The Bhagavad-gita
is universally renowned as the jewel of India's spiritual
wisdom. Spoken by Lord Krishna, the Supreme Personality
of Godhead to His intimate disciple Arjuna, the Gita's
seven hundred concise verses provide a definitive guide
to the science of self realization. No other philosophical
or religious work reveals, in such a lucid and profound
way, the nature of consciousness, the self, the universe
and the Supreme.
His Divine Grace A.C. Bhaktivedanta Swami Prabhupada is
uniquely qualified to present this English translation
and commentary on Bhagavad-gita. He is the world's foremost
Vedic scholar and teacher, and he is also the current
representative of an unbroken chain of fully self-realized
spiritual masters begining with Lord Krishna Himself.
Thus, unlike other editions of the Gita, this one is presented
as it is--without the slightest taint of adulteration
or personal motivation. This edition is certain to stimulate
and enlighten with its ancient yet thoroughly timely message.
Chapter
8.
Attaining the Supreme
Chapter
8, Verse 1.
Arjuna inquired: O my Lord, O Supreme Person, what is Brahman?
What is the self? What are fruitive activities? What is this
material manifestation? And what are the demigods? Please
explain this to me.
TEXT
1
arjuna
uvaca
kim tad brahma kim adhyatmam
kim karma purusottama
adhibhutam ca kim proktam
adhidaivam kim ucyate
Arjuna
inquired: O my Lord, O Supreme Person, what is Brahman? What
is the self? What are fruitive activities? What is this material
manifestation? And what are the demigods? Please explain this
to me.
PURPORT
In
this chapter Lord Krsna answers these different questions
of Arjuna beginning with, "What is Brahman?" The
Lord also explains karma, fruitive activities, devotional
service and yoga principles, and devotional service in its
pure form. The Srimad-Bhagavatam explains that the Supreme
Absolute Truth is known as Brahman, Paramatma, and Bhagavan.
In addition, the living entity, individual soul, is also called
Brahman. Arjuna also inquires about atma, which refers to
body, soul and mind. According to the Vedic dictionary, atma
refers to the mind, soul, body and senses also.
Arjuna has addressed the Supreme Lord as Purusottama, Supreme
Person, which means that he was putting these questions not
simply to a friend but to the Supreme Person, knowing Him
to be the supreme authority able to give definitive answers.
Chapter 8, Verse 2.
How does this Lord of sacrifice live in the body, and in which
part does He live, O Madhusudana? And how can those engaged
in devotional service know You at the time of death?
TEXT
2
adhiyajnah katham ko 'tra
dehe 'smin madhusudana
prayana-kale ca katham
jneyo 'si niyatatmabhih
SYNONYMS
adhiyajnah--the Lord of sacrifice;
katham--how; kah--who; atra--here; dehe--in the body; asmin--in
this; madhusudana--O Madhusudana; prayana-kale--at the time
of death; ca--and; katham--how; jneyah--be known; asi--You
can; niyata-atmabhih--by the self-controlled.
TRANSLATION
How does this Lord of sacrifice live
in the body, and in which part does He live, O Madhusudana?
And how can those engaged in devotional service know You at
the time of death?
PURPORT
The Lord of sacrifice accepts Indra
and Visnu. Visnu is the chief of the primal demigods, including
Brahma and Siva, and Indra is the chief of the administrative
demigods. Both Indra and Visnu are worshiped by yajna performances.
But here Arjuna asks who is actually the Lord of yajna (sacrifice),
and how is the Lord residing within the body of the living
entity.
Arjuna addresses the Lord as Madhusudana because Krsna once
killed a demon named Madhu. Actually these questions, which
are of the nature of doubts, should not have arisen in the
mind of Arjuna because Arjuna is a Krsna conscious devotee.
Therefore these doubts are like demons. Since Krsna is so
expert in killing demons, Arjuna here addresses Him as Madhusudana
so that Krsna might kill the demonic doubts that arise in
Arjuna's mind.
Now the word prayana-kale in this verse is very significant
because whatever we do in life will be tested at the time
of death. Arjuna fears that at the time of death, those who
are in Krsna consciousness will forget the Supreme Lord because
at such a time body functions are disrupted and the mind may
be in a panic-stricken state. Therefore Maharaja Kulasekhara,
a great devotee, prays, "My dear Lord, may I die immediately
now that I am healthy so that the swan of my mind may enter
into the stem of Thy lotus feet." This metaphor is used
because the swan often takes pleasure in entering the stem
of the lotus flower--similarly, the mind of the pure devotee
is drawn to the lotus feet of the Lord. Maharaja Kulasekhara
fears that at the moment of death his throat will be so choked
up that he will not be able to chant the holy names, so it
is better to "die immediately." Arjuna questions
how one's mind can remain fixed on Krsna's lotus feet at such
times.
Chapter 8, Verse 3.
The Supreme Lord said, The indestructible, transcendental
living entity is called Brahman, and his eternal nature is
called the self. Action pertaining to the development of these
material bodies is called karma, or fruitive activities.
sri-bhagavan uvaca--the Supreme Personality
of Godhead said; aksaram--indestructible; brahma--Brahman;
paramam--transcendental; svabhavah--eternal nature; adhyatmam--the
self; ucyate--is called; bhuta-bhava-udbhava-karah--action
producing the material bodies of the living entities; visargah--creation;
karma--fruitive activities; samjnitah--is called.
TRANSLATION
The Supreme Lord said, The indestructible,
transcendental living entity is called Brahman, and his eternal
nature is called the self. Action pertaining to the development
of these material bodies is called karma, or fruitive activities.
PURPORT
Brahman is indestructible and eternally existing,
and its constitution is not changed at any time. But beyond
Brahman there is Parabrahman. Brahman refers to the living
entity, and Parabrahman refers to the Supreme Personality
of Godhead. The constitutional position of the living entity
is different from the position he takes in the material world.
In material consciousness, his nature is to try to be the
lord of matter, but in spiritual (Krsna) consciousness, his
position is to serve the Supreme. When the living entity is
in material consciousness, he has to take on various bodies
in the material world. That is called karma, or varied creation
by the force of material consciousness.
In Vedic literature the living entity is called jivatma and
Brahman, but he is never called Parabrahman. The living entity
(jivatma) takes different positions--sometimes he merges into
the dark material nature and identifies himself with matter,
and sometimes he identifies himself with the superior spiritual
nature. Therefore he is called the Supreme Lord's marginal
energy. According to his identification with material or spiritual
nature, he receives a material or spiritual body. In material
nature he may take a body from any of the 8,400,000 species
of life, but in spiritual nature he has only one body. In
material nature he is sometimes manifested as a man, demigod,
an animal, a beast, a bird, etc., according to his karma.
To attain material heavenly planets and enjoy their facilities,
he sometimes performs sacrifices (yajna), but when his merit
is exhausted, he returns to earth again in the form of a man.
In the process of sacrifice, the living entity makes specific
sacrifices to attain specific heavenly planets and consequently
reaches them. When the merit of sacrifice is exhausted, then
the living entity descends to earth in the form of rain, then
takes on the form of grains, and the grains are eaten by man
and transformed into semen, which impregnates a woman, and
thus the living entity once again attains the human form to
perform sacrifice and so repeat the same cycle. In this way,
the living entity perpetually comes and goes on the material
path. The Krsna conscious person, however, avoids such sacrifices.
He takes directly to Krsna consciousness and thereby prepares
himself to return to Godhead.
Impersonalist commentators on the Gita unreasonably assume
that Brahman takes the form of jiva in the material world,
and to substantiate this they refer to Chapter Fifteen, verse
7, of the Gita. But this verse also speaks of the living entity
as "an eternal fragment of Myself." The fragment
of God, the living entity, may fall down into the material
world, but the Supreme Lord (Acyuta) never falls down. Therefore
this assumption that the Supreme Brahman assumes the form
of jiva is not acceptable. It is important to remember that
in Vedic literature Brahman (the living entity) is distinguished
from Parabrahman (the Supreme Lord).
Chapter 8, Verse 4.
Physical nature is known to be endlessly mutable. The universe
is the cosmic form of the Supreme Lord, and I am that Lord
represented as the Supersoul, dwelling in the heart of every
embodied being.
adhibhutam--the
physical manifestation; ksarah--constantly changing; bhavah--nature;
purusah--the universal form; ca--and; adhidaivatam--including
all demigods like the sun and moon; adhiyajnah--the Supersoul;
aham--I (Krsna); eva--certainly; atra--in this; dehe--body;
deha-bhrtam--of the embodied; vara--the Supreme.
TRANSLATION
Physical nature
is known to be endlessly mutable. The universe is the cosmic
form of the Supreme Lord, and I am that Lord represented as
the Supersoul, dwelling in the heart of every embodied being.
PURPORT
The physical nature
is constantly changing. Material bodies generally pass through
six stages: they are born, they grow, they remain for some
duration, they produce some by-products, they dwindle, and
then they vanish. This physical nature is called adhibhuta.
Because it is created at a certain point and will be annihilated
at a certain point, the conception of the universal form of
the Supreme Lord that includes all the demigods and their
different planets is called adhidaivata. The individual soul
(jiva) accompanies the body. The Supersoul, a plenary representation
of Lord Krsna, is called the Paramatma or adhiyajna and is
situated in the heart. The word eva is particularly important
in the context of this verse because by this word the Lord
stresses that the Paramatma is not different from Him. The
Supersoul, the Supreme Personality of Godhead, seated beside
the individual soul, is the witness of the individual soul's
activities and is the source of consciousness. The Supersoul
gives the jiva an opportunity to act freely, and He witnesses
his activities. The functions of all these different manifestations
of the Supreme Lord automatically become clarified for the
pure Krsna conscious devotee engaged in transcendental service
of the Lord. The gigantic universal form of the Lord called
adhidaivata is contemplated by the neophyte who cannot approach
the Supreme Lord in His manifestation as Supersoul. The neophyte
is advised to contemplate the universal form whose legs are
considered the lower planets and whose eyes are considered
the sun and moon, and whose head is considered the upper planetary
system.
Chapter 8, Verse 5.
And whoever, at the time of death, quits his body, remembering
Me alone, at once attains My nature. Of this there is no doubt.
TEXT
5
anta-kale ca mam
eva
smaran muktva kalevaram
yah prayati sa mad-bhavam
yati nasty atra samsayah
SYNONYMS
anta-kale--at the
end of life; ca--also; mam--unto Me; eva--certainly; smaran--remembering;
muktva--quitting; kalevaram--the body; yah--he who; prayati--goes;
sah--he; mat-bhavam--My nature; yati--achieves; na--not; asti--there
is; atra--here; samsayah--doubt.
TRANSLATION
And whoever, at
the time of death, quits his body, remembering Me alone, at
once attains My nature. Of this there is no doubt.
PURPORT
In this verse the
importance of Krsna consciousness is stressed. Anyone who
quits his body in Krsna consciousness is at once transferred
to the transcendental abode of the Supreme Lord. The word
smaran ("remembering") is important. Remembrance
of Krsna is not possible for the impure soul who has not practiced
Krsna consciousness in devotional service. To remember Krsna
one should chant the maha-mantra, Hare Krsna, Hare Krsna,
Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare
Hare, incessantly, following in the footsteps of Lord Caitanya,
being more tolerant than a tree, humbler than the grass and
offering all respect to others without requiring respect in
return. In such a way one will be able to depart from the
body successfully remembering Krsna and so attain the supreme
goal.
Chapter 8, Verse 6.
Whatever state of being one remembers when he quits his body,
that state he will attain without fail.
TEXT
6
yam yam vapi smaran bhavam
tyajaty ante kalevaram
tam tam evaiti kaunteya
sada tad-bhava-bhavitah
SYNONYMS
yam yam--whatever; va--either; api--also;
smaran--remembering; bhavam--nature; tyajati--give up; ante--at
the end; kalevaram--this body; tam tam--similar; eva--certainly;
eti--gets; kaunteya--O son of Kunti; sada--always; tat--that;
bhava--state of being; bhavitah--remembering.
TRANSLATION
Whatever state of being one remembers when
he quits his body, that state he will attain without fail.
PURPORT
The process of changing one's nature at the
critical moment of death is here explained. How can one die
in the proper state of mind? Maharaja Bharata thought of a
deer at the time of death and so was transferred to that form
of life. However, as a deer, Maharaja Bharata could remember
his past activities. Of course the cumulative effect of the
thoughts and actions of one's life influences one's thoughts
at the moment of death; therefore the actions of this life
determine one's future state of being. If one is transcendentally
absorbed in Krsna's service, then his next body will be transcendental
(spiritual), not physical. Therefore the chanting of Hare
Krsna is the best process for successfully changing one's
state of being to transcendental life.
Chapter 8, Verse 7.
Therefore, Arjuna, you should always think of Me in the form
of Krsna 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.
TEXT
7
tasmat
sarvesu kalesu
mam anusmara yudhya ca
mayy arpita-mano-buddhir
mam evaisyasy asamsayah
Therefore,
Arjuna, you should always think of Me in the form of Krsna
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.
PURPORT
This
instruction to Arjuna is very important for all men engaged
in material activities. The Lord does not say that one should
give up his prescribed duties or engagements. One can continue
them and at the same time think of Krsna by chanting Hare
Krsna. This will free one from material contamination and
engage the mind and intelligence in Krsna. By chanting Krsna's
names, one will be transferred to the supreme planet, Krsnaloka,
without a doubt.
Chapter 8, Verse 8.
He who meditates on the Supreme Personality of Godhead, his
mind constantly engaged in remembering Me, undeviated from
the path, he, O Partha [Arjuna], is sure to reach Me.
abhyasa--practice;
yoga-yuktena--being engaged in meditation; cetasa--by the
mind and intelligence; na anya-gamina--without their being
deviated; paramam--the Supreme; purusam--Personality of Godhead;
divyam--transcendental; yati--achieves; partha--O son of Prtha;
anucintayan--constantly thinking of.
TRANSLATION
He who meditates
on the Supreme Personality of Godhead, his mind constantly
engaged in remembering Me, undeviated from the path, he, O
Partha [Arjuna], is sure to reach Me.
PURPORT
In this verse Lord
Krsna stresses the importance of remembering Him. One's memory
of Krsna is revived by chanting the maha-mantra, Hare Krsna.
By this practice of chanting and hearing the sound vibration
of the Supreme Lord, one's ear, tongue and mind are engaged.
This mystic meditation is very easy to practice, and it helps
one attain the Supreme Lord. Purusam means enjoyer. Although
living entities belong to the marginal energy of the Supreme
Lord, they are in material contamination. They think themselves
enjoyers, but they are not the supreme enjoyer. Here it is
clearly stated that the supreme enjoyer is the Supreme Personality
of Godhead in His different manifestations and plenary expansions
as Narayana, Vasudeva, etc.
The devotees can constantly think of the object of worship,
the Supreme Lord, in any of His features--Narayana, Krsna,
Rama, etc., by chanting Hare Krsna. This practice will purify
him, and at the end of his life, due to his constant chanting,
he will be transferred to the kingdom of God. Yoga practice
is meditation on the Supersoul within; similarly, by chanting
Hare Krsna one fixes his mind always on the Supreme Lord.
The mind is fickle, and therefore it is necessary to engage
the mind by force to think of Krsna. One example often given
is that of the caterpillar that thinks of becoming a butterfly
and so is transformed into a butterfly in the same life. Similarly,
if we constantly think of Krsna, it is certain that at the
end of our lives we shall have the same bodily constitution
as Krsna.
Chapter 8, Verse 9.
One should meditate upon the Supreme Person as the one who
knows everything, as He who is the oldest, who is the controller,
who is smaller than the smallest, who is the maintainer of
everything, who is beyond all material conception, who is
inconceivable, and who is always a person. He is luminous
like the sun and, being transcendental, is beyond this material
nature.
kavim--one who
knows everything; puranam--the oldest; anusasitaram--the controller;
anoh--of the atom; aniyamsam--smaller than; anusmaret--always
thinking; yah--one who; sarvasya--of everything; dhataram--the
maintainer; acintya--inconceivable; rupam--form; aditya-varnam--illuminated
like the sun; tamasah--of the darkness; parastat--transcendental.
TRANSLATION
One should meditate
upon the Supreme Person as the one who knows everything, as
He who is the oldest, who is the controller, who is smaller
than the smallest, who is the maintainer of everything, who
is beyond all material conception, who is inconceivable, and
who is always a person. He is luminous like the sun and, being
transcendental, is beyond this material nature.
PURPORT
The process of
thinking of the Supreme is mentioned in this verse. The foremost
point is that He is not impersonal or void. One cannot meditate
on something impersonal or void. That is very difficult. The
process of thinking of Krsna, however, is very easy and is
factually stated herein. First of all, He is purusa, spiritual,
Rama and Krsna, and is described herein as kavim; that is,
He knows past, present and future and therefore knows everything.
He is the oldest personality because He is the origin of everything;
everything is born out of Him. He is also the supreme controller
of the universe, maintainer and instructor of humanity. He
is smaller than the smallest. The living entity is one ten-thousandth
part of the tip of a hair, but the Lord is so inconceivably
small that He enters into the heart of this particle. Therefore
He is called smaller than the smallest. As the Supreme, He
can enter into the atom and into the heart of the smallest
and control him as the Supersoul. Although so small, He is
still all-pervading and is maintaining everything. By Him
all these planetary systems are sustained. We often wonder
how these big planets are floating in the air. It is stated
here that the Supreme Lord, by His inconceivable energy, is
sustaining all these big planets and systems of galaxies.
The word acintya (inconceivable) is very significant in this
connection. God's energy is beyond our conception, beyond
our thinking jurisdiction, and is therefore called inconceivable
(acintya). Who can argue this point? He pervades this material
world and yet is beyond it. We cannot even comprehend this
material world, which is insignificant compared to the spiritual
world--so how can we comprehend what is beyond? Acintya means
that which is beyond this material world, that which our argument,
logic and philosophical speculation cannot touch, that which
is inconceivable. Therefore intelligent persons, avoiding
useless argument and speculation, should accept what is stated
in scriptures like the Vedas, Gita, and Srimad-Bhagavatam
and follow the principles they set down. This will lead one
to understanding.
Chapter 8, Verse 10.
One who, at the time of death, fixes his life air between
the eyebrows and in full devotion engages himself in remembering
the Supreme Lord, will certainly attain to the Supreme Personality
of Godhead.
TEXT
10
prayana-kale manasacalena
bhaktya yukto yoga-balena caiva
bhruvor madhye pranam avesya samyak
sa tam param purusam upaiti divyam
SYNONYMS
prayana-kale--at the time of death; manasa--by
the mind; acalena--without being deviated; bhaktya--in full
devotion; yuktah--engaged; yoga-balena--by the power of mystic
yoga; ca--also; eva--certainly; bhruvoh--between the two eyebrows;
madhye--in; pranam--the life air; avesya--establishing; samyak--completely;
sah--he; tam--that; param--transcendental; purusam--Personality
of Godhead; upaiti--achieves; divyam--in the spiritual kingdom.
TRANSLATION
One who, at the time of death, fixes his life
air between the eyebrows and in full devotion engages himself
in remembering the Supreme Lord, will certainly attain to
the Supreme Personality of Godhead.
PURPORT
In this verse it is clearly stated that at
the time of death the mind must be fixed in devotion on the
Supreme Godhead. For those practiced in yoga, it is recommended
that they raise the life force between the eyebrows, but for
a pure devotee who does not practice such yoga, the mind should
always be engaged in Krsna consciousness so that at death
he can remember the Supreme by His grace. This is explained
in verse fourteen.
The particular use of the word yoga-balena is significant
in this verse because without practice of yoga one cannot
come to this transcendental state of being at the time of
death. One cannot suddenly remember the Supreme Lord at death
unless he is practiced in some yoga system, especially the
system of bhakti-yoga. Since one's mind at death is very disturbed,
one should practice transcendence through yoga during one's
life.
Chapter 8, Verse 11.
Persons learned in the Vedas, who utter omkara and who are
great sages in the renounced order, enter into Brahman. Desiring
such perfection, one practices celibacy. I shall now explain
to you this process by which one may attain salvation.
TEXT
11
yad aksaram veda-vido vadanti
visanti yad yatayo vita-ragah
yad icchanto brahmacaryam caranti
tat te padam sangrahena pravaksye
SYNONYMS
yat--that which; aksaram--inexhaustible;
veda-vidah--a person conversant with the Vedas; vadanti--say;
visanti--enters; yat--in which; yatayah--great sages; vita-ragah--in
the renounced order of life; yat--that which; icchantah--desiring;
brahmacaryam--celibacy; caranti--practices; tat--that; te--unto
you; padam--situation; sangrahena--in summary; pravaksye--I
shall explain.
TRANSLATION
Persons learned in the Vedas, who utter
omkara and who are great sages in the renounced order, enter
into Brahman. Desiring such perfection, one practices celibacy.
I shall now explain to you this process by which one may attain
salvation.
PURPORT
Lord Krsna explains that Brahman, although
one without a second, has different manifestations and features.
For the impersonalists, the syllable om is identical with
Brahman. Krsna here explains the impersonal Brahman, in which
the renounced order of sages enter.
In the Vedic system of knowledge, students, from the very
beginning, are taught to vibrate om and learn of the ultimate
impersonal Brahman by living with the spiritual master in
complete celibacy. In this way they realize two of Brahman's
features. This practice is very essential for the student's
advancement in spiritual life, but at the moment such brahmacari
(unmarried celibate) life is not at all possible. The social
construction of the world has changed so much that there is
no possibility of one's practicing celibacy from the beginning
of student life. Throughout the world there are many institutions
for different departments of knowledge, but there is no recognized
institution where students can be educated in the brahmacari
principles. Unless one practices celibacy, advancement in
spiritual life is very difficult. Therefore Lord Caitanya
has announced, according to the scriptural injunctions for
this Age of Kali, that no process of realizing the Supreme
is possible except the chanting of the holy name of Lord Krsna:
Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama,
Hare Rama, Rama Rama, Hare Hare.
Chapter 8, Verse 12.
The yogic situation is that of detachment from all sensual
engagements. Closing all the doors of the senses and fixing
the mind on the heart and the life air at the top of the head,
one establishes himself in yoga.
TEXT
12
sarva-dvarani samyamya
mano hrdi nirudhya ca
murdhny adhayatmanah pranam
asthito yoga-dharanam
SYNONYMS
sarva-dvarani--all
the doors of the body; samyamya--controlling; manah--mind;
hrdi--in the heart; nirudhya--confined; ca--also; murdhni--on
the head; adhaya--fixed; atmanah--soul; pranam--the life air;
asthitah--situated; yoga-dharanam--the yogic situation.
TRANSLATION
The yogic situation
is that of detachment from all sensual engagements. Closing
all the doors of the senses and fixing the mind on the heart
and the life air at the top of the head, one establishes himself
in yoga.
PURPORT
To practice yoga,
as suggested here, one first has to close the door of all
sense enjoyment. This practice is called pratyahara, or withdrawing
the senses from the sense objects. Sense organs for acquiring
knowledge, such as the eyes, ears, nose, tongue and touch,
should be fully controlled and should not be allowed to engage
in self-gratification. In this way the mind focuses on the
Supersoul in the heart and the life force is raised to the
top of the head. In the Sixth Chapter this process is described
in detail. But as mentioned before, this practice is not practical
in this age. The best process is Krsna consciousness. If one
is always able to fix his mind on Krsna in devotional service,
it is very easy for him to remain in an undisturbed transcendental
trance, or in samadhi.
Chapter 8, Verse 13.
After being situated in this yoga practice and vibrating the
sacred syllable om, the supreme combination of letters, if
one thinks of the Supreme Personality of Godhead and quits
his body, he will certainly reach the spiritual planets.
TEXT
13
om ity ekaksaram brahma
vyaharan mam anusmaran
yah prayati tyajan deham
sa yati paramam gatim
After being situated in this yoga practice
and vibrating the sacred syllable om, the supreme combination
of letters, if one thinks of the Supreme Personality of Godhead
and quits his body, he will certainly reach the spiritual
planets.
PURPORT
It is clearly stated here that om, Brahman,
and Lord Krsna are not different. The impersonal sound of
Krsna is om, but the sound Hare Krsna contains om. It is clearly
recommended in this age that if one quits his body at the
end of this life chanting the maha-mantra, Hare Krsna, he
will reach the spiritual planets. Similarly, those who are
devotees of Krsna enter the Krsna planet or Goloka Vrndavana,
whereas the impersonalists remain in the brahmajyoti. The
personalists also enter many innumerable planets in the spiritual
sky known as Vaikunthas.
Chapter 8, Verse 14.
For one who remembers Me without deviation, I am easy to obtain,
O son of Prtha, because of his constant engagement in devotional
service.
TEXT
14
ananya-cetah satatam
yo mam smarati nityasah
tasyaham sulabhah partha
nitya-yuktasya yoginah
SYNONYMS
ananya-cetah--without deviation; satatam--always;
yah--anyone; mam--Me (Krsna); smarati--remembers; nityasah--regularly;
tasya--to him; aham--I am; su-labhah--very easy to achieve;
partha--O son of Prtha; nitya--regularly; yuktasya--engaged;
yoginah--of the devotee.
TRANSLATION
For one who remembers Me without deviation,
I am easy to obtain, O son of Prtha, because of his constant
engagement in devotional service.
PURPORT
In this verse the bhakti-yoga of the unalloyed
devotees of the Supreme Godhead is described. The proceeding
verses mention four different kinds of devotees--the distressed,
the inquisitive, those who seek material gain, and the speculative
philosophers. Different processes of liberation from material
entanglement have also been described: karma-yoga, jnana-yoga,
and hatha-yoga. But here bhakti-yoga, without any mixture
of these, is mentioned. In bhakti-yoga the devotees desire
nothing but Krsna. The pure bhakti devotee does not desire
promotion to heavenly planets, nor does he seek salvation
or liberation from material entanglement. A pure devotee does
not desire anything. In the Caitanya-caritamrta the pure devotee
is called niskama, which means he has no desire for self-interest.
Perfect peace belongs to him alone, not to them who strive
for personal gain. The pure devotee only wants to please the
Supreme Lord, and so the Lord says that for anyone who is
unflinchingly devoted to Him, He is easy to attain. The devotee
can render service to any of the transcendental forms of the
Supreme Lord, and he meets with none of the problems that
plague the practitioners of other yogas. Bhakti-yoga is very
simple and pure and easy to perform. One can begin by simply
chanting Hare Krsna. Krsna is very merciful to those who engage
in His service, and He helps in various ways that devotee
who has fully surrendered to Him so that he can understand
Him as He is. The Lord gives such a devotee sufficient intelligence
so that ultimately the devotee can attain Him in His spiritual
kingdom.
The special qualification of the pure devotee is that he is
always thinking of Krsna without considering the time or place.
There should be no impediments. He should be able to carry
out his service anywhere and at any time. Some say that the
devotee should remain in holy places like Vrndavana or some
holy town where the Lord lived, but a pure devotee can live
anywhere and create the atmosphere of Vrndavana by his devotional
service. It was Sri Advaita who told Lord Caitanya, "Wherever
You are, O Lord--there is Vrndavana."
A pure devotee constantly remembers Krsna and meditates upon
Him. These are qualifications of the pure devotee for whom
the Lord is most easily attainable. Bhakti-yoga is the system
that the Gita recommends above all others. Generally, the
bhakti-yogis are engaged in five different ways: 1) santa-bhakta,
engaged in devotional service in neutrality; 2) dasya-bhakta,
engaged in devotional service as servant; 3) sakhya-bhakta,
engaged as friend; 4) vatsalya-bhakta, engaged as parent;
and 5) madhurya-bhakta, engaged as conjugal lover of the Supreme
Lord. In any of these ways, the pure devotee is always constantly
engaged in the transcendental loving service of the Supreme
Lord and cannot forget the Supreme Lord, and so for him the
Lord is easily attained. A pure devotee cannot forget the
Supreme Lord for a moment, and similarly, the Supreme Lord
cannot forget His pure devotee for a moment. This is the great
blessing of the Krsna conscious process of chanting the maha-mantra--Hare
Krsna.
Chapter 8, Verse 15.
After attaining Me, the great souls, who are yogis in devotion,
never return to this temporary world, which is full of miseries,
because they have attained the highest perfection.
mam--unto Me; upetya--achieving; punah--again;
janma--birth; duhkha-alayam--a place of miseries; asasvatam--temporary;
na--never; apnuvanti--attain; maha-atmanah--the great souls;
samsiddhim--perfection; paramam--ultimate; gatah--achieved.
TRANSLATION
After attaining Me, the great souls,
who are yogis in devotion, never return to this temporary
world, which is full of miseries, because they have attained
the highest perfection.
PURPORT
Since this temporary material world
is full of the miseries of birth, old age, disease and death,
naturally he who achieves the highest perfection and attains
the supreme planet, Krsnaloka, Goloka Vrndavana, does not
wish to return. The supreme planet is described in Vedic literature
as beyond our material vision, and it is considered the highest
goal. The mahatmas (great souls) receive transcendental messages
from the realized devotees and thus gradually develop devotional
service in Krsna consciousness and become so absorbed in transcendental
service that they no longer desire elevation to any of the
material planets, nor do they even want to be transferred
to any spiritual planet. They only want Krsna's association
and nothing else. Such great souls in Krsna consciousness
attain the highest perfection of life. In other words, they
are the supreme souls.
Chapter 8, Verse 16.
From the highest planet in the material world down to the
lowest, all are places of misery wherein repeated birth and
death take place. But one who attains to My abode, O son of
Kunti, never takes birth again.
TEXT
16
abrahma-bhuvanal
lokah
punar avartino 'rjuna
mam upetya tu kaunteya
punar janma na vidyate
SYNONYMS
abrahma--up to
the Brahmaloka planet; bhuvanat--from the planetary systems;
lokah--planets; punah--again; avartinah--returning; arjuna--O
Arjuna; mam--unto Me; upetya--arriving; tu--but; kaunteya--O
son of Kunti; punah janma--rebirth; na--never; vidyate--takes
to.
TRANSLATION
From the highest
planet in the material world down to the lowest, all are places
of misery wherein repeated birth and death take place. But
one who attains to My abode, O son of Kunti, never takes birth
again.
PURPORT
All kinds of yogis--karma,
jnana, hatha, etc.--eventually have to attain devotional perfection
in bhakti-yoga, or Krsna consciousness, before they can go
to Krsna's transcendental abode and never return. Those who
attain the highest material planets or the planets of the
demigods are again subjected to repeated birth and death.
As persons on earth are elevated to higher planets, people
in higher planets such as Brahmaloka, Candraloka and Indraloka
fall down to earth. The practice of sacrifice called pancagni-vidya,
recommended in the Katha Upanisad, enables one to achieve
Brahmaloka, but if, in Brahmaloka, one does not cultivate
Krsna consciousness, then he must return to earth. Those who
progress in Krsna consciousness in the higher planets are
gradually elevated to higher and higher planets and at the
time of universal devastation are transferred to the eternal
spiritual kingdom. When there is devastation of this material
universe, Brahma and his devotees, who are constantly engaged
in Krsna consciousness, are all transferred to the spiritual
universe and to specific spiritual planets according to their
desires.
Chapter 8, Verse 17.
By human calculation, a thousand ages taken together is the
duration of Brahma's one day. And such also is the duration
of his night.
TEXT
17
sahasra-yuga-paryantam
ahar yad brahmano viduh
ratrim yuga-sahasrantam
te 'ho-ratra-vido janah
SYNONYMS
sahasra--thousand;
yuga--millenniums; paryantam--including; ahah--day; yat--that;
brahmanah--of Brahma; viduh--they know; ratrim--night; yuga--millenniums;
sahasra-antam--similarly, at the end of one thousand; te--that;
ahah-ratra--day and night; vidah--understand; janah--people.
TRANSLATION
By human calculation,
a thousand ages taken together is the duration of Brahma's
one day. And such also is the duration of his night.
PURPORT
The duration of
the material universe is limited. It is manifested in cycles
of kalpas. A kalpa is a day of Brahma, and one day of Brahma
consists of a thousand cycles of four yugas or ages: Satya,
Treta, Dvapara, and Kali. The cycle of Satya is characterized
by virtue, wisdom and religion, there being practically no
ignorance and vice, and the yuga lasts 1,728,000 years. In
the Treta-yuga vice is introduced, and this yuga lasts 1,296,000
years. In the Dvapara-yuga there is an even greater decline
in virtue and religion, vice increasing, and this yuga lasts
864,000 years. And finally in Kali-yuga (the yuga that we
have now been experiencing over the past 5,000 years) there
is an abundance of strife, ignorance, irreligion and vice,
true virtue being practically nonexistent, and this yuga lasts
432,000 years. In Kali-yuga vice increases to such a point
that at the termination of the yuga the Supreme Lord Himself
appears as the Kalki avatara, vanquishes the demons, saves
His devotees, and commences another Satya-yuga. Then the process
is set rolling again. These four yugas, rotating a thousand
times, comprise one day of Brahma, the creator god, and the
same number comprise one night. Brahma lives one hundred of
such "years" and then dies. These "hundred
years" by earth calculations total to 311 trillion and
40 million earth years. By these calculations the life of
Brahma seems fantastic and interminable, but from the viewpoint
of eternity it is as brief as a lightning flash. In the Causal
Ocean there are innumerable Brahmas rising and disappearing
like bubbles in the Atlantic. Brahma and his creation are
all part of the material universe, and therefore they are
in constant flux.
In the material universe not even Brahma is free from the
process of birth, old age, disease and death. Brahma, however,
is directly engaged in the service of the Supreme Lord in
the management of this universe--therefore he at once attains
liberation. Elevated sannyasis are promoted to Brahma's particular
planet, Brahmaloka, which is the highest planet in the material
universe and which survives all the heavenly planets in the
upper strata of the planetary system, but in due course Brahma
and all the inhabitants of Brahmaloka are subject to death,
according to the law of material nature.
Chapter 8, Verse 18.
When Brahma's day is manifest, this multitude of living entities
comes into being, and at the arrival of Brahma's night they
are all annihilated.
avyaktat--from
the unmanifest; vyaktayah--living entities; sarvah--all; prabhavanti--come
into being; ahah-agame--at the beginning of the day; ratri-agame--at
the fall of night; praliyante--are annihilated; tatra--there;
eva--certainly; avyakta--the unmanifest; samjnake--called.
TRANSLATION
When
Brahma's day is manifest, this multitude of living entities
comes into being, and at the arrival of Brahma's night they
are all annihilated.
Chapter 8, Verse 19.
Again and again the day comes, and this host of beings is
active; and again the night falls, O Partha, and they are
helplessly dissolved.
bhuta-gramah--the
aggregate of all living entities; sah--they; eva--certainly;
ayam--this; bhutva bhutva--taking birth; praliyate--annihilate;
ratri--night; agame--on arrival; avasah--automatically; partha--O
son of Prtha; prabhavati--manifest; ahah--during daytime;
agame--on arrival.
TRANSLATION
Again
and again the day comes, and this host of beings is active;
and again the night falls, O Partha, and they are helplessly
dissolved.
Chapter 8, Verse 20.
Yet there is another nature, which is eternal and is transcendental
to this manifested and unmanifested matter. It is supreme
and is never annihilated. When all in this world is annihilated,
that part remains as it is.
TEXT
20
paras tasmat tu
bhavo 'nyo
'vyakto 'vyaktat sanatanah
yah sa sarvesu bhutesu
nasyatsu na vinasyati
Yet there is another
nature, which is eternal and is transcendental to this manifested
and unmanifested matter. It is supreme and is never annihilated.
When all in this world is annihilated, that part remains as
it is.
PURPORT
Krsna's superior
spiritual energy is transcendental and eternal. It is beyond
all the changes of material nature, which is manifest and
annihilated during the days and nights of Brahma. Krsna's
superior energy is completely opposite in quality to material
nature. Superior and inferior nature are explained in the
Seventh Chapter.
Chapter 8, Verse 21.
That supreme abode is called unmanifested and infallible,
and it is the supreme destination. When one goes there, he
never comes back. That is My supreme abode.
TEXT
21
avyakto 'ksara
ity uktas
tam ahuh paramam gatim
yam prapya na nivartante
tad dhama paramam mama
That supreme abode
is called unmanifested and infallible, and it is the supreme
destination. When one goes there, he never comes back. That
is My supreme abode.
PURPORT
The supreme abode
of the Personality of Godhead, Krsna, is described in the
Brahma-samhita as cintamani-dhama, a place where all desires
are fulfilled. The supreme abode of Lord Krsna known as Goloka
Vrndavana is full of palaces made of touchstone. There are
also trees which are called "desire trees," that
supply any type of eatable upon demand, and there are cows
known as surabhi cows which supply a limitless supply of milk.
In this abode, the Lord is served by hundreds of thousands
of goddesses of fortune (Laksmis), and He is called Govinda,
the primal Lord and the cause of all causes. The Lord is accustomed
to blow His flute (venum kvanantam). His transcendental form
is the most attractive in all the worlds--His eyes are like
the lotus petals and the color of His body is like clouds.
He is so attractive that His beauty excels that of thousands
of Cupids. He wears saffron cloth, a garland around His neck
and a peacock feather in His hair. In the Gita Lord Krsna
gives only a small hint of His personal abode (Goloka Vrndavana)
which is the supermost planet in the spiritual kingdom. A
vivid description is given in the Brahma-samhita. Vedic literature
states that there is nothing superior to the abode of the
Supreme Godhead, and that that abode is the ultimate destination.
When one attains to it, he never returns to the material world.
Krsna's supreme abode and Krsna Himself are nondifferent,
being of the same quality. On this earth, Vrndavana, ninety
miles southeast of Delhi, is a replica of that supreme Goloka
Vrndavana located in the spiritual sky. When Krsna descended
on this earth He sported on that particular tract of land
known as Vrndavana in the district of Mathura, India.
Chapter 8, Verse 22.
The Supreme Personality of Godhead, who is greater than all,
is attainable by unalloyed devotion. Although He is present
in His abode, He is all-pervading, and everything is situated
within Him.
TEXT
22
purusah sa parah
partha
bhaktya labhyas tv ananyaya
yasyantah-sthani bhutani
yena sarvam idam tatam
SYNONYMS
purusah--the Supreme
Personality; sah--He; parah--the Supreme, than whom no one
is greater; partha--O son of Prtha; bhaktya--by devotional
service; labhyah--can be achieved; tu--but; ananyaya--unalloyed,
undeviating devotion; yasya--whom; antah-sthani--within; bhutani--all
of this material manifestation; yena--by whom; sarvam--all;
idam--whatever we can see; tatam--distributed.
TRANSLATION
The Supreme Personality
of Godhead, who is greater than all, is attainable by unalloyed
devotion. Although He is present in His abode, He is all-pervading,
and everything is situated within Him.
PURPORT
It is here clearly
stated that the supreme destination from which there is no
return is the abode of Krsna, the Supreme Person. The Brahma-samhita
describes this supreme abode as ananda-cinmaya-rasa, a place
where everything is full of spiritual bliss. Whatever variegatedness
is manifest there is all of the quality of spiritual bliss--there
is nothing material. All variegatedness is expanded as the
spiritual expansion of the Supreme Godhead Himself, for the
manifestation there is totally of the spiritual energy, as
explained in Chapter Seven. As far as this material world
is concerned, although the Lord is always in His supreme abode,
He is nonetheless all-pervading by His material energy. So
by His spiritual and material energies He is present everywhere--both
in the material and in the spiritual universes. Yasyantah-sthani
means that everything is sustained by Him, whether it be spiritual
or material energy.
It is clearly stated here that only by bhakti, or devotional
service, can one enter into the Vaikuntha (spiritual) planetary
system. In all the Vaikunthas there is only one Supreme Godhead,
Krsna, who has expanded Himself into millions and millions
of plenary expansions. These plenary expansions are four-armed,
and They preside over the innumerable spiritual planets. They
are known by a variety of names--Purusottama, Trivikrama,
Kesava, Madhava, Aniruddha, Hrsikesa, Sankarsana, Pradyumna,
Sridhara, Vasudeva, Damodara, Janardana, Narayana, Vamana,
Padmanabha, etc. These plenary expansions are likened unto
the leaves of a tree, and the main tree is likened to Krsna.
Krsna, dwelling in Goloka Vrndavana, His supreme abode, systematically
conducts all affairs of both universes (material and spiritual)
without a flaw by power of His all-pervasiveness.
Chapter 8, Verse 23.
O best of the Bharatas, I shall now explain to you the different
times at which, passing away from this world, one does or
does not come back.
TEXT
23
yatra kale tv anavrttim
avrttim caiva yoginah
prayata yanti tam kalam
vaksyami bharatarsabha
SYNONYMS
yatra--in that;
kale--time; tu--but; anavrttim--no return; avrttim--return;
ca--also; eva--certainly; yoginah--of different kinds of mystics;
prayatah--one who goes; yanti--departs; tam--that; kalam--time;
vaksyami--describing; bharatarsabha--O best of the Bharatas.
TRANSLATION
O best of the Bharatas,
I shall now explain to you the different times at which, passing
away from this world, one does or does not come back.
PURPORT
The unalloyed devotees
of the Supreme Lord who are totally surrendered souls do not
care when they leave their bodies or by what method. They
leave everything in Krsna's hands and so easily and happily
return to Godhead. But those who are not unalloyed devotees
and who depend instead on such methods of spiritual realization
as karma-yoga, jnana-yoga, hatha-yoga, etc., must leave the
body at a suitable time and thereby be assured whether or
not they will return to the world of birth and death.
If the yogi is perfect, he can select the time and place for
leaving this material world, but if he is not so perfect,
then he has to leave at nature's will. The most suitable time
to leave the body and not return is being explained by the
Lord in these verses. According to Acarya Baladeva Vidyabhusana,
the Sanskrit word kala used herein refers to the presiding
deity of time.
Chapter 8, Verse 24.
Those who know the Supreme Brahman pass away from the world
during the influence of the fiery god, in the light, at an
auspicious moment, during the fortnight of the moon and the
six months when the sun travels in the north.
agnih--fire;
jyotih--light; ahah--day; suklah--white; sat-masah--six months;
uttara-ayanam--when the sun passes on the northern side; tatra--there;
prayatah--one who goes; gacchanti--passes away; brahma--to
the Absolute; brahma-vidah--one who knows the Absolute; janah--person.
TRANSLATION
Those
who know the Supreme Brahman pass away from the world during
the influence of the fiery god, in the light, at an auspicious
moment, during the fortnight of the moon and the six months
when the sun travels in the north.
PURPORT
When
fire, light, day and moon are as mentioned, it is to be understood
that over all of them there are various presiding deities
who make arrangements for the passage of the soul. At the
time of death, the jiva sets forth on the path to a new life.
If one leaves the body at the time designated above, either
accidentally or by arrangement, it is possible for him to
attain the impersonal brahmajyoti. Mystics who are advanced
in yoga practice can arrange the time and place to leave the
body. Others have no control--if by accident they leave at
an auspicious moment, then they will not return to the cycle
of birth and death, but if not, then there is every possibility
that they will have to return. However, for the pure devotee
in Krsna consciousness, there is no fear of returning, whether
he leaves the body at an auspicious or inauspicious moment,
by accident or arrangement.
Chapter 8, Verse 25.
The mystic who passes away from this world during the smoke,
the night, the moonless fortnight, or in the six months when
the sun passes to the south, or who reaches the moon planet,
again comes back.
dhumah--smoke;
ratrih--night; tatha--also; krsnah--the fortnight of the dark
moon; sat-masah--the six months; daksina-ayanam--when the
sun passes on the southern side; tatra--there; candra-masam--the
moon planet; jyotih--light; yogi--the mystic; prapya--achieves;
nivartate--comes back.
TRANSLATION
The
mystic who passes away from this world during the smoke, the
night, the moonless fortnight, or in the six months when the
sun passes to the south, or who reaches the moon planet, again
comes back.
PURPORT
In
the Third Canto of Srimad-Bhagavatam we are informed that
those who are expert in fruitive activities and sacrificial
methods on earth attain to the moon at death. These elevated
souls live on the moon for about 10,000 years (by demigod
calculations) and enjoy life by drinking soma-rasa. They eventually
return to earth. This means that on the moon there are higher
classes of living beings, though they may not be perceived
by the gross senses.
Chapter 8, Verse 26.
According to the Vedas, there are two ways of passing from
this world--one in the light and one in darkness. When one
passes in light, he does not come back; but when one passes
in darkness, he returns.
TEXT
26
sukla-krsne gati hy ete
jagatah sasvate mate
ekaya yaty anavrttim
anyayavartate punah
SYNONYMS
sukla--light; krsne--darkness; gati--passing
away; hi--certainly; ete--all these; jagatah--of the material
world; sasvate--of the Vedas; mate--in the opinion; ekaya--by
one; yati--goes; anavrttim--no return; anyaya--by the other;
avartate--comes back; punah--again.
TRANSLATION
According to the Vedas, there are two
ways of passing from this world--one in the light and one
in darkness. When one passes in light, he does not come back;
but when one passes in darkness, he returns.
PURPORT
The same description of departure and
return is quoted by Acarya Baladeva Vidyabhusana from the
Chandogya Upanisad. In such a way, those who are fruitive
laborers and philosophical speculators from time immemorial
are constantly going and coming. Actually they do not attain
ultimate salvation, for they do not surrender to Krsna.
Chapter 8, Verse 27.
The devotees who know these two paths, O Arjuna, are never
bewildered. Therefore be always fixed in devotion.
na--never; ete--all
these; srti--different paths; partha--O son of Prtha; janan--even
if they know; yogi--the devotees of the Lord; muhyati--bewildered;
kascana--anyone; tasmat--therefore; sarvesu kalesu--always;
yoga-yuktah--being engaged in Krsna consciousness; bhava--just
become; arjuna--O Arjuna.
TRANSLATION
The devotees who
know these two paths, O Arjuna, are never bewildered. Therefore
be always fixed in devotion.
PURPORT
Krsna is here advising
Arjuna that he should not be disturbed by the different paths
the soul can take when leaving the material world. A devotee
of the Supreme Lord should not worry whether he will depart
either by arrangement or by accident. The devotee should be
firmly established in Krsna consciousness and chant Hare Krsna.
He should know that concern over either of these two paths
is troublesome. The best way to be absorbed in Krsna consciousness
is to be always dovetailed in His service, and this will make
one's path to the spiritual kingdom safe, certain, and direct.
The word yoga-yukta is especially significant in this verse.
One who is firm in yoga is constantly engaged in Krsna consciousness
in all his activities. Sri Rupa Gosvami advises that one should
be unattached in the material world and that all affairs should
be steeped in Krsna consciousness. In this way one attains
perfection. Therefore the devotee is not disturbed by these
descriptions because he knows that his passage to the supreme
abode is guaranteed by devotional service.
Chapter 8, Verse 28.
A person who accepts the path of devotional service is not
bereft of the results derived from studying the Vedas, performing
austere sacrifices, giving charity or pursuing philosophical
and fruitive activities. At the end he reaches the supreme
abode.
TEXT 28
vedesu yajnesu
tapahsu caiva
danesu yat punya-phalam pradistam
atyeti tat sarvam idam viditva
yogi param sthanam upaiti cadyam
SYNONYMS
vedesu--in the
study of the Vedas; yajnesu--in the performances of yajna,
sacrifice; tapahsu--undergoing different types of austerities;
ca--also; eva--certainly; danesu--in giving charities; yat--that
which; punya-phalam--the result of pious work; pradistam--directed;
atyeti--surpasses; tat--all those; sarvam idam--all those
described above; viditva--knowing; yogi--the devotee; param--supreme;
sthanam--abode; upaiti--achieved peace; ca--also; adyam--original.
TRANSLATION
A person who accepts
the path of devotional service is not bereft of the results
derived from studying the Vedas, performing austere sacrifices,
giving charity or pursuing philosophical and fruitive activities.
At the end he reaches the supreme abode.
PURPORT
This verse is the
summation of the Seventh and Eighth chapters, particularly
as the chapters deal with Krsna consciousness and devotional
service. One has to study the Vedas under the guidance of
the spiritual master and undergo many austerities and penances
while living under his care. A brahmacari has to live in the
home of the spiritual master just like a servant, and he must
beg alms from door to door and bring them to the spiritual
master. He takes food only under the master's order, and if
the master neglects to call the student for food that day,
the student fasts. These are some of the Vedic principles
for observing brahmacarya.
After the student studies the Vedas under the master for a
period from five to twenty years, he may become a man of perfect
character. Study of the Vedas is not meant for the recreation
of armchair speculators, but for the formation of character.
After this training, the brahmacari is allowed to enter into
household life and marry. When he is a householder, he also
has to perform many sacrifices and strive for further enlightenment.
Then after retiring from household life, upon accepting the
order of vanaprastha, he undergoes severe penances, such as
living in forests, dressing with tree bark, not shaving, etc.
By carrying out the orders of brahmacarya, householder, vanaprastha
and finally sannyasa, one becomes elevated to the perfectional
stage of life. Some are then elevated to the heavenly kingdoms,
and when they become even more advanced they are liberated
in the spiritual sky, either in the impersonal brahmajyoti
or in the Vaikuntha planets or Krsnaloka. This is the path
outlined by Vedic literatures.
The beauty of Krsna consciousness, however, is that by one
stroke, by engaging in devotional service, one can surpass
all rituals of the different orders of life.
One should try to understand the Seventh and Eighth Chapters
of the Gita not by scholarship or mental speculation, but
by hearing them in association with pure devotees. Chapters
Six through Twelve are the essence of the Gita, if one is
fortunate to understand the Gita--especially these middle
six chapters--in the association of devotees, then his life
at once becomes glorified beyond all penances, sacrifices,
charities, speculations, etc. One should hear the Gita from
the devotee because at the beginning of the Fourth Chapter
it is stated that the Gita can only be perfectly understood
by devotees. Hearing the Gita from devotees, not from mental
speculators, is called faith. Through association of devotees,
one is placed in devotional service, and by this service Krsna's
activities, form, pastimes, name, etc., become clear, and
all misgivings are dispelled. Then once doubts are removed,
the study of the Gita becomes extremely pleasurable, and one
develops a taste and feeling for Krsna consciousness. In the
advanced stage, one falls completely in love with Krsna, and
that is the beginning of the highest perfectional stage of
life which prepares the devotee's transferral to Krsna's abode
in the spiritual sky, Goloka Vrndavana, where the devotee
enters into eternal happiness.
Thus end the Bhaktivedanta
Purports to the Eighth Chapter of the Srimad Bhagavad-gita
in the matter of Attaining the Supreme.
