Surya OCR diff

Foreword
The  Bhagavad-gītā  is the best known and the most frequently translated of Vedic religious texts. Why it should be so appealing to the Western mind is an interesting question. It has drama, for its setting is a scene of two great armies, banners flying, drawn up opposite one another on the field, poised for battle. It has ambiguity, and the fact that Arjuna and his charioteer Kṛṣṇa are carrying on their dialogue between the two armies suggests the indecision of Arjuna about the basic question: should he enter battle against and kill those who are friends and kinsmen? It has mystery, as Kṛṣṇa demonstrates to Arjuna His cosmic form. It has a properly complicated view of the ways of the religious life and treats of the paths of knowledge, works, discipline and faith and their inter-relationships, problems that have bothered adherents of other religions in other times and places. The devotion spoken of is a deliberate means of religious satisfaction, not a mere outpouring of poetic emotion. Next to the  Bhāgavata-purāṇa , a long work from South India, the  Gītā  is the text most frequently quoted in the philosophical writings of the Gauḍiya Vaiṣṇava school, the school represented by Swami Bhaktivedanta as the latest in a long succession of teachers. It can be said that this school of Vaiṣṇavism was founded, or revived, by Śrī Kṛṣṇa-Caitanya Mahāprabhu (1486-1533) in Bengal, and that it is currently the strongest single religious force in the eastern part of the Indian subcontinent. The Gauḍiya Vaiṣṇava school, for whom Kṛṣṇa is Himself the Supreme God, and not merely an incarnation of another deity, sees  bhakti  as an immediate and powerful religious force, consisting of love between man and God. Its discipline consists of devoting all one's actions to the Deity, and one listens to the stories of Kṛṣṇa from the sacred texts, one chants Kṛṣṇa's name, washes, bathes, and dresses the  mūrti  of Kṛṣṇa, feeds Him and takes the remains of the food offered to Him, thus absorbing His grace; one does these things and many more, until one has been changed: the devotee has become transformed into one close to Kṛṣṇa, and sees the Lord face to face.
Swami Bhaktivedanta comments upon the  Gītā  from this point of view, and that is legitimate. More than that, in this translation the Western reader has the unique opportunity of seeing how a Krsna devotee interprets his own texts. It is the Vedic exegetical tradition, justly famous, in action. This book is then a welcome addition from many points of view. It can serve as a valuable textbook for the college student. It allows us to listen to
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Preface
Originally I wrote  Bhagavad-gītā As It Is  in the form in which it is presented now. When this book was first published, the original manuscript was, unfortunately, cut short to less than 400 pages, without illustrations and without explanations for most of the original verses of the  Śrīmad Bhagavad-gītā . In all of my other books— Śrīmad Bhāgavatam ,  Śrī Īśopaniṣad , etc.—the system is that I give the original verse, its English transliteration, word-for-word Sanskrit-English equivalents, translations and purports. This makes the book very authentic and scholarly and makes the meaning self-evident. I was not very happy, therefore, when I had to minimize my original manuscript. But later on, when the demand for  Bhagavad-gītā As It Is  considerably increased, I was requested by many scholars and devotees to present the book in its original form, and Messrs. Macmillan and Co. agreed to publish the complete edition. Thus the present attempt is to offer the original manuscript of this great book of knowledge with full  paramparā  explanation in order to establish the Kṛṣṇa consciousness movement more soundly and progressively.
Our Kṛṣṇa consciousness movement is genuine, historically authorized, natural and transcendental due to its being based on  Bhagavad-gītā As It Is . It is gradually becoming the most popular movement in the entire world, especially amongst the younger generation. It is becoming more and more interesting to the older generation also. Older gentlemen are becoming interested, so much so that the fathers and grandfathers of my disciples are encouraging us by becoming life members of our great society, the International Society for Krishna Consciousness. In Los Angeles many fathers and mothers used to come to see me to express their feelings of gratitude for my leading the Kṛṣṇa consciousness movement throughout the entire world. Some of them said that it is greatly fortunate for the Americans that I have started the Kṛṣṇa consciousness movement in America. But actually the original father of this movement is Lord Kṛṣṇa Himself, since it was started a very long time ago but is coming down to human society by disciplic succession. If I have any credit in this connection, it does not belong to me personally, but it is due to my eternal spiritual master, His Divine Grace Om Viṣṇupāda Paramahamṣa Parivrājakācārya 108 Śrī Śrīmad Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja Prabhupāda.
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Բի թթարժ.օ՛ւե՛ 
 As 
 It 
 Is
If personally I have any credit in this matter, it is only that I have tried to present  Bhagavad-gītā  as it is, without adulteration. Before my presentation of  Bhagavad-gītā As It Is , almost all the English editions of  Bhagavad-gītā  were introduced to fulfill someone's personal ambition. But our attempt, in presenting  Bhagavad-gītā As It Is , is to present the mission of the Supreme Personality of Godhead, Kṛṣṇa. Our business is to present the will of Kṛṣṇa, not that of any mundane speculator like the politician, philosopher or scientist, for they have very little knowledge of Kṛṣṇa, despite all their other knowledge. When Kṛṣṇa says,  man-manā bhava mad-bhakto mad-yājī ṃāṁ namaskuru , etc., we, unlike the so-called scholars, do not say that Kṛṣṇa and His inner spirit are different. Kṛṣṇa is absolute, and there is no difference between Kṛṣṇa's name, Kṛṣṇa's form, Kṛṣṇa's quality, Kṛṣṇa's pastimes, etc. This absolute position of Kṛṣṇa is difficult to understand for any person who is not a devotee of Kṛṣṇa in the  param-parā  (disciplic succession) system. Generally the so-called scholars, politicians, philosophers, and  svāmīs , without perfect knowledge of Kṛṣṇa, try to banish or kill Kṛṣṇa when writing commentary on  Bhagavad-gītā . Such unauthorized commentary upon  Bhagavad-gītā  is known as  Māyāvādī-Bhāṣya , and Lord Caitanya has warned us about these unauthorized men. Lord Caitanya clearly says that anyone who tries to understand  Bhagavad-gītā  from the  Māyāvādī  point of view will commit a great blunder. The result of such a blunder will be that the misguided student of  Bhagavad-gītā  will certainly be bewildered on the path of spiritual guidance and will not be able to go back home, back to Godhead.
Our only purpose is to present this  Bhagavad-gītā  As  It Is  in order to guide the conditioned student to the same purpose for which Kṛṣṇa descends to this planet once in a day of Brahmā, or every 8,600,000,000 years. This purpose is stated in  Bhagavad-gītā , and we have to accept it as it is; otherwise there is no point in trying to understand the  Bhagavad-gītā  and its speaker, Lord Kṛṣṇa. Lord Kṛṣṇa first spoke  Bhagavad-gītā  to the sun-god some hundreds of millions of years ago. We have to accept this fact and thus understand the historical significance of  Bhagavad-gītā , without misinterpretation, on the authority of Kṛṣṇa. To interpret  Bhagavad-gītā  without any reference to the will of Kṛṣṇa is the greatest offense. In order to save oneself from this offense, one has to understand the Lord as the Supreme Personality of Godhead, as He was directly understood by Arjuna, Lord Kṛṣṇa's first disciple. Such understanding of  Bhagavad-gītā  is really profitable and authorized for the welfare of human society in fulfilling the mission of life.
The Krşna consciousness movement is essential in human society, for it offers the highest perfection of life. How this is so is explained fully in the

14
Rhagavad-ojta  As Jt Is
is above all doubts and mistakes, and  Bhagavad-gītā  is the essence of all Vedic knowledge.
Vedic knowledge is not a question of research. Our research work is imperfect because we are researching things with imperfect senses. We have to accept perfect knowledge which comes down, as is stated in  Bhagavad-gītā , by the  paramparā  discipline succession. We have to receive knowledge from the proper source in discipline succession beginning with the supreme spiritual master, the Lord Himself, and handed down to a succession of spiritual masters. Arjuna, the student who took lessons from Lord Śrī Kṛṣṇa, accepts everything that He says without contradicting Him. One is not allowed to accept one portion of  Bhagavad-gītā  and not another. No. We must accept  Bhagavad-gītā  without interpretation, without deletion and without our own whimsical participation in the matter. The  Gītā  should be taken as the most perfect presentation of Vedic knowledge. Vedic knowledge is received from transcendental sources, and the first words were spoken by the Lord Himself. The words spoken by the Lord are different from words spoken by a person of the mundane world who is infected with four defects. A mundaner 1) is sure to commit mistakes, 2) is invariably illusioned, 3) has the tendency to cheat others and 4) is limited by imperfect senses. With these four imperfections, one cannot deliver perfect information of all-pervading knowledge.
Vedic knowledge is not imparted by such defective living entities. It was imparted unto the heart of Brahmā, the first created living being, and Brahmā in his turn disseminated this knowledge to his sons and disciples, as he originally received it from the Lord. The Lord is  pūrṇam , all-perfect, and there is no possibility of His becoming subjected to the laws of material nature. One should therefore be intelligent enough to know that the Lord is the only proprietor of everything in the universe and that He is the original creator, the creator of Brahmā. In the Eleventh Chapter the Lord is addressed as  prapitāmaha  because Brahmā is addressed as  pitāmaha , the grandfather, and He is the creator of the grandfather. So no one should claim to be the proprietor of anything; one should accept only things which are set aside for him by the Lord as his quota for his maintenance.
There are many examples given of how we are to utilize those things which are set aside for us by the Lord. This is also explained in  Bhagavad-gītā . In the beginning, Arjuna decided that he should not fight in the Battle of Kurukṣetra. This was his own decision. Arjuna told the Lord that it was not possible for him to enjoy the kingdom after killing his own kinsmen. This decision was based on the body because he was thinking that the body was himself and that his bodily relations or expansions

14
Rhagavad-ojta  As Jt Is
is above all doubts and mistakes, and  Bhagavad-gītā  is the essence of all Vedic knowledge.
Vedic knowledge is not a question of research. Our research work is imperfect because we are researching things with imperfect senses. We have to accept perfect knowledge which comes down, as is stated in  Bhagavad-gītā , by the  paramparā  discipline succession. We have to receive knowledge from the proper source in discipline succession beginning with the supreme spiritual master, the Lord Himself, and handed down to a succession of spiritual masters. Arjuna, the student who took lessons from Lord Śrī Kṛṣṇa, accepts everything that He says without contradicting Him. One is not allowed to accept one portion of  Bhagavad-gītā  and not another. No. We must accept  Bhagavad-gītā  without interpretation, without deletion and without our own whimsical participation in the matter. The  Gītā  should be taken as the most perfect presentation of Vedic knowledge. Vedic knowledge is received from transcendental sources, and the first words were spoken by the Lord Himself. The words spoken by the Lord are different from words spoken by a person of the mundane world who is infected with four defects. A mundaner 1) is sure to commit mistakes, 2) is invariably illusioned, 3) has the tendency to cheat others and 4) is limited by imperfect senses. With these four imperfections, one cannot deliver perfect information of all-pervading knowledge.
Vedic knowledge is not imparted by such defective living entities. It was imparted unto the heart of Brahmā, the first created living being, and Brahmā in his turn disseminated this knowledge to his sons and disciples, as he originally received it from the Lord. The Lord is  pūrṇam , all-perfect, and there is no possibility of His becoming subjected to the laws of material nature. One should therefore be intelligent enough to know that the Lord is the only proprietor of everything in the universe and that He is the original creator, the creator of Brahmā. In the Eleventh Chapter the Lord is addressed as  prapitāmaha  because Brahmā is addressed as  pitāmaha , the grandfather, and He is the creator of the grandfather. So no one should claim to be the proprietor of anything; one should accept only things which are set aside for him by the Lord as his quota for his maintenance.
There are many examples given of how we are to utilize those things which are set aside for us by the Lord. This is also explained in  Bhagavad-gītā . In the beginning, Arjuna decided that he should not fight in the Battle of Kurukṣetra. This was his own decision. Arjuna told the Lord that it was not possible for him to enjoy the kingdom after killing his own kinsmen. This decision was based on the body because he was thinking that the body was himself and that his bodily relations or expansions

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Bhacavad ojia  As Jt Is
moon, the sun and higher planets are called  svargaloka . There are three different statuses of planets: higher, middle and lower planetary systems. The earth belongs to the middle planetary system.  Bhagavad-gītā  informs us how to travel to the higher planetary systems ( devaloka ) with a very simple formula:  yānti deva-vratā devān . One need only worship the particular demigod of that particular planet and in that way go to the moon, the sun or any of the higher planetary systems.
Yet  Bhagavad-gītā  does not advise us to go to any of the planets in this material world because even if we go to Brahmaloka, the highest planet, through some sort of mechanical contrivance by maybe traveling for forty thousand years (and who would live that long?), we will still find the material inconveniences of birth, death, disease and old age. But one who wants to approach the supreme planet, Kṛṣṇaloka, or any of the other planets within the spiritual sky, will not meet with these material inconveniences. Amongst all of the planets in the spiritual sky there is one supreme planet called Goloka Vṛndāvana, which is the original planet in the abode of the original Personality of Godhead Śrī Kṛṣṇa. All of this information is given in  Bhagavad-gītā , and we are given through its instruction information how to leave the material world and begin a truly blissful life in the spiritual sky.
In the Fifteenth Chapter of the  Bhagavad-gītā , the real picture of the material world is given. It is said there:
ürdh va-mūlam adhaḥ-śākham aśvatthaṁ prāhur avyayam chandāṁsi yasya parṇāni yas taṁ veda sa veda-vit
“The Supreme Lord said: There is a banyan tree which has its roots upward and its branches down, and the Vedic hymns are its leaves. One who knows this tree is the knower of the  Vedas .” (Bg. 15.1) Here the material world is described as a tree whose roots are upwards and branches are below. We have experience of a tree whose roots are upward: if one stands on the bank of a river or any reservoir of water, he can see that the trees reflected in the water are upside down. The branches go downward and the roots upward. Similarly, this material world is a reflection of the spiritual world. The material world is but a shadow of reality. In the shadow there is no reality or substantiality, but from the shadow we can understand that there is substance and reality. In the desert there is no water, but the mirage suggests that there is such a thing as water. In the material world there is no water, there is no happiness, but the real water of actual happiness is there in the spiritual world.

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Introduction
21
The Lord suggests that we attain the spiritual world in the following manner:
nirmāna-mohā jita-saṅga-doṣā  
 adhyātma-nityā vinivṛtta-kāmāḥ  
 dvandvair vimuktāḥ sukha-duḥkha-saṁjñair  
 gacchanty amūḍhāḥ padam avyayaṁ tat.
That  padam avyayam  or eternal kingdom can be reached by one who is  nirmāna-moha . What does this mean? We are after designations. Someone wants to become a son, someone wants to become Lord, someone wants to become the president or a rich man or a king or something else. As long as we are attached to these designations, we are attached to the body because designations belong to the body. But we are not these bodies, and realizing this is the first stage in spiritual realization. We are associated with the three modes of material nature, but we must become detached through devotional service to the Lord. If we are not attached to devotional service to the Lord, then we cannot become detached from the modes of material nature. Designations and attachments are due to our lust and desire, our wanting to lord it over the material nature. As long as we do not give up this propensity of lording it over material nature, there is no possibility of returning to the kingdom of the Supreme, the  sanātana-dhāma . That eternal kingdom, which is never destroyed, can be approached by one who is not bewildered by the attractions of false material enjoyments, who is situated in the service of the Supreme Lord. One so situated can easily approach that supreme abode.
Elsewhere in the  Gītā  it is stated:
avyakto ’kṣara ity uktas tam āhuḥ paramāṁ gatim yaṁ prāpya na nivartante tad dhāma paramaṁ mama.
Avyakta  means unmanifested. Not even all of the material world is manifested before us. Our senses are so imperfect that we cannot even see all of the stars within this material universe. In Vedic literature we can receive much information about all the planets, and we can believe it or not believe it. All of the important planets are described in Vedic literatures, especially  Śrīmad-Bhāgavatam , and the spiritual world, which is beyond this material sky, is described as  avyakta , unmanifested. One should desire and hanker after that supreme kingdom, for when one attains that kingdom, he does not have to return to this material world.

Text 21 Observing the Armies on the Battlefield of Kuruksetra
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worship—even for the denizens of heaven—Dhṛtarāṣṭra became very fearful about the influence of the holy place on the outcome of the battle. He knew very well that this would influence Arjuna and the sons of Pāṇḍu favorably, because by nature they were all virtuous. Sañjaya was a student of Vyāsa, and therefore, by the mercy of Vyāsa, Sañjaya was able to envision the Battlefield of Kurukṣetra even while he was in the room of Dhṛtarāṣṭra. And so, Dhṛtarāṣṭra asked him about the situation on the battlefield.
Both the Pāṇḍavas and the sons of Dhṛtarāṣṭra belong to the same family, but Dhṛtarāṣṭra’s mind is disclosed herein. He deliberately claimed only his sons as Kurus, and he separated the sons of Pāṇḍu from the family heritage. One can thus understand the specific position of Dhṛtarāṣṭra in his relationship with his nephews, the sons of Pāṇḍu. As in the paddy field the unnecessary plants are taken out, so it is expected from the very beginning of these topics that in the religious field of Kurukṣetra where the father of religion, Śrī Kṛṣṇa, was present, the unwanted plants like Dhṛtarāṣṭra’s son Duryodhana and others would be wiped out and the thoroughly religious persons, headed by Yudhiṣṭhira, would be established by the Lord. This is the significance of the words  dharma-kṣetre  and  kuru-kṣetre , apart from their historical and Vedic importance.
TEXT 2
सञ्जय  उचािन ॥
रष्ट्रा तु  पाण्डवानीके व्यूढें दुर्योधनस्तदा ।
आचार्यमुपसंगम्य राजा वचनमब्रवीत् ॥२॥
sañjaya uvāca
ບຸນົມຸປີກາກຳ ປັນນາວປີກາການ ໄດ້ປ່ືນ
ācāryam upasaṅgamya
rājjā vacanam abravīt.
sañjayaḥ —Sañjaya;  uvāca —said;  dṛṣṭvā —after seeing;  tu —but;  pāṇḍava-anīkam —the soldiers of the Pāṇḍavas;  vyūḍham —arranged in military phalanx;  duryodhanaḥ —King Duryodhana;  tadā —at that time;  ācāryam —the teacher;  upasaṅgamya —approaching nearby;  rājā —the king;  vacanam —words;  abravīt —spoke.

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— 34 —
Bhagavad-ച്ച്‌കു As Jt Js
[Ch.]
TRANSLATION
Sañjaya said: O King, after looking over the army gathered by the sons of Pāṇḍu, King Duryodhana went to his teacher and began to speak the following words:
PURPORT
Dhṛtarāṣṭra was blind from birth. Unfortunately, he was also bereft of spiritual vision. He knew very well that his sons were equally blind in the matter of religion, and he was sure that they could never reach an understanding with the Pāṇḍavas, who were all pious since birth. Still he was doubtful about the influence of the place of pilgrimage, and Sañjaya could understand his motive in asking about the situation on the battlefield. He wanted, therefore, to encourage the despondent King, and thus he warned him that his sons were not going to make any sort of compromise under the influence of the holy place. Sañjaya therefore informed the King that his son, Duryodhana, after seeing the military force of the Pāṇḍavas, at once went to the commander-in-chief, Droṇācārya, to inform him of the real position. Although Duryodhana is mentioned as the king, he still had to go to the commander on account of the seriousness of the situation. He was therefore quite fit to be a politician. But Duryodhana's diplomatic veneer could not disguise the fear he felt when he saw the military arrangement of the Pāṇḍavas.
TEXT 3
पश्यैतां पाण्डुपुत्राणामाचार्य महतीं चमूम् । न्यूढां द्रुपदपुत्रेण तव शिष्येण धीमता ॥३॥
paśyaitāṁ pāṇḍu-putrāṇām ācārya mahatīṁ camūm vyūḍhāṁ drupada-putreṇa tava śiṣyeṇa dhīmatā
paśya —behold;  etām —this;  pāṇḍu-putrāṇām —of the sons of Pāṇḍu;  ācārya —O teacher;  mahatīm —great;  camūm —military force;  vyūḍhām —arranged;  drupada-putreṇa —by the son of Drupada;  tava —your;  śiṣyeṇa —disciple;  dhīmatā —very intelligent.

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Bhagavad-  ળોંગો As Jt ls
[Ch]
specifically protected by the most experienced general, Grandfather Bhīṣma. On the other hand, the forces of the Pāṇḍavas are limited, being protected by a less experienced general, Bhīma, who is like a fig in the presence of Bhīṣma. Duryodhana was always envious of Bhīma because he knew perfectly well that if he should die at all, he would only be killed by Bhīma. But at the same time, he was confident of his victory on account of the presence of Bhīṣma, who was a far superior general. His conclusion that he would come out of the battle victorious was well ascertained.
تاریخ استان المورد
अयनेषु च सर्वेषु यथाभागमवस्थिताः । भीष्ममेवाभिरक्षन्तु भवन्तः सर्व एव हि ॥११॥
ayaneşu ca sarveşu  
 yathā-bhāgam avasthitāḥ  
 bhīṣmam evābhirakṣantu  
 bhavantah sarva eva hi
ayaneşu —in the strategic points;  ca —also;  sarveşu —everywhere;  yathā-bhāgam —as they are differently arranged;  avasthitāḥ —situated;  bhīṣmam —unto Grandfather Bhīṣma;  eva —certainly;  abhirakṣantu —support may be given;  bhavantaḥ —all of you;  sarve —respectively;  eva —certainly;  hi —and exactly.
TRANSLATION
Now all of you must give full support to Grandfather Bhīṣma, standing at your respective strategic points in the phalanx of the army.
PURPORT
Duryodhana, after praising the prowess of Bhīṣma, further considered that others might think that they had been considered less important, so in his usual diplomatic way, he tried to adjust the situation in the above words. He emphasized that Bhīṣmadeva was undoubtedly the greatest hero, but he was an old man, so everyone must especially think of his protection from all sides. He might become engaged in the fight, and the enemy might take advantage of his full engagement on one side. Therefore,

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Text 121 Observing the Armies on the Battlefield of Kuruksetra 41
it was important that other heroes would not leave their strategic positions and allow the enemy to break the phalanx. Duryodhana clearly felt that the victory of the Kurus depended on the presence of Bhīṣmadeva. He was confident of the full support of Bhīṣmadeva and Droṇācārya in the battle because he well knew that they did not even speak a word when Arjuna's wife Draupadī, in her helpless condition, had appealed to them for justice while she was being forced to strip naked in the presence of all the great generals in the assembly. Although he knew that the two generals had some sort of affection for the Pāṇḍavas, he hoped that all such affection would now be completely given up by them, as was customary during the gambling performances.
TEXT 12
तस्य संजनयन्हर्षं कुरुवृद्धः पितामहः । 
    सिंहनादं विनद्योच्चैः शङ्खं दध्मौ प्रतापवान् ॥१२॥
tasya sañjanayan harşaṁ kuru-vṛddhaḥ pitāmahaḥ siṁha-nādaṁ vinadyoccaiḥ śaṅkhaṁ dadhmau pratāpavān
tasya —his;  sañjanayan —increasing;  harṣam —cheerfulness;  kuru-vṛddhaḥ —the grandsire of the Kuru dynasty (Bhīṣma);  pitāmahaḥ —the grand-father;  siṁha-nādam —roaring sound, like a lion;  vinadya —vibrating;  uccaiḥ —very loudly;  śaṅkham —conchshell;  dadhmau —blew;  pratāpavān —the valiant.
TRANSLATION
Then Bhīṣma, the great valiant grandsire of the Kuru dynasty, the grandfather of the fighters, blew his conchshell very loudly like the sound of a lion, giving Duryodhana joy.
PURPORT
The grandsire of the Kuru dynasty could understand the inner meaning of the heart of his grandson Duryodhana, and out of his natural compassion for him he tried to cheer him by blowing his conchshell very loudly, befitting his position as a lion. Indirectly, by the symbolism of the

42
Bhagavad-ဤခံ As Jt Js
[Ch. 1]
conchshell, he informed his depressed grandson Duryodhana that he had no chance of victory in the battle, because the Supreme Lord Krṣṇa was on the other side. But still, it was his duty to conduct the fight, and no pains would be spared in that connection.
१३ मे १९८१    : मे १३ मे १९८१
ततः शङ्खाश्च भेर्यश्च पणवानकगोमुखाः । 
    सहस्रैवाभ्यहन्यन्त स शब्दस्तुमुलोऽभवत् ॥१३॥
tataḥ śaṅkhāś ca bheryaś ca paṇavānaka-gomukhāḥ sahasaivābhyahanyanta sa śabdas tumulo 'bhavat
tatah —thereafter;  śaṅkhāḥ —conchshells;  ca —also;  bheryah —bugles;  ca —and;  paṇava-ānaka —trumpets and drums;  go-mukhāḥ —horns;  sahasā —all of a sudden;  eva —certainly;  abhyahanyanta —being simultaneously sounded;  saḥ —that;  śabdaḥ —combined sound;  tumulaḥ —tumultuous;  abhavat —became.
TRANSLATION
After that, the conchshells, bugles, trumpets, drums and horns were all suddenly sounded, and the combined sound was tumultuous.
TEXT 14
ततः श्वेतैर्हेयैर्युक्ते महति सन्दने स्थितौ । 
माधवः पाण्डवश्चैव दिव्यौ शङ्खौ प्रदध्मतुः ॥ १४ ॥
tatah śvetair hayair yukte  
 mahati syandane sthitau  
 mādhavaḥ pāṇḍavaś caiva  
 divyau śaṅkhau pradadhmatuḥ
tatah —thereafter;  śvetaih —by white;  hayaih —horses;  yukte —being yoked with;  mahati —in the great;  syandane —chariot;  sthitau —so situated;

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Text 151) Observing the Armies on the Battlefield of Kuruksetra 43
mādhavaḥ —Kṛṣṇa (the husband of the goddess of fortune);  pāṇḍavaḥ —Arjuna (the son of Pāṇḍu);  ca —also;  eva —certainly;  divyau —transcendental;  śaṅkhau —conchshells;  ṇradadhmatuḥ —sounded.
TRANSLATION
On the other side, both Lord Kṛṣṇa and Arjuna, stationed on a great chariot drawn by white horses, sounded their transcendental conchshells.
पारंपरिक परिचय
In contrast with the conchshell blown by Bhīṣmadeva, the conchshells in the hands of Kṛṣṇa and Arjuna are described as transcendental. The sounding of the transcendental conchshells indicated that there was no hope of victory for the other side because Kṛṣṇa was on the side of the Pāṇḍavas.  Jayas tu pāṇḍu-putrāṇām yeṣām pakṣe janārdanaḥ.  Victory is always with persons like the sons of Pāṇḍu because Lord Kṛṣṇa is associated with them. And whenever and wherever the Lord is present, the goddess of fortune is also there because the goddess of fortune never lives alone without her husband. Therefore, victory and fortune were awaiting Arjuna, as indicated by the transcendental sound produced by the conchshell of Viṣṇu, or Lord Kṛṣṇa. Besides that, the chariot on which both the friends were seated was donated by Agni (the fire-god) to Arjuna, and this indicated that this chariot was capable of conquering all sides, wherever it was drawn over the three worlds.
TEXT 15
पाञ्चजन्यं हृषीकेशो देवदत्तं धनंजयः । 
    पौण्ड्रं दध्मौ महाशङ्खं भीमकर्मा वृकोदरः ॥१५॥
pāñcajanyaṁ hṛṣīkeśo devadattaṁ dhanañjayaḥ pauṇḍraṁ dadhmau mahā-śaṅkhaṁ bhīma-karmā vṛkodaraḥ
pāñcajanyam —the conchshell named Pāñcajanya;  hṛṣīkeśaḥ —Hṛṣīkeśa (Kṛṣṇa, the Lord who directs the senses of the devotees);  devadattam —the conchshell named Devadatta;  dhanañjayaḥ —Dhanañjaya (Arjuna, the

Texts 16-18.1 Observing the Armies on the Battlefield of Kuruksetra      45
Kṛṣṇa, the supreme director, nor that of the goddess of fortune. So, they were predestined to lose the battle—and that was the message announced by the sounds of the conchshells.
TEXTS 16-18
अनन्तविजयं राजा कुन्तीपुत्रो युधिष्ठिरः । 
    नकुलः सहदेवश्च सुघोषमणिपुष्पकौ ॥१६॥ 
    काश्यश्च परमेष्वासः शिखण्डी च महारथः । 
    धृष्टद्युम्नो विराटश्च सात्यकिश्चापराजितः ॥१७॥ 
    द्रुपदो द्रौपदेयाश्च सर्वशः पृथिवीपते । 
    सौभद्रश्च महाबाहुः शङ्खान्दध्मुः पृथक्पृथक् ॥१८॥
anantavijayam rājā kuntī-putro yudhiṣṭhiraḥ nakulaḥ sahadevaś ca sughoṣa-maṇipuṣpakau kāśyaś ca parameṣvāsaḥ śikhaṇḍī ca mahā-rathaḥ dhṛṣṭadyumno virāṭaś ca sātyakiś cāparājitaḥ drupado draupadeyāś ca sarvaśaḥ pṛthivī-pate saubhadraś ca mahā-bāhuḥ śaṅkhān dadhmuḥ pṛthak pṛthak
anantavijayam —the conch named Anantavijaya;  rājā —the king;  kuntīputraḥ —the son of Kuntī;  yudhiṣṭhiraḥ —Yudhiṣṭhira;  nakulaḥ —Nakula;  sahadevaḥ —Sahadeva;  ca —and;  sughoṣa-maṇipuṣpakau —the conches named Sughoṣa and Maṇipuṣpaka;  kāśyaḥ —the King of Kāśī (Vārāṇasī);  ca —and;  parameṣvāsaḥ —the great archer;  śikhaṇḍī —Śikhaṇḍī;  ca —also;  mahā-rathaḥ —one who can fight alone against thousands;  dhṛṣṭadyumnaḥ —Dhṛṣṭadyumna (the son of King Drupada);  virāṭaḥ —Virāṭa (the prince who gave shelter to the Pāṇḍavas while they were in disguise);  ca —also;  sātyakiḥ —Sātyaki (the same as Yuyudhāna, the charioteer of Lord Kṛṣṇa);  ca —and;  aparājitaḥ —who were never vanquished before;  drupadaḥ —Drupada, the King of Pāñcāla;  draupadeyāḥ —the sons of Draupadī;  ca —also;  sarvaśaḥ —

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46
ວັນ ພາຍນາມ  (ພາຍນາມ) ເປັນພາຍນາມທີ່ສະເດັດພະລັງລາວ
[[Ch.]]
all;  pṛthivī-pate —O King;  saubhadraḥ —the son of Subhadrā (Abhimanyu);  ca —also;  mahā-bāhuḥ —greatly armed;  śaṅkhān —conchshells;  dadhmuḥ —blew;  prthak prthak —each separately.
TRANSLATION
King Yudhiṣṭhira, the son of Kuntī, blew his conchshell, the Anantavijaya, and Nakula and Sahadeva blew the Sughoṣa and Maṇipuṣpaka. That great archer the King of Kāśī, the great fighter Śikhaṇḍī, Dhṛṣṭadyumna, Virāṭa and the unconquerable Sātyaki, Drupada, the sons of Draupadī, and the others, O King, such as the son of Subhadrā, greatly armed, all blew their respective conchshells.
PURPORT
Sañjaya informed King Dhṛtarāṣṭra very tactfully that his unwise policy of deceiving the sons of Pāṇḍu and endeavoring to enthrone his own sons on the seat of the kingdom was not very laudable. The signs already clearly indicated that the whole Kuru dynasty would be killed in that great battle. Beginning with the grandsire, Bhīṣma, down to the grandsons like Abhimanyu and others—including kings from many states of the world—all were present there, and all were doomed. The whole catastrophe was due to King Dhṛtarāṣṭra, because he encouraged the policy followed by his sons.
TEXT 19
स घोषो धार्तराष्ट्राणां हृदयानि व्यदारयत् । नभश्च पृथिवीं चैव तुमुलोऽभ्यनुनादयन् ॥१९॥
sa ghọso dhārtarāṣṭrāṇām hṛdayāni vyadārayat nabhaś ca pṛthivīm caiva tumulo 'bhyanunādayan
saḥ —that; ghoṣaḥ —vibration; dhārtarāṣṭrāṇām —of the sons of Dhṛtarāṣṭra; hṛdayāni —hearts;  vyadārayat —shattered;  nabhaḥ —the sky;  ca —also;  pṛthivīm —the surface of the earth;  ca —also;  eva —certainly;  tumulaḥ —uproarious;  abhyanunādayan —by resounding.

46
ວັນ ພາຍນາມ  (ພາຍນາມ) ເປັນພາຍນາມທີ່ສະເດັດພະລັງລາວ
[[Ch.]]
all;  pṛthivī-pate —O King;  saubhadraḥ —the son of Subhadrā (Abhimanyu);  ca —also;  mahā-bāhuḥ —greatly armed;  śaṅkhān —conchshells;  dadhmuḥ —blew;  prthak prthak —each separately.
TRANSLATION
King Yudhiṣṭhira, the son of Kuntī, blew his conchshell, the Anantavijaya, and Nakula and Sahadeva blew the Sughoṣa and Maṇipuṣpaka. That great archer the King of Kāśī, the great fighter Śikhaṇḍī, Dhṛṣṭadyumna, Virāṭa and the unconquerable Sātyaki, Drupada, the sons of Draupadī, and the others, O King, such as the son of Subhadrā, greatly armed, all blew their respective conchshells.
PURPORT
Sañjaya informed King Dhṛtarāṣṭra very tactfully that his unwise policy of deceiving the sons of Pāṇḍu and endeavoring to enthrone his own sons on the seat of the kingdom was not very laudable. The signs already clearly indicated that the whole Kuru dynasty would be killed in that great battle. Beginning with the grandsire, Bhīṣma, down to the grandsons like Abhimanyu and others—including kings from many states of the world—all were present there, and all were doomed. The whole catastrophe was due to King Dhṛtarāṣṭra, because he encouraged the policy followed by his sons.
TEXT 19
स घोषो धार्तराष्ट्राणां हृदयानि व्यदारयत् । नभश्च पृथिवीं चैव तुमुलोऽभ्यनुनादयन् ॥१९॥
sa ghọso dhārtarāṣṭrāṇām hṛdayāni vyadārayat nabhaś ca pṛthivīm caiva tumulo 'bhyanunādayan
saḥ —that; ghoṣaḥ —vibration; dhārtarāṣṭrāṇām —of the sons of Dhṛtarāṣṭra; hṛdayāni —hearts;  vyadārayat —shattered;  nabhaḥ —the sky;  ca —also;  pṛthivīm —the surface of the earth;  ca —also;  eva —certainly;  tumulaḥ —uproarious;  abhyanunādayan —by resounding.

46
ວັນ ພາຍນາມ  (ພາຍນາມ) ເປັນພາຍນາມທີ່ສະເດັດພະລັງລາວ
[[Ch.]]
all;  pṛthivī-pate —O King;  saubhadraḥ —the son of Subhadrā (Abhimanyu);  ca —also;  mahā-bāhuḥ —greatly armed;  śaṅkhān —conchshells;  dadhmuḥ —blew;  prthak prthak —each separately.
TRANSLATION
King Yudhiṣṭhira, the son of Kuntī, blew his conchshell, the Anantavijaya, and Nakula and Sahadeva blew the Sughoṣa and Maṇipuṣpaka. That great archer the King of Kāśī, the great fighter Śikhaṇḍī, Dhṛṣṭadyumna, Virāṭa and the unconquerable Sātyaki, Drupada, the sons of Draupadī, and the others, O King, such as the son of Subhadrā, greatly armed, all blew their respective conchshells.
PURPORT
Sañjaya informed King Dhṛtarāṣṭra very tactfully that his unwise policy of deceiving the sons of Pāṇḍu and endeavoring to enthrone his own sons on the seat of the kingdom was not very laudable. The signs already clearly indicated that the whole Kuru dynasty would be killed in that great battle. Beginning with the grandsire, Bhīṣma, down to the grandsons like Abhimanyu and others—including kings from many states of the world—all were present there, and all were doomed. The whole catastrophe was due to King Dhṛtarāṣṭra, because he encouraged the policy followed by his sons.
TEXT 19
स घोषो धार्तराष्ट्राणां हृदयानि व्यदारयत् । नभश्च पृथिवीं चैव तुमुलोऽभ्यनुनादयन् ॥१९॥
sa ghọso dhārtarāṣṭrāṇām hṛdayāni vyadārayat nabhaś ca pṛthivīm caiva tumulo 'bhyanunādayan
saḥ —that; ghoṣaḥ —vibration; dhārtarāṣṭrāṇām —of the sons of Dhṛtarāṣṭra; hṛdayāni —hearts;  vyadārayat —shattered;  nabhaḥ —the sky;  ca —also;  pṛthivīm —the surface of the earth;  ca —also;  eva —certainly;  tumulaḥ —uproarious;  abhyanunādayan —by resounding.

46
ວັນ ພາຍນາມ  (ພາຍນາມ) ເປັນພາຍນາມທີ່ສະເດັດພະລັງລາວ
[[Ch.]]
all;  pṛthivī-pate —O King;  saubhadraḥ —the son of Subhadrā (Abhimanyu);  ca —also;  mahā-bāhuḥ —greatly armed;  śaṅkhān —conchshells;  dadhmuḥ —blew;  prthak prthak —each separately.
TRANSLATION
King Yudhiṣṭhira, the son of Kuntī, blew his conchshell, the Anantavijaya, and Nakula and Sahadeva blew the Sughoṣa and Maṇipuṣpaka. That great archer the King of Kāśī, the great fighter Śikhaṇḍī, Dhṛṣṭadyumna, Virāṭa and the unconquerable Sātyaki, Drupada, the sons of Draupadī, and the others, O King, such as the son of Subhadrā, greatly armed, all blew their respective conchshells.
PURPORT
Sañjaya informed King Dhṛtarāṣṭra very tactfully that his unwise policy of deceiving the sons of Pāṇḍu and endeavoring to enthrone his own sons on the seat of the kingdom was not very laudable. The signs already clearly indicated that the whole Kuru dynasty would be killed in that great battle. Beginning with the grandsire, Bhīṣma, down to the grandsons like Abhimanyu and others—including kings from many states of the world—all were present there, and all were doomed. The whole catastrophe was due to King Dhṛtarāṣṭra, because he encouraged the policy followed by his sons.
TEXT 19
स घोषो धार्तराष्ट्राणां हृदयानि व्यदारयत् । नभश्च पृथिवीं चैव तुमुलोऽभ्यनुनादयन् ॥१९॥
sa ghọso dhārtarāṣṭrāṇām hṛdayāni vyadārayat nabhaś ca pṛthivīm caiva tumulo 'bhyanunādayan
saḥ —that; ghoṣaḥ —vibration; dhārtarāṣṭrāṇām —of the sons of Dhṛtarāṣṭra; hṛdayāni —hearts;  vyadārayat —shattered;  nabhaḥ —the sky;  ca —also;  pṛthivīm —the surface of the earth;  ca —also;  eva —certainly;  tumulaḥ —uproarious;  abhyanunādayan —by resounding.

Text 431 Observing the Armies on the Battlefield of Kuruksetra 67
by irresponsible leaders of society brings about chaos in that society, and consequently people forget the aim of life—Viṣṇu. Such leaders are called blind, and persons who follow such leaders are sure to be led into chaos.
TEXT 43
उत्सन्नकुलधर्माणां मनुष्याणां जनार्दन । नरके नियतं वासो भवतीत्यनुशुश्रम ॥४३॥
utsanna-kula-dharmāṇāṁ manuṣyāṇāṁ janārdana narake niyataṁ vāso bhavatīty anuśuśruma
utsanna —spoiled;  kula-dharmāṇām —of those who have the family traditions;  manuṣyāṇām —of such men;  janārdana —O Kṛṣṇa;  narake —in hell;  niyatam —always;  vāsaḥ —residence;  bhavati —it so becomes;  iti —thus;  anuśuśruma —I have heard by disciplic succession.
TRANSLATION
O Kṛṣṇa, maintainer of the people, I have heard by disciplic succession that those who destroy family traditions dwell always in hell.
PURPORT
Arjuna bases his argument not on his own personal experience, but on what he has heard from the authorities. That is the way of receiving real knowledge. One cannot reach the real point of factual knowledge without being helped by the right person who is already established in that knowledge. There is a system in the  vaṃāśrama  institution by which one has to undergo the process of ablution before death for his sinful activities. One who is always engaged in sinful activities must utilize the process of ablution called the  prāyaścitta . Without doing so, one surely will be transferred to hellish planets to undergo miserable lives as the result of sinful activities.

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68
Բիդջդսուժունի Ահ  Լի Լյու
[Ch 1]
१९८८ मधील पुरुष संस्कृति
अहो बत महत्पापं कर्तुं व्यत्रसिता ग्र्यम् । 
    यदाज्यसखलोभेन हन्त्रं स्वजनप्रद्यताः ॥ ४४ ॥
aho bata mahat-pāpaṁ kartuṁ vyavasitā vayam yad rājya-sukha-lobhena hantuṁ svaianam udvatāh
ahah —alas;  bata —how strange it is;  mahat —great;  pāpam —sins;  kartum —to perform;  vyavasitāḥ —decided;  vayam —we;  yat —so that;  rājya —kingdom;  sukha-lobhena —driven by greed for royal happiness;  hantum —to kill;  svajanam —kinsmen;  udyatāh —trying for.
TRANSLATION
Alas, how strange it is that we are preparing to commit greatly sinful acts, driven by the desire to enjoy royal happiness.
PURPORT
Driven by selfish motives, one may be inclined to such sinful acts as the killing of one's own brother, father, or mother. There are many such instances in the history of the world. But Arjuna, being a saintly devotee of the Lord, is always conscious of moral principles and therefore takes care to avoid such activities.
TEXT 45
यदि मामप्रतीकारमशस्त्रं शस्त्रपाणयः । धार्तराष्ट्रा रणे हन्युस्तन्मे क्षेमतरं भवेत् ॥४५॥
yadi mām apratīkāram  
 aśastraṁ śastra-pāṇayaḥ  
 dhārtarāṣṭrā raṇe hanyus  
 tan me kṣemataraṁ bhavet

Text 21
Contents of the City Summarized
73
viṣame —this hour of crisis;  samupasthitam —arrived;  anārya —persons who do not know the value of life;  juṣṭam —practiced by;  asvargyam —that which does not lead to higher planets;  akīrti —infamy;  karam —the cause of;  ariuna —O Ariuna.
TRANSLATION
The Supreme Person [Bhagavān] said: My dear Arjuna, how have these impurities come upon you? They are not at all befitting a man who knows the progressive values of life. They do not lead to higher planets, but to infamy.
PURPORT
Krṣṇa and the Supreme Personality of Godhead are identical. Therefore Lord Krṣṇa is referred to as “Bhagavān” throughout the  Gūtā . Bhagavān is the ultimate in the Absolute Truth. Absolute Truth is realized in three phases of understanding, namely Brahman or the impersonal all-pervasive spirit; Paramātmā, or the localized aspect of the Supreme within the heart of all living entities; and Bhagavān, or the Supreme Personality of Godhead, Lord Krṣṇa. In the  Śrīmad-Bhāgavatam  this conception of the Absolute Truth is explained thus:
vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam brahmeti paramātmeti bhagavān iti śabdyate.
“The Absolute Truth is realized in three phases of understanding by the knower of the Absolute Truth, and all of them are identical. Such phases of the Absolute Truth are expressed as Brahman, Paramātmā, and Bhagavān.” ( Bhāg.  1.2.11) These three divine aspects can be explained by the example of the sun, which also has three different aspects, namely the sunshine, the sun’s surface and the sun planet itself. One who studies the sunshine only is the preliminary student. One who understands the sun’s surface is further advanced. And one who can enter into the sun planet is the highest. Ordinary students who are satisfied by simply understanding the sunshine—its universal pervasiveness and the glaring effulgence of its impersonal nature—may be compared to those who can realize only the Brahman feature of the Absolute Truth. The student who has advanced still further can know the sun disc, which is compared to knowledge of the Paramātmā feature of the Absolute Truth. And the student who can enter

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71
Քիթթարդ-տիթ Այ Այ Այ
ICh 2
into the heart of the sun planet is compared to those who realize the personal features of the Supreme Absolute Truth. Therefore, the  bhaktas , or the transcendentalists who have realized the Bhagavān feature of the Absolute Truth, are the topmost transcendentalists, although all students who are engaged in the study of the Absolute Truth are engaged in the same subject matter. The sunshine, the sun disc and the inner affairs of the sun planet cannot be separated from one another, and yet the students of the three different phases are not in the same category.
The Sanskrit word  Bhagavān  is explained by the great authority, Parāśara Muni, the father of Vyāsadeva. The Supreme Personality who possesses all riches, all strength, all fame, all beauty, all knowledge and all renunciation is called Bhagavān. There are many persons who are very rich, very powerful, very beautiful, very famous, very learned, and very much detached, but no one can claim that he possesses all riches, all strength, etc., entirely. Only Kṛṣṇa can claim this because He is the Supreme Personality of Godhead. No living entity, including Brahmā, Lord Śiva, or Nārāyaṇa, can possess opulences as fully as Kṛṣṇa. Therefore it is concluded in the  Brahma-saṁhitā  by Lord Brahmā himself that Lord Kṛṣṇa is the Supreme Personality of Godhead. No one is equal to or above Him. He is the primeval Lord, or Bhagavān, known as Govinda, and He is the supreme cause of all causes.
İsvarah paramah krşnah sac-cid-änanda-vigrahah anädir ädir govindah sarva-kärana-käranam
“There are many personalities possessing the qualities of Bhagavān, but Kṛṣṇa is the supreme because none can excel Him. He is the Supreme Person, and His body is eternal, full of knowledge and bliss. He is the primeval Lord Govinda and the cause of all causes.”  (Brahma-saṁhitā 5.1)
In the  Bhāgavatam  also there is a list of many incarnations of the Supreme Personality of Godhead, but Kṛṣṇa is described as the original Personality of Godhead, from whom many, many incarnations and Personalities of Godhead expand:
ete cāmśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam indrāri-vyākulaṁ lokaṁ mṛḍayanti yuge yuge
“All the lists of the incarnations of Godhead submitted herewith are either plenary expansions or parts of the plenary expansions of the Supreme Godhead, but Kṛṣṇa is the Supreme Personality of Godhead Himself.” ( Bhāg.  1.3.28)

Text 21
Contents of the City Summarized
73
viṣame —this hour of crisis;  samupasthitam —arrived;  anārya —persons who do not know the value of life;  juṣṭam —practiced by;  asvargyam —that which does not lead to higher planets;  akīrti —infamy;  karam —the cause of;  ariuna —O Ariuna.
TRANSLATION
The Supreme Person [Bhagavān] said: My dear Arjuna, how have these impurities come upon you? They are not at all befitting a man who knows the progressive values of life. They do not lead to higher planets, but to infamy.
PURPORT
Krṣṇa and the Supreme Personality of Godhead are identical. Therefore Lord Krṣṇa is referred to as “Bhagavān” throughout the  Gūtā . Bhagavān is the ultimate in the Absolute Truth. Absolute Truth is realized in three phases of understanding, namely Brahman or the impersonal all-pervasive spirit; Paramātmā, or the localized aspect of the Supreme within the heart of all living entities; and Bhagavān, or the Supreme Personality of Godhead, Lord Krṣṇa. In the  Śrīmad-Bhāgavatam  this conception of the Absolute Truth is explained thus:
vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam brahmeti paramātmeti bhagavān iti śabdyate.
“The Absolute Truth is realized in three phases of understanding by the knower of the Absolute Truth, and all of them are identical. Such phases of the Absolute Truth are expressed as Brahman, Paramātmā, and Bhagavān.” ( Bhāg.  1.2.11) These three divine aspects can be explained by the example of the sun, which also has three different aspects, namely the sunshine, the sun’s surface and the sun planet itself. One who studies the sunshine only is the preliminary student. One who understands the sun’s surface is further advanced. And one who can enter into the sun planet is the highest. Ordinary students who are satisfied by simply understanding the sunshine—its universal pervasiveness and the glaring effulgence of its impersonal nature—may be compared to those who can realize only the Brahman feature of the Absolute Truth. The student who has advanced still further can know the sun disc, which is compared to knowledge of the Paramātmā feature of the Absolute Truth. And the student who can enter

Text 21
Contents of the City Summarized
73
viṣame —this hour of crisis;  samupasthitam —arrived;  anārya —persons who do not know the value of life;  juṣṭam —practiced by;  asvargyam —that which does not lead to higher planets;  akīrti —infamy;  karam —the cause of;  ariuna —O Ariuna.
TRANSLATION
The Supreme Person [Bhagavān] said: My dear Arjuna, how have these impurities come upon you? They are not at all befitting a man who knows the progressive values of life. They do not lead to higher planets, but to infamy.
PURPORT
Krṣṇa and the Supreme Personality of Godhead are identical. Therefore Lord Krṣṇa is referred to as “Bhagavān” throughout the  Gūtā . Bhagavān is the ultimate in the Absolute Truth. Absolute Truth is realized in three phases of understanding, namely Brahman or the impersonal all-pervasive spirit; Paramātmā, or the localized aspect of the Supreme within the heart of all living entities; and Bhagavān, or the Supreme Personality of Godhead, Lord Krṣṇa. In the  Śrīmad-Bhāgavatam  this conception of the Absolute Truth is explained thus:
vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam brahmeti paramātmeti bhagavān iti śabdyate.
“The Absolute Truth is realized in three phases of understanding by the knower of the Absolute Truth, and all of them are identical. Such phases of the Absolute Truth are expressed as Brahman, Paramātmā, and Bhagavān.” ( Bhāg.  1.2.11) These three divine aspects can be explained by the example of the sun, which also has three different aspects, namely the sunshine, the sun’s surface and the sun planet itself. One who studies the sunshine only is the preliminary student. One who understands the sun’s surface is further advanced. And one who can enter into the sun planet is the highest. Ordinary students who are satisfied by simply understanding the sunshine—its universal pervasiveness and the glaring effulgence of its impersonal nature—may be compared to those who can realize only the Brahman feature of the Absolute Truth. The student who has advanced still further can know the sun disc, which is compared to knowledge of the Paramātmā feature of the Absolute Truth. And the student who can enter

71
Քիթթարդ-տիթ Այ Այ Այ
ICh 2
into the heart of the sun planet is compared to those who realize the personal features of the Supreme Absolute Truth. Therefore, the  bhaktas , or the transcendentalists who have realized the Bhagavān feature of the Absolute Truth, are the topmost transcendentalists, although all students who are engaged in the study of the Absolute Truth are engaged in the same subject matter. The sunshine, the sun disc and the inner affairs of the sun planet cannot be separated from one another, and yet the students of the three different phases are not in the same category.
The Sanskrit word  Bhagavān  is explained by the great authority, Parāśara Muni, the father of Vyāsadeva. The Supreme Personality who possesses all riches, all strength, all fame, all beauty, all knowledge and all renunciation is called Bhagavān. There are many persons who are very rich, very powerful, very beautiful, very famous, very learned, and very much detached, but no one can claim that he possesses all riches, all strength, etc., entirely. Only Kṛṣṇa can claim this because He is the Supreme Personality of Godhead. No living entity, including Brahmā, Lord Śiva, or Nārāyaṇa, can possess opulences as fully as Kṛṣṇa. Therefore it is concluded in the  Brahma-saṁhitā  by Lord Brahmā himself that Lord Kṛṣṇa is the Supreme Personality of Godhead. No one is equal to or above Him. He is the primeval Lord, or Bhagavān, known as Govinda, and He is the supreme cause of all causes.
İsvarah paramah krşnah sac-cid-änanda-vigrahah anädir ädir govindah sarva-kärana-käranam
“There are many personalities possessing the qualities of Bhagavān, but Kṛṣṇa is the supreme because none can excel Him. He is the Supreme Person, and His body is eternal, full of knowledge and bliss. He is the primeval Lord Govinda and the cause of all causes.”  (Brahma-saṁhitā 5.1)
In the  Bhāgavatam  also there is a list of many incarnations of the Supreme Personality of Godhead, but Kṛṣṇa is described as the original Personality of Godhead, from whom many, many incarnations and Personalities of Godhead expand:
ete cāmśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam indrāri-vyākulaṁ lokaṁ mṛḍayanti yuge yuge
“All the lists of the incarnations of Godhead submitted herewith are either plenary expansions or parts of the plenary expansions of the Supreme Godhead, but Kṛṣṇa is the Supreme Personality of Godhead Himself.” ( Bhāg.  1.3.28)

71
Քիթթարդ-տիթ Այ Այ Այ
ICh 2
into the heart of the sun planet is compared to those who realize the personal features of the Supreme Absolute Truth. Therefore, the  bhaktas , or the transcendentalists who have realized the Bhagavān feature of the Absolute Truth, are the topmost transcendentalists, although all students who are engaged in the study of the Absolute Truth are engaged in the same subject matter. The sunshine, the sun disc and the inner affairs of the sun planet cannot be separated from one another, and yet the students of the three different phases are not in the same category.
The Sanskrit word  Bhagavān  is explained by the great authority, Parāśara Muni, the father of Vyāsadeva. The Supreme Personality who possesses all riches, all strength, all fame, all beauty, all knowledge and all renunciation is called Bhagavān. There are many persons who are very rich, very powerful, very beautiful, very famous, very learned, and very much detached, but no one can claim that he possesses all riches, all strength, etc., entirely. Only Kṛṣṇa can claim this because He is the Supreme Personality of Godhead. No living entity, including Brahmā, Lord Śiva, or Nārāyaṇa, can possess opulences as fully as Kṛṣṇa. Therefore it is concluded in the  Brahma-saṁhitā  by Lord Brahmā himself that Lord Kṛṣṇa is the Supreme Personality of Godhead. No one is equal to or above Him. He is the primeval Lord, or Bhagavān, known as Govinda, and He is the supreme cause of all causes.
İsvarah paramah krşnah sac-cid-änanda-vigrahah anädir ädir govindah sarva-kärana-käranam
“There are many personalities possessing the qualities of Bhagavān, but Kṛṣṇa is the supreme because none can excel Him. He is the Supreme Person, and His body is eternal, full of knowledge and bliss. He is the primeval Lord Govinda and the cause of all causes.”  (Brahma-saṁhitā 5.1)
In the  Bhāgavatam  also there is a list of many incarnations of the Supreme Personality of Godhead, but Kṛṣṇa is described as the original Personality of Godhead, from whom many, many incarnations and Personalities of Godhead expand:
ete cāmśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam indrāri-vyākulaṁ lokaṁ mṛḍayanti yuge yuge
“All the lists of the incarnations of Godhead submitted herewith are either plenary expansions or parts of the plenary expansions of the Supreme Godhead, but Kṛṣṇa is the Supreme Personality of Godhead Himself.” ( Bhāg.  1.3.28)

71
Քիթթարդ-տիթ Այ Այ Այ
ICh 2
into the heart of the sun planet is compared to those who realize the personal features of the Supreme Absolute Truth. Therefore, the  bhaktas , or the transcendentalists who have realized the Bhagavān feature of the Absolute Truth, are the topmost transcendentalists, although all students who are engaged in the study of the Absolute Truth are engaged in the same subject matter. The sunshine, the sun disc and the inner affairs of the sun planet cannot be separated from one another, and yet the students of the three different phases are not in the same category.
The Sanskrit word  Bhagavān  is explained by the great authority, Parāśara Muni, the father of Vyāsadeva. The Supreme Personality who possesses all riches, all strength, all fame, all beauty, all knowledge and all renunciation is called Bhagavān. There are many persons who are very rich, very powerful, very beautiful, very famous, very learned, and very much detached, but no one can claim that he possesses all riches, all strength, etc., entirely. Only Kṛṣṇa can claim this because He is the Supreme Personality of Godhead. No living entity, including Brahmā, Lord Śiva, or Nārāyaṇa, can possess opulences as fully as Kṛṣṇa. Therefore it is concluded in the  Brahma-saṁhitā  by Lord Brahmā himself that Lord Kṛṣṇa is the Supreme Personality of Godhead. No one is equal to or above Him. He is the primeval Lord, or Bhagavān, known as Govinda, and He is the supreme cause of all causes.
İsvarah paramah krşnah sac-cid-änanda-vigrahah anädir ädir govindah sarva-kärana-käranam
“There are many personalities possessing the qualities of Bhagavān, but Kṛṣṇa is the supreme because none can excel Him. He is the Supreme Person, and His body is eternal, full of knowledge and bliss. He is the primeval Lord Govinda and the cause of all causes.”  (Brahma-saṁhitā 5.1)
In the  Bhāgavatam  also there is a list of many incarnations of the Supreme Personality of Godhead, but Kṛṣṇa is described as the original Personality of Godhead, from whom many, many incarnations and Personalities of Godhead expand:
ete cāmśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam indrāri-vyākulaṁ lokaṁ mṛḍayanti yuge yuge
“All the lists of the incarnations of Godhead submitted herewith are either plenary expansions or parts of the plenary expansions of the Supreme Godhead, but Kṛṣṇa is the Supreme Personality of Godhead Himself.” ( Bhāg.  1.3.28)

71
Քիթթարդ-տիթ Այ Այ Այ
ICh 2
into the heart of the sun planet is compared to those who realize the personal features of the Supreme Absolute Truth. Therefore, the  bhaktas , or the transcendentalists who have realized the Bhagavān feature of the Absolute Truth, are the topmost transcendentalists, although all students who are engaged in the study of the Absolute Truth are engaged in the same subject matter. The sunshine, the sun disc and the inner affairs of the sun planet cannot be separated from one another, and yet the students of the three different phases are not in the same category.
The Sanskrit word  Bhagavān  is explained by the great authority, Parāśara Muni, the father of Vyāsadeva. The Supreme Personality who possesses all riches, all strength, all fame, all beauty, all knowledge and all renunciation is called Bhagavān. There are many persons who are very rich, very powerful, very beautiful, very famous, very learned, and very much detached, but no one can claim that he possesses all riches, all strength, etc., entirely. Only Kṛṣṇa can claim this because He is the Supreme Personality of Godhead. No living entity, including Brahmā, Lord Śiva, or Nārāyaṇa, can possess opulences as fully as Kṛṣṇa. Therefore it is concluded in the  Brahma-saṁhitā  by Lord Brahmā himself that Lord Kṛṣṇa is the Supreme Personality of Godhead. No one is equal to or above Him. He is the primeval Lord, or Bhagavān, known as Govinda, and He is the supreme cause of all causes.
İsvarah paramah krşnah sac-cid-änanda-vigrahah anädir ädir govindah sarva-kärana-käranam
“There are many personalities possessing the qualities of Bhagavān, but Kṛṣṇa is the supreme because none can excel Him. He is the Supreme Person, and His body is eternal, full of knowledge and bliss. He is the primeval Lord Govinda and the cause of all causes.”  (Brahma-saṁhitā 5.1)
In the  Bhāgavatam  also there is a list of many incarnations of the Supreme Personality of Godhead, but Kṛṣṇa is described as the original Personality of Godhead, from whom many, many incarnations and Personalities of Godhead expand:
ete cāmśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam indrāri-vyākulaṁ lokaṁ mṛḍayanti yuge yuge
“All the lists of the incarnations of Godhead submitted herewith are either plenary expansions or parts of the plenary expansions of the Supreme Godhead, but Kṛṣṇa is the Supreme Personality of Godhead Himself.” ( Bhāg.  1.3.28)

71
Քիթթարդ-տիթ Այ Այ Այ
ICh 2
into the heart of the sun planet is compared to those who realize the personal features of the Supreme Absolute Truth. Therefore, the  bhaktas , or the transcendentalists who have realized the Bhagavān feature of the Absolute Truth, are the topmost transcendentalists, although all students who are engaged in the study of the Absolute Truth are engaged in the same subject matter. The sunshine, the sun disc and the inner affairs of the sun planet cannot be separated from one another, and yet the students of the three different phases are not in the same category.
The Sanskrit word  Bhagavān  is explained by the great authority, Parāśara Muni, the father of Vyāsadeva. The Supreme Personality who possesses all riches, all strength, all fame, all beauty, all knowledge and all renunciation is called Bhagavān. There are many persons who are very rich, very powerful, very beautiful, very famous, very learned, and very much detached, but no one can claim that he possesses all riches, all strength, etc., entirely. Only Kṛṣṇa can claim this because He is the Supreme Personality of Godhead. No living entity, including Brahmā, Lord Śiva, or Nārāyaṇa, can possess opulences as fully as Kṛṣṇa. Therefore it is concluded in the  Brahma-saṁhitā  by Lord Brahmā himself that Lord Kṛṣṇa is the Supreme Personality of Godhead. No one is equal to or above Him. He is the primeval Lord, or Bhagavān, known as Govinda, and He is the supreme cause of all causes.
İsvarah paramah krşnah sac-cid-änanda-vigrahah anädir ädir govindah sarva-kärana-käranam
“There are many personalities possessing the qualities of Bhagavān, but Kṛṣṇa is the supreme because none can excel Him. He is the Supreme Person, and His body is eternal, full of knowledge and bliss. He is the primeval Lord Govinda and the cause of all causes.”  (Brahma-saṁhitā 5.1)
In the  Bhāgavatam  also there is a list of many incarnations of the Supreme Personality of Godhead, but Kṛṣṇa is described as the original Personality of Godhead, from whom many, many incarnations and Personalities of Godhead expand:
ete cāmśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam indrāri-vyākulaṁ lokaṁ mṛḍayanti yuge yuge
“All the lists of the incarnations of Godhead submitted herewith are either plenary expansions or parts of the plenary expansions of the Supreme Godhead, but Kṛṣṇa is the Supreme Personality of Godhead Himself.” ( Bhāg.  1.3.28)

71
Քիթթարդ-տիթ Այ Այ Այ
ICh 2
into the heart of the sun planet is compared to those who realize the personal features of the Supreme Absolute Truth. Therefore, the  bhaktas , or the transcendentalists who have realized the Bhagavān feature of the Absolute Truth, are the topmost transcendentalists, although all students who are engaged in the study of the Absolute Truth are engaged in the same subject matter. The sunshine, the sun disc and the inner affairs of the sun planet cannot be separated from one another, and yet the students of the three different phases are not in the same category.
The Sanskrit word  Bhagavān  is explained by the great authority, Parāśara Muni, the father of Vyāsadeva. The Supreme Personality who possesses all riches, all strength, all fame, all beauty, all knowledge and all renunciation is called Bhagavān. There are many persons who are very rich, very powerful, very beautiful, very famous, very learned, and very much detached, but no one can claim that he possesses all riches, all strength, etc., entirely. Only Kṛṣṇa can claim this because He is the Supreme Personality of Godhead. No living entity, including Brahmā, Lord Śiva, or Nārāyaṇa, can possess opulences as fully as Kṛṣṇa. Therefore it is concluded in the  Brahma-saṁhitā  by Lord Brahmā himself that Lord Kṛṣṇa is the Supreme Personality of Godhead. No one is equal to or above Him. He is the primeval Lord, or Bhagavān, known as Govinda, and He is the supreme cause of all causes.
İsvarah paramah krşnah sac-cid-änanda-vigrahah anädir ädir govindah sarva-kärana-käranam
“There are many personalities possessing the qualities of Bhagavān, but Kṛṣṇa is the supreme because none can excel Him. He is the Supreme Person, and His body is eternal, full of knowledge and bliss. He is the primeval Lord Govinda and the cause of all causes.”  (Brahma-saṁhitā 5.1)
In the  Bhāgavatam  also there is a list of many incarnations of the Supreme Personality of Godhead, but Kṛṣṇa is described as the original Personality of Godhead, from whom many, many incarnations and Personalities of Godhead expand:
ete cāmśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam indrāri-vyākulaṁ lokaṁ mṛḍayanti yuge yuge
“All the lists of the incarnations of Godhead submitted herewith are either plenary expansions or parts of the plenary expansions of the Supreme Godhead, but Kṛṣṇa is the Supreme Personality of Godhead Himself.” ( Bhāg.  1.3.28)

Text 31
Contents of the City Summarized
75
Therefore, Kṛṣṇa is the original Supreme Personality of Godhead, the Absolute Truth, the source of both the Supersoul and the impersonal Brahman.
In the presence of the Supreme Personality of Godhead, Arjuna's lamentation for his kinsmen is certainly unbecoming, and therefore Kṛṣṇa expressed His surprise with the word  kutas , "wherefrom." Such unmanly sentiments were never expected from a person belonging to the civilized class of men known as  Āryans . The word  āryan  is applicable to persons who know the value of life and have a civilization based on spiritual realization. Persons who are led by the material conception of life do not know that the aim of life is realization of the Absolute Truth, Viṣṇu, or Bhagavān, and they are captivated by the external features of the material world, and therefore they do not know what liberation is. Persons who have no knowledge of liberation from material bondage are called non-Āryans. Although Arjuna was a  kṣatriya , he was deviating from his prescribed duties by declining to fight. This act of cowardice is described as befitting the non-Āryans. Such deviation from duty does not help one in the progress of spiritual life, nor does it even give one the opportunity to become famous in this world. Lord Kṛṣṇa did not approve of the so-called compassion of Arjuna for his kinsmen.
TEXT 3
कैब्यं मा स गमः पार्थ नैतत्त्वय्युपपद्यते । 
    क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परंतप ॥३॥
klaibyaṁ mā sma gamaḥ pārtha naitat tvayy upapadyate kṣudraṁ hṛdaya-daurbalyaṁ tyaktvottiṣṭha parantapa
klaibyam —impotence;  mā —do not;  sma —take it;  gamaḥ —go in;  pārtha —O son of Pṛthā;  na —never;  etat —like this;  tvayi —unto you;  upapadyate —is befitting;  kṣudram —very little;  hṛdaya —heart;  daurbalyam —weakness;  tyaktvā —giving up;  uttiṣṭha —get up;  parantapa —O chastiser of the enemies.
TRANSLATION
O son of Prthā, do not yield to this degrading impotence. It does not

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76
Bhagavad-ਯੁੱਖ  As Jt Js
[Ch. 2]
become you. Give up such petty weakness of heart and arise, O chastiser of the enemy.
पारंपरिक परिचय
Arjuna was addressed as the “son of Pṛthā,” who happened to be the sister of Kṛṣṇa’s father Vasudeva. Therefore Arjuna had a blood relationship with Kṛṣṇa. If the son of a  kṣatriya  declines to fight, he is a  kṣatriya  in name only, and if the son of a  brāhmaṇa  acts impiously, he is a  brāhmaṇa  in name only. Such  kṣatriyas  and  brāhmaṇas  are unworthy sons of their fathers; therefore, Kṛṣṇa did not want Arjuna to become an unworthy son of a  kṣatriya . Arjuna was the most intimate friend of Kṛṣṇa, and Kṛṣṇa was directly guiding him on the chariot; but in spite of all these credits, if Arjuna abandoned the battle, he would be committing an infamous act; therefore Kṛṣṇa said that such an attitude in Arjuna did not fit his personality. Arjuna might argue that he would give up the battle on the grounds of his magnanimous attitude for the most respectable Bhīṣma and his relatives, but Kṛṣṇa considered that sort of magnanimity not approved by authority. Therefore, such magnanimity or so-called non-violence should be given up by persons like Arjuna under the direct guidance of Kṛṣṇa.
TEXT 4
अर्जुन  उबाच ॥
कथं भीष्ममहं सङ्घो द्रोणं च मधुमूदन ।।
इषुभिः प्रतियोत्स्याभि पूजार्हावरिसूदन  ॥४॥
arjuna uvāca
Կաէսան Նինֆուսու սիստ հանդիչը
dronam ca madhusūdana
işubhih pratiyotsyāmi
pūjārhāv arisūdana
arjunaḥ uvāca —Arjuna said;  katham —how;  bhīṣmam —unto Bhīṣma;  aham —I;  saṅkhye —in the fight;  droṇam —unto Droṇa;  ca — also;  madhu-sūdana —O killer of Madhu;  iṣubhiḥ —with arrows;  pratiyotsyāmi —shall counterattack;  pūjā-arhau —those who are worshipable;  arisūdana —O killer of the enemies.

Text 31
Contents of the City Summarized
75
Therefore, Kṛṣṇa is the original Supreme Personality of Godhead, the Absolute Truth, the source of both the Supersoul and the impersonal Brahman.
In the presence of the Supreme Personality of Godhead, Arjuna's lamentation for his kinsmen is certainly unbecoming, and therefore Kṛṣṇa expressed His surprise with the word  kutas , "wherefrom." Such unmanly sentiments were never expected from a person belonging to the civilized class of men known as  Āryans . The word  āryan  is applicable to persons who know the value of life and have a civilization based on spiritual realization. Persons who are led by the material conception of life do not know that the aim of life is realization of the Absolute Truth, Viṣṇu, or Bhagavān, and they are captivated by the external features of the material world, and therefore they do not know what liberation is. Persons who have no knowledge of liberation from material bondage are called non-Āryans. Although Arjuna was a  kṣatriya , he was deviating from his prescribed duties by declining to fight. This act of cowardice is described as befitting the non-Āryans. Such deviation from duty does not help one in the progress of spiritual life, nor does it even give one the opportunity to become famous in this world. Lord Kṛṣṇa did not approve of the so-called compassion of Arjuna for his kinsmen.
TEXT 3
कैब्यं मा स गमः पार्थ नैतत्त्वय्युपपद्यते । 
    क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परंतप ॥३॥
klaibyaṁ mā sma gamaḥ pārtha naitat tvayy upapadyate kṣudraṁ hṛdaya-daurbalyaṁ tyaktvottiṣṭha parantapa
klaibyam —impotence;  mā —do not;  sma —take it;  gamaḥ —go in;  pārtha —O son of Pṛthā;  na —never;  etat —like this;  tvayi —unto you;  upapadyate —is befitting;  kṣudram —very little;  hṛdaya —heart;  daurbalyam —weakness;  tyaktvā —giving up;  uttiṣṭha —get up;  parantapa —O chastiser of the enemies.
TRANSLATION
O son of Prthā, do not yield to this degrading impotence. It does not

Text 31
Contents of the City Summarized
75
Therefore, Kṛṣṇa is the original Supreme Personality of Godhead, the Absolute Truth, the source of both the Supersoul and the impersonal Brahman.
In the presence of the Supreme Personality of Godhead, Arjuna's lamentation for his kinsmen is certainly unbecoming, and therefore Kṛṣṇa expressed His surprise with the word  kutas , "wherefrom." Such unmanly sentiments were never expected from a person belonging to the civilized class of men known as  Āryans . The word  āryan  is applicable to persons who know the value of life and have a civilization based on spiritual realization. Persons who are led by the material conception of life do not know that the aim of life is realization of the Absolute Truth, Viṣṇu, or Bhagavān, and they are captivated by the external features of the material world, and therefore they do not know what liberation is. Persons who have no knowledge of liberation from material bondage are called non-Āryans. Although Arjuna was a  kṣatriya , he was deviating from his prescribed duties by declining to fight. This act of cowardice is described as befitting the non-Āryans. Such deviation from duty does not help one in the progress of spiritual life, nor does it even give one the opportunity to become famous in this world. Lord Kṛṣṇa did not approve of the so-called compassion of Arjuna for his kinsmen.
TEXT 3
कैब्यं मा स गमः पार्थ नैतत्त्वय्युपपद्यते । 
    क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परंतप ॥३॥
klaibyaṁ mā sma gamaḥ pārtha naitat tvayy upapadyate kṣudraṁ hṛdaya-daurbalyaṁ tyaktvottiṣṭha parantapa
klaibyam —impotence;  mā —do not;  sma —take it;  gamaḥ —go in;  pārtha —O son of Pṛthā;  na —never;  etat —like this;  tvayi —unto you;  upapadyate —is befitting;  kṣudram —very little;  hṛdaya —heart;  daurbalyam —weakness;  tyaktvā —giving up;  uttiṣṭha —get up;  parantapa —O chastiser of the enemies.
TRANSLATION
O son of Prthā, do not yield to this degrading impotence. It does not

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Bhagavad-ਯੁੱਖ  As Jt Js
[Ch. 2]
become you. Give up such petty weakness of heart and arise, O chastiser of the enemy.
पारंपरिक परिचय
Arjuna was addressed as the “son of Pṛthā,” who happened to be the sister of Kṛṣṇa’s father Vasudeva. Therefore Arjuna had a blood relationship with Kṛṣṇa. If the son of a  kṣatriya  declines to fight, he is a  kṣatriya  in name only, and if the son of a  brāhmaṇa  acts impiously, he is a  brāhmaṇa  in name only. Such  kṣatriyas  and  brāhmaṇas  are unworthy sons of their fathers; therefore, Kṛṣṇa did not want Arjuna to become an unworthy son of a  kṣatriya . Arjuna was the most intimate friend of Kṛṣṇa, and Kṛṣṇa was directly guiding him on the chariot; but in spite of all these credits, if Arjuna abandoned the battle, he would be committing an infamous act; therefore Kṛṣṇa said that such an attitude in Arjuna did not fit his personality. Arjuna might argue that he would give up the battle on the grounds of his magnanimous attitude for the most respectable Bhīṣma and his relatives, but Kṛṣṇa considered that sort of magnanimity not approved by authority. Therefore, such magnanimity or so-called non-violence should be given up by persons like Arjuna under the direct guidance of Kṛṣṇa.
TEXT 4
अर्जुन  उबाच ॥
कथं भीष्ममहं सङ्घो द्रोणं च मधुमूदन ।।
इषुभिः प्रतियोत्स्याभि पूजार्हावरिसूदन  ॥४॥
arjuna uvāca
Կաէսան Նինֆուսու սիստ հանդիչը
dronam ca madhusūdana
işubhih pratiyotsyāmi
pūjārhāv arisūdana
arjunaḥ uvāca —Arjuna said;  katham —how;  bhīṣmam —unto Bhīṣma;  aham —I;  saṅkhye —in the fight;  droṇam —unto Droṇa;  ca — also;  madhu-sūdana —O killer of Madhu;  iṣubhiḥ —with arrows;  pratiyotsyāmi —shall counterattack;  pūjā-arhau —those who are worshipable;  arisūdana —O killer of the enemies.

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TRANSLATION
Arjuna said: O killer of Madhu [Kṛṣṇa], how can I counterattack with arrows in battle men like Bhīṣma and Droṇa, who are worthy of my worship?
PURPORT
Respectable superiors like Bhīṣma the grandfather and Droṇācārya the teacher are always worshipable. Even if they attack, they should not be counterattacked. It is general etiquette that superiors are not to be offered even a verbal fight. Even if they are sometimes harsh in behavior, they should not be harshly treated. Then, how is it possible for Arjuna to counterattack them? Would Kṛṣṇa ever attack His own grandfather, Ugrasena, or His teacher, Sāndīpani Muni? These were some of the arguments by Arjuna to Kṛṣṇa.
TEXT 5
गुरूनहत्वा हि महानुभावान् श्रेयो भोक्तुं भैक्ष्यमपीह लोके । हत्वार्थकामांस्तु गुरूनिहैव भुञ्जीय भोगान्रुधिरप्रदिग्धान् ॥५॥
gurūn ahatvā hi mahānubhāvān  
 śreyo bhoktum bhaikṣyam apīha loke  
 hatvārtha-kāmāṁs tu gurūn ihaiva  
 bhuñjīya bhogān rudhira-pradigdhān
gurūn —the superiors;  ahatvā —by killing;  hi —certainly;  mahā-anubhāvān —great souls;  śreyaḥ —it is better;  bhoktum —to enjoy life;  bhaikṣyam —begging;  api —even;  iha —in this life;  loke —in this world;  hatvā —killing;  artha —gain;  kāmān —so desiring;  tu —but;  gurūn —superiors;  iha —in this world;  eva —certainly;  bhuñjīya —has to enjoy;  bhogān —enjoyable things;  rudhira —blood;  pradigdhān —tainted with.
TRANSLATION
It is better to live in this world by begging than to live at the cost of the lives of great souls who are my teachers. Even though they are avaricious, they are nonetheless superiors. If they are killed, our spoils will be tainted with blood.

80
Бһага  вад-гӯта Ас Іт Іс
[Ch. 2]
PURPORT
By nature's own way the complete system of material activities is a source of perplexity for everyone. In every step there is perplexity, and therefore it behooves one to approach a bona fide spiritual master who can give one proper guidance for executing the purpose of life. All Vedic literatures advise us to approach a bona fide spiritual master to get free from the perplexities of life which happen without our desire. They are like a forest fire that somehow blazes without being set by anyone. Similarly, the world situation is such that perplexities of life automatically appear, without our wanting such confusion. No one wants fire, and yet it takes place, and we become perplexed. The Vedic wisdom therefore advises that in order to solve the perplexities of life and to understand the science of the solution, one must approach a spiritual master who is in the discipline succession. A person with a bona fide spiritual master is supposed to know everything. One should not, therefore, remain in material perplexities but should approach a spiritual master. This is the purport of this verse.
Who is the man in material perplexities? It is he who does not understand the problems of life. In the  Garga Upaniṣad  the perplexed man is described as follows:
yo vā etad akṣaraṁ gārgy aviditvāsmāl lokāt praiti sa krpaṇaḥ
“He is a miserly man who does not solve the problems of life as a human and who thus quits this world like the cats and dogs, without understanding the science of self-realization.” This human form of life is a most valuable asset for the living entity who can utilize it for solving the problems of life; therefore, one who does not utilize this opportunity properly is a miser. On the other hand, there is the  brāhmaṇa , or he who is intelligent enough to utilize this body to solve all the problems of life.
The  krpanas , or miserly persons, waste their time in being overly affectionate for family, society, country, etc., in the material conception of life. One is often attached to family life, namely to wife, children and other members, on the basis of "skin disease." The  krpana  thinks that he is able to protect his family members from death; or the  krpana  thinks that his family or society can save him from the verge of death. Such family attachment can be found even in the lower animals who take care of children also. Being intelligent, Arjuna could understand that his affection for family members and his wish to protect them from death were the causes of his perplexities. Although he could understand that his duty to fight was awaiting him, still, on account of miserly weakness,

Text 81
Contents of the Gita Summarized
— 211 —
he could not discharge the duties. He is therefore asking Lord Krṣṇa, the supreme spiritual master, to make a definite solution. He offers himself to Krṣṇa as a disciple. He wants to stop friendly talks. Talks between the master and the disciple are serious, and now Arjuna wants to talk very seriously before the recognized spiritual master. Krṣṇa is therefore the original spiritual master of the science of  Bhagavad-gītā , and Arjuna is the first disciple for understanding the  Gītā . How Arjuna understands the  Bhagavad-gītā  is stated in the  Gītā  itself. And yet foolish mundane scholars explain that one need not submit to Krṣṇa as a person, but to “the unborn within Krṣṇa.” There is no difference between Krṣṇa’s within and without. And one who has no sense of this understanding is the greatest fool in trying to understand  Bhagavad-gītā .
TEXT 8
न हि प्रपश्यामि ममापनुद्या- द्यच्छोकमुच्छोषणमिन्द्रियाणाम् । अवाप्य भूमावसपत्नमृद्धं राज्यं सुराणामपि चाधिपत्यम् ॥८॥
na hi prapaśyāmi mamāpanudyād yac chokam ucchoṣaṇam indriyāṇām avāpya bhūmāv asapatnam ṛddhaṁ rājyaṁ surāṇām api cādhipatyam
na —do not;  hi —certainly;  prapaśyāmi —I see;  mama —my;  apanudyāt —they can drive away;  yat —that;  śokam —lamentation;  ucchoṣaṇam —drying up;  indriyāṇām —of the senses;  avāpya —achieving;  bhūmau —on the earth;  asapatnam —without rival;  ṛddham —prosperous;  rājyam —kingdom;  surāṇām —of the demigods;  api —even;  ca —also;  ādhipatyam —supremacy.
TRANSLATION
I can find no means to drive away this grief which is drying up my senses. I will not be able to destroy it even if I win an unrivalled kingdom on the earth with sovereignty like the demigods in heaven.
PURPORT
Although Arjuna was putting forward so many arguments based on knowledge of the principles of religion and moral codes, it appears that

تاریخ استان ایران
Contents of the City Summarized
22٦
one of them voluntarily became a student of the other. Kṛṣṇa was smiling because a friend had chosen to become a disciple. As Lord of all, He is always in the superior position as the master of everyone, and yet the Lord accepts one who wishes to be a friend, a son, a lover or a devotee, or who wants Him in such a role. But when He was accepted as the master, He at once assumed the role and talked with the disciple like the master—with gravity, as it is required. It appears that the talk between the master and the disciple was openly exchanged in the presence of both armies so that all were benefitted. So the talks of  Bhagavad-gītā  are not for any particular person, society, or community, but they are for all, and friends or enemies are equally entitled to hear them.
تاریخ المسیح  در این استان می‌توان برای این منابع برگرفته می‌شود که این استان در این استان به عنوان استان ای
श्रीभगवानुवाच  ।
अशोच्यानन्वशोचस्तं प्रज्ञावादांश्च भाषसे ।।
गतासूनगतासूत्रे नानुशोचन्ति पण्डिताः॥११॥
śrī bhagavān uvāca  
 aśocyān anvaśocas tvaṁ  
 prajñā-vādāṁś ca bhāṣase  
 gatāsūn agatāsūṁś ca  
 nānuśocanti paṇḍitāḥ
śrī bhagavān uvāca —the Supreme Personality of Godhead said;  aśocyān —that which is not worthy of lamentation;  anvaśocaḥ —you are lamenting;  tvam —you;  prajñā-vādān —learned talks;  ca —also;  bhāṣase —speaking;  gata —lost;  asūn —life;  agata —not past;  asūn —life;  ca —also;  na —never;  anuśocanti —lament;  paṇḍitāḥ —the learned.
TRANSLATION
The Blessed Lord said: While speaking learned words, you are mourning for what is not worthy of grief. Those who are wise lament neither for the living nor the dead.
PURPORT
The Lord at once took the position of the teacher and chastised the student, calling him, indirectly, a fool. The Lord said, you are talking like

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Բիդջոսոր ջորդ  —  Ա Ա Ա Ա
[Ch. 2]
a learned man, but you do not know that one who is learned—one who knows what is body and what is soul—does not lament for any stage of the body, neither in the living nor in the dead condition. As it will be explained in later chapters, it will be clear that knowledge means to know matter and spirit and the controller of both. Arjuna argued that religious principles should be given more importance than politics or sociology, but he did not know that knowledge of matter, soul and the Supreme is even more important than religious formularies. And, because he was lacking in that knowledge, he should not have posed himself as a very learned man. As he did not happen to be a very learned man, he was consequently lamenting for something which was unworthy of lamentation. The body is born and is destined to be vanquished today or tomorrow; therefore the body is not as important as the soul. One who knows this is actually learned, and for him there is no cause for lamentation, regardless of the condition of the material body.
TEXT 12
नत्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः । न चैव नभविष्यामः सर्वे वयमतः परम् ॥१२॥
na tv evāhaṁ jātu nāsaṁ 
    na tvaṁ neme janādhipāḥ 
    na caiva na bhaviṣyāmaḥ 
    sarve vayam ataḥ param
na —never;  tu —but;  eva —certainly;  aham —I;  jātu —become;  na —never;  āsam —existed;  na —it is not so;  tvam —yourself;  na —not;  ime —all these;  janādhipāḥ —kings;  na —never;  ca —also;  eva —certainly;  na —not like that;  bhaviṣyāmaḥ —shall exist;  sarve —all of us;  vayam —we;  ataḥ param —here-after.
TRANSLATION
Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.
PURPORT
In the  Vedas , in the  Kaṭha Upaniṣad  as well as in the  Śvetāśvatara Upaniṣad , it is said that the Supreme Personality of Godhead is the maintainer

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87
of innumerable living entities, in terms of their different situations according to individual work and reaction of work. That Supreme Personality of Godhead is also, by His plenary portions, alive in the heart of every living entity. Only saintly persons who can see, within and without, the same Supreme Lord, can actually attain to perfect and eternal peace.
nityo nityānāṁ cetanaś cetanānām eko bahūnāṁ yo vidadhāti kāmān tam ātmasthaṁ ye’nupaśyanti dhīrās tesāṁ śāntih śāśvatī netaresām.
(Katha 2.2.13)
The same Vedic truth given to Arjuna is given to all persons in the world who pose themselves as very learned but factually have but a poor fund of knowledge. The Lord says clearly that He Himself, Arjuna, and all the kings who are assembled on the battlefield, are eternally individual beings and that the Lord is eternally the maintainer of the individual living entities both in their conditioned as well as in their liberated situations. The Supreme Personality of Godhead is the supreme individual person, and Arjuna, the Lord's eternal associate, and all the kings assembled there are individual, eternal persons. It is not that they did not exist as individuals in the past, and it is not that they will not remain eternal persons. Their individuality existed in the past, and their individuality will continue in the future without interruption. Therefore, there is no cause for lamentation for anyone.
The Māyāvādī theory that after liberation the individual soul, separated by the covering of  māyā  or illusion, will merge into the impersonal Brahman and lose its individual existence is not supported herein by Lord Kṛṣṇa, the supreme authority. Nor is the theory that we only think of individuality in the conditioned state supported herein. Kṛṣṇa clearly says herein that in the future also the individuality of the Lord and others, as it is confirmed in the  Upaniṣads , will continue eternally. This statement of Kṛṣṇa is authoritative because Kṛṣṇa cannot be subject to illusion. If individuality is not a fact, then Kṛṣṇa would not have stressed it so much –even for the future. The Māyāvādī may argue that the individuality spoken of by Kṛṣṇa is not spiritual, but material. Even accepting the argument that the individuality is material, then how can one distinguish Kṛṣṇa’s individuality? Kṛṣṇa affirms His individuality in the past and confirms His individuality in the future also. He has confirmed His individuality in many ways, and impersonal Brahman has been declared to be subordinate to Him. Kṛṣṇa has maintained spiritual individuality

90
Въгазавад  -гўта Аѕ Іт Іѕ
[Ch. 2]
and even after liberation, the individual soul remains the same—fragmental. But once liberated, he lives an eternal life in bliss and knowledge with the Personality of Godhead. The theory of reflection can be applied to the Supersoul who is present in each and every individual body and is known as the Paramātmā, who is different from the individual living entity. When the sky is reflected in water, the reflections represent both the sun and the moon and the stars also. The stars can be compared to the living entities and the sun or the moon to the Supreme Lord. The individual fragmental spirit soul is represented by Arjuna, and the Supreme Soul is the Personality of Godhead Śrī Kṛṣṇa. They are not on the same level, as it will be apparent in the beginning of the Fourth Chapter. If Arjuna is on the same level with Kṛṣṇa, and Kṛṣṇa is not superior to Arjuna, then their relationship of instructor and instructed becomes meaningless. If both of them are deluded by the illusory energy ( māyā ), then there is no need of one being the instructor and the other the instructed. Such instruction would be useless because, in the clutches of  māyā , no one can be an authoritative instructor. Under the circumstances, it is admitted that Lord Kṛṣṇa is the Supreme Lord, superior in position to the living entity, Arjuna, who is a forgotten soul deluded by  māyā .
TEXT 14
स।त्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः । आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत ॥१४॥
mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ āgamāpāyino ’nityās tāṁs titikṣasva bhārata
mātrā —sensuous;  sparśāḥ —perception;  tu —only;  kaunteya —O son of Kuntī;  śīta —winter;  uṣṇa —summer;  sukha —happiness;  duḥkha-dāḥ —giving pain;  āgama —appearing;  apāyinaḥ —disappearing;  anityāḥ —nonpermanent;  tān —all of them;  titikṣasva —just try to tolerate;  bhārata —O descendant of the Bhārata dynasty.
TRANSLATION
O son of Kuntī, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and dis-

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تاریخ استانها
Contents of the City Summarized
↑
appearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed.
PURPORT
In the proper discharge of duty, one has to learn to tolerate nonpermanent appearances and disappearances of happiness and distress. According to Vedic injunction, one has to take his bath early in the morning even during the month of  Māgha  (January-February). It is very cold at that time, but in spite of that a man who abides by the religious principles does not hesitate to take his bath. Similarly, a woman does not hesitate to cook in the kitchen in the months of May and June, the hottest part of the summer season. One has to execute his duty in spite of climatic inconveniences. Similarly, to fight is the religious principle of the  kṣatriyas , and although one has to fight with some friend or relative, one should not deviate from his prescribed duty. One has to follow the prescribed rules and regulations of religious principles in order to rise up to the platform of knowledge because by knowledge and devotion only can one liberate himself from the clutches of  māyā  (illusion).
The two different names of address given to Arjuna are also significant. To address him as Kaunteya signifies his great blood relations from his mother's side; and to address him as Bhārata signifies his greatness from his father's side. From both sides he is supposed to have a great heritage. A great heritage brings responsibility in the matter of proper discharge of duties; therefore, he cannot avoid fighting.
TEXT 15
यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ । समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते ॥ १५ ॥
yaṁ hi na vyathayanty ete puruṣaṁ puruṣarṣabha sama-duḥkha-sukhaṁ dhīraṁ soʾmṛtatvāya kalpate

96
[Ch. 2]
body. According to the  Mundaka Upaniṣad , this atomic soul is situated in the heart of every living entity, and because the measurement of the atomic soul is beyond the power of appreciation of the material scientists, some of them assert foolishly that there is no soul. The individual atomic soul is definitely there in the heart along with the Supersoul, and thus all the energies of bodily movement are emanating from this part of the body. The corpuscles which carry the oxygen from the lungs gather energy from the soul. When the soul passes away from this position, activity of the blood, generating fusion, ceases. Medical science accepts the importance of the red corpuscles, but it cannot ascertain that the source of the energy is the soul. Medical science, however, does admit that the heart is the seat of all energies of the body.
Such atomic particles of the spirit whole are compared to the sunshine molecules. In the sunshine there are innumerable radiant molecules. Similarly, the fragmental parts of the Supreme Lord are atomic sparks of the rays of the Supreme Lord, called by the name  prabhā  or superior energy. Neither Vedic knowledge nor modern science denies the existence of the spirit soul in the body, and the science of the soul is explicitly described in the  Bhagavad-gītā  by the Personality of Godhead Himself.
TEXT 18
अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः । 
    अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत ॥१८॥
antavanta ime dehā  
  nityasyoktāḥ śarīriṇaḥ  
  anāśino prameyasya  
  tasmād yudhyasva bhārata
antavantaḥ —perishable; ime —all these; dehāḥ —material bodies; nityasya —eternal in existence; uktāḥ —it is so said; śarīriṇaḥ —the embodied souls; anāśinaḥ —never to be destroyed; aprameyasya —immeasurable; tasmāt —therefore; yudhyasva —fight; bhārata —O descendant of Bharata.
TRANSLATION
Only the material body of the indestructible, immeasurable and eternal living entity is subject to destruction; therefore, fight, O descendant of Bharata.

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PURPORTE
The material body is perishable by nature. It may perish immediately, or it may do so after a hundred years. It is a question of time only. There is no chance of maintaining it indefinitely. But the spirit soul is so minute that it cannot even be seen by an enemy, to say nothing of being killed. As mentioned in the previous verse, it is so small that no one can have any idea how to measure its dimension. So from both viewpoints there is no cause of lamentation because the living entity can neither be killed as he is, nor can the material body, which cannot be saved for any length of time, be permanently protected. The minute particle of the whole spirit acquires this material body according to his work, and therefore observance of religious principles should be utilized. In the  Vedānta-sūtras  the living entity is qualified as light because he is part and parcel of the supreme light. As sunlight maintains the entire universe, so the light of the soul maintains this material body. As soon as the spirit soul is out of this material body, the body begins to decompose; therefore it is the spirit soul which maintains this body. The body itself is unimportant. Arjuna was advised to fight and sacrifice the material body for the cause of religion.
TEXT 19
य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम् । 
    उभौ तौ न विजानीतो नायं हन्ति न हन्यते ॥१९॥
ya enam vetti hantāraṁ 
    yaś cainaṁ manyate hatam 
    ubhau tau na vijānīto 
    nāyaṁ hanti na hanyate
yaḥ —anyone;  enam —this;  vetti —knows;  hantāram —the killer;  yaḥ —anyone;  ca —also;  enam —this;  manyate —thinks;  hatam —killed;  ubhau —both of them;  tau —they;  na —never;  vijānītaḥ —in knowledge;  na —never;  ayam —this;  hanti —kills;  na —nor;  hanyate —be killed.
TRANSLATION
He who thinks that the living entity is the slayer or that he is slain, does not understand. One who is in knowledge knows that the self slays not nor is slain.

१२८
Bhagavad-ਯੁੱਖਾ  As It Is
[Ch. 2]
tions, similarly unenlightened men are attracted by such heavenly opulence and the sense enjoyment thereof.
In the  karma-kāṇḍa  section of the  Vedas  it is said that those who perform the four monthly penances become eligible to drink the  somarasa  beverages to become immortal and happy forever. Even on this earth some are very eager to have  somarasa  to become strong and fit to enjoy sense gratifications. Such persons have no faith in liberation from material bondage, and they are very much attached to the pompous ceremonies of Vedic sacrifices. They are generally sensual, and they do not want anything other than the heavenly pleasures of life. It is understood that there are gardens called  nandana-kānana  in which there is good opportunity for association with angelic, beautiful women and having a profuse supply of  somarasa  wine. Such bodily happiness is certainly sensual; therefore there are those who are purely attached to material, temporary happiness, as lords of the material world.
TEXT 44
भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम् । 
    व्यवसायात्मिका बुद्धिः समाधौ न विधीयते॥४४॥
bhogaiśvarya-prasaktānāṁ tayāpahṛta-cetasām vyavasāyātmikā buddhiḥ samādhau na vidhīyate
bhoga —material enjoyment;  aiśvarya —opulence;  prasaktānām —those who are so attached;  tayā —by such things;  apahṛta-cetasām —bewildered in mind;  vyavasāyātmikā —fixed determination;  buddhiḥ —devotional service of the Lord;  samādhau —in the controlled mind;  na —never;  vidhīyate —does take place.
TRANSLATION
In the minds of those who are too attached to sense enjoyment and material opulence, and who are bewildered by such things, the resolute determination of devotional service to the Supreme Lord does not take place.
PURPORT
Samādhi  means “fixed mind.” The Vedic dictionary, the  Nirukti , says,  samyag ādhīyate ’sminn ātmatattva-yāthātmyam : “When the mind is fixed

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for understanding the self, it is called  samādhi .”  Samādhi  is never possible for persons interested in material sense enjoyment, nor for those who are bewildered by such temporary things. They are more or less condemned by the process of material energy.
TEXT 45
त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन । निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् ॥४५॥
traigunya-viṣayā vedā  
 nistraigunyo bhavārjuna  
 nirdvandvo nitya-sattva-stho  
 niryoga-kṣema ātmavān
traiguṇya —pertaining to the three modes of material nature;  viṣayāḥ —on the subject matter;  vedāḥ —Vedic literatures;  nistraiguṇyaḥ —in a pure state of spiritual existence;  bhava —be;  arjuna —O Arjuna;  nirdvandvaḥ —free from the pains of opposites;  nitya-sattva-sthaḥ —ever remaining in  sattva  (goodness);  niryoga-kṣemaḥ —free from (the thought of) acquisition and preservation;  ātmavān —established in the Self.
TRANSLATION
The Vedas mainly deal with the subject of the three modes of material nature. Rise above these modes, O Arjuna. Be transcendental to all of them. Be free from all dualities and from all anxieties for gain and safety, and be established in the Self.
PURPORT
All material activities involve actions and reactions in the three modes of material nature. They are meant for fruitive results, which cause bondage in the material world. The  Vedas  deal mostly with fruitive activities to gradually elevate the general public from the field of sense gratification to a position on the transcendental plane. Arjuna, as a student and friend of Lord Kṛṣṇa, is advised to raise himself to the transcendental position of  Vedānta  philosophy where, in the beginning, there is  brahma-jijñāsā , or questions on the Supreme Transcendence. All the living entities who are in the material world are struggling very hard for existence. For them the

130
၁၈၅၈  (၁၈၅၈-၂၀၀၈) ဆင်းရဲသား အမှတ် ၂၃ ကို ပေါ်ပေါက်ရာ အချိန် ၂၃ တစ်မိနစ်တွင် ပေါ်ပေါက်ရာ အချိန် ၂၃ ကို မြန်မာစာပေ အမှတ် ၂၃ တွင် ပ
[Ch. 2]
Lord, after creation of the material world, gave the Vedic wisdom advising how to live and get rid of the material entanglement. When the activities for sense gratification, namely the  karma-kāṇḍa  chapter, are finished, then the chance for spiritual realization is offered in the form of the  Upaniṣads , which are part of different  Vedas , as the  Bhagavad-gītā  is a part of the fifth  Veda , namely the  Mahābhārata . The  Upaniṣads  mark the beginning of transcendental life.
As long as the material body exists, there are actions and reactions in the material modes. One has to learn tolerance in the face of dualities such as happiness and distress, or cold and warmth, and by tolerating such dualities become free from anxieties regarding gain and loss. This transcendental position is achieved in full Krṣna consciousness when one is fully dependent on the good will of Krṣna.
TEEXT 46
यावानर्थ उदपाने सर्वतः संप्रुतोदके । तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः ॥४६॥
yāvān artha udapāne sarvataḥ samplutodake tāvān sarveṣu vedeṣu brāhmaṇasya vijānataḥ
yāvān —all that;  arthaḥ —is meant;  udapāne —in a well of water;  sarvataḥ —in all respects;  sampluta-udake —in a great reservoir of water;  tāvān —similarly;  sarveṣu —in all;  vedeṣu —Vedic literatures;  brāhmaṇasya —of the man who knows the Supreme Brahman;  vijānataḥ —of one who is in complete knowledge.
TRANSLATION
All purposes that are served by the small pond can at once be served by the great reservoirs of water. Similarly, all the purposes of the Vedas can be served to one who knows the purpose behind them.
PURPORT
The rituals and sacrifices mentioned in the  karma-kāṇḍa  division of the Vedic literature are to encourage gradual development of self-realization.

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Text 46 ]]
Contents of the Gītā Summarized
131
And the purpose of self-realization is clearly stated in the Fifteenth Chapter of the  Bhagavad-gītā  (15.15): the purpose of studying the  Vedas  is to know Lord Kṛṣṇa, the primeval cause of everything. So, self-realization means understanding Kṛṣṇa and one's eternal relationship with Him. The relationship of the living entities with Kṛṣṇa is also mentioned in the Fifteenth Chapter of  Bhagavad-gītā . The living entities are parts and parcels of Kṛṣṇa; therefore, revival of Kṛṣṇa consciousness by the individual living entity is the highest perfectional stage of Vedic knowledge. This is confirmed in the  Śrīmad-Bhāgavatam  (3.33.7) as follows:
aho bata śvapaco ’to garīyān yaj-jihvāgre vartate nāma tubhyam tepus tapas te juhuvuḥ sasnur āryā brahmānūcur nāma gṛṇanti ye te.
“O my Lord, a person who is chanting Your holy name, although born of a low family like that of a  cāṇḍāla  [dog eater], is situated on the highest platform of self-realization. Such a person must have performed all kinds of penances and sacrifices according to Vedic rituals and studied the Vedic literatures many, many times after taking his bath in all the holy places of pilgrimage. Such a person is considered to be the best of the Āryan family.” So one must be intelligent enough to understand the purpose of the  Vedas , without being attached to the rituals only, and must not desire to be elevated to the heavenly kingdoms for a better quality of sense gratification. It is not possible for the common man in this age to follow all the rules and regulations of the Vedic rituals and the injunctions of the  Vedāntas  and the  Upaniṣads . It requires much time, energy, knowledge and resources to execute the purposes of the  Vedas . This is hardly possible in this age. The best purpose of Vedic culture is served, however, by chanting the holy name of the Lord, as recommended by Lord Caitanya, the deliverer of all fallen souls. When Lord Caitanya was asked by a great Vedic scholar, Prakāśānanda Sarasvatī, why He, the Lord, was chanting the holy name of the Lord like a sentimentalist instead of studying  Vedānta  philosophy, the Lord replied that His spiritual master found Him to be a great fool, and thus he asked Him to chant the holy name of Lord Kṛṣṇa. He did so, and became ecstatic like a madman. In this age of Kali, most of the population is foolish and not adequately educated to understand  Vedānta  philosophy; the best purpose of  Vedānta  philosophy is served by inoffensively chanting the holy name of the Lord.  Vedānta  is the last word in Vedic wisdom, and the author and knower of the  Vedānta  philosophy is Lord Kṛṣṇa; and the highest Vedāntist is the

Text 46 ]]
Contents of the Gītā Summarized
131
And the purpose of self-realization is clearly stated in the Fifteenth Chapter of the  Bhagavad-gītā  (15.15): the purpose of studying the  Vedas  is to know Lord Kṛṣṇa, the primeval cause of everything. So, self-realization means understanding Kṛṣṇa and one's eternal relationship with Him. The relationship of the living entities with Kṛṣṇa is also mentioned in the Fifteenth Chapter of  Bhagavad-gītā . The living entities are parts and parcels of Kṛṣṇa; therefore, revival of Kṛṣṇa consciousness by the individual living entity is the highest perfectional stage of Vedic knowledge. This is confirmed in the  Śrīmad-Bhāgavatam  (3.33.7) as follows:
aho bata śvapaco ’to garīyān yaj-jihvāgre vartate nāma tubhyam tepus tapas te juhuvuḥ sasnur āryā brahmānūcur nāma gṛṇanti ye te.
“O my Lord, a person who is chanting Your holy name, although born of a low family like that of a  cāṇḍāla  [dog eater], is situated on the highest platform of self-realization. Such a person must have performed all kinds of penances and sacrifices according to Vedic rituals and studied the Vedic literatures many, many times after taking his bath in all the holy places of pilgrimage. Such a person is considered to be the best of the Āryan family.” So one must be intelligent enough to understand the purpose of the  Vedas , without being attached to the rituals only, and must not desire to be elevated to the heavenly kingdoms for a better quality of sense gratification. It is not possible for the common man in this age to follow all the rules and regulations of the Vedic rituals and the injunctions of the  Vedāntas  and the  Upaniṣads . It requires much time, energy, knowledge and resources to execute the purposes of the  Vedas . This is hardly possible in this age. The best purpose of Vedic culture is served, however, by chanting the holy name of the Lord, as recommended by Lord Caitanya, the deliverer of all fallen souls. When Lord Caitanya was asked by a great Vedic scholar, Prakāśānanda Sarasvatī, why He, the Lord, was chanting the holy name of the Lord like a sentimentalist instead of studying  Vedānta  philosophy, the Lord replied that His spiritual master found Him to be a great fool, and thus he asked Him to chant the holy name of Lord Kṛṣṇa. He did so, and became ecstatic like a madman. In this age of Kali, most of the population is foolish and not adequately educated to understand  Vedānta  philosophy; the best purpose of  Vedānta  philosophy is served by inoffensively chanting the holy name of the Lord.  Vedānta  is the last word in Vedic wisdom, and the author and knower of the  Vedānta  philosophy is Lord Kṛṣṇa; and the highest Vedāntist is the

Text b7c1
Contents of the Gita Summarized
15३
PURPORTE
Unless one is in Krṣṇa consciousness, there is no possibility of peace. So it is confirmed in the Fifth Chapter (5.29) that when one understands that Krṣṇa is the only enjoyer of all the good results of sacrifice and penance, and that He is the proprietor of all universal manifestations, that He is the real friend of all living entities, then only can one have real peace. Therefore, if one is not in Krṣṇa consciousness, there cannot be a final goal for the mind. Disturbance is due to want of an ultimate goal, and when one is certain that Krṣṇa is the enjoyer, proprietor and friend of everyone and everything, then one can, with a steady mind, bring about peace. Therefore, one who is engaged without a relationship with Krṣṇa is certainly always in distress and is without peace, however much one may make a show of peace and spiritual advancement in life. Krṣṇa consciousness is a self-manifested peaceful condition which can be achieved only in relationship with Krṣṇa.
TEXT 67
इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते । तदस्य हरति ग्रज्ञां वायुर्नावमिवाम्भसि ॥६७॥
indriyāṇāṁ hi caratāṁ 
    yan mano’nuvidhīyate 
    tad asya harati prajñāṁ 
    vāyur nāvam ivāmbhasi
indriyāṇām —of the senses;  hi —certainly;  caratām —while herding over;  yat —that;  manaḥ —mind;  anuvidhīyate —becomes constantly engaged;  tat —that;  asya —his;  harati —takes away;  prajñām —intelligence;  vāyuḥ —wind;  nāvam —a boat;  iva —like;  ambhasi —on the water.
TRANSLATION
As a boat on the water is swept away by a strong wind, even one of the senses on which the mind focuses can carry away a man's intelligence.
PURPORT
Unless all of the senses are engaged in the service of the Lord, even one of them engaged in sense gratification can deviate the devotee from the path of transcendental advancement. As mentioned in the life of Mahā-

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154
Въгазавад  -гўтаа Аѕ Іт Іѕ
[Ch. 2]
rāja Ambarīṣa, all of the senses must be engaged in Kṛṣṇa consciousness, for that is the correct technique for controlling the mind.
TEXT 68
तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः । इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥६८॥
tasmād yasya mahā-bāho nigṛhītāni sarvaśaḥ indriyāṇīndriyārthebhyas tasya prajñā pratiṣṭhitā
tasmāt —therefore;  yasya —of one’s;  mahā-bāho —O mighty-armed one;  nigṛhītāni —so curbed down;  sarvaśaḥ —all around;  indriyāṇi —the senses;  indriya-arthebhyaḥ —for the sake of sense objects;  tasya —his;  prajñā —intelligence;  pratiṣṭhitā —fixed.
TRANSLATION
Therefore, O mighty-armed, one whose senses are restrained from their objects is certainly of steady intelligence.
PURPORT
As enemies are curbed by superior force, similarly, the senses can be curbed not by any human endeavor, but only by keeping them engaged in the service of the Lord. One who has understood this—that only by Kṛṣṇa consciousness is one really established in intelligence and that one should practice this art under the guidance of a bona fide spiritual master—is called  sādhaka , or a suitable candidate for liberation.
TEXT 69
या निशा सर्वभूतानां तस्यां जागर्ति संयमी । यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः॥६९॥

154
Въгазавад  -гўтаа Аѕ Іт Іѕ
[Ch. 2]
rāja Ambarīṣa, all of the senses must be engaged in Kṛṣṇa consciousness, for that is the correct technique for controlling the mind.
TEXT 68
तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः । इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥६८॥
tasmād yasya mahā-bāho nigṛhītāni sarvaśaḥ indriyāṇīndriyārthebhyas tasya prajñā pratiṣṭhitā
tasmāt —therefore;  yasya —of one’s;  mahā-bāho —O mighty-armed one;  nigṛhītāni —so curbed down;  sarvaśaḥ —all around;  indriyāṇi —the senses;  indriya-arthebhyaḥ —for the sake of sense objects;  tasya —his;  prajñā —intelligence;  pratiṣṭhitā —fixed.
TRANSLATION
Therefore, O mighty-armed, one whose senses are restrained from their objects is certainly of steady intelligence.
PURPORT
As enemies are curbed by superior force, similarly, the senses can be curbed not by any human endeavor, but only by keeping them engaged in the service of the Lord. One who has understood this—that only by Kṛṣṇa consciousness is one really established in intelligence and that one should practice this art under the guidance of a bona fide spiritual master—is called  sādhaka , or a suitable candidate for liberation.
TEXT 69
या निशा सर्वभूतानां तस्यां जागर्ति संयमी । यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः॥६९॥

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Contents of the City Summarized
155
yā niśā sarva-bhūtānāṁ tasyāṁ jāgarti saṁyamī yasyāṁ jāgrati bhūtāni sā niśā paśvato muneh
yā —what;  niśā —is night;  sarva —all;  bhūtānām —of living entities; tasyām —in that;  jāgarti —wakeful;  saṁyamī —the self-controlled;  yasyām —in which;  jāgrati —awake;  bhūtāni —all beings;  sā —that is;  niśā —night;  paśyataḥ —for the introspective;  muneh —sage.
TRANSLATION
What is night for all beings is the time of awakening for the self-controlled; and the time of awakening for all beings is night for the introspective sage.
पराप्राप्ति
There are two classes of intelligent men. The one is intelligent in material activities for sense gratification, and the other is introspective and awake to the cultivation of self-realization. Activities of the introspective sage, or thoughtful man, are night for persons materially absorbed. Materialistic persons remain asleep in such a night due to their ignorance of self-realization. The introspective sage remains alert in the “night” of the materialistic men. The sage feels transcendental pleasure in the gradual advancement of spiritual culture, whereas the man in materialistic activities, being asleep to self-realization, dreams of varieties of sense pleasure, feeling sometimes happy and sometimes distressed in his sleeping condition. The introspective man is always indifferent to materialistic happiness and distress. He goes on with his self-realization activities undisturbed by material reaction.
TEXT 70
आपूर्यमाणमचलप्रतिष्ठं सम्रुद्रमापः प्रविशन्ति यद्वत् । तद्वत्कामा यं प्रविशन्ति सर्वे स शान्तिमाप्नोति न कामकामी ॥७०॥

166
Bhagavad-gītā  As It Is
[Ch. 3]
na hi kaścit kṣaṇam api jātu tiṣṭhaty akarmakṛt kāryate hy avaśaḥ karma sarvaḥ prakṛti-jair guṇaiḥ
na —nor;  hi —certainly;  kaścit —anyone;  kṣaṇam —even a moment;  api —also;  jātu —even;  tiṣṭhati —stands;  akarma-kṛt —without doing something;  kāryate —forced to work;  hi —certainly;  avaśaḥ —helplessly;  karma —work;  sarvaḥ —everything;  prakṛti-jaiḥ —out of the modes of material nature;  guṇaiḥ —by the qualities.
TRANSLATION
All men are forced to act helplessly according to the impulses born of the modes of material nature; therefore no one can refrain from doing something, not even for a moment.
PURPORT
It is not a question of embodied life, but it is the nature of the soul to be always active. Without the presence of the spirit soul, the material body cannot move. The body is only a dead vehicle to be worked by the spirit soul, which is always active and cannot stop even for a moment. As such, the spirit soul has to be engaged in the good work of Kṛṣṇa consciousness, otherwise it will be engaged in occupations dictated by illusory energy. In contact with material energy, the spirit soul acquires material modes, and to purify the soul from such affinities it is necessary to engage in the prescribed duties enjoined in the  śāstras . But if the soul is engaged in his natural function of Kṛṣṇa consciousness, whatever he is able to do is good for him. The  Śrīmad-Bhāgavatam  affirms this:
tyaktvā sva-dharmaṁ caraṇāmbujaṁ harer bhajann apakvo ’tha patet tato yadi yatra kva vābhadram abḣūd amuṣya kiṁ ko vārtha āpto ’bhajatāṁ sva-dharmataḥ.
“If someone takes to Kṛṣṇa consciousness, even though he may not follow the prescribed duties in the  śāstras  nor execute the devotional service properly, and even though he may fall down from the standard, there is no loss or evil for him. But if he carries out all the injunctions for purification in the  śāstras , what does it avail him if he is not Kṛṣṇa conscious?” ( Bhāg.

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Кагма-уога
167
1.5.17) So the purificatory process is necessary for reaching this point of Kṛṣṇa consciousness. Therefore,  sannyāsa , or any purificatory process, is to help reach the ultimate goal of becoming Kṛṣṇa conscious, without which everything is considered a failure.
TEXT 6
कर्मेन्द्रियाणि संयम्य य आस्ते मनसा सरन् । इन्द्रियार्थान्विमूढात्मा मिथ्याचारः स उच्यते ॥६॥
karmendriyāṇi saṁyamya ya āste manasā smaran indriyārthān vimūḍhātmā mithyācāraḥ sa ucyate
karma-indriyāṇi —the five working sense organs;  saṁyamya —controlling;  yaḥ —anyone who;  āste —remains;  manasā —by mind;  smaran —thinking;  indriya-arthān —sense objects;  vimūḍha —foolish;  ātmā —soul;  mithyā-ācāraḥ —pretender;  saḥ —he;  ucyate —is called.
TRANSLATION
One who restrains the senses and organs of action, but whose mind dwells on sense objects, certainly deludes himself and is called a pretender.
PURPORT
There are many pretenders who refuse to work in Kṛṣṇa consciousness but make a show of meditation, while actually dwelling within the mind upon sense enjoyment. Such pretenders may also speak on dry philosophy in order to bluff sophisticated followers, but according to this verse these are the greatest cheaters. For sense enjoyment one can act in any capacity of the social order, but if one follows the rules and regulations of his particular status, he can make gradual progress in purifying his existence. But he who makes a show of being a  yogī , while actually searching for the objects of sense gratification, must be called the greatest cheater, even though he sometimes speaks of philosophy. His knowledge has no value because the effects of such a sinful man's knowledge are taken away by the illusory energy of the Lord. Such a pretender's mind is always impure, and therefore his show of yogic meditation has no value whatsoever.

Text linguistics
Кагма-үога
173
will worship the Lord, who is accompanied by His associates, by performance of  saṅkīrtana-yajña. ” ( Bhāg.  11.5.29) Other  yajñas  prescribed in the Vedic literatures are not easy to perform in this age of Kali, but the  saṅkīrtana-yajña  is easy and sublime for all purposes.
تاریخ انتخابات
देवान्भावयतानेन ते देवा भावयन्तु वः । 
    परस्परं भावयन्तः श्रेयः परमवाप्स्यथ ॥११॥
devān bhāvayatānena   te devā bhāvayantu vaḥ   parasparaṁ bhāvayantaḥ   śreyaḥ param avāpsyatha
devān —demigods;  bhāvayata —having been pleased;  anena —by this sacrifice;  te —those;  devāḥ —the demigods;  bhāvayantu —will please;  vaḥ —you;  parasparam —mutual;  bhāvayantaḥ —pleasing one another;  sreyaḥ —benediction;  param —the supreme;  avāpsyatha —do you achieve.
TRANSLATION
The demigods, being pleased by sacrifices, will also please you; thus nourishing one another, there will reign general prosperity for all.
PURPORT
The demigods are empowered administrators of material affairs. The supply of air, light, water and all other benedictions for maintaining the body and soul of every living entity are entrusted to the demigods, who are innumerable assistants in different parts of the body of the Supreme Personality of Godhead. Their pleasures and displeasures are dependent on the performance of  yajñas  by the human being. Some of the  yajñas  are meant to satisfy particular demigods; but even in so doing, Lord Viṣṇu is worshiped in all  yajñas  as the chief beneficiary. It is stated also in the  Bhagavad-gītā  that Kṛṣṇa Himself is the beneficiary of all kinds of  yajñas :  bhoktāraṁ yajña-tapasām . Therefore, ultimate satisfaction of the  yajña-pati  is the chief purpose of all  yajñas . When these  yajñas  are perfectly

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174
Bhagavad-gītā  As It Is
[Ch. 3]
performed, naturally the demigods in charge of the different departments of supply are pleased, and there is no scarcity in the supply of natural products.
Performance of  yajñas  has many side benefits, ultimately leading to liberation from the material bondage. By performance of  yajñas , all activities become purified, as it is stated in the  Vedas :
āhāra-śuddhau sattva-śuddhiḥ sattva-śuddhau dhruvā smṛtiḥ smṛti-lambhe sarva-granthīnāṁ vipra-mokṣaḥ
As it will be explained in the following verse, by performance of  yajña , one's eatables become sanctified, and by eating sanctified foodstuffs, one's very existence becomes purified; by the purification of existence, finer tissues in the memory become sanctified, and when memory is sanctified, one can think of the path of liberation, and all these combined together lead to Kṛṣṇa consciousness, the great necessity of present-day society.
TEXT 12
इष्टान्भोगान्हि वो देवा दास्यन्ते यज्ञभाविताः । तैर्दत्तानप्रदायैभ्यो यो भुङ्क्तेन एव सः ॥१२॥
iṣṭān bhogān hi vo devā dāsyante yajña-bhāvitāḥ tair dattān apradāyaibhyo yo bhuṅkte stena eva saḥ
iṣṭān —desired;  bhogān —necessities of life;  hi —certainly;  vaḥ —unto you;  devāḥ —the demigods;  dāsyante —award;  yajña-bhāvitāḥ —being satisfied by the performance of sacrifices;  taiḥ —by them;  dattān —things given;  apradāya —without offering;  ebhyaḥ —to the demigods;  yaḥ —he who;  bhuṅkte —enjoys;  stenaḥ —thief;  eva —certainly;  saḥ —is he.
TRANSLATION
In charge of the various necessities of life, the demigods, being satisfied by the performance of yajña [sacrifice], supply all necessities to man. But he who enjoys these gifts, without offering them to the demigods in return, is certainly a thief.

१९१
Bhagavad-ਯੁੱਖਾ  As Jt ls
[Ch 3]
understanding Krṣṇa, who is the ultimate goal of life. But because the conditioned souls do not know anything beyond sense gratification, they study the  Vedas  to that end. Through sense regulations, however, one is gradually elevated to Krṣṇa consciousness. Therefore a realized soul in Krṣṇa consciousness should not disturb others in their activities or understanding, but he should act by showing how the results of all work can be dedicated to the service of Krṣṇa. The learned Krṣṇa conscious person may act in such a way that the ignorant person working for sense gratification may learn how to act and how to behave. Although the ignorant man is not to be disturbed in his activities, still, a slightly developed Krṣṇa conscious person may directly be engaged in the service of the Lord without waiting for other Vedic formulas. For this fortunate man there is no need to follow the Vedic rituals, because in direct Krṣṇa consciousness one can have all the results simply by following the prescribed duties of a particular person.
TEXT 27
प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः । 
    अहङ्कारविमूढात्मा कर्ताहमिति मन्यते ॥२७॥
prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ ahaṅkāra-vimūḍhātmā kartāham iti manyate
prakṛteḥ —of material nature;  kriyamāṇāni —all being done;  guṇaiḥ —by the modes;  karmāṇi —activities;  sarvaśaḥ —all kinds of;  ahaṅkāra-vimūḍha —bewildered by false ego;  ātmā —the spirit soul;  kartā —doer;  aham —I;  iti —thus;  manyate —thinks.
TRANSLATION
The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself to be the doer of activities, which are in actuality carried out by nature.
PURPORT
Two persons, one in Krşna consciousness and the other in material consciousness, working on the same level, may appear to be working on the

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Text 28 lists the text of the paragraph and the text of the paragraph below.
Карма-үоога
193
same platform, but there is a wide gulf of difference in their respective positions. The person in material consciousness is convinced by false ego that he is the doer of everything. He does not know that the mechanism of the body is produced by material nature, which works under the supervision of the Supreme Lord. The materialistic person has no knowledge that ultimately he is under the control of Krṣna. The person in false ego takes all credit for doing everything independently, and that is the symptom of his nescience. He does not know that this gross and subtle body is the creation of material nature, under the order of the Supreme Personality of Godhead, and as such his bodily and mental activities should be engaged in the service of Krṣna, in Krṣna consciousness. The ignorant man forgets that the Supreme Personality of Godhead is known as Hrṣīkeśa, or the master of the senses of the material body, for due to his long misuse of the senses in sense gratification, he is factually bewildered by the false ego, which makes him forget his eternal relationship with Krṣna.
TEXT 28
तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः । 
गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते ॥२८॥
tattvavit tu mahā-bāho guṇa-karma-vibhāgayoḥ guṇā guṇeṣu vartanta iti matvā na sajjate
tattvavit —the knower of the Absolute Truth;  tu —but;  mahā-bāho —O mighty-armed one;  guṇa-karma —works under material influence;  vibhā-gayoh —differences;  guṇāḥ —senses;  guṇeṣu —in sense gratification;  vartante —being engaged;  iti —thus;  matvā —thinking;  na —never;  sajjate —becomes attached.
TRANSLATION
One who is in knowledge of the Absolute Truth, O mighty-armed, does not engage himself in the senses and sense gratification, knowing well the differences between work in devotion and work for fruitive results.

200
Bhagayad-ejja  As It Is
[Ch.3]
indriyasyendriyasyārthe rāga-dveṣau vyavasthitau tayor na vaśam āgacchet tau hy asya paripanthinau
indriyasya —of the senses;  indriyasya arthe —in the sense objects;  rāga —attachment;  dveṣau —also in detachment;  vyavasthitau —put under regulations;  tayoḥ —of them;  na —never;  vaśam —control;  āgacchet —one should come;  tau —those;  hi —certainly are;  asya —his;  paripanthinau —stumbling blocks.
TRANSLATION
Attraction and repulsion for sense objects are felt by embodied beings, but one should not fall under the control of senses and sense objects because they are stumbling blocks on the path of self-realization.
परंपरागत प्रक्रिया
Those who are in Kışına consciousness are naturally reluctant to engage in material sense gratifications. But those who are not in such consciousness should follow the rules and regulations of the revealed scriptures. Unrestricted sense enjoyment is the cause of material encagement, but one who follows the rules and regulations of the revealed scriptures does not become entangled by the sense objects. For example, sex enjoyment is a necessity for the conditioned soul, and sex enjoyment is allowed under the license of marriage ties. For example, according to scriptural injunctions, one is forbidden to engage in sex relationships with any women other than one's wife. All other women are to be considered as one's mother. But, in spite of such injunctions, a man is still inclined to have sex relationships with other women. These propensities are to be curbed; otherwise they will be stumbling blocks on the path of self-realization. As long as the material body is there, the necessities of the material body are allowed, but under rules and regulations. And yet, we should not rely upon the control of such allowances. One has to follow those rules and regulations, unattached to them, because practice of sense gratifications under regulations may also lead one to go astray—as much as there is always the chance of an accident, even on the royal roads. Although they may be very carefully maintained, no one can guarantee that there will be no danger even on the safest road. The sense enjoyment spirit has been current a very long, long

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Text 35]]
Кагма-уога
201
time, owing to material association. Therefore, in spite of regulated sense enjoyment, there is every chance of falling down; therefore any attachment for regulated sense enjoyment must also be avoided by all means. But action in the loving service of Kṛṣṇa detaches one from all kinds of sensory activities. Therefore, no one should try to be detached from Kṛṣṇa consciousness at any stage of life. The whole purpose of detachment from all kinds of sense attachment is ultimately to become situated on the platform of Kṛṣṇa consciousness.
TEXT 35
श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात् । 
    स्वधर्मे निधनं श्रेयः परधर्मो भयावहः ॥३५॥
śreyān sva-dharmo viguṇaḥ para-dharmāt svanuṣṭhitāt sva-dharme nidhanaṁ śreyaḥ para-dharmo bhayāvahaḥ
śreyān —far better;  sva-dharmaḥ —one’s prescribed duties;  viguṇaḥ —even faulty;  para-dharmāt —from duties mentioned for others;  svanuṣṭhitāt —than perfectly done;  sva-dharme —in one’s prescribed duties;  nidhanam —destruction;  śreyaḥ —better;  para-dharmaḥ —duties prescribed for others;  bhaya-āvahaḥ —dangerous.
TRANSLATION
It is far better to discharge one's prescribed duties, even though they may be faulty, than another's duties. Destruction in the course of performing one's own duty is better than engaging in another's duties, for to follow another's path is dangerous.
PURPORT
One should therefore discharge his prescribed duties in full Krṣṇa consciousness rather than those prescribed for others. Prescribed duties complement one's psychophysical condition, under the spell of the modes of material nature. Spiritual duties are as ordered by the spiritual master, for the transcendental service of Krṣṇa. But both materially or spiritually, one

Text 37]
Кагма-уога
203
without desiring;  api —although;  vārṣṇeya —O descendant of Vṛṣṇi;  balāt —by force;  iva —as if;  niyojitaḥ —engaged.
TRANSLATION
Arjuna said:  O descendant of Vṛṣṇi, by what is one impelled to sinful acts, even unwillingly, as if engaged by force?
PURPORT
A living entity, as part and parcel of the Supreme, is originally spiritual, pure, and free from all material contaminations. Therefore, by nature he is not subjected to the sins of the material world. But when he is in contact with the material nature, he acts in many sinful ways without hesitation, and sometimes even against his will. As such, Arjuna's question to Kṛṣṇa is very sanguine, as to the perverted nature of the living entities. Although the living entity sometimes does not want to act in sin, he is still forced to act. Sinful actions are not, however, impelled by the Supersoul within, but are due to another cause, as the Lord explains in the next verse.
TEXT 37
श्रीभगवानुवाच  ॥॥ 
श्रीभगवानुवाच ॥
काम एष क्रोध एष रजोगुणसमुद्भवः॥
महाशनो महापाप्मा विज्ज्वेनमिह वैरिणम् ॥३७॥
ຮ່າ   ເປັນ ປະເພນີ ທີ່ ເກີດຂຶ້ນໃນປະເທດໄທ ແລະ ເປັນ ປະເພນີ ທີ່ ເກີດຂຶ້ນໃນປະເທດໄທ ແລະ ເປັນ ປະເພນີ ທີ່ ເກີດຂຶ້ນໃນປະເທດໄທ ແລະ ເປັນ ປະ
Կենտրոն է կարող անհատական արտադրություն այլ արտադրության արդյունքում և այլ արտադրության արդյունքում այլ արտադրության արդյունքում
rajoguna-samudbhavah
៣៤៦-ន់ទាប ៣៤៦-បុព្វបុរស
viddhy enam iha vairinam
śrī bhagavān uvāca —the Personality of Godhead said;  kāmaḥ —lust;  eṣaḥ —all these;  krodhaḥ —wrath;  eṣaḥ —all these;  rajo-guṇa —the mode of passion;  samudbhavaḥ —born of;  mahā-śanaḥ —all-devouring;  mahā-pāpmā —greatly sinful;  viddhi —know;  enam —this;  iha —in the material world;  vairiṇam —greatest enemy.

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२०४
Bhagavad-णोंबे  As It Is
[Ch. 3]
TRANSLATION
The Blessed Lord said: It is lust only, Arjuna, which is born of contact with the material modes of passion and later transformed into wrath, and which is the all-devouring, sinful enemy of this world.
PURPORTE
When a living entity comes in contact with the material creation, his eternal love for Krşna is transformed into lust, in association with the mode of passion. Or, in other words, the sense of love of God becomes transformed into lust, as milk in contact with sour tamarind is transformed into yogurt. Then again, when lust is unsatisfied, it turns into wrath; wrath is transformed into illusion, and illusion continues the material existence. Therefore, lust is the greatest enemy of the living entity, and it is lust only which induces the pure living entity to remain entangled in the material world. Wrath is the manifestation of the mode of ignorance; these modes exhibit themselves as wrath and other corollaries. If, therefore, the modes of passion, instead of being degraded into the modes of ignorance, are elevated to the modes of goodness by the prescribed method of living and acting, then one can be saved from the degradation of wrath by spiritual attachment.
The Supreme Personality of Godhead expanded Himself into many for His ever-increasing spiritual bliss, and the living entities are parts and parcels of this spiritual bliss. They also have partial independence, but by misuse of their independence, when the service attitude is transformed into the propensity for sense enjoyment, they come under the sway of lust. This material creation is created by the Lord to give a facility to the conditioned souls to fulfill these lustful propensities, and when they are completely baffled by prolonged lustful activities, the living entities begin to inquire about their real position.
This inquiry is the beginning of the  Vedānta-sūtras , wherein it is said,  athāto brahma-jijñāsā : one should inquire into the Supreme. And the Supreme is defined in  Śrīmad-Bhāgavatam  as  janmādyasya yato 'nvayād itarataś ca , or, “The origin of everything is the Supreme Brahman.” Therefore, the origin of lust is also in the Supreme. If, therefore, lust is transformed into love for the Supreme, or transformed into Kṛṣṇa consciousness—or, in other words, desiring everything for Kṛṣṇa—then both lust and wrath can be spiritualized. Hanumān, the great servitor of Lord Rāma, engaged his wrath upon his enemies for the satisfaction of the Lord.

Text 38 line
Карта-үоога
२०५
Therefore, lust and wrath, when they are employed in Krṣṇa consciousness, become our friends instead of our enemies
TEXT 38
धूमेनात्रियते वर्द्धिर्यथादर्शो मलेन च । यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम् ॥३८॥
dhūmenāvriyate vahnir yathādarśo malena ca yatholbenāvṛto garbhas tathā tenedam āvṛtam
dhūmena —by smoke;  āvriyate —covered;  vahniḥ —fire;  yathā —just as;  ādarśaḥ —mirror;  malena —by dust;  ca —also;  yathā —just as;  ulbena —by the womb;  āvṛtaḥ —is covered;  garbhaḥ —embryo;  tathā —so;  tena —by that lust;  idam —this;  āvrtam —is covered.
TRANSLATION
As fire is covered by smoke, as a mirror is covered by dust, or as the embryo is covered by the womb, similarly, the living entity is covered by different degrees of this lust.
PURPORT
There are three degrees of covering of the living entity by which his pure consciousness is obscured. This covering is but lust under different manifestations like smoke in the fire, dust on the mirror, and the womb about the embryo. When lust is compared to smoke, it is understood that the fire of the living spark can be a little perceived. In other words, when the living entity exhibits his Krṣna consciousness slightly, he may be likened to the fire covered by smoke. Although fire is necessary where there is smoke, there is no overt manifestation of fire in the early stage. This stage is like the beginning of Krṣna consciousness. The dust on the mirror refers to a cleansing process of the mirror of the mind by so many spiritual methods. The best process is to chant the holy names of the Lord. The embryo covered by the womb is an analogy illustrating a helpless position,

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२०६
Bhagavad-pitā  As It is
[Ch. 3]
for the child in the womb is so helpless that he cannot even move. This stage of living condition can be compared to that of the trees. The trees are also living entities, but they have been put in such a condition of life by such a great exhibition of lust that they are almost void of all consciousness. The covered mirror is compared to the birds and beasts, and the smoke covered fire is compared to the human being. In the form of a human being, the living entity may revive a little Krṣna consciousness, and, if he makes further development, the fire of spiritual life can be kindled in the human form of life. By careful handling of the smoke in the fire, the fire can be made to blaze. Therefore the human form of life is a chance for the living entity to escape the entanglement of material existence. In the human form of life, one can conquer the enemy, lust, by cultivation of Krṣna consciousness under able guidance.
TEEXT 39
आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा । कामरूपेण कौन्तेय दुष्पूरेणानलेन च ॥३९॥
āvṛtaṁ jñānam etena jñānino nitya-vairiṇā kāma-rūpeṇa kaunteya duṣpūreṇānalena ca
āvṛtam —covered;  jñānam —pure consciousness;  etena —by this;  jñāninaḥ —of the knower;  nitya-vairiṇā —eternal enemy;  kāma-rūpeṇa —in the form of lust;  kaunteya —O son of Kuntī;  duṣpūreṇa —never to be satisfied;  analena —by the fire;  ca —also.
TRANSLATION
Thus, a man's pure consciousness is covered by his eternal enemy in the form of lust, which is never satisfied and which burns like fire.
PURPORT
It is said in the  Manu-smrti  that lust cannot be satisfied by any amount of sense enjoyment, just as fire is never extinguished by a constant supply

ግንግ
Բիդուրո մինի Ալ Լու Լու Լու
[Ch. 4]
۱۹     –    ۱۹  هجري –  ۱۹     –    ۱۹ يوليو
अजोऽपि सन्न्ययात्मा भूतानामीश्वरोऽपि सन् । 
    प्रकृतिं स्वामधिष्ठाय संभवाम्यात्ममायया ॥६॥
ajo'pi sann avyayātmā  
 bhūtānām īśvaro'pi san  
 prakṛtiṁ svām adhiṣṭhāya  
 sambhavāmy ātma-māyayā
ajaḥ —unborn;  api —although;  san —being so;  avyaya —without deterioration;  ātmā —body;  bhūtānām —all those who are born;  īśvaraḥ —the Supreme Lord;  api —although;  san —being so;  prakṛtim —transcendental form;  svām —of Myself;  adhiṣṭhāya —being so situated;  sambhavāmi —I do incarnate;  ātma-māyayā —by My internal energy.
TRANSLATION
Although I am unborn and My transcendental body never deteriorates, and although I am the Lord of all sentient beings, I still appear in every millennium in My original transcendental form.
PUURPORT
The Lord has spoken about the peculiarity of His birth: although He may appear like an ordinary person, He remembers everything of His many, many past “births,” whereas a common man cannot remember what he has done even a few hours before. If someone is asked what he did exactly at the same time one day earlier, it would be very difficult for a common man to answer immediately. He would surely have to dredge his memory to recall what he was doing exactly at the same time one day before. And yet, men often dare claim to be God, or Krṣṇa. One should not be misled by such meaningless claims. Then again, the Lord explains His  prakṛti , or His form.  Prakṛti  means nature as well as  svarūpa , or one’s own form. The Lord says that He appears in His own body. He does not change His body, as the common living entity changes from one body to another. The conditioned soul may have one kind of body in the present birth, but he has a different body in the next birth. In the material world, the living entity has no fixed body but transmigrates from one body to another. The Lord, however, does not do so. Whenever He appears, He does so in the same original body, by His internal potency. In other words,

Text 61l
Transcendental Knowledge
ግንጓ
Kṛṣṇa appears in this material world in His original eternal form, with two hands, holding a flute. He appears exactly in His eternal body, uncontaminated by this material world. Although He appears in the same transcendental body and is Lord of the universe, it still appears that He takes His birth like an ordinary living entity. Despite the fact Lord Kṛṣṇa grows from childhood to boyhood and from boyhood to youth, astonishingly enough He never ages beyond youth. At the time of the Battle of Kurukṣetra, He had many grandchildren at home; or, in other words, He had sufficiently aged by material calculations. Still He looked just like a young man twenty or twenty-five years old. We never see a picture of Kṛṣṇa in old age because He never grows old like us, although He is the oldest person in the whole creation—past, present, and future. Neither His body nor His intelligence ever deteriorates or changes. Therefore, it is clear that in spite of His being in the material world, He is the same unborn, eternal form of bliss and knowledge, changeless in His transcendental body and intelligence. Factually, His appearance and disappearance is like the sun's rising, moving before us, and then disappearing from our eyesight. When the sun is out of sight, we think that the sun is set, and when the sun is before our eyes, we think that the sun is on the horizon. Actually, the sun is always in its fixed position, but owing to our defective, insufficient senses, we calculate the appearance and disappearance of the sun in the sky. And, because His appearance and disappearance are completely different from that of any ordinary, common living entity, it is evident that He is eternal, blissful knowledge by His internal potency—and He is never contaminated by material nature. The  Vedas  also confirm that the Supreme Personality of Godhead is unborn, yet He still appears to take His birth in multi-manifestations. The Vedic supplementary literatures also confirm that even though the Lord appears to be taking His birth, He is still without change of body. In the  Bhāgavatam , He appears before His mother as Nārāyaṇa, with four hands and the decorations of the six kinds of full opulences. His appearance in His original eternal form is His causeless mercy, according to the  Viśvakośa  dictionary. The Lord is conscious of all of His previous appearances and disappearances, but a common living entity forgets everything about his past body as soon as he gets another body. He is the Lord of all living entities because He performs wonderful and superhuman activities while He is on this earth. Therefore, the Lord is always the same Absolute Truth and is without differentiation between His form and self, or between His quality and body. A question may now be raised as to why the Lord appears and disappears in this world. This is explained in the next verse.

Text 10-11
Transcendental Knowledge
୨୨୦
in this case. Anyone who understands Lord Kṛṣṇa to be the Supreme, or who says unto the Lord, “You are the same Supreme Brahman, the Personality of Godhead” is certainly liberated instantly, and consequently his entrance into the transcendental association of the Lord is guaranteed. In other words, such a faithful devotee of the Lord attains perfection, and this is confirmed by the following Vedic assertion:
tam  eva viditvātimrtvumeti nānvah panthā vidvate avanāva.
One can attain the perfect stage of liberation from birth and death simply by knowing the Lord, the Supreme Personality of Godhead. There is no alternative because anyone who does not understand Lord Kṛṣṇa as the Supreme Personality of Godhead is surely in the mode of ignorance. Consequently he will not attain salvation, simply, so to speak, by licking the outer surface of the bottle of honey, or by interpreting the  Bhagavad-gītā  according to mundane scholarship. Such empiric philosophers may assume very important roles in the material world, but they are not necessarily eligible for liberation. Such puffed up mundane scholars have to wait for the causeless mercy of the devotee of the Lord. One should therefore cultivate Kṛṣṇa consciousness with faith and knowledge, and in this way attain perfection.
TEXT 10
वीतरागभयक्रोधा मन्मया माम्रुपाश्रिताः । बह्वो ज्ञानतपसा पूता मद्भावमागताः ॥१०॥
vīta-rāga-bhaya-krodhā  
 man-mayā mām upāśritāḥ  
 bahavo jñāna-tapasā  
 pūtā mad-bhāvam āgatāḥ
vīta —freed from;  rāga —attachment;  bhaya —fear;  krodhāḥ —anger;  mat-mayā —fully in Me;  mām —unto Me;  upāśritāḥ —being fully situated;  bahavaḥ —many;  jñāna —knowledge;  tapasā —by penance;  pūtāḥ —being purified;  mat-bhāvam —transcendental love for Me;  āgatāḥ —attained.
TRANSLATION
Being freed from attachment, fear and anger, being fully absorbed in Me and taking refuge in Me, many, many persons in the past became puri-

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१३०
Rhacavad-o'ia  As It Is
Центр СССР
fied by knowledge of Me—and thus they all attained transcendental love for Me
PURPORTE
As described above, it is very difficult for a person who is too materially affected to understand the personal nature of the Supreme Absolute Truth. Generally, people who are attached to the bodily conception of life are so absorbed in materialism that it is almost impossible for them to understand that there is a transcendental body which is imperishable, full of knowledge and eternally blissful. In the materialistic concept, the body is perishable, full of ignorance and completely miserable. Therefore, people in general keep this same bodily idea in mind when they are informed of the personal form of the Lord. For such materialistic men, the form of the gigantic material manifestation is supreme. Consequently they consider the Supreme to be impersonal. And because they are too materially absorbed, the conception of retaining the personality after liberation from matter frightens them. When they are informed that spiritual life is also individual and personal, they become afraid of becoming persons again, and so they naturally prefer a kind of merging into the impersonal void. Generally, they compare the living entities to the bubbles of the ocean, which merge into the ocean. That is the highest perfection of spiritual existence attainable without individual personality. This is a kind of fearful stage of life, devoid of perfect knowledge of spiritual existence. Furthermore there are many persons who cannot understand spiritual existence at all. Being embarassed by so many theories and by contradictions of various types of philosophical speculation, they become disgusted or angry and foolishly conclude that there is no supreme cause and that everything is ultimately void. Such people are in a diseased condition of life. Some people are too materially attached and therefore do not give attention to spiritual life, some of them want to merge into the supreme spiritual cause, and some of them disbelieve in everything, being angry at all sorts of spiritual speculation out of hopelessness. This last class of men take to the shelter of some kind of intoxication, and their affective hallucinations are sometimes accepted as spiritual vision. One has to get rid of all three stages of attachment to the material world: negligence of spiritual life, fear of a spiritual personal identity, and the conception of void that underlies the frustration of life. To get free from these three stages of the material concept of life, one has to take complete shelter of the Lord, guided by the bona fide spiritual master, and follow the disciplines and regulative principles of

Text 16 III
Transcendental Knowledge
2.3.9
before. The Supreme Lord knows all His past activities, as well as those of persons who acted in Krṣṇa consciousness in the past. Therefore He recommends the acts of the sun-god, who learned this art from the Lord some millions of years before. All such students of Lord Krṣṇa are mentioned here as past liberated persons, engaged in the discharge of duties allotted by Krṣṇa.
TEEXT 16
किं कर्म किमकर्मेति कवयोऽप्यत्र मोहिताः । तत्ते कर्म प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेऽशुभात् ॥१६॥
kiṁ karma kim akarmeti kavayo py atra mohitāḥ tat te karma pravakṣyāmi yaj jñātvā mokṣyase subhāt
kim —what is;  karma —action;  kim —what is;  akarma —inaction;  iti —thus;  kavayaḥ —the intelligent;  api —also;  atra —in this matter;  mohitāḥ —bewildered;  tat —that;  te —unto you;  karma —work;  pravakṣyāmi —I shall explain;  yat —which;  jñātvā —knowing;  mokṣyase —be liberated;  aśubhāt —from ill fortune.
TRANSLATION
Even the intelligent are bewildered in determining what is action and what is inaction. Now I shall explain to you what action is, knowing which you shall be liberated from all sins.
PURPORT
Action in Kışına consciousness has to be executed in accord with the examples of previous bona fide devotees. This is recommended in the 15th verse. Why such action should not be independent will be explained in the text to follow.
To act in Kṛṣṇa consciousness, one has to follow the leadership of authorized persons who are in a line of disciplic succession as explained in the beginning of this chapter. The system of Kṛṣṇa consciousness was first narrated to the sun-god, the sun-god explained it to his son Manu,

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240
Bhagavad-gītā  As It ls
[Ch. 4]
Manu explained it to his son Ikşvāku, and the system is current on this earth from that very remote time. Therefore, one has to follow in the footsteps of previous authorities in the line of disciplic succession. Otherwise even the most intelligent men will be bewildered regarding the standard actions of Kṛṣṇa consciousness. For this reason, the Lord decided to instruct Arjuna in Kṛṣṇa consciousness directly. Because of the direct instruction of the Lord to Arjuna, anyone who follows in the footsteps of Arjuna is certainly not bewildered.
It is said that one cannot ascertain the ways of religion simply by imperfect experimental knowledge. Actually, the principles of religion can only be laid down by the Lord Himself.  Dharmam hi sākṣāt-bhagavat-praṇītam . No one can manufacture a religious principle by imperfect speculation. One must follow in the footsteps of great authorities like Brahmā, Śiva, Nārada, Manu, Kumāra, Kapila, Prahlāda, Bhīṣma, Śukadeva Gosvāmī, Yamarāja, Janaka, etc. By mental speculation one cannot ascertain what is religion or self-realization. Therefore, out of causeless mercy to His devotees, the Lord explains directly to Arjuna what action is and what inaction is. Only action performed in Kṛṣṇa consciousness can deliver a person from the entanglement of material existence.
TEXT 17
कर्मणो ह्रयि बोद्धव्यं बोद्धव्यं च विकर्मणः । अकर्मणश्च बोद्धव्यं गहना कर्मणो गतिः ॥१७॥
karmano hy api boddhavyaṁ boddhavyaṁ ca vikarmaṇaḥ akarmaṇaś ca boddhavyaṁ gahanā karmaṇo gatiḥ
karmaṇaḥ —working order; hi —certainly; api —also; boddhavyam —should be understood; boddhavyam —to be understood; ca —also; vikarmaṇaḥ —forbidden work; akarmaṇaḥ —inaction; ca —also; boddhavyam —should be understood; gahanā —very difficult; karmaṇaḥ —working order; gatiḥ —to enter into.
TRANSLATION
The intricacies of action are very hard to understand. Therefore one should know properly what action is, what forbidden action is, and what inaction is.

246
Bhagavad-gītā  As It Is
[Ch. 4]
own accord. He neither begs nor borrows, but he labors honestly as far as is in his power, and is satisfied with whatever is obtained by his own honest labor. He is therefore independent in his livelihood. He does not allow anyone's service to hamper his own service in Krṣṇa consciousness. However, for the service of the Lord he can participate in any kind of action without being disturbed by the duality of the material world. The duality of the material world is felt in terms of heat and cold, or misery and happiness. A Krṣṇa conscious person is above duality because he does not hesitate to act in any way for the satisfaction of Krṣṇa. Therefore he is steady both in success and in failure. These signs are visible when one is fully in transcendental knowledge.
TEXT 23
गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतसः । यज्ञायाचरतः कर्म समग्रं प्रविलीयते ॥२३॥
gata-sangasya muktasya jñānāvasthita-cetasaḥ yajñāyācarataḥ karma samagraṁ pravilīyate
gata-saṅgasya —unattached to the modes of material nature;  muktasya —of the liberated;  jñāna-avasthita —situated in transcendence;  cetasaḥ —of such wisdom;  yajñāya —for the sake of Yajña (Kṛṣṇa);  ācarataḥ —so acting;  karma —work;  samagram —in total;  pravilīyate —merges entirely.
TRANSLATION
The work of a man who is unattached to the modes of material nature and who is fully situated in transcendental knowledge merges entirely into transcendence.
PURPORT
Becoming fully Krṣṇa conscious, one is freed from all dualities and thus is free from the contaminations of the material modes. He can become liberated because he knows his constitutional position in relationship with Krṣṇa; and thus his mind cannot be drawn from Krṣṇa consciousness.

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Text 241
Transcendental Knowledge
१६७
Consequently, whatever he does, he does for Krṣṇa, who is the primeval Viṣṇu. Therefore, all his works are technically sacrifices because sacrifice involves satisfying the Supreme Person, Krṣṇa. The resultant reactions to all such work certainly merge into transcendence, and one does not suffer material effects.
TEXT 24.
ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणा हुतभू । 
    ब्रह्मैव तेन गन्तव्यं ब्रह्म कर्म समाधिना ॥२४॥
brahmārpaṇaṁ brahma havir brahmāgnau brahmaṇā hutam brahmaiva tena gantavyaṁ brahma-karma-samādhinā
brahma —spiritual nature;  arpaṇam —contribution;  brahma —the Supreme;  haviḥ —butter;  brahma —spiritual;  agnau —in the fire of consummation;  brahmaṇā —by the spirit soul;  hutam —offered;  brahma —spiritual kingdom;  eva —certainly;  tena —by him;  gantavyam —to be reached;  brahma —spiritual;  karma —activities;  samādhinā —by complete absorption.
TRANSLATION
A person who is fully absorbed in Kṛṣṇa consciousness is sure to attain the spiritual kingdom because of his full contribution to spiritual activities, in which the consummation is absolute and that which is offered is of the same spiritual nature.
PURPORT
How activities in Krṣṇa consciousness can lead one ultimately to the spiritual goal is described here. There are various activities in Krṣṇa consciousness, and all of them will be described in the following verses. But, for the present, just the principle of Krṣṇa consciousness is described. A conditioned soul, entangled in material contamination, is sure to act in the material atmosphere, and yet he has to get out of such an

250
Въгазавад  -гўтаа АС Іт Ісі.
[Ch. 4]
Supreme. For the impersonalist, the fire altar of sacrifice is the Supreme Brahman, and the offering is the self being consumed by the fire of Brahman. The Kṛṣṇa conscious person, like Arjuna, however, sacrifices everything for the satisfaction of Kṛṣṇa, and thus all his material possessions as well as his own self—everything—is sacrificed for Kṛṣṇa. Thus, he is the first-class  yogī ; but he does not lose his individual existence.
TEXT 26
श्रोत्रादीनीन्द्रियाण्यन्ये संयमाग्निषु जुह्वति । 
    शब्दादीन्विषयानन्य इन्द्रियाग्निषु जुह्वति ॥२६॥
śrotrādīnīndriyāṇy anye saṁyamāgniṣu juhvati śabdādīn viṣayān anya indriyāgniṣu juhvati
śrotra-ādīni —hearing process;  indriyāṇi —senses;  anye —others;  saṁyama —of restraint;  agniṣu —in the fire;  juhvati —offers;  śabda-ādīn —sound vibration, etc.;  viṣayān —objects of sense gratification;  anye —others;  indriya —of sense organs;  agniṣu —in the fire;  juhvati —sacrifice.
TRANSLATION
Some of them sacrifice the hearing process and the senses in the fire of the controlled mind, and others sacrifice the objects of the senses, such as sound, in the fire of sacrifice.
PURPORT
The four divisions of human life, namely the  brahmacārī , the  grhastha , the  vānaprastha , and the  sannyāsī , are all meant to help men become perfect  yogīs  or transcendentalists. Since human life is not meant for our enjoying sense gratification like the animals, the four orders of human life are so arranged that one may become perfect in spiritual life. The  brahmacārīs , or students under the care of a bona fide spiritual master, control the mind by abstaining from sense gratification. They are referred to in this verse as sacrificing the hearing process and the senses in the fire of the controlled mind. A  brahmacārī  hears only words concerning Kṛṣṇa con-

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Text 27]]
Transcendental Knowledge
251
sciousness; hearing is the basic principle for understanding, and therefore the pure  brahmacārī  engages fully in  harer nāmānukīrtanam —chanting and hearing the glories of the Lord. He restrains himself from the vibrations of material sounds, and his hearing is engaged in the transcendental sound vibration of Hare Kṛṣṇa, Hare Kṛṣṇa. Similarly, the householders, who have some license for sense gratification, perform such acts with great restraint. Sex life, intoxication and meat eating are general tendencies of human society, but a regulated householder does not indulge in unrestricted sex life and other sense gratifications. Marriage on principles of religious life is therefore current in all civilized human society because that is the way for restricted sex life. This restricted, unattached sex life is also a kind of  yajña  because the restricted householder sacrifices his general tendency toward sense gratification for higher transcendental life.
TEXT 27
सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे । आत्मसंयमयोगाग्नौ जुढति ज्ञानदीपिते ॥२७॥
sarvāṇīndriya-karmāṇi prāṇa-karmāṇi cāpare ātma-saṁyama-yogāgnau juhvati jñāna-dīpite
sarvāṇi —all;  indriya —senses;  karmāṇi —functions;  prāṇa-karmāṇi —functions of the life breath; ca —also;  apare —others;  ātma-saṁyama —controlling the mind;  yoga —linking process;  agnau —in the fire of;  juhvati —offers;  jñāna-dīpite —because of the urge for self-realization.
TRANSLATION
Those who are interested in self-realization, in terms of mind and sense control, offer the functions of all the senses, as well as the vital force [breath], as oblations into the fire of the controlled mind.
PURPORT
The  yoga  system conceived by Patañjali is referred to herein. In the  Yoga-sūtra  of Patañjali, the soul is called  pratyag-ātmā  and  parag-ātmā . As

256
Bhagavad-pija  As It los
Центр 4
and performance of the  yoga  system), it is found that the common aim of all is to control the senses. Sense gratification is the root cause of material existence; therefore, unless and until one is situated on a platform apart from sense gratification, there is no chance of being elevated to the eternal platform of full knowledge, full bliss and full life. This platform is in the eternal atmosphere, or Brahman atmosphere. All the above-mentioned sacrifices help one to become cleansed of the sinful reactions of material existence. By this advancement in life, one not only becomes happy and opulent in this life, but also, at the end, he enters into the eternal kingdom of God, either merging into the impersonal Brahman or associating with the Supreme Personality of Godhead, Kṛṣṇa.
TEET  31.1
नायं लोकोऽस्त्ययज्ञस्य कुतोऽन्यः कुरुसत्तम ॥३१॥
nāyam loko'sty ayajīnasya kuto'nyah kuru-sattama
na —never;  ayam —this;  lokaḥ —planet;  asti —there is;  ayajñasya —of the foolish;  kutaḥ —where is;  anyaḥ —the other;  kuru-sattama —O best amongst the Kurus.
TRANSLATION
O best of the Kuru dynasty, without sacrifice one can never live happily on this planet or in this life: what then of the next?
PURPORT
Whatever form of material existence one is in, one is invariably ignorant of his real situation. In other words, existence in the material world is due to the multiple reactions to our sinful lives. Ignorance is the cause of sinful life, and sinful life is the cause of one's dragging on in material existence. The human form of life is the only loophole by which one may get out of this entanglement. The  Vedas , therefore, give us a chance for escape by pointing out the paths of religion, economic comfort, regulated sense gratification and, at last, the means to get out of the miserable condition entirely. The path of religion, or the different kinds of sacrifice recom-

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Text 3221
Transcendental Knowledge
957
mended above, automatically solves our economic problems. By performance of  yajña  we can have enough food, enough milk, etc.—even if there is a so-called increase of population. When the body is fully supplied, naturally the next stage is to satisfy the senses. The  Vedas  prescribe, therefore, sacred marriage for regulated sense gratification. Thereby one is gradually elevated to the platform of release from material bondage, and the highest perfection of liberated life is to associate with the Supreme Lord. Perfection is achieved by performance of  yajña  (sacrifice), as described above. Now, if a person is not inclined to perform  yajña  according to the  Vedas , how can he expect a happy life? There are different grades of material comforts in different heavenly planets, and in all cases there is immense happiness for persons engaged in different kinds of  yajña . But the highest kind of happiness that a man can achieve is to be promoted to the spiritual planets by practice of Kṛṣṇa consciousness. A life of Kṛṣṇa consciousness is therefore the solution to all the problems of material existence.
TEXT 32
एवं बहुविधा यज्ञा वितता ब्रह्मणो मुखे । कर्मजान्विद्धि तान्सर्वानेवं ज्ञात्वा विमोक्ष्यसे॥३२॥
evaṁ bahu-vidhā yajñā vitatā brahmano mukhe karma-jān viddhi tān sarvān evaṁ jñātvā vimokṣyase
evam —thus;  bahu-vidhāḥ —various kinds of;  yajñāḥ —sacrifices;  vitatāḥ —widespread;  brahmaṇaḥ —of the  Vedas ;  mukhe —in the face of;  karma-jān —born of work;  viddhi —you should know;  tān —them;  sarvān —all;  evam —thus;  jñātvā —knowing;  vimokṣyase —be liberated.
TRANSLATION
All these different types of sacrifice are approved by the Vedas, and all of them are born of different types of work. Knowing them as such, you will become liberated.
PURPORT
Different types of sacrifice, as discussed above, are mentioned in the  Vedas  to suit the different types of worker. Because men are so deeply

258
၁၂ ဇန်နဝါရီလ  (၁၂ ဇန်နဝါရီ ၁၉၅၉) သည်  မြန်မာပြည်နယ် မြို့နယ် မြို့နယ် တွင် အထူးသဖြင့် အမြင့်ဆုံး အခြား မြို့နယ် မြို့နယ် တွင် အထ
[Ch. 4]
absorbed in the bodily concept, these sacrifices are so arranged that one can work either with the body, the mind, or the intelligence. But all of them are recommended for ultimately bringing about liberation from the body. This is confirmed by the Lord herewith from His own mouth.
TEEXT 33
श्रेयान्द्रव्यमयाद्यज्ञाज्ज्ञानयज्ञः परंतप । 
    सर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते ॥३३॥
śreyān dravyamayād yajñāj jñāna-yajñaḥ parantapa sarvaṁ karmākhilaṁ pārtha jñāne parisamāpyate
śreyān —greater;  dravyamayāt —than the sacrifice of material possessions;  yajñāt —knowledge;  jñāna-yajñaḥ —sacrifice in knowledge;  parantapa —O chastiser of the enemy;  sarvam —all;  karma —activities;  akhilam —in totality;  pārtha —O son of Pṛthā;  jñāne —in knowledge;  parisamāpyate —ends in.
TRANSLATION
O chastiser of the enemy, the sacrifice of knowledge is greater than the sacrifice of material possessions. O son of Pṛthā, after all, the sacrifice of work culminates in transcendental knowledge.
PURPORT
The purpose of all sacrifices is to arrive at the status of complete knowledge, then to gain release from material miseries, and, ultimately, to engage in loving transcendental service to the Supreme Lord (Κρηα consciousness). Nonetheless, there is a mystery about all these different activities of sacrifice, and one should know this mystery. Sacrifices sometimes take different forms according to the particular faith of the performer. When one's faith reaches the stage of transcendental knowledge, the performer of sacrifices should be considered more advanced than those who simply sacrifice material possessions without such knowledge, for without attainment of knowledge, sacrifices remain on the material platform and bestow no spiritual benefit. Real knowledge culminates in

266
Bhagavad-gñā  As It Is
[Ch. 4]
doubts;  ātmā —person;  vinaśyati —falls back;  na —never;  ayam —this;  lokaḥ —world;  asti —there is;  na —neither;  paraḥ —next life;  na —not;  sukham —happiness;  saṁśaya —doubtful;  ātmanaḥ —of the person.
TRANSLATION
But ignorant and faithless persons who doubt the revealed scriptures do not attain God consciousness. For the doubting soul there is happiness neither in this world nor in the next.
PURPORT
Out of many standard and authoritative revealed scriptures, the  Bhagavad-gītā  is the best. Persons who are almost like animals have no faith in, or knowledge of, the standard revealed scriptures; and some, even though they have knowledge of, or can cite passages from, the revealed scriptures, have actually no faith in these words. And even though others may have faith in scriptures like  Bhagavad-gītā , they do not believe in or worship the Personality of Godhead, Śrī Kṛṣṇa. Such persons cannot have any standing in Kṛṣṇa consciousness. They fall down. Out of all the above-mentioned persons, those who have no faith and are always doubtful make no progress at all. Men without faith in God and His revealed word find no good in this world, nor in the next. For them there is no happiness whatsoever. One should therefore follow the principles of revealed scriptures with faith and thereby be raised to the platform of knowledge. Only this knowledge will help one become promoted to the transcendental platform of spiritual understanding. In other words, doubtful persons have no status whatsoever in spiritual emancipation. One should therefore follow in the footsteps of great  ācāryas  who are in the discipline succession and thereby attain success.
TEXT 41
योगसंन्यस्तकर्माणं ज्ञानसंछिन्नसंशयम् । आत्मवन्तं न कर्माणि निबध्नन्ति धनंजय ॥४१॥
yoga-sannyasta-karmāṇaṁ  
 jñāna-sañchinna-saṁśayam  
 ātma-vantaṁ na karmāṇi  
 nibadhnanti dhanañjaya

268
Bhagavad-gītā  As It Is
[Ch. 4]
परंपरागत प्रक्रिया
The  yoga  system instructed in this chapter is called  sanātana-yoga , or eternal activities performed by the living entity. This  yoga  has two divisions of sacrificial actions: one is called sacrifice of one's material possessions, and the other is called knowledge of self, which is pure spiritual activity. If sacrifice of one's material possessions is not dovetailed for spiritual realization, then such sacrifice becomes material. But one who performs such sacrifices with a spiritual objective, or in devotional service, makes a perfect sacrifice. When we come to spiritual activities, we find that these are also divided into two: namely, understanding of one's own self (or one's constitutional position), and the truth regarding the Supreme Personality of Godhead. One who follows the path of the  Gītā  as it is can very easily understand these two important divisions of spiritual knowledge. For him there is no difficulty in obtaining perfect knowledge of the self as part and parcel of the Lord. And such understanding is beneficial for such a person who easily understands the transcendental activities of the Lord. In the beginning of this chapter, the transcendental activities of the Lord were discussed by the Supreme Lord Himself. One who does not understand the instructions of the  Gītā  is faithless, and is to be considered to be misusing the fragmental independence awarded to him by the Lord. In spite of such instructions, one who does not understand the real nature of the Lord as the eternal, blissful, all-knowing Personality of Godhead, is certainly fool number one. Ignorance can be removed by gradual acceptance of the principles of Kṛṣṇa consciousness. Kṛṣṇa consciousness is awakened by different types of sacrifices to the demigods, sacrifice to Brahman, sacrifice in celibacy, in household life, in controlling the senses, in practicing mystic  yoga , in penance, in foregoing material possessions, in studying the  Vedas , and in partaking of the social institution called  vaṃāśrama-dharma . All of these are known as sacrifice, and all of them are based on regulated action. But within all these activities, the important factor is self-realization. One who seeks  that  objective is the real student of  Bhagavad-gītā , but one who doubts the authority of Kṛṣṇa falls back. One is therefore advised to study  Bhagavad-gītā , or any other scripture, under a bona fide spiritual master, with service and surrender. A bona fide spiritual master is in the discipline succession from time eternal, and he does not deviate at all from the instructions of the Supreme Lord as they were imparted millions of years ago to the sun-god, from whom the instructions of  Bhagavad-gītā  have come down to the earthly kingdom. One should, therefore, follow the path of  Bhagavad-gītā  as it is expressed in the  Gītā

୨7୨
Bhagavad-ഗ്ന്നു  As It Is
[Ch. 5]
TRANSLATION
Arjuna said: O Kışına, first of all You ask me to renounce work, and then again You recommend work with devotion. Now will You kindly tell me definitely which of the two is more beneficial?
PURPORT
In this Fifth Chapter of the  Bhagavad-gītā , the Lord says that work in devotional service is better than dry mental speculation. Devotional service is easier than the latter because, being transcendental in nature, it frees one from reaction. In the Second Chapter, preliminary knowledge of the soul and its entanglement in the material body were explained. How to get out of this material encagement by  buddhi-yoga , or devotional service, was also explained therein. In the Third Chapter, it was explained that a person who is situated on the platform of knowledge no longer has any duties to perform. And, in the Fourth Chapter, the Lord told Arjuna that all kinds of sacrificial work culminate in knowledge. However, at the end of the Fourth Chapter, the Lord advised Arjuna to wake up and fight, being situated in perfect knowledge. Therefore, by simultaneously stressing the importance of both work in devotion and inaction in knowledge, Kṛṣṇa has perplexed Arjuna and confused his determination. Arjuna understands that renunciation in knowledge involves cessation of all kinds of work performed as sense activities. But if one performs work in devotional service, then how is work stopped? In other words, he thinks that  sannyāsam , or renunciation in knowledge, should be altogether free from all kinds of activity because work and renunciation appear to him to be incompatible. He appears not to have understood that work in full knowledge is nonreactive and is therefore the same as inaction. He inquires, therefore, whether he should cease work altogether, or work with full knowledge.
TEXT 2
श्रीभगवानुवाच  ।। १
संन्यासः कर्मयोगश्च निःश्रेयसकरावुभौ ।
तयोस्तु कर्मसंन्यासात्कर्मयोगो विशिष्यते ॥ २ ॥

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Text 2]
Karma-yoga—Action in Krṣṇa Consciousness
273
śrī bhagavān uvāca sannyāsaḥ karma-yogaś ca niḥśreyasa-karāv ubhau tayos tu karma-sannyāsāt karma-yogo viśiṣyate
śrī bhagavān uvāca —the Personality of Godhead said;  sannyāsaḥ —renunciation of work;  karma-yogaḥ —work in devotion;  ca —also;  niḥśreyasa-karau —all leading to the path of liberation;  ubhau —both;  tayoḥ —of the two;  tu —but;  karma-sannyāsāt —in comparison to the renunciation of fruitive work;  karma-yogaḥ —work in devotion;  viśiṣyate —is better.
TRANSLATION
The Blessed Lord said: The renunciation of work and work in devotion are both good for liberation. But, of the two, work in devotional service is better than renunciation of works.
PURPORT
Fruitive activities (seeking sense gratification) are cause for material bondage. As long as one is engaged in activities aimed at improving the standard of bodily comfort, one is sure to transmigrate to different types of bodies, thereby continuing material bondage perpetually.  Śrīmad-Bhāgavatam  confirms this as follows:
nūnaṁ pramattaḥ kurute vikarma yad-indriya-prītaya āpṛṇoti na sādhu manye yata ātmano ’yam asann api kleśada āsa dehaḥ
parābhavas tāvad abodha-jāto yāvanna jijñāsata ātma-tattvam yāvat kriyās tāvad idaṁ mano vai karmātmakaṁ yena śarīra-bandhaḥ
evam manah karma vaśam prayunkte avidyayātmany upadhīyamāne prītir na yāvan mayi vāsudeve na mucyate deha-yogena tāvat
“People are mad after sense gratification, and they do not know that this present body, which is full of miseries, is a result of one’s fruitive activities in the past. Although this body is temporary, it is always giving one trouble in many ways. Therefore, to act for sense gratification is not good. One is considered to be a failure in life as long as he makes no inquiry

Text 71
Карта-чога—Астион ин Крена Сонсионесес
१७०
altruistic nature, which are nothing but material engagements. Therefore, the conclusion is that those who are engaged in Kṛṣṇa consciousness are better situated than the  sannyāsīs  engaged in simple Brahman speculation, although they too come to Kṛsṇa consciousness, after many births.
TEXT 7
योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रियः । 
    सर्वभ्रूतात्मभ्रूतात्मा कुर्वन्नपि न लिप्यते ॥ ७ ॥
yoga-yukto viśuddhātmā vijitātmā jitendriyaḥ sarvabhūtātmabhūtātmā kurvann api na lipyate
yoga-yuktaḥ —engaged in devotional service;  viśuddha-ātmā —a purified soul;  vijita-ātmā —self-controlled;  jita-indriyaḥ —having conquered the senses;  sarvabhūta-ātmabhūta-ātmā —compassionate to all living entities;  kurvan api —although engaged in work;  na —never;  lipyate —is entangled.
TRANSLATION
One who works in devotion, who is a pure soul, and who controls his mind and senses, is dear to everyone, and everyone is dear to him. Though always working, such a man is never entangled.
PURPORT
One who is on the path of liberation by Krṣṇa consciousness is very dear to every living being, and every living being is dear to him. This is due to his Krṣṇa consciousness. Such a person cannot think of any living being as separate from Krṣṇa, just as the leaves and branches of a tree are not separate from the tree. He knows very well that by pouring water on the root of the tree, the water will be distributed to all the leaves and branches, or by supplying food to the stomach, the energy is automatically distributed throughout the body. Because one who works in Krṣṇa consciousness is servant to all, he is very dear to everyone. And, because everyone is

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१8०
ဂီလ ဝန်ထုတ်တို့   ဟိုက်သို့   ပေါ့   ရှီး   ရှီး   ရှီး   ရှီး   ရှီး
[Ch 5]
satisfied by his work, he is pure in consciousness. Because he is pure in consciousness, his mind is completely controlled. And, because his mind is controlled, his senses are also controlled. Because his mind is always fixed on Kṛṣṇa, there is no chance of his being deviated from Kṛṣṇa. Nor is there a chance that he will engage his senses in matters other than the service of the Lord. He does not like to hear anything except topics relating to Kṛṣṇa; he does not like to eat anything which is not offered to Kṛṣṇa; and he does not wish to go anywhere if Kṛṣṇa is not involved. Therefore, his senses are controlled. A man of controlled senses cannot be offensive to anyone. One may ask, “Why then was Arjuna offensive (in battle) to others? Wasn’t he in Kṛṣṇa consciousness?” Arjuna was only superficially offensive because (as has already been explained in the Second Chapter) all the assembled persons on the battlefield would continue to live individually, as the soul cannot be slain. So, spiritually, no one was killed on the Battlefield of Kurukṣetra. Only their dresses were changed by the order of Kṛṣṇa, who was personally present. Therefore Arjuna, while fighting on the Battlefield of Kurukṣetra, was not really fighting at all; he was simply carrying out the orders of Kṛṣṇa in full Kṛṣṇa consciousness. Such a person is never entangled in the reactions of work.
TEXTS 8-9
नैव किंचित्करोमीति युक्तो मन्येत तत्त्ववित् । 
    पश्यञ्झण्वन्स्पृश्चाञ्जिघन्नभ्रन्गच्छन्स्वपन्भ्रसन् ॥ ८ ॥ 
    प्रलपन्विसृजन्गृह्णन्मिषन्निमिषनपि । 
    इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन् ॥ ९ ॥
naiva kiñcit karomîti  
  yukto manyeta tattva-vit  
  paśyañ śṃvan spṛśañ jighrann  
  aśnan gacchan svapan śvasan  
  pralapan visṛjan gṛhṇann   
 
    
    
    
    
     
 
  unmiṣan nimiṣann api  
    
    
    
     
 
  indriyāṇīndriyārtheṣu  
    
    
    
     
 
  vartanta
na —never:  eva —certainly;  kiñcit —anything;  karomi —do I do;  iti —thus;  yuktaḥ —engaged in the divine consciousness;  manyeta —thinks;  tattvavit —

294
ປີກຈະກະ  (ປີກ:   ) ເປັນປະເທດໃນຊື່ສຽງທີ່ປະກອບໄດ້ ແລະ ເປັນປະເທດໃນຊື່ສຽງທີ່ເປັນຄູ່ສົມບັດໃນປະເທດ ອີລາ.
[Ch. 5]
persons are to be considered already liberated, and their symptoms are described below
TEXT 20
न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम् । 
    स्थिरबुद्धिरसंमूढो ब्रह्मविद्वह्नणि स्थितः ॥२०॥
na prahṛṣyet priyaṁ prāpya nodvijet prāpya cāpriyam sthira-buddhir asammūḍho brahma-vid brahmani sthitah
na —never;  prahṛṣyet —rejoice;  priyam —pleasant;  prāpya —achieving;  na —does not;  udvijet —agitated;  prāpya —obtaining;  ca —also;  apriyam —unpleasant;  sthira-buddhiḥ —self-intelligent;  asammūḍhaḥ —unbewildered;  brahmavit —one who knows the Supreme perfectly;  brahmaṇi —in the Transcendence;  sthitaḥ —situated.
TRANSLATION
A person who neither rejoices upon achieving something pleasant nor laments upon obtaining something unpleasant, who is self-intelligent, unbewildered, and who knows the science of God, is to be understood as already situated in Transcendence.
PURPORT
The symptoms of the self-realized person are given herein. The first symptom is that he is not illusioned by the false identification of the body with his true self. He knows perfectly well that he is not this body, but is the fragmental portion of the Supreme Personality of Godhead. He is therefore not joyful in achieving something, nor does he lament in losing anything which is related to his body. This steadiness of mind is called  sthira-buddhi , or self-intelligence. He is therefore never bewildered by mistaking the gross body for the soul, nor does he accept the body as permanent and disregard the existence of the soul. This knowledge elevates him to the station of knowing the complete science of the Absolute Truth,

Text 211 Karma-voza=Action in Krsna Consciousness
२०५
namely Brahman, Paramātmā and Bhagavān. He thus knows his constitutional position perfectly well, without falsely trying to become one with the Supreme in all respects. This is called Brahman realization, or self-realization. Such steady consciousness is called Kṛsṇa consciousness.
TEXT 211
बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम् । स ब्रह्मयोगयुक्तात्मा सुखमक्षयमक्षते ॥३१॥
bāhya-sparśeṣv asaktātmā  
 vindaty ātmani yat sukham  
 sa brahma-yoga-yuktātmā  
 sukham akṣayam aśnute
bāhya-sparśeṣu —in external sense pleasure;  asakta-ātmā —one who is not so attached;  vindati —enjoys;  ātmani —in the self;  yat —that which;  sukham —happiness;  saḥ —that;  brahma-yoga —concentrated in Brahman;  yukta-ātmā —self-connected;  sukham —happiness;  akṣayam —unlimited;  aśnute —enjoys.
TRANSLATION
Such a liberated person is not attracted to material sense pleasure or external objects but is always in trance, enjoying the pleasure within. In this way the self-realized person enjoys unlimited happiness, for he concentrates on the Supreme.
PURPORT
Śñ Yāmunācārya, a great devotee in Kṛṣṇa consciousness, said:
yadāvadhi mama cetaḥ kṛṣṇa-padāravinde nava-nava-rasa-dhāmanudyata rantum āsīt tadāvadhi bata nārī-saṅgame smaryamāne bhavati mukha-vikāraḥ suṣṭu niṣṭhīvanaṁ ca
“Since I have been engaged in the transcendental loving service of Kışna, realizing ever-new pleasure in Him, whenever I think of sex pleasure, I spit

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296
Bhagavad-ը  հետևանքով  As  և  t  են  s  ։
[Ch. 5]
at the thought, and my lips curl with distaste.” A person in  brahma-yoga , or Kṛṣṇa consciousness, is so absorbed in the loving service of the Lord that he loses his taste for material sense pleasure altogether. The highest pleasure in terms of matter is sex pleasure. The whole world is moving under its spell, and a materialist cannot work at all without this motivation. But a person engaged in Kṛṣṇa consciousness can work with greater vigor without sex pleasure, which he avoids. That is the test in spiritual realization. Spiritual realization and sex pleasure go ill together. A Kṛṣṇa conscious person is not attracted to any kind of sense pleasure due to his being a liberated soul.
TEXT 22
ये हि संस्पर्शजा भोगा दुःखयोनय एव ते । आद्यन्तवन्तः कान्तेय न तेषु रमते बुधः ॥२२॥
ye hi samsparśajā bhogā duḥkha-yonaya eva te ādy-antavantaḥ kaunteya na teṣu ramate budhaḥ
ye —those;  hi —certainly;  saṁsparśajāḥ —by contact with the material senses;  bhogāḥ —enjoyment;  duḥkha —distress;  yonayaḥ —sources of;  eva —certainly;  te —they are;  ādi —in the beginning;  antavantaḥ —subject to;  kaunteya —O son of Kuntī; na —never;  teṣu —in those;  ramate —take delight;  budhaḥ —the intelligent.
TRANSLATION
An intelligent person does not take part in the sources of misery, which are due to contact with the material senses. O son of Kuntī, such pleasures have a beginning and an end, and so the wise man does not delight in them.
PURPORT
Material sense pleasures are due to the contact of the material senses, which are all temporary because the body itself is temporary. A liberated

298
Вիაგა  დაძატენდა  ASI III ISI
[Ch. 5]
kāma —desire;  krodha —anger;  udbhavam —generated from;  vegam —urge;  saḥ —he;  yuktaḥ —in trance;  saḥ —he;  sukhī —happy;  naraḥ —human being.
TRANSLATION
Before giving up this present body, if one is able to tolerate the urges of the material senses and check the force of desire and anger, he is a yogī and is happy in this world.
PURPORT
If one wants to make steady progress on the path of self-realization, he must try to control the forces of the material senses. There are the forces of talk, forces of anger, forces of mind, forces of the stomach, forces of the genitals, and forces of the tongue. One who is able to control the forces of all these different senses, and the mind, is called  gosvāmī , or  svāmī . Such  gosvāmīs  live strictly controlled lives, and forego altogether the forces of the senses. Material desires, when unsatiated, generate anger, and thus the mind, eyes and chest become agitated. Therefore, one must practice to control them before one gives up this material body. One who can do this is understood to be self-realized and is thus happy in the state of self-realization. It is the duty of the transcendentalist to try strenuously to control desire and anger.
TEXT 24
योऽन्तःसुखोऽन्तरारामस्तथान्तज्येतिरेव यः । 
स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति ॥२४॥
yo 'ntaḥ-sukho 'ntarārāmas tathāntar-jyotir eva yaḥ sa yogī brahma-nirvāṇaṁ brahma-bhūto 'dhigacchati
yaḥ —one who;  antaḥ-sukhaḥ —happy from within;  antaḥ-ārāmaḥ —active within;  tathā —as well as;  antaḥ-jyotiḥ —aiming within;  eva —certainly;  yaḥ —anyone;  saḥ —he;  yogī —mystic;  brahma-nirvāṇam —liberated in the Supreme;  brahma-bhūtaḥ —self-realized;  adhigacchati —attains.

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Text 251) Karma-voga=Action in Krsna Consciousness
२००
TRANSIATION
One whose happiness is within, who is active within, who rejoices within and is illumined within, is actually the perfect mystic. He is liberated in the Supreme, and ultimately he attains the Supreme.
पारंपरिक परिचय
Unless one is able to relish happiness from within, how can one retire from the external engagements meant for deriving superficial happiness? A liberated person enjoys happiness by factual experience. He can, therefore, sit silently at any place and enjoy the activities of life from within. Such a liberated person no longer desires external material happiness. This state is called  brahma-bhūta , attaining which one is assured of going back to Godhead, back to home.
TEXT 25
लभन्ते ब्रह्मनिर्वाणमृषयः क्षीणकल्मषाः । छिन्नद्वैधा यतात्मानः सर्वभूतहिते रताः ॥२५॥
labhante brahma-nirvāṇam ṛṣayaḥ kṣīṇa-kalmaṣāḥ chinna-dvaidhā yatātmānaḥ sarva-bhūta-hite ratāḥ
labhante —achieve;  brahma-nirvāṇam —liberation in the Supreme;  ṛṣayaḥ —those who are active within;  kṣīṇa-kalmaṣāḥ —who are devoid of all sins;  chinna —torn off;  dvaidhāḥ —duality;  yata-ātmānaḥ —engaged in self-realization;  sarva-bhūta —in all living entities;  hite —in welfare work;  ratāḥ —engaged.
TRANSLATION
One who is beyond duality and doubt, whose mind is engaged within, who is always busy working for the welfare of all sentient beings, and who is free from all sins, achieves liberation in the Supreme.

301
Bhagavad-pija  As It is
[Ch. 5]
suhṛdaṁ sarva-bhūtānāṁ iñātvā māṁ śāntim rcchati
bhoktāram —beneficiary;  yajña —sacrifices;  tapasām —of penances and austerities;  sarva-loka —all planets and the demigods thereof;  maheśvaram —the Supreme Lord;  suhṛdam —benefactor;  sarva —all;  bhūtānām —of the living entities;  jñātvā —thus knowing;  mām —Me (Lord Kṛṣṇa);  śāntim —relief from material pangs;  rcchati —achieves.
TRANSLATION
The sages, knowing Me as the ultimate purpose of all sacrifices and austerities, the Supreme Lord of all planets and demigods and the benefactor and well-wisher of all living entities, attain peace from the pangs of material miseries.
PURPORT
The conditioned souls within the clutches of illusory energy are all anxious to attain peace in the material world. But they do not know the formula for peace, which is explained in this part of the  Bhagavad-gītā . The greatest peace formula is simply this: Lord Kṛṣṇa is the beneficiary in all human activities. Men should offer everything to the transcendental service of the Lord because He is the proprietor of all planets and the demigods thereon. No one is greater than He. He is greater than the greatest of the demigods, Lord Śiva and Lord Brahmā. In the  Vedas  the Supreme Lord is described as  tam īśvarāṇām paramam maheśvaram . Under the spell of illusion, living entities are trying to be lords of all they survey, but actually they are dominated by the material energy of the Lord. The Lord is the master of material nature, and the conditioned souls are under the stringent rules of material nature. Unless one understands these bare facts, it is not possible to achieve peace in the world either individually or collectively. This is the sense of Kṛṣṇa consciousness: Lord Kṛṣṇa is the supreme predominator, and all living entities, including the great demigods, are His subordinates. One can attain perfect peace only in complete Kṛṣṇa consciousness.
This Fifth Chapter is a practical explanation of Kṛṣṇa consciousness, generally known as  karma-yoga . The question of mental speculation as to how  karma-yoga  can give liberation is answered herewith. To work in Kṛṣṇa consciousness is to work with the complete knowledge of the Lord

Text 61
Տնդերի կարգավազ
313
the mind and to draw it away from attachment to sense objects. It is stressed herein that the mind must be so trained that it can deliver the conditioned soul from the mire of nescience. In material existence one is subjected to the influence of the mind and the senses. In fact, the pure soul is entangled in the material world because of the mind's ego which desires to lord it over material nature. Therefore, the mind should be trained so that it will not be attracted by the glitter of material nature, and in this way the conditioned soul may be saved. One should not degrade oneself by attraction to sense objects. The more one is attracted by sense objects, the more one becomes entangled in material existence. The best way to disentangle oneself is to always engage the mind in Kṛṣṇa consciousness. The word  hi  is used for emphasizing this point, i.e., that one  must  do this. It is also said:
mana eva manuṣyāṇāṁ kāraṇaṁ bandha-mokṣayoḥ bandhāya viṣayāsaṅgo muktyai nirviṣayaṁ manaḥ.
“For man, mind is the cause of bondage and mind is the cause of liberation. Mind absorbed in sense objects is the cause of bondage, and mind detached from the sense objects is the cause of liberation.” Therefore, the mind which is always engaged in Kṛṣṇa consciousness is the cause of supreme liberation.
TEXT 6
बन्धुरात्मात्मनस्तस्य येनात्मैवात्मना जितः । 
    अनात्मनस्तु शत्रुत्वे वर्तेतात्मैव शत्रुवत् ॥ ६ ॥
bandhur ātmātmanas tasya yenātmaivātmanā jitaḥ anātmanas tu śatrutve vartetātmaiva śatruvat
bandhuḥ —friend;  ātmā —mind;  ātmanaḥ —of the living entity;  tasya —of him;  yena —by whom;  ātmā —mind;  eva —certainly;  ātmanā —by the living entity;  jitaḥ —conquered;  anātmanaḥ —of one who has failed to control the mind;  tu —but;  śatrutve —because of enmity;  varteta —remains;  ātmā eva —the very mind;  śatruvat —as an enemy.

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314
၁၂ ရက်  (၁၂ ရက် နှစ်) မြန်မာအများအား ၁၂ ရက် (၁၂ ရက် နှစ်) ရက်တွင် အခြား မြန်မာအများအား ၁၂ ရက် (၁၂ ရက် နှစ်) ရက်တွင် အရွယ်အထူး ပြ
[Ch. 6]
TRANSIATION
For him who has conquered the mind, the mind is the best of friends; but for one who has failed to do so, his very mind will be the greatest enemy.
PURPORTE
The purpose of practicing eightfold  yoga  is to control the mind in order to make it a friend in discharging the human mission. Unless the mind is controlled, the practice of  yoga  (for show) is simply a waste of time. One who cannot control his mind lives always with the greatest enemy, and thus his life and its mission are spoiled. The constitutional position of the living entity is to carry out the order of the superior. As long as one's mind remains an unconquered enemy, one has to serve the dictations of lust, anger, avarice, illusion, etc. But when the mind is conquered, one voluntarily agrees to abide by the dictation of the Personality of Godhead, who is situated within the heart of everyone as Paramātmā. Real  yoga  practice entails meeting the Paramātmā within the heart and then following His dictation. For one who takes to Kṛṣṇa consciousness directly, perfect surrender to the dictation of the Lord follows automatically.
TEXT 7
जितात्मनः प्रशान्तस्य परमात्मा समाहितः । 
    शीतोष्णमुखदुःखेषु तथा मानापमानयोः ॥ ७ ॥
jitātmanaḥ praśāntasya paramātmā samāhitaḥ śītoṣṇa-sukha-duḥkheṣu tathā mānāpamānayoḥ
jita-ātmanaḥ —of one who has conquered his mind;  praśāntasya —of one who has attained tranquility by such control over the mind;  paramātmā —the Supersoul;  samāhitaḥ —approached completely;  śīta —cold;  uṣṇa —heat;  sukha —in happiness;  duḥkheṣu —in distress;  tathā —also;  māna —honor;  apamānayoḥ —in dishonor.

314
၁၂ ရက်  (၁၂ ရက် နှစ်) မြန်မာအများအား ၁၂ ရက် (၁၂ ရက် နှစ်) ရက်တွင် အခြား မြန်မာအများအား ၁၂ ရက် (၁၂ ရက် နှစ်) ရက်တွင် အရွယ်အထူး ပြ
[Ch. 6]
TRANSIATION
For him who has conquered the mind, the mind is the best of friends; but for one who has failed to do so, his very mind will be the greatest enemy.
PURPORTE
The purpose of practicing eightfold  yoga  is to control the mind in order to make it a friend in discharging the human mission. Unless the mind is controlled, the practice of  yoga  (for show) is simply a waste of time. One who cannot control his mind lives always with the greatest enemy, and thus his life and its mission are spoiled. The constitutional position of the living entity is to carry out the order of the superior. As long as one's mind remains an unconquered enemy, one has to serve the dictations of lust, anger, avarice, illusion, etc. But when the mind is conquered, one voluntarily agrees to abide by the dictation of the Personality of Godhead, who is situated within the heart of everyone as Paramātmā. Real  yoga  practice entails meeting the Paramātmā within the heart and then following His dictation. For one who takes to Kṛṣṇa consciousness directly, perfect surrender to the dictation of the Lord follows automatically.
TEXT 7
जितात्मनः प्रशान्तस्य परमात्मा समाहितः । 
    शीतोष्णमुखदुःखेषु तथा मानापमानयोः ॥ ७ ॥
jitātmanaḥ praśāntasya paramātmā samāhitaḥ śītoṣṇa-sukha-duḥkheṣu tathā mānāpamānayoḥ
jita-ātmanaḥ —of one who has conquered his mind;  praśāntasya —of one who has attained tranquility by such control over the mind;  paramātmā —the Supersoul;  samāhitaḥ —approached completely;  śīta —cold;  uṣṇa —heat;  sukha —in happiness;  duḥkheṣu —in distress;  tathā —also;  māna —honor;  apamānayoḥ —in dishonor.

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Text 81
Տնտեսի կարգավիճակ
31.5
TRANSLATION
For one who has conquered the mind, the Supersoul is already reached, for he has attained tranquility. To such a man happiness and distress, heat and cold, honor and dishonor are all the same.
PURPORT
Actually, every living entity is intended to abide by the dictation of the Supreme Personality of Godhead, who is seated in everyone's heart as Paramātmā. When the mind is misled by the external illusory energy, one becomes entangled in material activities. Therefore, as soon as one's mind is controlled through one of the  yoga  systems, one is to be considered as having already reached the destination. One has to abide by superior dictation. When one's mind is fixed on the superior nature, he has no other alternative but to follow the dictation of the Supreme. The mind must admit some superior dictation and follow it. The effect of controlling the mind is that one automatically follows the dictation of the Paramātmā or Supersoul. Because this transcendental position is at once achieved by one who is in Kṛṣṇa consciousness, the devotee of the Lord is unaffected by the dualities of material existence, namely distress and happiness, cold and heat, etc. This state is practical  samādhi , or absorption in the Supreme.
TEXT 8
ज्ञानविज्ञानतृप्तात्मा कूटस्थो विजितेन्द्रियः । 
    युक्त इत्युच्यते योगी समलोष्टाश्मकाञ्चनः ॥ ८ ॥
jñāna-vijñāna-tṛptātmā  
 kūṭastho vijitendriyaḥ  
 yukta ity ucyate yogī  
 sama-loṣṭrāśma-kāñcanaḥ
jñāna —acquired knowledge;  vijñāna —realized knowledge;  trpta —satisfied;  ātmā —living entity;  kūṭasthaḥ —spiritually situated;  vijita-indriyaḥ —sensually controlled;  yuktaḥ —competent for self-realization;  iti —thus;  ucyate —is said;  yogī —the mystic;  sama —equiposed;  loṣṭra —pebbles;  aśma —stone;  kāñcanaḥ —gold.

Text 13-14-1
Տեղուկի կա-կոջու
২໑1
prasāntātmā vigata-bhīr brahmacāri-vrate sthitaḥ manaḥ saṁyamya mac-citto vulkta āsīta mat-paraḥ
samam —straight;  kāya-śiraḥ —body and head;  grīvam —neck;  dhārayan —holding;  acalam —unmoved;  sthiraḥ —still;  samprekṣya —looking;  nāsikā —nose;  agram —tip;  svam —own;  diśaḥ —all sides; ca—also;  anavalokayan —not seeing;  praśānta —unagitated;  ātmā —mind;  vigata-bhīḥ —devoid of fear;  brahmacāri-vrate —in the vow of celibacy;  sthitaḥ —situated;  manaḥ —mind;  saṁyamya —completely subdued;  mat —unto Me (Kṛṣṇa);  cittaḥ —concentrated;  yuktaḥ —actual  yogī ;  āsīta —being so;  mat —unto Me;  paraḥ —ultimate goal.
TRANSLATION
One should hold one's body, neck and head erect in a straight line and stare steadily at the tip of the nose. Thus, with an unagitated, subdued mind, devoid of fear, completely free from sex life, one should meditate upon Me within the heart and make Me the ultimate goal of life.
PURPORT
The goal of life is to know Kṛṣṇa, who is situated within the heart of every living being as Paramātmā, the four-handed Viṣṇu form. The  yoga  process is practiced in order to discover and see this localized form of Viṣṇu, and not for any other purpose. The localized Viṣṇu-mūrti is the plenary representation of Kṛṣṇa dwelling within one's heart. One who has no program to realize this Viṣṇu-mūrti is uselessly engaged in mock- yoga  practice and is certainly wasting his time. Kṛṣṇa is the ultimate goal of life, and the Viṣṇu-mūrti situated in one's heart is the object of  yoga  practice. To realize this Viṣṇu-mūrti within the heart, one has to observe complete abstinence from sex life; therefore one has to leave home and live alone in a secluded place, remaining seated as mentioned above. One cannot enjoy sex life daily at home or elsewhere and attend a so-called  yoga  class and thus become a  yogī . One has to practice controlling the mind and avoiding all kinds of sense gratification, of which sex life is the chief. In the rules of celibacy written by the great sage Yājñavalkya it is said:
karmaņā manasā vācā sarvāvasthāsu sarvadā sarvatra maithuņa-tyāgo brahmacaryaṁ pracakṣate.

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३२२
වාලදේශය  ,  මාලා  යනු  කුල  හා  කුලා  යන අය වන  වාලදේශය  යන්නට පැමිණි  කුලා  වන අතර  කුලා  යන්නට පැමිණි  කුලා  වන අතර  කුලා  යන
6 Ch
“The vow of  brahmacarya  is meant to help one completely abstain from sex indulgence in work, words and mind—at all times, under all circumstances, and in all places.” No one can perform correct  yoga  practice through sex indulgence.  Brahmacarya  is taught, therefore, from childhood when one has no knowledge of sex life. Children at the age of five are sent to the  guru-kula , or the place of the spiritual master, and the master trains the young boys in the strict discipline of becoming  brahmacārīs . Without such practice, no one can make advancement in any  yoga , whether it be  dhyāna ,  jñāna  or  bhakti . One who, however, follows the rules and regulations of married life, having sexual relationship only with his wife (and that also under regulation), is also called  brahmacārī . Such a restrained householder  brahmacārī  may be accepted in the  bhakti  school, but the  jñāna  and  dhyāna  schools do not admit even householder  brahmacārīs . They require complete abstinence without compromise. In the  bhakti  school, a householder  brahmacārī  is allowed controlled sex life because the cult of  bhakti-yoga  is so powerful that one automatically loses sexual attraction, being engaged in the superior service of the Lord. In the  Bhagavad-gītā  it is said:
viṣayā vinivartante nirāhārasya dehinaḥ rasa-varjaṁ raso 'py asya paraṁ dṛṣṭvā nivartate
Whereas others are forced to restrain themselves from sense gratification, a devotee of the Lord automatically refrains because of superior taste. Other than the devotee, no one has any information of that superior taste.
Vigatabhīḥ.  One cannot be fearless unless one is fully in Kṛṣṇa consciousness. A conditioned soul is fearful due to his perverted memory, his forgetfulness of his eternal relationship with Kṛṣṇa. The  Bhāgavatam  says,  bhayam dvitīyābhiniveśataḥ syād īśād apetasya viparyayo 'smṛtiḥ:  Kṛṣṇa consciousness is the only basis for fearlessness. Therefore, perfect practice is possible for a person who is Kṛṣṇa conscious. And since the ultimate goal of  yoga  practice is to see the Lord within, a Kṛṣṇa conscious person is already the best of all  yogīs . The principles of the  yoga  system mentioned herein are different from those of the popular so-called  yoga  societies.
TEXT 15
युञ्जन्नेवं सदात्मानं योगी नियतमानसः । शान्तिं निर्वाणपरमां मत्संस्थामधिगच्छति ॥१५॥

328
၁၂ ဇန်နဝါရီလ  (၁၂ ဇန်နဝါရီ ၁၉၅၉) သည်  မြန်မာပြည်နယ် မြို့နယ် မြို့နယ် တွင် အထူးသဖြင့် အမြင့်ဆုံး အခြား မြို့နယ် မြို့နယ် တွင် အထ
[Ch. 6]
engagements are not practical. In the devotional service of the Lord, therefore, these prescribed activities are called  arcanā , or engaging all the senses in the service of the Lord. The senses and the mind require engagements. Simple abnegation is not practical. Therefore, for people in general—especially those who are not in the renounced order of life—transcendental engagement of the senses and the mind as described above is the perfect process for transcendental achievement, which is called  yukta  in the  Bhagavad-gītā .
१९८१  - १९८१ - १९८१ - १९८१ - १९८१ - १९८१
यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता । योगिनो यतचित्तस्य युञ्जतो योगमात्मनः ॥१९॥
yathā dīpo nivātastho neṅgate sopamā smṛtā yogino yata-cittasya yuñjato yogam ātmanaḥ
yathā —as;  dīpaḥ —a lamp;  nivātasthaḥ —in a place without wind;  na —does not;  iṅgate —waver;  sā upamā —compared to that;  smṛtā —likened;  yoginaḥ —of the  yogī ;  yata-cittasya —whose mind is controlled;  yuñjataḥ —constantly engaged in;  yōgam —meditation;  ātmanaḥ —on Transcendence.
TRANSLATION
As a lamp in a windless place does not waver, so the transcendentalist, whose mind is controlled, remains always steady in his meditation on the transcendent Self.
PURPORT
A truly Krşna conscious person, always absorbed in Transcendence, in constant undisturbed meditation on his worshipable Lord, is as steady as a lamp in a windless place.
TEXTS 20-23
यत्रोपरमते चित्तं निरूद्धं योगसेवया । यत्र चैवात्मनात्मानं पश्यन्नात्मनि तुष्यति ॥२०॥

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Text 20-23 III
Տնտեխնություն
329
सुखमात्यन्तिकं यत्तद्बुद्धिग्राह्यमतीन्द्रियम् । वेत्ति यत्र न चैवायं स्थितश्चलति तच्चतः ॥२१॥ यं लब्ध्वा चापरं लाभं मन्यते नाधिकं ततः । यस्मिन्स्थितो न दुःखेन गुरुणापि विचाल्यते ॥२२॥ तं विद्याद्दुःखसंयोगवियोगं योगसंज्ञितम् ॥२३॥
yatroparamate cittaṁ niruddhaṁ yoga-sevayā yatra caivātmanātmānaṁ paśyann ātmani tuṣyati
sukham ātyantikaṁ yat tad buddhi-grāhyam atīndriyam vetti yatra na caivāyaṁ sthitaś calati tattvatah
yam labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ yasmin sthito na duḥkhena guruṇāpi vicālyate taṁ vidyād duḥkha-saṁyoga- viyogaṁ yoga-saṁjñitam
yatra —in that state of affairs;  uparamate —when one feels transcendental happiness;  cittam —mental activities;  niruddham —restrained from matter;  yoga-sevayā —by performance of  yoga ;  yatra —in that;  ca —also;  eva —certainly;  ātmanā —by the pure mind;  ātmānam —self;  paśyan —realizing the position;  ātmani —in the self;  tuṣyati —becomes satisfied;  sukham —happiness;  ātyantikam —supreme;  yat —in which;  tat —that;  buddhi —intelligence;  grāhyam —acceptable;  atīndriyam —transcendental;  vetti —knows;  yatra —wherein;  na —never;  ca —also;  eva —certainly;  ayam —in this;  sthitaḥ —situated;  calati —moves;  tattvataḥ —from the truth;  yam —that which;  labdhvā —by attainment;  ca —also;  aparam —any other;  lābham —gain;  manyate —does not mind;  na —never;  adhikam —more than that;  tataḥ —from that;  yasmin —in which;  sthitaḥ —being situated;  na —never;  duḥkhena —by miseries;  guruṇāpi —even though very difficult;  vicālyate —becomes shaken;  tam —that;  vidyāt —you must know;  duḥkha-saṁyoga —miseries of material contact;  viyogam —extermination;  yoga-saṁjñitam —trance in  yoga

25B
Bhagavad-णोंवे  As It Is
[Ch. 6]
practitioners in terms of the particular method adopted. When the linking up process is predominantly in fruitive activities, it is called  karma-yoga , when it is predominantly empirical, it is called  jñāna-yoga , and when it is predominantly in a devotional relationship with the Supreme Lord, it is called  bhakti-yoga .  Bhakti-yoga  or  Kṛṣṇa  consciousness is the ultimate perfection of all  yogas , as will be explained in the next verse. The Lord has confirmed herein the superiority of  yoga , but He has not mentioned that it is better than  bhakti-yoga .  Bhakti-yoga  is full spiritual knowledge, and as such, nothing can excel it. Asceticism without self-knowledge is imperfect. Empiric knowledge without surrender to the Supreme Lord is also imperfect. And fruitive work without  Kṛṣṇa  consciousness is a waste of time. Therefore, the most highly praised form of  yoga  performance mentioned here is  bhakti-yoga , and this is still more clearly explained in the next verse.
TEXT 47
योगिनामपि सर्वेषां मद्गतेनान्तरात्मना । 
    श्रद्धावान्भजते यो मां स मेयुक्ततमो मतः ॥४७॥
yoginām api sarveṣām mad-gatenāntarātmanā śraddhāvān bhajate yo māṁ sa me yuktatamo mataḥ
yoginām —of all  yogīs ;  api —also;  sarveṣām —all types of;  mat-gatena —abiding in Me;  antaḥ-ātmanā —always thinking of Me within;  śraddhāvān —in full faith;  bhajate —renders transcendental loving service;  yaḥ —one who;  mām —Me (the Supreme Lord);  saḥ —he;  me —Mine;  yuktatamaḥ —the greatest  yogī ;  mataḥ —is considered.
TRANSLATION
And of all yogīs, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all.
PURPORT
The word  bhajate  is significant here.  Bhajate  has its root in the verb  bhaj , which is used when there is need of service. The English word “worship”

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Text 47)
Տեղուկի դա-սօբա
25०
cannot be used in the same sense as  bhaja . Worship means to adore, or to show respect and honor to the worthy one. But service with love and faith is especially meant for the Supreme Personality of Godhead. One can avoid worshiping a respectable man or a demigod and may be called discourteous, but one cannot avoid serving the Supreme Lord without being thoroughly condemned. Every living entity is part and parcel of the Supreme Personality of Godhead, and thus every living entity is intended to serve the Supreme Lord by his own constitution. Failing to do this, he falls down. The  Bhāgavatam  confirms this as follows:
ya eşām puruşam sākṣād ātma-prabhavam īśvaram na bhajanty avajānanti sthānād bhraṣtā patanty adhaḥ.
“Anyone who does not render service and neglects his duty unto the Primeval Lord, who is the source of all living entities, will certainly fall down from his constitutional position.”
In this verse also the word  bhajanti  is used. Therefore,  bhajanti  is applicable to the Supreme Lord only, whereas the word “worship” can be applied to demigods or to any other common living entity. The word  avajānanti , used in this verse of  Śrīmad-Bhāgavatam , is also found in the  Bhagavad-gītā :  avajānanti māṁ mūḍhāḥ : “Only the fools and rascals deride the Supreme Personality of Godhead Lord Kṛṣṇa.” Such fools take it upon themselves to write commentaries on the  Bhagavad-gītā  without an attitude of service to the Lord. Consequently they cannot properly distinguish between the word  bhajanti  and the word “worship.”
The culmination of all kinds of  yoga  practices lies in  bhakti-yoga . All other  yogas  are but means to come to the point of  bhakti  in  bhakti-yoga .  Yoga  actually means  bhakti-yoga ; all other  yogas  are progressions toward the destination of  bhakti-yoga . From the beginning of  karma-yoga  to the end of  bhakti-yoga  is a long way to self-realization.  Karma-yoga , without fruitive results, is the beginning of this path. When  karma-yoga  increases in knowledge and renunciation, the stage is called  jñāna-yoga . When  jñāna-yoga  increases in meditation on the Supersoul by different physical processes, and the mind is on Him, it is called  aṣṭāṅga-yoga . And, when one surpasses the  aṣṭāṅga-yoga  and comes to the point of the Supreme Personality of Godhead Kṛṣṇa, it is called  bhakti-yoga , the culmination. Factually,  bhakti-yoga  is the ultimate goal, but to analyze  bhakti-yoga  minutely one has to understand these other  yogas . The  yogī  who is progressive is therefore on the true path of eternal good fortune. One who sticks to a particular point and does not make further progress is called by that particular name:  karma-yogī ,  jñāna-yogī  or  dhyāna-yogī ,  rāja-yogī ,  ha

Text 31
Knowledge of the Absolute
365
manuṣyāṇām —of men;  sahasreṣu —out of many thousands;  kaścit —someone;  yatati —endeavors;  siddhaye —for perfection;  yatatām —of those so endeavoring;  api —indeed;  siddhānām —of those who have achieved perfection:  kaścit —someone:  mām —Me:  netti —does know:  tattvatah —in fact.
TRANSLATION
Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth.
PURPORT
There are various grades of men, and out of many thousands one may be sufficiently interested in transcendental realization to try to know what is the self, what is the body, and what is the Absolute Truth. Generally mankind is simply engaged in the animal propensities, namely eating, sleeping, defending and mating, and hardly anyone is interested in transcendental knowledge. The first six chapters of the  Gūtā  are meant for those who are interested in transcendental knowledge, in understanding the self, the Superself and the process of realization by  jñāna-yoga ,  dhyāna-yoga , and discrimination of the self from matter. However, Kṛṣṇa can known by persons who are in Kṛṣṇa consciousness. Other transcendentalists may achieve impersonal Brahman realization, for this is easier understanding Kṛṣṇa. Kṛṣṇa is the Supreme Person, but at the He is beyond the knowledge of Brahman and Paramātmā. The  yogīs  and  jñānīs  are confused in their attempts to understand Kṛṣṇa, although greatest of the impersonalists, Śrīpāda Śaṅkarācārya, has admitted in  Gūtā  commentary that Kṛṣṇa is the Supreme Personality of Godhead. his followers do not accept Kṛṣṇa as such, for it is very difficult to know Kṛṣṇa, even though one has transcendental realization of impersonal Brahman.
Kṛṣṇa is the Supreme Personality of Godhead, the cause of all causes, the primeval Lord Govinda.  Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ anādir ādir govindaḥ sarva-kāraṇa-kāraṇam.  It is very difficult for the nondevotees to know Him. Although nondevotees declare that the path of  bhakti  or devotional service is very easy, they cannot practice it. If the path of  bhakti  is so easy, as the nondevotee class of men proclaim, then why do they take up the difficult path? Actually the path of  bhakti  is not easy. The so-called path of  bhakti  practiced by unauthorized persons

Text 31
Knowledge of the Absolute
365
manuṣyāṇām —of men;  sahasreṣu —out of many thousands;  kaścit —someone;  yatati —endeavors;  siddhaye —for perfection;  yatatām —of those so endeavoring;  api —indeed;  siddhānām —of those who have achieved perfection:  kaścit —someone:  mām —Me:  netti —does know:  tattvatah —in fact.
TRANSLATION
Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth.
PURPORT
There are various grades of men, and out of many thousands one may be sufficiently interested in transcendental realization to try to know what is the self, what is the body, and what is the Absolute Truth. Generally mankind is simply engaged in the animal propensities, namely eating, sleeping, defending and mating, and hardly anyone is interested in transcendental knowledge. The first six chapters of the  Gūtā  are meant for those who are interested in transcendental knowledge, in understanding the self, the Superself and the process of realization by  jñāna-yoga ,  dhyāna-yoga , and discrimination of the self from matter. However, Kṛṣṇa can known by persons who are in Kṛṣṇa consciousness. Other transcendentalists may achieve impersonal Brahman realization, for this is easier understanding Kṛṣṇa. Kṛṣṇa is the Supreme Person, but at the He is beyond the knowledge of Brahman and Paramātmā. The  yogīs  and  jñānīs  are confused in their attempts to understand Kṛṣṇa, although greatest of the impersonalists, Śrīpāda Śaṅkarācārya, has admitted in  Gūtā  commentary that Kṛṣṇa is the Supreme Personality of Godhead. his followers do not accept Kṛṣṇa as such, for it is very difficult to know Kṛṣṇa, even though one has transcendental realization of impersonal Brahman.
Kṛṣṇa is the Supreme Personality of Godhead, the cause of all causes, the primeval Lord Govinda.  Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ anādir ādir govindaḥ sarva-kāraṇa-kāraṇam.  It is very difficult for the nondevotees to know Him. Although nondevotees declare that the path of  bhakti  or devotional service is very easy, they cannot practice it. If the path of  bhakti  is so easy, as the nondevotee class of men proclaim, then why do they take up the difficult path? Actually the path of  bhakti  is not easy. The so-called path of  bhakti  practiced by unauthorized persons

Text 31
Knowledge of the Absolute
365
manuṣyāṇām —of men;  sahasreṣu —out of many thousands;  kaścit —someone;  yatati —endeavors;  siddhaye —for perfection;  yatatām —of those so endeavoring;  api —indeed;  siddhānām —of those who have achieved perfection:  kaścit —someone:  mām —Me:  netti —does know:  tattvatah —in fact.
TRANSLATION
Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth.
PURPORT
There are various grades of men, and out of many thousands one may be sufficiently interested in transcendental realization to try to know what is the self, what is the body, and what is the Absolute Truth. Generally mankind is simply engaged in the animal propensities, namely eating, sleeping, defending and mating, and hardly anyone is interested in transcendental knowledge. The first six chapters of the  Gūtā  are meant for those who are interested in transcendental knowledge, in understanding the self, the Superself and the process of realization by  jñāna-yoga ,  dhyāna-yoga , and discrimination of the self from matter. However, Kṛṣṇa can known by persons who are in Kṛṣṇa consciousness. Other transcendentalists may achieve impersonal Brahman realization, for this is easier understanding Kṛṣṇa. Kṛṣṇa is the Supreme Person, but at the He is beyond the knowledge of Brahman and Paramātmā. The  yogīs  and  jñānīs  are confused in their attempts to understand Kṛṣṇa, although greatest of the impersonalists, Śrīpāda Śaṅkarācārya, has admitted in  Gūtā  commentary that Kṛṣṇa is the Supreme Personality of Godhead. his followers do not accept Kṛṣṇa as such, for it is very difficult to know Kṛṣṇa, even though one has transcendental realization of impersonal Brahman.
Kṛṣṇa is the Supreme Personality of Godhead, the cause of all causes, the primeval Lord Govinda.  Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ anādir ādir govindaḥ sarva-kāraṇa-kāraṇam.  It is very difficult for the nondevotees to know Him. Although nondevotees declare that the path of  bhakti  or devotional service is very easy, they cannot practice it. If the path of  bhakti  is so easy, as the nondevotee class of men proclaim, then why do they take up the difficult path? Actually the path of  bhakti  is not easy. The so-called path of  bhakti  practiced by unauthorized persons

Text 31
Knowledge of the Absolute
365
manuṣyāṇām —of men;  sahasreṣu —out of many thousands;  kaścit —someone;  yatati —endeavors;  siddhaye —for perfection;  yatatām —of those so endeavoring;  api —indeed;  siddhānām —of those who have achieved perfection:  kaścit —someone:  mām —Me:  netti —does know:  tattvatah —in fact.
TRANSLATION
Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth.
PURPORT
There are various grades of men, and out of many thousands one may be sufficiently interested in transcendental realization to try to know what is the self, what is the body, and what is the Absolute Truth. Generally mankind is simply engaged in the animal propensities, namely eating, sleeping, defending and mating, and hardly anyone is interested in transcendental knowledge. The first six chapters of the  Gūtā  are meant for those who are interested in transcendental knowledge, in understanding the self, the Superself and the process of realization by  jñāna-yoga ,  dhyāna-yoga , and discrimination of the self from matter. However, Kṛṣṇa can known by persons who are in Kṛṣṇa consciousness. Other transcendentalists may achieve impersonal Brahman realization, for this is easier understanding Kṛṣṇa. Kṛṣṇa is the Supreme Person, but at the He is beyond the knowledge of Brahman and Paramātmā. The  yogīs  and  jñānīs  are confused in their attempts to understand Kṛṣṇa, although greatest of the impersonalists, Śrīpāda Śaṅkarācārya, has admitted in  Gūtā  commentary that Kṛṣṇa is the Supreme Personality of Godhead. his followers do not accept Kṛṣṇa as such, for it is very difficult to know Kṛṣṇa, even though one has transcendental realization of impersonal Brahman.
Kṛṣṇa is the Supreme Personality of Godhead, the cause of all causes, the primeval Lord Govinda.  Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ anādir ādir govindaḥ sarva-kāraṇa-kāraṇam.  It is very difficult for the nondevotees to know Him. Although nondevotees declare that the path of  bhakti  or devotional service is very easy, they cannot practice it. If the path of  bhakti  is so easy, as the nondevotee class of men proclaim, then why do they take up the difficult path? Actually the path of  bhakti  is not easy. The so-called path of  bhakti  practiced by unauthorized persons

Text 31
Knowledge of the Absolute
365
manuṣyāṇām —of men;  sahasreṣu —out of many thousands;  kaścit —someone;  yatati —endeavors;  siddhaye —for perfection;  yatatām —of those so endeavoring;  api —indeed;  siddhānām —of those who have achieved perfection:  kaścit —someone:  mām —Me:  netti —does know:  tattvatah —in fact.
TRANSLATION
Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth.
PURPORT
There are various grades of men, and out of many thousands one may be sufficiently interested in transcendental realization to try to know what is the self, what is the body, and what is the Absolute Truth. Generally mankind is simply engaged in the animal propensities, namely eating, sleeping, defending and mating, and hardly anyone is interested in transcendental knowledge. The first six chapters of the  Gūtā  are meant for those who are interested in transcendental knowledge, in understanding the self, the Superself and the process of realization by  jñāna-yoga ,  dhyāna-yoga , and discrimination of the self from matter. However, Kṛṣṇa can known by persons who are in Kṛṣṇa consciousness. Other transcendentalists may achieve impersonal Brahman realization, for this is easier understanding Kṛṣṇa. Kṛṣṇa is the Supreme Person, but at the He is beyond the knowledge of Brahman and Paramātmā. The  yogīs  and  jñānīs  are confused in their attempts to understand Kṛṣṇa, although greatest of the impersonalists, Śrīpāda Śaṅkarācārya, has admitted in  Gūtā  commentary that Kṛṣṇa is the Supreme Personality of Godhead. his followers do not accept Kṛṣṇa as such, for it is very difficult to know Kṛṣṇa, even though one has transcendental realization of impersonal Brahman.
Kṛṣṇa is the Supreme Personality of Godhead, the cause of all causes, the primeval Lord Govinda.  Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ anādir ādir govindaḥ sarva-kāraṇa-kāraṇam.  It is very difficult for the nondevotees to know Him. Although nondevotees declare that the path of  bhakti  or devotional service is very easy, they cannot practice it. If the path of  bhakti  is so easy, as the nondevotee class of men proclaim, then why do they take up the difficult path? Actually the path of  bhakti  is not easy. The so-called path of  bhakti  practiced by unauthorized persons

Text 71
Knowledge of the Absolute.
371
पारंपरिक परिचय
Everything that exists is a product of matter and spirit. Spirit is the basic field of creation, and matter is created by spirit. Spirit is not created at a certain stage of material development. Rather, this material world is manifested only on the basis of spiritual energy. This material body is developed because spirit is present within matter; a child grows gradually to boyhood and then to manhood because of that superior energy, spirit soul, being present. Similarly, the entire cosmic manifestation of the gigantic universe is developed because of the presence of the Supersoul, Viṣṇu. Therefore spirit and matter, which combine together to manifest this gigantic universal form, are originally two energies of the Lord, and consequently the Lord is the original cause of everything. A fragmental part and parcel of the Lord, namely, the living entity, may be manipulation of material energy construct a skyscraper, factory or city, but he cannot create matter out of nothing, and he certainly cannot construct a planet or a universe. The cause of the universe is the Supersoul, Kṛṣṇa, the supreme creator of all individual souls and the original cause of all causes, as the  Kaṭha Upaniṣad  confirms:  nityo nityānām cetanaś cetanānām.
TEXT 7
मत्तः परतरं नान्यतिंकचिदस्ति धनंजय । मयि सर्वमिदं ग्रोतं सूत्रे मणिगणा इव ॥ ७ ॥
mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya mayi sarvam idaṁ protaṁ sūtre maṇi-gaṇā iva
mattaḥ —beyond Myself;  parataram —superior;  na —not;  anyat —anything else;  kiñcit —something;  asti —there is;  dhanañjaya —O conquerer of wealth;  mayi —in Me;  sarvam —all that be;  idam —which we see;  protam —strung;  sūtre —on a thread;  maṇi-gaṇāḥ —pearls;  iva —likened.
TRANSLATION
O conquerer of wealth [Arjuna], there is no Truth superior to Me. Everything rests upon Me, as pearls are strung on a thread.

Text 15-1-1
Knowledge of the Absolute State is a knowledge of the Absolute State.
2025
Śrī Caitanya Mahāprabhu, in propagating the  bhāgavata-dharma  or activities of the devotees, has recommended that people submit the message of the Personality of Godhead. The essence of this message is  Bhagavad-gītā . The lowest amongst human beings can be delivered by this submitting hearing process only, but unfortunately they even deny giving an aural reception to these messages, and what to speak of surrendering to the will of the Supreme Lord?  Narādhamas , or the lowest of mankind, will fully neglect the prime duty of the human being
(3) The next class of  duṣkṛtina  is called  māyayāpahṛta-jñāna , or those persons whose erudite knowledge has been nullified by the influence of illusory material energy. They are mostly very learned fellows—great philosophers, poets, literati, scientists, etc.—but the illusory energy misguides them, and therefore they disobey the Supreme Lord.
There are a great number of  māyayāpahṛta-jñānas  at the present moment, even amongst the scholars of the  Gītā . In the  Gītā , in plain and simple language, it is stated that Śrī Kṛṣṇa is the Supreme Personality of Godhead. There is none equal to or greater than Him. He is mentioned as the father of Brahmā, the original father of all human beings. In fact, Śrī Kṛṣṇa is said to be not only the father of Brahmā but also the father of all species of life. He is the root of the impersonal Brahman and Paramātmā; the Supersoul in every entity is His plenary portion. He is the fountainhead of everything, and everyone is advised to surrender unto His lotus feet. Despite all these clear statements, the  māyayāpahṛta-jñāna  deride the Personality of the Supreme Lord and consider Him merely another human being. They do not know that the blessed form of human life is designed after the eternal and transcendental feature of the Supreme Lord.
All the unauthorized interpretations of the  Gūtā  by the class of  māyayāpahṛta-jñāna , outside the purview of the  paramparā  system, are so many stumbling blocks in the path of spiritual understanding. The deluded interpreters do not surrender unto the lotus feet of Śrī Kṛṣṇa, nor do they teach others to follow this principle.
(4) The last class of  duşkrtina  is called  āsuraṁ bṅāvam āśrita , or those of demonic principles. This class is openly atheistic. Some of them argue that the Supreme Lord can never descend upon this material world, but they are unable to give any tangible reasons as to why not. There are others who make Him subordinate to the impersonal feature, although the opposite is declared in the  Gītā . Envious of the Supreme Personality of Godhead, the atheist will present a number of illicit incarnations manufactured in the factory of his brain. Such persons whose very principle of life is to decry the Personality of Godhead cannot surrender unto the lotus feet of Śrī Kṛṣṇa.

CHAPTER I CHAPTER I
Attaining the Supreme
TEXT 1
अर्जुन  उवाच ॥ 
अर्जुन उवाच ॥
किं तद्वह्न किमध्यात्में किं कर्म पुरुषोत्तम।।
अधिभूतं च किं प्रोक्तमधिदैवं किमुच्यते ॥ १ ॥
arjuna uvāca
kim  tad-brahma  kim  adhyātmam.
kiimi  karma purusottama
adhibhūtam ca kim proktam
adhidaivam kim ucyate
arjunaḥ uvāca —Arjuna said;  kim —what;  tat —that;  brahma —Brahman;  kim —what;  adhyātmam —the self;  kim —what;  karma —fruitive activities;  puruṣottama —O Supreme Person;  adhibhūtam —the material manifestation;  ca —and;  kim —what;  proktam —is called;  adhidaivam —the demigods;  kim —what;  ucyate —is called.
409

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410
Bhagavad-णोंवे As  It Is
LCh 88
TRANSITION
Arjuna inquired: O my Lord, O Supreme Person, what is Brahman? What is the self? What are fruitive activities? What is this material manifestation? And what are the demigods? Please explain this to me.
प्रारंभिक परिचय
In this chapter Lord Kṛṣṇa answers these different questions of Arjuna beginning with, “What is Brahman?” The Lord also explains  karma , fruitive activities, devotional service and  yoga  principles, and devotional service in its pure form. The  Śrīmad-Bhāgavatam  explains that the Supreme Absolute Truth is known as Brahman, Paramātmā, and Bhagavān. In addition, the living entity, individual soul, is also called Brahman. Arjuna also inquires about  ātmā , which refers to body, soul and mind. According to the Vedic dictionary,  ātmā  refers to the mind, soul, body and senses also.
Arjuna has addressed the Supreme Lord as  Puruṣottama , Supreme Person, which means that he was putting these questions not simply to a friend but to the Supreme Person, knowing Him to be the supreme authority able to give definitive answers.
TEXT 2
अधियज्ञः कथं कोऽत्र देहेऽस्मिन्मधुमूदन । प्रयाणकाले च कथं ज्ञेयोऽसि नियतात्मभिः ॥ २ ॥
adhiyajñaḥ kathaṁ ko’tra dehe’smin madhusūdana prayāṇa-kāle ca kathaṁ jñeyo’si niyatātmabhiḥ
adhiyajñaḥ —the Lord of sacrifice;  katham —how;  kaḥ —who;  atra —here;  dehe —in the body;  asmin —in this;  madhusūdana —O Madhusūdana; prayāṇa-kāle —at the time of death;  ca —and;  katham —how;  jñeyaḥ —bc known;  asi —You can;  niyata-ātmabhiḥ —by the self-controlled.
TRANSLATION
How does this Lord of sacrifice live in the body, and in which part does He live, O Madhusūdana? And how can those engaged in devotional service know You at the time of death?

1   1
Bhagavad-gitā  As Jt Js
LCh. 88
TR  ANSI ATON
Physical nature is known to be endlessly mutable. The universe is the cosmic form of the Supreme Lord, and I am that Lord represented as the Supersoul, dwelling in the heart of every embodied being.
परिचय
The physical nature is constantly changing. Material bodies generally pass through six stages: they are born, they grow, they remain for some duration, they produce some by-products, they dwindle, and then they vanish. This physical nature is called  adhibhūtam . Because it is created at a certain point and will be annihilated at a certain point, the conception of the universal form of the Supreme Lord that includes all the demigods and their different planets is called  adhidaivatam . The individual soul ( jīva ) accompanies the body. The Supersoul, a plenary representation of Lord Kṛṣṇa, is called the Paramātmā or  adhiyajña  and is situated in the heart. The word  eva  is particularly important in the context of this verse because by this word the Lord stresses that the Paramātmā is not different from Him. The Supersoul, the Supreme Personality of Godhead, seated beside the individual soul, is the witness of the individual soul's activities and is the source of consciousness. The Supersoul gives the  jīva  an opportunity to act freely, and He witnesses his activities. The functions of all these different manifestations of the Supreme Lord automatically become clarified for the pure Kṛṣṇa conscious devotee engaged in transcendental service of the Lord. The gigantic universal form of the Lord called  adhidaivatam  is contemplated by the neophyte who cannot approach the Supreme Lord in His manifestation as Supersoul. The neophyte is advised to contemplate the universal form whose legs are considered the lower planets and whose eyes are considered the sun and moon, and whose head is considered the upper planetary
TEXT 5
अन्तकाले च मामेव स्मरन्मुक्त्वा कलेवरम् । यः प्रयाति स मद्भावं याति नास्त्यत्र संशयः ॥ ५ ॥
anta-kāle ca mām eva  
  
  smaran muktvā kalevaram  
  
  
 
 
  yaḥ prayāti sa mad-bhāvaṁ  
  
  
  
  
 
 
  yāti nāsty atra saṁśayaḥ

Text 19]
Attaining the Supreme justice is a priority of the Supreme Court.
— 429 —
avyaktād vyaktayaḥ sarvāḥ prabhavanty ahar-āgame rātry-āgame pralīyante tatraivāvyakta-saṁjñake
avyaktāt —from the unmanifest;  vyaktayaḥ —living entities;  sarvāḥ —all;  prabhavanti —come into being;  ahaḥ-āgame —at the beginning of the day;  rātri-āgame —at the fall of night;  pralīyante —are annihilated;  tatra —there;  eva —certainly;  avyakta —the unmanifest;  saṁjñake —called.
TRANSLATION
When Brahmā's day is manifest, this multitude of living entities comes into being, and at the arrival of Brahmā's night they are all annihilated.
PURPORT
The less intelligent  jīvas  try to remain within this material world and are accordingly elevated and degraded in the various planetary systems. During the daytime of Brahmā they exhibit their activities, and at the coming of Brahmā’s night they are annihilated. In the day they receive various bodies for material activities, and at night these bodies perish. The  jīvas  (individual souls) remain compact in the body of Viṣṇu and again and again are manifest at the arrival of Brahmā’s day. When Brahmā’s life is finally finished, they are all annihilated and remain unmanifest for millions and millions of years. Finally, when Brahmā is born again in another millennium, they are again manifest. In this way the  jīvas  are captivated by the material world. However, those intelligent beings who take to Kṛṣṇa consciousness and chant Hare Kṛṣṇa, Hare Rāma in devotional service transfer themselves, even in this life, to the spiritual planet of Kṛṣṇa and become blissful there, not being subject to such rebirths.
TEXT 19
भूतग्रामः स एवायं भूत्वा भूत्वा प्रलीयते । रात्र्यागमेऽवशः पार्थ प्रभवत्यहरागमे ॥१९॥
bhūta-grāmaḥ sa evāyaṁ bhūtvā bhūtvā pralīyate rātry-āgame vaśaḥ pārtha prabhavaty ahar-āgame

Text 25 lib
Attaining the Sunreme is a straightforward program that is a straightforward program that is a straightforward program that is a
135
PURPORTE
When fire, light, day and moon are mentioned, it is to be understood that over all of them there are various presiding deities who make arrangements for the passage of the soul. At the time of death, the  jīva  sets forth on the path to a new life. If one leaves the body at the time designated above, either accidentally or by arrangement, it is possible for him to attain the impersonal  brahmajyoti . Mystics who are advanced in  yoga  practice can arrange the time and place to leave the body. Others have no control—if by accident they leave at an auspicious moment, then they will not return to the cycle of birth and death, but if not, then there is every possibility that they will have to return. However, for the pure devotee in Kṛṣṇa consciousness, there is no fear of returning, whether he leaves the body at an auspicious or inauspicious moment, by accident or arrangement.
TEXT 25
धूमो रात्रिस्तथा कृष्णः षण्मासा दक्षिणायनम् । तत्र चान्द्रमसं ज्योतिर्योगी प्राप्य निवर्तते ॥२५॥
dhūmo rātris tathā kṛṣṇaḥ ṣaṇ-māsā dakṣiṇāyanam tatra cāndramasaṁ jyotir yogī prāpya nivartate
dhūmaḥ —smoke;  rātriḥ —night;  tathā —also;  kṛṣṇaḥ —the fortnight of the dark moon;  ṣaṭ-māsāḥ —the six months;  dakṣiṇa-ayanam —when the sun passes on the southern side;  tatra —there;  cāndramasam —the moon planet;  jyotiḥ —light;  yogī —the mystic;  prāpya —achieves;  nivartate —comes back.
TRANSLATION
The mystic who passes away from this world during the smoke, the night, the moonless fortnight, or in the six months when the sun passes to the south, or who reaches the moon planet, again comes back.
PURPORT
In the Third Canto of  Śrīmad-Bhāgavatam  we are informed that those who are expert in fruitive activities and sacrificial methods on earth

448
Bhagavad-pitā  As It lost
[Ch. 9]
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-gītā  it is said,  brahma-bhūta . 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 ,  jñāna , or  aṣṭāṅga-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  Śrīmad-Bhāgavatam  it is also confirmed that when one becomes purified by executing the process of devotional service, especially by hearing  Śrīmad-Bhāgavatam  or  Bhagavad-gītā  from realized souls, then he can understand the science of Kṛṣṇa or the science of God.  Evaṁ prasanna-manaso bhagavad-bhakti-yogataḥ . When one's heart is cleared of all nonsense, then one can understand what God is. Thus the process of devotional service, of Kṛṣṇa 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.
TEXT 3
अश्रद्धानाः पुरुषा धर्मसास्य परंतप ।।
अत्राप्य मां निवर्तन्ते मृत्युसंसारवर्त्मनि ॥ ३ ॥
aśraddadhānāḥ puruṣā dharmasyāsya parantapa aprāpya māṁ nivartante mṛtyu-saṁsāra-vartmani
aśraddadhānāḥ —those who are faithless;  puruṣāḥ —such persons;  dharmasya —of this process of religion;  asya —of it;  parantapa —O killer of the enemies;  aprāpya —without obtaining;  mām —Me;  nivartante —come back;  mṛtyu —death;  saṁsāra —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.

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Text 31
The Most Confidential Knowledge
119
PURPORTE
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 Kṛṣṇa consciousness. In the  Caitanya-caritāmṛta  it is said that one should have complete conviction that simply by serving the Supreme Lord Śrī Kṛṣṇa he can achieve all perfection. That is called real faith. In the  Śrīmad-Bhāgavatam  (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-gītā  one should promptly come to the conclusion of  Bhagavad-gītā : one should give up all other engagements and adopt the service of the Supreme Lord, Kṛṣṇa, 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 Kṛṣṇa consciousness.
There are three divisions of Krṣṇa conscious men. In the third class are those who have no faith. If they are engaged in devotional service officially, for some ulterior purpose, they cannot achieve the highest perfectional stage. Most probably they will slip, after some time. They may become engaged, but because they haven't complete conviction and faith, it is very difficult for them to continue in Krṣṇa consciousness. We have practical experience in discharging our missionary activity that some people come and apply themselves to the Krṣṇa consciousness with some hidden motive, and as soon as they are economically a little well-situated, they give up this process and take to their old ways again. It is only by faith that one can advance in Krṣṇa consciousness. As far as the development of faith is concerned, one who is well versed in the literatures of devotional service and has attained the stage of firm faith is called a first-class person in Krṣṇa consciousness. And in the second class are those who are not very advanced in understanding the devotional scriptures but who automatically have firm faith that Krṣṇa  bhakti  or service to Krṣṇa is the best course and so in good faith have taken it up. Thus they are superior to the third class who have neither perfect knowledge of the scriptures nor good faith but by association and simplicity are trying to follow. The third-class person in

Text 10-11
The Most Confidential Knowledge
155
DURDORTE
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-samhitā  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  Vedānta-sūtra  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.
TEXT 10
मयाःयक्षेण प्रकृतिः सूयते सचराचरम् । हेतुनानेन कौन्तेय जगद्विपरिवर्तते ॥१०॥
mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram hetunānena kaunteya jagad viparivartate
mayā —by Me;  adhyakṣeṇa —by superintendence;  prakṛtiḥ —material nature;  sūyate —manifest;  sa —with;  carācaram —moving and nonmoving;  hetunā —for this reason;  anena —this;  kaunteya —O son of Kuntī;  jagat —the cosmic manifestation;  viparivartate —is working.
TRANSLATION
This material nature is working under My direction, O son of Kuntī, and it is producing all moving and unmoving beings. By its rule this manifestation is created and annihilated again and again.

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Bhagavad-jitā  As Jt Is
[Ch. 9]
PURPORTE
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. Krṣṇa also states in  Bhagavad-gītā  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  smṛti : 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.
TEXT 11
अवजानन्ति मां सूढा मानुषीं तनुमाश्रितम् । 
    परं भावमजानन्तो मम भूतमहेश्वरम् ॥११॥
avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam paruṁ bhāvam ajānanto mama bhūta-maheśvaram
avajānanti —deride;  mām —Me;  mūḍhāḥ —foolish men;  mānuṣīm —in a human form;  tanum —body;  āśritam —assuming;  param —transcendental;  bhāvam —nature;  ajānantaḥ —not knowing;  mama —Mine;  bhūta —everything that be;  maheśvaram —supreme proprietor.

Text 2011
The Most Confidential Knowledge
471
tapāmi —give heat;  aham —I;  aham —I;  varṣam —rain;  nigrhṇāmi —withold;  utsṛjāmi —send forth;  ca —and;  amṛtam —immortality;  ca —and;  eva —certainly;  mṛtyuḥ —death;  ca —and;  sat —being;  asat —nonbeing;  ca —and;  aham —I;  arjuna —O Arjuna.
TRANSLATION
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
Krṣṇa, by His different energies, diffuses heat and light through the agency of electricity and the sun. During summer season it is Krṣṇa 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 Krṣṇa, and Krṣṇa meets us at the end as death. By analyzing all these different energies of Krṣṇa, one can accept that for Krṣṇa there is no distinction between matter and spirit, or, in other words, He is both matter and spirit. In the advanced stage of Krṣṇa consciousness, one does not therefore make such distinctions. He sees Krṣṇa only in everything.
Since Kṛṣṇa is both matter and spirit, the gigantic universal form comprising all material manifestations is also Kṛṣṇa, and His pastimes in Vṛndāvana as two-handed Śyāmasundara, playing on a flute, are those of the Supreme Personality of Godhead.
TEXT 20
त्रैविद्या मां सोमपाः पूतपापा यज्ञैरिष्ट्वा स्वर्गतिं प्रार्थयन्ते । ते पुण्यमासाद्य सुरेन्द्रलोक- मश्नन्ति दिव्यान्दिवि देवभोगान् ॥२०॥
trai-vidyā māṁ soma-pāḥ pūta-pāpā yajñair iṣṭvā svargatiṁ prārthayante te puṇyam āsādya surendra-lokam aśnanti divyān divi deva-bhogān

49°
චාල්ක්‍රෙල් යානියා යානි සාන්තු වාස්තු
[Ch. 10
TRANSLATION
The Supreme Lord said: My dear friend, mighty-armed Arjuna, listen again to My supreme word, which I shall impart to you for your benefit and which will give you great joy.
PUURPORTE
The word  paramam  is explained thus by Parāśara Muni: one who is full in six opulences, who has full strength, full fame, wealth, knowledge, beauty and renunciation, is  paramam , or the Supreme Personality of Godhead. While Kṛṣṇa was present on this earth, He displayed all six opulences. Therefore great sages like Parāśara Muni have all accepted Kṛṣṇa as the Supreme Personality of Godhead. Now Kṛṣṇa is instructing Arjuna in more confidential knowledge of His opulences and His work. Previously, beginning with the Seventh Chapter, the Lord already explained His different energies and how they are acting. Now in this chapter He explains His specific opulences to Arjuna. In the previous chapter he has clearly explained His different energies to establish devotion in firm conviction. Again in this chapter He tells Arjuna about His manifestations and various opulences.
The more one hears about the Supreme God, the more one becomes fixed in devotional service. One should always hear about the Lord in the association of devotees; that will enhance one's devotional service. Discourses in the society of devotees can take place only among those who are really anxious to be in Kṛṣṇa consciousness. Others cannot take part in such discourses. The Lord clearly tells Arjuna that because he is very dear to Him, for his benefit such discourses are taking place.
TEXT 2
न मे विदुः सुरगणाः प्रभवं न महर्षयः ।  
 अहमादिहिं देवानां महर्वीणां च सर्व्रशः ॥ २ ॥
na me viduḥ sura-gaṇāḥ prabhavaṁ na maharṣayaḥ aham ādir hi devānāṁ maharṣīṇāṁ ca sarvaśaḥ

Text 71
The Onulence of the Absolute
501
maharṣayaḥ —the great sages;  sapta —seven;  pūrve —before;  catvāraḥ —four;  manavaḥ —Manus;  tathā —also;  mat-bhāvāḥ —born of Me;  mānasāḥ —from the mind;  jātāḥ —born;  yeṣām —of them;  loke —the planets;  imāḥ —all this;  prajāḥ —population.
TRANSLATION
The seven great sages and before them the four other great sages and the Manus [progenitors of mankind] are born out of My mind, and all creatures in these planets descend from them.
PURPORT
The Lord is giving a genealogical synopsis of the universal population. Brahmā is the original creature born out of the energy of the Supreme Lord known as Hiraṇyagarbha. And from Brahmā all the seven great sages, and before them four other great sages, named Sanaka, Sananda, Sanātana, and Sanatkumāra, and the Manus, are manifest. All these twenty-five great sages are known as the patriarchs of the living entities all over the universe. There are innumerable universes and innumerable planets within each universe, and each planet is full of population of different varieties. All of them are born of these twenty-five patriarchs. Brahmā underwent penance for one thousand years of the demigods before he realized by the grace of Kṛṣṇa how to create. Then from Brahmā, Sanaka, Sananda, Sanātana, and Sanatkumāra came out, then Rudra, and then the seven sages, and in this way all the  brāhmaṇas  and  kṣatriyas  are born out of the energy of the Supreme Personality of Godhead. Brahmā is known as  pitāmaha , the grandfather, and Kṛṣṇa is known as the  prapitāmaha , the father of the grandfather. That is stated in the Eleventh Chapter of the  Bhagavad-gītā . (Bg. 11.39)
TEXT 7
एतां विभूतिं योगं च मम यो वेत्ति तच्चतः । 
    सोऽविकल्पेन योगेन युज्यते नात्र संशयः ॥ ७ ॥
etām vibhūtim yogam ca mama yo vetti tattvataḥ so’vikalpena yogena yujyate nātra saṁśayaḥ

Text 15-1-1
The Onulence of the Absolute
512
tem. When the  paramparā  system was lost, Arjuna was again selected to rejuvenate it. The acceptance of Arjuna of all that Kṛṣṇa says should be emulated; then we can understand the essence of  Bhagavad-gītā , and then only can we understand that Kṛsṇa is the Supreme Personality of Godhead.
१९८१  मधील स्थानीय कार्यक्रमे  १५ फेब्रुवारी  ते  १५ डिसेंबर  होते.
स्वयमेवात्मनात्मानं वेत्थ त्वं पुरुषोत्तम । भूतभावन भूतेश देवदेव जगत्पते ॥१५॥
svayam evātmanātmānaṁ vettha tvaṁ puruṣottama bhūta-bhāvana bhūteśa deva-deva jagat-pate
svayam —personality;  eva —certainly;  ātmanā —by Yourself;  ātmānam —Yourself;  vettha —know;  tvam —You;  puruṣottama —O greatest of all persons;  bhūta-bhāvana —O origin of everything;  bhūteśa —O Lord of everything;  deva-deva —O Lord of all demigods;  jagat-pate —O Lord of the entire universe.
TRANSLATION
Indeed, You alone know Yourself by Your own potencies, O origin of all, Lord of all beings, God of gods, O Supreme Person, Lord of the universe!
PURPORT
The Supreme Lord Kṛṣṇa can be known by persons who are in a relationship with Him through the discharge of devotional service, like Arjuna and his successors. Persons of demonic or atheistic mentality cannot know Kṛṣṇa. Mental speculation that leads one away from the Supreme Lord is a serious sin, and one who does not know Kṛṣṇa should not try to comment on  Bhagavad-gītā .  Bhagavad-gītā  is the statement of Kṛṣṇa, and since it is the science of Kṛṣṇa, it should be understood from Kṛṣṇa as Arjuna understood it. It should not be received from atheistic persons.
The Supreme Truth is realized in three aspects: as impersonal Brahman, localized Paramātmā and at last as the Supreme Personality of Godhead. So at the last stage of understanding the Absolute Truth, one comes to the

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514
Bhagavad-  ળોંગો As It Is
[Ch. 10]
Supreme Personality of Godhead. A liberated man and even a common man may realize impersonal Brahman or localized Paramātmā, yet they may not understand God's personality from the verses of  Bhagavad-gītā , which are being spoken by this person, Kṛṣṇa. Sometimes the impersonalists accept Kṛṣṇa as Bhagavān, or they accept His authority. Yet many liberated persons cannot understand Kṛṣṇa as Puruṣottama, the Supreme Person, the father of all living entities. Therefore Arjuna addresses Him as Puruṣottama. And if one comes to know Him as the father of all the living entities, still one may not know Him as the supreme controller; therefore He is addressed here as Bhūteśa, the supreme controller of everyone. And even if one knows Kṛṣṇa as the supreme controller of all living entities, still one may not know that He is the origin of all the demigods; therefore He is addressed herein as Devadeva, the worshipful God of all demigods. And even if one knows Him as the worshipful God of all demigods, one may not know that He is the supreme proprietor of everything; therefore He is addressed as Jagatpati. Thus the truth about Kṛṣṇa is established in this verse by the realization of Arjuna, and we should follow in the footsteps of Arjuna to understand Kṛṣṇa as He is.
TEXT 16
वक्तुमर्हस्यशेषेण दिव्या ह्यात्मविभूतयः ।  
 याभिर्विभूतिभिर्लोकानिमांस्त्वं व्याप्य तिष्ठसि ॥१६॥
vaktum arhasy aśeşena  
 divyā hy ātma-vibhūtayaḥ  
 yābhir vibhūtibhir lokān  
 imāṁs tvaṁ vyāpya tiṣṭhasi
vaktum —to say;  arhasi —deserve;  aśeṣṇa —in detail;  divyā —divine;  hi —certainly;  ātma —Yourself;  vibhūtayaḥ —opulences;  yābhiḥ —by which;  vibhūtibhiḥ —opulences;  lokān —all the planets;  imān —these;  tvam —You;  vyāpya —pervading;  tiṣṭhasi —remain.
TRANSLATION
Please tell me in detail of Your divine powers by which You pervade all these worlds and abide in them.

Text 261
The Onulence of the Absolute
— 523 —
maharṣīṇām —among the great sages;  bhṛguḥ —Bhṛgu;  aham —I am;  girām —of vibrations;  asmi —I am;  ekam akṣaram — praṇava ;  yajñānām —of sacrifices;  japa-yajñaḥ —chanting;  asmi —I am;  śthāvarāṇām —of immovable things;  himālayah —the Himalayan mountains.
TRANSLATION
Of the great sages I am Bhṛgu; of vibrations I am the transcendental om. Of sacrifices I am the chanting of the holy names [japa], and of immovable things I am the Himalayas.
PURPORT
Brahmā, the first living creature within the universe, created several sons for the propagation of various kinds of species. The most powerful of his sons is Bhṛgu, who is also the greatest sage. Of all the transcendental vibrations, the “ om ” ( omkara ) represents the Supreme. Of all the sacrifices, the chanting of Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare is the purest representation of Kṛṣṇa. Sometimes animal sacrifices are recommended, but in the sacrifice of Hare Kṛṣṇa, Hare Kṛṣṇa, there is no question of violence. It is the simplest and the purest. Whatever is sublime in the worlds is a representation of Kṛṣṇa. Therefore the Himalayas, the greatest mountains in the world, also represent Him. The mountain named Meru was mentioned in a previous verse, but Meru is sometimes movable, whereas the Himalayas are never movable. Thus the Himalayas are greater than Meru.
TEXT 26
अश्वत्थः सर्ववृक्षाणां देवर्षीणां च नारदः । 
    गन्धर्वाणां चित्ररथः सिद्धानां कपिलो मुनिः ॥२६॥
aśvatthaḥ sarva-vṛkṣāṇāṁ devarṣīṇāṁ ca nāradaḥ gandharvāṇāṁ citrarathaḥ siddhāṇaṁ kapilo muniḥ
aśvatthaḥ  —the banyan tree;   sarva-vṛkṣāṇām  —of all trees;   devarṣīṇām  —of all the sages amongst the demigods;   ca  —and;   nāradaḥ  —Nārada;   gandharvā  —

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524
Bhagavad-gītā  As It Is
[Ch. 10]
ɲām  —the citizens of the Gandharva planet;   citrarathah  —Citraratha;   siddhānām  —of all those who are perfected;   kapilah munih  —Kapila Muni.
TRANSLATION
Of all trees I am the holy fig tree, and amongst sages and demigods I am Nārada. Of the singers of the gods [Gandharvas] I am Citraratha, and among perfected beings I am the sage Kapila.
PURPORT
The fig tree ( aśvattha ) is one of the most beautiful and highest trees, and people in India often worship it as one of their daily morning rituals. Amongst the demigods they also worship Nārada, who is considered the greatest devotee in the universe. Thus he is the representation of Kṛṣṇa as a devotee. The Gandharva planet is filled with entities who sing beautifully, and among them the best singer is Citraratha. Amongst the perpetually living entities, Kapila is considered an incarnation of Kṛṣṇa, and His philosophy is mentioned in the  Śrīmad-Bhāgavatam . Later on another Kapila became famous, but his philosophy was atheistic. Thus there is a gulf of difference between them.
TEXT 27
उच्चैःश्रवसमश्वानां विद्धि माममृतोद्भवम् । ऐरावतं गजेन्द्राणां नराणां च नराधिपम् ॥२७॥
uc caiḥśravasam aśvānāṁ viddhi mām amṛtodbhavam airāvataṁ gajendrāṇāṁ narāṇāṁ ca narādhipam
uccaiḥśravasam  —Uccaiḥśravā;  aśvānām  —among horses;  viddhi  —know;  mām  —Me;  amṛta-udbhavam  —produced from the churning of the ocean;  airāvatam  —Airāvata;  gajendrāṇām  —of elephants;  narāṇām  —among human beings;  ca  —and;  narādhipam  —the king.
TRANSLATION
Of horses know Me to be Uccaiḥśravā, who rose out of the ocean, born of the elixir of immortality; of lordly elephants I am Airāvata, and among men I am the monarch.

Text 30 line
The Opulence of the Absolute
— 527 —
planet of trees presided over by Aryamā, who represents Kṛṣṇa. There are many living entities who give punishment to the miscreants, and among them Yama is the chief. Yama is situated in a planet near this earthly planet, and after death those who are very sinful are taken there, and Yama arranges different kinds of punishments for them.
TEEXT 3O
प्रह्लादश्चासि दैत्यानां कालः कलयतामहम् । मृगाणां च मृगेन्द्रोऽहं वैनतेयश्च पक्षिणाम् ॥३०॥
prahlādaś cāsmi daityānāṁ kālaḥ kalayatām aham mṛgāṇāṁ ca mṛgendro'haṁ vainateyaś ca pakṣinām
prahlādaḥ —Prahlāda;  ca —also;  asmi —I am;  daityānām —of the demons;  kālaḥ —time;  kalayatām —of subduers;  aham —I am;  mṛgāṇām —of animals;  ca —and;  mṛgendraḥ —the lion;  aham —I am;  vainateyaḥ —Garuḍa;  ca —also;  pakṣiṇām —of birds.
TRANSLATION
Among the Daitya demons I am the devoted Prahlāda; among subduers I am time; among the beasts I am the lion, and among birds I am Garuḍa, the feathered carrier of Viṣṇu.
PURPORTI
Diti and Aditi are two sisters. The sons of Aditi are called Ādityas, and the sons of Diti are called Daityas. All the Ādityas are devotees of the Lord, and all the Daityas are atheistic. Although Prahlāda was born in the family of the Daityas, he was a great devotee from his childhood. Because of his devotional service and godly nature, he is considered to be a representative of Kṛṣṇa.
There are many subduing principles, but time wears down all things in the material universe and so represents Kṛṣṇa. Of the many animals, the lion is the most powerful and ferocious, and of the million varieties of birds, Garuḍa, the bearer of Lord Viṣṇu, is the greatest.

Text 331
The Opulence of the Absolute
520
adhyātma-vidyā —spiritual knowledge;  vidyānām —of all education;  vādaḥ —natural conclusion;  pravadatām —of arguments;  aham —I am.
TRANSLATION
Of all creations I am the beginning and the end and also the middle, O Arjuna. Of all sciences I am the spiritual science of the Self, and among logicians I am the conclusive truth.
PURPORT
Among created manifestations, the total material elements are first created by Mahā-Viṣṇu and are annihilated by Lord Śiva. Brahmā is the secondary creator. All these created elements are different incarnations of the material qualities of the Supreme Lord; therefore He is the beginning, the middle and the end of all creation.
Regarding the spiritual science of the Self, there are many literatures, such as the four  Vedas , the  Vedānta-sūtra  and the  Purāṇas , the  Śrīmad-Bhāgavatam  and the  Gītā . These are all representatives of Kṛṣṇa. Among logicians there are different stages of argument. The presentation of evidence is called  japa . The attempt to defeat one another is called  vitaṇḍa , and the final conclusion is called  vāda . The conclusive truth, the end of all reasoning processes, is Kṛṣṇa.
TEXT 33
अक्षराणामकारोऽसि द्वन्द्वः सामासिकस्य च । 
    अहमेवाक्षयः कालो धाताऽहं विश्वतोमुखः॥ ३३ ॥
akṣarāṇām akāro'smi dvandvaḥ sāmāsikasya ca aham evākṣayaḥ kālo dhātāhaṁ viśvato-mukhaḥ
akṣarāṇām —of letters;  akāraḥ —the first;  asmi —I am;  dvandvaḥ —dual;  sāmāsikāsya —compounds;  ca —and;  aham —I am;  eva —certainly;  akṣayaḥ —eternal;  kālaḥ —time;  dhātā —creator;  aham —I am;  viśvato-mukhaḥ —Brahmā.
3

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Барок
Rhagavad  തിരു As It Is
[Ch 10]
Of letters I am the letter A, and among compounds I am the dual word. I am also inexhaustable time, and of creators I am Brahmā, whose manifold faces turn everywhere.
PURPORTE
Akāra , the first letter of the Sanskrit alphabet, is the beginning of the Vedic literature. Without  akāra , nothing can be sounded; therefore it is the beginning of sound. In Sanskrit there are also many compound words, of which the dual word, like Rāma-kṛṣṇa, is called  dvandvaḥ . For instance, Rāma and Kṛsṇa have the same rhythm and therefore are called dual.
Among all kinds of killers, time is the ultimate because time kills everything. Time is the representative of Kṛṣṇa because in due course of time there will be a great fire and everything will be annihilated.
Among the creators and living entities, Brahmā is the chief. The various Brahmās exhibit four, eight, sixteen, etc., heads accordingly, and they are the chief creators in their respective universes. The Brahmās are representatives of Kṛṣṇa.
TEXT 34
मृत्युः सर्वहरश्चाहमुद्भवश्च भविष्यताम् । कीर्तिः श्रीर्वाक् नारीणां स्मृतिर्मेधा धृतिःक्षमा ॥३४॥
mṛtyuḥ sarva-haraś cāham udbhavaś ca bhaviṣyatām kīrtiḥ śrīr vāk ca nārīṇām smṛtir medhā dhṛtiḥ kṣamā
mṛtyuḥ —death;  sarva-haraḥ —all-devouring;  ca —also;  aham —I am;  udbhavaḥ —generation;  ca —also;  bhaviṣyatām —of the future;  kīrtiḥ —fame;  śrīḥ vāk —beautiful speech;  ca —also;  nārīṇāṁ —of women;  smṛtiḥ —memory;  medhā —intelligence;  dhṛtiḥ —faithfulness;  kṣamā —patience.
I am all-devouring death, and I am the generator of all things yet to be. Among women I am fame, fortune, speech, memory, intelligence, faithfulness and patience.

Барок
Rhagavad  തിരു As It Is
[Ch 10]
Of letters I am the letter A, and among compounds I am the dual word. I am also inexhaustable time, and of creators I am Brahmā, whose manifold faces turn everywhere.
PURPORTE
Akāra , the first letter of the Sanskrit alphabet, is the beginning of the Vedic literature. Without  akāra , nothing can be sounded; therefore it is the beginning of sound. In Sanskrit there are also many compound words, of which the dual word, like Rāma-kṛṣṇa, is called  dvandvaḥ . For instance, Rāma and Kṛsṇa have the same rhythm and therefore are called dual.
Among all kinds of killers, time is the ultimate because time kills everything. Time is the representative of Kṛṣṇa because in due course of time there will be a great fire and everything will be annihilated.
Among the creators and living entities, Brahmā is the chief. The various Brahmās exhibit four, eight, sixteen, etc., heads accordingly, and they are the chief creators in their respective universes. The Brahmās are representatives of Kṛṣṇa.
TEXT 34
मृत्युः सर्वहरश्चाहमुद्भवश्च भविष्यताम् । कीर्तिः श्रीर्वाक् नारीणां स्मृतिर्मेधा धृतिःक्षमा ॥३४॥
mṛtyuḥ sarva-haraś cāham udbhavaś ca bhaviṣyatām kīrtiḥ śrīr vāk ca nārīṇām smṛtir medhā dhṛtiḥ kṣamā
mṛtyuḥ —death;  sarva-haraḥ —all-devouring;  ca —also;  aham —I am;  udbhavaḥ —generation;  ca —also;  bhaviṣyatām —of the future;  kīrtiḥ —fame;  śrīḥ vāk —beautiful speech;  ca —also;  nārīṇāṁ —of women;  smṛtiḥ —memory;  medhā —intelligence;  dhṛtiḥ —faithfulness;  kṣamā —patience.
I am all-devouring death, and I am the generator of all things yet to be. Among women I am fame, fortune, speech, memory, intelligence, faithfulness and patience.

532
Bhagavad-ojja  As It Is
[Ch 10]
One of these songs is the  Bṛhat-sāma , which has an exquisite melody and is sung at midnight.
In Sanskrit, there are definite rules that regulate poetry; rhyme and meter are not written whimsically, as in much modern poetry. Amongst the regulated poetry, the Gāyatrī  mantra , which is chanted by the duly qualified  brāhmaṇas , is the most prominent. The Gāyatrī  mantra  is mentioned in the Śrīmad- Bhāgavatam . Because the Gāyatrī  mantra  is especially meant for God realization, it represents the Supreme Lord. This  mantra  is meant for spiritually advanced people, and when one attains success in chanting it, he can enter into the transcendental position of the Lord. One must first acquire the qualities of the perfectly situated person, the qualities of goodness according to the laws of material nature, in order to chant the Gāyatrī  mantra . The Gāyatrī  mantra  is very important in Vedic civilization and is considered to be the sound incarnation of Brahma. Brahmā is its initiator, and it is passed down from him in discipline succession.
The months of November and December are considered the best of all months because in India grains are collected from the fields at this time, and the people become very happy. Of course spring is a season universally liked because it is neither too hot nor too cold, and the flowers and trees blossom and flourish. In spring there are also many ceremonies commemorating Kṛṣṇa's pastimes; therefore this is considered to be the most joyful of all seasons, and it is the representative of the Supreme Lord Kṛṣṇa.
TEXT 36
द्यूतं छलयतामसि तेजस्तेजस्विनामहम् । जयोऽसि व्यवसायोऽसि सत्त्वं सत्त्ववतामहम् ॥३६॥
dyūtaṁ chalayatām asmi tejas tejasvinām aham jayo’smi vyavasāyo’smi sattvaṁ sattvavatām aham
dyūtam —gambling;  chalayatām —of all cheats;  asmi —I am;  tejaḥ —splendid;  tejasvinām —of everything splendid;  aham —I am;  jayaḥ —victory;  asmi —I am;  vyavasāyaḥ —adventure;  asmi —I am;  sattvam —strength;  sattvavatām —of all the strong;  aham —I am.

540
Въгазавад  - гӯта́  Аѕ Іт Іѕ
[Ch. 11]
PURPORT
This chapter reveals Kṛṣṇa as the cause of all causes. He is even the cause of the Mahā-Viṣṇu, and from Him the material universes emanate. Kṛṣṇa is not an incarnation; He is the source of all incarnations. That has been completely explained in the last chapter.
Now, as far as Arjuna is concerned, he says that his illusion is over. This means that Arjuna no longer thinks of Kṛṣṇa as a mere human being, as a friend of his, but as the source of everything. Arjuna is very enlightened and is glad that he has a great friend like Kṛṣṇa, but now he is thinking that although he may accept Kṛṣṇa as the source of everything, others may not. So in order to establish Kṛṣṇa’s divinity for all, he is requesting Kṛṣṇa in this chapter to show His universal form. Actually when one sees the universal form of Kṛṣṇa one becomes frightened, like Arjuna, but Kṛṣṇa is so kind that after showing it He converts Himself again into His original form. Arjuna agrees to what Kṛṣṇa says several times. Kṛṣṇa is speaking to him just for his benefit, and Arjuna acknowledges that all this is happening to him by Kṛṣṇa’s grace. He is now convinced that Kṛṣṇa is the cause of all causes and is present in everyone’s heart as the Supersoul.
TEXT 2
भवाप्ययौ हि भूतानां श्रुतौ विस्तरशो मया । त्वत्तः कमलपत्राक्ष माहात्म्यमपि चाव्ययम् ॥ २ ॥
bhavāpyayau hi bhūtānāṁ śrutau vistaraśo mayā tvattaḥ kamala-patrākṣa māhātmyam api cāvyayam
bhava —appearance;  apyayau —disappearance;  hi —certainly;  bhūtānām —of all living entities;  śrutau —have heard;  vistaraśaḥ —detail;  mayā —by me;  tvattaḥ —from You;  kamala-patrākṣa —O lotus-eyed one;  māhātmyam —glories;  api —also;  ca —and;  avyayam —inexhaustible.
TRANSLATION
O lotus-eyed one, I have heard from You in detail about the appearance and disappearance of every living entity, as realized through Your in-exhaustible glories.

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Text 3 |
The Universal Form
541
PURPORT
Arjuna addresses Lord Kṛṣṇa as “lotus-eyed” (Kṛṣṇa’s eyes appear just like the petals of a lotus flower) out of his joy, for Kṛṣṇa has assured him, in the last verse of the previous chapter, that He sustains the entire universe with just a fragment of Himself. He is the source of everything in this material manifestation, and Arjuna has heard of this from the Lord in detail. Arjuna further knows that in spite of His being the source of all appearances and disappearances, He is aloof from them. His personality is not lost, although He is all-pervading. That is the inconceivable opulence of Kṛṣṇa which Arjuna admits that he has thoroughly understood.
TEXT 3
एवमेतद्यथात्थ त्वमात्मानं परमेश्वर । द्रष्टुमिच्छामि ते रूपमैश्वरं पुरुषोत्तम ॥ ३ ॥
evam etad yathāttha tvam ātmānaṁ parameśvara draṣṭum icchāmi te rūpam aiśvaraṁ puruṣottama
evam —that;  etat —this;  yathāttha —as it is;  tvam —You;  ātmānam —the soul;  parameśvara —the Supreme Lord;  draṣṭum —to see;  icchāmi —I wish;  te —You;  rūpam —form;  aiśvaram —divine;  puruṣottama —O best of personalities.
TRANSLATION
O greatest of all personalities, O supreme form, though I see here before me Your actual position, I yet wish to see how You have entered into this cosmic manifestation. I want to see that form of Yours.
PURPORT
The Lord said that because He entered into the material universe by His personal representation, the cosmic manifestation has been made possible and is going on. Now as far as Arjuna is concerned, he is inspired by the statements of Kṛṣṇa, but in order to convince others in the future who

544
Bhagayad-yitā  As It Is
[Ch. 11]
PURPORTE
Arjuna wanted to see Kṛṣṇa in His universal form, which, although a transcendental form, is just manifested for the cosmic manifestation and is therefore subject to the temporary time of this material nature. As the material nature is manifested and not manifested, similarly this universal form of Kṛṣṇa is manifested and unmanifested. It is not eternally situated in the spiritual sky like Kṛṣṇa’s other forms. As far as a devotee is concerned, he is not eager to see the universal form, but because Arjuna wanted to see Kṛṣṇa in this way, Kṛṣṇa reveals this form. This universal form is not possible to be seen by any ordinary man. Kṛṣṇa must give one the power to see it.
TEEXT 6
पश्यादित्यान्वसून्रुद्रानश्विनौ मरुतस्तथा । बहून्यदृष्टपूर्वाणि पश्याश्वर्याणि भारत ॥ ६ ॥
paśyādityān vasūn rudrān aśvinau marutas tathā bahūny adrṣṭa-pūrvāṇi paśyāścaryāṇi bhārata
paśya —see;  ādityān —the twelve sons of Aditi;  vasūn —the eight Vasus;  rudrān —the eleven forms of Rudra;  aśvinau —the two Asvins;  marutaḥ —the forty-nine Maruts (demigods of the wind);  tathā —also;  bahūni —many;  adṛṣṭa —that you have not heard or seen;  pūrvāṇi —before;  paśya —there see;  āścaryāṇi —all the wonderful;  bhārata —O best of the Bhāratas.
TRANSLATION
O best of the Bhāratas, see here the different manifestations of Ādityas, Rudras, and all the demigods. Behold the many things which no one has ever seen or heard before.
PURPORT
Even though Arjuna was a personal friend of Kışna and the most advanced of learned men, it was still not possible for him to know every-

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Text 81
The Universal Form
545
thing about Krṣṇa. Here it is stated that humans have neither heard nor known of all these forms and manifestations. Now Krṣṇa reveals these wonderful forms.
TEEXT 7
इहैकस्यं जगत्कृत्स्नं पश्याद्य सचराचरम् । मम देहे गुडाकेश यच्चान्यद्रष्टुमिच्छसि ॥ ७ ॥
ihaikasthaṁ jagat kṛtsnaṁ paśyādya sa-carācaram mama dehe guḍākeśa yac cānyad draṣṭum icchasi
iha —in this;  ekastham —in one;  jagat —the universe;  kṛtsnam —completely;  paśya —see;  adya —immediately;  sa —with;  cara —moving;  acaram —not moving;  mama —My;  dehe —in this body;  guḍākeśa —O Arjuna;  yat —that;  ca —also;  anyat —other;  draṣṭum —to see;  icchasi —you like.
TRANSLATION
Whatever you wish to see can be seen all at once in this body. This universal form can show you all that you now desire, as well as whatever you may desire in the future. Everything is here completely.
PURPORT
No one can see the entire universe sitting in one place. Even the most advanced scientist cannot see what is going on in other parts of the universe. Kṛṣṇa gives him the power to see anything he wants to see, past, present and future. Thus by the mercy of Kṛṣṇa, Arjuna is able to see everything.
TEXT 8
न तु मां शक्ष्यसे द्रष्टुमनेनैव स्वच्छुषा । दिव्यं ददामि ते च्छुः पश्य मे योगमैश्वरम् ॥ ८ ॥

Text 13 | Part III
The Universal Form
549
yadi bhāḥ sadṛśī sā syād bhāsas tasya mahātmanaḥ
divi —in the sky;  sūrya —sun;  sahasrasya —of many thousands;  bhavet —there were;  yugapat —simultaneously;  utthitā —present;  yadi —if;  bhāḥ —light;  sadṛśī —like that;  sā —that;  syāt —may be;  bhāsaḥ —effulgence;  tasya —there is;  mahātmanaḥ —of the great Lord.
TRANSLATION
If hundreds of thousands of suns rose up at once into the sky, they might resemble the effulgence of the Supreme Person in that universal form.
PURPORT
What Arjuna saw was indescribable, yet Sañjaya is trying to give a mental picture of that great revelation to Dhṛtarāṣṭra. Neither Sañjaya nor Dhṛtarāṣṭra were present, but Sañjaya, by the grace of Vyāsa, could see whatever happened. Thus he now compares the situation, as far as it can be understood, to an imaginable phenomenon (i.e. thousands of suns).
TEXT 13
तत्रैकस्थं जगत्कृत्स्नं प्रविभक्तमनेकधा । 
    अपश्यद्देवदेवस्य शरीरे पाण्डवस्तदा ॥१३॥
tatraikasthaṁ jagat kṛtsnaṁ pravibhaktamanekadhā apaśyad deva-devasya śarīre pāṇḍavas tadā
tatra —there;  ekastham —one place;  jagat —universe;  kṛtsnam —completely;  pravibhaktam —divided in;  anekadhā —many kinds;  apaśyat —could see;  deva-devasya —of the Supreme Personality of Godhead;  śarīre —in the universal form;  pāṇḍavaḥ —Arjuna;  tadā —at that time.
TRANSLATION
At that time Arjuna could see in the universal form of the Lord the unlimited expansions of the universe situated in one place although divided into many, many thousands.

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550
၁၂ ဇူလိုင်လ  (၁၂ ဇူလိုင် ၁၉၂၅) သာသနာပြု အခြား အမြင့်တွင်း အမှတ် ၁၅ (၁၅) အခြား အမြင့်တွင်း အမှတ် ၁၅ (၁၅) အခြား အမြင့်တွင်း အမှတ်
[Ch 11]
PURPORTE
The word  tatra  (there) is very significant. It indicates that both Arjuna and Krṣṇa were sitting on the chariot when Arjuna saw the universal form. Others on the battlefield could not see this form because Krṣṇa gave the vision only to Arjuna. Arjuna could see in the body of Krṣṇa many thousands of universes. As we learn from Vedic scriptures, there are many universes and many planets. Some of them are made of earth, some are made of gold, some are made of jewels, some are very great, some are not so great, etc. Sitting on his chariot, Arjuna could see all these universes. But no one could understand what was going on between Arjuna and Krṣṇa.
TEETT 14.
ततः स विसयाविष्टो हृष्टरोमा धनञ्जयः । प्रणम्य शिरसा देवं कृताञ्जलिरभाषत ॥१४॥
tataḥ sa vismayāviṣṭo hṛṣṭa-romā dhanāñjayaḥ praṇamya śirasā devaṁ kṛtāñjalir abhāṣata
tataḥ —thereafter;  saḥ —he;  vismayāviṣṭaḥ —being overwhelmed with wonder;  hṛṣṭa-romā —with his bodily hairs standing on end due to his great ecstasy;  dhanañjayaḥ —Arjuna;  praṇamya —offering obeisances;  śirasā —with the head;  devam —to the Supreme Personality of Godhead;  kṛtāñjaliḥ —with folded hands;  abhāṣata —began to say.
TRANSLATION
Then, bewildered and astonished, his hair standing on end, Arjuna began to pray with folded hands, offering obeisances to the Supreme Lord.
PURPORT
Once the divine vision is revealed, the relationship between Kṛṣṇa and Arjuna changes immediately. Before, Kṛṣṇa and Arjuna had a relationship based on friendship, but here, after the revelation, Arjuna is offering

572
Երիշք կամ քնն է երկու մի համար ունենալ այն մի համար ունենալ այն մի համար ունենալ
[Ch. 11]
sarvataḥ —from all sides;  eva sarva —because You are everything;  ananta-vīrya —unlimited potency;  amita-vikramaḥ —unlimited force;  tvam —You;  sarvam —everything;  samāpnoṣi —cover;  tataḥ asi —therefore You are;  sarvaḥ —everything.
TRANSLATION
Obeisances from the front, from behind and from all sides! O unbounded power, You are the master of limitless might! You are all-pervading, and thus You are everything!
PURPORT
Out of loving ecstasy for Kṛṣṇa, his friend, Arjuna is offering his respects from all sides. He is accepting that He is the master of all potencies and all prowess and far superior to all the great warriors assembled on the battlefield. It is said in the  Viṣṇu Purāṇa :  yo 'yaṁ tavāgato deva-samīpaṁ devatā-gaṇaḥ sa tvam eva jagat-sraṣṭā yataḥ sarva-gato bhavān.  “Whoever comes before You, be he a demigod, is created by You, O Supreme Personality of Godhead.”
TEXTS 41-42
सखेति मत्वा प्रसभं यदुक्तं हे कृष्ण हे यादव हे सखेति । अजानता महिमानं तवेदं मया प्रमादात्प्रणयेन वाऽपि ॥४१॥ यच्चावहासार्थमसत्कृतोऽसि विहारशय्यासनभोजनेषु । एकोऽथवाप्यच्युत तत्समक्षं तत्क्षामये त्वामहमप्रमेयम् ॥४२॥
sakheti matvā prasabhaṁ yad uktaṁ he kṛṣṇa he yādava he sakheti ajānatā mahimānaṁ tavedaṁ mayā pramādāt praṇayena vāpi

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Texts 41-42
The Universal Form
573
yac cāvahāsārtham asatkṛto’si vihāra-śayyāsana-bhojaneṣu eko’thavāpy acyuta tat-samakṣam tat kṣāmave tvām aham apramevam
sakhā —friend;  iti —thus;  matvā —thinking;  prasabham —temporary;  yat —whatever;  uktam —said;  he kṛṣṇa —O Kṛṣṇa;  he yādava —O Yādava;  he sakhā iti —O my dear friend;  ajānatā —without knowing;  mahimānam —glories;  tava —Your;  idam —this;  mayā —by me;  pramādāt —out of foolishness;  pranayena —out of love;  vā api —either;  yat —whatever;  ca —also;  avahāsārtham —for joking;  asatkṛtaḥ —dishonor;  asi —have been done;  vihāra —in relaxation;  śayyā —in joking;  āsana —in a resting place;  bhojaneṣu —or while eating together;  ekaḥ —alone;  athavā —or;  api —others;  acyuta —O infallible one;  tat-samakṣam —as Your competitor;  tat —all those;  kṣāmaye —excuse;  tvām —You;  aham —I;  aprameyam —immeasurable.
TRANSLATION
I have in the past addressed You as “O Kṛṣṇa,” “O Yādava,” “O my friend,” without knowing Your glories. Please forgive whatever I may have done in madness or in love. I have dishonored You many times while relaxing or while lying on the same bed or eating together, sometimes alone and sometimes in front of many friends. Please excuse me for all my offenses.
PURPORT
Although Kṛṣṇa is manifested before Arjuna in His universal form, Arjuna remembers his friendly relationship with Kṛṣṇa and is therefore asking pardon and requesting Him to excuse him for the many informal gestures which arise out of friendship. He is admitting that formerly he did not know that Kṛṣṇa could assume such a universal form, although He explained it as his intimate friend. Arjuna did not know how many times he may have dishonored Him by addressing Him as “O my friend, O Kṛṣṇa, O Yādava,” etc., without acknowledging His opulence. But Kṛṣṇa is so kind and merciful that in spite of such opulence He played with Arjuna as a friend. Such is the transcendental loving reciprocation between the devotee and the Lord. The relationship between the living entity and Kṛṣṇa is fixed eternally; it cannot be forgotten, as we can see from the

620
Եին բանակի հանրապետություն
[Ch. 13.
kṣetram ity abhidhīyate etad yo vetti taṁ prāhuḥ kṣetrajñah iti tad-vidah
arjunah   uvāca —Arjuna said;  prakṛtim —nature;  puruṣam —the enjoyer;  ca —also;  eva —certainly;  kṣetram —body;  kṣetrajñam —knower of the body;  eva —certainly;  ca —also;  etat —all this;  veditum —to understand;  icchāmi —I wish;  jñānam —knowledge;  jñeyam —the object of knowledge;  ca —also;  keśava —O Kṛṣṇa;  śrī bhagavān   uvāca —the Personality of Godhead said;  idam —this;  śarīram —body;  kaunteya —O son of Kuntī;  kṣetram —the field;  iti —thus;  abhidhīyate —is called;  etat —this;  yaḥ —anyone;  vetti —knows;  tam —him;  prāhuḥ —is called;  kṣetrajñaḥ —knower of the body;  iti —thus;  tat-vidaḥ —one who knows.
TRANSLATION
Arjuna said: O my dear Kṛṣṇa, I wish to know about prakṛti [nature], Puruṣa [the enjoyer], and the field and the knower of the field, and of knowledge and the end of knowledge. The Blessed Lord then said: This body, O son of Kuntī, is called the field, and one who knows this body is called the knower of the field.
PURPORT
Arjuna was inquisitive about  prakṛti , or nature,  puruṣa , the enjoyer,  kṣetra , the field,  kṣetrajña , its knower, and of knowledge and the object of knowledge. When he inquired about all these, Kṛṣṇa said that this body is called the field and that one who knows this body is called the knower of the field. This body is the field of activity for the conditioned soul. The conditioned soul is entrapped in material existence, and he attempts to lord over material nature. And so, according to his capacity to dominate material nature, he gets a field of activity. That field of activity is the body. And what is the body? The body is made of senses. The conditioned soul wants to enjoy sense gratification, and, according to his capacity to enjoy sense gratification, he is offered a body, or field of activity. Therefore the body is called  kṣetra , or the field of activity for the conditioned soul. Now, the person who identifies himself with the body is called  kṣetrajña , the knower of the field. It is not very difficult to understand the difference between the field and its knower, the body and the knower of the body. Any person can consider that from childhood to old age he

Texts 8-12] Nature, the Eniover, and Consciousness
629
indriyārtheṣu vairāgyam anahaṅkāra eva ca janma-mṛtyu-jarā-vyādhi- duḥkḥa-doṣānudarśanam
asak tir anabhişvangaḥ putra-dāra-gṛhādiṣu nityaṁ ca sama-cittatvam istānistopapattisu
mayi cānanya-yogena  
 bhaktir avyabhicāriṇī  
 vivikta-deśa-sevitvam  
 aratir jana-saṁsadi
adhyātma-jñāna-nityatvaṁ tattva-jñānārtha-darśanam etaj jñānam iti proktam ajñānaṁ yad ato ’nyathā
amānitvam —humility;  adambhitvam —pridelessness;  ahimsā —nonviolence;  kṣāntiḥ —tolerance;  ārjavam —simplicity;  ācārya-upāsanam —approaching a bona fide spiritual master;  śaucam —cleanliness;  sthairyam —steadfastness;  ātma-vinigrahaḥ —control;  indriya-artheṣu —in the matter of the senses;  vairāgyam —renunciation;  anahaṅkāraḥ —being without false egoism;  eva —certainly;  ca —also;  janma —birth;  mṛtyu —death;  jarā —old age;  vyādhi —disease;  duḥkha —distress;  doṣa —fault;  anudarśanam —observing;  asaktiḥ —without attachment;  anabhiṣvaṅgaḥ —without association;  putra —son;  dāra —wife;  grha-ādiṣu —home, etc.;  nityam —eternal;  ca —also;  sama-cittatvam —equilibrium;  iṣṭa —desirable;  aniṣṭaḥ —undesirable;  upapattiṣu —having obtained;  mayi —unto Me;  ca —also;  ananya-yogena —by devotional service;  bhaktiḥ —devotion;  avyabhicāriṇī —constant, unalloyed;  vivikta —solitary;  deśa —place;  sevitvam —aspiring;  aratiḥ —without attachment;  jana —people in general;  samsadi —mass;  adhyātma —pertaining to the self;  jñāna —knowledge;  nityatvam —eternity;  tattva-jñāna —knowledge of the truth;  artha —the object;  darśanam —philosophy;  etat —all this;  jñānam —knowledge;  iti —thus;  proktam —declared;  ajñānam —ignorance;  yat —that which;  ataḥ —from t
TRANSLATION
Humility, pridelessness, nonviolence, tolerance, simplicity, approaching a bona fide spiritual master, cleanliness, steadiness and self-control;

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630
Բիթարդովոյոյի Ահ Սի Սհ
[Ch 13]
renunciation of the objects of sense gratification, absence of false ego, the perception of the evil of birth, death, old age and disease; nonattachment to children, wife, home and the rest, and evenmindedness amid pleasant and unpleasant events; constant and unalloyed devotion to Me, resorting to solitary places, detachment from the general mass of people; accepting the importance of self-realization, and philosophical search for the Absolute Truth—all these I thus declare to be knowledge, and what is contrary to these is ignorance.
PURPORT
This process of knowledge is sometimes misunderstood by less intelligent men as being the interaction of the field of activity. But actually this is the real process of knowledge. If one accepts this process, then the possibility of approaching the Absolute Truth exists. This is not the interaction of the tenfold elements, as described before, This is actually the means to get out of it. Of all the descriptions of the process of knowledge, the most important point is described in the first line of the tenth verse: The process of knowledge terminates in unalloyed devotional service to the Lord. So, if one does not approach, or is not able to approach, the transcendental service of the Lord, then the other nineteen items are of no particular value. But, if one takes to devotional service in full Kṛṣṇa consciousness, the other nineteen items automatically develop within him. The principle of accepting a spiritual master, as mentioned in the seventh verse, is essential. Even for one who takes to devotional service, it is most important. Transcendental life begins when one accepts a bona fide spiritual master. The Supreme Personality of Godhead, Śrī Kṛṣṇa, clearly states here that this process of knowledge is the actual path. Anything speculated beyond this is nonsense.
As for the knowledge outlined here, the items may be analyzed as follows: Humility means that one should not be anxious to have the satisfaction of being honored by others. The material conception of life makes us very eager to receive honor from others, but from the point of view of a man in perfect knowledge—who knows that he is not this body—anything, honor or dishonor, pertaining to this body is useless. One should not be hankering after this material deception. People are very anxious to be famous for their religion, and consequently sometimes it is found that without understanding the principles of religion, one enters into some group, which is not actually following religious principles, and then wants to advertise himself as a religious mentor. As for actual advancement in

632
Բիդելդոր տիեյն Ալ Լի Լյու
[Ch. 13]
progress. This is real renunciation. The senses are so strong that they are always anxious to have sense gratification. One should not cater to these demands, which are not necessary. The senses should only be gratified to keep the body fit so that one can discharge his duty in advancing in spiritual life. The most important and uncontrollable sense is the tongue. If one can control the tongue, then there is every possibility of controlling the other senses. The function of the tongue is to taste and to vibrate. Therefore, by systematic regulation, the tongue should always be engaged in tasting the remnants of foodstuffs offered to Krṣṇa and chanting Hare Krṣṇa. As far as the eyes are concerned, they should not be allowed to see anything but the beautiful form of Krṣṇa. That will control the eyes. Similarly, the ears should be engaged in hearing about Krṣṇa and the nose in smelling the flowers offered to Krṣṇa. This is the process of devotional service, and it is understood here that  Bhagavad-gītā  is simply expounding the science of devotional service. Devotional service is the main and sole objective. Unintelligent commentators on the  Gītā  try to divert the mind of the reader to other subjects, but there is no other subject in  Bhagavad-gītā  but devotional service.
False ego means accepting this body as oneself. When one understands that he is not his body and is spirit soul, that is real ego. Ego is there. False ego is condemned, but not real ego. In the Vedic literature, it is said:  aham brahmāsmi . I am Brahman, I am spirit. This “I am,” the sense of self, also exists in the liberated stage of self-realization. This sense of “I am” is ego, but when the sense of “I am” is applied to this false body, it is false ego. When the sense of self is applied to reality, that is real ego. There are some philosophers who say we should give up our ego, but we cannot give up our ego because ego means identity. We ought, of course, to give up the false identification with the body.
One should try to understand the distress of accepting birth, death, old age and disease. There are descriptions in various Vedic literatures of birth. In the  Śrīmad-Bhāgavatam  the world of the unborn, the child's stay in the womb of the mother, its suffering, etc., are all very graphically described. It should be thoroughly understood that birth is distressful. Because we forget how much distress we have suffered within the womb of the mother, we do not make any solution to the repetition of birth and death. Similarly at the time of death, there are all kinds of sufferings, and they are also mentioned in the authoritative scriptures. These should be discussed. And as far as disease and old age are concerned, everyone gets practical experience. No one wants to be diseased, and no one wants to become old, but there is no avoiding these. Unless we have a pessimistic view of this mate-

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Texts 8-12] Nature, the Enjoyer, and Consciousness
633
rial life, considering the distresses of birth, death, old age and disease, there is no impetus for our making advancement in spiritual life.
As for detachment from children, wife and home, it is not meant that one should have no feeling for these. They are natural objects of affection, but when they are not favorable to spiritual progress, then one should not be attached to them. The best process for making the home pleasant is Krṣṇa consciousness. If one is in full Krṣṇa consciousness, he can make his home very happy because this process of Krṣṇa consciousness is very easy. One need only chant Hare Krṣṇa, Hare Krṣṇa, Krṣṇa Krṣṇa, Hare Hare/Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, accept the remnants of food-stuffs offered to Krṣṇa, have some discussion on books like  Bhagavad-gītā  and  Śrīmad-Bhāgavatam , and engage oneself in Deity worship. These four will make one happy. One should train the members of his family in this way. The family members can sit down morning and evening and chant together Hare Krṣṇa, Hare Krṣṇa, Krṣṇa Krṣṇa, Hare Hare/Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. If one can mold his family life in this way to develop Krṣṇa consciousness, following these four principles, then there is no need to change from family life to renounced life. But if it is not congenial, not favorable for spiritual advancement, then family life should be abandoned. One must sacrifice everything to realize or serve Krṣṇa, just as Arjuna did. Arjuna did not want to kill his family members, but when he understood that these family members were impediments to his Krṣṇa realization, he accepted the instruction of Krṣṇa and fought and killed them. In all cases, one should be detached from the happiness and distress of family life because in this world one can never be fully happy or fully miserable. Happiness and distress are concomitant factors of material life. One should learn to tolerate, as advised in  Bhagavad-gītā . One can never restrict the coming and going of happiness and distress, so one should be detached from the materialistic way of life and be automatically equiposed in both cases. Generally, when we get something desirable, we are very happy, and when we get something undesirable, we are distressed. But if we are actually in the spiritual position, these things will not agitate us. To reach that stage, we have to practice unbreakable devotional service; devotional service to Krṣṇa without deviation means engaging oneself in the nine processes of devotional service, chanting, hearing, worshiping, offering respect, etc., as described in the last verse of the Ninth Chapter. That process should be followed. Naturally, when one is adapted to the spiritual way of life, he will not want to mix with materialistic men. That would go against his grain. One may test himself by seeing how far he is inclined to live in a solitary place without unwanted association.

638
၁၉၅၉  (၁၉၅၉–၂၀၀၀) အထိ မြို့ပြ မြန်မာနိုင်ငံတွင် မြန်မာနိုင်ငံတိုင်း မြန်မာနိုင်ငံတိုင်း မြန်မာနိုင်ငံတိုင်း မြန်မာနိုင်ငံတိုင်း
[Ch. 13]
PURPORTE
The Supreme Lord, although the source of all the senses of the living entities, doesn't have material senses like they have. Actually, the individual souls have spiritual senses, but in conditioned life they are covered with the material elements, and therefore the sense activities are exhibited through matter. The Supreme Lord's senses are not so covered. His senses are transcendental and are therefore called  nirguna .  Guna  means the material modes, but His senses are without material covering. It should be understood that His senses are not exactly like ours. Although He is the source of all our sensual activities, He has His transcendental senses which are uncontaminated. This is very nicely explained in the  Śvetāśvatara Upaniṣad  in the verse:  sarvataḥ pāṇi-pādam . The Supreme Personality of Godhead has no hands which are materially contaminated, but He has His hands and accepts whatever sacrifice is offered to Him. That is the distinction between the conditioned soul and the Supersoul. He has no material eyes, but He has eyes—otherwise how could He see? He sees everything, past, present and future. He lives within the heart of the living being, and He knows what we have done in the past, what we are doing now, and what is awaiting us in the future. This is also confirmed in  Bhagavad-gītā : He knows everything, but no one knows Him. It is said that the Supreme Lord has no legs like us, but He can travel throughout space because He has spiritual legs. In other words, the Lord is not impersonal; He has His eyes, legs, hands and everything else, and because we are part and parcel of the Supreme Lord we also have these things. But His hands, legs, eyes and senses are not contaminated by material nature.
Bhagavad-gītā  also confirms that when the Lord appears He appears as He is by His internal potency. He is not contaminated by the material energy because He is the Lord of material energy. In the Vedic literature we find that His whole embodiment is spiritual. He has His eternal form called  sac-cid-ānanda-vigraha . He is full of all opulence. He is the proprietor of all wealth and the owner of all energy. He is the most intelligent and is full of knowledge. These are some of the symptoms of the Supreme Personality of Godhead. He is maintainer of all living entities and the witness of all activity. As far as we can understand from Vedic literature, the Supreme Lord is always transcendental. Although we do not see His head, face, hands, or legs, He has them, and when we are elevated to the transcendental situation then we can see the Lord's form. Due to materially contaminated senses, we cannot see His form. Therefore the impersonalists who are still materially affected cannot understand the Personality of Godhead.

تفصیلات محمد الدین المسجد
Nature, the Eniover, and Consciousness
630
१९८८ में हुए एक बड़ा सांसद संघर्ष
बहिरन्तश्च भूतानामचरं चरमेव च । 
सूक्ष्मत्वाच्चदविज्ञेयं दरस्थं चान्तिके च तत् ॥१६॥
bahir antaś ca bhūtānām acaraṁ caram eva ca sūkṣmatvāt tad avijñeyaṁ dūrasthaṁ cāntike ca tat
bahiḥ —outside;  antaḥ —inside;  ca —also;  bhūtānām —of all living entities;  acaram —not moving;  caram —moving;  eva —also;  ca —and;  sūkṣmatvāt —on account of being subtle;  tat —that;  avijñeyam —unknowable;  dūrasthaṁ —far away;  ca antike —near also;  ca —and;  tat —that.
TRANSLATION
The Supreme Truth exists both internally and externally, in the moving and nonmoving. He is beyond the power of the material senses to see or to know. Although far, far away, He is also near to all.
In Vedic literature we understand that Nārāyaṇa, the Supreme Person, is residing both outside and inside of every living entity. He is present both in the spiritual and material world. Although He is far, far away, still He is near to us. These are the statements of Vedic literature.  Āsīno dūraṁ vrajati śayāno yāti sarvataḥ . And, because He is always engaged in transcendental bliss, we cannot understand how He is enjoying His full opulence. We cannot see or understand with these material senses. Therefore in the Vedic language it is said that to understand Him our material mind and senses cannot act. But one who has purified his mind and senses by practicing Kṛṣṇa consciousness in devotional service can see Him constantly. It is confirmed in  Brahma-saṁhitā  that the devotee who has developed love for the Supreme God can see Him always, without cessation. And it is confirmed in  Bhagavad-gītā  (11.54) that He can be seen and understood only by devotional service.  Bhaktyā tvananyayā śakyaḥ .

640
Bhagavad-ဤ  As It lost
[Ch. 13]
TECT  17
अविभक्तं च भूतेषु विभक्तमिव च स्थितम् । भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च ॥१७॥
avibhaktam ca bhūteṣu vibhaktam iva ca sthitam bhūta-bhartṛ ca taj jñeyam grasiṣnu prabhaviṣnu ca
avibhaktam —without division;  ca —also;  bhūteṣu —in every living being;  vibhaktam —divided;  iva —as if;  ca —also;  sthitam —situated;  bhūta-bhartṛ —maintainer of all living entities;  ca —also;  tat —that;  jñeyam —to be understood;  grasiṣṇu —devours;  prabhaviṣṇu —develops;  ca —also.
TRANSLATION
Although the Supersoul appears to be divided, He is never divided. He is situated as one. Although He is the maintainer of every living entity, it is to be understood that He devours and develops all.
PURPORT
The Lord is situated in everyone's heart as the Supersoul. Does that mean that He has become divided? No. Actually, He is one. The example is given of the sun: the sun, at the meridian, is situated in his place. But if one goes for five thousand miles in all directions and asks, "Where is the sun?" everyone will say that it is shining on his head. In the Vedic literature this example is given to show that although He is undivided, He is situated as if divided. Also it is said in Vedic literature that one Viṣṇu is present everywhere by His omnipotence, just as the sun appears in many places to many persons. And the Supreme Lord, although the maintainer of every living entity, devours everything at the time of annihilation. This was confirmed in the Eleventh Chapter when the Lord said that He has come to devour all the warriors assembled at Kurukṣetra. He also mentions that in the form of time He devours also. He is the annihilator, the killer of all. When there is creation, He develops all from their original state, and at the time of annihilation He devours them. The Vedic hymns confirm the fact that He is the origin of all living entities and the rest of all. After

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Text 18]]
Nature, the Enjoyer, and Consciousness
641
creation, everything rests in His omnipotence, and after annihilation, everything again returns to rest in Him. These are the confirmations of Vedic hymns.  Yato vā imāni bhūtāni jāyante yena jātāni jīvanti yat prayanty abhisaṁviśanti tad brahma tad vijjñāsasva.  ( Taittirīya Upaniṣad, 3.1 )
TEXT 18
ज्योतिषामपि तज्ज्योतिस्तमसः परमुच्यते । ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम् ॥१८॥
jyotiṣām api taj jyotis tamasaḥ param ucyate jñānaṁ jñeyaṁ jñāna-gamyaṁ hṛdi sarvasya viṣṭhitam
jyotiṣām —in all luminous objects;  api —also;  tat —that;  jyotiḥ —source of light;  tamasaḥ —of the darkness;  param —beyond;  ucyate —is said;  jñānam —knowledge;  jñeyam —to be known;  jñāna-gamyam —to be approached by knowledge;  hṛdi —in the heart;  sarvasya —of everyone;  viṣṭhitam —situated.
TRANSLATION
He is the source of light in all luminous objects. He is beyond the darkness of matter and is unmanifested. He is knowledge, He is the object of knowledge, and He is the goal of knowledge. He is situated in everyone's heart.
PURPORT
The Supersoul, the Supreme Personality of Godhead, is the source of light in all luminous objects like the sun, moon, stars, etc. In the Vedic literature we find that in the spiritual kingdom there is no need of sun or moon because the effulgence of the Supreme Lord is there. In the material world that  brahmajyoti , the Lord's spiritual effulgence, is covered by the  mahat-tattva , the material elements; therefore in this material world we require the assistance of sun, moon, electricity, etc., for light. But in the spiritual world there is no need of such things. It is clearly stated in the Vedic literature that because of His luminous effulgence, everything is

Text 271
Nature, the Eniover, and Consciousness
١٤٣٣
hearing is strongly recommended, and this is very appropriate. Although the common man is often not as capable as so-called philosophers, faithful hearing from an authoritative person will help one transcend this material existence and go back to Godhead, back to home.
تاریخ استاندارد
यावत्संजायते किंचित्सत्त्वं स्थावरजङ्गमम् । 
    क्षेत्रक्षेत्रज्ञसंयोगात्ताद्विद्धि भरतर्षभ ॥२७॥
yāvat saṁjāyate kiñcit sattvaṁ sthāvara-jaṅgamam kṣetra-kṣetrajña-saṁyogāt tad viddhi bharatarsabha
yāvat —whatever;  saṁjāyate —takes place;  kiñcit —anything;  sattvam —existence;  sthāvara —not moving;  jaṅgamam —moving;  kṣetra —the body;  kṣetrajña —knower of the body;  saṁyogāt —union between;  tat viddhi —you must know it;  bharatarṣabha —O chief of the Bhāratas.
TRANSLATION
O chief of the Bhāratas, whatever you see in existence, both moving and unmoving, is only the combination of the field of activities and the knower of the field.
PURPORT
Both material nature and the living entity, which were existing before the creation of the cosmos, are explained in this verse. Whatever is created is but a combination of the living entity and material nature. There are many manifestations like trees, mountains and hills, which are not moving, and there are many existences which are moving, and all of them are but combinations of material nature and superior nature, the living entity. Without the touch of the superior nature, the living entity, nothing can grow. Therefore the relationship between matter and nature is eternally going on, and this combination is effected by the Supreme Lord; therefore He is the controller of both the superior and inferior natures. The material

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654
Bhagavad-णोंबा  As It Is
[Ch. 13]
nature is created by Him, and the superior nature is placed in this material nature, and thus all these activities and manifestations take place.
TEEXT 28
समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम् । विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति ॥२८॥
samam sarveşu bhūteşu  
 tiṣṭhantam parameśvaram  
 vinaśyatsv avinaśyantam  
 yah paśyati sa paśyati
samam —equally;  sarveşu —in all;  bhūteşu —living entities;  tiṣṭhantam —residing;  parameśvaram —the Supersoul;  vinaśyatsu —in the destructible;  avinaśyantam —not destroyed;  yaḥ —anyone;  paśyati —see;  saḥ —he;  paśyati —actually sees.
TRANSLATION
One who sees the Supersoul accompanying the individual soul in all bodies and who understands that neither the soul nor the Supersoul is ever destroyed, actually sees.
PURPORT
Anyone who can see three things—the body, the proprietor of the body, or individual soul, and the friend of the individual soul, combined together by good association—is actually in knowledge. Those who are not associated with the soul’s friend are ignorant; they simply see the body, and when the body is destroyed they think that everything is finished, but actually it is not so. After the destruction of the body, both the soul and the Supersoul exist, and they go on eternally in many various moving and unmoving forms. The Sanskrit word  parameśvaram  is sometimes translated as the individual soul because the soul is the master of the body, and after the destruction of the body he transfers to another form. In that way he is master. But there are others who interpret this  parameśvaram  to be the Supersoul. In either case, both the Supersoul and the individual soul con-

658
Bhagravad - ဤသို့ Ass It Is
[Ch. 13]
of Kuntī;  na karoti —never does anything;  na lipyate —nor is he entangled.
TRANSLATION
Those with the vision of eternity can see that the soul is transcendental, eternal, and beyond the modes of nature. Despite contact with the material body, O Arjuna, the soul neither does anything nor is entangled.
PURPORT
A living entity appears to be born because of the birth of the material body, but actually the living entity is eternal; he is not born, and in spite of his being situated in a material body, he is transcendental and eternal. Thus he cannot be destroyed. By nature he is full of bliss. He does not engage himself in any material activities; therefore the activities performed due to his contact with material bodies do not entangle him.
TEXT 33
यथा सर्वगतं सौक्ष्म्यादाकाशं नोपलिप्यते । सर्वत्रावस्थितो देहे तथात्मा नोपलिप्यते ॥३३॥
yathā sarva-gataṁ saukṣmyād ākāśaṁ nopalipyate sarvatrāvasthito dehe tathātmā nopalipyate
yathā —as;  sarva-gatam —all-pervading;  saukṣmyāt —due to being subtle;  ākāśam —the sky;  na —never;  upalipyate —mixes;  sarvatra —everywhere;  avasthitaḥ —situated;  dehe —in the body;  tathā —such;  ātmā —the self;  na —never;  upalipyate —mixes.
TRANSLATION
The sky, due to its subtle nature, does not mix with anything, although it is all-pervading. Similarly, the soul, situated in Brahman vision, does not mix with the body, though situated in that body.

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Text 34]]
Nature, the Enjoyer, and Consciousness
659
PURPORT
The air enters into water, mud, stool and whatever else is there; still it does not mix with anything. Similarly, the living entity, even though situated in varieties of bodies, is aloof from them due to his subtle nature. Therefore it is impossible to see with the material eyes how the living entity is in contact with this body and how he is out of it after the destruction of the body. No one in science can ascertain this.
TEXT 34
यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः । 
    क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत ॥३४॥
yathā prakāśayaty ekaḥ kṛtsnaṁ lokam imaṁ raviḥ kṣetraṁ kṣetrī tathā kṛtsnaṁ prakāśayati bhārata
yathā —as;  prakāśayati —illuminates;  ekaḥ —one;  kṛtsnam —the whole;  lokam —universe;  imam —this;  raviḥ —the sun;  kṣetram —this body;  kṣetrī —the soul;  tathā —similarly;  kṛtsnam —all;  prakāśayati —illuminates;  bhārata —O son of Bharata.
TRANSLATION
O son of Bharata, as the sun alone illuminates all this universe, so does the living entity, one within the body, illuminate the entire body by consciousness.
PURPORT
There are various theories regarding consciousness. Here in  Bhagavad-gītā  the example of the sun and the sunshine is given. As the sun is situated in one place, but is illuminating the whole universe, so a small particle of spirit soul, although situated in the heart of this body, is illuminating the whole body by consciousness. Thus consciousness is the proof of the presence of the soul, as sunshine or light is the proof of the presence of the sun.

Text 61
The Three Modes of Material Nature
66۹
تعليم و التحقيق
तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम् । सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ ॥ ६ ॥
tatra sattvaṁ nirmalatvāt prakāśakam anāmayam sukha-saṅgena badhnāti jñāna-saṅgena cānagha
tatra —thereafter;  sattvam —mode of goodness;  nirmalatvāt —being purest in the material world;  prakāśakam —illuminating;  anāmayam —without any sinful reaction;  sukha —happiness;  saṅgena —association;  badhnāti —conditions;  jñāna —knowledge;  saṅgena —association;  ca —also;  anagha —O sinless one.
TRANSLATION
O sinless one, the mode of goodness, being purer than the others, is illuminating, and it frees one from all sinful reactions. Those situated in that mode develop knowledge, but they become conditioned by the concept of happiness.
PURPORT
The living entities conditioned by material nature are of various types. One is happy, another is very active, and another is helpless. All these types of psychological manifestations are causes of the entities' conditioned status in nature. How they are differently conditioned is explained in this section of  Bhagavad-gītā . The mode of goodness is first considered. The effect of developing the mode of goodness in the material world is that one becomes wiser than those otherwise conditioned. A man in the mode of goodness is not so much affected by material miseries, and he has a sense of advancement in material knowledge. The representative type is the  brāhmaṇa , who is supposed to be situated in the mode of goodness. This sense of happiness is due to understanding that, in the mode of goodness, one is more or less free from sinful reactions. Actually, in the Vedic literature it is said that the mode of goodness means greater knowledge and a greater sense of happiness.

Text 12.1
The Three Modes of Material Nature
675
goodness is illuminated, it should be understood that one has developed the mode of goodness. In the mode of goodness, one can see things in the right position, one can hear things in the right position, and one can taste things in the right position. One becomes cleansed inside and outside. In every gate there is development of the symptoms of happiness, and that is the position of goodness.
१९८१  - १९८१ - १९८१ - १९८१ - १९८१ - १९८१
लोभः प्रवृत्तिरारम्भः कर्मणामशमः स्पृहा । रजस्येतानि जायन्ते विवृद्धे भरतर्षभ ॥१२॥
lobhaḥ pravṛttir ārambhaḥ karmaṇām aśamaḥ spṛhā rajasy etāni jāyante vivrddhe bharatarsabha
lobhaḥ —greed;  pravṛttiḥ —hankering;  ārambhaḥ —endeavor;  karmaṇām —of activities;  aśamaḥ —uncontrollable;  spṛhā —desire;  rajasi —in the mode of passion;  etāni —all this;  jāyante —develop;  vivṛddhe —when there is excess;  bharatarṣabha —O chief of the descendants of Bharata.
TRANSLATION
O chief of the Bhāratas, when there is an increase in the mode of passion, the symptoms of great attachment, uncontrollable desire, hankering, and intense endeavor develop.
PURPORT
One in the mode of passion is never satisfied with the position he has already acquired; he hankers to increase his position. If he wants to construct a residential house, he tries his best to have a palatial house, as if he would be able to reside in that house eternally. And he develops a great hankering for sense gratification. There is no end to sense gratification. He always wants to remain with his family and in his house and to continue the process of sense gratification. There is no cessation of this. All these symptoms should be understood as characteristic of the mode of passion.

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676
၁၂ ဇန်နဝါရီလ  (၁၂ ဇန်နဝါရီ ၁၉၅၉) သည်  မြန်မာပြည်နယ် အမြန်မြန်မာနိုင်ငံတွင်း အတွင်းရှိ မြန်မာနိုင်ငံတွင်း အတွင်းရှိ မြန်မာနိုင်ငံ
[Ch. 14]
१९८८ मधील जन्म
अप्रकाशोऽग्रवृत्तिश्च प्रमादो मोह एव च । 
विवृद्धे न्दन ॥१३॥
aprakāšo pravṛttiš ca pramādo moha eva ca tamasy etāni jāyante vivrddhe kuru-nandana
aprakāśaḥ —darkness;  apravṛttiḥ —inactivity;  ca —and;  pramādaḥ —madness;  mohaḥ —illusion;  eva —certainly;  ca —also;  tamasi —of the mode of ignorance;  etāni —these;  jāyante —are manifested;  vivṛddhe —is developed;  kuru-nandana —O son of Kuru.
TRANSLATION
O son of Kuru, when there is an increase in the mode of ignorance, madness, illusion, inertia and darkness are manifested.
PURPORT
When there is no illumination, knowledge is absent. One in the mode of ignorance does not work by a regulative principle; he wants to act whimsically for no purpose. Even though he has the capacity to work, he makes no endeavor. This is called illusion. Although consciousness is going on, life is inactive. These are the symptoms of one in the mode of ignorance.
TEXT 14
यदा सत्त्वे प्रवृद्धे तु प्रलयं याति देहभृत् । तदोत्तमविदां लोकानमलान्प्रतिपद्यते ॥१४॥
yadā sattve pravṛddhe tu pralayaṁ yāti deha-bhṛt tadottama-vidāṁ lokān amalān pratipadyate

694
၁၉၅၉  (၁၉၅၉–၂၀၀၀) ခုနှစ် အတွင်း မြန်မာနိုင်ငံတွင်  ၁၉၅၉  ခုနှစ် အတွင်း မြန်မာနိုင်ငံတွင်  ၁၉၅၉  ခုနှစ် အတွင်း မြန်မာနိုင်ငံတွင်
[[Ch. 15]]
TRANSLATION
The Blessed Lord said: There is a banyan tree which has its roots upward and its branches down and whose leaves are the Vedic hymns. One who knows this tree is the knower of the Vedas.
PUURPORTE
After the discussion of the importance of  bhakti-yoga , one may question, “What about the  Vedas ?” It is explained in this chapter that the purpose of Vedic study is to understand Kṛṣṇa. Therefore one who is in Kṛṣṇa consciousness, who is engaged in devotional service, already knows the  Vedas .
The entanglement of this material world is compared here to a banyan tree. For one who is engaged in fruitive activities, there is no end to the banyan tree. He wanders from one branch to another, to another, to another. The tree of this material world has no end, and for one who is attached to this tree, there is no possibility of liberation. The Vedic hymns, meant for elevating oneself, are called the leaves of this tree. This tree's roots grow upward because they begin from where Brahmā is located, the topmost planet of this universe. If one can understand this indestructible tree of illusion, then one can get out of it.
This process of extrication should be understood. In the previous chapters it has been explained that there are many processes by which to get out of the material entanglement. And, up to the Thirteenth Chapter, we have seen that devotional service to the Supreme Lord is the best way. Now, the basic principle of devotional service is detachment from material activities and attachment to the transcendental service of the Lord. The process of breaking attachment to the material world is discussed in the beginning of this chapter. The root of this material existence grows upward. This means that it begins from the total material substance, from the topmost planet of the universe. From there, the whole universe is expanded, with so many branches, representing the various planetary systems. The fruits represent the results of the living entities' activities, namely, religion, economic development, sense gratification and liberation.
Now, there is no ready experience in this world of a tree situated with its branches down and its roots upward, but there is such a thing. That tree can be found beside a reservoir of water. We can see that the trees on the bank reflect upon the water with their branches down and

Text 11]
The Yoga of the Supreme Person
707.
the modes of nature. But one whose eyes are trained in knowledge can see all this.
PURPORT
The word  jñāna-cakṣuṣaḥ  is very significant. Without knowledge, one cannot understand how a living entity leaves his present body, nor what form of body he is going to take in the next life, nor even why he is living in a particular type of body. This requires a great amount of knowledge understood from  Bhagavad-gītā  and similar literatures heard from a bona fide spiritual master. One who is trained to perceive all these things is fortunate. Every living entity is quitting his body under certain circumstances; he is living under certain circumstances and enjoying under certain circumstances under the spell of material nature. As a result, he is suffering different kinds of happiness and distress, under the illusion of sense enjoyment. Persons who are everlastingly fooled by lust and desire lose all power of understanding their change of body and their stay in a particular body. They cannot comprehend it. Those who have developed spiritual knowledge, however, can see that the spirit is different from the body and is changing its body and enjoying in different ways. A person in such knowledge can understand how the conditioned living entity is suffering in this material existence. Therefore those who are highly developed in Kṛṣṇa consciousness try their best to give this knowledge to the people in general, for their conditional life is very much troublesome. They should come out of it and be Kṛṣṇa conscious and liberate themselves to transfer to the spiritual world.
TEXT 11
यतन्तो योगिनश्चैनं पश्यन्त्यात्मन्यवस्थितम् । यतन्तोऽप्यकृतात्मानो नैनं पश्यन्त्यचेतसः ॥११॥
yatanto yoginaś cainaṁ paśyanty ātmany avasthitam yatanto py akṛtātmāno nainaṁ paśyanty acetasaḥ
yatantaḥ —endeavoring;  yoginaḥ —transcendentalists;  ca —also;  enam —this;  paśyanti —can see;  ātmani —in the self;  avasthitam —situated;  yatantaḥ —al-

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708
Bhagavad-pitā  As It los
[Ch. 15]
though endeavoring; api —although; akṛta-ātmānaḥ —without self-realization; na —does not; enam —this; naśvanti —can see; acetasaḥ —undeveloped mind.
TRANSLATION
The endeavoring transcendentalist, who is situated in self-realization, can see all this clearly. But those who are not situated in self-realization cannot see what is taking place, though they may try to.
PURPORT
There are many transcendentalists in the path of spiritual self-realization, but one who is not situated in self-realization cannot see how things are changing in the body of the living entity. The word  yoginaḥ  is significant in this connection. In the present day there are many so-called  yogīs , and there are many so-called associations of  yogīs , but they are actually blind in the matter of self-realization. They are simply addicted to some sort of gymnastic exercise and are satisfied if the body is well-built and healthy. They have no other information. They are called  yatanto'py akṛtātmānaḥ . Even though they are endeavoring in a so-called  yoga  system, they are not self-realized. Such people cannot understand the process of the transmigration of the soul. Only those who are actually in the  yoga  system and have realized the self, the world, and the Supreme Lord, in other words, the  bhakti-yogīs , those engaged in pure devotional service in Kṛṣṇa consciousness, can understand how things are taking place.
TEXT 12
यदादित्यगतं तेजो जगद्भासयतेऽखिलम् । यच्चन्द्रमसि यच्चाग्नौ तत्तेजो विद्धि मामकम् ॥१२॥
yad āditya-gataṁ tejo jagad bhāsayate’khilam yac candramasi yac cāgnau tat tejo viddhi māmakam
yat —that which;  āditya-gatam —in the sunshine;  tejaḥ —splendor;  jagat —the whole world;  bhāsayate —illuminates;  akhilam —entirely;  yat —that

Texts 1-3]]
The Divine and Demonic Natures
79६
one of the qualifications of a transcendentally situated person, and out of sheer humility the  sannyāsī  goes from door to door, not exactly for the purpose of begging, but to see the householders and awaken them to Kṛṣṇa consciousness. This is the duty of a  sannyāsī . If he is actually advanced and so ordered by his spiritual master, he should preach Kṛṣṇa consciousness with logic and understanding, and if he is not so advanced he should not accept the renounced order of life. But even if he has accepted the renounced order of life without sufficient knowledge, he should engage himself fully in hearing from a bona fide spiritual master to cultivate knowledge. A  sannyāsī  or one in the renounced order of life must be situated in fearlessness,  sattva-saṁśuddhiḥ  (purity) and  jñāna-yoga  (knowledge).
The next item is charity. Charity is meant for the householders. The householders should earn a livelihood by an honorable means and spend fifty percent of their income to propagate Krṣṇa consciousness all over the world. Thus a householder should give in charity to such institutional societies that are engaged in that way. Charity should be given to the right receiver. There are different kinds of charities, as will be explained later on, charity in the modes of goodness, passion and ignorance. Charity in the mode of goodness is recommended by the scriptures, but charity in the modes of passion and ignorance is not recommended because it is simply a waste of money. Charity should be given only to propagate Krṣṇa consciousness all over the world. That is charity in the mode of goodness.
Then as far as  damah  (self-control) is concerned, it is not only meant for other orders of religious society, but it is especially meant for the householder. Although he has a wife, a householder should not use his senses for sex life unnecessarily. There are restrictions for the householders even in sex life, which should only be engaged in for the propagation of children. If he does not require children, he should not enjoy sex life with his wife. Modern society enjoys sex life with contraceptive methods or more abominable methods to avoid the responsibility of children. This is not in the transcendental quality but is demoniac. If anyone, even if he is a householder, wants to make progress in spiritual life, he must control his sex life and should not beget a child without the purpose of serving Krṣṇa. If he is able to beget children who will be in Krṣṇa consciousness, one can produce hundreds of children, but without this capacity one should not indulge only for sense pleasure.

Text 10-1
The Divine and Demonic Natures
735
the invention of nuclear weapons, of which the whole world is today very proud. At any moment war may take place, and these atomic weapons may create havoc. Such things are created solely for the destruction of the world, and this is indicated here. Due to godlessness, such weapons are invented in human society; they are not meant for the peace and prosperity of the world.
१९८१  मधील स्थापने के आर्य संस्कृती मध्य स्थानांतर आर्य संस्कृती मध्य स्थानांतर आर्य संस्कृती मध्य स्थानांतर
काममाश्रित्य दुष्पूरं दम्भमानमदान्विता । मोहाद्रहीत्वासद्राहान्प्रवर्तन्तेऽशुचिव्रताः ॥१०॥
kāmam āśritya duṣpūraṁ dambha-māna-madānvitāḥ mohād gṛhītvāsad-grāhān pravartante 'śuci-vratāḥ
kāmam —lust;  āśritya —taking shelter of;  duṣpūram —insatiable;  dambha —pride;  māna —false prestige;  mada-anvitāḥ —absorbed in conceit;  mohāt —by illusion;  gṛhītvā —taking; asat —nonpermanent; grāhān —things;  pravartante —flourish;  aśuci —unclean;  vratāḥ —avowed.
TRANSLATION
The demoniac, taking shelter of insatiable lust, pride and false prestige, and being thus illusioned, are always sworn to unclean work, attracted by the impermanent.
PURPORT
The demoniac mentality is described here. The demons’ lust is never satiated. They will go on increasing and increasing their insatiable desires for material enjoyment. Although they are always full of anxieties on account of accepting nonpermanent things, they still continue to engage in such activities out of illusion. They have no knowledge and cannot tell that they are heading the wrong way. Accepting nonpermanent things, such demoniac people create their own God, create their own hymns and chant accordingly. The result is that they become more and more attracted to two things—sex enjoyment and accumulation of material

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736
Bhagavad-gitā  As It Is
[Ch. 16]
wealth. The word  aśuci-vratāḥ , unclean vow, is very significant in this connection. Such demoniac people are only attracted by wine, women, gambling and meat eating; those are their  aśuci , unclean habits. Induced by pride and false prestige, they create some principles of religion which are not approved by the Vedic injunctions. Although such demoniac people are most abominable in the world, still, by artificial means, the world creates a false honor for them. Although they are gliding toward hell, they consider themselves very much advanced.
TEXTS LJ-J2
चिन्तामपरिमेयां च प्रलयान्तामुपाश्रिताः ।।
कामोपभोगपरमा एतावदिति निश्चिताः  ॥११॥
आशापाशशतेर्बेद्धाः कामक्रोधपरायणाः  ।
ईहन्ते कामभोगार्थमन्यायेनार्थसंचयान् ॥१२॥
cintām aparimeyāṁ ca pralayāntām upāśritāḥ kāmopabhoga-paramā etāvad iti niścitāḥ
āśā-pāśa-śatair baddhāḥ kāma-krodha-parāyaṇāḥ īhante kāma-bhogārtham anyāyenārtha-sañcayān
cintām —fears and anxieties;  aparimeyām —unmeasurable;  ca —and;  pralaya-antām —unto the point of death;  upāśritāḥ —having taken shelter of them;  kāma-upabhoga —sense gratification;  paramāḥ —the highest goal of life;  etāvat —thus;  iti —in this way;  niścitāḥ —ascertain;  āśā-pāśa —entanglement in the network of hope;  śataiḥ —by hundreds;  baddhāḥ —being bound;  kāma —lust;  krodha —anger;  parāyaṇāḥ —always situated in that mentality;  īhante —desire;  kāma —lust;  bhoga —sense enjoyment;  artham —for that purpose;  anyāyena —illegally;  artha —wealth;  sañcayān —accumulate.
TRANSLATION
They believe that to gratify the senses unto the end of life is the prime necessity of human civilization. Thus there is no end to their anxiety.

742
Bhagavad  -ը             ភ្នាក់ងារ                As               It  Is             Bhagavad -             ភ្នាក់ងារ
[Ch. 16]
ātma —one’s own;  para-deheşu —in other bodies;  pradviṣantaḥ —blasphemes;  abhyasūyakāḥ —envious.
TRANSLATION
Bewildered by false ego, strength, pride, lust and anger, the demon becomes envious of the Supreme Personality of Godhead, who is situated in his own body and in the bodies of others, and blasphemes against the real religion.
PURPORT
A demoniac person, being always against God's supremacy, does not like to believe in the scriptures. He is envious of both the scriptures and of the existence of the Supreme Personality of Godhead. This is caused by his so-called prestige and his accumulation of wealth and strength. He does not know that the present life is a preparation for the next life. Not knowing this, he is actually envious of his own self, as well as of others. He commits violence on other bodies and on his own. He does not care for the supreme control of the Personality of Godhead because he has no knowledge. Being envious of the scriptures and the Supreme Personality of Godhead, he puts forward false arguments against the existence of God and refutes the scriptural authority. He thinks himself independent and powerful in every action. He thinks that since no one can equal him in strength, power, or in wealth, he can act in any way and no one can stop him. If he has an enemy who might check the advancement of his sensual activities, he makes plans to cut him down by his own power.
TEXT 19
तानहं द्विषतः क्रूरान्संसारेषु नराधमान् । 
    क्षिपाम्यजस्रमशुभानासुरीष्वेव योनिषु ॥१९॥
tān ahaṁ dviṣataḥ krūrān saṁsāreṣu narādhamān kṣipāmy ajasram aśubhān āsurīṣv eva yoniṣu
tān —those;  aham —I;  dviṣataḥ —envious;  krūrān —mischievous;  saṁsāreṣu —into the ocean of material existence;  narādhamān —the lowest of man-

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Text 2011
The Divine and Demonic Natures
743
kind; kṣipāmi —put;  ajasram —innumerable;  aśubhān —inauspicious;  āsurīṣu —demoniac;  eva —certainly;  voniṣu —in the wombs.
TRANSLATION
Those who are envious and mischievous, who are the lowest among men, are cast by Me into the ocean of material existence, into various demoniac species of life.
PURPORT
In this verse it is clearly indicated that the placing of a particular individual soul in a particular body is the prerogative of the supreme will. The demoniac person may not agree to accept the supremacy of the Lord, and it is a fact that he may act according to his own whims, but his next birth will depend upon the decision of the Supreme Personality of Godhead and not on himself. In the  Śrīmad-Bhāgavatam , Third Canto, it is stated that an individual soul, after his death, is put into the womb of a mother where he gets a particular type of body under the supervision of superior power. Therefore in the material existence we find so many species of life—animals, insects, men, and so on. All are arranged by the superior power. They are not accidental. As for the demoniac, it is clearly said here that they are perpetually put into the wombs of demons, and thus they continue to be envious, the lowest of mankind. Such demoniac species of life are held to be always full of lust, always violent and hateful and always unclean. They are just like so many beasts in a jungle.
TEXT 20
आसुरीं योनिमापन्ना मूढा जन्मनिजन्मनि । मामप्राप्यैव कौन्तेय ततो यान्त्यधर्मा गतिम्॥२०॥
āsurīm yonim āpannā  
 mūḍhā janmani janmani  
 mām aprāpyaiva kaunteya  
 tato yānty adhamāṁ gatim
āsurīm —demoniac;  yonim —species;  āpannāḥ —gaining;  mūḍhāḥ —the foolish;  janmani janmani —in birth after birth;  mām —unto Me;  aprāpya —

760
Bhagavad-ဤခံ As It Is
[Ch. 17]
kaṭv-amla-lavaṇāty-uṣṇa-tīkṣṇa-rūkṣa-vidāhinaḥ āhārā rājasasyeṣṭā duḥkha-śokāmava-pradāḥ
yāta-yāmaṁ gata-rasaṁ pūti paryuṣitaṁ ca yat ucchiṣṭam api cāmedhyaṁ bhojanaṁ tāmasa-priyam
āyuh —duration of life;  sattva —existence;  bala —strength;  ārogya —health;  sukha —happiness;  prīti —satisfaction;  vivardhanāḥ —increasing;  rasyāḥ —juicy;  snigdhāḥ —fatty;  sthirāḥ —enduring;  hṛdyāḥ —pleasing to the heart;  āhārāḥ —food;  sāttvika —goodness;  priyāḥ —palatable;  kaṭu —bitter;  amla —sour;  lavaṇa —salty;  ati-uṣṇa —very hot;  tīkṣṇa —pungent;  rūkṣa —dry;  vidāhinaḥ —burning;  āhārāḥ —food;  rājasasya —in the mode of passion;  iṣṭāḥ —palatable;  duḥkha —distress;  śoka —misery;  āmaya-pradāḥ —causing disease;  yāta-yāmam —food cooked three hours before being eaten;  gata-rasam —tasteless;  pūti —bad smelling;  paryuṣitam —decomposed;  ca —also;  yat —that which;  ucchiṣṭam —remnants of food eaten by others;  api —also;  ca —and;  amedhyam —untouchable;  bhojanam —eating;  tāmasa —in the mode of darkness;  priyam —dear.
TRANSLATION
Foods in the mode of goodness increase the duration of life, purify one's existence and give strength, health, happiness and satisfaction. Such nourishing foods are sweet, juicy, fattening and palatable. Foods that are too bitter, too sour, salty, pungent, dry and hot, are liked by people in the modes of passion. Such foods cause pain, distress, and disease. Food cooked more than three hours before being eaten, which is tasteless, stale, putrid, decomposed and unclean, is food liked by people in the mode of ignorance.
PURPORT
The purpose of food is to increase the duration of life, purify the mind and aid bodily strength. This is its only purpose. In the past, great authorities selected those foods that best aid health and increase life's

760
Bhagavad-ဤခံ As It Is
[Ch. 17]
kaṭv-amla-lavaṇāty-uṣṇa-tīkṣṇa-rūkṣa-vidāhinaḥ āhārā rājasasyeṣṭā duḥkha-śokāmava-pradāḥ
yāta-yāmaṁ gata-rasaṁ pūti paryuṣitaṁ ca yat ucchiṣṭam api cāmedhyaṁ bhojanaṁ tāmasa-priyam
āyuh —duration of life;  sattva —existence;  bala —strength;  ārogya —health;  sukha —happiness;  prīti —satisfaction;  vivardhanāḥ —increasing;  rasyāḥ —juicy;  snigdhāḥ —fatty;  sthirāḥ —enduring;  hṛdyāḥ —pleasing to the heart;  āhārāḥ —food;  sāttvika —goodness;  priyāḥ —palatable;  kaṭu —bitter;  amla —sour;  lavaṇa —salty;  ati-uṣṇa —very hot;  tīkṣṇa —pungent;  rūkṣa —dry;  vidāhinaḥ —burning;  āhārāḥ —food;  rājasasya —in the mode of passion;  iṣṭāḥ —palatable;  duḥkha —distress;  śoka —misery;  āmaya-pradāḥ —causing disease;  yāta-yāmam —food cooked three hours before being eaten;  gata-rasam —tasteless;  pūti —bad smelling;  paryuṣitam —decomposed;  ca —also;  yat —that which;  ucchiṣṭam —remnants of food eaten by others;  api —also;  ca —and;  amedhyam —untouchable;  bhojanam —eating;  tāmasa —in the mode of darkness;  priyam —dear.
TRANSLATION
Foods in the mode of goodness increase the duration of life, purify one's existence and give strength, health, happiness and satisfaction. Such nourishing foods are sweet, juicy, fattening and palatable. Foods that are too bitter, too sour, salty, pungent, dry and hot, are liked by people in the modes of passion. Such foods cause pain, distress, and disease. Food cooked more than three hours before being eaten, which is tasteless, stale, putrid, decomposed and unclean, is food liked by people in the mode of ignorance.
PURPORT
The purpose of food is to increase the duration of life, purify the mind and aid bodily strength. This is its only purpose. In the past, great authorities selected those foods that best aid health and increase life's

760
Bhagavad-ဤခံ As It Is
[Ch. 17]
kaṭv-amla-lavaṇāty-uṣṇa-tīkṣṇa-rūkṣa-vidāhinaḥ āhārā rājasasyeṣṭā duḥkha-śokāmava-pradāḥ
yāta-yāmaṁ gata-rasaṁ pūti paryuṣitaṁ ca yat ucchiṣṭam api cāmedhyaṁ bhojanaṁ tāmasa-priyam
āyuh —duration of life;  sattva —existence;  bala —strength;  ārogya —health;  sukha —happiness;  prīti —satisfaction;  vivardhanāḥ —increasing;  rasyāḥ —juicy;  snigdhāḥ —fatty;  sthirāḥ —enduring;  hṛdyāḥ —pleasing to the heart;  āhārāḥ —food;  sāttvika —goodness;  priyāḥ —palatable;  kaṭu —bitter;  amla —sour;  lavaṇa —salty;  ati-uṣṇa —very hot;  tīkṣṇa —pungent;  rūkṣa —dry;  vidāhinaḥ —burning;  āhārāḥ —food;  rājasasya —in the mode of passion;  iṣṭāḥ —palatable;  duḥkha —distress;  śoka —misery;  āmaya-pradāḥ —causing disease;  yāta-yāmam —food cooked three hours before being eaten;  gata-rasam —tasteless;  pūti —bad smelling;  paryuṣitam —decomposed;  ca —also;  yat —that which;  ucchiṣṭam —remnants of food eaten by others;  api —also;  ca —and;  amedhyam —untouchable;  bhojanam —eating;  tāmasa —in the mode of darkness;  priyam —dear.
TRANSLATION
Foods in the mode of goodness increase the duration of life, purify one's existence and give strength, health, happiness and satisfaction. Such nourishing foods are sweet, juicy, fattening and palatable. Foods that are too bitter, too sour, salty, pungent, dry and hot, are liked by people in the modes of passion. Such foods cause pain, distress, and disease. Food cooked more than three hours before being eaten, which is tasteless, stale, putrid, decomposed and unclean, is food liked by people in the mode of ignorance.
PURPORT
The purpose of food is to increase the duration of life, purify the mind and aid bodily strength. This is its only purpose. In the past, great authorities selected those foods that best aid health and increase life's

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Texts 8-10]]
The Divisions of Earth
761
duration, such as milk products, sugar, rice, wheat, fruits and vegetables. These foods are very dear to those in the mode of goodness. Some other foods, such as baked corn and molasses, while not very palatable in themselves, can be made pleasant when mixed with milk or other foods. They are then in the mode of goodness. All these foods are pure by nature. They are quite distinct from untouchable things like meat and liquor. Fatty foods, as mentioned in the eighth verse, have no connection with animal fat obtained by slaughter. Animal fat is available in the form of milk, which is the most wonderful of all foods. Milk, butter, cheese and similar products give animal fat in a form which rules out any need for the killing of innocent creatures. It is only through brute mentality that this killing goes on. The civilized method of obtaining needed fat is by milk. Slaughter is the way of subhumans. Protein is amply available through split peas,  dhall , whole wheat, etc.
Foods in the mode of passion, which are bitter, too salty, or too hot or overly mixed with red pepper, cause misery by producing mucous in the stomach, leading to disease. Foods in the mode of ignorance or darkness are essentially those that are not fresh. Any food cooked more than three hours before it is eaten (except  prasādam , food offered to the Lord) is considered to be in the mode of darkness. Because they are decomposing, such foods give a bad odor, which often attracts people in this mode but repulses those in the mode of goodness.
Remnants of food may be eaten only when they are part of a meal that was first offered to the Supreme Lord or first eaten by saintly persons, especially the spiritual master. Otherwise the remnants of food are considered to be in the mode of darkness, and they increase infection or disease. Such foodstuffs, although very palatable to persons in the mode of darkness, are neither liked nor even touched by those in the mode of goodness. The best food is the remnant of what is offered to the Supreme Personality of Godhead. In  Bhagavad-gītā  the Supreme Lord says that He accepts preparations of vegetables, flour and milk when offered with devotion.  Patraṁ puṣpaṁ phalaṁ toyam . Of course, devotion and love are the chief things which the Supreme Personality of Godhead accepts. But it is also mentioned that the  prasādam  should be prepared in a particular way. Any food prepared by the injunction of the scripture offered to the Supreme Personality of Godhead can be taken even if prepared long, long ago, because such food is transcendental. Therefore to make food antiseptic, eatable and palatable for all persons, one should offer food to the Supreme Personality of Godhead.

Text 71
Conclusion –The Perfection of Renunciation
785
etāni —all this;  api —certainly;  tu —must;  karmāṇi —activities;  saṅgam —association;  tyaktvā —renouncing;  phalāni —results;  ca —also;  kartavyāni —as duty;  iti —thus;  me —My;  pārtha —O son of Pṛthā;  niścitam —definite;  matam —opinion;  uttamam —the best.
TRANSLATION
All these activities should be performed without any expectation of result. They should be performed as a matter of duty, O son of Pṛthā. That is My final opinion.
PURPORT
Although all sacrifices are purifying, one should not expect any result by such performances. In other words, all sacrifices which are meant for material advancement in life should be given up, but sacrifices that purify one's existence and elevate one to the spiritual plane should not be stopped. Everything that leads to Kṛṣṇa consciousness must be encouraged. In the  Śrīmad-Bhāgavatam  also it is said that any activity which leads to devotional service to the Lord should be accepted. That is the highest criterion of religion. A devotee of the Lord should accept any kind of work, sacrifice, or charity which will help him in the discharge of devotional service to the Lord.
TEXT 7
नियतस्य तु संन्यासः कर्मणो नोपपद्यते । मोहात्तस्य परित्यागस्तामसः परिकीर्तितः ॥ ७ ॥
niyatasya tu sannyāsaḥ karmaṇo nopapadyate mohāt tasya parityāgas tāmasaḥ parikūrtitaḥ
niyatasya —prescribed duties;  tu —but;  sannyāsaḥ —renunciation;  karmaṇaḥ —activities;  na —never;  upapadyate —is deserved;  mohāt —by illusion;  tasya —of which;  parityāgaḥ —renunciation;  tāmasaḥ —in the mode of ignorance;  parikīrtitaḥ —declared.

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786
Բիդորո բուրուն (բարոյուն)  — հայ քաղաք և արքայազ կայսրության արքայազ կայսրության կայսրության կայսրության կայսրության կայսրության
[Ch 18]
TRANSIATION
Prescribed duties should never be renounced. If, by illusion, one gives up his prescribed duties, such renunciation is said to be in the mode of ignorance.
PURPORT
Work for material satisfaction must be given up, but activities which promote one to spiritual activity, like cooking for the Supreme Lord and offering the food to the Lord and then accepting the food, are recommended. It is said that a person in the renounced order of life should not cook for himself. Cooking for oneself is prohibited, but cooking for the Supreme Lord is not prohibited. Similarly, a  sannyāsī  may perform a marriage ceremony to help his disciple in the advancement of Kṛṣṇa consciousness. If one renounces such activities, it is to be understood that he is acting in the mode of darkness.
TEXT 8
दुःखमित्येव यत्कर्म कायक्लेशभयाच्यजेत् । स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत् ॥ ८ ॥
duḥkham ity eva yat karma kāya-kleśa-bhayāt tyajet sa kṛtvā rājasaṁ tyāgaṁ naiva tyāga-phalaṁ labhet
duḥkham —unhappy;  iti —thus;  eva —certainly;  yat —that which;  karma —work;  kāya —body;  kleśa —troublesome;  bhayāt —out of;  tyajet —fear;  saḥ —that;  kṛtvā —after doing;  rājasam —in the mode of passion;  tyāgam —renunciation;  na eva —certainly not;  tyāga —renounced;  phalam —results;  labhet —gain.
TRANSLATION
Anyone who gives up prescribed duties as troublesome, or out of fear, is said to be in the mode of passion. Such action never leads to the elevation of renunciation.

ROR
Bhagavad-pitā  As It ls
[Ch. 18]
PURPORTE
It should not be concluded that a person in the mode of goodness does not dream. Here dream means too much sleep. Dream is always present; either in the mode of goodness, passion or ignorance, dream is a natural occurrence. But those who cannot avoid oversleeping, who cannot avoid the pride of enjoying material objects and who are always dreaming of lording it over the material world, whose life, mind, and senses are thus engaged, are considered to be in the mode of ignorance.
TEXTS 36-37
सुखं त्विदानीं त्रिविधं शृणु मे भरतर्षभ । 
    अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति ॥३६॥ 
    यत्तदग्रे विषमिव परिणामेऽमृतोपमम् । 
    तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम् ॥३७॥
sukhaṁ tv idānīṁ tri-vidhaṁ śṛṇu me bharatarṣabha abhyāsād ramate yatra duḥkhāntaṁ ca nigacchati
yat tad agre viṣam iva pariṇāme’mṛtopamam tat sukhaṁ sāttvikaṁ proktam ātma-buddhi-prasāda-jam
sukham —happiness;  tu —but;  idānīm —now;  tri-vidham —three kinds;  śṃu —hear;  me —from Me;  bharatarṣabha —O best amongst the Bhāratas;  abhyāsāt —by practice;  ramate —enjoyer;  yatra —where;  duḥkha —distress;  antam —end;  ca —also;  nigacchati —gains;  yat —that which;  tat —that;  agre —in the beginning;  viṣam iva —like poison;  pariṇāme —at the end;  amṛta —nectar;  upamam —compared to;  tat —that;  sukham —happiness;  sāttvikam —in the mode of goodness;  proktam —is said;  ātma —self;  buddhi —intelligence;  prasāda-jam —satisfactory.
TRANSLATION
O best of the Bhāratas, now please hear from Me about the three kinds of happiness which the conditioned soul enjoys, and by which he some-

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Text 3811
Conclusion—The Perfection of Renunciation
حوالا
times comes to the end of all distress. That which in the beginning may be just like poison but at the end is just like nectar and which awakens one to self-realization is said to be happiness in the mode of goodness.
PURPORT
A conditioned soul tries to enjoy material happiness again and again. Thus he chews the chewed, but, sometimes, in the course of such enjoyment, he becomes relieved from material entanglement by association with a great soul. In other words, a conditioned soul is always engaged in some type of sense gratification, but when he understands by good association that it is only a repetition of the same thing, and he is awakened to his real Krṣna consciousness, he is sometimes relieved from such repetitive so-called happiness.
In the pursuit of self-realization, one has to follow many rules and regulations to control the mind and the senses and to concentrate the mind on the Self. All these procedures are very difficult, bitter like poison, but if one is successful in following the regulations and comes to the transcendental position, he begins to drink real nectar, and he enjoys life.
TEXT 38
विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम् । परिणामे विषमिव तत्सुखं राजसं स्मृतम् ॥३८॥
viṣayendriya-saṁyogād 
    yat tad agre’mṛtopamam 
    pariṇāme viṣam iva 
    tat sukhaṁ rājasaṁ smṛtam
viṣaya —objects of sense;  indriya —senses;  saṁyogāt —combination;  yat —that;  tat —which;  agre —in the beginning;  amṛta-upamam —just like nectar;  pariṇāme —at the end;  viṣam iva —like poison;  tat —that;  sukham —happiness;  rājasam —in the mode of passion;  smṛtam —is considered.
TRANSLATION
That happiness which is derived from contact of the senses with their objects and which appears like nectar at first but poison at the end is said to be of the nature of passion.

81٩
Bhagavad-pitā As It Is
[Ch. 18]
brāhmaṇa —the  brāhmaṇas ;  kṣatriya —the  kṣatriyas ;  viśām —the  vaiśyas ;  śūdrāṇām —the  śūdras ;  ca —and;  parantapa —O subduer of the enemies;  karmāṇi —ac'ivities;  pravibhaktāṇi —are divided;  svabhāva —own nature;  prabhavaih —b'rn of;  gunaih —by the modes of material nature.
TRANSLATION
Brāhmaṇas, kṣatriyas, vaiśyas and śūdras are distinguished by their qualities of work, O chastiser of the enemy, in accordance with the modes of nature.
TEXT 42
शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च । ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम् ॥४२॥
śamo damas tapaḥ śaucaṁ kṣāntir ārjavam eva ca jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam
śamaḥ —peacefulness;  damaḥ —self-control;  tapaḥ —austerity;  śaucam —purity;  kṣāntiḥ —tolerance;  ārjavam —honesty;  eva —certainly;  ca —and;  jñānam —wisdom;  vijñānam —knowledge;  āstikyam —religiousness;  brahma —of a  brāhmaṇa ;  karma —duty;  svabhāva-jam —born of his own nature.
TRANSLATION
Peacefulness, self-control, austerity, purity, tolerance, honesty, wisdom, knowledge, and religiousness—these are the qualities by which the brāhmaṇas work.
TEXT 43
शौर्यं तेजो धृतिर्दार्श्यं युद्धे चाप्यपलायनम् । दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम् ॥४३॥
śauryaṁ tejo dhṛtir dākṣyaṁ 
    yuddhe cāpy apalāyanam 
    dānam īśvara-bhāvaś ca 
    kṣātraṁ karma svabhāva-jam

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Text 451) Conclusion =The Perfection of Renunciation
Q1.2
śauryam —heroism;  tejaḥ —power;  dhṛtiḥ —determination;  dākṣyam —resourcefulness;  yuddhe —in battle;  ca —and;  api —also;  apalāyanam —not fleeing;  dānam —generosity;  īśvara —leadership;  bhāvaḥ —nature;  ca —and  kṣātram — kṣatriya ;  karma —duty;  svabhāva-jam —born of his own nature.
TRANSLATION
Heroism, power, determination, resourcefulness, courage in battle, generosity, and leadership are the qualities of work for the ksatriyas.
TEXT 44.
कृषिगोरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम् । 
    परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम् ॥४४॥
kṛṣi-gorakṣya-vāṇijyaṁ             
 
  vaiśya-karma svabhāva-jam             
 
  paricaryātmakaṁ karma             
 
  śūdrasyāpi svabhāva-jam
kṛṣi —ploughing;  go —cows;  rakṣya —protection;  vāṇijyam —trade;  vaiśya —vaiśya;  karma —duty;  svabhāva-jam —born of his own nature;  paricaryā —service;  ātmakam —nature;  karma —duty;  śūdrasya —of the  śūdra ;  api —also;  svabhāva-jam —born of his own nature.
TRANSLATION
Farming, cattle raising and business are the qualities of work for the vaiśyas, and for the śūdras there is labor and service to others.
TEXT 45
स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः । स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु ॥४५॥
sve sve karmany abhirataḥ saṁsiddhiṁ labhate naraḥ svakarma-nirataḥ siddhiṁ yathā vindati tac chṛṇu

818
၁၉၅၉  (၁၉၅၉–၂၀၀၉) အခါ မြန်မာနိုင်ငံတွင် အခြား အစိုးရ အဖွဲ့ အဖြစ် မြန်မာနိုင်ငံတွင် အခြား အစိုးရ အဖွဲ့ အဖြစ် မြန်မာနိုင်ငံတွင် အခ
[Ch. 18]
A very nice example is given herein. Although fire is pure, still there is smoke. Yet smoke does not make the fire impure. Even though there is smoke in the fire, fire is still considered to be the purest of all elements. If one prefers to give up the work of a  kṣatriya  and take up the occupation of a  brāhmaṇa , he is not assured that in the occupation of a  brāhmaṇa  there are no unpleasant duties. One may then conclude that in the material world no one can be completely free from the contamination of material nature. This example of fire and smoke is very appropriate in this connection. When in wintertime one takes a stone from the fire, sometimes smoke disturbs the eyes and other parts of the body, but still one must make use of the fire despite disturbing conditions. Similarly, one should not give up his natural occupation because there are some disturbing elements. Rather, one should be determined to serve the Supreme Lord by his occupational duty in Kṛṣṇa consciousness. That is the perfectional point. When a particular type of occupation is performed for the satisfaction of the Supreme Lord, all the defects in that particular occupation are purified. When the results of work are purified, when connected with devotional service, one becomes perfect in seeing the self within, and that is self-realization.
TEXT 49
असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः । नैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति ॥४९॥
asakta-buddhiḥ sarvatra jitātmā vigata-spṛhaḥ naiṣkarmya-siddhiṁ paramāṁ sannyāsenādhigacchati
asakta-buddhiḥ —unattached intelligence;  sarvatra —everywhere;  jita-ātmā —control of the mind;  vigata-spṛhaḥ —without material desires;  naiṣkarmya-siddhim —perfection of non-reaction;  paramām —supreme;  sannyāsena —by the renounced order of life;  adhigacchati —attains.
TRANSLATION
One can obtain the results of renunciation simply by self-control and by becoming unattached to material things and disregarding material enjoyments. That is the highest perfectional stage of renunciation.

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Text follows
Conclusion  The Perfection of Remuneration
810
PURPORTE
Real renunciation means that one should always think himself part and parcel of the Supreme Lord. Therefore he has no right to enjoy the results of his work. Since he is part and parcel of the Supreme Lord, the results of his work must be enjoyed by the Supreme Lord. This is actually Kṛṣṇa consciousness. The person acting in Kṛṣṇa consciousness is really a  sannyāsī , one in the renounced order of life. By such mentality, one is satisfied because he is actually acting for the Supreme. Thus he is not attached to anything material; he becomes accustomed to not taking pleasure in anything beyond the transcendental happiness derived from the service of the Lord. A  sannyāsī  is supposed to be free from the reactions of his past activities, but a person who is in Kṛṣṇa consciousness automatically attains this perfection without even accepting the so-called order of renunciation. This state of mind is called  yogārūḍha , or the perfectional stage of  yoga , as confirmed in the Third Chapter:  yas tv ātma-ratir eva syāt . One who is satisfied in himself has no fear of any kind of reaction from his activity.
TEXT 50
सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे । समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा ॥५०॥
siddhiṁ prāpto yathā brahma tathāpnoti nibodha me samāsenaiva kaunteya niṣṭhā jñānasya yā parā
siddhim —perfection;  prāptaḥ —achieving;  yathā —as;  brahma —the Supreme;  tathā —so;  āpnoti —achieves;  nibodha —try to understand;  me —from Me;  samāsena —summarily;  eva —certainly;  kaunteya —O son of Kuntī;  niṣṭhā —stage;  jñānasya —of knowledge;  yā —which;  parā —transcendental.
TRANSLATION
O son of Kuntī, learn from Me in brief how one can attain to the supreme perfectional stage, Brahman, by acting in the way which I shall now summarize.
PURPORT
The Lord describes for Arjuna how one can achieve the highest perfectional stage simply by being engaged in his occupational duty, performing

Text 55 line
Conclusion—The Perfection of Renunciation
ଛବା
and the idea of attaining the heavenly kingdom becomes phantasmagoria, and the senses are like broken serpents' teeth. As there is no fear of a serpent with broken teeth, so there is no fear from the senses when they are automatically controlled. The world is miserable for the materially infected person, but for a devotee the entire world is as good as Vaikuṇṭha, or the spiritual sky. The highest personality in this material universe is no more significant than ant for a devotee. Such a stage can be achieved by the mercy of Lord Caitanya, who preached pure devotional service in this age.
TEXT 55
भक्त्या मामभिजानाति यावान्यश्चास्मि तच्चतः। ततो मां तच्चतो ज्ञात्वा विशते तदनन्तरम् ॥५५॥
bhaktyā mār abhijānāti  
 yāvān yaś cāsmi tattvataḥ  
 tato māṁ tattvato jñātvā  
 viśate tad-anantaram
bhaktyā —by pure devotional service;  mām —Me;  abhijānāti —one can know;  yāvān —as much as;  yaḥ ca asmi —as I am;  tattvataḥ —in truth;  tataḥ —thereafter;  mām —Me;  tattvataḥ —by truth;  jñātvā —knowing;  viśate —enters;  tat —thereafter;  anantaram —after.
TRANSLATION
One can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God.
PURPORT
The Supreme Personality of Godhead, Kṛṣṇa, and His plenary portions cannot be understood by mental speculation nor by the nondevotees. If anyone wants to understand the Supreme Personality of Godhead, he has to take to pure devotional service under the guidance of a pure devotee. Otherwise, the truth of the Supreme Personality of Godhead will always be hidden. It is already stated ( nāhaṁ prakāśaḥ ) that He is not revealed to everyone. Everyone cannot understand God simply by erudite scholarship

Text b5 1
Conclusion—The Perfection of Benunciation
822
sarva-guhyatamaṁ bhūyaḥ  
 śṛṇu me paramaṁ vacaḥ  
 iṣṭo’si me dṛḍham iti  
 tato vaksyāmi te hitam
sarva-guhyatamam —the most confidential;  bhūyaḥ —again;  śṛṇu —just hear;  me —from Me;  paramam —the supreme;  vacaḥ —instruction;  iṣṭaḥ asi —you are very dear to Me;  me —of Me;  dṛḍham —very;  iti —thus;  tataḥ —therefore;  vakṣyāmi —speaking;  te —for your;  hitam —benefit.
TRANSLATION
Because you are My very dear friend, I am speaking to you the most confidential part of knowledge. Hear this from Me, for it is for your benefit.
PURPORT
The Lord has given Arjuna confidential knowledge of the Supersoul within everyone’s heart, and now He is giving the most confidential part of this knowledge: just surrender unto the Supreme Personality of Godhead. At the end of the Ninth Chapter He has said, “Just always think of Me.” The same instruction is repeated here to stress the essence of the teachings of  Bhagavad-gītā . This essence is not understood by a common man, but by one who is actually very dear to Kṛṣṇa, a pure devotee of Kṛṣṇa. This is the most important instruction in all Vedic literature. What Kṛṣṇa is saying in this connection is the most essential part of knowledge, and it should be carried out not only by Arjuna but by all living entities.
TEXT 65
मन्मना भव मद्भक्तो मद्याजी भां नमस्कुरु । मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे ॥६५॥
manmanā bhava mad-bhakto mad-yājī māṁ namaskuru mām evaiṣyasi satyaṁ te pratijāne priyo’si me

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834
Bhagavad-jitā  As It Is
[Ch 18]
man-manāḥ —thinking of Me;  bhava —just become;  mat-bhaktaḥ —My devotee;  mat-yājī —My worshiper;  mām —unto Me;  namaskuru —offer your obeisances;  mām —unto Me;  eva —certainly;  eṣyasi —come;  satyam —truly;  te —to vou;  pratiiāne —I promise;  priiaḥ —dear;  asi —vou are;  me —My.
TRANSLATION
Always think of Me and become My devotee. Worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.
PURPORT
The most confidential part of knowledge is that one should become a pure devotee of Kṛṣṇa and always think of Him and act for Him. One should not become an official meditator. Life should be so molded that one will always have the chance to think of Kṛṣṇa. One should always act in such a way that all his daily activities are in connection with Kṛṣṇa. He should arrange his life in such a way that throughout the twenty-four hours he cannot but think of Kṛṣṇa. And the Lord’s promise is that anyone who is in such pure Kṛṣṇa consciousness will certainly return to the abode of Kṛṣṇa, where he will be engaged in the association of Kṛṣṇa face to face. This most confidential part of knowledge is spoken to Arjuna because he is the dear friend of Kṛṣṇa. Everyone who follows the path of Arjuna can become a dear friend to Kṛṣṇa and obtain the same perfection as Arjuna.
These words stress that one should concentrate his mind upon Kṛṣṇa—the very form with two hands carrying a flute, the bluish boy with a beautiful face and peacock feathers in His hair. There are descriptions of Kṛṣṇa found in the  Brahma-saṁhitā  and other literatures. One should fix his mind on this original form of Godhead, Kṛṣṇa. He should not even divert his attention to other forms of the Lord. The Lord has multi-forms, as Viṣṇu, Nārāyaṇa, Rāma, Varāha, etc., but a devotee should concentrate his mind on the form that was present before Arjuna. Concentration of the mind on the form of Kṛṣṇa constitutes the most confidential part of knowledge, and this is disclosed to Arjuna because Arjuna is the most dear friend of Kṛṣṇa’s.
TEXT 66
सर्वधर्मोपरित्यज्य मामेकं शरणं व्रज ।।
अहं त्वां सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः॥६६॥