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
9.
The Most Confidential Knowledge
Chapter
9, Verse 1.
The Supreme Lord said: My dear Arjuna, because you are never
envious of Me, I shall impart to you this most secret wisdom,
knowing which you shall be relieved of the miseries of material
existence.
TEXT
1
sri-bhagavan uvaca
idam tu te guhyatamam
pravaksyamy anasuyave
jnanam vijnana-sahitam
yaj jnatva moksyase 'subhat
SYNONYMS
sri-bhagavan uvaca--the Supreme Personality
of Godhead said; idam--this; tu--but; te--unto you; guhya-tamam--the
most confidential; pravaksyami--I am speaking; anasuyave--to
the nonenvious; jnanam--knowledge; vijnana--realized knowledge;
sahitam--with; yat--which; jnatva--knowing; moksyase--be released;
asubhat--from this miserable material existence.
TRANSLATION
The Supreme Lord said: My dear Arjuna,
because you are never envious of Me, I shall impart to you
this most secret wisdom, knowing which you shall be relieved
of the miseries of material existence.
PURPORT
As a devotee hears more and more about
the Supreme Lord, he becomes enlightened. This hearing process
is recommended in the Srimad-Bhagavatam: "The messages
of the Supreme Personality of Godhead are full of potencies,
and these potencies can be realized if topics regarding the
Supreme Godhead are discussed amongst devotees. This cannot
be achieved by the association of mental speculators or academic
scholars, for it is realized knowledge."
The devotees are constantly engaged in the Supreme Lord's
service. The Lord understands the mentality and sincerity
of a particular living entity who is engaged in Krsna consciousness
and gives him the intelligence to understand the science of
Krsna in the association of the devotees. Discussion of Krsna
is very potent, and if a fortunate person has such association
and tries to assimilate the knowledge, then he will surely
make advancement toward spiritual realization. Lord Krsna,
in order to encourage Arjuna to higher and higher elevation
in His potent service, describes in this Ninth Chapter matters
more confidential than any He has already disclosed.
The very beginning of Bhagavad-gita, the First Chapter, is
more or less an introduction to the rest of the book; and
in the Second and Third chapters, the spiritual knowledge
described is called confidential. Topics discussed in the
Seventh and Eighth chapters are specifically related to devotional
service, and because they bring enlightenment in Krsna consciousness,
they are called more confidential. But the matters which are
described in the Ninth Chapter deal with unalloyed, pure devotion.
Therefore this is called the most confidential. One who is
situated in the most confidential knowledge of Krsna is naturally
transcendental; he therefore has no material pangs, although
he is in the material world. In the Bhakti-rasamrta-sindhu
it is said that although one who has a sincere desire to render
loving service to the Supreme Lord is situated in the conditional
state of material existence, he is to be considered liberated.
Similarly, we shall find in the Bhagavad-gita, Tenth Chapter,
that anyone who is engaged in that way is a liberated person.
Now this first verse has specific significance. Knowledge
(idam jnanam) refers to pure devotional service, which consists
of nine different activities: hearing, chanting, remembering,
serving, worshiping, praying, obeying, maintaining friendship
and surrendering everything. By the practice of these nine
elements of devotional service one is elevated to spiritual
consciousness, Krsna consciousness. At the time when one's
heart is cleared of the material contamination, one can understand
this science of Krsna. Simply to understand that a living
entity is not material is not sufficient. That may be the
beginning of spiritual realization but one should recognize
the difference between activities of the body and spiritual
activities by which one understands that he is not the body.
In the Seventh Chapter we have already discussed the opulent
potency of the Supreme Personality of Godhead, His different
energies, the inferior and superior natures, and all this
material manifestation. Now in Chapters Nine and Ten the glories
of the Lord will be delineated.
The Sanskrit word anasuyave in this verse is also very significant.
Generally the commentators, even if they are highly scholarly,
are all envious of Krsna, the Supreme Personality of Godhead.
Even the most erudite scholars write on Bhagavad-gita very
inaccurately. Because they are envious of Krsna, their commentaries
are useless. The commentaries given by devotees of the Lord
are bona fide. No one can explain Bhagavad-gita, or give perfect
knowledge of Krsna if he is envious. One who criticizes the
character of Krsna without knowing Him is a fool. So such
commentaries should be very carefully avoided. For one who
understands that Krsna is the Supreme Personality of Godhead,
the pure and transcendental Personality, these chapters will
be very beneficial.
Chapter 9, Verse 2.
This knowledge is the king of education, the most secret of
all secrets. It is the purest knowledge, and because it gives
direct perception of the self by realization, it is the perfection
of religion. It is everlasting, and it is joyfully performed.
TEXT
2
raja-vidya
raja-guhyam
pavitram idam uttamam
pratyaksavagamam dharmyam
su-sukham kartum avyayam
SYNONYMS
raja-vidya--the
king of education; raja-guhyam--the king of confidential knowledge;
pavitram--the purest; idam--this; uttamam--transcendental;
pratyaksa--directly experienced; avagamam--understood; dharmyam--the
principle of religion; su-sukham--very happy; kartum--to execute;
avyayam--everlasting.
TRANSLATION
This
knowledge is the king of education, the most secret of all
secrets. It is the purest knowledge, and because it gives
direct perception of the self by realization, it is the perfection
of religion. It is everlasting, and it is joyfully performed.
PURPORT
This
chapter of Bhagavad-gita is called the king of education because
it is the essence of all doctrines and philosophies explained
before. There are seven principal philosophers in India: Gautama,
Kanada, Kapila, Yajnavalkya, Sandilya, Vaisvanara, and, finally,
Vyasadeva, the author of the Vedanta-sutra. So there is no
dearth of knowledge in the field of philosophy or transcendental
knowledge. Now the Lord says that this Ninth Chapter is the
king of all such knowledge, the essence of all knowledge that
can be derived from the study of the Vedas and different kinds
of philosophy. It is the most confidential because confidential
or transcendental knowledge involves understanding the difference
between the soul and the body. And the king of all confidential
knowledge culminates in devotional service.
Generally, people are not educated in this confidential knowledge;
they are educated in external knowledge. As far as ordinary
education is concerned, people are involved with so many departments:
politics, sociology, physics, chemistry, mathematics, astronomy,
engineering, etc. There are so many departments of knowledge
all over the world and many huge universities, but there is,
unfortunately, no university or educational institution where
the science of the spirit soul is instructed. Yet the soul
is the most important part of this body; without the presence
of the soul, the body has no value. Still people are placing
great stress on the bodily necessities of life, not caring
for the vital soul.
The Bhagavad-gita, especially from the Second Chapter on,
stresses the importance of the soul. In the very beginning,
the Lord says that this body is perishable and that the soul
is not perishable. That is a confidential part of knowledge:
simply knowing that the spirit soul is different from this
body and that its nature is immutable, indestructible and
eternal. But that gives no positive information about the
soul. Sometimes people are under the impression that the soul
is different from the body and that when the body is finished,
or one is liberated from the body, the soul remains in a void
and becomes impersonal. But actually that is not the fact.
How can the soul, which is so active within this body, be
inactive after being liberated from the body? It is always
active. If it is eternal, then it is eternally active, and
its activities in the spiritual kingdom are the most confidential
part of spiritual knowledge. These activities of the spirit
soul are therefore indicated here as constituting the king
of all knowledge, the most confidential part of all knowledge.
This knowledge is the purest form of all activities, as is
explained in Vedic literature. In the Padma Purana, man's
sinful activities have been analyzed and are shown to be the
results of sin after sin. Those who are engaged in fruitive
activities are entangled in different stages and forms of
sinful reactions. For instance, when the seed of a particular
tree is sown, the tree does not appear immediately to grow;
it takes some time. It is first a small, sprouting plant,
then it assumes the form of a tree, then it flowers, bears
fruit, and, when it is complete, the flowers and fruits are
enjoyed by persons who have sown the seed of the tree. Similarly,
a man performs a sinful act, and like a seed it takes time
to fructify. There are different stages. The sinful action
may have already stopped within the individual, but the results
or the fruit of that sinful action are still enjoyed. There
are sins which are still in the form of a seed, and there
are others which are already fructified and are giving us
fruit, which we are enjoying as distress and pain, as explained
in the twentieth verse of the Seventh Chapter.
A person who has completely ended the reactions of all sinful
activities and who is fully engaged in pious activities, being
freed from the duality of this material world, becomes engaged
in devotional service to the Supreme Personality of Godhead,
Krsna. In other words, those who are actually engaged in the
devotional service of the Supreme Lord are already freed from
all reactions. For those who are engaged in the devotional
service of the Supreme Personality of Godhead, all sinful
reactions, whether fructified, in the stock, or in the form
of a seed, gradually vanish. Therefore the purifying potency
of devotional service is very strong, and it is called pavitram
uttamam, the purest. Uttamam means transcendental. Tamas means
this material world or darkness, and uttamam means that which
is transcendental to material activities. Devotional activities
are never to be considered material, although sometimes it
appears that devotees are engaged just like ordinary men.
One who can see and is familiar with devotional service, however,
will know that they are not material activities. They are
all spiritual and devotional, uncontaminated by the material
modes of nature.
It is said that the execution of devotional service is so
perfect that one can perceive the results directly. This direct
result is actually perceived, and we have practical experience
that any person who is chanting the holy names of Krsna (Hare
Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare
Rama, Rama Rama, Hare Hare) in course of time feels some transcendental
pleasure and very quickly becomes purified of all material
contamination. This is actually seen. Furthermore, if one
engages not only in hearing but in trying to broadcast the
message of devotional activities as well, or if he engages
himself in helping the missionary activities of Krsna consciousness,
he gradually feels spiritual progress. This advancement in
spiritual life does not depend on any kind of previous education
or qualification. The method itself is so pure that by simply
engaging in it one becomes pure.
In the Vedanta-sutra this is also described in the following
words: prakasas ca karmany abhyasat. "Devotional service
is so potent that simply by engaging in the activities of
devotional service, one becomes enlightened without a doubt."
Narada, who happened to be the son of a maidservant, had no
education, nor was he born into a high family. But when his
mother was engaged in serving great devotees, Narada also
became engaged, and sometimes, in the absence of his mother,
he would serve the great devotees himself. Narada personally
says, "Once only, by their permission, I took the remnants
of their food, and by so doing all my sins were at once eradicated.
Thus being engaged, I became purified in heart, and at that
time the very nature of the transcendentalist became attractive
to me."(Bhag 1.5.25) Narada tells his disciple Vyasadeva
that in a previous life he was engaged as a boy servant of
purified devotees during four months of their stay and that
he was intimately associating with them. Sometimes those sages
left remnants of food on their dishes, and the boy, who would
wash their dishes, wanted to taste the remnants. So he asked
the great devotees whether he could eat them, and they gave
their permission. Narada then ate those remnants and consequently
became freed from all sinful reactions. As he went on eating,
he gradually became as purehearted as the sages, and he gradually
developed the same taste. The great devotees relished the
taste of unceasing devotional service of the Lord, hearing,
chanting, etc., and by developing the same taste, Narada wanted
also to hear and chant the glories of the Lord. Thus by associating
with the sages, he developed a great desire for devotional
service. Therefore he quotes from the Vedanta-sutra (prakasas
ca karmany abhyasat): if one is engaged simply in the acts
of devotional service, everything is revealed to him automatically,
and he can understand. This is called prakasah, directly perceived.
Narada was actually a son of a maidservant. He had no opportunity
to go to school. He was simply assisting his mother, and fortunately
his mother rendered some service to the devotees. The child
Narada also got the opportunity and simply by association
achieved the highest goal of all religions, devotional service.
In the Srimad-Bhagavatam it is said that religious people
generally do not know that the highest perfection of religion
is the attainment of the stage of devotional service. Generally
Vedic knowledge is required for understanding of the path
of self-realization. But here, although he was not educated
in the Vedic principle, Narada acquired the highest results
of Vedic study. This process is so potent that even without
performing the religious process regularly, one can be raised
to the highest perfection. How is this possible? This is also
confirmed in Vedic literature: acaryavan puruso veda. One
who is in association with great acaryas, even if he is not
educated or has not studied the Vedas, can become familiar
with all the knowledge necessary for realization.
The process of devotional service is a very happy one. Why?
Devotional service consists of sravanam kirtanam visnoh, so
one can simply hear the chanting of the glories of the Lord
or can attend philosophical lectures on transcendental knowledge
given by authorized acaryas. Simply by sitting, one can learn;
then one can eat the remnants of the food offered to God,
nice palatable dishes. In every state devotional service is
joyful. One can execute devotional service even in the most
poverty-stricken condition. The Lord says, patram puspam phalam:
He is ready to accept from the devotee any kind of offering,
never mind what. Even a leaf, a flower, a bit of fruit, or
a little water, which are all available in every part of the
world, can be offered by any person, regardless of social
position, and will be accepted if offered with love. There
are many instances in history. Simply by tasting the tulasi
leaves offered to the lotus feet of the Lord, great sages
like Sanat-kumara became great devotees. Therefore the devotional
process is very nice, and it can be executed in a happy mood.
God accepts only the love with which things are offered to
Him.
It is said here that this devotional service is eternally
existing. It is not as the Mayavadi philosophers claim. They
sometimes take to so-called devotional service, and as long
as they are not liberated they continue their devotional service,
but at the end, when they become liberated, they "become
one with God." Such temporary time-serving devotional
service is not accepted as pure devotional service. Actual
devotional service continues even after liberation. When the
devotee goes to the spiritual planet in the kingdom of God,
he is also engaged there in serving the Supreme Lord. He does
not try to become one with the Supreme Lord.
As it will be seen, actual devotional service begins after
liberation. So in Bhagavad-gita it is said, brahma-bhuta.
After being liberated, or being situated in the Brahman position,
one's devotional service begins. By executing devotional service,
one can understand the Supreme Lord. No one can understand
the Supreme Personality of Godhead by executing karma-yoga,
jnana, or astanga-yoga or any other yoga independently. Without
coming to the stage of devotional service, one cannot understand
what is the Personality of Godhead. In the Srimad-Bhagavatam
it is also confirmed that when one becomes purified by executing
the process of devotional service, especially by hearing Srimad-Bhagavatam
or Bhagavad-gita from realized souls, then he can understand
the science of Krsna, or the science of God. Evam prasanna-manaso
bhagavad-bhakti yogatah. When one's heart is cleared of all
nonsense, then one can understand what God is. Thus the process
of devotional service, of Krsna consciousness, is the king
of all education and the king of all confidential knowledge.
It is the purest form of religion, and it can be executed
joyfully without difficulty. Therefore one should adopt it.
Chapter 9, Verse 3.
Those who are not faithful on the path of devotional service
cannot attain Me, O conqueror of foes, but return to birth
and death in this material world.
TEXT
3
asraddadhanah purusa
dharmasyasya parantapa
aprapya mam nivartante
mrtyu-samsara-vartmani
SYNONYMS
asraddadhanah--those
who are faithless; purusah--such persons; dharmasya--of this
process of religion; asya--of it; parantapa--O killer of the
enemies; aprapya--without obtaining; mam--Me; nivartante--come
back; mrtyu--death; samsara--material existence; vartmani--on
the path of.
TRANSLATION
Those who are not
faithful on the path of devotional service cannot attain Me,
O conqueror of foes, but return to birth and death in this
material world.
PURPORT
The faithless cannot
accomplish this process of devotional service; that is the
purport of this verse. Faith is created by association with
devotees. Unfortunate people, even after hearing all the evidence
of Vedic literature from great personalities, still have no
faith in God. They are hesitant and cannot stay fixed in the
devotional service of the Lord. Thus faith is a most important
factor for progress in Krsna consciousness. In the Caitanya-caritamrta
it is said that one should have complete conviction that simply
by serving the Supreme Lord Sri Krsna he can achieve all perfection.
That is called real faith. In the Srimad-Bhagavatam (3.4.12)
it is stated that by giving water to the root of a tree, its
branches, twigs and leaves become satisfied, and by supplying
food to the stomach all the senses of the body become satisfied,
and, similarly, by engaging in the transcendental service
of the Supreme Lord, all the demigods and all the living entities
automatically become satisfied.
After reading Bhagavad-gita one should promptly come to the
conclusion of Bhagavad-gita: one should give up all other
engagements and adopt the service of the Supreme Lord, Krsna,
the Personality of Godhead. If one is convinced of this philosophy
of life, that is faith. Now the development of that faith
is the process of Krsna consciousness.
Chapter 9, Verse 4.
By Me, in My unmanifested form, this entire universe is pervaded.
All beings are in Me, but I am not in them.
TEXT
4
maya tatam idam
sarvam
jagad avyakta-murtina
mat-sthani sarva-bhutani
na caham tesv avasthitah
By Me, in My unmanifested
form, this entire universe is pervaded. All beings are in
Me, but I am not in them.
PURPORT
The Supreme Personality
of Godhead is not perceivable through the gross material senses.
It is said that Lord Sri Krsna's name, fame, pastimes, etc.,
cannot be understood by material senses. Only to one who is
engaged in pure devotional service under proper guidance is
He revealed. In the Brahma-samhita it is stated, premanjanacchurita....
one can see the Supreme Personality of Godhead, Govinda, always
within himself and outside himself if he has developed the
transcendental loving attitude towards Him. Thus for people
in general He is not visible. Here it is said that although
He is all-pervading, everywhere present, He is yet not conceivable
by the material senses. But actually, although we cannot see
Him, everything is resting in Him. As we have discussed in
the Seventh Chapter, the entire material cosmic manifestation
is only a combination of His two different energies, the superior
spiritual energy and the inferior material energy. Just as
the sunshine is spread all over the universe, the energy of
the Lord is spread all over the creation, and everything is
resting in that energy.
Yet one should not conclude that because He is spread all
over He has lost His personal existence. To refute such an
argument the Lord says, "I am everywhere, and everything
is in Me, but still I am aloof." For example, a king
heads a government which is but the manifestation of the king's
energy; the different governmental departments are nothing
but the energies of the king, and each department is resting
on the king's power. But still one cannot expect the king
to be present in every department personally. That is a crude
example. Similarly, all the manifestations that we see, and
everything that exists both in this material world and in
the spiritual world, are resting on the energy of the Supreme
Personality of Godhead. The creation takes place by the diffusion
of His different energies, and, as is stated in the Bhagavad-gita,
He is everywhere present by His personal representation, the
diffusion of His different energies.
Chapter 9, Verse 5.
And yet everything that is created does not rest in Me. Behold
My mystic opulence! Although I am the maintainer of all living
entities, and although I am everywhere, still My Self is the
very source of creation.
TEXT
5
na ca mat-sthani bhutani
pasya me yogam aisvaram
bhuta-bhrn na ca bhuta-stho
mamatma bhuta-bhavanah
SYNONYMS
na--never; ca--also; mat-sthani--situated
in Me; bhutani--all creation; pasya--just see; me--My; yogam
aisvaram--inconceivable mystic power; bhuta-bhrt--maintainer
of all living entities; na--never; ca--also; bhuta-sthah--in
the cosmic manifestation; mama--My; atma--Self; bhuta-bhavanah--is
the source of all manifestations.
TRANSLATION
And yet everything that is created does not
rest in Me. Behold My mystic opulence! Although I am the maintainer
of all living entities, and although I am everywhere, still
My Self is the very source of creation.
PURPORT
The Lord says that everything is resting on
Him. This should not be misunderstood. The Lord is not directly
concerned with the maintenance and sustenance of this material
manifestation. Sometimes we see a picture of Atlas holding
the globe on his shoulders; he seems to be very tired, holding
this great earthly planet. Such an image should not be entertained
in connection with Krsna's upholding this created universe.
He says that although everything is resting on Him, still
He is aloof. The planetary systems are floating in space,
and this space is the energy of the Supreme Lord. But He is
different from space. He is differently situated. Therefore
the Lord says, "Although they are situated on My inconceivable
energy, still, as the Supreme Personality of Godhead, I am
aloof from them." This is the inconceivable opulence
of the Lord.
In the Vedic dictionary it is said, "The Supreme Lord
is performing inconceivably wonderful pastimes, displaying
His energy. His person is full of different potent energies,
and His determination is itself actual fact. In this way the
Personality of Godhead is to be understood." We may think
to doing something, but there are so many impediments, and
sometimes it is not possible to do as we like. But when Krsna
wants to do something, simply by His willing, everything is
performed so perfectly that one cannot imagine how it is being
done. The Lord explains this fact: although He is the maintainer
and sustainer of all material manifestation, He does not touch
this material manifestation. Simply by His supreme will everything
is created, everything is sustained, everything is maintained,
and everything is annihilated. There is no difference between
His mind and Himself (as there is a difference between ourselves
and our present material mind) because He is absolute spirit.
Simultaneously the Lord is present in everything; yet the
common man cannot understand how He is also present personally.
He is different from this material manifestation, yet everything
is resting on Him. This is explained here as yogam aisvaram,
the mystic power of the Supreme Personality of Godhead.
Chapter 9, Verse 6.
As the mighty wind, blowing everywhere, always rests in ethereal
space, know that in the same manner all beings rest in Me.
TEXT
6
yathakasa-sthito
nityam
vayuh sarvatra-go mahan
tatha sarvani bhutani
mat-sthanity upadharaya
SYNONYMS
yatha--as
much as; akasa-sthitah--situated in space; nityam--always;
vayuh--wind; sarvatra-gah--blowing everywhere; mahan--great;
tatha--similarly; sarvani--everything; bhutani--created beings;
mat-sthani--situated in Me; iti--thus; upadharaya--try to
understand.
TRANSLATION
As
the mighty wind, blowing everywhere, always rests in ethereal
space, know that in the same manner all beings rest in Me.
PURPORT
For
the ordinary person it is almost inconceivable how the huge
material creation is resting in Him. But the Lord is giving
an example which may help us to understand. Space is the biggest
manifestation we can conceive. The cosmic manifestation rests
in space. Space permits the movement of even the atoms and
on up to the greatest planets, the Sun and the Moon. Although
the sky (or wind or air) is great, still it is situated within
space. Space is not beyond the sky.
Similarly, all the wonderful cosmic manifestations are existing
by the supreme will of God, and all of them are subordinate
to that supreme will. As we generally say, not a blade of
grass moves without the will of the Supreme Personality of
Godhead. Thus everything is moving under His will: by His
will everything is being created, everything is being maintained,
and everything is being annihilated. Still He is aloof from
everything, as space is always aloof from the activities of
the atmosphere. In the Upanisads, it is stated, "It is
out of the fear of the Supreme Lord that the wind is blowing."
In the Garga Upanisad also it is stated, "By the supreme
order, under the superintendence of the Supreme Personality
of Godhead, the moon, the sun and the great planets are moving."
In the Brahma-samhita this is also stated. There is also a
description of the movement of the sun, and it is said that
the sun is considered to be one of the eyes of the Supreme
Lord and that it has immense potency to diffuse heat and light.
Still it is moving in its prescribed orbit by the order and
the supreme will of Govinda. So, from the Vedic literature
we can find evidence that this material manifestation, which
appears to us to be very wonderful and great, is under the
complete control of the Supreme Personality of Godhead. This
will be further explained in the later verses of this chapter.
Chapter 9, Verse 7.
O son of Kunti, at the end of the millennium every material
manifestation enters into My nature, and at the beginning
of another millennium, by My potency I again create.
sarva-bhutani--all
created entities; kaunteya--O son of Kunti; prakrtim--nature;
yanti--enter; mamikam--unto Me; kalpa-ksaye--at the end of
the millennium; punah--again; tani--all those; kalpa-adau--in
the beginning of the millennium; visrjami--I create; aham--I.
TRANSLATION
O
son of Kunti, at the end of the millennium every material
manifestation enters into My nature, and at the beginning
of another millennium, by My potency I again create.
PURPORT
The
creation, maintenance and annihilation of this material cosmic
manifestation is completely dependent on the supreme will
of the Personality of Godhead. "At the end of the millennium"
means at the death of Brahma. Brahma lives for one hundred
years, and his one day is calculated at 4,300,000,000 of our
earthly years. His night is of the same duration. His month
consists of thirty such days and nights, and his year of twelve
months. After one hundred such years, when Brahma dies, the
devastation or annihilation takes place; this means that the
energy manifested by the Supreme Lord is again wound up in
Himself. Then again, when there is need to manifest the cosmic
world, it is done by His will: "Although I am one, I
shall become many." This is the Vedic aphorism. He expands
Himself in this material energy, and the whole cosmic manifestation
again takes place.
Chapter 9, Verse 8.
The whole cosmic order is under Me. By My will it is manifested
again and again, and by My will it is annihilated at the end.
prakrtim--material nature; svam--of My personal
Self; avastabhya--enter in; visrjami--create; punah punah--again,
again; bhuta-gramam--all these cosmic manifestations; imam--this;
krtsnam--total; avasam--automatically; prakrteh--by the force
of nature; vasat--under obligation.
TRANSLATION
The whole cosmic order is under Me. By My
will it is manifested again and again, and by My will it is
annihilated at the end.
PURPORT
This matter is the manifestation of the inferior
energy of the Supreme Personality of Godhead. This has already
been explained several times. At the creation, the material
energy is let loose as the mahat-tattva, into which the Lord
as His first Purusa incarnation, Maha-Visnu, enters. He lies
within the Causal Ocean and breathes out innumerable universes,
and into each universe the Lord again enters as Garbhodakasayi
Visnu. Each universe is in that way created. He still further
manifests Himself as Ksirodakasayi Visnu, and that Visnu enters
into everything--even into the minute atom. This fact is explained
here. He enters into everything.
Now, as far as the living entities are concerned, they are
impregnated into this material nature, and as a result of
their past deeds they take different positions. Thus the activities
of this material world begin. The activities of the different
species of living beings are begun from the very moment of
the creation. It is not that all is evolved. The different
species of life are created immediately along with the universe.
Men, animals, beasts, birds--everything is simultaneously
created, because whatever desires the living entities had
at the last annihilation are again manifested. It is clearly
stated here that the living entities have nothing to do with
this process. The state of being in their past life in the
past creation is simply manifested again, and all this is
done simply by His will. This is the inconceivable potency
of the Supreme Personality of God. And after creating different
species of life, He has no connection with them. The creation
takes place to accommodate the inclinations of the various
living entities, and so the Lord does not become involved
with it.
Chapter 9, Verse 9.
O Dhananjaya, all this work cannot bind Me. I am ever detached,
seated as though neutral.
TEXT
9
na ca mam tani
karmani
nibadhnanti dhananjaya
udasina-vad asinam
asaktam tesu karmasu
O Dhananjaya, all
this work cannot bind Me. I am ever detached, seated as though
neutral.
PURPORT
One should not
think, in this connection, that the Supreme Personality of
Godhead has no engagement. In His spiritual world He is always
engaged. In the Brahma-samhita it is stated: "He is always
involved in His eternal, blissful, spiritual activities, but
He has nothing to do with these material activities."
Material activities are being carried on by His different
potencies. The Lord is always neutral in the material activities
of the created world. This neutrality is explained here. Although
He has control over every minute detail of matter, He is sitting
as if neutral. The example can be given of a high court judge
sitting on his bench. By his order so many things are happening:
someone is being hanged, someone is being put into jail, someone
is awarded a huge amount of wealth--but still he is neutral.
He has nothing to do with all that gain and loss. Similarly,
the Lord is always neutral, although He has His hand in every
sphere of activity. In the Vedanta-sutra it is stated that
He is not situated in the dualities of this material world.
He is transcendental to these dualities. Nor is He attached
to the creation and annihilation of this material world. The
living entities take their different forms in the various
species of life according to their past deeds, and the Lord
doesn't interfere with them.
Chapter 9, Verse 10.
This material nature is working under My direction, O son
of Kunti, and it is producing all moving and unmoving beings.
By its rule this manifestation is created and annihilated
again and again.
maya--by Me; adhyaksena--by
superintendence; prakrtih--material nature; suyate--manifests;
sa--with; cara-acaram--the moving and the nonmoving; hetuna--for
this reason; anena--this; kaunteya--O son of Kunti; jagat--the
cosmic manifestation; viparivartate--is working.
TRANSLATION
This material nature
is working under My direction, O son of Kunti, and it is producing
all moving and unmoving beings. By its rule this manifestation
is created and annihilated again and again.
PURPORT
It is clearly stated
here that the Supreme Lord, although aloof from all the activities
of the material world, remains the supreme director. The Supreme
Lord is the supreme will and the background of this material
manifestation, but the management is being conducted by material
nature. Krsna also states in Bhagavad-gita that of all the
living entities in different forms and species, "I am
the father." The father gives seeds to the womb of the
mother for the child, and similarly the Supreme Lord by His
mere glance injects all the living entities into the womb
of material nature, and they come out in their different forms
and species, according to their last desires and activities.
All these living entities, although born under the glance
of the Supreme Lord, still take their different bodies according
to their past deeds and desires. So the Lord is not directly
attached to this material creation. He simply glances over
material nature; material nature is thus activated, and everything
is created immediately. Because He glances over material nature,
there is undoubtedly activity on the part of the Supreme Lord,
but He has nothing to do with the manifestation of the material
world directly. This example is given in the smrti: when there
is a fragrant flower before someone, the fragrance is touched
by the smelling power of the person, yet the smelling and
the flower are detached from one another. There is a similar
connection between the material world and the Supreme Personality
of Godhead; actually He has nothing to do with this material
world, but He creates by His glance and ordains. In summary,
material nature, without the superintendence of the Supreme
Personality of Godhead, cannot do anything. Yet the Supreme
Personality is detached from all material activities.
Chapter 9, Verse 11.
Fools deride Me when I descend in the human form. They do
not know My transcendental nature and My supreme dominion
over all that be.
TEXT
11
avajananti mam mudha
manusim tanum asritam
param bhavam ajananto
mama bhuta-mahesvaram
Fools deride Me when I descend in the human
form. They do not know My transcendental nature and My supreme
dominion over all that be.
PURPORT
From the other explanations of the previous
verses in this chapter, it is clear that the Supreme Personality
of Godhead, although appearing like a human being, is not
a common man. The Personality of Godhead, who conducts the
creation, maintenance and annihilation of the complete cosmic
manifestation, cannot be a human being. Yet there are many
foolish men who consider Krsna to be merely a powerful man
and nothing more. Actually, He is the original Supreme Personality,
as is confirmed in the Brahma-samhita (isvarah paramah krsnah);
He is the Supreme Lord.
There are many isvaras, controllers, and one appears greater
than another. In the ordinary management of affairs in the
material world, we find some official or director, and above
him there is a secretary, and above him a minister, and above
him a president. Each of them is a controller, but one is
controlled by another. In the Brahma-samhita it is said that
Krsna is the supreme controller; there are many controllers
undoubtedly, both in the material and spiritual world, but
Krsna is the supreme controller (isvarah paramah krsnah) and
His body is sac-cid-ananda, nonmaterial.
Material bodies cannot perform the wonderful acts described
in previous verses. His body is eternal, blissful and full
of knowledge. Although He is not a common man, the foolish
deride Him and consider Him to be a man. His body is called
here manusim because He is acting just like a man, a friend
of Arjuna's, a politician involved in the Battle of Kuruksetra.
In so many ways He is acting just like an ordinary man, but
actually His body is sac-cid-ananda-vigraha--eternal bliss
and knowledge absolute. This is confirmed in the Vedic language
also (sac-cid-ananda-rupaya krsnaya): "I offer my obeisances
unto the Supreme Personality of Godhead, Krsna, who is the
eternal blissful form of knowledge." There are other
descriptions in the Vedic language also. Tam ekam govindam:
"You are Govinda, the pleasure of the senses and the
cows." Sac-cid-ananda-vigraham: "And Your form is
transcendental, full of knowledge, bliss and eternality."
Despite the transcendental qualities of Lord Krsna's body,
its full bliss and knowledge, there are many so-called scholars
and commentators of Bhagavad-gita who deride Krsna as an ordinary
man. The scholar may be born an extraordinary man due to his
previous good work, but this conception of Sri Krsna is due
to a poor fund of knowledge. Therefore he is called mudha,
for only foolish persons consider Krsna to be an ordinary
human being because they do not know the confidential activities
of the Supreme Lord and His different energies. They do not
know that Krsna's body is a symbol of complete knowledge and
bliss, that He is the proprietor of everything that be and
that He can award liberation to anyone. Because they do not
know that Krsna has so many transcendental qualifications,
they deride Him.
Nor do they know that the appearance of the Supreme Personality
of Godhead in this material world is a manifestation of His
internal energy. He is the master of the material energy.
As has been explained in several places (mama maya duratyaya),
He claims that the material energy, although very powerful,
is under His control, and whoever surrenders unto Him can
get out of the control of this material energy. If a soul
surrendered to Krsna can get out of the influence of material
energy, then how can the Supreme Lord, who conducts the creation,
maintenance and annihilation of the whole cosmic nature, have
a material body like us? So this conception of Krsna is complete
foolishness. Foolish persons, however, cannot conceive that
the Personality of Godhead, Krsna, appearing just like an
ordinary man, can be the controller of all the atoms and of
the gigantic manifestation of the universal form. The biggest
and the minutest are beyond their conception, so they cannot
imagine that a form like that of a human being can simultaneously
control the infinite and the minute. Actually although He
is controlling the infinite and the finite, He is apart from
all this manifestation. It is clearly stated concerning His
yogam aisvaram, His inconceivable transcendental energy, that
He can control the infinite and the finite simultaneously
and that He can remain aloof from them. Although the foolish
cannot imagine how Krsna, who appears just like a human being,
can control the infinite and the finite, those who are pure
devotees accept this, for they know that Krsna is the Supreme
Personality of Godhead. Therefore they completely surrender
unto Him and engage in Krsna consciousness, devotional service
of the Lord.
There are many controversies amongst the impersonalists and
the personalists about the Lord's appearance as a human being.
But if we consult Bhagavad-gita and Srimad-Bhagavatam, the
authoritative texts for understanding the science of Krsna,
then we can understand that Krsna is the Supreme Personality
of Godhead. He is not an ordinary man, although He appeared
on this earth as an ordinary human. In the Srimad-Bhagavatam,
First Canto, First Chapter, when the sages inquire about the
activities of Krsna, it is stated that His appearance as a
man bewilders the foolish. No human being could perform the
wonderful acts that Krsna performed while He was present on
this earth. When Krsna appeared before His father and mother,
Vasudeva and Devaki, He appeared with four hands, but after
the prayers of the parents, He transformed Himself into an
ordinary child. His appearance as an ordinary human being
is one of the features of His transcendental body. In the
Eleventh Chapter of the Gita also it is stated, tenaiva rupena
etc. Arjuna prayed to see again that form of four hands, and
when Krsna was thus petitioned by Arjuna, He again assumed
His original form. All these different features of the Supreme
Lord are certainly not those of an ordinary human being.
Some of those who deride Krsna, who are infected with the
Mayavadi philosophy, quote the following verse from the Srimad-Bhagavatam
to prove that Krsna is just an ordinary man. Aham sarvesu
bhutesu bhutatmavasthitah sada: "The Supreme is present
in every living entity." (Bhag. 3.29.21) We should better
take note of this particular verse from the Vaisnava acaryas
like Jiva Gosvami instead of following the interpretation
of unauthorized persons who deride Krsna. Jiva Gosvami, commenting
on this verse, says that Krsna, in His plenary expansion as
Paramatma, is situated in the moving and the nonmoving entities
as the Supersoul, so any neophyte devotee who simply gives
his attention to the arca-murti, the form of the Supreme Lord
in the temple, and does not respect other living entities
is uselessly worshiping the form of the Lord in the temple.
There are three kinds of devotees of the Lord, and the neophyte
is in the lowest stage. The neophyte devotee gives more attention
to the Deity in the temple than to other devotees, so Jiva
Gosvami warns that this sort of mentality should be corrected.
A devotee should see that Krsna is present in everyone's heart
as Paramatma; therefore every body is the embodiment or the
temple of the Supreme Lord, and as such, as one offers respect
to the temple of the Lord, he should similarly properly respect
each and every body in whom the Paramatma dwells. Everyone
should therefore be given proper respect and should not be
neglected.
There are also many impersonalists who deride temple worship.
They say that since God is everywhere, why should one restrict
himself to temple worship? But if God is everywhere, is He
not in the temple or in the Deity? Although the personalist
and the impersonalist will fight with one another perpetually,
a perfect devotee in Krsna consciousness knows that although
Krsna is the Supreme Personality, He is all-pervading, as
is confirmed in the Brahma-samhita. Although His personal
abode is Goloka Vrndavana and He is always staying there,
still, by His different manifestations of energy and by His
plenary expansion, He is present everywhere in all parts of
the material and spiritual creations.
Chapter 9, Verse 12.
Those who are thus bewildered are attracted by demonic and
atheistic views. In that deluded condition, their hopes for
liberation, their fruitive activities, and their culture of
knowledge are all defeated.
mogha-asah--baffled hope; mogha-karmanah--baffled
in fruitive activities; mogha-jnanah--baffled in knowledge;
vicetasah--bewildered; raksasim--demonic; asurim--atheistic;
ca--and; eva--certainly; prakrtim--nature; mohinim--bewildering;
sritah--taking shelter of.
TRANSLATION
Those who are thus bewildered are attracted
by demonic and atheistic views. In that deluded condition,
their hopes for liberation, their fruitive activities, and
their culture of knowledge are all defeated.
PURPORT
There are many devotees who assume
themselves to be in Krsna consciousness and devotional service
but at heart do not accept the Supreme Personality of Godhead,
Krsna, as the Absolute Truth. For them, the fruit of devotional
service--going back to Godhead--will never be tasted. Similarly,
those who are engaged in fruitive, pious activities and who
are ultimately hoping to be liberated from this material entanglement
will never be successful either because they deride the Supreme
Personality of Godhead, Krsna. In other words, persons who
mock Krsna are to be understood to be demonic or atheistic.
As described in the Seventh Chapter of Bhagavad-gita, such
demonic miscreants never surrender to Krsna. Therefore their
mental speculations to arrive at the Absolute Truth bring
them to the false conclusion that the ordinary living entity
and Krsna are one and the same. With such a false conviction,
they think that the body of any human being is now simply
covered by material nature and that as soon as one is liberated
from this material body there is no difference between God
and himself. This attempt to become one with Krsna will be
baffled because of delusion. Such atheistic and demoniac cultivation
of spiritual knowledge is always futile. That is the indication
of this verse. For such persons, cultivation of the knowledge
in the Vedic literature, like the Vedanta-sutra and the Upanisads,
is always baffled.
It is a great offense, therefore, to consider Krsna, the Supreme
Personality of Godhead, to be an ordinary man. Those who do
so are certainly deluded because they cannot understand the
eternal form of Krsna. In the Brhad-viasnava mantra it is
clearly stated that one who considers the body of Krsna to
be material should be driven out from all rituals and activities
of the sruti. And if one by chance sees his face, he should
at once take bath in the Ganges to rid himself of infection.
People jeer at Krsna because they are envious of the Supreme
Personality of Godhead. Their destiny is certainly to take
birth after birth in the species of atheistic and demoniac
life. Perpetually, their real knowledge will remain under
delusion, and gradually they will regress to the darkest region
of creation.
Chapter 9, Verse 13.
O son of Prtha, those who are not deluded, the great souls,
are under the protection of the divine nature. They are fully
engaged in devotional service because they know Me as the
Supreme Personality of Godhead, original and inexhaustible.
TEXT
13
mahatmanas tu mam
partha
daivim prakrtim asritah
bhajanty ananya-manaso
jnatva bhutadim avyayam
SYNONYMS
maha-atmanah--the
great souls; tu--but; mam--unto Me; partha--O son of Prtha;
daivim--divine; prakrtim--nature; asritah--taken shelter of;
bhajanti--render service; ananya-manasah--without deviation
of the mind; jnatva--knowing; bhuta--creation; adim--original;
avyayam--inexhaustible.
TRANSLATION
O son of Prtha,
those who are not deluded, the great souls, are under the
protection of the divine nature. They are fully engaged in
devotional service because they know Me as the Supreme Personality
of Godhead, original and inexhaustible.
PURPORT
In this verse the
description of mahatma is clearly given. The first sign of
the mahatma is that he is already situated in the divine nature.
He is not under the control of material nature. And how is
this effected? That is explained in the Seventh Chapter: one
who surrenders unto the Supreme Personality of Godhead, Sri
Krsna, at once becomes freed from the control of material
nature. That is the qualification. One can become free from
the control of material nature as soon as he surrenders his
soul to the Supreme Personality of Godhead. That is the preliminary
formula. Being marginal potency, as soon as the living entity
is freed from the control of material nature, he is put under
the guidance of the spiritual nature. The guidance of the
spiritual nature is called daivi prakrti, divine nature. So,
when one is promoted in that way--by surrendering to the Supreme
Personality of Godhead--one attains to the stage of great
soul, mahatma.
The mahatma does not divert his attention to anything outside
Krsna because he knows perfectly well that Krsna is the original
Supreme Person, the cause of all causes. There is no doubt
about it. Such a mahatma, or great soul, develops through
association with other mahatmas, pure devotees. Pure devotees
are not even attracted by Krsna's other features, such as
the four-armed Maha-Visnu. They are simply attracted by the
two-armed form of Krsna. Since they are not attracted to other
features of Krsna (what to speak of the demigods), they are
not concerned with any form of a demigod or of a human being.
They only meditate upon Krsna in Krsna consciousness. They
are always engaging in the unswerving service of the Lord
in Krsna consciousness.
Chapter 9, Verse 14.
Always chanting My glories, endeavoring with great determination,
bowing down before Me, these great souls perpetually worship
Me with devotion.
TEXT
14
satatam kirtayanto
mam
yatantas ca drdha-vratah
namasyantas ca mam bhaktya
nitya-yukta upasate
Always chanting
My glories, endeavoring with great determination, bowing down
before Me, these great souls perpetually worship Me with devotion.
PURPORT
The mahatma cannot
be manufactured by rubber-stamping an ordinary man. His symptoms
are described here: a mahatma is always engaged in chanting
the glories of the Supreme Lord Krsna, the Personality of
Godhead. He has no other business. He is always engaged in
the glorification of the Lord. In other words, he is not an
impersonalist. When the question of glorification is there,
one has to glorify the Supreme Lord, praising His holy name,
His eternal form, His transcendental qualities and His uncommon
pastimes. One has to glorify all these things; therefore a
mahatma is attached to the Supreme Personality of Godhead.
One who is attached to the impersonal feature of the Supreme
Lord, the brahmajyoti, is not described as mahatma in the
Bhagavad-gita. He is described in a different way in the next
verse. The mahatma is always engaged in different activities
of devotional service, as described in the Srimad-Bhagavatam,
hearing and chanting about Visnu, not a demigod or human being.
That is devotion: sravanam kirtanam visnoh, smaranam, and
remembering Him. Such a mahatma has firm determination to
achieve at the ultimate end the association of the Supreme
Lord in any one of the five transcendental rasas. To achieve
that success, he engages all activities--mental, bodily and
vocal, everything--in the service of the Supreme Lord, Sri
Krsna. That is called full Krsna consciousness.
In devotional service there are certain activities which are
called determined, such as fasting on certain days, like the
eleventh day of the moon, Ekadasi, and on the appearance day
of the Lord, etc. All these rules and regulations are offered
by the great acaryas for those who are actually interested
in getting admission into the association of the Supreme Personality
of Godhead in the transcendental world. The mahatmas, great
souls, strictly observe all these rules and regulations, and
therefore they are sure to achieve the desired result.
As described in the second verse of this chapter, this devotional
service is not only easy, but it can be performed in a happy
mood. One does not need to undergo any severe penance and
austerity. He can live this life in devotional service, guided
by an expert spiritual master, and in any position, either
as a householder or a sannyasi, or a brahmacari; in any position
and anywhere in the world, he can perform this devotional
service to the Supreme Personality of Godhead and thus become
actually mahatma, a great soul.
Chapter 9, Verse 15.
Others, who are engaged in the cultivation of knowledge, worship
the Supreme Lord as the one without a second, diverse in many,
and in the universal form.
TEXT
15
jnana-yajnena capy
anye
yajanto mam upasate
ekatvena prthaktvena
bahudha visvato-mukham
SYNONYMS
jnana-yajnena--by
cultivation of knowledge; ca--also; api--certainly; anye--others;
yajantah--worshiping; mam--Me; upasate--worship; ekatvena--in
oneness; prthaktvena--in duality; bahudha--diversity; visvatah-mukham--in
the universal form.
TRANSLATION
Others, who are
engaged in the cultivation of knowledge, worship the Supreme
Lord as the one without a second, diverse in many, and in
the universal form.
PURPORT
This verse is the
summary of the previous verses. The Lord tells Arjuna that
those who are purely in Krsna consciousness and do not know
anything other than Krsna are called mahatma; yet there are
other persons who are not exactly in the position of mahatma
but who worship Krsna also, in different ways. Some of them
are already described as the distressed, the financially destitute,
the inquisitive, and those who are engaged in the cultivation
of knowledge. But there are others who are still lower, and
these are divided into three: 1) he who worships himself as
one with the Supreme Lord, 2) he who concocts some form of
the Supreme Lord and worships that, and 3) he who accepts
the universal form, the visvarupa of the Supreme Personality
of Godhead, and worships that. Out of the above three, the
lowest, those who worship themselves as the Supreme Lord,
thinking themselves to be monists, are most predominant. Such
people think themselves to be the Supreme Lord, and in this
mentality they worship themselves. This is also a type of
God worship, for they can understand that they are not the
material body but are actually spiritual soul; at least, such
a sense is prominent. Generally the impersonalists worship
the Supreme Lord in this way. The second class includes the
worshipers of the demigods, those who by imagination consider
any form to be the form of the Supreme Lord. And the third
class includes those who cannot conceive of anything beyond
the manifestation of this material universe. They consider
the universe to be the supreme organism or entity and worship
that. The universe is also a form of the Lord.
Chapter 9, Verse 16.
But it is I who am the ritual, I the sacrifice, the offering
to the ancestors, the healing herb, the transcendental chant.
I am the butter and the fire and the offering.
But
it is I who am the ritual, I the sacrifice, the offering to
the ancestors, the healing herb, the transcendental chant.
I am the butter and the fire and the offering.
PURPORT
The
sacrifice known as jyotistoma is also Krsna, and He is also
the maha-yajna. The oblations offered to the Pitrloka or the
sacrifice performed to please the Pitrloka, considered as
a kind of drug in the form of clarified butter, is also Krsna.
The mantras chanted in this connection are also Krsna. And
many other commodities made with milk products for offering
in the sacrifices are also Krsna. The fire is also Krsna because
fire is one of the five material elements and is therefore
claimed as the separated energy of Krsna. In other words,
the Vedic sacrifices recommended in the karma-kanda division
of the Vedas are in total also Krsna. Or, in other words,
those who are engaged in rendering devotional service unto
Krsna are to be understood to have performed all the sacrifices
recommended in the Vedas.
Chapter 9, Verse 17.
I am the father of this universe, the mother, the support,
and the grandsire. I am the object of knowledge, the purifier
and the syllable om. I am also the Rg, the Sama, and the Yajur
[Vedas].
TEXT
17
pitaham asya jagato
mata dhata pitamahah
vedyam pavitram omkara
rk sama yajur eva ca
SYNONYMS
pita--father; aham--I;
asya--of this; jagatah--of the universe; mata--mother; dhata--supporter;
pitamahah--grandfather; vedyam--what is to be known; pavitram--that
which purifies; om-kara--the syllable om; rk--the Rg Veda;
sama--the Sama Veda; yajuh--the Yajur Veda; eva--certainly;
ca--and.
TRANSLATION
I am the father
of this universe, the mother, the support, and the grandsire.
I am the object of knowledge, the purifier and the syllable
om. I am also the Rg, the Sama, and the Yajur [Vedas].
PURPORT
The entire cosmic
manifestations, moving and nonmoving, are manifested by different
activities of Krsna's energy. In the material existence we
create different relationships with different living entities
who are nothing but Krsna's marginal energy, but under the
creation of prakrti some of them appear as our father, mother,
grandfather, creator, etc., but actually they are parts and
parcels of Krsna. As such, these living entities who appear
to be our father, mother, etc., are nothing but Krsna. In
this verse the word dhata means "creator." Not only
are our father and mother parts and parcels of Krsna, but
their creator, grandmother, and grandfather, etc., are also
Krsna. Actually any living entity, being part and parcel of
Krsna, is Krsna. All the Vedas, therefore, aim only toward
Krsna. Whatever we want to know through the Vedas is but a
progressive step to understand Krsna. That subject matter
which helps us purify our constitutional position is especially
Krsna. Similarly, the living entity who is inquisitive to
understand all Vedic principles is also part and parcel of
Krsna and as such is also Krsna. In all the Vedic mantras
the word om, called pranava, is a transcendental sound vibration
and is also Krsna. And because in all the hymns of the four
Vedas, Sama, Yajur, Rg and Atharva, the pranava or omkara,
is very prominent, it is understood to be Krsna.
Chapter 9, Verse 18.
I am the goal, the sustainer, the master, the witness, the
abode, the refuge and the most dear friend. I am the creation
and the annihilation, the basis of everything, the resting
place and the eternal seed.
I am the goal, the sustainer, the master,
the witness, the abode, the refuge and the most dear friend.
I am the creation and the annihilation, the basis of everything,
the resting place and the eternal seed.
PURPORT
Gati means the destination where we want to
go. But the ultimate goal is Krsna, although people do not
know it. One who does not know Krsna is misled, and his so-called
progressive march is either partial or hallucinatory. There
are many who make as their destination different demigods,
and by rigid performance of the strict respective methods
they reach different planets known as Candraloka, Suryaloka,
Indraloka, Maharloka, etc. But all such lokas or planets,
being creations of Krsna, are simultaneously Krsna and not
Krsna. Actually such planets, being the manifestations of
Krsna's energy, are also Krsna, but actually they only serve
as a step forward for realization of Krsna. To approach the
different energies of Krsna is to approach Krsna indirectly.
One should directly approach Krsna, for that will save time
and energy. For example, if there is a possibility of going
to the top of a building by the help of an elevator, why should
one go by the staircase, step by step? Everything is resting
on Krsna's energy; therefore without Krsna's shelter nothing
can exist. Krsna is the supreme ruler because everything belongs
to Him and everything exists on His energy. Krsna, being situated
in everyone's heart, is the supreme witness. The residences,
countries or planets on which we live are also Krsna. Krsna
is the ultimate goal of shelter, and as such one should take
shelter of Krsna either for protection or for annihilation
of his distressed condition. And whenever we have to take
protection, we should know that our protection must be a living
force. Thus Krsna is the supreme living entity. Since Krsna
is the source of our generation, or the supreme father, no
one can be a better friend than Krsna, nor can anyone be a
better well-wisher. Krsna is the original source of creation
and the ultimate rest after annihilation. Krsna is therefore
the eternal cause of all causes.
Chapter 9, Verse 19.
O Arjuna, I control heat, the rain and the drought. I am immortality,
and I am also death personified. Both being and nonbeing are
in Me.
TEXT
19
tapamy aham aham varsam
nigrhnamy utsrjami ca
amrtam caiva mrtyus ca
sad asac caham arjuna
O Arjuna, I control heat, the rain and the
drought. I am immortality, and I am also death personified.
Both being and nonbeing are in Me.
PURPORT
Krsna, by His different energies, diffuses
heat and light through the agency of electricity and the sun.
During summer season it is Krsna who checks rain from falling
from the sky, and then, during the rainy season, He gives
unceasing torrents of rain. The energy which sustains us by
prolonging the duration of our life is Krsna, and Krsna meets
us at the end as death. By analyzing all these different energies
of Krsna, one can ascertain that for Krsna there is no distinction
between matter and spirit, or, in other words, He is both
matter and spirit. In the advanced stage of Krsna consciousness,
one does not therefore make such distinctions. He sees Krsna
only in everything.
Since Krsna is both matter and spirit, the gigantic universal
form comprising all material manifestations is also Krsna,
and His pastimes in Vrndavana as two-handed Syamasundara,
playing on a flute, are those of the Supreme Personality of
Godhead.
Chapter 9, Verse 20.
Those who study the Vedas and drink the soma juice, seeking
the heavenly planets, worship Me indirectly. They take birth
on the planet of Indra, where they enjoy godly delights.
TEXT
20
trai-vidya mam
soma-pah puta-papa
yajnair istva svar-gatim prarthayante
te punyam asadya surendra-lokam
asnanti divyan divi deva-bhogan
SYNONYMS
trai-vidyah--the
knowers of the three Vedas; mam--unto Me; soma-pah--drinkers
of soma juice; puta--purified; papah--sins; yajnaih--with
sacrifices; istva--after worshiping; svah-gatim--passage to
heaven; prarthayante--pray; te--they; punyam--virtue; asadya--enjoying;
sura-indra--of Indra; lokam--the world; asnanti--enjoy; divyan--celestial;
divi--in heaven; deva-bhogan--pleasures of the gods.
TRANSLATION
Those who study
the Vedas and drink the soma juice, seeking the heavenly planets,
worship Me indirectly. They take birth on the planet of Indra,
where they enjoy godly delights.
PURPORT
The word trai-vidyah
refers to the three Vedas, Sama, Yajur and Rg. A brahmana
who has studied these three Vedas is called a tri-vedi. Anyone
who is very much attached to knowledge derived from these
three Vedas is respected in society. Unfortunately, there
are many great scholars of the Vedas who do not know the ultimate
purport of studying them. Therefore Krsna herein declares
Himself to be the ultimate goal for the tri-vedis. Actual
tri-vedis take shelter under the lotus feet of Krsna and engage
in pure devotional service to satisfy the Lord. Devotional
service begins with the chanting of the Hare Krsna mantra
and side by side trying to understand Krsna in truth. Unfortunately
those who are simply official students of the Vedas become
more interested in offering sacrifices to the different demigods
like Indra, Candra, etc. By such endeavor, the worshipers
of different demigods are certainly purified of the contamination
of the lower qualities of nature and are thereby elevated
to the higher planetary systems or heavenly planets known
as Maharloka, Janoloka, Tapoloka, etc. Once situated on those
higher planetary systems, one can satisfy his senses hundreds
of thousands of times better than on this planet.
Chapter 9, Verse 21.
When they have thus enjoyed heavenly sense pleasure, they
return to this mortal planet again. Thus, through the Vedic
principles, they achieve only flickering happiness.
TEXT
21
te tam bhuktva svarga-lokam visalam
ksine punye martya-lokam visanti
evam trayi-dharmam anuprapanna
gatagatam kama-kama labhante
When they have thus enjoyed heavenly sense
pleasure, they return to this mortal planet again. Thus, through
the Vedic principles, they achieve only flickering happiness.
PURPORT
One who is promoted to those higher planetary
systems enjoys a longer duration of life and better facilities
for sense enjoyment, yet one is not allowed to stay there
forever. One is again sent back to this earthly planet upon
finishing the resultant fruits of pious activities. He who
has not attained perfection of knowledge, as indicated in
the Vedanta-sutra (janmady asya yatah), or, in other words,
he who fails to understand Krsna, the cause of all causes,
becomes baffled in achieving the ultimate goal of life and
is thus subjected to the routine of being promoted to the
higher planets and then again coming down, as if situated
on a ferris wheel which sometimes goes up and sometimes comes
down. The purport is that instead of being elevated to the
spiritual world where there is no longer any possibility of
coming down, one simply revolves in the cycle of birth and
death on higher and lower planetary systems. One should better
take to the spiritual world to enjoy eternal life full of
bliss and knowledge and never return to this miserable material
existence.
Chapter 9, Verse 22.
But those who worship Me with devotion, meditating on My transcendental
form--to them I carry what they lack and preserve what they
have.
TEXT
22
ananyas cintayanto
mam
ye janah paryupasate
tesam nityabhiyuktanam
yoga-ksemam vahamy aham
But those who worship
Me with devotion, meditating on My transcendental form--to
them I carry what they lack and preserve what they have.
PURPORT
One who is unable
to live for a moment without Krsna consciousness cannot but
think of Krsna twenty-four hours, being engaged in devotional
service by hearing, chanting, remembering, offering prayers,
worshiping, serving the lotus feet of the Lord, rendering
other services, cultivating friendship and surrendering fully
to the Lord. Such activities are all auspicious and full of
spiritual potencies; indeed, they make the devotee perfect
in self-realization. Then his only desire is to achieve the
association of the Supreme Personality of Godhead. This is
called yoga. By the mercy of the Lord, such a devotee never
comes back to this material condition of life. Ksema refers
to the merciful protection of the Lord. The Lord helps the
devotee to achieve Krsna consciousness by yoga, and when he
becomes fully Krsna conscious the Lord protects him from falling
down to a miserable conditioned life.
Chapter 9, Verse 23.
Whatever a man may sacrifice to other gods, O son of Kunti,
is really meant for Me alone, but it is offered without true
understanding.
TEXT
23
ye 'py anya-devata-bhakta
yajante sraddhayanvitah
te 'pi mam eva kaunteya
yajanty avidhi-purvakam
SYNONYMS
ye--those; api--also;
anya--other; devata--demigods; bhaktah--devotees; yajante--worship;
sraddhaya anvitah--with faith; te--they; api--also; mam--Me;
eva--even; kaunteya--O son of Kunti; yajanti--sacrifice; avidhi-purvakam--in
a wrong way.
TRANSLATION
Whatever a man
may sacrifice to other gods, O son of Kunti, is really meant
for Me alone, but it is offered without true understanding.
PURPORT
"Persons who
are engaged in the worship of demigods are not very intelligent,
although such worship is done to Me indirectly," Krsna
says. For example, when a man pours water on the leaves and
branches of a tree without pouring water on the root, he does
so without sufficient knowledge or without observing regulative
principles. Similarly, the process of rendering service to
the different parts of the body is to supply food to the stomach.
The demigods are, so to speak, different officers and directors
in the government of the Supreme Lord. One has to follow the
laws made by the government, not by the officers or directors.
Similarly, everyone is to offer his worship to the Supreme
Lord only. That will automatically satisfy the different officers
and directors of the Lord. The officers and directors are
engaged as representatives of the government, and to offer
some bribe to the officers and directors is illegal. This
is stated here as avidhi-purvakam. In other words, Krsna does
not approve the unnecessary worship of the demigods.
Chapter 9, Verse 24.
I am the only enjoyer and the only object of sacrifice. Those
who do not recognize My true transcendental nature fall down.
TEXT
24
aham hi sarva-yajnanam
bhokta ca prabhur eva ca
na tu mam abhijananti
tattvenatas cyavanti te
I am the only enjoyer
and the only object of sacrifice. Those who do not recognize
My true transcendental nature fall down.
PURPORT
Here it is clearly
stated that there are many types of yajna performances recommended
in the Vedic literatures, but actually all of them are meant
for satisfying the Supreme Lord. Yajna means Visnu. In the
Second Chapter of Bhagavad-gita it is clearly stated that
one should only work for satisfying Yajna or Visnu. The perfectional
form of human civilization, known as varnasrama-dharma, is
specifically meant for satisfying Visnu. Therefore, Krsna
says in this verse, "I am the enjoyer of all sacrifices
because I am the supreme master." However, less intelligent
persons, without knowing this fact, worship demigods for temporary
benefit. Therefore they fall down to material existence and
do not achieve the desired goal of life. If, however, anyone
has any material desire to be fulfilled, he had better pray
for it to the Supreme Lord (although that is not pure devotion),
and he will thus achieve the desired result.
Chapter 9, Verse 25.
Those who worship the demigods will take birth among the demigods;
those who worship ghosts and spirits will take birth among
such beings; those who worship ancestors go to the ancestors;
and those who worship Me will live with Me.
TEXT
25
yanti deva-vrata
devan
pitrn yanti pitr-vratah
bhutani yanti bhutejya
yanti mad-yajino 'pi mam
SYNONYMS
yanti--achieve;
deva-vratah--worshipers of demigods; devan--to demigods; pitrn--to
ancestors; yanti--go; pitr-vratah--worshipers of the ancestors;
bhutani--to ghosts and spirits; yanti--go; bhuta-ijyah--worshipers
of ghosts and spirits; yanti--go; mat--My; yajinah--devotees;
api--also; mam--unto Me.
TRANSLATION
Those who worship
the demigods will take birth among the demigods; those who
worship ghosts and spirits will take birth among such beings;
those who worship ancestors go to the ancestors; and those
who worship Me will live with Me.
PURPORT
If anyone has any
desire to go to the moon, the sun, or any other planet, one
can attain the desired destination by following specific Vedic
principles recommended for that purpose. These are vividly
described in the fruitive activities portion of the Vedas,
technically known as darsa-paurnamasi, which recommends a
specific worship of demigods situated on different heavenly
planets. Similarly, one can attain the Pita planets by performing
a specific yajna. Similarly, one can go to many ghostly planets
and become a Yaksa, Raksa or Pisaca. Pisaca worship is called
"black arts" or "black magic." There are
many men who practice this black art, and they think that
it is spiritualism, but such activities are completely materialistic.
Similarly, a pure devotee, who worships the Supreme Personality
of Godhead only, achieves the planets of Vaikuntha and Krsnaloka
without a doubt. It is very easy to understand through this
important verse that if by simply worshiping the demigods
one can achieve the heavenly planets, or by worshiping the
pita achieve the pita planets, or by practicing the black
arts achieve the ghostly planets, why can the pure devotee
not achieve the planet of Krsna or Visnu? Unfortunately many
people have no information of these sublime planets where
Krsna and Visnu live, and because they do not know of them
they fall down. Even the impersonalists fall down from the
brahmajyoti. This Krsna consciousness movement is therefore
distributing sublime information to the entire human society
to the effect that simply by chanting the Hare Krsna mantra
one can become perfect in this life and go back home, back
to Godhead.
Chapter 9, Verse 26.
If one offers Me with love and devotion a leaf, a flower,
fruit or water, I will accept it.
TEXT
26
patram puspam phalam
toyam
yo me bhaktya prayacchati
tad aham bhakty-upahrtam
asnami prayatatmanah
SYNONYMS
patram--a leaf;
puspam--a flower; phalam--a fruit; toyam--water; yah--whoever;
me--unto Me; bhaktya--with devotion; prayacchati--offers;
tat--that; aham--I; bhakti-upahrtam--offered in devotion;
asnami--accept; prayata-atmanah--of one in pure consciousness.
TRANSLATION
If one offers Me
with love and devotion a leaf, a flower, fruit or water, I
will accept it.
PURPORT
Here Lord Krsna,
having established that He is the only enjoyer, the primeval
Lord, and the real object of all sacrificial offerings, reveals
what types of sacrifices He desires to be offered. If one
wishes to engage in devotional service to the Supreme in order
to be purified and reach the goal of life--the transcendental
loving service of God--then he should find out what the Lord
desires of him. One who loves Krsna will give Him whatever
He wants, and he avoids offering anything which is undesirable
or unasked for. Thus, meat, fish and eggs should not be offered
to Krsna. If He desired such things as offerings, He would
have said so. Instead He clearly requests that a leaf, fruit,
flowers and water be given to Him, and He says of this offering,
"I will accept it." Therefore, we should understand
that He will not accept meat, fish and eggs. Vegetables, grains,
fruits, milk and water are the proper foods for human beings
and are prescribed by Lord Krsna Himself. Whatever else we
eat cannot be offered to Him, since He will not accept it.
Thus we cannot be acting on the level of loving devotion if
we offer such foods.
In the Third Chapter, verse thirteen, Sri Krsna explains that
only the remains of sacrifice are purified and fit for consumption
by those who are seeking advancement in life and release from
the clutches of the material entanglement. Those who do not
make an offering of their food, He says in the same verse,
are said to be eating only sin. In other words, their every
mouthful is simply deepening their involvement in the complexities
of material nature. But preparing nice, simple vegetable dishes,
offering them before the picture or Deity of Lord Krsna and
bowing down and praying for Him to accept such a humble offering,
enable one to advance steadily in life, to purify the body,
and to create fine brain tissues which will lead to clear
thinking. Above all, the offering should be made with an attitude
of love. Krsna has no need of food, since He already possesses
everything that be, yet He will accept the offering of one
who desires to please Him in that way. The important element,
in preparation, in serving and in offering, is to act with
love for Krsna.
The impersonalist philosophers, who wish to maintain that
the Absolute Truth is without senses, cannot comprehend this
verse of Bhagavad-gita. To them, it is either a metaphor or
proof of the mundane character of Krsna, the speaker of the
Gita. But, in actuality, Krsna, the Supreme Godhead, has senses,
and it is stated that His senses are interchangeable; in other
words, one sense can perform the function of any other. This
is what it means to say that Krsna is absolute. Lacking senses,
He could hardly be considered full in all opulences. In the
Seventh Chapter, Krsna has explained that He impregnates the
living entities into material nature. This is done by His
looking upon material nature. And so in this instance, Krsna's
hearing the devotee's words of love in offering foodstuffs
is wholly identical with His eating and actually tasting.
This point should be emphasized: because of His absolute position,
His hearing is wholly identical with His eating and tasting.
Only the devotee, who accepts Krsna as He describes Himself,
without interpretation, can understand that the Supreme Absolute
Truth can eat food and enjoy it.
Chapter 9, Verse 27.
O son of Kunti, all that you do, all that you eat, all that
you offer and give away, as well as all austerities that you
may perform, should be done as an offering unto Me.
TEXT
27
yat karosi yad asnasi
yaj juhosi dadasi yat
yat tapasyasi kaunteya
tat kurusva mad-arpanam
SYNONYMS
yat--whatever; karosi--you do; yat--whatever;
asnasi--you eat; yat--whatever; juhosi--you offer; dadasi--you
give away; yat--whatever; yat--whatever; tapasyasi--austerities
you perform; kaunteya--O son of Kunti; tat--that; kurusva--make;
mat--unto Me; arpanam--offering.
TRANSLATION
O son of Kunti, all that you do, all that
you eat, all that you offer and give away, as well as all
austerities that you may perform, should be done as an offering
unto Me.
PURPORT
Thus, it is the duty of everyone to mold his
life in such a way that he will not forget Krsna in any circumstance.
Everyone has to work for maintenance of his body and soul
together, and Krsna recommends herein that one should work
for Him. Everyone has to eat something to live; therefore
he should accept the remnants of foodstuffs offered to Krsna.
Any civilized man has to perform some religious ritualistic
ceremonies; therefore Krsna recommends, "Do it for Me,"
and this is called arcana. Everyone has a tendency to give
something in charity; Krsna says, "Give it to Me,"
and this means that all surplus money accumulated should be
utilized in furthering the Krsna consciousness movement. Nowadays
people are very much inclined to the meditational process,
which is not practical in this age, but if anyone practices
meditating on Krsna twenty-four hours by chanting the Hare
Krsna mantra round his beads, he is surely the greatest yogi.
as substantiated by the Sixth Chapter of Bhagavad-gita.
Chapter 9, Verse 28.
In this way you will be freed from all reactions to good and
evil deeds, and by this principle of renunciation you will
be liberated and come to Me.
TEXT
28
subhasubha-phalair
evam
moksyase karma-bandhanaih
sannyasa-yoga-yuktatma
vimukto mam upaisyasi
SYNONYMS
subha--good; asubha--evil;
phalaih--results; evam--thus; moksyase--free; karma--action;
bandhanaih--bondage; sannyasa--of renunciation; yoga--the
yoga; yukta-atma--having the mind firmly set on; vimuktah--liberated;
mam--to Me; upaisyasi--you will attain.
TRANSLATION
In this way you
will be freed from all reactions to good and evil deeds, and
by this principle of renunciation you will be liberated and
come to Me.
PURPORT
One who acts in
Krsna consciousness under superior direction is called yukta.
The technical term is yukta-vairagya. This is further explained
by Rupa Gosvami as follows.
Rupa Gosvami says that as long as we are in this material
world we have to act; we cannot cease acting. Therefore if
actions are performed and the fruits are given to Krsna, then
that is called yukta-vairagya. Actually situated in renunciation,
such activities clear the mirror of the mind, and as the actor
gradually makes progress in spiritual realization he becomes
completely surrendered to the Supreme Personality of Godhead.
Therefore at the end he becomes liberated, and this liberation
is also specified. By this liberation he does not become one
with the brahmajyoti, but rather enters into the planet of
the Supreme Lord. It is clearly mentioned here: mam upaisyasi,
"he comes to Me," back home, back to Godhead. There
are five different stages of liberation, and here it is specified
that the devotee who has always lived his lifetime here under
the direction of the Supreme Lord, as stated, has evolved
to the point where he can after quitting this body, go back
to Godhead and engage directly in the association of the Supreme
Lord.
Anyone who has no other interest but to dedicate his life
to the service of the Lord is actually a sannyasi. Such a
person always thinks of himself as an eternal servant, dependent
on the supreme will of the Lord. As such, whatever he does,
he does it for the benefit of the Lord. Whatever action he
performs, he performs it as service to the Lord. He does not
give serious attention to the fruitive activities or prescribed
duties mentioned in the Vedas. For ordinary persons it is
obligatory to execute the prescribed duties mentioned in the
Vedas, but although a pure devotee who is completely engaged
in the service of the Lord may sometimes appear to go against
the prescribed Vedic duties, actually it is not so.
It is said, therefore, by Vaisnava authorities that even the
most intelligent person cannot understand the plans and activities
of a pure devotee. The exact words are vaisnavera kriya mudra
vijne na bujhaya. A person who is thus always engaged in the
service of the Lord or is always thinking and planning how
to serve the Lord is to be considered completely liberated
at present and in the future. His going home, back to Godhead,
is guaranteed. He is above all materialistic criticism, just
as Krsna is above all criticism.
Chapter 9, Verse 29.
I envy no one, nor am I partial to anyone. I am equal to all.
But whoever renders service unto Me in devotion is a friend,
is in Me, and I am also a friend to him.
TEXT
29
samo 'ham sarva-bhutesu
na me dvesyo 'sti na priyah
ye bhajanti tu mam bhaktya
mayi te tesu capy aham
I envy no one,
nor am I partial to anyone. I am equal to all. But whoever
renders service unto Me in devotion is a friend, is in Me,
and I am also a friend to him.
PURPORT
One may question
here that if Krsna is equal to everyone and no one is His
special friend, then why does He take a special interest in
the devotees who are always engaged in His transcendental
service? But this is not discrimination; it is natural. Any
man in this material world may be very charitably disposed,
yet he has a special interest in his own children. The Lord
claims that every living entity--in whatever form--is His
son, and as such He provides everyone with a generous supply
of the necessities of life. He is just like a cloud which
pours rain all over, regardless of whether it falls on rock
or land or water. But for His devotees, He gives specific
attention. Such devotees are mentioned here: they are always
in Krsna consciousness, and therefore they are always transcendentally
situated in Krsna. The very phrase "Krsna consciousness"
suggests that those who are in such consciousness are living
transcendentalists, situated in Him. The Lord says here distinctly,
"mayi te," "in Me." Naturally, as a result,
the Lord is also in them. This is reciprocal. This also explains
the words: asti na priyah/ ye bhajanti: "Whoever surrenders
unto Me, proportionately I take care of him." This transcendental
reciprocation exists because both the Lord and the devotee
are conscious. When a diamond is set in a golden ring, it
looks very nice. The gold is glorified, and at the same time
the diamond is glorified. The Lord and the living entity eternally
glitter, and when a living entity becomes inclined to the
service of the Supreme Lord he looks like gold. The Lord is
a diamond, and so this combination is very nice. Living entities
in a pure state are called devotees. The Supreme Lord becomes
the devotee of His devotees. If a reciprocal relationship
is not present between the devotee and the Lord, then there
is no personalist philosophy. In the impersonal philosophy
there is no reciprocation between the Supreme and the living
entity, but in the personalist philosophy there is.
The example is often given that the Lord is like a desire
tree, and whatever one wants from this desire tree, the Lord
supplies. But here the explanation is more complete. The Lord
is here stated to be partial to the devotees. This is the
manifestation of the Lord's special mercy to the devotees.
The Lord's reciprocation should not be considered to be under
the law of karma. It belongs to the transcendental situation
in which the Lord and His devotees function. Devotional service
of the Lord is not an activity of this material world; it
is part of the spiritual world where eternity, bliss and knowledge
predominate.
Chapter 9, Verse 30.
Even if one commits the most abominable actions, if he is
engaged in devotional service, he is to be considered saintly
because he is properly situated.
TEXT
30
api cet su-duracaro
bhajate mam ananya-bhak
sadhur eva sa mantavyah
samyag vyavasito hi sah
SYNONYMS
api--in spite of;
cet--although; su-duracarah--one committing the most abominable
actions; bhajate--engaged in devotional service; mam--unto
Me; ananya-bhak--without deviation; sadhuh--saint; eva--certainly;
sah--he; mantavyah--to be considered; samyak--completely;
vyavasitah--situated; hi--certainly; sah--he.
TRANSLATION
Even if one commits
the most abominable actions, if he is engaged in devotional
service, he is to be considered saintly because he is properly
situated.
PURPORT
The word suduracaro
used in this verse is very significant, and we should understand
it properly. When a living entity is conditioned, he has two
kinds of activities: one is conditional, and the other is
constitutional. As for protecting the body or abiding by the
rules of society and state, certainly there are different
activities, even for the devotees, in connection with the
conditional life, and such activities are called conditional.
Besides these, the living entity who is fully conscious of
his spiritual nature and is engaged in Krsna consciousness,
or the devotional service of the Lord, has activities which
are called transcendental. Such activities are performed in
his constitutional position, and they are technically called
devotional service. Now, in the conditioned state, sometimes
devotional service and the conditional service in relation
to the body will parallel one another. But then again, sometimes
these activities become opposed to one another. As far as
possible, a devotee is very cautious so that he does not do
anything that could disrupt his wholesome condition. He knows
that perfection in his activities depends on his progressive
realization of Krsna consciousness. Sometimes, however, it
may be seen that a person in Krsna consciousness commits some
act which may be taken as most abominable socially or politically.
But such a temporary falldown does not disqualify him. In
the Srimad-Bhagavatam it is stated that if a person falls
down but is wholeheartedly engaged in the transcendental service
of the Supreme Lord, the Lord, being situated within his heart,
beautifies him and excuses him from that abomination. The
material contamination is so strong that even a yogi fully
engaged in the service of the Lord sometimes becomes ensnared;
but Krsna consciousness is so strong that such an occasional
falldown is at once rectified. Therefore the process of devotional
service is always a success. No one should deride a devotee
for some accidental falldown from the ideal path, for, as
is explained in the next verse, such occasional falldowns
will be stopped in due course, as soon as a devotee is completely
situated in Krsna consciousness.
Therefore a person who is situated in Krsna consciousness
and is engaged with determination in the process of chanting
Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama,
Hare Rama, Rama Rama, Hare Hare should be considered to be
in the transcendental position, even if by chance or accident
he is found to have fallen. The words sadhur eva, "he
is saintly," are very emphatic. They are a warning to
the nondevotees that because of an accidental falldown a devotee
should not be derided; he should still be considered saintly
even if he has fallen down accidentally. And the word mantavyah
is still more emphatic. If one does not follow this rule,
and derides a devotee for his accidental falldown, then he
is disobeying the order of the Supreme Lord. The only qualification
of a devotee is to be unflinchingly and exclusively engaged
in devotional service.
The mark of a spot which may be seen on the moon does not
become an impediment to the moonlight. Similarly, the accidental
falldown of a devotee from the path of a saintly character
does not make him abominable. On the other hand, one should
not misunderstand that a devotee in transcendental devotional
service can act in all kinds of abominable ways; this verse
only refers to an accident due to the strong power of material
connections. Devotional service is more or less a declaration
of war against the illusory energy. As long as one is not
strong enough to fight the illusory energy, there may be accidental
falldowns. But when one is strong enough, he is no longer
subjected to such falldowns, as previously explained. No one
should take advantage of this verse and commit nonsense and
think that he is still a devotee. If he does not improve in
his character by devotional service, then it is to be understood
that he is not a high devotee.
Chapter 9, Verse 31.
He quickly becomes righteous and attains lasting peace. O
son of Kunti, declare it boldly that My devotee never perishes.
TEXT
31
ksipram
bhavati dharmatma
sasvac-chantim nigacchati
kaunteya pratijanihi
na me bhaktah pranasyati
SYNONYMS
ksipram--very
soon; bhavati--becomes; dharma-atma--righteous; sasvat-santim--lasting
peace; nigacchati--attains; kaunteya--O son of Kunti; pratijanihi--justly
declare; na--never; me--Mine; bhaktah--devotees; pranasyati--perishes.
TRANSLATION
He
quickly becomes righteous and attains lasting peace. O son
of Kunti, declare it boldly that My devotee never perishes.
PURPORT
This
should not be misunderstood. In the Seventh Chapter the Lord
says that one who is engaged in mischievous activities cannot
become a devotee of the Lord. One who is not a devotee of
the Lord has no good qualifications whatsoever. The question
remains, then, How can a person engaged in abominable activities--either
by accident or intention--be a pure devotee? This question
may justly be raised. The miscreants, as stated in the Seventh
Chapter, who never come to the devotional service of the Lord,
have no good qualifications, as is stated in the Srimad-Bhagavatam.
Generally, a devotee who is engaged in the nine kinds of devotional
activities is engaged in the process of cleansing all material
contamination from the heart. He puts the Supreme Personality
of Godhead within his heart, and all sinful contaminations
are naturally washed away. Continuous thinking of the Supreme
Lord makes him pure by nature. According to the Vedas, there
is a certain regulation that if one falls down from his exalted
position, he has to undergo certain ritualistic processes
to purify himself. But here there is no such condition because
the purifying process is already there in the heart of the
devotee, due to his remembering the Supreme Personality of
Godhead constantly. Therefore, the chanting of Hare Krsna,
Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama,
Rama Rama, Hare Hare should be continued without stoppage.
This will protect a devotee from all accidental falldowns.
He will thus remain perpetually free from all material contaminations.
Chapter 9, Verse 32.
O son of Prtha, those who take shelter in Me, though they
be of lower birth--women, vaisyas [merchants], as well as
sudras [workers]--can approach the supreme destination.
TEXT
32
mam hi partha vyapasritya
ye 'pi syuh papa-yonayah
striyo vaisyas tatha sudras
te 'pi yanti param gatim
SYNONYMS
mam--unto Me; hi--certainly;
partha--O son of Prtha; vyapasritya--particularly taking shelter;
ye--anyone; api--also; syuh--becomes; papa-yonayah--born of
a lower family; striyah--women; vaisyah--mercantile people;
tatha--also; sudrah--lower-class men; te api--even they; yanti--go;
param--supreme; gatim--destination.
TRANSLATION
O son of Prtha,
those who take shelter in Me, though they be of lower birth--women,
vaisyas [merchants], as well as sudras [workers]--can approach
the supreme destination.
PURPORT
It is clearly declared
here by the Supreme Lord that in devotional service there
is no distinction between the lower or higher classes of people.
In the material conception of life, there are such divisions,
but for a person engaged in transcendental devotional service
to the Lord, there are not. Everyone is eligible for the supreme
destination. In the Srimad-Bhagavatam it is stated that even
the lowest, who are called candalas (dog-eaters), can be elevated
by association with a pure devotee. Therefore devotional service
and guidance of a pure devotee are so strong that there is
no discrimination between the lower and higher classes of
men; anyone can take to it. The most simple man taking center
of the pure devotee can be purified by proper guidance. According
to the different modes of material nature, men are classified
in the mode of goodness (brahmanas), the mode of passion (ksatriyas,
or administrators), the mixed modes of passion and ignorance
(vaisyas, or merchants), and the mode of ignorance (sudras,
or workers). Those lower than them are called candalas, and
they are born in sinful families. Generally, those who are
born in sinful families are not accepted by the higher classes.
But the process of devotional service and the pure devotee
of the Supreme God are so strong that all the lower classes
can attain the highest perfection of life. This is possible
only when one takes center of Krsna. One has to take center
completely of Krsna. Then one can become much greater than
great jnanis and yogis.
Chapter 9, Verse 33.
How much greater then are the brahmanas, the righteous, the
devotees and saintly kings who in this temporary miserable
world engage in loving service unto Me.
TEXT
33
kim
punar brahmanah punya
bhakta rajarsayas tatha
anityam asukham lokam
imam prapya bhajasva mam
How
much greater then are the brahmanas, the righteous, the devotees
and saintly kings who in this temporary miserable world engage
in loving service unto Me.
PURPORT
In
this material world there are classifications of people, but,
after all, this world is not a happy place for anyone. It
is clearly stated here, anityam asukham lokam: this world
is temporary and full of miseries, not habitable for any sane
gentleman. This world is declared by the Supreme Personality
of Godhead to be temporary and full of miseries. Some of the
philosophers, especially the minor philosophers, say that
this world is false, but we can understand from Bhagavad-gita
that the world is not false; it is temporary. There is a difference
between temporary and false. This world is temporary, but
there is another world which is eternal. This world is miserable,
but the other world is eternal and blissful.
Arjuna was born in a saintly royal family. To him also the
Lord says, "Take to My devotional service and come quickly
back to Godhead, back home." No one should remain in
this temporary world, full as it is with miseries. Everyone
should attach himself to the bosom of the Supreme Personality
of Godhead so that he can be eternally happy. The devotional
service of the Supreme Lord is the only process by which all
problems of all classes of men can be solved. Everyone should
therefore take to Krsna consciousness and make his life perfect.
Chapter 9, Verse 34.
Engage your mind always in thinking of Me, offer obeisances
and worship Me. Being completely absorbed in Me, surely you
will come to Me.
TEXT 34
man-mana bhava
mad-bhakto
mad-yaji mam namaskuru
mam evaisyasi yuktvaivam
atmanam mat-parayanah
Engage your mind
always in thinking of Me, offer obeisances and worship Me.
Being completely absorbed in Me, surely you will come to Me.
PURPORT
In this verse it
is clearly indicated that Krsna consciousness is the only
means of being delivered from the clutches of this contaminated
material world. Sometimes unscrupulous commentators distort
the meaning of what is clearly stated here: that all devotional
service should be offered to the Supreme Personality of Godhead,
Krsna. Unfortunately, unscrupulous commentators divert the
mind of the reader to that which is not at all feasible. Such
commentators do not know that there is no difference between
Krsna's mind and Krsna. Krsna is not an ordinary human being;
He is Absolute Truth. His body, mind and He Himself are one
and absolute. It is stated in the Kurma Purana, as it is quoted
by Bhaktisiddhanta Sarasvati Gosvami in his Anubhasya comments
on the Caitanya-caritamrta (Fifth Chapter, Adi-lila, verses
41-48), "deha-dehi-vibhedo 'yam nesvare vidyate kvacit"
This means that there is no difference in Krsna, the Supreme
Lord, between Himself and His body. But, because they do not
know this science of Krsna, the commentators hide Krsna and
divide His personality from His mind or from His body. Although
this is sheer ignorance of the science of Krsna, some men
make profit out of misleading the people.
There are some who are demonic; they also think of Krsna,
but enviously, just like King Kamsa, Krsna's uncle. He was
also thinking of Krsna always, but he thought of Krsna as
his enemy. He was always in anxiety, wondering when Krsna
would come to kill him. That kind of thinking will not help
us. One should be thinking of Krsna in devotional love. That
is bhakti. One should cultivate the knowledge of Krsna continually.
What is that favorable cultivation? It is to learn from a
bona fide teacher. Krsna is the Supreme Personality of Godhead,
and we have several times explained that His body is not material,
but is eternal, blissful knowledge. This kind of talk about
Krsna will help one become a devotee. Otherwise, understanding
Krsna from the wrong source will prove fruitless.
One should therefore engage his mind in the eternal form,
the primal form of Krsna; with conviction in his heart that
Krsna is the Supreme, he should engage himself in worship.
There are hundreds of thousands of temples in India for the
worship of Krsna, and devotional service is practiced there.
When such practice is made, one has to offer obeisances to
Krsna. One should lower his head before the Deity and engage
his mind, his body, his activities--everything. That will
make one fully absorbed in Krsna without deviation. This will
help one transfer into the Krsnaloka. One should not be deviated
by unscrupulous commentators. One must engage in the nine
different processes of devotional service, beginning with
hearing and chanting about Krsna. Pure devotional service
is the highest achievement of human society.
In the Seventh and Eighth chapters of Bhagavad-gita, pure
devotional service to the Lord has been explained, apart from
the yoga of knowledge and mystic yoga or fruitive activities.
Those who are not purely sanctified may be attracted by different
features of the Lord, like the impersonal brahmajyoti and
localized Paramatma, but a pure devotee directly takes to
the service of the Supreme Lord.
There is a beautiful poem about Krsna in which it is clearly
stated that any person who is engaged in the worship of demigods
is most unintelligent and cannot achieve at any time the supreme
award of Krsna. The devotee, in the beginning, may sometimes
fall from the standard, but still he should be considered
superior to all other philosophers and yogis. One who always
engages in Krsna consciousness should be understood to be
the perfect saintly person. His accidental nondevotional activities
will diminish, and he will soon be situated without any doubt
in complete perfection. The pure devotee has no actual chance
to fall down because the Supreme Godhead personally takes
care of His pure devotees. Therefore, the intelligent person
should take directly to this process of Krsna consciousness
and happily live in this material world. He will eventually
receive the supreme award of Krsna.
Thus end the Bhaktivedanta
Purports to the Ninth Chapter of the Srimad Bhagavad-gita
in the matter of the Most Confidential Knowledge.
