Peace and happiness will be established throughout the
world if such elevated brhmaas and great katriya heroes
like r Rma, Arjuna, Bhma and Mahrja Bharata take
birth here.
The atheistic society that is taking shape today is without
any concern for caste or divisions. It is simply giving rise to
murder, looting, dacoitry, cheating and other sinful activi-
ties. Agitation and fear are all-pervading. The world has never
before seen such a miserable condition. It is said in rmad-
yasya yal-lakaa prokta / puso varbhivyajakam
yad anyatrpi dyeta / tat tenaiva vinirdiet
1048
A persons vara can be ascertained by noting in him particular
symptoms that have been described for establishing the varas
of humans. A person should be assigned to a vara according to
these particular symptoms. Vara cannot be decided merely by
birth.
In the present age, nitya-ll-pravia o viupda
aottara-ata r rmad Bhaktisiddhnta Sarasvat
hkura Prabhupda, the founder of the worldwide Gauya
Mission, re-established and preached daiva-varrama-
dharma based on various evidences from ruti and smti as
well as time-honoured customs.
LOKA 43
zii` ai iIai` irni==1
i==zriiz ix= =ii=1111
aurya tejo dhtir dkya / yuddhe cpy apalyanam
dnam vara-bhva ca / katra karma-svabhva-jam
auryamheroism; tejaboldness; dhtifirmness; dkya
dexterity; caand; apialso; apalyanamnot fleeing;
yuddhein battle; dnamgenerosity; caand; vara-
bhvaleadership; (comprise) katra-karmathe work of the
administrative or warrior class; jamborn; (which are)
svabhvaof their own nature.
Heroism, boldness, firmness, dexterity, not fleeing
from a battle, generosity and leadership are the pre-
scribed actions of the katriyas which are born of their
own nature.
SRRTHA-VARI
This loka describes the activities of katriyas, in whom
rajo-gua predominates over sattva-gua. aurya means
1049
43-44
valour or heroism, teja means aggressiveness or courage,
dhti means patience (determination), and vara-bhva
means the ability and tendency to control people. These are
the innate duties of a katriya.
It is also stated in rmad-Bhgavatam (7.11.22):
aurya vrya dhtis tejas / tyga ctma-jaya kam
brahmayat prasda ca / rak ca katra-lakaam
Enthusiasm in battle, heroism, firmness, boldness, sacrifice,
control of the mind, forgiveness, devotion to the brhmaas,
mercy and protection of the subjects are the characteristics of
the katriyas.
LOKA 44
I i=iriIi` = =ii=1
Iri-=` = ir=iI =ii=1111
ki-go-rakya-vijya / vaiya-karma svabhva-jam
paricarytmaka karma / drasypi svabhva-jam
karmathe work; vaiyaof the vaiyas; sva-bhva-jamwhich
is born of their own nature; (is) kiagriculture; go-rakya
cow protection; (and) vijyamcommerce; apiand; karma
the work; drasyaof the udras; svabhva-jamborn of their
own nature; (is) tmakamof the nature; paricaryaof render-
ing service.
The prescribed karma of the vaiyas, which is born
of their own nature, is agriculture, protecting cows,
commerce and trade. The karma of the dras, which
is born of their own nature, is to render service to
the other three varas.
1050
SRRTHA-VARI
In the vaiyas, rajo-gua predominates; tamo-gua is less
prominent. Agriculture, protection of the cows and trade, etc.,
are the natural and inborn karma of the vaiyas. They are
called go-rakaka (protectors of the cows) because they rear
and protect the cows. Tamo-gua is predominant in dras,
not rajo-gua. Their natural karma is to render service to
brhmaas, katriyas and vaiyas.
LOKA 45
= = =Iira: =Ì=I` nia =r:1
==I=ra: I=I` ii I-Ia a-ci1111
sve sve karmay abhirata / sasiddhi labhate nara
sva-karma nirata siddhi / yath vindati tac chu
abhiratabeing attached; sve sveto his respective; karmai
activities; naraa man; labhateattains; sasiddhimfull
perfection (eligibility to acquire jna); unow hear; tat
that (information); yathhow; vindatihe finds; siddhim
perfection; niratawhile being attached; sva-karmato his
work.
Men are devoted to their own karma according to
their respective qualifications. Thus, they attain the
perfection of being eligible to acquire jna. Now hear
how a person who is engaged in his prescribed duty
can attain perfection.
LOKA 46
a: I-ii ai=i` = = I=` aa= 1
== ii a=- I=I` I-Ia =i=:111111
yata pravttir bhtn / yena sarvam ida tatam
sva-karma tam abhyarcya / siddhi vindati mnava
1051
47
mnavaa man; vindatiattains; siddhimperfection; sva-
karmathrough performance of his prescribed duties;
abhyarcyaby worshipping; tamHim; yatawhence;
(arises) pravttithe manifestation; bhtnmof all be-
ings; (and) yenaby whom; idamthis; sarvamentire
(world); tatamis pervaded.
A man attains perfection through the perfor-
mance of his own prescribed karma (work) by wor-
shipping Paramevara, from whom all jvas have
come into existence, and by whom this world is
pervaded.
SRRTHA-VARI
One should attain Paramevara, from whom all living
entities are born, by performing pj and arcana to Him
with the prayerful entreaty: May Paramevara be pleased
by my rendering this work (karma). To perform arcana
to Paramevara with such feeling is proper worship of
Him.
LOKA 47
u i= =i=i I= i: ri=i a == Iraaia 1
=iiI=a` = riir=i Ia IIrri= 1111
reyn sva-dharmo vigua / para-dharmt sv-anuhitt
svabhva-niyata karma / kurvan npnoti kilbiam
reynbetter; (than) sva-dharmaones own occupational
duty; (is) viguaimperfectly performed; para-dharmt
than anothers duty; su-anuhittvery nicely performed;
kurvanby performing; karmawork; svabhva-niyatam
regulated by ones own nature; na pnotione does not in-
cur; kilbiamsin.
1052
It is more beneficial to perform ones own occupational duty
(sva-dharma), even though inferior or imperfectly performed,
than to perfectly execute the higher duty of another (para-
dharma). By performing his sva-dharma, a man incurs no sin.
SRRTHA-VARI
It is not proper to engage in sttvika acts, having lost in-
terest in ones own dharma, considering it to be rjasika.
Thus, r Bhagavn speaks this loka beginning with the word
reyn. Even though one is unable to perform ones lowly,
inferior sva-dharma properly, it is better than properly per-
forming para-dharma, which may appear to be superior.
Therefore, O Arjuna, it is improper for you to renounce your
sva-dharma of fighting just because you see the killing of
relatives as detrimental, in order to perform para-dharma, the
occupation of others who wander and beg.
Here it should be understood that one can accept the con-
clusion of the present loka only when the word sva-dharma
implies varrama-dharma. But when the word sva-dharma
is used to imply tma-dharma, bhakti to r Hari, then one
must accept the conclusions of the lokas such as sarva-
dharmn parityajya. Where sva-dharma means tma-
dharma, the word para-dharma means activities related to
the body and mind. Until a person develops faith in tma-
dharma, it is beneficial to perform prescribed duties accord-
ing to his innate nature. As it is said in rmad-Bhgavatam
(11.20.9):
As long as one is not satiated by fruitive activity and has not
1053
48
awakened his taste for bhajana by ravaam, krtanam, etc., one
has to follow the principles of stra.
rla Bhaktivinoda hkura says, It is better to perform sva-
dharma even improperly than to engage in para-dharma ex-
pertly. Sva-dharma means the duties prescribed according to
ones natural aptitude and innate qualities. Therefore, even if
sva-dharma is sometimes not executed expertly, it is always
beneficial. There is no possibility of incurring sin by perform-
ing duties which are prescribed according to ones own nature.
LOKA 48
=r` = i-a =iri=I = -a1
=irrii Ir irii i==iI=Iriai:1111
saha-ja karma kaunteya / sa-doam api na tyajet
sarvrambh hi doea / dhmengnir ivvt
kaunteyaO son of Kunt; na tyajetone should not give up;
karmathe work; saha-jamborn of ones nature; apieven
though; sa-doamfaulty; hiindeed; sarva-arambhall
endeavours; (are) avtcovered; doeaby fault; ivaas;
agnifire; (is covered) dhmenaby smoke.
O Kaunteya, one should not relinquish duty that is
in accordance with ones nature even if that duty has
some defect, because all undertakings are covered by
some fault, just as fire is covered by smoke.
SRRTHA-VARI
It is not proper to think that there is only fault in ones
sva-dharma, as there is certainly some fault in para-dharma
also. To clarify this point, r Bhagavn speaks this loka
beginning with the word saha-jam. One should perform the
1054
duty that is in accordance with ones nature, because all work
(karma), be it seen (manifest) or unseen (unmanifest) is
tinged with some defect, just as fire is covered by smoke. A
person overlooks the defect of a fires smoke while utilising
its light and heat to dispel darkness and cold. In the same
way, one must accept the positive aspect of ones prescribed
duty for the purification of ones existence, and neglect the
defective aspect.
Generally, duties that are prescribed according to ones
nature are called sva-dharma. By performing such duties a
person can maintain his life very easily, and he may also
possibly gradually enter spiritual life. If a person accepts the
prescribed duties of others, having observed some fault in
his own sva-dharma, there is a possibility that he may in-
cur even more sin. If one gives up ones katriya-dharma,
considering it to be violent, and accepts the duty of a
brhmaa, thinking that it is free from such faults, then
there is the possibility of impropriety, because even the
duties that are prescribed according to the nature of the
brhmaas are subject to the three guas. Since the instru-
ments for performing brhmiical acts are material, there
always remains some fault or other in activities performed
with them. For example, there is always the possibility of
killing living entities while performing a fire yaja. For this
reason, the example of fire is given here. Fire remains cov-
ered by smoke. This is a defect of fire, but the fire is still
accepted in order to dispel cold, to cook and serve other
purposes. According to this same reasoning, it is beneficial
to engage only in ones prescribed activities. A person utilises
the fire he lights after removing some portion of the smoke.
In the same way, after overcoming the defects of his karma
1055
49
by offering that karma to r Bhagavn, one should accept
that aspect of it which gives rise to jna for the purpose of
self-realisation.
rla Bhaktivinoda hkura quotes ri Ka as saying, O
Kaunteya, even if the duties that are prescribed according to
ones nature are defective, they should by no means be relin-
quished. Every endeavour is covered by some defect. Just as
fire is always covered by smoke, defects cover and contami-
nate every action. A man should accept the positive part of
the karma which is prescribed according to his nature for the
purpose of purifying his existence, and should discard the
defective part.
LOKA 49
=+I: =x Iai-=i I=a=r:1
=rrI=I` r=i` =`-i==iIi=-cIa1111
asakta-buddhi sarvatra / jittm vigata-spha
naikarmya-siddhi param / sannysendhigacchati
buddhione whose intelligence; (is) asaktadetached;
sarvatrain all situations; jita-tmwhose mind is self-con-
trolled; (and) vigata-sphawho is devoid of desire;
adhigacchatiattains; parammsupreme; siddhimperfec-
tion; naikarmyain the form of action free from reaction;
sannysenathrough renunciation (of the results of his work).
One whose intelligence is not attached to anything
material, whose citta (mind) is under control, and who
is free from all desires, even for achieving the happi-
ness of Brahma-loka, attains supreme perfection in
the form of naikarmya (reaction-free action) by com-
pletely renouncing karma.
1056
SRRTHA-VARI
Action (karma) becomes defective when, due to false ego,
a person considers himself to be the doer and desires the fruit
of that activity. The first stage of sannysa is to give up these
defects and remain engaged in karma. Gradually, however,
when the sdhana of such a sannys matures and he becomes
firmly situated in yoga (yogrha), he may completely re-
nounce all karma. This is the second stage of sannysa.
Asakta-buddhi refers to one whose intelligence is free from
all attachment to material objects. Jittm means one whose
mind is under control and vigata-spha means one who does
not even desire the happiness of Brahma-loka. Such persons
attain supreme perfection in the form of naikarmya by giv-
ing up all karma completely. In the yogrha stage, their
naikarmya (reaction-free or desireless action) attains per-
fection in the highest sense.
Here, r Bhagavn is explaining how one can accept the
positive aspect of karma by giving up the defective aspect.
rla Bhaktivinoda hkura says, Those whose intelligence
is completely free from attachment to material objects, whose
minds are under control, and who do not even desire the
happiness of Brahma-loka, achieve the supreme perfection
in the form of naikarmya by completely renouncing their
karma-nih (adherence to action).
LOKA 50
I=I` irai ii = aiir=iIa I=ii =1
==i= = i -a I=rai i== i ri1111
siddhi prpto yath brahma / tathpnoti nibodha me
samsenaiva kaunteya / nih jnasya y par
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50-53
tathalso; nibodhabe informed; meby Me; samsenain
brief; kaunteyaO son of Kunt; yathhow; prptaone who
has attained; siddhimperfection; evaindeed; pnotiat-
tains; brahmaspiritual realisation; ywhich; (is) parthe
highest; nihstage of steadiness; jnasyain transcenden-
tal knowledge.
Hear from Me in brief, O Kaunteya, the means by
which a person who has achieved perfection in the
form of naikarmya attains brahma, which is the high-
est culmination of jna.
SRRTHA-VARI
And now, hear from Me how he then attains and realises
brahma. Nih par refers to complete cessation of igno-
rance through the practice of various types of yoga. Accord-
ing to the Amara-koa dictionary, nih means completion,
destruction or end. Understand how, when ignorance sub-
sides, jna is progressively superseded by vijna. Then fi-
nally, when jna is entirely relinquished, brahma will be
realised.
LOKAS 51-53
i Izi i +i i -i-=i=` I=r 1
zi+i= Irii` =--i ri=z rii r = 1111
II+= nrizi aiyi=i==:1
i=i =ri I=-` ri` == iIua:1111
ryir` n` ` i=` i i` Ir= r= 1
I= - I== =: zii-ai =i i ra 1111
buddhy viuddhay yukto / dhtytmna niyamya ca
abddn viays tyaktv / rga-dveau vyudasya ca
1058
vivikta-sev laghv- / yata-vk-kya-mnasa
dhyna-yoga-paro nitya / vairgya samuprita
ahakra bala darpa / kma krodha parigraham
vimucya nirmama nto / brahma-bhyya kalpate
yuktaone engaged (in bhakti); viuddhaywith fully puri-
fied; buddhyintelligence; caand; niyamyacontrolling;
tmnamthe mind; dhtywith determination; tyaktv
giving up; viaynsense objects; abda-dnsuch as sound;
caand; vyudasyaputting aside; rga-dveauattachment
and aversion; vivikta-sevresorting to solitary places; laghu-
eating lightly; yatacontrolling; kyabody; mnasa
mind; vkand speech; parabeing absorbed; dhyna-yoga
in contemplative yoga; nityamalways; samupritataking
shelter; vairgyamof the philosophy and principles of renun-
ciation; vimucyabeing freed from; ahakramfalse ego;
bal amfalse (physical) strength; darpamarrogance;
kmamdesire; krodhamanger; parigrahamunnecessary ac-
cumulation of possessions; (being) nirmamafree from pos-
sessiveness; (and) ntapeaceful; kalpateis eligible;
brahma-bhyyafor brahma realisation.
Being blessed with pure intelligence, controlling
the mind with forbearance, relinquishing the objects
of sense enjoyment such as sound, being freed from
attachment and aversion, living in a sanctified soli-
tary place, eating little, controlling the body, mind
and speech, constantly taking shelter of yoga by
meditation on Bhagavn, being completely detached
and free from false ego, false attachment, arrogance,
desire, anger, and unnecessary accumulation of pos-
sessions, being free from the notion of mine, and
situated peacefully, such people are qualified to
realise brahma.
1059
53-54
SRRTHA-VARI
Those who are able to control their mind with sttvika
intelligence and sttvika forbearance, and who take shelter
of the supreme yoga, becoming situated in meditation upon
r Bhagavn, become qualified to realise brahma. Here, the
word bala does not mean strength or ability, but attachment
to kma, material desires. After giving up the false ego and
material desires, they become qualified to realise brahma.
This is called cessation of ignorance. In such a state, even
sattva-gua becomes quiet and subdued. This alone is called
renunciation of jna. It is also stated in the Eleventh Canto
of rmad-Bhgavatam: Renounce even jna in Me. One
cannot realise brahma without renouncing both ajna and
jna. Brahma-bhyya kalpate means to become capable of
realizing brahma.
A sdhakas heart becomes purified by offering Bhagavn
the results of ones sttvika actions which are born of ones
nature. By subduing their senses, such sdhakas remain fixed
in a state of trance. Their senses are satisfied because they are
detached from sense objects. This dispels all mundane attach-
ments and aversions. In such a state, they become free from
the false ego of considering the body to be the self. They do
not seek material happiness, nor are they ever overpowered
by lamentation. They are constantly equipoised. In this state,
which is called brahma-bhta, they even give up the subtle body
and become situated in the tma-svarpa, the true self.
LOKA 54
=ia: =rii-=i = ziiIa = i Ia1
==: =ri iari =yI+` nia ri=1111
1060
brahma-bhta prasanntm / na ocati na kkati
sama sarveu bhteu / mad-bhakti labhate parm
brahma-bhtaone who is spiritually realised; (is) prasanna-
tma fully joyful soul; na ocatihe never laments; nanor;
kkatihankers; samahe is equal; sarveuto all;
bhteubeings; labhatehe attains; mad-bhaktimMy bhakti;
parmwhich is blessed with the symptoms of prema.
A person thus situated in brahma becomes fully joy-
ful. He never laments or desires anything. Being
equally disposed to all beings, he attains bhakti to
Me which is blessed with the symptoms of prema.
SRRTHA-VARI
A sdhaka-jva attains the nature of brahma (brahma-
bhta) when he becomes free from the impure designations
of sattva-gua, rajo-gua and tamo-gua. That means he
attains a state of pure consciousness, free from any covering,
and thus becomes prasanntm (fully joyful). Having
achieved this higher state, he neither laments for what he
has lost, nor hankers for what he does not have. In such a
state, he is free from the false ego of considering the body to
be the self. Sarveu bhteu means in all beings, good or bad.
Sama means that he develops equal vision like that of a child,
thereby becoming free from any external identification. His
desire for jna becomes satiated, just like a fire that has been
extinguished due to lack of fuel. He then attains My imper-
ishable bhakti in the form of ravaam and krtanam (which
is vested in jna). Bhakti is a function of My svarpa-akti
and even continues to exist when ajna and jna cease,
because it is separate from My illusory potency. Therefore,
the word parm means separate, or superior to jna. In other
words, parm means kevala-bhakti, which is devoid of
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54
nikma-karma, jna, etc. The word labhate means that
previously, bhakti, which was partially situated in jna and
vairgya and practised for the purpose of achieving moka,
was not intelligibly realised, just as Antarym, situated in
all beings, cannot be realised very easily. Therefore, the word
labhate (obtain) has been used instead of the word kurute
(does). A golden gem which has become mixed with grains
such as mng or urad dl can be retrieved even when the
grains are destroyed by grinding. This is because the gem is
comparatively imperishable. In the same way, bhakti, which
is partially situated in jna and vairgya, can be achieved
independently when jna and vairgya are dispelled. This
is the most opportune time to attain pure prema-bhakti. The
result of such bhakti is never syujya-mukti. Therefore, the
word parm here must mean prema-laka bhakti, or bhakti
endowed with the symptoms of prema.
Par bhakti is necessary to understand parabrahma r
Ka, even after one has attained the state of brahma-bhta.
This is explained in the present loka. Various commenta-
tors give different explanations of the word brahma-bhta
which convey almost the same meaning. Only a jva who is
free from all the material guas and situated on the plat-
form of brahma is called brahma-bhta. rla Vivantha
Cakravart hkura writes that
brahma-bhta is the pure state of transcendental nature
attained by a jva when he has become free from all gross
and subtle designations. This refutes the understanding that
brahma-bhta means to lose ones existence completely by
merging into and becoming one with brahma. rla rdhara
Svm, r Rmnujcrya, r Madhvcrya, rla
Vivantha Cakravart hkura, rla Baladeva
1062
Vidybhaa and others have unanimously refuted the above
opinion which is against siddhnta.
The keval advaita-vds (impersonalists) say that the fol-
lowing four statements are the supreme axioms of the Vedas:
aha brahmsmi (I am brahma); tattvam asi (You are that);
sarva khalv ida brahma (Indeed everything is brahma);
and prajna brahma (Real knowledge is brahma realisa-
tion). They attempt to establish myvda philosophy by
erroneously interpreting these statements, but they are sim-
ply cheating the common people by such deceptive propa-
ganda. The above four statements of the Vedas are actually
only peripheral statements. O alone is the supreme state-
ment and it is the svarpa of brahma. Tattvam asi actually
means, You belong to Him, or you are His servant. This
was also clarified earlier. The myvds, however, explain
it to mean, You are also that (Him). This explanation is
completely distorted and misleading. Also, in regard to the
statement aha brahmsmi, the jva is designated as brahma
simply because he has some qualitative similarity with
brahma. Because the jva is the separated part of brahma, he
is also cit-svarpa (conscious by nature), but he can be con-
trolled by my because he is only a separated part.
Parabrahma, however, is the controller of my. The jva is
atomic and parabrahma is an infinite entity, therefore, these
two can never become one.
The entire creation containing both conscious and inert
energies has manifested from parabrahma. Inert matter and
consciousness are the transformations of brahmas potency,
and are partially one with Him; they are not completely one
with Him. A person can thus understand the true import of
the Vedas only after he first considers the precise meaning
of each and every Upaniad mantra individually, after which
he deliberates upon them collectively to comprehend their
1063
54
meaning as a whole. If a person unnecessarily speculates and
interprets the peripheral statements of the Vedas, he will only
arrive at false conclusions. One must, therefore, properly
understand r Caitanya Mahprabhus definitive instruc-
tions on acintya-bheda-abheda-tattva in order to avoid any
misinterpretation.
There are abundant mantras in the Vedas which establish
the difference between the jva and brahma. Some of those
mantras are cited below:
1) pradhna-ketra-ja-patir guea (vetvatara
Upaniad 6.16). He is the controller of the guas and mas-
ter of the ketra-ja living entities.
2) tam hur agryam purua mahntam (vetvatara
Upaniad 3.19). Sages declare Him to be the foremost and
greatest of persons.
3) ythtathyato rthn vyadadht (opaniad 8). It is He
who awards the many jvas necessities.
4) teneda pra puruea sarvam (vetvatara
Upaniad 3.9). By that Persons arrangement, this universe
is complete in every respect.
5) nityo nityn (Kaha Upaniad 5.13, vetvatara
Upaniad 6.13). He is supreme among all eternal beings.
It can be clearly understood from the above quotations that
the jva can never merge with brahma and become one with
Him. Therefore, brahma-bhta actually means that the jva
becomes situated in his eternal constitutional position. The
symptoms of jvas who have achieved the brahma-bhta stage
are explained as follows:
a) prasanntm: The first characteristic is that they remain
always joyful due to being freed from the effects of the subtle
body, which is composed of the three material guas.
b) na ocati: They never lament for that which has been
lost.
1064
c) na kkati: They do not hanker for what they do not
have.
d) sama sarveu bhteu: Like a child, they possess equal
vision towards all beings, good or bad.
e) mad bhakti parm: They have an intense desire to
attain My par bhakti.
Mahtms who have attained the brahma-bhta stage,
which is endowed with the above mentioned symptoms, in
the association of sdhus, attain par prem bhakti unto r
Bhagavn. It is also appropriate at this point to understand
the true meaning of the word par bhakti.
anybhilit-nya jna-karmdy-anvtam
nuklyena knulana bhaktir uttam
Uttam-bhakti means the cultivation of activities which are
meant exclusively for the pleasure of ri Ka or, in other words,
the uninterrupted flow of service to r Ka performed in all
endeavours of the body, mind and speech and through the ex-
pression of various spiritual sentiments (bhvas), which is not
covered by jna, knowledge of oneness with brahma or nitya and
naimittika-karma, yoga, tapasy and so forth, and which is devoid
of all desires other than the aspiration to bring happiness to
r Ka.
This uttam-bhakti is certainly the very essence of all
stras. Famous keval advaita-vd commentators, such as
crya akara, nandagiri and Madhusdana Sarasvat,
have stated in their commentaries on this present loka that
par bhakti is bhakti characterised by jna. But it is worth
noting that the par bhakti described in this loka is only
achieved after attaining the brahma-bhta stage. In other
words, it is achieved by a person who has become situated
on the brahma-bhta platform. Par bhakti is therefore su-
perior even to the brahma-bhta state. It can be easily
1065
54
understood that it does not refer to bhakti which is mixed
with jna and aimed at achieving brahma-jna. A person
still needs to acquire tattva-jna of parabrahma r Ka,
even after he has attained brahma-jna. Thus, a brahma-
jn will achieve tattva-jna of r Ka if he has the good
fortune to perform par bhakti in the association of bhaktas.
It should be clearly understood here that there is a differ-
ence between the par bhakti, which gives knowledge of
ka-tattva, and the bhakti which is used to achieve brahma-
jna. The word par has been used to clarify this point.
There is a confidential meaning also behind the use of the
word labhate (obtains), instead of the word kurute (does).
There is a possibility of achieving par bhakti only when a
person has realised the insignificance and inferior nature of
the brahma-jna attained by a brahma-jn. This takes
place by the causeless mercy of Bhagavn or His bhaktas. The
word labhate has therefore been used because par bhakti is
achieved only by the mercy of Bhagavn or His bhaktas. The
word kurute (does or makes) would have been used if it were
achievable by ones own endeavour; but r Bhagavn has
not used the word kurute. This observation clarifies that the
word par bhakti only aims at uddh, keval or ananya-
bhakti and not at jna-mira-bhakti.
r Caitanya Mahprabhu said that even this brahma-bhta
stage is external, because one who is situated in that stage
cannot realise or attain Goloka or Vaikuha although he has
become free from the guas. Goloka or Vaikuha can only
be realised when one acquires par bhakti. Therefore, the
brahma-bhta platform is not the highest step. Rather, it is
the initial stage in the process of acquiring that supreme level.
Here it should also be understood that those who acquire
the brahma-bhta stage are of two types. The first type
endeavour for syujya-mukti, even after they have attained
1066
the brahma-bhta stage. They disregard the bhaktas of
Bhagavn and r Bhagavns nma, rpa, gua and ll and
do not listen to hari-kath. They are offenders and never
achieve mukti but continue to wander in the bodies of surika
species in this material world. The second type respect the
bhaktas as well as Bhagavns nma, rpa, gua and ll.
Taking shelter of the bhaktas, they easily achieve par bhakti
due to their non-offensive attitude.
LOKA 55
i-i =i=Iii=iIa ii= ziI== a-a:1
aai =i` a-ai i-i Izia a=-ar= 1111
bhakty mm abhijnti / yvn ya csmi tattvata
tato m tattvato jtv / viate tad-anantaram
bhaktythrough bhakti; abhijntione can fully know; mm
Me; tattvatain truth; yvnhow great My opulence is; ca
ya asmiand what My svarpa (original form) is; tatathen;
jtvhaving understood; tattvatain truth; tat-anantaram
after that; viateone can enter; mmMe (My nitya-ll).
It is only by bhakti that he can know the tattva of
My glories and svarpa. He then enters My eternal
pastimes through that tattva on the strength of prem
bhakti.
SRRTHA-VARI
What is the result of attaining bhakti to You? r
Bhagavn answers this with the loka beginning with
bhakty. Jns and various types of bhaktas who have at-
tained bhakti understand the tattva of My opulences and
svarpa (tat-padrtha), and thus enter My nitya-ll. As I have
also said in rmad-Bhgavatam (11.14.21): I am attainable
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55
only by kevala-bhakti. Thus, the vidy of the jns can cease
on the strength of that bhakti alone. They can enter into
Me and realise the bliss of syujya when they come to know
Me in tattva. Because I am beyond my and since avidy is
my, I am known only by vidy.
The five divisions of vidy are stated in the Nrada-
pacartra. They are: jna, yoga, vairgya, tapa and bhakti
to Keava. Bhakti is a special function of vidy. Furthermore,
only a portion of bhakti, which is a function of r
Bhagavns hldin-akti, enters into vidy to enable its suc-
cess. Sometimes, a portion of bhakti enters karma to facili-
tate the success of karma-yoga. The practice of karma, yoga
and jna, etc. is simply unnecessary labour without bhakti,
and does not bear fruit. In truth, bhakti is nirgua, so it can-
not manifest from vidy, which is in sattva-gua. Ignorance
is removed by vidy, whereas r Bhagavn (tat-padrtha) is
known by bhakti. Furthermore, it is said in Gt (14.17): Jna
arises from sattva-gua. Therefore, the jna which comes
from sattva-gua is also in sattva-gua. Vidy refers to sattva-
jna, but the jna arising from bhakti is bhakti Herself.
That bhakti is denoted in some places by the word bhakti,
and in other places by the word jna. In this way, it is nec-
essary to understand that jna is also of two types.
One achieves brahma-syujya only after giving up the first
type of jna which manifests from sattva-gua, and adopt-
ing the second type of jna arising from bhakti. This can
be clearly seen in the Eleventh Canto of rmad-Bhgavatam,
Chapter Twenty-Five. Some people, who are bereft of bhakti,
try to attain syujya through jna. Such persons, who are
proud of their jna, unfortunately only become distressed
and are condemned. There are those who understand that
mukti cannot be achieved solely through jna. Thus they
engage in some practices of bhakti with their jna (jna
1068
mira-bhakti). Such persons think that the existence of
Bhagavn is material and temporary, and that His body con-
sists of the material guas. Even after attaining the platform
of yoga called yogrha, such persons, who falsely think that
they are liberated, are only worthy of being condemned. As
it is said in rmad-Bhgavatam (11.5.2): According to their
respective guas, the four ramas along with the four varas,
originated separately from the mouth, arms, thighs, and feet
of the purua, Bhagavn. Those who disrespect this self-born
purua, Bhagavn Himself, and do not render service to Him,
fall from their position. This means that those who do not
perform bhajana to Him as well as those who disrespect Him,
even while worshipping Him, fall down after losing their
vidy, even though they are sannyss. rmad-Bhgavatam
also states (10.2.32):
ye nye aravindka vimukta-mninas
tvayy asta-bhvd aviuddha-buddhaya
ruhya kcchrea para pada tata
patanty adho ndta-yumad-aghraya
O Kamala-nayana (lotus-eyed Lord)! One who is falsely proud
of being liberated, and does not perform bhakti to You due to his
polluted intelligence, falls down because he disrespects Your
lotus feet, even after he has taken great trouble to attain the
highest position of renunciation.
The word anye in the above Bhgavatam loka refers to a
person other than a bhakta of r Mdhava, and the word
aghri refers to bhakti. To disrespect r Bhagavns lotus feet,
therefore, means to disrespect bhakti.
Andta-yumad-aghraya means that it is disrespectful
to consider that r Bhagavns body is composed of the three
guas. This was also stated earlier in Gt (9.11): Foolish
people deride Me when I appear in My human form. In
1069
55
reality, that human form is sac-cid-nanda-maya, composed
of eternality, knowledge and bliss. Only by the influence of
r Bhagavns inconceivable kp akti does that body be-
come visible. It is said in Nryaa-dhytma-vacana, Al-
though the svarpa of r Bhagavn is ever unmanifest, He
becomes visible only by the influence of His own akti. Who
can see His supremely blissful svarpa without the help of
that potency? Thus, the sac-cid-nanda nature of
Bhagavns body is established.
Even though hundreds of ruti and smti statements such
as klipta sac-cid-nanda-vigraha r vndvana sura-
bhruha-talsnam, The Lord is described as He who has a
transcendental form of eternality, cognisance and bliss, and
is seated at the base of a desire-tree (Gopla-tpini
Upaniad), and bda brahma dadhad vapu, The Lord
displayed His transcendental form, which can only be un-
derstood through the Vedas. rmad-Bhgavatam (3.21.8)
further establishes the sac-cid-nanda nature of Bhagavns
body, still some conclude that His name, form, qualities, etc.,
are materially designated on the basis of one solitary state-
ment in the vetvatara Upaniad (4.10): my tu prakti
vidyn myina tu mahevaram. The phenomema of ma-
terial nature is my (a temporary illusion), and Paramevara
is may, made up of my. However, there is a ruti state-
ment quoted in r Madhva-bhya, ato mymaya viu
pravadanti santanam, Therefore, they declare r Viu,
the eternal supreme Lord to be mymaya, constituted of
my. According to this statement, Bhagavn is eternally
endowed with an internal potency called svarpa-bhta-
my, which is part of His own svarpa. In the word my
tu, in this loka from vetvatara Upaniad, my refers to
His svarpa-bhta, cit or conscious potency, which originates
from His svarpa. It does not refer to the material energy
1070
consisting of the guas, which is not part of His svarpa. How-
ever, they do not accept this meaning. They do not even accept
the interpretation that my is the prakti and Mahevara or
ambhu iva is the master of that my. Therefore, they fall
down due to their offensive attitude to Bhagavn, even after
attaining the state of jvan mukta, liberation while living within
this material body. It is also said in the supplementary state-
ment of Vsan-bhya, that even a person who is jvan mukta
becomes entrenched in material lusty desires and again has to
enter sasra if he somehow offends the inconceivable, su-
premely powerful Bhagavn. When he has attained the result
of his practice, he thinks that the means are of no further use;
hence he falls down. Therefore, in the stage of jna-sannysa,
he abandons not only jna, but gubht bhakti (bhakti which
is present in jna to some degree). Thus he maintains the false
conception that he is experiencing direct realisation of brahma.
Because he commits offenses to the r-vigraha of Bhagavn,
bhakti also disappears along with jna, and he is not able to
attain bhakti again. Without bhakti, the Supreme Absolute Truth
cannot be realised. It should be understood that the meditation
such a person performs at that time is useless, and his pride in
being jvan mukta, liberated while in this body, should also be
recognised as baseless.
Supporting this view, rmad-Bhgavatam (10.2.32) states:
ye nye aravindka vimukta-mnina. There are two types
of jvan muktas who properly engage in the practice of
bhakti-mira-jna (jna mixed with bhakti). Both of them
recognise the r-mrti of Bhagavn to be sac-cid-nanda-
may, and they achieve par bhakti after gradually giving
up vidy and avidy. The first perform bhakti with the aim
of attaining syujya, becoming one with Him. With the as-
sistance of this bhakti, they achieve tat-padrtha, direct re-
alisation of the Supreme Absolute Truth, thus attaining one-
ness with Him. Those individuals are worthy of honour. In
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55
the second group are highly fortunate persons who give up
the desire for mukti and remain absorbed in tasting the
sweetness of bhakti-rasa by the influence of the associa-
tion of calm and composed mah-bhgavatas like ukadeva
Gosvm. Such personalities are to be most highly honoured.
As it is said in rmad-Bhgavatam (1.7.10): The qualities
of r Hari are so wonderful that even the great munis who
are tmrma, and who have completely cut the knot of
avidy, are attracted by His attracting potency. Hence, they
perform selfless bhakti to Urukrama r Ka, who per-
forms wonderful feats.
Therefore, out of these four types of jns, the first two are
worthy of reproach and they remain bound, while the other
two are respectable and cross beyond the material world.
In the present loka, r Bhagavn is explaining the result
of par bhakti (kevala-bhakti characterised by prema). By
some good fortune, by the mercy of a great personality, a
person who has achieved the stage of brahma-bhta attains
par bhakti. At that time, he loses his desire for moka. Hav-
ing become free from jna, he achieves nirgu bhakti and
realises ka-tattva. This takes place when he realises his
svarpa-siddhi. Then, at the time of attaining vastu-siddhi,
he enters into the pastimes of Bhagavn. It is stated in
rmad-Bhgavatam (1.7.10):
tmrm ca munayo / nirgranth apy urukrame
kurvanty ahaitukm bhaktim/ ittha-bhta-guo hari
Those tmrmas who are very fortunate can become attracted
by the qualities of r Bhagavn if they receive the causeless
mercy of r Bhagavn and His bhaktas. They can then become
absorbed in relishing the sweetness of bhakti-rasa by engaging
in ahaituk bhakti to Him.
1072
The examples are the four Kumras, who received the
mercy of Bhagavn, and r ukadeva Gosvm, who received
the mercy of r Vysadeva.
In Gt lokas, such as 11.54, 8.14 and 9.22, it is stated that
r Bhagavn can only be attained by bhakti. rmad-
Bhgavatam (11.14.21) also states: bhaktyham ekay grhya.
Only by pure devotional service am I to be known. While
answering the questions of r Caitanya Mahprabhu, Rya
Rmnanda said that bhakti which is free from jna, is
the essence of all perfection. But r Caitanya Mahprabhu
did not even accept this as the highest goal of life, and re-
quested him to explain further. At this point, r Rya
Rmnanda prabhu presented a Bhgavatam loka as evi-
dence: jne praysam udapsya. This loka states that not
all perfected and liberated persons can realise ka-tattva.
This has been discussed in the lokas, manuy sahasreu,
Only an extremely rare person comes to know Me in truth
(Gt 7.3), muktnm api siddhnm, Among millions of
liberated souls, only one knows Me in truth (rmad-
Bhgavatam: 6.14.5), and koi-mukta-madhye durlabha eka
ka-bhakta, Among millions of souls who are actually
liberated, it is very difficult to find one who is My pure bhakta
(Caitanya-caritmta Madhya-ll 19.148).
stras such as the rutis, smtis, Vednta-stra, rmad-
Bhgavatam and the Gt give numerous proofs to show that
even after a jva has achieved mukti, he can become situ-
ated in his own pure constitutional svarpa and taste the bliss
of service to r Bhagavn. In rla rdhara Svms rmad-
Bhgavatam commentary called Dhta-sarvaja-bhya-kra,
he has commented on loka 10.87.21 as follows: mukt api
llay vigraha ktv bhagavanta bhajante. Even the lib-
erated beings constantly render voluntary service to
Bhagavn with their transcendental (aprkta) bodies. In
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55
the rutis, we find references such as pryat tatrpi hi
am, What one does throughout ones life is evident at
the time of death (Brahma-stra 4.1.12), and moke ca bhaktir
anuvarttate, that describe the presence of bhakti, even in the
state of moka.
Viate tad anantaram (Gt 18.55) has a deeper, more con-
fidential meaning. Having known and realised Bhagavn,
one does not enter into Him and become one with Him, but
rather one enters into His ll. For example, when a person
enters a city, or a bird enters its nest, it does not mean that
the person becomes the city, or that the bird becomes the
nest. The actual meaning is that they enjoy great happi-
ness in meeting with their family members. The nirviea-
vds normally use the example of rivers flowing into the
ocean to express the oneness of the jva with brahma. They
say that, just as the rivers lose their name and form when
they merge into the ocean (having given up their separate
existence), in the same way, the jva merges with brahma
and becomes one with Him. However, the saviea-vd
bhaktas say that, even after mukti, a pure jva maintains
his own individual existence, just as the aquatics living in
the ocean have their separate existence from the ocean.
Living beings live happily in the ocean with their family
members. To know the ocean, mere knowledge of the
oceans surface is not adequate. It is necessary also to know
the various aquatics that live deep down in the ocean, as
well as the pearls, jewels and various types of useful mines
there. Similarly, to know Svaya Bhagavn r Ka, as
He who is complete with six opulences and full of bhakti-
rasa, is to know Him in tattva and in full. Only when a
sdhaka or bhva-bhakta has attained this knowledge can
he then enter into the ll of Bhagavn in his state of vastu-
siddhi and taste the bliss of rendering sev to Him.
1074
If one deeply deliberates on the statements of stra, it
becomes clear that one cannot attain mukti merely by jna,
without the help of bhakti: reya sti bhaktim udasya, I
can be attained by bhakti alone, not by speculative knowl-
edge (rmad-Bhgavatam 10.14.4). The jns are of two
types: the kevala-jn (who cultivates jna only) and the
bhakti-mira-jn (who mixes bhakti with his cultivation
of jna).
Bhakti-mira-jns are also of two types: those who con-
sider the form of Bhagavn as illusory, and those who ac-
cept the form of Bhagavn as sac-cid-nanda. The first cat-
egory of jns do not become mukta (liberated) because of
their offence at the lotus feet of Bhagavn. They only main-
tain a false ego of being liberated. rmad-Bhgavatam
(10.2.32) makes the following statement about such jns
who are falsely proud and think that they are liberated:
ye nye aravindka vimukta-mninas
tvayy astabhvd aviuddha buddhaya
ruhya kcchrea para pada tata
patanty adho andta yumad-aghraya
O Kamala-locana (lotus-eyed Bhagavn)! He who has cultivated
jna and who is falsely proud calls himself liberated. It should
be understood that he possesses a polluted intelligence because
he has no conception that bhakti is an eternal activity. In his
cultivation of jna, he has given up material objects (atat)
through the process of negation and only reaches a supreme
position near tat, the Absolute Reality, where he remains stag-
nant. However, because he has failed to attain the shelter of Your
lotus feet, he eventually falls down.
Gt (9.12) also states:
mogh mogha-karmo / mogha-jn vicetasa
rkasm sur caiva / prakti mohinm rit
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56
With frustrated hopes, futile actions, ineffectual knowledge and
a distracted mind, he only takes shelter of an illusory, tmasika
and surika nature.
The second type of jn who follows the path of bhakti-
mira-jna accepts the r-mrti of Bhagavn as sac-cid-
nanda-may. Such a jn attains syujya-mukti after his
vidy and avidy has been removed, but he does not attain
par bhakti. Some of these jns have the good fortune to
receive the mercy of a mah-purua. They are able to give
up the desire for mukti, and thus attain par bhakti. The
following Bhgavatam loka (1.7.10) is spoken in reference to
such tmrmas (self-satisfied jns).
tmrm ca munayo / nirgranth apy urukrame
kurvanty ahaituk bhaktim / itthambhta guo hari
r Ka has such an attractive potency that even the
tmrma-munis who have completely cut the knot of avidy
become attracted to Him and start performing ahaituk-bhakti to
Urukrama, the performer of wonderful activities. What to
speak, then, of a person absorbed in attraction to mundane
matter?
All of the above lokas that have been cited clarify this
subject.
LOKA 56
==iI =i iii =ziu:1
=-=iiir=iIa ziiza` =r=1111
sarva-karmy api sad / kurvo mad-vyapraya
mat-prasdd avpnoti / vata padam avyayam
mat-vyaprayaone who always takes shelter of Me;
avpnotiattains; vatamthe eternal; (and) avyayam
imperishable; padamabode; mat-prasdtby My grace; api
1076
even though; sadalways; kurvaperforming; sarva-
karmiall sorts of activities.
One who is My aikntika-bhakta attains the eter-
nal and imperishable Vaikuha abode by My grace,
even though he is always engaged in various types of
activities.
SRRTHA-VARI
It was explained earlier that a jn ultimately achieves
the result of My syujya by gradually giving up the results of
karma. He then gives up the karma itself and finally he aban-
dons jna. But how can My bhaktas attain Me? To explain
this, Sri Bhagavan is speaking this loka beginning with sarva.
If even those who are specifically sakma, and who main-
tain inferior desires can attain the supreme destination by
taking shelter of Me, then what to speak of those who are
nikma-bhaktas? And furthermore, what can be said about
the destinations of ananya-bhaktas who give up their adher-
ence to karma, yoga, jna and the worship of various devas,
as well as all other material desires and worship Me exclu-
sively, although engaged in all types of karma, such as nitya
and naimittika, as well as fruitive or social activities for the
maintenance of sons, daughters and so on?
Here the statement rayate (takes shelter) means that he
performs sev properly and wholeheartedly. The prefix to
the word raya certainly implies the predominance of sev.
The word api (also) in the phrase karmay api indicates the
inferiority of karma, thereby implying that karma is secondary
for such people. In other words, these people perform bhakti
which is mixed with karma, not karma which is mixed with
bhakti. This means that they are not excessively engrossed
in the karma which was described in the first six chapters.
The words vata padam mean, They attain My eternal
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57
abodes such as Vaikuha, Mathur, Dvrak and Ayodhy.
But how will these abodes survive the mah-pralaya, total
annihilation? In response to this, r Bhagavn says avyayam.
My abodes are not destroyed during the complete annihila-
tion; they remain unaffected. This is possible only by the
influence of My inconceivable potency.
One may raise the following doubt: On the one hand, a
jn attains syujya after achieving the state of
naikarmya, action without reaction. This occurs as a re-
sult of his giving up all sense enjoyments, as well as under-
going great pains in the performance of austerities and so
forth for many lifetimes. Your bhaktas, however, attain Your
eternal abode, even though they are engaged in karma with
material desires. Does this occur merely by taking shelter
of You? In response to this r Bhagavn says, This takes
place by My mercy. Know that the influence of My sweet
will is beyond reason.
This loka illustrates the speciality of bhakti and of a
bhakta. The heart becomes progressively purified as a result
of performing nikma-karma as an offering to Bhagavn,
and gradually one attains jna. Such jns then become
qualified to attain bhakti to Me. By My causeless mercy,
however, My aikntika-bhaktas can attain My supreme abode
in any state, simply by taking shelter of ananya-bhakti. My
aikntika-bhaktas are not bound by the results of any karma,
even while performing nitya (obligatory), naimittika (causal)
and kmya (fruitive) activities. By My mercy, they quickly
attain My eternal abodes such as Vaikuha and Goloka.
This indicates the supremely merciful nature of Bhagavn
in relation to His aikntika-bhaktas. Bhagavn Himself says
in Gt (9.30): api cet su-durcro bhajate mm ananya-bhk.
1078
Even if a mans conduct is most abominable, if he engages
in My ananya-bhakti, he should be accepted as a bhakta.
rla Bhaktivinoda hkura quotes Ka as saying, It
has been explained that the confidential path to attain Me
is by the Vedic process of first performing nikma-karma-
yoga by which one attains jna. Bhakti is then attained
through that jna. This is the first of the three processes
I am lucidly describing. Now, please listen as I explain how
I am attained by the second process, namely worship of Me.
It is by My mercy that a person finally attains nirgua-
bhakti, the imperishable and eternal position. This occurs
when he takes exclusive shelter of Me, even in an
unfavourable manner because of his material desires. He still
offers all of his activities to Me however, considering Me
to be vara.
LOKA 57
a=i ==iIi =I =`-= =-r:1
Ii==iIu- =I--i: =aa` i1111
cetas sarva-karmi / mayi sannyasya mat-para
buddhi-yogam upritya / mac-citta satata bhava
sannyasyahaving renounced; sarva-karmiall activities;
cetasthrough your mind; mayiunto Me; mat-parabeing
dedicated to Me; uprityataking shelter; buddhi-yogamof
the yoga of intelligence; bhavabe; satatamalways; mat-citta
in consciousness of Me.
With your mind free from the false ego of being the
doer, wholeheartedly offering Me all your activities,
and taking shelter of resolute intelligence filled with
dedication to Me, remain always absorbed in full con-
sciousness of Me.
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57
SRRTHA-VARI
So what are You finally ordering me to do? Do you want
me to become an ananya-bhakta, or a sakma-bhakta, pos-
sessing the symptoms You have already described? r
Bhagavn responds to Arjunas question as follows: You will
not be able to become the topmost bhakta, nor should you
become the inferior type of sakma-bhakta. Rather, you
should become a madhyama-bhakta (a bhakta situated in the
intermediate stage). r Bhagavn speaks this loka begin-
ning with the word cetas to give this instruction. Sarva-
karmi indicates, You should become a nikma-bhakta by
offering all your activites to Me, whether they are related to
rama-dharma or to vara-dharma. I am the only goal of
such nikma-bhaktas. I have already explained this in Gt
(9.26), yat karoi. The word buddhi-yogam means, You
should become constantly absorbed in Me with resolute in-
telligence. In other words, you should always remember Me
while performing work, or in any situation.
Here, Arjuna wants to clearly understand the obligations of
a bhakta whose adhikra is to practise bhakti on the interme-
diate level, between that of the aikntika-bhakta who has at-
tained par bhakti, and the inferior sakma-bhakta. Under-
standing Arjunas inner feeling, r Ka now instructs the
devotee who has a similar adhikra. Such a person should give
up the false ego of being the doer and the enjoyer of all ac-
tions, and offer all that karma to Me, remembering Me al-
ways. This was also stated earlier: yat karoi yad ansi. It is
noteworthy, however, that the activity itself should be per-
formed as an offering, not that the results alone be offered
after the action is performed. Influenced by sdhu-saga, such
a person finally attains par bhakti by acting in this way.
1080
rla Bhaktivinoda hkura quotes Ka as saying, I have
already explained that brahma, Paramtm and Bhagavn are
My three manifestations. Through buddhi-yoga, fix your citta
(thoughts) on My manifestation of Paramtm, and with your
mind, offer all your works to Me. In this way, become devoted
to Me.
LOKA 58
=I--i: ==iIi =-=ii-iIrrI=1
i -=ryiriri uirI= I= I=1111
mac-citta sarva-durgi / mat-prasdt tariyasi
atha cet tvam ahakrn / na royasi vinakyasi
mat-cittafixing your mind on Me; mat-prasdtby My
grace; tariyasiyou will cross over; sarva-durgiall ob-
stacles; atha cetif however; ahakrtout of egoism;
tvamyou; na royasido not listen; vinakyasiyou will
be lost.
By constantly remembering Me with wholehearted
devotion, you will, by My grace, cross over all obstacles.
But if, out of false ego, you neglect My instructions,
you will be ruined.
SRRTHA-VARI
What would occur as a consequence of that? In response,
r Ka speaks this loka beginning with the word mac-
citta.
rla Bhaktivinoda hkura quotes Ka as saying, By
fixing your mind upon Me in this way, you will be able to
cross over all obstacles which may arise during your lifetime.
However, if you do not act in this way, and instead consider
1081
68-59
yourself to be the doer, due to the false ego of identifying your
self with the body, then you will fall from your immortal
svarpa and incur destruction by remaining in this material
world.
LOKA 59
ryir=iIu- = i-= rIa =-=1
I= r=i=a Ia=-i` I=iIa1111
yad ahakram ritya / na yotsya iti manyase
mithyaiva vyavasyas te / praktis tv niyokyati
teyour; vyavasyaresolution; yatout of which; manyase
you are thinking; itithat; na yotsyeI shall not fight; ritya
having taken shelter; ahakramof false ego; evacertainly;
(will be) mithyin vain; (because) praktiMy illusory en-
ergy; niyokyatiwill engage; tvmyou.
This resolution not to fight is only due to your self-
conceited indulgence, and it will only go in vain, for
My my in the form of rajo-gua will compel you to
fight anyway.
SRRTHA-VARI
I am a katriya and to fight is my highest duty (parama-
dharma). However, I do not wish to fight because I am fear-
ful of incurring great sin as a result of killing so many
people. In response to this argument, r Bhagavn repri-
mands Arjuna by speaking this loka beginning with the
words yad ahakram. The word prakti means sva-bhva
or nature. You are not accepting My instructions now, O
Mah-vra, but when your formidable natural enthusiasm
for fighting manifests, you will make Me laugh by engag-
ing yourself in this battle and killing worshipable person-
alities like Bhma.
1082
Sdhakas should never misuse their independence and
engage in frivolous acts. According to the instructions of
r Bhagavn, they should give up the false ego of being
the doers and the enjoyers, and perform karma as His ser-
vants. One should receive this instruction of Bhagavn
either from Bhagavn Himself as caitya-guru within, or
from the stra spoken by Him. Or, considering the instruc-
tions of the bhaktas to be non-different from His own
instructions, one should perform work only for the pur-
pose of serving Him. However, if one performs work with
the conception of being the doer and the enjoyer, which
is opposed to the instruction of Bhagavn, one becomes
bound to undergo the good and bad results of those ac-
tions, life after life.
LOKA 60
=ii= i-a I=: == =ii1
-i` =-cI= -=iria Irr=zii:I aa1111
svabhva-jena kaunteya / nibaddha svena karma
karttu necchasi yan moht / kariyasy avao pi tat
kaunteyaO son of Kunt; (you are) nibaddhabound;
karmaby your work; yatwhich; na icchasiyou do not
wish; karttumto do; mohtout of delusion; apistill;
kariyasiyou will do; tatthat; avaaagainst your own will;
svena svabhva-jenaborn of your own nature.
O Kaunteya, that action, which in your present de-
luded state you now wish to avoid, will nevertheless
be forced upon you, because you are bound by the
activities born of your own nature.
1083
60
SRRTHA-VARI
This loka further explains the previous one. Due to
saskras (impressions from your past lives), you possess the
nature of a katriya. You will certainly engage in battle, being
compelled by your natural inborn qualities, such as chivalry.
The import of r Bhagavns statement in this loka is as
follows: Now, you are not accepting My instructions because
you are bewildered; that is why you are not engaging in battle.
But when your enthusiasm to fight gains strength, in accor-
dance with your own nature, you will not be able to suppress
it. You will be bound to undergo the results of those actions,
thinking yourself to be an agent of this battle, a warrior.
Therefore, it is beneficial for you to fight in pursuance of
My instruction. According to this injunction, the sdhakas
who have the same adhikra as Arjuna (as discussed in the
previous lokas) should become free from both gross and subtle
egos in order to serve Bhagavn. They should also perform
activities which are favourable to bhakti.
LOKA 61
rzr: =iai=i` zrzi:= IaraIa1
ii== =iaiI= -xi=aiI= =ii1111
vara sarva-bhtn / hd-dee rjuna tihati
bhrmayan sarva-bhtni / yantrrhni myay
arjunaO Arjuna; varathe Lord; tihatiis situated; ht-
deein the area of the heart; sarva-bhtnmof all beings;
myayby His illusory energy; bhrmayanHe is motivated
to wander; sarva-bhtniall the living beings; yantra-
rhniwho are mounted upon machines.
1084
O Arjuna, Sarvntarym Paramtm is situated in the heart
of all jvas and is causing them to wander in the cycle of birth
and death by His my, as if they are mounted on a machine.
SRRTHA-VARI
r Bhagavn is now giving His own conclusion, having
explained the opinion of the svabhva-vds (those who
worship the tendencies born of their natures) in the previ-
ous two lokas. r Nryaa is Antarym, who dwells
within all jvas. Bhad-rayaka Upaniad (3.6.3) states that
He resides within the earth but the earth does not know Him.
The earth is His body and by residing within the earth, He
controls and moves it. The rutis also state: r Nryaa
pervades whatever is seen or heard in this universe, what-
ever is within or beyond it. From these Vedic statements, it
is established that vara is situated within the heart as
Antarym. What does He do there? In response to this, r
Bhagavn says, He makes all the jvas wander within this
material world by His my-akti, engaging them in various
activities. Just as a puppeteer manoeuvres puppets that are
mounted on a platform by a device which controls the
threads, similarly, my controls all the jvas in a particular
way. Yantrrhni also means the jvas who are situated in
various bodies.
Paramevara is the Supersoul of the entire moving and non-
moving world. He has already stated this earlier in Gt (15.15):
sarvasya cha hdi sannivio. I am seated within everyones
heart; all remembrance, knowledge and forgetfulness come
from Me alone.
The rutis also say:
eko deva sarva-bhteu gha
1085
61
sarva-vyp sarva-bhtntartm
karmdhyaka sarva-bhtdhivsa
sk cet kevalo nirgua ca
He is omnipresent and omnipotent. Under His control the jva,
influenced by my, is wandering throughout this material
world, riding the machine of the subtle and gross body.
Some think that vara controls all beings and prompts their
actions. Therefore, all of our good and bad actions are performed
by His inspiration. They presume that the jva is just like a pup-
pet. Therefore, they think, instead of the jva getting the results
of all his good and bad works, vara alone should and, in fact,
does receive the results. But such understanding is completely
illusory. One should properly appreciate the meaning of the word
yantrrhni. Those jvas who are averse to Bhagavn are given
a subtle and a gross body by my according to the impressions
of their karma, which have accumulated since time immemo-
rial. The jva wanders throughout the cycle of karma, riding on
the body given to him according to his previous actions. This
takes place on the inspiration of vara, under the control of
my. vara does not directly engage the bound jvas in their
karma. The baddha-jva does not want to give up his indepen-
dence completely and be controlled by Bhagavn; therefore, he
does not receive this good fortune. Thus, r Caitanya
Mahprabhu clearly states in Caitanya-caritmta, (Madhya-
ll 20.117):
ka bhli sei jva andi-bahirmukha
Having forgotten Ka, the jva has been attracted by my since
time immemorial. Thus, my gives him all kinds of misery in
his material existence.
Paramevara merely acts as a witness to such rebellious jvas,
1086
and through my He makes them undergo the results of all
their good and bad activities. In the case of His bhaktas,
however, He does not remain indifferent towards them like
a witness, but rather He engages them in His service. This is
His great mercy.
alone am situated in the heart of all jvas as Paramtm,
and Paramtm is indeed, the controller and master of all
jvas. vara gives the jvas the fruit of whatever activi-
ties they perform. Just as an object that is situated on a
machine rotates, similarly, the jvas continue to wander
in the material world, as arranged by the all-controlling
quality of vara. According to your previous karma, your
nature will continue to function by the inspiration of
vara.
LOKA 62
a= ziri` =-c = ii = iira1
a- =ii-ri` ziiI-a` =ii=` ir=I= ziiza=1111
tam eva araa gaccha / sarva-bhvena bhrata
tat prasdt par nti / sthna prpsyasi vatam
bhrataO scion of Bhrata; gaccha araamtake shelter;
evaexclusively; tamof Him; sarva-bhvenain every re-
spect; (and) tat-prasdtby His mercy; prpsyasiyou will at-
tain; parm ntimtranscendental peace; (and) vatam
sthnamHis eternal abode.
O Bhrata, surrender exclusively to that vara in
every respect. By His grace, you will attain transcen-
dental peace and the supreme eternal abode.
1087
62
SRRTHA-VARI
For the purpose of explaining the significance of surrender
to Him, r Bhagavn is now speaking this loka beginning
with the words tam eva. Parm means, When both avidy and
vidy cease, you will attain the eternal abode, Vaikuha.
Some people think that those who worship Antarym attain
this result. However, the result of those who worship and sur-
render unto Bhagavn will be explained later. Others con-
stantly think, My a-deva, r Ka, is my only guru. He
alone will bestow bhakti-yoga upon me and offer me benefi-
cial instructions. I surrender unto Him. r Ka Himself is
my Antarym; may He alone engage me in His service. I take
exclusive shelter of Him. As Uddhava also says in rmad
Bhgavatam (11.29.6), O a, even those who are greatly learned,
who have acquired a duration of life equivalent to that of
Brahm, and who blissfully remember You, always feel in-
debted to You. This is because You illuminate the embodied
entities with the process of attaining You. You do this exter-
nally as crya-guru and internally as caitya-guru.
Here, r Bhagavn instructs Arjuna to fully surrender to
Antarym who is within everyone. He is the causelessly
merciful Paramevara who was described in the previous loka.
Paramevara is influenced by such one-pointed surrender
which pleases Him. By His mercy, one can easily attain su-
preme transcendental peace and go to His imperishable abodes
such as Vaikuha or Goloka. Bhagavn manifests Himself
in five forms in this world for the welfare of the jvas, ac-
cording to the service attitude of His bhaktas. These five
forms are: arc-vigraha (the Deity), Antarym (the
Supersoul), vaibhava (avatras of the Lord), vyha (expan-
sions) and par (r Ka Himself).
1088
ka yadi kp kare kono bhgyavne
guru-antarym-rpe sikhye pane
Caitanya-caritmta Madhya-ll 22.47
To bestow His mercy upon the jvas who possess the type of sukti
that directs them towards bhakti, Bhagavn gives instructions
about surrendering to Him, both externally as the spiritual
master and internally as the caitya-guru.
LOKA 63
rIa a i==i=ia` =ni=nar` =i1
I=zazirii i-cI= aii 1111
iti te jnam khyta / guhyd guhyatara may
vimyaitad aeea / yathecchasi tath kuru
itithus; khytamhas been described; mayby Me; teto
you; jnamknowledge; guhyatarammore confidential;
guhytthan the confidential knowledge; vimyaafter re-
flecting; etaton this; aeeacompletely; yathas; icchasi
you wish; tathso; kurudo.
Thus, I have instructed you in knowledge which is
more confidential than the secret knowledge of
brahma. Reflect on this knowledge properly, and then
act as you wish.
SRRTHA-VARI
iti to conclude the entire Gt. One can know karma-yoga,
aga-yoga and jna-yoga by this knowledge. That is, it
is even more confidential than the secret knowledge of
jna-stra. This being the topmost secret, even sages such
as Vasiha, Veda-vysa and Nrada have not revealed it in
stras composed by them. In other words, their omniscience
1089
63
is relative and My omniscience is complete. They do not know
this tattva fully, because it is highly confidential. Since it is
highly secret, I do not even instruct it to these exalted sages.
After reflecting deeply on My instructions regarding this
knowledge, act as you desire, according to your discretion.
In this way, the last set of six chapters have been completed.
This Gt-stra, consisting of eighteen chapters, is the crest-
jewel of all vidys (education). It is comprised of three sets
of six chapters and is like a treasure chest that contains the
most precious and unrivalled gem, namely that of highly
confidential bhakti. The first set of six chapters, called karma-
akas, is like the gold-covered lower foundation of this chest.
The last set of six chapters, jna-aka, is like the gem-stud-
ded cover of the chest. Bhakti the set of six chapters situ-
ated in between these two akas, is the most precious wealth
within the three worlds. Bhakti, which has the power to con-
trol and overpower r Ka, is situated within this chest
like an excellent, great and beautiful gem. The forthcoming
two lokas, the first beginning with the words man-man
bhava (18.65-66), which consists of sixty-four syllables, should
be considered as the pure maidservant of this bhakti, being
situated in the upper covering of the chest.
In this present loka, r Bhagavn is presenting His con-
clusion to Bhagavad-gt. He says that the brahma-jna He
previously described is confidential; paramtma-jna is more
confidential and bhagavat-jna is the most confidential. He
will clearly explain this in the following loka. Vrajendra-
nandana r Ka is alone advaya-jna-svarpa and the
highest limit of para-tattva. He has three manifestations:
brahma, Paramtm and Bhagavn. As rmad-Bhgavatam
(1.2.11) states:
1090
vadanti tat tattva-vidas tattva / yaj jnam advayam
brahmeti paramtmeti / bhagavn iti abdyate
Those who are tattva-vit realise that non-dual Absolute Truth
in three aspects. Brahma only has the characteristic of cit or
consciousness and is the first realisation (manifestation) of that
tattva. Paramtm, the extension of that cit consciousness, is the
second manifestation, and Bhagavn, who manifests as cid-
vilsa-rpa (He who performs transcendental amorous pastimes),
is the third realisation of that tattva. That tattva is known by
three names in these three states.
These three manifestations of Vrajendra-nandana Ka
are brahma, Paramtm and Bhagavn. Of these, realisation
of brahma (the effulgence emanating from His body) is the
perverted reflection of the cid-aa, the conscious part of
the para-tattva. This is called incomplete realisation.
Paramtm realisation is a partial realisation of sat and cit,
and Bhagavn realisation is the complete realisation of the
Absolute in the form of sat, cit and nanda. Here brahma-
jna is called confidential (guhya), paramtma-jna more
confidential (guhyatara) and bhagavat-jna the most con-
fidential (guhyatama).
This most confidential bhagavat-jna also has three di-
visions: r Ka is complete in Dvrak, more complete in
Mathur and most complete in Vndvana or Gokula.
Arjuna, who is a friend of Ka in His pastimes in Dvrak,
only knows His complete feature.
There are eighteen chapters in the Gt and they are di-
vided into three divisions of six chapters. The first six chap-
ters describe nikma-karma-yoga which is offered to
Bhagavn. The second six chapters describe bhakti-yoga and
the third six chapters describe jna-yoga. One should not
think that jna-yoga is the highest and final conclusion just
1091
64
because it comes at the end. Rather, the hidden meaning is
that bhakti-yoga, which is situated in between karma-yoga
and jna-yoga, gives strength to them both, thus making
karma and jna qualified to give their results. Karma-yoga
and jna-yoga are useless without the shelter of bhakti. In
this way, the Gt is like a box, its base is karma-yoga, its upper
lid is jna-yoga and the great wealth of Bhakti-dev is situ-
ated like a precious gem within. In this way, people in gen-
eral can understand that the first six chapters are confiden-
tial, the last six chapters are more confidential and the middle
six chapters are the most confidential.
Brahma-jna, which was explained to you earlier, is a se-
cret. Paramtma-jna, which is explained now, is more se-
cret. Reflect on this thoroughly and do as you wish. This
means that if you want to achieve brahma by taking shelter
of jna through nikma-karma-yoga and gradually achieve
My nirgua-bhakti, then perform your actions in this battle
as nikma-karma. And if you want to surrender to
Paramtm, then engage in battle while offering your actions
to vara, performing the occupation which is born of your
katriya nature, as prompted by Him. Then vara, who is
My avatra, will gradually bestow nirgua-bhakti upon you.
Whatever your conclusion, understand that to fight is cer-
tainly beneficial for you.
LOKA 64
==na=` i: ii = r=` :1
rrai:I= = aI=Ia aai iI= a Ira=1111
sarva-guhyatama bhya / u me parama vaca
io si me dham iti / tato vakymi te hitam
1092
uhear; bhyaagain; meMy; paramamsupreme;
vacainstruction; sarva-guhyatamamthe most confidential
of all instructions; tatatherefore; vakymiI shall speak;
tefor your; dhamcomplete; hitamwelfare; itisince;
asiyou are; iavery dear; meto Me.
Hear once more My supreme instruction, the most
confidential of all knowledge. I am speaking this for
your highest benefit, because you are very dear to
Me.
SRRTHA-VARI
When r Ka saw that His dear friend Arjuna had
fallen silent while deliberating on the deep and grave mean-
ings of this Gt-stra, His heart, which is as soft as but-
ter, melted and He said, O Arjuna, My dear friend, now I
will speak the very essence of all stra to you in these con-
cluding eight lokas. If Arjuna asks, Why will You take
further trouble to explain this? then in answer r
Bhagavn speaks this loka beginning with the words sarva-
guhyatamam. I am again giving you the essence of the Ninth
Chapter, rja vidy rja guhyam, in the loka beginning with
the words man-man bhava mad-bhakto. This statement is
indeed the supreme statement, for it is the essence of the
Gt-stra, which is the summum bonum of all stras. The
word guhyatamam means that there is nothing more confi-
dential than this to be found anywhere. It is absolute. I am
speaking this again for your greatest benefit because You
are My very dear friend (io si me dham iti). Why not?
After all, a person does not tell the most confidential se-
crets to anyone except his dearest friend. Some versions
of the Gt use the phrase io si me dha-mati instead
of dham iti.
1093 64
r Gt is called an Upaniad. It is the essence of the Vedas
and of the Upaniads. One can only understand its inner-
most intention by the mercy of Bhagavn and His bhaktas.
These confidential instructions cannot be understood merely
on the strength of ones intelligence, nor through the medium
of karms, jns, or non-devotees who consider the form of
Bhagavn to be illusory and devoid of potency. Only the
exclusive, fully surrendered bhaktas of Ka can, by His grace,
become aware of these most confidential instructions. This
loka is spoken by r Bhagavn for the explicit purpose of
explaining this secret.
Arjuna is r Kas full aikntika-bhakta, and is very dear
to Him. He is, therefore, qualified to hear this most confi-
dential instruction. In the same way, only aikntika-ka-
bhaktas are capable of comprehending this most secret in-
struction of the Gt, not others. The aikntika-bhaktas are
exclusively surrendered to Ka, knowing Him to be sac-cid-
nanda-parabrahma, and are thus actively engaged in fol-
lowing His instructions and directions, being freed from any
doubt or controversy.
rla Bhaktivinoda hkura quotes Ka as saying, I spoke
guhya (confidential) brahma-jna to you, and guhyatara
(more confidential) vara-jna. Now, I am instructing
guhyatama (most confidential) bhagavat-jna. Please listen.
This is superior to all the other instructions I have given in
this Gt-stra. I am imparting it to you for your eternal
welfare, because you are very dear to Me.
LOKA 65
=-==i i =y+i =ui =i` ===1
=i=rI= =-` a Iai= Ii:I= =1111
1094
man-man bhava mad-bhakto / mad-yj m namaskuru
mm evaiyasi satya te / pratijne priyo si me
mat-manoffer your mind to Me; bhavabecome; mat-
bhaktaMy bhakta (engaged in hearing and chanting about My
nma, rpa, etc.); (become) mat-yjMy worshipper;
namaskuruoffer your obeisances; mmto Me; evaiyasiyou
shall come; mmto Me; pratijneI promise; satyamtruth-
fully; teto you; (because) asiyou are; priyadear; meto
Me.
Offer your mind to Me; become My bhakta by hear-
ing and chanting, etc. about My names, forms, quali-
ties and pastimes; worship Me and offer obeisances
to Me. In this way, you will certainly come to Me. I
promise you this truthfully because you are very dear
to Me.
SRRTHA-VARI
Man-man bhava means that you should meditate on
Me by becoming My exclusive bhakta. Do not become a
jn or a yog and think of Me as they do. Alternatively,
man-man bhava means that you should become like one
who has offered his mind to Me, ymasundara, who am
showering upon you a sweet, merciful glance from My very
beautiful moon-like face that is adorned with exquisite
arched eyebrows and soft curly hair. Mad-bhakta means
to offer your senses to Me. In other words, perform bhajana
to Me by engaging all your senses in My sev, that is, by
performing ravaam and krtanam, seeing My r-mrti,
cleansing and decorating My temple, collecting flowers and
making garlands, decorating Me with ornaments, offering
Me an umbrella, cmara and performing other services.
Mad-yj means to worship Me and offer articles such as
1095
65
fragrant flowers, incense, a ghee lamp and bhoga. M
namaskuru means offering dandavat pramas, falling
down on the ground and offering obeisances with either
eight or five limbs of your body. Mm evaiyasi means you
will surely achieve Me by performing the four activities of
thinking, serving, worshipping and offering obeisances, or
by performing even one of them. Offer your mind to Me,
and all your senses, such as the ear and tongue, and in re-
turn I will give Myself to you. This is the truth; do not doubt
it. According to the Amara-koa Dictionary, the words
satya (truth), apatha (vow) and tathya (fact) are synony-
mous. If Arjuna says, The people of Mathur take vows at
every step (but in fact are unable to maintain them), so how
can I have faith in Your vow since You are Mathurea
Kna? then in response r Bhagavn says, This is true,
but I am making this promise because you are very dear to
Me. A person does not deceive those who are dear to him.
Man-man bhava means to absorb ones mind in Ka
exclusively. r Ka Himself has accepted the gops as the
highest ideal of man-man bhava devotees and expresses
this to Uddhava in sweet words (rmad-Bhgavatam
10.46.4-6):
t man-manask mat-pr / mad-arthe tyakta-daihik
mm eva dayita preham / tmna manas gat
ye tyakta-loka-dharm ca / mad-arthe tn bibharmy aham
mayi t preyas prehe / dra-sthe gokula-striya
smarantyo ga vimuhyanti / virahautkahya-vihval
dhrayanty ati-kcchrea / prya prn kathacana
pratygamana-sandeair / ballavyo me mad-tmik
1096
Dear Uddhava, the minds of the gops are always absorbed in Me.
I am their very life and their all-in-all. It is for My sake alone
that they have relinquished everything, including their homes,
husbands, sons, relatives, shyness, dharmika principles and so
forth. They constantly remain absorbed in thoughts of Me
alone. It is by their trust in My statement, I will come, that they
are maintaining their lives somehow or other, with great diffi-
culty, and are waiting for Me.
This description of the gops who are feeling anxiety in
separation from Ka is the highest example of man-man
bhava. Now hear about a gops absorption in Ka while
she was in prva-rga, that state prior to meeting with
Him.
Once, a newly married gop came to live in Nandagon.
This gop had heard of Kas name and His supremely
attractive and wonderful activities, yet she had never had
the good fortune to see Him directly. Every day, Ka played
on His flute as He entered the forest to tend the cows with
His friends. Hearing the sound of His flute-playing, all the
residents of Vraja would gather on the royal path, being very
eager to see the unparalleled sweetness of His beauty. Some
stood on the balconies and some climbed trees. Some stood
near the path and some peeped through windows. That
newly-married gop also longed to go there and see Ka,
but her mother-in-law forbade her, saying, That black snake
out there will bite you, so it is not proper for you to go.
The newly-wedded bride argued, Your daughter has gone
there, so why are you not allowing me to go? But the mother-
in-law still did not give her permission.
Despite this restriction, the gop went to a bush near the
royal path and stood behind it. In this way, she could see
Ka. Understanding her mind, Ka slightly twisted the
tail of a calf who started running and jumping over to that
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65
new gop and stood near her. Ka ran after the calf and
arrived at the same spot. Standing there for a moment in His
beautiful tribhaga-lalita form, He touched the chin of that
gop with His flute, and then ran off to rejoin His friends.
The new gop, now absorbed in the sweetness of Kas
beautiful form, lost her external consciousness and remained
standing there, motionless, as Ka entered the forest.
A considerable amount of time passed by. Her mother-
in-law came searching for her when she did not return home.
Shaking the gops body, her mother-in-law cried, What I
feared has happened! You have been bitten by that black
snake. She brought the gopi back to the house and ordered
her to make buttermilk from yogurt kept in a clay pot. The
bride still had not regained her external consciousness, so
she took a pot full of mustard seeds instead and began to
churn them, mistaking it for the pot of yogurt. Because she
had not returned to her external consciousness, she would
sometimes churn the mustard seeds and sometimes not, so
sometimes there was a harsh sound and sometimes no
sound. When the mother-in-law noticed this, she stopped
her from churning and instead ordered her to bring water
from the well. Placing three pots on her head, one on top
of the other and giving her a rope to hold in one hand and
a little baby to hold in the other, she sent her for water.
The bride went to the well and prepared the rope to haul
water, but because she was not in her natural state of mind,
she began to tie the rope around the neck of the baby. The
other gops, who had come there to fetch water, stopped
her, crying out, Alas, alas! What has happened to her? It
seems that she is possessed by a ghost! Some gops who
knew the reality of the situation said, No, she is not pos-
sessed by a ghost, but by the son of Nanda Mahrja. This
is an example of man-man bhava.
1098
The instruction, mad-bhakto bhava, is given for those
who cannot become as absorbed in Ka as the gops can.
Mad-bhakto bhava means to offer oneself in all respects
unto the lotus feet of Bhagavn. How can a bhakta ren-
der service continuously? In this regard, the story of
Prahlda has been described in rmad-Bhgavatam
(7.5.23-24):
r-prahlda uvca
ravaa krtana vio / smaraa pda-sevanam
arcana vandana dsya / sakhyam tma-nivedanam
iti pusrpit viau / bhakti cen nava-laka
kriyeta bhagavaty addh / tan manye dhtam uttamam
Prahlda Mahrja said, O my dear father, bhakti to r Viu
is performed in nine ways: hearing, chanting and remember-
ing His name, form, qualities, pastimes, etc., rendering service
to His lotus feet, worshipping Him, praying to Him, serving
Him, making friendship with Him and surrendering ones self
to Him. If these nine types of bhakti are performed to Bhagavn
in a mood of surrender, then I consider that to be the best of
all education.
Mahrja Ambara is the illuminating example of com-
plete surrender. rmad-Bhgavatam (9.4.18-20) describes
how he performed bhakti to Ka.
sa vai mana ka-padravindayor
vacsi vaikuha-gunuvarane
karau harer mandira-mrjandiu
ruti cakrcyuta-sat-kathodaye
mukunda-liglaya-darane dau
tad-bhtya-gtra-spare ga-sagamam
ghra ca tat-pda-saroja-saurabhe
rmat-tulasy rasan tad-arpite
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65
pdau hare ksetra-padnusarpae
iro hskea-padbhivandane
kma ca dsye na tu kma-kmyay
yathottama-loka-janray rati
He fixed his mind on the lotus feet of r Kacandra, his speech
in glorifying the qualities of Bhagavn, his hands in cleansing
the temple of r Hari and his ears in hearing the auspicious
pastimes of Bhagavn Acyuta. He engaged his eyes in seeing the
r mrti and the temples of Mukunda, his body and limbs in
touching the bodies of His bhaktas, his nose in smelling the tran-
scendental fragrance of Tulas offered at His feet, and his tongue
in honouring the prasda which had been offered to Bhagavn.
He utilised his feet for walking to the holy abodes of Bhagavn,
and his head in offering obeisances to the lotus feet of r Ka.
He offered all paraphernalia, such as garlands and sandalwood,
in the service of Bhagavn. He did all this, not to acquire mate-
rial enjoyment, but to attain bhagavat-prema which only resides
in the bhaktas of Bhagavn, glorification of whom purifies ev-
eryone.
Bilvamagala is an example of a bhakta belonging to this
class. He was born in a village on the bank of the K-
ve River in South India. He was a great scholar of the
Vedas and Vednta, yet he was very much attached to a pros-
titute named Cintmai. One evening it was raining heavily,
but his desire to meet Cintmai made him so restless that
he set out to meet her, not caring for the bad weather. On
the way, he had to cross a river, which on that terrifying night
was flooded and looked like the very form of death. Because
there were no means to cross that river, in desperation
Bilvamagala crossed it using a floating corpse. When he
reached Cintmais home, her gate was closed. A snake was
hanging from her boundary wall and Bilvamagala used it
to scale the wall mistaking it for a rope. While climbing down
1100
the other side of the wall, however, he slipped and fell to the
ground, making a loud crash, and lost consciousness. Hear-
ing that sound, Cintmai and her friends ran out to see what
had happened. Flashes of lightning illuminating the scene
enabled her to recognise Bilvamagala, and she understood
everything. Reproaching herself, Cintmai chastised
Bilvamagala severely. If only you were as attached to the
lotus feet of r Ka as you are to me, then certainly you
would become a supremely blessed man.
Bilvamagala heard the heart-piercing words of Cintm
as he regained consciousness. At that very moment, he saw
the folly of his activities and immediately decided to end his
sinful ways and journey on foot to Vndvana. As he pro-
ceeded on his way, he felt thirsty, so when he passed a vil-
lage where he saw a young woman hauling water from a well,
he went there to quench his thirst. When he saw the beauty
of that young woman, however, he became attracted to her.
He even followed the woman to her home.
The husband of the woman, assuming Bilvamagala to be
a saint by his dress and demeanor, showed him respect and
invited him to accept a seat inside his home. Bilvamagala
requested the man to call his wife. On the call of her husband,
that woman came out, and Bilvamagala asked her for her
two hairpins. Taking those hairpins, Bilvamagala immedi-
ately pierced both his eyes with them. As he did this, he la-
mented grievously, crying out, These eyes have become the
cause of my degraded wretched condition, being attracted by
their sense objects in the form of beautiful women. Where there
is no cause there can be no effect! Having thus lost his eye-
sight, and with blood flowing profusely from his eyes, he again
started for Vndvana. But now, his heart had become purified.
After only walking a short distance, a boy came to him and in
a very sweet voice asked, O Bb, where are you going?
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65
Bilvamagala replied, I am going to Vndvana.
The boy said, I am also going to Vndvana. Please hold
on to My stick. That boy was none other than Mural-
Manohara r Ka Himself, who captivates the mind by
playing His mural flute.
Mad-yj means to perform My arcana. The nih (steady
practice) of arcana is on a slightly lower level than that of
mad-bhakto. r Bhagavn therefore, says that if you can-
not be a bhakta (mad-bhakto) like Bilvamagala, then perform
My arcana. What should be the nih of one who performs
arcana to r Bhagavn? To illustrate this, I will relate a story
from our own experience that took place here in Mathur,
India.
There used to be a bb (saintly person) in Mathur who
performed arcana of his lagrma-il with great nih. He
did not have complete knowledge of the various limbs of
arcana, but whatever arcana he performed, he did with nih.
He had taken a vow to bathe in Yamun every day during
brahma-muhrta, and to worship his lagrma with Yamun
water only. Once, on the amvasy (new-moon day) in the
month of Mgha, the cold winter month from mid-January
to mid-February, it rained the entire night and a heavy cold
wind blew. On that pitch-dark morning he had no idea of
the time because no stars were visible in the sky. He woke
long before the brahma-muhrta hour and set out to take his
bath. Although Yamuns waters were as cold as ice and he
was shivering due to the extreme cold, he nevertheless took
bath just to maintain his vow. He then started back for his
home, carrying the Yamun water for his worship. He faced
severe difficulty because of the dense darkness, heavy rain
and the weak condition of his shivering body. He was anx-
iously wondering how it would be possible to return home to
worship his Deity when, suddenly, he saw somebody holding
1102
a lantern coming towards him. As the person came closer,
he saw that it was a young boy carrying a blanket on His
head to protect Him from the rain. Coming close to the
bb the boy asked, Bb, where are you going? When
the man told Him where he lived, the boy said, I am also
going that way. Come with Me and I will take you to your
house. He started walking with that boy and reached his
house very quickly. Just as he was about to enter, he thought,
Let me ask this boy His name. But what a wonder! The
bb could not see Him anywhere. He looked all around but
there was no trace of Him. Standing there like a stone, he
lamented, Alas! That chaliy (transcendental cheater)
Himself came to protect my vow, and upon cheating me,
He has gone away.
rmad-Bhgavatam (6.3.29) illustrates the meaning of
m namaskuru with Yamarjas instructions to the
Yamadtas:
jihv na vakti bhagavad-gua-nmadheya
ceta ca na smarati tac-cararavindam
kya no namati yac-chira ekadpi
tn nayadhvam asato kta-viu-ktyn
O Yamadtas, bring me only those sinful people whose tongues
do not chant the name of Ka, whose minds do not remember
the lotus feet of Ka, and whose heads have not bowed even
once before r Ka, because they have never performed a
single act of bhakti.
Davamedhi punar eti janma ka-pram na punar
bhavya. A person who performs ten avamedha-yajas has
to take birth again, but those who offer obeisances to Ka
even once never take birth again.
Sakt pram kasya mtu stanya piben nahi. One
who bows down to Ka does not have to drink a mothers
breast-milk again.
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66
While explaining the word nama in Bhakti-sandarbha
(169), rla Jva Gosvm writes vandana namaskram.
Akrra attained bhakti to Ka by paying obeisances.
The Skanda-Pura describes the glory of paying obeisances
in the following way:
hyepi namaskra kurvata rga-dhanvine
ata janmrjita ppa tat-kad eva nayati
Even if one deceitfully bows down to r Viu, who carries in
His hand the bow called rga, his sins accumulated from one
hundred lives are immediately destroyed.
LOKA 66
=i=i= Ir- =i=` ziri` 1
r` -i` =ii =iiIriI= =i zi:1111
sarva-dharmn parityajya / mm eka araa vraja
aha tv sarva-ppebhyo / mokayiymi m uca
parityajyaabandoning; sarva-dharmnall other dharmas;
vrajatake; ekamexclusive; araamshelter; mmof Me;
ahamI; mokayiymishall free; tvmyou; sarva-
ppebhyafrom all sinful reactions; m ucado not grieve.
Completely abandoning all bodily and mental
dharma, such as vara and rama, fully surrender to
Me alone. I shall liberate you from all reactions to
your sins. Do not grieve.
SRRTHA-VARI
Should I perform activities such as meditation (dhyna)
on You and fulfil my rama-dharma as well, or should I
exclusively perform dhyna, etc., without depending on any
other dharma? In response to this question, r Bhagavn
speaks this loka beginning with the words sarva-dharmn.
1104
Renouncing all types of varrama-dharma, take exclusive
shelter of Me. It is incorrect to translate the word parityajya
as sannysa (complete renunciation of karma) because, as a
katriya, Arjuna did not have the adhikra to take sannysa.
Someone may ask that, if Ka is making Arjuna an instru-
ment in His teachings to show that Arjuna does not have
the adhikra to take sannysa, is He, in fact, indicating that
this instruction regarding sannysa is for common people who
may consider that they have that adhikra, and not for
Arjuna, who was a katriya? In answer to this, it is said that,
if this instruction regarding sannysa had been applicable to
Arjuna, who is the prime object of Kas instructions, it
would be applicable to all others, and not otherwise. Further-
more, it is also not proper to translate the word parityajya to
mean renouncing the fruits of ones activities. rmad-
Bhgavatam (11.5.41) states:
devari-bhtpta-n pit
na kikaro nyam ca rjan
sarvtman ya araa araya
gato mukunda parihtya kartam
One who gives up the false ego of being the doer, and accepts
the shelter of the supreme shelter r Mukunda within the core
of his being (tm), becomes free from any obligations to the
devas, is, living entities, family members and forefathers.
rmad-Bhgavatam (11.29.34) also states:
martyo yad tyakta-samasta-karm
nivedittm vicikrito me
tadmtatva pratipadyamno
maytma-bhyya ca kalpate vai
When a person renounces all types of karma and completely
surrenders himself unto Me, by My will he becomes more opu-
lent than a yog or a jn. And in the course of time, when he
1105
66
has attained immortality (mukti), he becomes qualified to attain
opulences like My own.
Another loka from rmad-Bhgavatam (11.20.9) states:
Until a person develops detachment from sense objects and attains
faith in hearing narrations about Me, he should continue to per-
form his nitya (obligatory) and naimittika (incidental) duties.
Also, in rmad-Bhgavatam (11.11.32) it says:
jyaiva gun don / maydin api svakn
dharmn santyajya ya sarvn / m bhajeta sa tu sattama
Those who render service unto Me, having abandoned all types
of dharma, and having understood the inherent positive and
negative aspects of the prescribed duties instructed by Me in
the Vedas, are counted among the best of sdhus.
It is necessary to explain the meaning of this Gt loka in
accordance with the above profound statements of r
Bhagavn, and to reconcile their meanings. The word pari
(parityaja) indicates that the highest objective of these in-
structions is not to renounce the fruits of karma. Rather, it
means that you should take absolute shelter of Me, and not
surrender to dharma, jna, yoga or any of the devas. Previ-
ously, it was stated that you do not have the adhikra to
perform My supreme ananya-bhakti. Therefore, I have de-
scribed that your adhikra is to perform karma-mir bhakti
in statements such as yat karoi yad ansi (Gt 9.26). Now,
however, by My boundless and causeless mercy, I am bestowing
upon you the adhikra to perform ananya-bhakti. This
ananya-bhakti is attained by some great fortune, only by the
mercy of My aikntika-bhaktas. This is My vow. But I am
breaking this vow to personally bestow upon you the adhikra
1106
to perform ananya-bhakti. Now, if you give up your nitya and
naimittika duties in pursuance of My order, you will not have
to face any reaction. I alone, in the form of the Vedas, have
given the instruction to perform nitya-karma and now I
Myself am ordering you to give it up. By accepting My order,
where is the possibility of you incurring sin as a consequence
of abandoning your nitya-karma? Rather, if you choose to
ignore My direct order and continue to perform nitya-karma,
then the result will be that you will incur sin. This you should
know to be a fact. If a person surrenders to someone, he re-
mains under that persons ownership and control, just like
an animal who has been purchased. Whatever the master
commands him do, he must do; wherever he keeps him, he
stays; whatever food he gives him, he eats. This is the essence
of dharma as understood by one who is fully surrendered,
aragata. The Vyu-Pura lists the six aspects of
aragati:
nuklyasya sakalpa prtiklyasya varjanam
rakiyatti vivso gopttve varaa tath
tm-nikepa-krpaye a-vidh aragati
1) To accept with determination everything that is favourable
for bhakti, 2) to give up everything that is unfavourable for bhakti,
3) to have the staunch faith that Bhagavn will protect me, 4)
to accept Him as ones maintainer 5) to offer oneself completely
and 6) humility.
To remain devotedly engaged for the pleasure of ones
worshipable Deity, as established in the bhakti-stras, is
nuklya, favourable, and any acts contrary to this are
prtiklya, unfavourable. Varaa, choosing Him as ones
maintainer, means to feel, He alone is my protector; I have
none other than Him. Rakiyati refers to the faith seen in
those such as Gajendra and Draupad: Whenever I am
1107
66
threatened by some unfavourable situation, He will surely
protect me. Nikepaa means to devote ones gross and subtle
body as well as ones own self for the purpose of serving r
Ka. krpaya means to exclusively express ones humility
and submission to r Kra alone. When these six activities
are performed with the intention of attaining prema for
Bhagavn, it is called aragati.
If I surrender unto You alone, beginning from today, my
only duty is to remain surrendered, whether I attain auspi-
ciousness as described by You, or inauspiciousness. In this way,
if You engage me in dharmika activity, there is obviously no
cause for anxiety. But what will my destination be if You,
the supremely independent vara, engage me in an adharmika
act? In response to Arjunas doubt, r Bhagavn says, I will
liberate you from all your accumulated sins, past and present,
as well as from any sins I may cause you to perform. Unlike
other masters, I am capable of liberating you from sin. Hav-
ing made you My instrument, I am giving this instruction
from stra to you for the benefit of every human being.
M uca means, Do not grieve for yourself or others. I
am bound by My vow to carry the burden of freeing any
person like you from all his sins and deliver him from the
cycle of birth and death. If such a person fixes his mind upon
Me, completely giving up all his sva-dharma or para-dharma
and remains happily situated having surrendered to Me, I am
also bound to carry the burden of providing him with the
means to achieve Me. What more can I say? I am even ready
to accept the burden of maintaining his material life, as I
stated when I spoke anany cintayanto mm (Gt 9.22).
Do not grieve by thinking, Alas! I have placed such a
heavy burden on my Lord and master! There is absolutely
no labour involved in accepting this burden for Me, who am
bhakta-vatsala and satya-sakalpa, whose vows always hold
1108
true. Having given this instruction, there is no need to give
any further instruction. I therefore conclude this stra here.
r Ka gave the most confidential instruction of
Bhagavad-Gt concerning uddha-bhakti in the previous
loka. Now, in this present loka, He states that it is first
necessary to exclusively surrender to Him to become quali-
fied to receive this uddha-bhakti. Here the word sarva-
dharmn means that varrama-dharma and its limbs
karma, jna, yoga, worship of other devas and religious
faiths other than ka-bhajana are all based on the bodily
or mental platform. It is not correct to think that the word
parityajya only means giving up the attachment to karma
and the fruits of karma. The innermost intention of
Bhagavns statement is to completely give up karma-nit
(adherence to karma). This is the deeper meaning of the
prefix pari. Someone may think that there is a possibility
of incurring sin or reaction by giving up all other dharma
as described above, to exclusively surrender to Ka. To
remove this doubt from the minds of common faithful per-
sons, r Ka has bestowed fearlessness upon them through
His declaration: sarva-ppebhyo mokayiymi m uca.
Do not grieve, I will certainly free you from all types of
sins.
eta saba chi ra varrama-dharma
akicana haya laya kaika-araa
Caitanya-caritmta, Madhya-ll 22.93
One should give up the bad association of impersonalists who
are bereft of bhakti, as well as karms, yogs, materialists,
womanisers and those who associate with such womanisers. One
should even give up varrama-dharma and take full shelter of
Ka, becoming humble, meek and possessionless.
1109
One cannot embrace the bhvas described in the previous
loka without doing this. However, as long as one falsely
identifies the body as his true self, he fears incurring sin as a
result of giving up dharma. Therefore, r Bhagavn has to
take the vow that He will free one from all sins incurred as
a result of giving up all types of dharma. Even after taking
this vow, He is again lifting His hand to bestow fearlessness
and telling Arjuna, Do not grieve. In this way, He reassures
him.
In the Rya Rmnanda-Savda, r Caitanya
Mahprabhu has said that even the stage of sarva-dharmn
parityajya is external. This is because it has no relationship
with tma-rati, the constitutional loving function (bhva) of
the self. It is merely the initial qualification required to un-
derstand the bhva of the previous loka (18.65). Unless a
person fully realises the purport of the present loka and
practises it in his life by becoming firmly fixed in the spirit
of it, it will be as impossible for him to understand the deeper
meaning of the previous loka as it is to catch an imaginary
flower in the sky. The pure ego, I am a servant of Ka, is
natural in uddha-bhaktas and, therefore, varrama-
dharma is renounced of its own accord. At that time, no sin
or irregularity affects them because they are completely re-
nounced. Such bhaktas are uttama-adhikrs and qualified for
the highest type of bhakti.
jyaiva gun don / may din api svakn
dharmn santyajya ya sarvn / m bhajeta sa ca sattama
Those who render service unto Me, having abandoned all types
of dharma, and having understood the inherent positive and
negative aspects of the prescribed duties instructed by Me in
the Vedas, are counted among the best of sdhus.
66
1110
have instructed you in the various types of religions such
as varrama-dharma, yati-dharma (the renounced order
of life), vairgya (detachment), sense and mind control,
dhyna-yoga and the controlling opulences of vara, so you
can attain brahma-jna and vara-jna. Now, in His
conclusion, r Bhagavn is telling Arjuna to completely
give up all these dharmika processes and exclusively surren-
der to Him. Only if you surrender in this way will I deliver
you from all types of sins, whether they are caused by your
material conditioning or by renouncing these dharmika
processes. You should consider that you are not the per-
former of these activities, and you should not grieve for
anything. The true constitutional nature of the jvas is easily
awakened from its dormant state by the performance of
nirgua-bhakti to Me. At that time, it is not required that
one perform dharma, prescribed duties or atonements, etc.,
or to practise jna, yoga, dhyna or any other process. One
should perform bodily, mental and spiritual activities, even
in the bound stage, but he should give up brahma-nih
(adherence to the impersonal feature), being attracted by
the beauty and sweetness of Bhagavn in an exclusively
surrendered mood. The meaning is that whatever karma an
embodied jva performs for his livelihood should be performed
with these types of higher nih: brahma-nih, vara-
nih, and bhagavad-nih. Lower nih refers to akarma
and vikarma, which create anarthas. All processes, such as
varrama and vairgya, assume their respective natures
(bhvas) by adopting one of these types of nih. When
action is performed in subordination to brahma-nih, the
bhva of karma and jna manifests. When action is per-
formed under vara-nih, the bhva of karma offered to
vara (dhyna-yoga, etc.,) manifests. And when it is performed
1111
with bhagavad-nih, it transforms into uddh or kevala-
bhakti. Hence, this bhakti alone is the most confidential
tattva and prema is the supreme aim of life. This is, indeed,
the principal teaching and innermost intention of
Bhagavad-Gt. The lifestyles of karms, jns, yogs and
bhaktas appear to be the same, but when we observe their
respective types of nih, it is clear that there is a vast
difference between their styles of worship in terms of their
sdhana practice, as well as their ultimate goal.
LOKA 67
r-a =ia=i =ii+i i=1
= iziuri i-` = =i` i:=Ia1111
idan te ntapaskya / nbhaktya kadcana
na curave vcya / na ca m yo bhyasyati
idamthis; na kadcana vcyamshould never be explained;
teby you; atapaskyato one who is not an ascetic; nanor;
abhaktyato a non-devotee; caand; nanot; aurave
to one who is unsubmissive; caand; nanot; ya abhyasyati
one who is envious; mmof Me.
You should never explain this essence of Gt-stra
to anyone whose senses are uncontrolled, who is a
non-devotee, who is devoid of a serving mood, or who
is envious of Me.
SRRTHA-VARI
Thus, having completed His instructions on Gt-stra, r
Bhagavn is explaining the principle of continuing the
sampradya. In other words, He is giving the criteria by which
one can ascertain who is qualified to receive these instruc-
tions. One whose senses are not under control is called
67
1112
atapaska. Smti also states: Tranquility, or control of the
mind and the senses, is the highest penance. These instruc-
tions of the Gt should not be imparted to a non-devotee,
even if he has control over his senses. Nor should they be
given to a bhakta who is self-controlled but who is not in-
terested in submissive hearing (auru). A further prohi-
bition is given for a person who fulfils the above three quali-
fications (self-controlled, a bhakta, and interested in hear-
ing), but who is envious of Me, m yo bhyasyati, consid-
ering Me, the nirupdhika-pra-brahma (the Supreme Ab-
solute Truth, transcendental to any material designations)
to be one with my, and My existence to be illusory and
temporary. This message of the Gt must never be given to
such a person, at any cost.
In the present loka, r Ka is establishing the neces-
sary qualifications to hear the instructions of the Gt. The
tattvas of the Gt should never be instructed to those who
are envious of r Ka, who consider His transcendental
form to be illusory, who are devoid of bhakti to the guru and
the Vaiavas, who have no control over their senses, and
who do not render any service to r Hari, guru or the
Vaiavas. None of them are qualified to receive the Gts
instructions. Because some people are unable to fully realise
the essence of Kas instruction, they narrate the Gt in
an unauthorised manner to unqualified persons. They think
that this is a symptom of their magnanimous and compas-
sionate nature. However, by performing such activities in
disobedience to Kas orders, they become offenders. r
Ka Himself knows most clearly the harmful effects of
giving this knowledge to an unqualified person. Ignorant
persons cannot understand nor retain this jna. Some people
1113
may say that it shows a lack of compassion to consider a
recipients qualification or disqualification in the matter of
giving him dharmika instructions. However, this is not correct
because the good results of having received dharmika instruc-
tions are observed only in a qualified person. An unqualified
person however, disobeys such instructions after receiving them
and, becoming an offender, falls down even further.
Once, the king of the devas, Indra, and the chief of the
asuras, Virocana, went to Lord Brahm to receive instruc-
tion on tma-tattva. Brahm instructed Indra who was a
qualified recipient of this knowledge, and who was able to
comprehend tattva-jna. However, Virocana, who was un-
qualified, was not able to follow the instructions given by
Brahm. He understood the self to be his gross body only,
and the maintenance of it to be the goal of life. In this way,
Virocana remained bereft of true tattva-jna. vetvatara
Upaniad (6.23) also states:
yasya deve par bhaktir / yath deve tath gurau
tasyaite kathit hy arthh / prakante mahtmna
The conclusive essence of the rutis is only revealed to those
great souls who have par bhakti unto r Bhagavn and who have
an equal amount of bhakti for r Gurudeva.
In rmad-Bhgavatam, r Ka instructs Uddhava in
a similar way:
naitat tvay dmbhikya / nstikya ahya ca
auror abhaktya / durvintya dyatm
You must never give this jna to persons who are proud, athe-
istic, wicked, faithless, devoid of bhakti or unsubmissive.
The Padma-Pura also says: araddhadhne vimukhe py
avati ya copadea iva-nmprdha, By giving this
67
1114
instruction to a person who is faithless and averse to
Bhagavn, one causes him to become an offender. It does not
benefit him.
LOKA 68
r=` r=` =n` =y+rIiii=Ia1
iI+` =I ri` -i =i=r-=`zi:1111
ya ima parama guhya / mad-bhaktev abhidhsyati
bhakti mayi par ktv / mm evaiyaty asaaya
(he) yawho; abhidhsyatiteaches; imamthis; paramam
supremely; guhyamconfidential knowledge; mat-bhakteuto
My bhaktas; ktvattaining; parmthe highest (premamay);
bhaktimbhakti; mayiunto Me; (and) asaayabecoming
free from all doubts; evaiyatiwill come; mmto Me.
He who instructs this most confidential knowledge
of Gt-stra to My bhaktas will attain par bhakti
unto Me, and, upon becoming free from all doubts,
will finally attain Me.
SRRTHA-VARI
r Bhagavn is describing the results attained by those who
give instruction on this Gt-stra, in two lokas, the first
starting with the word ya. They first attain My par bhakti
and later they attain Me.
In this loka, r Bhagavn is describing the symptoms and
destiny of the genuine qualified preachers and the genuine
qualified hearers or students of the Gt. While giving Arjuna
the most secret instruction of the Gt (18.65), r Ka said,
You are very dear to Me. That is why I am explaining this
highly confidential truth to you. In the previous loka,
1115
Ka also instructed that one should give this knowledge of
the Gt only to a person who is self-controlled, faithful, en-
dowed with a service attitude and who has love for Him.
Therefore, it is essential for the preacher of Gt-stra to
have strong raddh in Ka and aikntika-bhakti for Him.
He must be fully conversant with tattva-jna and free from
any doubts. If a preacher of the Gt has theoretical knowl-
edge, but does not practise it, or if he is bereft of the above-
mentioned qualities, then he is not a bona fide preacher and
one must never hear the instructions of the Gt from him.
The result will simply be that both the listener and the
preacher will remain deprived of the Gts true jna.
stra describes the qualifications and the characteristics
of a sincere listener. r Ka says to Uddhava:
etair doair vihnya / brahmayya priyya ca
sdhave ucaye bryd / bhakti syc chdra-yoitm
One should give these teachings to those who are free from the
defects of conceit, atheism, wickedness, faithlessness, arrogance,
or who are devoid of bhakti. They should be dedicated to the
welfare of the brhmaas, strive for bhagavat-prema, have a saintly
nature and, above all, they should be bhaktas. But these instruc-
tions can be given to a dra or a woman who has raddh in Me
and possesses bhakti to Me.
From this it is clear that ones caste, creed, age, activities,
etc,. are not to be considered in the matter of deciding who
is fit to receive the tattva of the Gt. Anyone who has the
above-mentioned qualities is qualified to hear it. In r
Caitanya-caritmta (Madhya-ll 22.64), this principle has
been substantiated: raddhvn jana haya bhakti adhikr. A
faithful bhakta is a truly eligible candidate to perform ser-
vice to the Lord. r Kapiladeva has also said:
68
1116
raddadhnya bhaktya / vintynasyave
bhteu kta-maitrya / urbhiratya ca
bahirjta-virgya / nta-cittya dyate
nirmatsarya ucaye / yasyham preyas priya
Only narrate this to faithful, devout bhaktas who are submis-
sive, free from malice, well-wishing to all living entities, engaged
in sev, renounced from external sense pleasures, peaceful, free
from envy, and for whom I am the only beloved.
The essence of this instruction is that any person who has
raddh and bhakti for Ka is qualified to hear the Gt-
stra. Those who impart the instructions of the Gt to such
qualified persons attain par bhakti and finally attain Ka,
without a doubt. Similarly, the qualified listeners also attain
the same supreme destination.
LOKA 69
= a==i-==rri Iz-= I-i=:1
iIai = = a==i-: Iari iI1111
na ca tasmn manuyeu / kacin me priya-kttama
bhavit na ca me tasmd / anya priyataro bhuvi
caand; (there is) na kacitno one; manuyeuin human
society; priya-kttamawho performs a more pleasing ser-
vice; meto Me; tasmtthan him; caand; na bhavit
there will never be; anyaanother; bhuvion the earth;
priyataramore dear; meto Me; tasmtthan him.
There is no one in human society who performs a
more pleasing service to Me than one who explains
this message of the Gt to others. Nor will there be
anyone in the entire world more dear to Me than him.
1117
SRRTHA-VARI
There is no one in this world who performs such a pleas-
ing service to Me, nor is there anyone as dear to me as he
who preaches this Gt-stra.
The bona fide instructors or preachers of this Gt-stra
are very dear to Bhagavn. Therefore, the duty of uddha-
bhaktas is to preach the message of the Gt. However, those
who entertain people on the pretext of preaching the Gt,
do not preach the confidential, more confidential and most
confidential tattva of the Gt. Instead, they teach myvd,
karma, jna and yoga. Such persons become offenders at
the lotus feet of r Bhagavn. One does not benefit by hear-
ing the Gt from such preachers.
LOKA 70
ra r=` ir` =ì=ii:1
i== a=irI=ra: =iI=Ia = =Ia:1111
adhyeyate ca ya ima / dharmya savdam vayo
jna-yajena tenham / ia sym iti me mati
caand; ahamI; symcan be; iaworshipped; jna-
yajenathrough the sacrifice of transcendental knowl-
edge; tenaby he; yawho; adhyeyatestudies; imam
thi s; dharmyamsacred; savdamconversati on;
vayobetween us; itisuch; (is) meMy; matiopin-
ion.
I shall be worshipped by those who study this sa-
cred dialogue between us, through jna-yaja, the
principle of true knowledge. This is My opinion.
69-70
1118
SRRTHA-VARI
Now, in the loka beginning with the word adhyeyate, r
Bhagavn is explaining the results of studying this Gt.
Simply by engaging in the faithful study of this dialogue be-
tween r Ka and Arjuna, one performs jna-yoga. Ka
is pleased by this effort. Here, jna means that one practises
the essence of Gt after understanding it. The essence of the
Gt is ananya-bhakti to r Bhagavn. Therefore, one who
practises such bhakti is very dear to Bhagavn. Others, such as
the karm, jn and yog are not as dear to Him.
LOKA 71
uii=== z i i iI i =r:1
=i :I = +: zi ii rni i- ir= i- = ii= 1111
raddhvn anasya ca / uyd api yo nara
so pi mukta ubh lokn / prpnuyt puya-karmam
caand; sathat; raddhvnfaithful; (and) anasyanon-
envious; naraman; yawho; apieven; uythears;
apialso; (becomes) muktaliberated; (and) prpnuytat-
tains; ubhlthe auspicious; loknplanets; puya-karmam
where those who have performed pious deeds reside.
And one who merely hears this Gt with faith, and
without envy, also becomes liberated from sins and
goes to the auspicious planets that are attained by
the pious.
SRRTHA-VARI
Now r Bhagavn is explaining the results of hearing Gt
in this loka beginning with the word raddhvn.
1119
LOKA 72
I-a-ca` ii -i=i a=i1
I-i==r=ir: =ra=a i==1111
kaccid etac chruta prtha / tvayaikgrea cetas
kaccid ajna-sammoha / pranaas te dhanajaya
prthaO son of Pth; dhanajayaO winner of wealth;
kaccithas?; etatthis (teaching of the Gt); rutambeen
heard; tvayby you; eka-agreawith one-pointed; cetas
attention; kaccitis?; teyour; ajna-sammohadelusion
born of ignorance; pranaadispelled.
O Prtha, O Dhanajaya, have you heard this Gt
with undivided attention? Having heard it, has your
delusion born of ignorance been dispelled?
SRRTHA-VARI
If you have not understood the superlative essence of this
teaching, then I will instruct it to you again. r Bhagavn
is speaking this loka with this intention only.
After concluding the instructions on the Gt and describ-
ing the results of hearing it and preaching its purport, r
Ka is asking Arjuna, Do you have any further questions?
If you do, then I will answer them again. From this it is
indicated that one should hear the instructions of the Gt
with fixed attention. Another point is that, even after hear-
ing the confidential tattva of Gt from r Gurudeva or tattva-
dar bhaktas, until the student fully realises such tattva, he
should continue to repeatedly hear it through the process of
submissive inquiry and by rendering service. He will not be
able to understand these teachings otherwise.
71-72
1120
LOKA 73
= ai
=rai =ir: ==Ian+ii --=ii-=i-a1
I=iai:I== =a=-r: Irr =` a1111
arjuna uvca
nao moha smtir labdh / tvat prasdn maycyuta
sthito smi gata-sandeha / kariye vacana tava
arjuna uvcaArjuna said; acyutaO infallible Lord; may
my; mohaillusion; (is) naadispelled; tvat-prasdtby
Your mercy; (and) smtimy spiritual remembrance; (is)
labdhregained; asmiI am; gata-sandehafree from doubt;
(and) sthitasituated (in transcendental jna); kariyeI
shall do; tavaYour; vacanamwill.
Arjuna said: O Acyuta, my delusion is dispelled by
Your grace and I have regained the memory of my
true self. My doubt has gone and I am situated firmly
in true jna. I will now carry out Your order.
SRRTHA-VARI
What further questions should I ask? I have become free
from all anxiety because I have given up all types of dharma
(prescribed duties) and have surrendered unto You. Now I have
complete faith in You. Arjuna is speaking this loka begin-
ning with the word naa, to present the actual condition of
his heart to Ka. From now on, You are my sole refuge. I
have completely surrendered My dharma unto You, and will
remain fixed in Your order; I will not follow varrama-
dharma, jna-yoga or any other process. From today, I have
abandoned them all. When Arjuna, who carries the Gva
bow, heard r Bhagavn say, O My dear friend Arjuna, I still
have to perform some acts to remove the burden of the earth.
I will accomplish them through you, he prepared to fight.
1121
Arjuna became very pleased to understand the intention
of Bhagavn r Ka and, with folded hands, he said, O
Acyuta, by Your instruction and mercy, all my ignorance and
delusion have been dispelled. I have perfectly understood that
You are the guru and Lord of all beings within the entire
universe, both moving and non-moving. I am Your servant
and I fully surrender at Your lotus feet. I will execute what-
ever order You give me. Having said this, Arjuna prepared
to fight, having understood Kas intention.
We learn from Arjunas example that this human form of
life will yield perfection if we become free from all doubts by
studying this Gt-stra, engaging in Kas service, surren-
dering exclusively to Him and giving up all other philosophies.
LOKA 74
== ai
r-r` i== ii= =ri-==:1
=ìI===uiri=ya` ri=rrii=1111
sajaya uvca
ity aha vsudevasya / prthasya ca mahtmana
savdam imam arauam / adbhuta roma-haraam
sajaya uvcaSajaya said (to King Dhtarra); itithus;
ahamI; arauamhave heard; imamthis; adbhutamwon-
derful; savdamconversation; vsudevasyabetween
Vsudeva; caand; mah-tmanathe great soul; prthasya
Prtha (Arjuna); roma-haraamwhich causes my hair to stand
on end.
Sajaya said: O King, thus I have heard this won-
derful dialogue between mahtm Vsudeva and
Prtha, which causes my hair to stand on end.
73-74
1122
SRRTHA-VARI
It so happens that the two papers on which I had written
the explanation of the five final lokas summarising the es-
sence of the complete Gt have disappeared. I take it that
Gaeaj had those papers stolen by his mouse carrier. After
that, I did not again write those purports. May Gaeaj be
pleased with me. I offer my obeisances unto him.
by rla Vivantha Cakravart hkura, on the Eighteenth
Chapter of rmad Bhagavad-gt, which gives pleasure
to the bhaktas and is accepted by all saintly persons.
Thus ends the Srrtha-vari commentary of rmad
Bhagavad-gt. May it increase the pleasure of saintly people.
May the sweetness of this Srrtha-vari commentary,
which is beneficial for entire humanity, completely satisfy the
bhaktas who are like ctaka birds. And may its sweetness
manifest in our hearts.
LOKA 75
ri==ii-caiI==` =n=r` r=1
i=` i=zri-rii-=iii-ia: ==1111
vysa-prasdc chrutavn / ima guhyam aha param
yoga yogevart kt / skt kathayata svayam
vysa-prasdtby the mercy of Vysa; ahamI; (have)
rutavnheard; imamthis; parammost; guhyamconfi-
dential; yogamscience of union with the Supreme Lord;
sktdirectly; ktfrom all-attractive r Ka; yoga-
vartthe Master of yoga; kathayataas He was speaking;
svayamHimself.
1123
By the grace of rla Vysadeva, I have heard this most con-
fidential yoga explained directly by Yogevara, the all-attrac-
tive r Ka Himself.
r Ka-Dvaipyana Vysadeva was the guru of Sajaya.
Sajaya acknowledges that he heard and understood the
divya-jna of rmad Bhagavad-gt, which manifested from
the dialogue between Ka and Arjuna, only by the grace
of his guru, rla Vysadeva. Without the grace of guru, the
tattva of Gt (bhagavat-tattva) cannot be understood. The
guru must be as well versed in tattva as rla Vysadeva was,
and endowed with realisation of Bhagavn. The disciple
should be like Sajaya, capable of rendering attentive ser-
vice to the guru, as well as desiring to hear from him and to
follow his teachings and instructions without argument. Only
such a faithful disciple can achieve perfection after under-
standing bhagavat-tattva. It should also be understood that,
just as Arjuna became supremely blessed after hearing the
deep secret of the Bhagavad-gt directly from the lotus mouth
of Svaya Bhagavn r Ka, Sajaya also, by the grace
of rla Vysadeva, became supremely blessed after hearing
and understanding it, although he was sitting far away from
Kuruketra. And just as Arjuna and Sajaya were blessed and
became perfect, any person who wants to make his life per-
fect can do so by taking shelter of a bona fide guru-
parampar, and surrendering to a self-realised guru or a
Vaiava. It is impossible to attain bhagavat-tattva unless one
accepts a uddha-bhakti-parampar.
LOKA 76
ri= =`==- =`==- =ìI===ya=1
zii=i: ` zriI= =r=r:1111
75-76
1124
rjan sasmtya sasmtya / savdam imam adbhutam
keavrjunayo puya / hymi ca muhur muhu
caand; rjanO king; sasmtya sasmtyaremembering
again and again; imamthis; adbhutamastonishing;
puyamsacred; savdamdialogue; keava-arjunayobe-
tween Keava and Arjuna; hymiI rejoice; muhu muhu
at every moment.
O King, as I repeatedly recall this wonderful and
sacred dialogue between r Keava and Arjuna, I re-
joice again and again.
LOKA 77
a- =` == - =` == - ==-y a` rr :1
I==i = =ri= ri= zriI= =: =:1111
tac ca sasmtya sasmtya / rpam atyadbhuta hare
vismayo me mahn rjan / hymi ca puna puna
caand; rjanO king; sasmtya sasmtyaremembering
repeatedly; tatthat; ati adbhutammost wonderful; rpam
form; hareof r Hari; memy; vismayaamazement; (is)
mahngreat; caand; hymiI rejoice; puna punaagain
and again.
O King, as I remember that most wonderful form of
r Hari, I am struck with great amazement, and am
thrilled at every moment.
From this loka, it appears that the vivarpa of r Ka
which Arjuna saw at Kuruketra was also seen by Sajaya, by
the grace of rla Vysadeva, as he sat in the royal palace in
Hastinpura. This took place by the grace of rla
1125
Vysadeva. r Ka had explained to Arjuna that He had
not shown that form to anyone before, and that He was
showing it to Arjuna for the first time. However, by thor-
oughly deliberating upon this point, it can be understood
that both Sajaya and Vysa most definitely saw the
vivarpa along with Arjuna. And from Arjunas statement,
it can be understood that even is, maharis and devats
also saw it. r Vedavysa is r Kas parama-bhakta. Not
only that, he is also a aktyvea-avatra of Bhagavn Him-
self. It follows, therefore, that only those who are in the
parampar of rla Vysa are capable of realizing the es-
sence of Bhagavad-gt.
LOKA 78
x i=zr: rii x iii i=ir:1
ax uIi iIaii =Ia=Ia==1111
yatra yogevara ko / yatra prtho dhanurdhara
tatra rr vijayo bhtir / dhruv ntir matir mama
yatrawherever; (there is) yoga-varathe Master of all yoga;
kar Ka; yatrawherever; (there is) dhanur-dhara
the bow-wielder; prthaPrtha; tatrathere; (will be)
dhruvconstant; rwealth; vijayavictory; bhtiopu-
lence; (and) ntidedication to morality; (this is) mamaMy;
matiopinion.
Wherever there is r Ka, the master of all yoga,
and wherever there is Prtha, the wielder of the bow,
there will surely be opulence, victory, prosperity and
righteousness. This is My definite opinion.
The Eighteenth Chapter briefly describes the essence of the
entire Gt. One division describes karma-yoga predominated
77-78
1126
by dhyna-yoga, which results in tma-jna. The other divi-
sion describes uddha-bhakti-yoga that originates from raddh
related to Bhagavn. This is indeed the essence of the Gt.
Within these two divisions, the confidential instruction is to
gradually achieve the path of jna by performing nikma-
karma, while adopting varrama-dharma based on ones own
nature. The more confidential instruction is to cultivate tma-
jna within this life, through dhyna-yoga. And the most
confidential instruction is to engage in bhakti-yoga by exclu-
sively surrendering unto Svaya Bhagavn r Ka. This is
the essence of the Eighteenth Chapter.
The purport of the entire Bhagavad-gt is that advaya-vastu,
the non-dual Absolute Entity, is the only tattva. r Bhagavn
is the complete manifestation of that tattva. All other tattvas
have emanated from Him. From His cit-akti, bhagavat-svarpa
and cid-vaibhava, the spiritual opulences emanate. Two types
of infinite jvas manifest from his jva-akti: the liberated
(mukta) and the bound (baddha). And the twenty-four ele-
ments, from pradhna to the blade of grass, manifest from His
my-akti. Creation, maintenance and annihilation of dif-
ferent states comes from the kla-akti, time potency. All types
of manifestations emanate from the kriy-akti.
The five elementsvara, prakti, jva, kla and karma
have manifested from bhagavat-tattva only. Brahma,
Paramtm, etc., are all within Bhagavn, as are all other
conceptions of the Absolute Truth. Although the five ele-
ments listed above are separate, they are simultaneously one
element under the control of bhagavat-tattva, and although
they are one, they are eternally different because they have
different characteristics. This explanation of bhed-bheda-
tattva, or simultaneous oneness and difference, given in the
Gt is beyond human logic. Therefore, the previous
mahjanas have called this tattva, acintya-bhed-bheda-
tattva, and the jna related to it, tattva-jna.
1127
Jva: The jvas are pure conscious entities by constitutional
nature, and they are a special tattva which exist as atomic
particles in the rays emanating from cit-srya, the transcen-
dental conscious sun, Ka. By nature, they are qualified to
exist in the spiritual and in the material worlds. They are
situated on the border of the cit (spiritual) and the acit (ma-
terial) world. Because they are conscious, they are indepen-
dent by nature. If they are favourable to Ka and attracted
to the spiritual world, then they can relish pure nanda with
the help of the hldin-akti, Kas pleasure potency. On
the other hand, if they turn away from Ka, being attracted
to the illusory world, due to the influence of the my-akti,
then they have to undergo material happiness and distress.
The jvas who have cid-rati, affinity for the conscious world,
are nitya-mukta, eternally liberated, and those who have jaa-
rati, affinity towards the world of unconscious matter, are nitya-
baddha. Both types of jvas are unlimited in number.
Forgetting his pure constitutional nature, the jva suffers
various types of miseries in the ocean of material existence
in higher and lower forms of life, such as devas, humans,
worms, trees and creepers. Sometimes he becomes dejected
and disgusted. He then takes shelter of a proper guru and
attains perfection in dhyna through karma-yoga. Thus
realising his pure svarpa, he attains prema for the lotus feet
of r Bhagavn. Or, if he develops raddh in topics of
Bhagavn, he takes shelter of a proper guru and performs
sdhana-bhakti. He then attains bhva-bhakti and finally
prema-bhakti. There are no paths other than these two for
the tm to realise his pure svarpa.
Of the two paths of tma-jna mentioned above, the path
of karma-yoga predominated by dhyna-yoga is suitable for
the common man, because it is under the control of ones own
efforts. Bhakti-yoga, which arises from raddh, is superior
78
1128
to karma-yoga and also easier to perform, but it cannot be
attained without receiving the good fortune of the grace of
Bhagavn or His bhaktas. Therefore, most people in the world
are inclined to perform karma-yoga. Among such karma-
yogs, those who are fortunate develop raddh in bhakti-yoga,
and thus they attain the stage of exclusive surrender to
Bhagavn as described in the concluding loka of the Gt.
This is the abhidheya (process) described in all the Vedas.
The path of karma is based on material desires. Its goals:
attainment of material happiness, enjoyment in the four-
teen planetary systems, and muktiare all devoid of true
value for the conscious jva. The very beginning of the Gt
describes fruitive karma and its result, bhukti (sense enjoy-
ment), as being worthless. Even the attainment of syujya-
nirva, which is the perfection of monism, and is attained
when one has become liberated from birth and death, is not
the ultimate purpose of the jva. This has also been stated
in various places. The supreme prayojana of the jva is to
rise above impersonal realisation and the four types of
mukti, such as slokya, and achieve nirmala-prema to r
Ka by entering into the topmost spiritual realm where
His lls are performed.
Having compiled the siddhnta of all the Vedas and
Vednta in the Gt, it has been determined that the supreme
goal is to attain prema for Bhagavn by performing bhakti-
yoga with knowledge of ones relationship with Him. A per-
son should always practise bhakti-yoga by hearing, chant-
ing, etc. as well as by following his dharma according to his
qualifications. He should maintain his life by performing his
occupation while remaining favourable to the cultivation of
bhakti-yoga. With great raddh in the higher process, he
should gradually give up his nih in the lower process. Then
he should become firmly fixed in bhakti-yoga, through
1129
aragati, full surrender, and thus live his life in this way.
Then Bhagavn will quickly award him uddha-prema.
Merely by entering into the process of purifying his exist-
ence, a person achieves the mercy of Bhagavn. This mercy
makes him fearless, immortal and free from lamentation, and
he becomes eternally absorbed in His prema.
on the Eighteenth Chapter of rmad Bhagavad-gt..
78

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