Sri Isopanisad - 2018

The Bhaktivedanta Academy
Çré Rüpänuga Paramärthika Vidyäpéöha
Çré Éçopaniñad Study Guide

Çästra-cakñus Course
Bhaktivedanta Academy, ISKCON Mayapura

Gurukula Library Building, Nadia Dist, 742 313, West Bengal, India
Tel +91 (3472) 245306

Email: Bhaktivedanta.Academy@pamho.net
www.bhaktivedantaacademy.com
Çré Éçopaniñad Invocation
Table of Contents
Preface ....................................................................................................................... 3
Division of Çré Éçopaniñad Mantras According to Vastu-traya ................................................ 3
Introduction ............................................................................................................... 6
Invocation .................................................................................................................. 7
Pratijïä ................................................................................................................................... 7
Çlokänusaraëam ..................................................................................................................... 7
Conclusion ............................................................................................................................. 8
Mantras 1-3: The éçäväsya Principle ....................................................................... 10
Pratijïä ................................................................................................................................. 10
Çlokänusaraëam ................................................................................................................... 10
Mantra 1........................................................................................................................... 10
Mantra 2........................................................................................................................... 13
Mantra 3........................................................................................................................... 16
Conclusion ........................................................................................................................... 17
Mantras 4 and 5: The Inconceivable Characteristics of the Supreme Personality of
Godhead .................................................................................................................. 18
Pratijïä ................................................................................................................................. 18
Çlokänusaraëam ................................................................................................................... 18
Conclusion ........................................................................................................................... 27
Mantras 6-8: The Mahä-bhägavata's Vision ............................................................. 28
Pratijïä ................................................................................................................................. 28
Çlokänusaraëam ................................................................................................................... 28
Mantra 6........................................................................................................................... 28
Mantra 7........................................................................................................................... 29
Mantra 8........................................................................................................................... 30
Conclusion ........................................................................................................................... 32
Mantras 9-14: Different Grades of Nondevotees ..................................................... 33
Pratijïä ................................................................................................................................. 33
Çlokänusaraëam ................................................................................................................... 33
Mantra 9........................................................................................................................... 33
Mantra 10......................................................................................................................... 36
Mantra 11......................................................................................................................... 37
Mantra 12......................................................................................................................... 38
Mantra 13......................................................................................................................... 40
Mantra 14......................................................................................................................... 41
Conclusion ........................................................................................................................... 42
Mantras 15-18: The Devotee’s Prayer ..................................................................... 44
Pratijïä ................................................................................................................................. 44
Çlokänusaraëam ................................................................................................................... 44
Conclusion ........................................................................................................................... 47
2
Çré Éçopaniñad Preface
Preface
The topics discussed in Çré Éçopaniñad fall into the categories of Vastu-traya, the five
main topics of the Upaniñads, and the Ten Esoteric Truths of the Gauòéya Vaiñëava
Philosophy (Daça-müla-tattva).
Division of Çré Éçopaniñad Mantras According to Vastu-traya
Sambandha (relationship) : Invocation

: Mantras 4-5
: Mantra 8
: Mantra 14
Abhideya (process) : Mantras 1-3

: Mantra 9
: Mantra 11
: Mantras 15-18
Prayojana (result) : Mantras 6-7

: Mantra 10
: Mantras 12-13
The five main topics of the Upaniñads are as follows:
1. The nature of Brahman (Içvara)
2. The nature of the soul and its relation to Brahman (Cit)
3. The material energy, its origin and connection to Brahman (Acit)
4. The means of attaining Brahman (sädhana)
5. The nature of the supreme goal and the status of the jéva in mukti (sädhya)
The first three topics delineate sambandha, the fourth defines abhideya, and the fifth
describes prayojana. The thematic study shows how Çré Éçopaniñad analyses these five
topics and resolves the different interpretations of other schools of Vedic philosophy.
The Gauòéya Siddhänta is based on the teachings of the Upaniñads and Vedänta-sütra.
Therefore, it is not surprising that all tenets of our philosophy can be traced back to
the five main topics of the Upaniñads.
3
Regarding the first topic, the nature of Brahman, the central issue is whether Brahman
is without characteristics (this is the impersonal concept called nirviçeña), or He has
characteristics (that is the saviçeña doctrine, maintained by the Vaiñëavas). Below is
the specific answer to this as given in Daça-müla-tattva:
"(1) The Vedas are the principal scriptural evidence, which in turn expound the
following nine principles: (2) Kåñëa is the Supreme Absolute Truth. (3) Kåñëa is
omnipotent. (4) He is the fountainhead of all relationships and love.”
Regarding the second topic, the nature of the jéva, the question is whether it is
different from Brahman or identical in all aspects with Him. Daça-müla-tattva answers
as follows:
(5) The living entities are Kåñëa’s separated parts and parcels. (6) The living
entity, due to his constitutional situation as the marginal energy, may come under
the sway of the material energy. (7) Again, due to his marginal nature, the living
entity in the liberated condition is free from the influence of material nature.
Concerning the third point, the material energy, the key issue is whether it is created
by Brahman, and if it is real, or illusory. In the Daça-müla-tattva it is stated:
(8) The living entity and everything in this material cosmos is simultaneously one
and different from the Supreme Lord, Kåñëa.
The fourth major question is what is the means of attaining Brahman (sädhana). The
answer is as follows:
“(9) Pure devotional service is the living entity’s occupation and means.”
Regarding the fifth point, the nature of the supreme goal, the major issue is whether
the jéva merges in Brahman (the opinion of the impersonalists), or retains its
individuality in the state of liberation (as told by the Vaiñëavas). According to Daça-
müla-tattva:
(10) “Pure love of Kåñëa is the living entity’s ultimate goal.”
Daça-müla-tattva describes nine principles (prameyas) which are based on the

authority of the Vedas (pramäëa). The thematic study will show that the mantras from
Çré Éçopaniñad are the very same pramäëa mentioned in the beginning of the Daça-
müla-tattva (ämnäyaù präha tattvam). Thus Çré Éçopaniñad, which is renowned as “the
Acarya among the çrutis,” is the Lord’s own answer to the five questions of the
Vedäntic discourse, and the authority behind the tenets of the Gauòéya Siddhänta.
Our guide through these matters will be the Çré Tattva-sütra—Çréla Bhaktivinoda
Öhäkura’s framework for studying the Vedanta philosophy. Çré Tattva-sütra contains
five chapters. The First Chapter describes the Supreme Lord (Içvara). The Second
Chapter explains the nature of the living entities (Cit). The Third Chapter discusses
the material nature (Acit). These three chapters outline sambandha. The Fourth
Chapter explains abhideya—how the living entities should manipulate the material
4
nature in order to attain the supreme goal (sädhana). The Fifth Chapter describes
prayojana—the nature of that supreme goal (sädhya).
5
Introduction
In his introduction Çréla Prabhupäda establishes the Vedas as an absolute authority
regarding all spiritual and material matters. His Divine Grace ascertains three kinds of
evidence (pramäëas) accepted by the Gauòéya Vaiñëavas, namely pratyakña (sense
perception), anumäna (reasoning), and çabda (submissive hearing from genuine
spiritual authority).
Pratyakña and anumäna are imperfect since our senses and minds are prone to commit
mistakes and to be in illusion. Çabda is faultless because it is coming down from a
perfect source—the Supreme Personality of Godhead and his bona fide representative,
the Spiritual Master. The Vedas are spiritual sound vibrations (çabda-pramäëa), and
therefore they are the only way for the conditioned soul to understand what exists
beyond his limited realm of material perception and reasoning. Çréla Prabhupäda
writes:
Transcendental knowledge is knowledge from beyond this universe. Within this

universe is material knowledge, and beyond this universe is transcendental
knowledge… There is a spiritual sky. There is another nature, which is beyond
manifestation and non-manifestation. But how will you know that there is a sky
where the planets and inhabitants are eternal? All this knowledge is there, but
how will you make experiments? It is not possible. Therefore you have to take the
assistance of the Vedas. This is called Vedic knowledge. (Çré Éçopaniñad,
Introduction)
6
Invocation
Pratijïä
The Lord and His energies are perfect and complete
Çlokänusaraëam
“The Personality of Godhead is perfect and complete, and because He is completely
perfect, all emanations from Him, such as this phenomenal world, are perfectly
equipped as complete wholes. Whatever is produced of the Complete Whole is also
complete in itself. Because He is the Complete Whole, even though so many complete
units emanate from Him, He remains the complete balance.” (Invocation)
The Supreme Personality of Godhead is perfect and complete in two ways:
1. He is the complete Absolute Truth, Bhagavän, sat-cit-änanda vigraha:
Realization of impersonal Brahman or of Paramätmä, the Supersoul, is incomplete

realization of the Absolute Complete… Realization of impersonal Brahman is
realization of His sat feature, or His aspect of eternity, and Paramätmä realization
is realization of His sat and cit features, His aspects of eternity and knowledge. But
realization of the Personality of Godhead is realization of all the transcendental
features—sat cit and änanda, bliss. When one realizes the Supreme Person, he
realizes these aspects of the Absolute Truth in their completeness. (Çré Éçopaniñad,
Invocation purport)
2. The energies of the Supreme Personality of Godhead (in the context of Çréla
Prabhupäda’s purport, this refers to the material creation and the living entities) are
also perfect and complete.
The universe has all facilities to function properly and therefore “no other unit in the
universe need make an extraneous effort to try to maintain the universe.”
All facilities are given to the living beings as well, so that they can realize the Complete
Whole. The human form of life is a complete manifestation of the consciousness of the
living being and this enables him to achieve the ultimate perfection in life. The human
life has value only if dovetailed with the Complete Whole. If disengaged from the
service to the Supreme Whole, the living entities cannot be happy.
The perfection of the Lord is additionally understood as the perfectness of His

avatäras. Bhaktivinoda Öhäkura explains in his commentary on the Invocation Mantra:
7
Çré Éçopaniñad Invocation
The perfect avatari and the perfect avatara are complete, endowed with all
energies. From the perfect avatari appears the perfect avataras for the purpose of
spreading the pastimes of the Lord. When the perfect avatari accepts a perfect
form for accomplishing certain pastimes, He is still present, but in a covered form.
In no circumstance is there a diminution of the perfection of the Supreme Lord.
Conclusion
The Personality of Godhead is perfect and complete; His perfectness and completeness
inlcludes Him as the Supreme Personality of Godhead, Bhagavan Sri Krsna; His
energies; and His avataras.1
1
Çréla Bhaktivinoda Öhäkura writes in his book Çré Tattva-sütra:
Sütra 8
kartäpy avikäraù svätantryät
Because He is the Absolute Autocrat He does not become transformed, even
though He is the creator.
Summary of Çréla Bhaktivinoda Öhäkura’s commentary:
All universal laws are creations of the Lord. These laws are insurmountable by the power of the
inconceivable Divine Potency. It is a law of the Lord that whoever creates will definitely be biased due
to his willingness for creation. But the Supreme Lord is not bound by this law and thus He remains
unbiased or unchanged even after His creation of the sentient objects, non-sentient objects and their
mutual relations.
In the next sütra, the author reveals that the Supreme Lord does not increase when He creates the
universe. Neither does He become less when He destroys the universe.
Sütra 9
sadaika-rüpaù pürëatvät
Because He is perfect and complete, His nature is always unchanged.
In the Iça Upaniñad it is said:
"The Personality of Godhead is perfect and complete, and because He is completely perfect,
all emanations from Him, such as this phenomenal world, are perfectly equipped as complete
wholes. Whatever is produced of the Complete Whole is also complete in itself. Because He is
the Complete Whole, even though so many complete units emanate from Him, He remains
the complete balance."
Here someone may ask: If the Supreme Personality of Godhead is perfect and complete, then what
motivates Him to create the material world?
In the next sütra, the author answers this question. (continued next page)
8
Sütra 10
käruëyaà tat-kriyä-hetur nänyad äpta-kämatvät
Compassion is the motive of His actions. He has no other motive, for His
every desire is at once fulfilled without any effort on His part.
In the Çruti-çästra it is said:
"The conditioned souls act to fulfill their material desires."
"The Supreme Personality of Godhead has no need to act to fulfill His desires, for His every
wish is at once fulfilled without His having to act."
In the Småti-çästra it is said:
"There is not anything that the Supreme Personality of Godhead does not attain merely by
wishing for it."
In Çrémad-Bhägavataà (3.7.2-3), Vidura asks the following question:
"O great brähmaëa, since the Supreme Personality of Godhead is the complete spiritual whole
and is unchangeable, how is He connected with the material modes of nature and their
activities? If this is His pastime, how do the activities of the unchangeable take place and
exhibit qualities without the modes of nature?"
"Boys are enthusiastic to play with other boys or with various diversions because they are
encouraged by desire. But there is no possibility of such desire for the Lord because He is self-
satisfied and detached from everything at all times."
Çré Maitreya Muni answered in these words (Çrémad-Bhägavatam 3.7.9):
"Certain conditioned souls put forward the theory that the Supreme Brahman, or the
Supreme Personality of Godhead, is overcome by illusion, or mäyä, and at the same time they
maintain that He is unconditioned. This is against all logic."
What is the underlined selfish interest of the Lord in performing His pastimes? The reply is
that the Lord is not motivated by any type of selfish interest because He is free of selfish
desires whatsoever. Only His mercy for the conditioned souls is the reason for His pastimes.
9
Mantras 1-3
The éçäväsya Principle
Pratijïä
Acceptance the reality that everything belongs to God is progressive; rebellion against
reality leads to degradation.
Çlokänusaraëam
Mantra 1
“Everything animate or inanimate that is within the universe is controlled and owned
by the Lord. One should therefore accept only those things necessary for himself,
which are set aside as his quota, and one should not accept other things, knowing well
to whom they belong.” (1)
The Supreme Personality of Godhead owns, controls, and pervades both the cosmic
creation and the living beings. Knowing this one should not claim false proprietorship
over anything and should accept only his allotted quota.
This kind of consciousness (éçäväsya) is the only way by which the humanity can
achieve peace. This is confirmed in Bhagavad-gétä, 5.29:
A person in full consciousness of Me, knowing Me to be the ultimate beneficiary

of all sacrifices and austerities, the Supreme Lord of all planets and demigods, and
the benefactor and well-wisher of all living entities, attains peace from the pangs
of material miseries.
The atheists do not accept the principle of éçäväsya because they think that just by
assembling and manipulating the material elements they became their rightful
proprietors. Çréla Prabhupäda refutes this false conception:
Take, for example, our dwelling, which is made of earth, wood, stone, iron,
cement and so many other material things. If we think in terms of Çré Éçopaniñad,
we must know that we cannot produce any of these building materials ourselves.
We can simply bring them together and transform them into different shapes by
our labor. A laborer cannot claim to be a proprietor of a thing just because he has
worked hard to manufacture it. (Çré Éçopaniñad, Mantra 1, purport)
The éçäväsya principle can be applied in different ways according to the performer’s
level of spiritual advancement. For the demigod worshipers, éçäväsya would mean that
they perform the authorized Vedic rituals to please the devatäs. Though attached to the
10
Çré Éçopaniñad Mantras 1-3: The éçäväsya Principle
material world, the karma-käëòés acknowledge the higher authorities in the Universe
and obey them. Çréla Prabhupäda comments in his purport to BG 3.12:
The demigods are authorized supplying agents on behalf of the Supreme

Personality of Godhead, Viñëu. Therefore, they must be satisfied by the
performance of prescribed yajïas. In the Vedas, there are different kinds of yajïas
prescribed for different kinds of demigods, but all are ultimately offered to the
Supreme Personality of Godhead. For one who cannot understand what the
Personality of Godhead is, sacrifice to the demigods is recommended. According
to the different material qualities of the persons concerned, different types of
yajïas are recommended in the Vedas. Worship of different demigods is also on
the same basis—namely, according to different qualities.
More advanced than the demigod worshipers are the devotees of the Supreme Lord
who accept Him as the ultimate owner of everything and dovetail their material
propensities with Him.
Çréla Prabhupäda warns us that unless we strictly abide by the éçäväsya principle we
will be considered thieves. The material energy is most expert in keeping the insincere
souls away from Kåñëa. Therefore a dishonest person will be exposed. As stated in the
purport to Çrémad-Bhägavatam 8.1.10:
Daivé hy eñä guëa-mayé mama mäyä duratyayä: [Bg. 7.14] no one can surpass the
vigilance of material nature or hide his intentions from material nature.
In his purports to Çré Éçopaniñad, Çréla Prabhupäda suggests yet another aspect of the
éçäväsya consciousness. To accept only one’s allotted quota stands not merely for
taking as much resources as required; it also means that the living entity should use
these resources in the proper way, in other words he should follow the specific plan
the Lord has designed for him:
Every part and parcel of the Complete Whole is endowed with some particular
energy to act according to the Lord's will. When the part-and-parcel living entity
forgets his particular activities under the Lord's will, he is considered to be in
mäyä, illusion. Thus from the very beginning Çré Éçopaniñad warns us to be very
careful to play the part designated for us by the Lord. (Çré Éçopaniñad, Mantra 4,
purport)
To quarrel over material possessions, to snarl and bark is to be expected from cats and
dogs, but the human beings are duty bound to inquire about the Absolute Truth
(jévasya tattva-jijïäsä). Inside this general principle there are different sets of rules
and regulations designed according to one’s inherent nature. These particular
obligations are meant to facilitate the process of inquiry. Thus Mantra 1 establishes
that knowledge and its application should go together.
Disregarding the éçäväsya principle has a disastrous effect for both the society
(ädhibhautika) and the individuals (ädhyätmika):
If human society unlawfully claims that the property of the universe, either
partially or wholly, belongs to mankind, all of human society will be cursed as a
11
society of thieves and will be punished by the laws of nature. (Çré Éçopaniñad,
Mantra 1, purport)
If you become conscious of Me, you will pass over all the obstacles of conditioned
life by My grace. If, however, you do not work in such consciousness but act
through false ego, not hearing Me, you will be lost. (BG 18.58)
According to Çréla Baladeva Vidyäbhüñaëa and Vedänta Deçika, the word “vasyam” in
this First Mantra means that the material world is pervaded by the Lord. The material
energy cannot function independently. It is the Lord’s presence that enables her to act.
The material energy is activated by His glance (ékñita):
The material creation is therefore caused by the Lord through His material energy.
It is by the glance of the Lord that the material energy is activated. At that time the
three material qualities are set into motion, and the material energy is manifested
first in the form of the mahat-tattva, then egotism, then ether, then air, fire, water
and earth. (SB, 4.24.63, purport)
Mantra 1 of Çré Éçopaniñad is similar to a verse from Eighth Canto of Çrémad-

Bhägavatam:
ätmäväsyam idaà viçvaà

yat kiïcij jagatyäà jagat
tena tyaktena bhuïjéthä
mä gådhaù kasya svid dhanam
Within this universe, the Supreme Personality of Godhead in His Supersoul
feature is present everywhere, wherever there are animate or inanimate beings.
Therefore, one should accept only that which is allotted to him; one should not
desire to infringe upon the property of others. (SB, 8.1.1)
As Madhväcärya points out, Çré Éçopaniñad was spoken by Sväyambhuva Manu in

glorification of Yajïa, the incarnation of Viñëu.2
Having presented the generic rule in Mantra One, in Mantras 2 and 3 the speaker
explains the results of following and not following this rule:
2
“Sväyambhuva Manu attentively praised Yajïa, his grandson with the mantras of Çré Éçopaniñad. Fierce
räkñasas approached desiring to eat him. Hearing his verses, Yajïa liberated him after killing the
räkñasas, who could not be killed by others, and could kill all others. This benediction was given to
them by Çiva. But their powers could not be applied against Hari.” (Brahmäëòa Puräëa, as quoted by
Madhväcärya in his commentary on Çré Éçopaniñad)
Apparently the same incident is described in Çrémad-Bhägavatam (8.1.4-18)
12
Mantra 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 way for man.”(2) 3
3
Srila Bhaktivinoda Thakura writes in Sri Tattva-sutra:
Sütra 45
ajïa-hitärthaà grähyaà karma na virodhi
Dispassionate activities undertaken for the spiritual welfare of the ignorant
people do not go against the principles of devotional service.
Here someone may protest: Why must the devotees engage in activities? After
all the true goal of life is to renounce all activities.
Fearing that someone would speak these words, the author has spoken this
sütra. The word "ajïa" here means "they who are ignorant and therefore
impure in heart."
In order to benefit these persons, who are not qualified to attain
transcendental knowledge or engage in devotional service, and to remove such
persons' lack of faith in the importance of performing the duties prescribed by
the scriptures, the devotees mercifully perform the regular and occasional
duties prescribed by varëäçrama-dharma. That is the meaning.
In Bhagavad-gétä (3.21), Lord Kåñëa declares:
"Whatever action is performed by a great man, common men follow in his
footsteps. And whatever standards he sets by exemplary acts, all the world
pursues."
If it were true that the highest goal of life is attained by renouncing all
activities, then to follow this instruction of Bhagavad-gétä will certainly lead
one to the destruction of all that is good. The Supreme Personality of Godhead
also advises (Bhagavad-gétä 3.20):
"Therefore, just for the sake of educating the people in general, you should
perform your work."
Because the Supreme Personality of Godhead in these words directly orders
the acceptance of varëäçrama duties, these duties are not opposed to the
activities of devotional service. However, one should not accept duties that
oppose the principles of devotional service, agitate the mind, lead to continued
13
If the human beings properly employ the éçäväsya concept, their actions will not bind
them to the material world and they will realize the Personality of Godhead.
Actions caused by selfish motives bring about good or bad reactions. Both of them
keep the conditioned soul trapped in the material world. On the other hand, when the
activity is done according to the Lord’s order and for His pleasure, it never produces
material results, neither positive nor negative. Action by itself is not bad, provided the
performer has the right consciousness:
Therefore, Arjuna, you should always think of Me in the form of Kåñëa and at the
same time carry out your prescribed duty of fighting. With your activities
dedicated to Me and your mind and intelligence fixed on Me, you will attain Me
without doubt. (BG 8.7)
In his purport to Çré Éçopaniñad Mantra 2, Çréla Prabhupäda explains the difference
between karma (pious activities prescribed in the Vedas), vikarma (sinful activities)
and akarma (work which does not produce good or bad reactions). The performance
material bondage, create various vices such as hatred for other living beings, or
consist of lustful or forbidden activities. That is the meaning here. In
Bhagavad-gétä (12.15), the Supreme Personality of Godhead declares:
"He for whom no one is put into difficulty and who is not disturbed by
anxiety, who is steady in happiness and distress, is very dear to Me."
In Bhagavad-gétä (17.6), the Supreme Personality of Godhead also declares:
"Those who undergo severe austerities and penance not recommended in the
scriptures, performing them out of pride, egotism, lust, and attachment, who
are impelled by passion and who torture their bodily organs as well as the
Supersoul dwelling within are to be known as demons."
In Bhagavad-gétä (3.20-21 and 3.29), the Supreme Personality of Godhead
explains:
"Even kings like Janaka and others attained the perfectional stage by
performance of prescribed duties. Therefore, just for the sake of educating the
people in general, you should perform your work.
"Whatever action is performed by a great man, common men follow in his
footsteps. And whatever standards he sets by exemplary acts, all the world
pursues."
"Bewildered by the modes of material nature, the ignorant fully engage
themselves in material activities and become attached. But the wise should not
unsettle them, although these duties are inferior due to the performer’s lack of
knowledge."
14
of akarma (or buddhi-yoga as it appears in Bhagavad-gétä) is an essential topic in both

Gétä and Çré Éçopaniñad.
The common people believe that every activity results in karmic bondage and
inactivity leads to liberation. According to Çré Éçopaniñad and Bhagavad-gétä, however,
liberation is achieved not by idleness, but by action combined with knowledge
(buddhi-yoga).
In the beginning of Bhagavad-gétä, Arjuna wanted to avoid sinful reactions by

resigning from his duty as a warrior and accepting an inert, non-active lifestyle.
Arjuna thought that by being passive he will break the chain of karmic action and
reaction. In his commentary to Çré Éçopaniñad Mantra 2, Çréla Madhväcärya states that
this is not possible:
It is not a fact that by non-performance of action one is not bound in the world.
Naradya Puräëa says: ‘If a man is ignorant and does not worship Kåñëa, then he
incurs sin. If he is a jïäné and fails to worship the Lord, his bliss will definitely
diminish. Thus even a jïäné who is free from sin becomes sinful by his omission
of worship. Therefore everyone should perform action related to the Lord.’
Lord Kåñëa confirms this in Bhagavad-gétä:
Merely renouncing all activities yet not engaging in the devotional service of the
Lord cannot make one happy. But a thoughtful person engaged in devotional
service can achieve the Supreme without delay. (BG 5.6)
In the First Chapter of Bhagavad-gétä we find that Arjuna fears sinful reactions and
going to hell as a result of performing his duty as a kñatriya.4 Lord Kåñëa answers that
actually Arjuna will incur sin if he does not pursue his dharma as a warrior (BG 2.33).
5And if Arjuna acts in the way Kåñëa wants him to act, he will never incur sin, “naivaà
päpam aväpsyasi” (BG 2.38).6 Similarly, this Second Mantra of Çré Éçopaniñad declares
“na karma lipyate nare,” if one acts in the spirit of éçäväsya, he is not bound by any
karmic reactions.
4
Sin will overcome us if we slay such aggressors. Therefore it is not proper for us to kill the sons of
Dhåtaräñöra and our friends. What should we gain, O Kåñëa, husband of the goddess of fortune, and
how could we be happy by killing our own kinsmen? O Kåñëa, maintainer of the people, I have heard
by disciplic succession that those whose family traditions are destroyed dwell always in hell. (BG 1.36,
1.43)
5
If, however, you do not perform this religious duty of fighting, then you will certainly incur sins for
neglecting your duties and thus lose your reputation as a fighter.
6
Do thou fight for the sake of fighting, without considering happiness or distress, loss or gain, victory
or defeat—and by so doing you shall never incur sin.
15
Even imperfectly applied, the éçäväsya principle brings an eternal benefit (BG 2.40).7
Therefore, a simple God-conscious person is considered superior to a puffed up
wealthy atheist:
A humble God-centered life is more valuable than a colossal hoax of a life

dedicated to godless altruism or socialism. (Çré Éçopaniñad, Mantra 2, purport)
In his purport to Mantra 2, Çréla Baladeva Vidyäbhüñaëa equates the éçäväsya concept
with following varëäçräma.8
Mantra 3
In Mantra 2 the result of following the instructions of the Lord was described. Mantra
3 presents the effect of whimsical activities:
“The killer of the soul, whoever he may be, must enter into the planets known as the
worlds of the faithless, full of darkness and ignorance.” (3)9
Depending on whether they obey the order of the Lord, or not, all human beings are
designated as suras and asuras:
Human life is distinguished from animal life due to its heavy responsibilities.
Those who are cognizant of these responsibilities and who work in that spirit are
called suras (godly persons), and those who are neglectful of these responsibilities
or who have no information of them are called asuras (demons). Throughout the
7
In this endeavor there is no loss or diminution, and a little advancement on this path can protect one
from the most dangerous type of fear.
8
“This verse speaks of the necessity of varnasrama-dharma according to scripture for purifying the
consciousness. By performing actions like fire sacrifice without personal desire (kurvan karmäëi) one
can desire to live on this earth (iha) up to a hundred years (çataà samäù). Therefore (itaù) since you
desire to live a hundred years (tvayi), and must perform actions as a human being (nare), you cannot
attain liberation by any other means (na anyathä) than performing actions such as fire sacrifice. Or it
can mean ‘there is no other way of avoiding contamination’. Such actions do not contaminate you.”
(Çréla Baladeva Vidyäbhüñaëa’s purport to Çré Éçopaniñad, Mantra 2)
9
Srila Bhaktivinoda Thakura comments on this mantra in Sri Tattva-sutra:
The word “darkness” means that the ignorant conditioned souls attain the non-sentient
objects of their desire. This leads to misery which is classified by Srila Rüpa Gosvämé into
three types:
Sin, the root of sin, and ignorance, are the three causes of suffering.
In his purport to Mantra 1 Srila Prabhupada writes:
The root of sin is deliberate disobedience of the laws of nature through disregarding the
proprietorship of the Lord. Disobeying the laws of nature or the order of the Lord brings ruin
to a human being. Conversely, one who is sober, who knows the laws of nature, and who is
not influenced by unnecessary attachment or aversion is sure to be recognized by the Lord
and thus become eligible to go back to Godhead, back to the eternal home.
16
universe there are only these two types of human beings. (Çré Éçopaniñad, Mantra
3, purport)
In Bhagavad-gétä, Lord Çré Kåñëa describes four different types of asuras who do not
surrender to Him, and thus waste their human form of life:
Those miscreants who are grossly foolish, who are lowest among mankind, whose
knowledge is stolen by illusion, and who partake of the atheistic nature of demons
do not surrender unto Me. (BG 7.15)
Everyone who does not accept Lord Çré Kåñëa must belong to one of the above
mentioned four categories:
So our test is there. If one is not Kåñëa conscious, then he must be within these
division: narädhamäù, müòhäù, duñkåtinaù, mäyayäpahåta-jïänä. And one who has
surrendered to Kåñëa, then what he is? Aahh, sa mahätmä sudurlabhaù. Sa
mahätmä su-durlabhaù. (Lecture on Bhagavad-Gétä, 9.2, Calcutta, March 8, 1973)
Although the atheists work very hard to achieve their selfish goals, they are never
successful as confirmed in Bhagavad-gétä 16.23:
He who discards scriptural injunctions and acts according to his own whims
attains neither perfection, nor happiness, nor the supreme destination.
On the other hand, even though a devotee might not be accomplished in his practice,
he is assured of success because is protected by the Lord as it is confirmed in
Bhagavad-gétä 6.41-43:
The unsuccessful yogé, after many, many years of enjoyment on the planets of the
pious living entities, is born into a family of righteous people, or into a family of
rich aristocracy. Or [if unsuccessful after long practice of yoga] he takes his birth
in a family of transcendentalists who are surely great in wisdom. Certainly, such a
birth is rare in this world. On taking such a birth, he revives the divine
consciousness of his previous life, and he again tries to make further progress in
order to achieve complete success, O son of Kuru.
Conclusion
The human beings should accept that the Lord is the proprietor of everything and that
all their activities should be favorably connected to Him. Acting in this consciousness
(éçäväsya) frees one from sin and enables him to advance in Krsna consciousness.
Acting in ignorance leads to degradation.
17
Çré Éçopaniñad Mantras 4 and 5: The Inconceivable Characteristics of the Supreme
Personality of Godad
Mantras 4 and 5
The Inconceivable Characteristics
of the Supreme Personality of Godhead
Pratijïä
The Lord can be understood only by devotional service
Çlokänusaraëam
“Although fixed in His abode, the Personality of Godhead is swifter than the mind and
can overcome all others running. The powerful demigods cannot approach Him.
Although in one place, He controls those who supply the air and rain. He surpasses all
in excellence. The Supreme Lord walks and does not walk. He is far away, but He is
very near as well. He is within everything, and yet He is outside of everything.” (4-5)
The Supreme Person possesses unique qualities. Since His features appear paradoxical
and baffling to the mind, He cannot be understood by mental speculation; only by
bhakti He can be known.10 In Bhagavad-gétä Lord Kåñëa says that even the great sages
and demigods are unable to comprehend Him.11 All contradictions, however, are
reconciled in His Personal Form as it is confirmed in Çrémad-Bhägavatam (6.9.36):
O Supreme Personality of Godhead, all contradictions can be reconciled in You.
Çréla Bhaktivinoda Öhäkura writes in this connection in his book Çré Tattva-sütra:
Sütra 1
ekaù paro nänyaù
The Supreme Reality is one without a second.
The Supreme Lord alone is the Supreme Reality. No other object can be realized as
the ultimate Reality.
10
One can understand Me as I am, as the Supreme Personality of Godhead, only by devotional service.
And when one is in full consciousness of Me by such devotion, he can enter into the kingdom of God.
(BG 18.55)
11
Neither the hosts of demigods nor the great sages know My origin or opulences, for, in every respect,
I am the source of the demigods and sages. (BG 10.2)
18
Personality of Godhead
Sütra 2
aguëo 'pi sarva-çaktir ameyatvät
The Supreme Lord is all powerful due to His inscrutability although He
transcends the phenomenal qualities.
The Supreme Reality is beyond the scope of the phenomenal and non-phenomenal
qualities possessed by the sentient and non-sentient objects. How is it possible
then for the Reality to have any relationship with such objects? After all, it is
generally observed in this world that a relationship between two objects requires
certain similarities of their natures.12
This doubt cannot be resolved by mental speculation. The Supreme Lord is
endowed with infinite qualities although He is beyond all qualities—this
statement contradicts mundane logic. Therefore the Supreme Reality is called
Inscrutable.
There cannot be evidence from observation of the material world to prove the
existence of God and give an insight about His nature. The classical examples by
12
This would be an argument of the deists. Deism is a term first used by the Calvinists in the
seventeenth century. Deism is the belief in God as the first cause of the universe, who created the laws
by which the universe is governed, but who is in no way immanent in His creation. God's maintenance
of the world means nothing more than the permanence of natural laws. Nature follows a regular course.
The sole purpose of the world is to be the habitat of mankind. The deists opposed mystical and
supernatural interpretations of scripture; human reason is the true measure of scriptural understanding.
Many of the Founding Fathers of the United States of America (e.g. Adams, Jefferson and Paine) were of
deistic inclination.
On the other hand, According to the Harper Collins Dictionary of Philosophy, p. 120, the philosophy of
theism in most interpretations is, God is partly immanent in the universe and partly transcendent. In
essence, this definition is the Vedic philosophy of the Supreme Person. As stated in Puruña-çukta (Åg-
Veda 10.90.4): “With three-fourths of Himself, the Puruña ascended; the other fourth was born here.
From here on all sides He moved, toward the living and the non-living.” Again and again in the Vedic
literatures we find references to tripada-vibhuti and ekapada-vibhuti, the three-fourths of the Lord's
splendor displayed as the spiritual world, and the one-fourth by which He pervades the material world.
About the material manifestation, Lord Krsna says in Bg. 10.41: yad yad vibhutimat sattvaà Srimad
urjitam eva va tat tad evavagaccha tvam mama tejo-'àsa-sambhavam. Know that all these opulent,
beautiful and glorious creations are born from a part of My total splendor. Because they oppose theism,
the theories of deism, monism, pantheism and dualism are actually atheism. Deism separates God
completely from His material creation. Monism renders God partless. Pantheism confines Him to the
material universe. And dualism divides creation against Him, placing part of it in the hands of a rival.
Even major religious traditions like Christianity are influenced by deism and dualism. The English
natural theologian Robert Boyle (1627-1691) expressed open contempt for theism as a doctrine of
infidels. When he drew up his last will and testament, he bequeathed fifty pounds per annum for ever,
or at least for a considerable number of years in order to institute a series of lectures for proving the
Christian Religion, against notorious Infidels, viz. Atheists, Theists, Pagans, Jews, and Mahomedans.
Monotheism and panentheism are synonyms for theism. Monotheism means belief in one God. In the
Vedic religion, there is only one God, though He empowers servants who act as demigods on His
command. These demigods are worshiped as God only by foolish people. Pantheism teaches that all
things are imbued with God's presence, because all things are in God. God is more than all there is. He
is all-conscious and the supreme unifying factor. (Suhotra Swami, “Substance and Shadow”)
19
Çré Éçopaniñad Mantras 4 and 5: The Inconceivable Characteristics of the
Supreme Personality of Godhead
which we can infer the existence of an invisible object by the signs of a visible
object does not apply in the case of the Supreme Lord since no signs of the
Supreme Reality are observed in this material world.
No external proofs are required to establish the existence of the thinker as it is a
self-realized fact.13 Similarly, the realization of the Supreme Lord through
devotion is self-evident and does not need any support from sense perception and
inference. Therefore the conclusion is that the Supreme Lord is endowed with
infinite potency in spite that He is beyond the scope of qualities. This is possible
due to His inscrutability.
Someone may raise a doubt that if such controversial conclusions are repeatedly
accepted it will give way to irrational beliefs. In reply to this the author says that the
assimilation of mutually contradicting qualities is not uncommon for the Supreme
Lord. The contradicting qualities are impossible for the phenomenal objects but the
Lord is non-phenomenal, otherwise how is He the Supreme Lord?
Sütra 3
viruddha-sämänyaà tasmin na citram
The perfect assimilation of innumerable mutually-controversial qualities is
not uncommon for Him.
In the Supreme Lord there are innumerable, mutually contradictory qualities.
Whatever we say about Him becomes indicative of controversy. When we say that
He is the Creator it suggests the mutation of the Immutable. When we say that He
is the Protector we accept that He is a doer although He is aloof. When we say that
He is the Destroyer it suggests inauspiciousness in the all-auspicious Lord. By
saying that He exists, the Lord who is beyond the time, is confined in the limits of
time. There are innumerable similar mutually contradictory qualities that can be
ascribed to the Supreme Lord. These apparent contradictions cannot be resolved
by mental speculation. Attempts to solve such problems by mundane logic are
fruitless and lead to atheism (Cärväka, etc.) The only solution is to take shelter in
devotional service, which preliminary stage and root is called faith. By this self-
evident faith of the soul one will realize the truth about the perfect assimilation of
all the mutually controversial qualities in the Supreme Lord.
Sütra 4
sa sac-cid-änando jïänägamyo bhakti-viñayatvät
That Supreme Lord having a Satcitänanda Form is not perceivable to the
cognitional faculty of the jévas but only realized by the spiritual function
called bhakti.
13
Even mundane thinkers, such as Rene Descartes, would agree with this statement. (Descartes
famously said “Cogito ergo sum, I think, therefore I am”).
20

That eternal, transcendental, and blissful form of the Supreme Reality can be
realized only by devotional service. Since the jéva is finite he can never fully
understand the Infinite Absoluteness of the Supreme Reality. The devotees aspire
only that along with the increase of the devotional service of the Lord, the
Transcendental bliss of God-realization also increases.
The Ultimate Reality is endowed with Infinite Potency which can transform
Herself in infinite forms. This Divine Potency is known as Lakshmi, Durga, etc.
That Potency of the Lord is Blissful and Sportive and therefore Her nature must be
known as “Bliss.” The unification of the Lord and His Potency is indivisible and
eternal. This is indicated by the word “Sat.”
Many people indulge in the controversy of attributing either definite Form or
Formlessness to the Ultimate Reality. The Supreme Lord, however, is endowed
with both the natures of Form and Formlessness. Those who believe in any one of
these aspects and deny the other are incomplete in their knowledge. The Supreme
Lord does not have a material form but His eternal spiritual Form is always
perceived by His unalloyed devotees. Thus the conclusion is that the Lord is
formless from a mundane perspective but endowed with Divine Form when seen
with a spiritual vision. Hence both the Forms of the Lord are accepted.
A question may be asked—if Bhakti is the natural faculty of every soul why so
many people are unable to believe in the Lord? The explanation is that if the
object of that faculty is far away from the faculty, or if there are obstacles between
them, then the natural faculty becomes unmanifested and remains dormant. For
instance a childless person does not understand the parental affection; an
unmarried woman cannot realize the conjugal love of the husband. Similarly the
self evident Divine Love cannot manifest itself within the ignorant, worldly
minded, fallen souls. Atheists engage in materialistic thoughts exclusively and
thus become unable to relish the unalloyed Divine Love.
Here an argument may be raised—if mental speculation has no access to the
Ultimate Reality, then instead of discussing this Tattva Sutra it is better to engage
in meditation, prayer, adoration, and worship of the Deity. This doubt is
unnecessary because the knowledge discussed in Tattva Sutra is not like the dry
impersonal knowledge, but it is the very presentation of the unalloyed principles
of Bhakti. Bhakti is characterized by divine attachment to the Lord and it is
independent from karma and jïäna. When such attachment is directed toward the
Lord alone, it is real. But if attachment is applied toward a material object, the
result is fearful binding to this world. Therefore the enquiry after the Supreme
Reality is the root of spiritual advancement. Unless this Supreme Reality is clearly
identified and realized there can be no genuine attachment for It.
Therefore, while vain arguments and hostile rationalism are definitely harmful to
faith, the study of the Ultimate Reality is different from them. Those who do not
have sambandha jïäna will not be able to ascertain their own degradation even
when their attachment is applied to a material object apart from the Lord.
Therefore one should know that it is most essential for the devotees to carefully
understand the Reality and to apply their unalloyed love towards Him alone, along
with the cessation of dry abnegation and unproductive arguments.
21
If anybody does not care for the study of the Reality due to excessive attachment,
he must be either totally liberated soul, or someone who is extremely bound to the
world. This is the secret of this Tattva Sutra. One should engage in the study of
the kindest teachings of Lord Sri Krsna Caitanya. Then his heart will be filled with
extreme admiration. Without the enquiry after the Supreme Reality, innumerable
births spent in hearing and chanting will not be able to fetch Divine Love at the
lotus feet of Lord Krishna.
Mantra 4 clearly suggests that the Absolute Truth is ultimately the Supreme Person,
Bhagavän. Otherwise there would not have been any need to mention so many of His
personal characteristics.
The Lord has multifarious energies which are present everywhere. The fact that His
energies are all-pervasive, however, does not mean that He has lost His personal
existence, or that He deteriorates. Çréla Prabhupäda explains in his purport to CC, Ädi
7.121:
For example, a businessman transforms his energy by establishing many big

factories or business organizations, yet he remains a person although his energy
has been transformed into these many factories or business concerns. The
Mäyävädé philosophers do not understand this simple fact. Their tiny brains and
poor fund of knowledge cannot afford them sufficient enlightenment to realize
that when a man’s energy is transformed, the man himself is not transformed but
remains the same person.
In his purport to Mantra 5, Çréla Prabhupäda stresses the importance of the terms
“saguëa” and “nirguëa.” Saguëa means that the Supreme Personality of Godhead is
the reservoir of all transcendental qualities. Nirguëa means that He is free of all
material limitations.
The impersonal school of thought raises the objection that the Absolute Truth must be
devoid of qualities (nirguëa) and any appearance of such qualities should be
considered an illusion (saguëa). According to the Advaitaväda theory of Çaìkara,
Brahman is the Absolute Truth. On the highest level of understanding (paramärthika)
Brahman is entirely devoid of qualities and therefore free of limitations (nirguëa
Brahman). Nirguëa Brahman is one without a second in a sense that there is nothing
besides Him in existence. (The Vaiñëavas take one without a second to mean that
there is only one Supreme Personality of Godhead and that He and His energies
constitute the sum total of reality.) Still, in order to explain the material world,
Çaìkara is forced to introduce a duality in his monistic doctrine. On a lower level of
awareness (vyavahärika), there is the appearance of the material creation, the living
entities, and saguëa Brahman or Éçvara, who is the Creator, Maintainer, and Destroyer
of the Universe. Saguëa Brahman is the lower Brahman because He possesses qualities
(omniscient, omnipotent, etc.) and thus He is not free of limitations (the Mäyävädés
take all qualities to be inherently material). God as the Supreme Controller, the
material energy, the individual souls, and the loving reciprocation between a devotee
and God, all these exist on the level of ignorance only. On the perfect stage of spiritual
22
understanding (paramärthika) there is only the pure consciousness without object

(nirguëa Brahman).
In this way the Advaitaväda theory reaches a conclusion that contradicts one of the
fundamental tenets of Vedänta, that Brahman is the cause of everything (janmädy asya
yataù). Since Brahman is changeless, the Mäyävädés argue, He must be without any
effects. Hence the material world cannot be real because this will imply a change in
Brahman. Thus in order to save the unchangeable nature of Brahman, the Mäyävädés
“sacrifice” the world, reducing it to an illusion only.
Çréla Prabhupäda refutes this conception from the position of Vyäsadeva's çakti-
pariëäma-väda:
In the Chändogya Upaniñad there is the following mantra: aitad-ätmyam idaà

sarvam. This mantra indicates without a doubt that the entire world is Brahman.
The Absolute Truth has inconceivable energies, as confirmed in the Çvetäçvatara
Upaniñad (paräsya çaktir vividhaiva çrüyate [Cc. Madhya 13.65, purport]), and the
entire cosmic manifestation is evidence of these different energies of the Supreme
Lord. The Supreme Lord is a fact, and therefore whatever is created by the
Supreme Lord is also factual. Everything is true and complete (pürëam), but the
original pürëam, the complete Absolute Truth, always remains the same. Pürëät
pürëam udacyate pürëasya pürëam ädäya. The Absolute Truth is so perfect that
although innumerable energies emanate from Him and manifest creations which
appear to be different from Him, He nevertheless maintains His personality. He
never deteriorates under any circumstances.
It is to be concluded that the entire cosmic manifestation is a transformation of
the energy of the Supreme Lord, not of the Supreme Lord or Absolute Truth
Himself, who always remains the same. The material world and the living entities
are transformations of the energy of the Lord, the Absolute Truth or Brahman,
who is the original source. In other words, the Absolute Truth, Brahman, is the
original ingredient, and the other manifestations are transformations of this
ingredient. This is also confirmed in the Taittiréya Upaniñad (3.1): “This entire
cosmic manifestation is made possible by the Absolute Truth, the Supreme
Personality of Godhead.” In this verse it is indicated that Brahman, the Absolute
Truth, is the original cause and that the living entities (jévas) and the cosmic
manifestation are effects of this cause. The cause being a fact, the effects are also
factual. They are not illusion.” (CC, Adi 7.121, purport)
Establishing his theory of illusion (brahma satyaà jagan mithyä) Çaìkara quotes an
analogy from Çvetäçvatara Upaniñad. The Upaniñad speaks about the magician who “is
a juggler only for those who are deceived by his tricks and who fancy that they
perceive the objects conjured up. But to the discerning few who see through the trick
and have no illusion, the juggler fails to be a juggler. Similarly, those who believe in
the world show think of God through this show and call Him its Creator, etc. But for
those wise few who know that the world is mere show, there is neither any real world
nor any real Creator.”
23
The fact that the “wise few” can penetrate through the tricks of the juggler does not
entail that the juggler and his audience do not exist. The Mäyävädés claim that they are
the few chosen wise men because they don’t accept the Creator as real. According to
Çrémad-Bhägavatam however, a person who does not recognize the presence of the
Supreme Personality of Godhead is considered a fool:
Being beyond the range of limited sense perception, You are the eternally
irreproachable factor covered by the curtain of deluding energy. You are invisible
to the foolish observer, exactly as an actor dressed as a player is not recognized.
(SB, 1.8.19)
This is confirmed in Bhagavad-gétä:
Fools deride Me when I descend in the human form. They do not know My
transcendental nature as the Supreme Lord of all that be. (BG, 9.11)
Since the Lord is the Absolute Reality, the material world cannot be false; it is just an
inferior energy of the Supreme Lord. The inferiority does not imply falsity. What is
false is not the Lord’s energy, but the perverted way the jéva perceives her. The
conditioned soul takes mäyä to be without any connection with Kåñëa and this false
conclusion is called an illusion. Everything we see is Kåñëa only, but when we see
Kåñëa and do not recognize Him, this is illusion and ignorance. This illusion is the
purusha bhava, the conviction that I am the controller and enjoyer (éçvaro 'ham ahaà
bhogé, BG, 16.14)
According to the Vaiñëava scholars, the Supreme Personality of Godhead is both

saguëa and nirguëa. Whenever sastra describes the Supreme Personality of Godhead as
nirguëa (nir–without, guëa—qualities) the meaning is that the Lord is not tinged with
material contamination. And “saguëa” applied to Kåñëa indicates that the Lord is full
with perfect transcendental qualities:
As stated in Bhagavad-gétä, the Lord descends on the earth by His own internal
potency, and therefore there is no question of His becoming materially
contaminated, changed or otherwise affected by the modes of material nature. The
Lord is saguëa by His own internal potency, but at the same time He is nirguëa,
since He is not in touch with the material energy. The restrictions of the prison
house are applicable to prisoners who are condemned by the king's law, but the
king is never affected by such implications, although he may visit the prison house
out of his good will. (SB, 3.7.2, purport)
Çréla Bhaktivinoda Öhäkura summarizes the discussion about saguëa and nirguëa
Brahman in his book “Ämnäya-sütra” (here saviçeña and nirviçeña stand for saguëa and
nirguëa):
Sutra 4
nityaà sa-viçeñam
He has a variety of transcendental qualities eternally.
24
Commentary by Çréla Bhaktivinoda Öhäkura:

In the Çvetäçvatara Upaniñad (6.6) it is said:
"The Supreme Personality of Godhead is not touched by the material nature, and
He is free from the entanglement of the complex tree of material time. He is the
origin of the material creation, and it is due to Him only that everything changes.
He is the protector of religion and the annihilator of all sinful activities. He is the
master of all opulences, and everything rests within Him. He is the Supersoul
present in everyone's heart. Those who understand and worship Him become free
from the cycle of birth and death in the material world and return to the eternal
spiritual world."
"The word Bhagavän means that the Supreme Personality of Godhead has all
knowledge, strength, wealth, fame, beauty, and renunciation, and no faults."
Çréla Rüpa Gosvämé (Bhakti-rasämåta-sindhu 2.1.37) explains:
"These [5 qualities that jévas cannot possess but that demigods like Çiva can, as
well as all Viñëu-tattvas] are: 1.) Always being situated in one's original position,
2.) being omniscient, 3.) being always fresh and youthful, 4.) being the
concentrated form of eternity, knowledge, and bliss, and 5.) possessing all mystic
perfection."
Sutra 5
nityaà nirviçeñaà ca
He also has no qualities eternally.
Commentary by Çréla Bhaktivinoda Öhäkura:
In the Kaöha Upaniñad (1.3.15) it is said:
"By understanding the Supreme, who has no sound, no touch, no form, no
death, no taste, no scent, no beginning, and no end, and who is eternal and
greater than the greatest, one is rescued from the jaws of death."
In the Hari-vaàça it is said:
"O Bharata, what you see is effulgent Supreme Brahman. I am that eternal
Brahman."
Çré Caitanya Mahäprabhu (Çré Caitanya-caritämåta, Madhya 6.141) explains:
"Wherever there is an impersonal description in the Vedas, the Vedas mean
to establish that everything belonging to the Supreme Personality of
Godhead is transcendental and free of mundane characteristics."
Thus the conclusion of Çréla Bhaktivinoda Öhäkura is that the Lord is full of
transcendental qualities. Attracted by these qualities, the devotees enter in different
types of relationships with the Lord based on loving devotional service to Him. The
Vaiñëavas therefore react strongly against the theory that the Supreme Personality of
Godhead is devoid of qualities. This idea is not only theologically absurd, but most
importantly a disturbance for the devotees who are relishing loving reciprocations
25
with the Lord. In a purport to Çrémad-Bhägavatam (4.20.27) Çréla Prabhupäda

explains:
The Mäyävädé philosophers take the Absolute Truth to be nirguëa ("without

qualities"), in accordance with the impersonalistic view, but actually the Lord is
the reservoir of all good qualities. One of the most important qualities of the Lord
is His inclination to His devotees, for which He is called bhakta-vatsala.
According to Çréla Prabhupäda, the term saguëa Brahman refers not to the Lord
contaminated by matter, but rather to the conditioned souls and the material creation.
These bona fide usages of the term saguëa Brahman are given in the Bhaktivedanta
purports to Çrémad-Bhägavatam 4.20.7 and 3.26.15:
The living entities, who are many and who are entangled in this material world,
are not pure. However, the Supreme Personality of Godhead is pure and detached.
Due to being covered by the material body, the living entities are not self-
effulgent, but the Supreme Personality of Godhead, Paramätmä, is self-effulgent.
The living entities, being contaminated by the modes of material nature, are called
saguëa, whereas Paramätmä, the Supreme Personality of Godhead, is nirguëa, not
being under the influence of the material modes.
According to the Vedic version there is no existence beyond Brahman. Sarvaà
khalv idaà brahma (Chändogya Upaniñad 3.14.1). It is stated also in the Viñëu
Puräëa that whatever we see is parasya brahmaëaù çaktiù; everything is an
expansion of the energy of the Supreme Absolute Truth, Brahman. When
Brahman is mixed with the three qualities goodness, passion and ignorance, there
results the material expansion, which is sometimes called saguëa Brahman and
which consists of these twenty-five elements. In the nirguëa Brahman, where
there is no material contamination, or in the spiritual world, the three modes—
goodness, passion and ignorance—are not present. Where nirguëa Brahman is
found, simple unalloyed goodness prevails. Saguëa Brahman is described by the
Säìkhya system of philosophy as consisting of twenty-five elements, including the
time factor (past, present and future).
Thus the actual meaning of saguëa and nirguëa was established.
Through His forms as viräö-rüpa and antaryämé, the Supreme Personality of Godhead
is situated outside and inside everything. Although he is all-pervading and “there is
nothing but God within and without,” He simultaneously exists as the Supreme
Person, completely independent from His creation. (BG 9.4-6)
The Lord is the master of all inconceivable potencies. For Him there is no difference
between the material and spiritual energy because He is the source of both. He can
turn the material energy to spiritual. Thus He appears in the form of arcä-vigraha to
accept the service of His devotees. This arcä-vigraha is eternally existent with all
paraphernalia, and is both saguëa (possessing transcendental qualities) and nirguëa
(free of material contaminations).
26
Since the Lord is the Master of all energies and the Supreme Enjoyer, the living beings
should act according to His desire and not independently. In the purport to Mantra 4,
Çréla Prabhupäda writes:
Every part and parcel of the Complete Whole is endowed with some particular
energy to act according to the Lord's will. When the part-and-parcel living entity
forgets his particular activities under the Lord's will, he is considered to be in
mäyä, illusion. Thus from the very beginning Çré Éçopaniñad warns us to be very
careful to play the part designated for us by the Lord. This does not mean that the
individual soul has no intiative of his own. Because he is part and parcel fo the
Lord, he must partake of the initiative of the Lord as well. When a person
properly utilizes his initiative, or active nature, with intelligence, understanding
that everything is the Lord’s potency, he can revive his original consciousness,
which was lost due to the association with maya, the external energy.
Bhagavad-gétä provides an example of improper usage of one’s initiative. In the

beginning of the Gétä Arjuna refuses to take part of the dynamic devotional service and
instead chooses a passive life of frustration. In a purport to BG 3.1, Çréla Prabhupäda
writes that in this way Arjuna intended to use Kåñëa consciousness as an excuse to not
carry out his prescribed duties of fighting.
Another aspect of Arjuna’s rejection to be an active servant of the Lord is shown in BG

1.35 where he suggests that if Kåñëa wants the death of Bhéñma and Droëa He should
kill them Himself. In other words, Arjuna prefers to remain inactive while the Lord is
engaged in work which will ultimately bring enjoyable results for Arjuna. In a purport
to this group of verses, Çréla Prabhupäda writes:
Arjuna has addressed Lord Kåñëa as Govinda because Kåñëa is the object of all
pleasures for cows and the senses. By using this significant word, Arjuna indicates
that Kåñëa should understand what will satisfy Arjuna's senses. But Govinda is not
meant for satisfying our senses. If we try to satisfy the senses of Govinda, however,
then automatically our own senses are satisfied. Materially, everyone wants to
satisfy his senses, and he wants God to be the order supplier for such satisfaction.
Conclusion
The Supreme Person possesses unique qualities. Since His features appear paradoxical
and baffling to the mind, He cannot be understood by mental speculation; only by
bhakti can He be known. Only by bhakti one can understand that nirguna Brahman
means that the Lord is devoid of faults and saguna Brahman means that He is endowed
with perfect transcendental qualities.
27
Mantras 6-8
The Mahä-bhägavata's Vision
Pratijïä
He who systematically sees everything in relation to the Supreme Lord becomes a true
knower of things
Çlokänusaraëam
Mantra 6
Mantra 6 describes the characteristics of the perfect devotee:
“He who systematically sees everything in relation to the Supreme Lord, who sees all
living entities as His parts and parcels, and who sees the Supreme Lord within
everything never hates anything or any being.” (6)
The mahä-bhägavata is in perfect éçäväsya consciousness—he sees everything in

connection to the Lord; sees all living beings as His parts and parcels; and sees Him
within everything.
Such kind of spiritual vision is a private domain of the advanced transcendentalists. It

is achieved by following the disciplic succession and it cannot be imitated by mundane
people. Çréla Prabhupäda stresses on the word “anupaçyati” which means that one
should follow the previous äcäryas, rather than rely on his material vision.
His Divine Grace explains the difference between the three levels of devotees—
kaniñöha, madhyama and uttama.
The kaniñöha devotees go to the temple, church, or mosque, but they think that the
Lord is present only there. The kaniñöhas cannot properly estimate the spiritual
advancement of other devotees. They follow mechanically different rituals and
“sometimes quarrel among themselves, considering one type of devotion better than
another.”
The madhyama devotees can discriminate between four classes of men and can interact
with them accordingly.
28
Çré Éçopaniñad Mantras 6-8: The Mahä-bhägavata's Vision
The mahä-bhägavata devotee does not discriminate between different material

categories but sees everyone as part and parcel of God. He tries to do good for all
regardless of their present position and activities.
Mantra 7
By following bona fide authority (anupaçyati) one realizes one of the aspects of the
éçäväsya principle—that all living beings are parts and parcels of the Lord. Thus he is
freed of illusion:
“One who always sees all living entities as spiritual sparks, in quality one with the
Lord, becomes a true knower of things. What, then, can be illusion or anxiety for
him?” (7)
The spiritual position of the living being is perceived only by the madhyama and
uttama-adhikäré devotees.
The mahä-bhägavata devotee sees oneness in a sense that he sees everything as the
energy of the Supreme Personality of Godhead. There is oneness between the living
beings and the Lord because they have identical interests. The living beings can be
happy only in connection with the Lord, and the Lord, although independent, derives
pleasure from the devotional activities of the individual souls.
The words ekatvam anupaçyataù indicate that one should understand the unity of all
souls from the viewpoint of the revealed scriptures. The unity of interests between the
living entities exists because they belong to the same big family (nityo nityänäà cetanaç
cetanänäm eko bahünäà yo vidadhäti kämän). The modern attempts to bring harmony
in society are based on speculative theories and lead only to misery and despair:
A godless civilization arises from illusion, and the result of such a civilization is
lamentation. A godless civilization, such as that sponsored by the modern
politicians, is always full of anxieties because it may be crushed at any moment.
(Çré Éçopaniñad, Mantra 7, purport)
The word “ekatvam” in this mantra does not establish an absolute identity between the
individual soul and the Supreme Lord. In his purport Çréla Prabhupäda explains:
To use another example, the quantity of salt present in a drop is never comparable
to the quantity of salt present in the complete ocean, but the salt present in the
drop is qualitatively equal in chemical composition to all the salt present in the
ocean. If the individual living being were equal to the Supreme Lord both
qualitatively and quantitatively, there would be no question of his being under the
influence of the material energy. In the previous mantras it has already been
discussed that no living being—not even the powerful demigods—can surpass the
29
Supreme Being in any respect. Therefore ekatvam does not mean that a living
being is equal in all respects to the Supreme Lord.14
The next mantra tells us more about the characteristics of the Supreme Person.
Mantra 8
Mantra 8 describes another aspect of the éçäväsya principle—if one is actually qualified
he must be able to see the Lord as the transcendental and eternal Supreme Person:
“Such a person must factually know the greatest of all, the Personality of
Godhead, who is unembodied, omniscient, beyond reproach, without veins, pure
and uncontaminated, the self-sufficient philosopher who has been fulfilling
everyone's desire since time immemorial.” (8)15
The Lord is unembodied which means that there is no difference between His Soul and
Body. His senses are interchangeable as it is confirmed in Brahma-saàhitä.
At the request of the Äcäryas the Lord descends in His deity form which is non-
different from His original spiritual form. Unfortunately, the materialists and the
materialistic devotees cannot accommodate the fact that the Lord can be
transcendental and immanent at the same time.16
14
This is confirmed by Vedänta Deçika who writes in his commentary:
“The word oneness (“ekatvam”) does not mean “only one entity and nothing else”, but rather
one entity with everything else as its attributes, because there is no statement in this book
which negates the statement in the first verse “everything is pervaded by the Lord”… And it
would be impossible to begin teaching about such absolute oneness, since a person would
have to admit duality in the form of knowledge and ignorance concerning the falsity of all
experience even to begin teaching.”
15
Srila Bhaktivinoda Thakura writes in Tattva-sutra: The individual souls are always subordinate to the
Supreme Lord and are subject to His rules.
16 “According to the Harper Collins Dictionary of Philosophy, p. 120, the philosophy of theism in most
interpretations is, God is partly immanent in the universe and partly transcendent. In essence, this
definition is the Vedic philosophy of the Supreme Person. As stated in Puruña-çukta (Åg-Veda 10.90.4):
With three-fourths of Himself, the Puruña ascended; the other fourth was born here. From here on all sides He
moved, toward the living and the non-living. Again and again in the Vedic literatures we find references to
tripäda-vibhüti and ekapäda-vibhüti, the three-fourths of the Lord's splendor displayed as the spiritual
world, and the one-fourth by which He pervades the material world. About the material manifestation,
Lord Kåñëa says in Bg. 10.41: “Know that all these opulent, beautiful and glorious creations are born from a
part of My total splendor.”
Because they oppose theism, the theories of deism, monism, pantheism and dualism are actually
atheism. Deism separates God completely from His material creation. Monism renders God partless.
Pantheism confines Him to the material universe. And dualism divides creation against Him, placing
part of it in the hands of a rival. Even major religious traditions like Christianity are influenced by
deism and dualism. (Suhotra Swami, Substance and Shadow)
30
The Lord fulfills the desires of all living beings according to their qualification. Still,
the qualification itself is not sufficient:
A living being desires something, and the Lord supplies the object of that desire in
proportion to one's qualification. If a man wants to be a high-court judge, he must
acquire not only the necessary qualifications but also the consent of the authority
who can award the title of high-court judge. The qualifications in themselves are
insufficient for one to occupy the post; it must be awarded by some superior
authority. Similarly, the Lord awards enjoyment to living entities in proportion to
their qualifications, but good qualifications in themselves are not sufficient to
enable one to receive awards. The mercy of the Lord is also required. (Çré
Éçopaniñad Mantra 8, purport)
The word “yäthätathyataù” shows that the Lord rewards the living entity with the
results of their desire without interfering with their free will. Therefore, one should be
very careful about the quality of his desires. Çréla Prabhupäda comments:
Ordinarily, the living being does not know what to ask from the Lord, nor which
post to seek. When the living being comes to know his constitutional position,
however, he asks to be accepted into the transcendental association of the Lord in
order to render transcendental loving service unto Him. Unfortunately, living
beings under the influence of material nature ask for many other things, and they
are described in the Bhagavad-gétä (2.41) as having divided, or splayed,
intelligence. Spiritual intelligence is one, but mundane intelligence is diverse. (Çré
Éçopaniñad, Mantra 8, purport)
The Lord is the greatest of all (paribhu) and the individual souls are dependent on
Him. He purifies even most contaminated objects and at the same time He remains
absolutely pure.
In Mantras 6 and 7, it is said that if one sees all living entities as parts and parcels of
the Lord he will not feel anxiety and will never hate anything and anybody. In the
First Chapter of Bhagavad-gétä, Arjuna fails to apply this understanding in the
situation he faces. He is standing in the front of the Kaurava army where he sees many
of his relatives, well-wishers, and friends (BG 1.26). Arjuna does not think of them as
spiritual souls, but rather as his kinsmen, and the very thought of fighting with them
renders him dejected and depressed. Arjuna gives different reasons why he does not
want to fight, but the simple fact is that he is attached to his family members. He had
killed many men before, and if he were to fight with enemies not related to his ego he
would slay them without regret. But because he is facing killing the very persons
which provide for his sense gratification, he hesitates. Thus, by the will of Kåñëa
Arjuna falls unto illusion and refuses to fight because of family attachment. Illusion
and depression are some of the results of not following the éçäväsya principle
described in Çré Éçopaniñad.
31
Conclusion
A person who knows the Lord perfectly sees all living entities as His parts and parcels,
and sees the Supreme Lord within everything. Such a person never hates anything or
any being. He becomes a true knower of things, freed from illusion and anxiety.
32
Mantras 9-14
Different Grades of Nondevotees
Pratijïä
Knowledge and nescience have opposite results; still, one must know side by side the
transcendental Lord and His material creation
Çlokänusaraëam
The opening of Çré Éçopaniñad (Invocation to Mantra 3) discusses the perfection and
completeness of the Lord and His energies as well as the appropriate consciousness
that is to be cultivated by the human beings (éçäväsya). Mantra 3 describes the
destination of those who reject to follow the éçäväsya principle.
Mantras 4 to 8 elaborate on the inconceivable characteristics of the Supreme

Personality of Godhead and on the qualification of the mahä-bhägavata devotee.
Mantras 9 to 14 depict different grades of people bereft of éçäväsya consciousness and

the various inauspicious results they bear. Different types of worship bring different
consequences. In order to achieve success one must know side by side the
transcendental Lord and His material creation.
Mantras 9-11 compare the different results of cultivating knowledge and indulging in
ignorance.
Mantras 12-14 evaluate the worship of the Absolute Truth and the worship of the
relative truths.
Mantra 9
Misguided knowledge is more dangerous than nescience.
“Those who engage in the culture of nescient activities shall enter into the darkest
region of ignorance. Worse still are those engaged in the culture of so-called
knowledge.”(9)
In Mantra 9 two types of materialists are described, the materially ignorant and the
materially educated. Of the two, the second group is worse.
33
Çré Éçopaniñad Mantras 9-14: Different Grades of Nondevotees
This mantra offers a comparative study of vidyä and avidyä. Avidyä, or ignorance,
is undoubtedly dangerous, but vidyä, or knowledge, is even more dangerous when
mistaken or misguided. (Çré Éçopaniñad Mantra 9, purport)
Why mistaken knowledge is more harmful than ignorance?
As far as vidyä is concerned, the First Mantra has explained very clearly that the
Supreme Lord is the proprietor of everything and that forgetfulness of this fact is
ignorance. The more a man forgets this fact of life, the more he is in darkness. In
view of this, a godless civilization directed toward the so-called advancement of
education is more dangerous than a civilization in which the masses of people are
less "educated."
The so-called intellectuals and scholars who support and facilitate sense gratification
are doing more harm than the laymen engaged in it.17 These misguided educators are
described in Bhagavad-gétä (2.42, 7.15) as mäyayäpahåta-jïäna, äsuraà bhävam äçritäù,
and veda-väda-rata.
“The mäyayäpahåta-jïäna class of men are self-made ‘Gods’." Such men think that
they themselves are Gods and that there is no need of worshiping any other God. They
will agree to worship an ordinary man if he happens to be rich, but they will never
worship the Personality of Godhead. The mäyayäpahåta-jïäna category therefore
includes the mäyävädés and the atheistic scholars.
In his commentary on Bhagavad-gétä 7.15, Çréla Visvanatha Cakravarti Öhäkura

describes the mäyayäpahåta-jïäna and äsuraà bhävam äçritäù as follows:
Mäyayäpahåta-jïäna—those whose knowledge has been stolen by mäyä even after

studying the sastra. They think that only the form of Çré Näräyaëa, situated in
Vaikuëöha, can be served eternally and can grant eternal bhakti; one cannot
perform bhakti eternally to other forms, such as Räma and Kåñëa because they are
human-like. Çré Bhagavän has said in the Gétä (9.11): “Fools disrespect me when I
17
According to dharma-çästra if one follows a false philosophy he will receive the reaction for it.
However, if one manufactures his own philosophy and speaks it, thus misleading others, he receives
one hundred times the reaction for it.
On the other hand, if someone knows the truth but does not present it for the benefit of all, he is also
considered sinful:
“Those who worship with false knowledge fall unto blinding darkness and those who
worship with true knowledge alone (without correcting false knowledge) fall unto even
greater darkness.” (Madhva’s rendition of Çré Éçopaniñad, Mantra 9)
Çréla Prabhupäda defines nonviolence as follows:
“Nonviolence is generally taken to mean not killing or destroying the body, but actually
nonviolence means not to put others into distress. People in general are trapped by ignorance
in the material concept of life, and they perpetually suffer material pains. So unless one
elevates people to spiritual knowledge, one is practicing violence. One should try his best to
distribute real knowledge to the people, so that they may become enlightened and leave this
material entanglement. That is nonviolence.” (BG 13. 8-12, purp)
34
appear in my human form. After apparently surrendering unto me, they have not
surrendered in reality.”
Äsuraà bhävam äçritäù—“Asuras such as Jaräsandha shoot arrows in order to hurt
my transcendental body. Similarly, persons who carry this äsurika-bhäva use
illogical reasoning to deny My Çré-vigraha, which is eternally situated in
Vaikuëöha. They do not surrender unto Me.
The third kind of misguided educators (veda-väda-ratas) pose as Vedic authorities but
in reality they divert their followers from the actual purpose of the Vedas which is to
know and serve The Supreme Personality of Godhead Çré Kåñëa.18 They don’t follow
the äcäryas and create their own philosophy to justify their lusty desires. The veda-
väda-ratas are described in Bhagavad-gétä 2.42-43:
Men of small knowledge are very much attached to the flowery words of the
Vedas, which recommend various fruitive activities for elevation to heavenly
planets, resultant good birth, power, and so forth. Being desirous of sense
gratification and opulent life, they say that there is nothing more than this.
The real goal of religion is not to achieve temporary material pleasure by karma (as
proposed by the veda-väda-ratas), or to “become god” by mental speculation (as
proposed by the mäyayäpahåta-jïänas). The ultimate purpose of religion is to bring
one back to Godhead by teaching him how to act with proper knowledge (éçäväsya or
buddhi-yoga). Çréla Prabhupäda defines buddhi-yoga in Bhagavad-gétä purport 10.10:
Buddhi-yoga itself is action in Kåñëa consciousness; that is the highest

intelligence. Buddhi means intelligence, and yoga means mystic activities or
mystic elevation. When one tries to go back home, back to Godhead, and takes
fully to Kåñëa consciousness in devotional service, his action is called buddhi
yoga. In other words, buddhi-yoga is the process by which one gets out of the
entanglement of this material world.
This explanation of buddhi-yoga is in line with the commentaries of the Äcäryas on

Mantra 9. Both Vedänta Deçika and Baladeva Vidyäbhusana agree that performance of
karma or jïäna on their own is not sufficient and lead to frustration only. Vedänta
Deçika writes:
Those who, excessively attached to enjoyment and power, perform with absorbed
mind (upasate) karma (avidyäm) devoid of jïäna enter into very dense ignorance
(andhaà tamaù)… Those engaged only in knowledge, giving up karmas suitable
for their qualifications, enter even into greater ignorance than those absorbed in
karma alone.
According to Çréla Bhaktivinoda Öhäkur those who cultivate knowledge with the goal
of impersonal liberation enter into darker ignorance because they “do not receive the
18
I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness. By all
the Vedas, I am to be known. Indeed, I am the compiler of Vedänta, and I am the knower of the Vedas.
(BG 15.15)
35
shelter of the spiritual çakti unless they perform bhakti. Thus they (absorbed in vidyä)
enter into a darker region where the atma seems to be destroyed. If the jéva does not
establish a relation with Paramätmä in this material world, he cannot be liberated from
matter. When a person gives up the variety of qualities found in this world as
despicable, he then becomes attached to something without qualities, which creates a
great obstacle for the jéva.”
Çrémad-Bhägavatam 10.2.32 describes this impure state of consciousness as follows:
[Someone may say that aside from devotees, who always seek shelter at the Lord's
lotus feet, there are those who are not devotees but who have accepted different
processes for attaining salvation. What happens to them? In answer to this
question, Lord Brahmä and the other demigods said:] O lotus-eyed Lord, although
nondevotees who accept severe austerities and penances to achieve the highest
position may think themselves liberated, their intelligence is impure. They fall
down from their position of imagined superiority because they have no regard for
Your lotus feet.
Mantra 10
Mantra 9 described the results of indulging in ignorance and developing false
knowledge.
Mantra 10 declares that that real knowledge is different than either of these:
“The wise have explained that one result is derived from the culture of knowledge and
that a different result is obtained from the culture of nescience.” (10)
The Vedic knowledge is two types, parä vidyä (transcendental knowledge), and aparä
vidyä (material knowledge connected with the Lord and thus spiritualized).
Disconnected from its spiritual dimension material knowledge becomes useless and
even dangerous:
Çréla Bhaktivinoda Öhäkura, a great äcärya, maintained that all forms of material
knowledge are merely external features of the illusory energy and that by
culturing them one becomes no better than an ass. This same principle is found
here in Çré Éçopaniñad. By advancement of material knowledge, modern man is
simply being converted into an ass. (Çré Éçopaniñad, Mantra 10, purport)
The modern education has no value because it does not give actual knowledge. As a
result in the contemporary society there are anomalies such as nationalism, religious
fanaticism and lack of culture. Genuine knowledge is acquired from a dhéra (one who
is not disturbed by material illusion):
So people are searching, asking what is God. Searching, searching, searching, but
they fail. They say, "Oh, there is no God. I am God." Finished. You see? This is
not possible. Here it is said, iti susruma. This is Vedic knowledge. Heard, susruma.
From where does susruma come? From the storekeeper? No. Dhéranam susruma.
36
Iti susruma dhéranam. What is dhéranam? It comes from the sober sect. Not this
fanatic sect, but the sober sect, dhéra. Dhéra means whose senses are not agitated
by material influence, or svämé or gosvämé. (Çréla Prabhupäda lecture on Çré
Éçopaniñad, Mantra 10, LA 1970)
Mantra 11
“Only one who can learn the process of nescience and that of transcendental
knowledge side by side can transcend the influence of repeated birth and death and
enjoy the full blessings of immortality.” (11)
To achieve the goal of life one should be acquainted with both nescience and
transcendental knowledge.
It is not possible to overcome nature by material endeavors. Even great materialists

like Hiraëyakaçipu and Rävaëa were not able to avoid death. What, then, can be
accomplished by the tiny Hiraëyakaçipus and Rävanas of today, whose plans are
thwarted from moment to moment?
The great demons of the past tried to overcome the material nature; most of the
modern people happily conform to her cruel laws:
The path of avidyä, or advancement of material knowledge for sense gratification,

is the path of repeated birth and death. As he exists spiritually, the living entity
has no birth or death. Birth and death apply to the outward covering of the spirit
soul, the body. Death is compared to the taking off and birth to the putting on of
outward garments. Foolish human beings who are grossly absorbed in the culture
of avidyä, nescience, do not mind this cruel process. Enamored with the beauty of
the illusory energy, they undergo the same miseries repeatedly and do not learn
any lessons from the laws of nature. (Çré Éçopaniñad, Mantra 11, purport)
Instead of trying to overcome the Lord’s divine energy or conforming to it, the human
beings should use the tribulations in the material world as an impetus to go home
back to Godhead. Çréla Prabhupäda comments in his purport:
The miseries of this material world serve to indirectly remind us of our

incompatibility with dead matter. Intelligent living entities generally take note of
these reminders and engage themselves in the culture of vidyä, or transcendental
knowledge. Human life is the best opportunity for the culture of spiritual
knowledge, and a human being who does not take advantage of this opportunity is
called a narädhama, the lowest of human beings…Everyone is struggling hard for
existence, but the laws of material nature are so hard and fast that they do not
allow anyone to surpass them. In order to attain a permanent life, one must be
prepared to go back to Godhead.
The process by which one goes back to Godhead is described in the Vedic literatures
and it is revealed by the Spiritual Master. In order to successfully follow this process
one should restrict the material sense enjoyment as far as possible. The unrestricted
sense enjoyment in the diseased material condition is the path of ignorance and death.
37
One should regulate his sense gratification by a balanced program of spiritual and
material knowledge. The activities for the maintenance of the body should not be
stopped. Since the culture of spiritual knowledge necessitates the help of the body and
mind their maintenance is required. But these activities must be performed in
connection with the ultimate goal of going back to Godhead (éçäväsya). Çréla
Prabhupäda concludes:
Human activities diseased by a tendency toward sense gratification have been

regulated in the Vedas under the principles of salvation. This system employs
religion, economic development, sense gratification and salvation, but at the
present moment people have no interest in religion or salvation. They have only
one aim in life—sense gratification—and in order to achieve this end they make
plans for economic development. Misguided men think that religion should be
maintained because it contributes to economic development, which is required for
sense gratification. Thus in order to guarantee further sense gratification after
death, in heaven, there is some system of religious observance. But this is not the
purpose of religion. The path of religion is actually meant for self-realization, and
economic development is required just to maintain the body in a sound, healthy
condition. A man should lead a healthy life with a sound mind just to realize
vidyä, true knowledge, which is the aim of human life. This life is not meant for
working like an ass or for culturing avidyä for sense gratification…Unless religion,
economic development and sense gratification aim toward the attainment of
devotional service to the Lord, they are all simply different forms of nescience, as
Çré Éçopaniñad indicates in the following mantras.
Mantra 12
Mantras 9 and 12 describe people bereft of éçäväsya consciousness.
In Mantra 9, it is said that both the ignorant and the educated materialists are doomed
and among them the atheistic intellectuals are worst.
Mantra 12 states that the mäyävädés go in deeper darkness compare to the demigod
worshipers:
“Those who are engaged in the worship of demigods enter into the darkest region of
ignorance, and still more so do the worshipers of the impersonal Absolute.” (12)19
19
In his book Amnäya-sutra Çréla Bhaktivinoda Thakur writes:
“Although realization of the impersonal aspect of the Supreme is not the final goal, it is
sometimes a useful intermediary stage. That the realization of the impersonal aspect of the
Supreme is sometimes useful at a certain stage of spiritual development is seen in these words
of the Iça Upaniñad (Mantra 7):
"One who always sees all living entities as spiritual sparks, in quality one with the Lord,
becomes a true knower of things. What, then, can be illusion or anxiety for him?" (continued
to next page)
38
The worship of the demigods brings merely partial and temporary relief from the
miseries of the material existence. Therefore, Çré Éçopaniñad advices that only the
Supreme Personality of Godhead should be worshiped since only this type of worship
can bring the ultimate good for the soul.
It is not possible to understand the Absolute Person simply by negating the material
qualities. Thus although posing as high grade transcendentalists, the mäyävädés
actually support the cause of the atheists:
The atheist directly denies the existence of the Supreme Personality of Godhead,
and the impersonalists support the atheists by stressing the impersonal aspect of
the Supreme Lord. (Çré Éçopaniñad, Mantra 12, purport)
An example how the mäyävädés support the atheists is given by Çréla Prabhupäda in
his purport to Çrémad-Bhägavatam 1.1.1:
The whole material creation is moving under the principle of sex life. In modern
civilization, sex life is the focal point for all activities. Wherever one turns his face,
he sees sex life predominant. Therefore, sex life is not unreal. Its reality is
experienced in the spiritual world. The material sex life is but a perverted
reflection of the original fact. The original fact is in the Absolute Truth, and thus
the Absolute Truth cannot be impersonal. It is not possible to be impersonal and
contain pure sex life. Consequently, the impersonalist philosophers have given
indirect impetus to the abominable mundane sex life because they have
overstressed the impersonality of the ultimate truth. Consequently, man without
information of the actual spiritual form of sex has accepted perverted material sex
life as the all in all.
The impersonal conception of the Supreme Lord is a form of ignorance, arising from
an imperfect conception of the Absolute Truth. The mäyävädés who deceive their
followers with concocted ideas must go to the darkest regions of the universe:
These rogues are the most dangerous elements in human society. Because there is
no religious government, they escape punishment by the law of the state. They
cannot, however, escape the law of the Supreme, who has clearly declared in the
Bhagavad-Gétä that envious demons in the garb of religious propagandists shall be
thrown into the darkest regions of hell (Bg. 16.19-20). (Çré Éçopaniñad Mantra 12,
purport)
But the intermediate stage of impersonalism is not always recommended as it is shown in the Çré
Éçopaniñad, Mantra 12:
"Those who are engaged in the worship of demigods enter into the darkest region of
ignorance, and still more so do the worshipers of the impersonal Absolute."
39
Mantra 13
Mantras 10 and 13 have similar messages. From Mantra 10 we learned that the
cultivation of knowledge and nescience brings different results. In Mantra 13 it is
confirmed that the worship of the Absolute Lord leads to different results compared
with the worship of what is different from the Supreme. Both Mantras point out that
the source of genuine knowledge is “dhéra”, or the undisturbed Vedic authority:
“It is said that one result is obtained by worshiping the supreme cause of all causes
and that another result is obtained by worshiping what is not supreme. All this is
heard from the undisturbed authorities, who clearly explained it.” (13)20
The undisturbed authority is the Äcärya who is not a victim of material desires and
can therefore remain constantly engaged in devotional service. The undisturbed Vedic
authority is described in Çré Upadeçämåita and Bhagavad-gétä as follows:
“A sober person who can tolerate the urge to speak, the mind's demands, the
actions of anger and the urges of the tongue, belly and genitals is qualified to
make disciples all over the world.” (Nectar of Instruction, Verse 1)
“As the embodied soul continuously passes, in this body, from boyhood to youth
to old age, the soul similarly passes into another body at death. A sober person
(dhéra) is not bewildered by such a change.” (BG 2.13)
Since the nondevotees are constantly disturbed by the onslaught of material desires
they are not qualified to speak on spiritual topics. Therefore we should not listen to
their explanations:
“One should not hear anything about Kåñëa from a non-Vaiñëava. Milk touched
by the lips of a serpent has poisonous effects; similarly, talks about Kåñëa given by
a non-Vaiñëava are also poisonous. One must be a bona fide devotee, and then he
can preach and impress devotional service upon his listeners.” (SB 6.17.40
purport)
The results of listening from a bona fide Spiritual Master and from a mundane
speculator will be different. One who listens from a person who is disturbed by the
whirlpool of material energy will not achieve faith in the Supreme Personality of
Godhead. It has been pointed out many times that prior to Çréla Prabhupäda’s arrival
in America there were many Bhagavad-gétä translations available on the market. But as
they were not presented by an undisturbed Vedic authority they failed to produce
devotees. In his purport to Mantra 13, Çréla Prabhupäda explains:
Before hearing the Bhagavad-gétä, Arjuna was disturbed by the material whirlpool,
by his affection for his family, society and community. Thus Arjuna wanted to
20
Srila Bhaktivinoda Thakura writes in Sri Tattva-sutra:
Love for the Supreme is natural, spiritual, and brings the highest bliss. Love for what is not
the Supreme is artificial, material, and brings only sufferings.
40
become a philanthropic, nonviolent man of the world. But when he became budha
by hearing the Vedic knowledge of the Bhagavad-gétä from the Supreme Person,
he changed his decision and became a worshiper of Lord Çré Kåñëa, who had
Himself arranged the Battle of Kurukñetra. Arjuna worshiped the Lord by fighting
with his so-called relatives, and in this way he became a pure devotee of the Lord.
Such accomplishments are possible only when one worships the real Kåñëa and
not some fabricated "Kåñëa" invented by foolish men who are without knowledge
of the intricacies of the science of Kåñëa described in the Bhagavad-gétä and
Çrémad-Bhägavatam.
Inspired by Çréla Prabhupäda’s Bhagavad-gétä As It Is and following Arjuna’s exemplary

surrender, thousands of westerners opposed their materialistic society and decided to
surrender to Kåñëa. Thus Bhagavad-gétä As It Is produced the same result as it
produced five thousands years ago—the illusion was destroyed and the pure
devotional service, in terms of understanding, practical application, and ultimate goal,
was firmly established.
In Bhagavad-gétä, we find not only the example of the perfect Vedic authority, the
Supreme Lord Himself, but the example of the perfect disciple as well. Arjuna’s mood
and surrender is the actual standard of submissive hearing. Anyone who wants to
understand and apply the Vedic knowledge must follow in his footsteps.
Lord Kåñëa’s supremacy is established throughout the Vedic literatures. Those who
disregard Him are unable to render any valuable service to the human society:
Çré Éçopaniñad advises us to pour water on the root, the source of all germination.
Worship of the mass of humanity by rendering bodily service, which can never be
perfect, is less important than service to the soul. The soul is the root that
generates different types of bodies according to the law of karma. To serve human
beings by medical aid, social help and educational facilities while at the same time
cutting the throats of poor animals in slaughterhouses is no service at all to the
soul, the living being.
The simple method of worship of the Supreme Lord in this age of disturbance is to
chant His Holy Name and to hear the descriptions of His transcendental activities.
Sincere hearing and chanting will attract the Lord’s mercy upon the devotee.
Mantra 14
This Mantra conveys a similar message to Mantra 11. In Mantra 11, it is said that one
should learn side by side the processes of real knowledge and nescience. Here in
Mantra 14 it is confirmed that the seeker must know perfectly the transcendental Lord
as well as His temporary material creation:
“One should know perfectly the Personality of Godhead Çré Kåñëa and His
transcendental name, form, qualities and pastimes, as well as the temporary material
creation with its temporary demigods, men and animals. When one knows these, he
41
surpasses death and the ephemeral cosmic manifestation with it, and in the eternal
kingdom of God he enjoys his eternal life of bliss and knowledge.” (14)
The same is confirmed in Bhagavad-gétä 7.2 where Lord Çré Kåñëa says:
I shall now declare unto you in full this knowledge, both phenomenal and
numinous. This being known, nothing further shall remain for you to know.
The so-called knowledge which aims at exploiting the material energy independently
from the Lord is but another form of nescience. The very idea that the nature is
designed to be controlled and enjoyed by mankind shows that the modern scientists
and religionists are unaware of nature’s real purpose, which is to be engaged in the
Lord’s service.
This so-called knowledge is actually avidyä or nescience because it views the material
world as a place of permanent enjoyment. Actually the material world is “duùkhälayam
açäçvatam” or place of misery where everything is temporary. To have such an
understanding is a sign of knowledge and any other opinion on the matter is nothing
but ignorance as it is confirmed in Bhagavad-gétä 13.8-12.
On the other hand, knowledge about the material creation, which describes the
material objects as different energies of the Lord meant to be engaged in His service, is
useful for spiritual advancement. Çréla Prabhupäda explains in Renunciation Through
Wisdom:
The jévas, being a product of the spiritual energy, try to exploit the material
energy, but ultimately such attempts fail, because it is impossible for one energy to
always exploit and lord it over another energy. The jévas can, however, eternally
serve the Supreme Energetic, Lord Kåñëa. When the jéva exploits the material
energy in his endeavor to serve the Lord, that activity is transcendental—the
performance of sacrifice. Any other kind of activity amounts to nothing but
materialistic, fruitive work.
This type of knowledge is called aparä vidyä, or material knowledge connected with
the Lord. Apart from its significance on the level of proper manipulation of gross
matter, the aparä vidyä can give valuable insights into the mechanism of the subtle
matter which controls the spirit soul. In order to become liberated from his
conditioning, one should be acquainted with the apparatus and the method of this
conditioning. He should know the nature of the mind, the means by which the mind
conditions him, and the means by which the mind can be properly trained. To have a
properly trained mind is very important because the friendly mind can save the soul
from the ocean of birth and death.
Conclusion
Misguided knowledge is more dangerous than plain ignorance. Real knowledge is
different from both misguided knowledge and ignorance. To achieve the goal of life
42
one should be acquainted with both nescience and transcendental knowledge: the
seeker must know perfectly the transcendental Lord as well as His temporary material
creation.
43
Mantras 15-18
The Devotee’s Prayer
Pratijïä
Advancement in devotional service is possible only by the mercy of the Lord.
Çlokänusaraëam
From Mantras 12-14, we understood that the material energy should be studied only
in connection with the Lord. Mantra 15 explains that one should understand Bhagavän
Çré Kåñëa as the master of both the material and spiritual energies. Mantra 16
continues the prayer of the devotee for the Lord to reveal His spiritual form:
“O my Lord, sustainer of all that lives, Your real face is covered by Your dazzling
effulgence. Kindly remove that covering and exhibit Yourself to Your pure devotee. O
my Lord, O primeval philosopher, maintainer of the universe, O regulating principle,
destination of the pure devotees, well-wisher of the progenitors of mankind, please
remove the effulgence of Your transcendental rays so that I can see Your form of bliss.
You are the eternal Supreme Personality of Godhead, like unto the sun, as am I.” (15-
16)
In Mantra 14, it is stated:
One should know perfectly the Personality of Godhead Çré Kåñëa and His
transcendental name, form, qualities and pastimes, as well as the temporary
material creation with its temporary demigods, men and animals.
Such transcendental realizations are possible only by Kåñëa’s mercy. Therefore the
concluding mantras of Çré Éçopaniñad teach the process of gaining the Lord’s mercy by
devotional prayers. Çréla Baladeva Vidyäbhüñaëa writes in his commentary on Mantra
15:
“After the Guru delineates the form of Paramätmä to the qualified disciple, the
disciple engages in the selfless worship of the Lord to meet the Lord directly and
then attains a liberated state. This has been described in the previous verses. But
meeting the Lord directly is not possible just by sravana, manana, nidhidyasana,
etc and liberation is not possible just by meeting the Lord. Only when one attains
the mercy of the Lord can one attain the Lord. The concluding verses of the
Upaniñad show the method of praying for the Lord’s mercy so that one may attain
perception of the Lord through hearing and meditation, and so that one may
attain liberation from the world through perceiving Him.”
44
Çré Éçopaniñad Mantras 15-18: The Devotee’s Prayer
Perfect knowledge is to know Bhagavän Çré Kåñëa as the source of Brahman and
Paramätmä. Brahman is the effulgence coming out from His transcendental body, and
Paramätmä is His expansion.
In Mantras 15 and 16, the Lord is addressed as “püñan” or sustainer. The Lord
pervades and supports the material creation with a single fragment of Himself (BG
10.42). He maintains everybody (eko bahünäà yo vidadhäti kämän), but still he shows
special mercy to His devotees. He guides them and gives them the necessary
knowledge to attain Him. Therefore the devotees are in superior position compared to
the jïänés and the yogis who depend on their own limited strength:
My dear Uddhava, the unalloyed devotional service rendered to Me by My

devotees brings Me under their control. I cannot be thus controlled by those
engaged in mystic yoga, Säìkhya philosophy, pious work, Vedic study, austerity
or renunciation. (SB 11.14.20)
The words “asau puruñaù so 'ham asmi” from Mantra 16 do not imply that the living
entity and the Supreme Lord are identical in all respects. Çréla Bhaktivinoda Öhäkura
translates Mantra 16 to read as follows:
O Püñan, Ekarsi, Sürya, Präjäpatya, remove your rays, restrict your light. Then I
can see your most auspicious form. I am qualified to see that form because You,
the Complete Person, and Paramätmä, Your portion in the material world, and we
jévas also are all spiritual by nature. If You are merciful I can see you.
This is confirmed by Vedänta Deçika who writes in his commentary:
Some claim that the sentences “tat tvam asi” and “so’ham asmi,” teach the concept
of only one brahman with no qualities, by destroying the false, illusory forms of
cause (éçvara) and effect (jéva). However, like a knife, the word “asmi,” destroys
this concept because it indicates the state of “my existing” even after the
realization. Since the concept of “you” and “I” are supposed to be rejected by the
hearer (tvam) and seeker of brahman (aham) in these two sentences according to
the proponents of this philosophy, there can be no one who is enlightened by the
state of tvam asi “your existing” and there can be no one seeking brahman by the
state of aham asmi “my existing”. (Thus the statement would be useless).
Mantra 17 confirms that the living entity continuous to exists after the annihilation of
his material body:
“Let this temporary body be burnt to ashes, and let the air of life be merged with the
totality of air. Now, O my Lord, please remember all my sacrifices, and because You
are the ultimate beneficiary, please remember all that I have done for You.” (17)
The soul does not die when the gross body is destroyed, nor is it obliterated when the
subtle body is dissolved as a result of spiritual practice. The soul has an eternal
45
individual existence.21 The spiritual knowledge reaches maturity when one realizes
that the soul is not only eternal but is also eternally a part and parcel of the Supreme
Lord. Brahman is the effulgence coming out from Kåñëa’s transcendental body, and
Paramätmä is His expansion. Without such understanding there will be fall down
even from brahmajyoti.
In order to remember the Lord at the time of death, one should practice the nine
processes of devotional service throughout his life. Mantra 17 is a prayer that the Lord
remembers all sacrifices done for Him and accepts them as devotional service. As
Vedänta Deçika explains, the devotee prays that the Lord carry what the devotee lacks,
and preserve what the devotee has (BG 9.22).
Baladeva Vidyäbhusana renders the words “krato smara” as “O mind which has will
power! Remember what is worthy of remembering since death is approaching.” As
explained in Bhagavad-gétä the mind can be the best friend or the worst enemy of the
conditioned soul. Therefore it is of vital importance to keep the mind flooded with
Kåñëa consciousness. The state of the mind at the moment of death will determine the
soul’s next destination. This is explained in Bhagavad-gétä:
Whatever state of being one remembers when he quits his body, O son of Kunté,
that state he will attain without fail. (BG 8.6)
“O my Lord, as powerful as fire, O omnipotent one, now I offer You all obeisances,
falling on the ground at Your feet. O my Lord, please lead me on the right path to
reach You, and since You know all that I have done in the past, please free me from
the reactions to my past sins so that there will be no hindrance to my progress.” (18)
In Mantra 18, the devotee prays to be freed from his sinful reactions. In Bhagavad-gétä
Lord Kåñëa promises “ahaà tväà sarva-päpebhyo mokñayiñyämi,” I will deliver you
from all sins. The devotee prays to be freed of sin because this will clear his way back
to Godhead.
Another aspect of Mantra 18 is explained by Çréla Prabhupäda in his purport:
In this mantra of Çré Éçopaniñad, the devotee prays to the Lord to rectify him from
within his heart. To err is human. A conditioned soul is very often apt to commit
mistakes, and the only remedial measure to take against such unintentional sins is
to give oneself up to the lotus feet of the Lord so that He may guide one to avoid
such pitfalls.
The devotee should not just seek nullification of his sinful reactions; he should be
eager to rectify himself according to the Lord’s directions. The conditioned soul
naturally has many doubts and erroneous ideas. All such misconceptions should be
corrected. A devotee should adjust himself according to the laws of God and not vice
versa. In order to make this step one should be sincere and not crooked. The sincere
21
Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any
of us cease to be. (BG 2.12)
46
devotee will achieve the goal even if he is unable to follow all the rules and regulations
in the beginning. On the other hand, a crooked person cannot be saved because of his
unwillingness to rectify his heart. This is explained in the purport of Bhagavad-gétä
3.32:
The injunction of the Supreme Personality of Godhead, Kåñëa, is the essence of all
Vedic wisdom and therefore is eternally true without exception. As the Vedas are
eternal, so this truth of Kåñëa consciousness is also eternal. One should have firm
faith in this injunction, without envying the Lord. There are many philosophers
who write comments on the Bhagavad-gétä but have no faith in Kåñëa. They will
never be liberated from the bondage of fruitive action. But an ordinary man with
firm faith in the eternal injunctions of the Lord, even though unable to execute
such orders, becomes liberated from the bondage of the law of karma. In the
beginning of Kåñëa consciousness, one may not fully discharge the injunctions of
the Lord, but because one is not resentful of this principle and works sincerely
without consideration of defeat and hopelessness, he will surely be promoted to
the stage of pure Kåñëa consciousness.
In Mantras 17 and 18 the devotee surrenders to the Lord and prays for shelter and
guidance. Similarly in the Second Chapter of Bhagavad-gétä, Arjuna surrenders to Lord
Çré Kåñëa and prays to be accepted as His disciple:
Now I am Your disciple, and a soul surrendered unto You. Please instruct me.
(BG 2.7)
The spiritual science should be studied under a bona fide Spiritual Master. Lord Çré
Kåñëa becomes Arjuna’s Guru and teaches him the science of self-realization.
Conclusion
The devotee prays to the Lord to remove His dazzling effulgence so that His personal
blisfull features are revealed in order to capture his mind. The Lord’s mercy is the only
way to clear away the hundrances of one’s spiritual progress.
47

Sri Isopanisad - 2018

Uploaded by

Document Information

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Sri Isopanisad - 2018

Uploaded by

Copyright:

Available Formats

The Bhaktivedanta Academy

Çré Rüpänuga Paramärthika Vidyäpéöha

Çré Éçopaniñad Study Guide

Bhaktivedanta Academy, ISKCON Mayapura

Tel +91 (3472) 245306

Division of Çré Éçopaniñad Mantras According to Vastu-traya

Sambandha (relationship) : Invocation

Abhideya (process) : Mantras 1-3

Prayojana (result) : Mantras 6-7

The five main topics of the Upaniñads are as follows:

1. The nature of Brahman (Içvara)

2. The nature of the soul and its relation to Brahman (Cit)

3. The material energy, its origin and connection to Brahman (Acit)

4. The means of attaining Brahman (sädhana)

(10) “Pure love of Kåñëa is the living entity’s ultimate goal.”

Daça-müla-tattva describes nine principles (prameyas) which are based on the

Transcendental knowledge is knowledge from beyond this universe. Within this

The Supreme Personality of Godhead is perfect and complete in two ways:

1. He is the complete Absolute Truth, Bhagavän, sat-cit-änanda vigraha:

Realization of impersonal Brahman or of Paramätmä, the Supersoul, is incomplete

The perfection of the Lord is additionally understood as the perfectness of His

A person in full consciousness of Me, knowing Me to be the ultimate beneficiary

The demigods are authorized supplying agents on behalf of the Supreme

Mantra 1 of Çré Éçopaniñad is similar to a verse from Eighth Canto of Çrémad-

ätmäväsyam idaà viçvaà

As Madhväcärya points out, Çré Éçopaniñad was spoken by Sväyambhuva Manu in

of akarma (or buddhi-yoga as it appears in Bhagavad-gétä) is an essential topic in both

In the beginning of Bhagavad-gétä, Arjuna wanted to avoid sinful reactions by

Lord Kåñëa confirms this in Bhagavad-gétä:

A humble God-centered life is more valuable than a colossal hoax of a life

O Supreme Personality of Godhead, all contradictions can be reconciled in You.

Summary of Çréla Bhaktivinoda Öhäkura’s commentary:

For example, a businessman transforms his energy by establishing many big

understanding (paramärthika) there is only the pure consciousness without object

In the Chändogya Upaniñad there is the following mantra: aitad-ätmyam idaà

This is confirmed in Bhagavad-gétä:

According to the Vaiñëava scholars, the Supreme Personality of Godhead is both

Commentary by Çréla Bhaktivinoda Öhäkura:

with the Lord. In a purport to Çrémad-Bhägavatam (4.20.27) Çréla Prabhupäda

The Mäyävädé philosophers take the Absolute Truth to be nirguëa ("without

Thus the actual meaning of saguëa and nirguëa was established.

Bhagavad-gétä provides an example of improper usage of one’s initiative. In the

Another aspect of Arjuna’s rejection to be an active servant of the Lord is shown in BG

The mahä-bhägavata is in perfect éçäväsya consciousness—he sees everything in

Such kind of spiritual vision is a private domain of the advanced transcendentalists. It

The mahä-bhägavata devotee does not discriminate between different material

Mantras 4 to 8 elaborate on the inconceivable characteristics of the Supreme

Mantras 9 to 14 depict different grades of people bereft of éçäväsya consciousness and

Why mistaken knowledge is more harmful than ignorance?

In his commentary on Bhagavad-gétä 7.15, Çréla Visvanatha Cakravarti Öhäkura

Mäyayäpahåta-jïäna—those whose knowledge has been stolen by mäyä even after

Buddhi-yoga itself is action in Kåñëa consciousness; that is the highest

This explanation of buddhi-yoga is in line with the commentaries of the Äcäryas on

Çrémad-Bhägavatam 10.2.32 describes this impure state of consciousness as follows:

It is not possible to overcome nature by material endeavors. Even great materialists

The path of avidyä, or advancement of material knowledge for sense gratification,

The miseries of this material world serve to indirectly remind us of our

Human activities diseased by a tendency toward sense gratification have been

Inspired by Çréla Prabhupäda’s Bhagavad-gétä As It Is and following Arjuna’s exemplary

In Mantra 14, it is stated:

My dear Uddhava, the unalloyed devotional service rendered to Me by My

This is confirmed by Vedänta Deçika who writes in his commentary:

Another aspect of Mantra 18 is explained by Çréla Prabhupäda in his purport: