For Them I Am The Swift Deliverer For You ?

TRANSLATION
But those who worship Me, giving up all their activities unto Me and being devoted to Me without deviation, engaged in devotional service and always meditating upon Me, having fixed their minds upon Me, O son of Pṛthā — for them I am the swift deliverer from the ocean of birth and death.

PURPORT
It is explicitly stated here that the devotees are very fortunate to be delivered very soon from material existence by the Lord. In pure devotional service one comes to the realization that God is great and that the individual soul is subordinate to Him. His duty is to render service to the Lord — and if he does not, then he will render service to māyā.

As stated before, the Supreme Lord can be appreciated only by devotional service. Therefore, one should be fully devoted. One should fix his mind fully on Kṛṣṇa in order to achieve Him. One should work only for Kṛṣṇa. It does not matter in what kind of work one engages, but that work should be done only for Kṛṣṇa. That is the standard of devotional service. The devotee does not desire any achievement other than pleasing the Supreme Personality of Godhead. His life's mission is to please Kṛṣṇa, and he can sacrifice everything for Kṛṣṇa's satisfaction, just as Arjuna did in the Battle of Kurukṣetra. The process is very simple: one can devote himself in his occupation and engage at the same time in chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Such transcendental chanting attracts the devotee to the Personality of Godhead.

The Supreme Lord herein promises that without delay He will deliver a pure devotee thus engaged from the ocean of material existence. Those who are advanced in yoga practice can willfully transfer the soul to whatever planet they like by the yoga process, and others take the opportunity in various ways, but as far as the devotee is concerned, it is clearly stated here that the Lord Himself takes him. The devotee does not need to wait to become very experienced in order to transfer himself to the spiritual sky.
In the Varāha Purāṇa this verse appears:

nayāmi paramaḿ sthānam
arcir-ādi-gatiḿ vinā
garuḍa-skandham āropya
yatheccham anivāritaḥ

The purport of this verse is that a devotee does not need to practice aṣṭāńga-yoga in order to transfer his soul to the spiritual planets. The responsibility is taken by the Supreme Lord Himself. He clearly states here that He Himself becomes the deliverer. A child is completely cared for by his parents, and thus his position is secure. Similarly, a devotee does not need to endeavor to transfer himself by yoga practice to other planets. Rather, the Supreme Lord, by His great mercy, comes at once, riding on His bird carrier Garuḍa, and at once delivers the devotee from material existence. Although a man who has fallen in the ocean may struggle very hard and may be very expert in swimming, he cannot save himself. But if someone comes and picks him up from the water, then he is easily rescued. Similarly, the Lord picks up the devotee from this material existence. One simply has to practice the easy process of Kṛṣṇa consciousness and fully engage himself in devotional service. Any intelligent man should always prefer the process of devotional service to all other paths. In the Nārāyaṇīya this is confirmed as follows:

yā vai sādhana-sampattiḥ
puruṣārtha-catuṣṭaye
tayā vinā tad āpnoti
naro nārāyaṇāśrayaḥ

The purport of this verse is that one should not engage in the different processes of fruitive activity or cultivate knowledge by the mental speculative process. One who is devoted to the Supreme Personality can attain all the benefits derived from other yogic processes, speculation, rituals, sacrifices, charities, etc. That is the specific benediction of devotional service.

Simply by chanting the holy name of Kṛṣṇa — Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare — a devotee of the Lord can approach the supreme destination easily and happily, but this destination cannot be approached by any other process of religion.
The conclusion of Bhagavad-gītā is stated in the Eighteenth Chapter:

sarva-dharmān parityajya
mām ekaḿ śaraṇaḿ vraja
ahaḿ tvāḿ sarva-pāpebhyo
mokṣayiṣyāmi mā śucaḥ
[Bg. 18.66]

One should give up all other processes of self-realization and simply execute devotional service in Kṛṣṇa consciousness. That will enable one to reach the highest perfection of life. There is no need for one to consider the sinful actions of his past life, because the Supreme Lord fully takes charge of him. Therefore one should not futilely try to deliver himself in spiritual realization. Let everyone take shelter of the supreme omnipotent Godhead, Kṛṣṇa. That is the highest perfection of life.

For Those Whose Minds Are Attached Read This

TRANSLATION
For those whose minds are attached to the unmanifested, impersonal feature of the Supreme, advancement is very troublesome. To make progress in that discipline is always difficult for those who are embodied.

PURPORT
The group of transcendentalists who follow the path of the inconceivable, unmanifested, impersonal feature of the Supreme Lord are called jñāna-yogīs, and persons who are in full Kṛṣṇa consciousness, engaged in devotional service to the Lord, are called bhakti-yogīs. Now, here the difference between jñāna-yoga and bhakti-yoga is definitely expressed. The process of jñāna-yoga, although ultimately bringing one to the same goal, is very troublesome, whereas the path of bhakti-yoga, the process of being in direct service to the Supreme Personality of Godhead, is easier and is natural for the embodied soul. The individual soul is embodied since time immemorial. It is very difficult for him to simply theoretically understand that he is not the body. Therefore, the bhakti-yogī accepts the Deity of Kṛṣṇa as worshipable because there is some bodily conception fixed in the mind, which can thus be applied. Of course, worship of the Supreme Personality of Godhead in His form within the temple is not idol worship. There is evidence in the Vedic literature that worship may be saguṇa and nirguṇa — of the Supreme possessing or not possessing attributes. Worship of the Deity in the temple is saguṇa worship, for the Lord is represented by material qualities. But the form of the Lord, though represented by material qualities such as stone, wood or oil paint, is not actually material. That is the absolute nature of the Supreme Lord.

A crude example may be given here. We may find some mailboxes on the street, and if we post our letters in those boxes, they will naturally go to their destination without difficulty. But any old box, or an imitation which we may find somewhere but which is not authorized by the post office, will not do the work. Similarly, God has an authorized representation in the Deity form, which is called arcā-vigraha. This arcā-vigraha is an incarnation of the Supreme Lord. God will accept service through that form. The Lord is omnipotent, all-powerful; therefore, by His incarnation as arcā-vigraha He can accept the services of the devotee, just to make it convenient for the man in conditioned life.

So for a devotee there is no difficulty in approaching the Supreme immediately and directly, but for those who are following the impersonal way to spiritual realization the path is difficult. They have to understand the unmanifested representation of the Supreme through such Vedic literatures as the Upaniṣads, and they have to learn the language, understand the nonperceptual feelings, and realize all these processes. This is not very easy for a common man. A person in Kṛṣṇa consciousness, engaged in devotional service, simply by the guidance of the bona fide spiritual master, simply by offering regulative obeisances unto the Deity, simply by hearing the glories of the Lord, and simply by eating the remnants of foodstuffs offered to the Lord, realizes the Supreme Personality of Godhead very easily. There is no doubt that the impersonalists are unnecessarily taking a troublesome path with the risk of not realizing the Absolute Truth at the ultimate end. But the personalist, without any risk, trouble or difficulty, approaches the Supreme Personality directly. A similar passage appears in Śrīmad-Bhāgavatam. It is stated there that if one ultimately has to surrender unto the Supreme Personality of Godhead (this surrendering process is called bhakti), but instead takes the trouble to understand what is Brahman and what is not Brahman and spends his whole life in that way, the result is simply troublesome. Therefore it is advised here that one should not take up this troublesome path of self-realization, because there is uncertainty in the ultimate result.

A living entity is eternally an individual soul, and if he wants to merge into the spiritual whole, he may accomplish the realization of the eternal and knowledgeable aspects of his original nature, but the blissful portion is not realized. By the grace of some devotee, such a transcendentalist, highly learned in the process of jñāna-yoga, may come to the point of bhakti-yoga, or devotional service. At that time, long practice in impersonalism also becomes a source of trouble, because he cannot give up the idea. Therefore an embodied soul is always in difficulty with the unmanifest, both at the time of practice and at the time of realization. Every living soul is partially independent, and one should know for certain that this unmanifested realization is against the nature of his spiritual blissful self. One should not take up this process. For every individual living entity the process of Kṛṣṇa consciousness, which entails full engagement in devotional service, is the best way. If one wants to ignore this devotional service, there is the danger of turning to atheism. Thus the process of centering attention on the unmanifested, the inconceivable, which is beyond the approach of the senses, as already expressed in this verse, should never be encouraged at any time, especially in this age. It is not advised by Lord Kṛṣṇa.

At Last Achieve Me

TRANSLATION
But those who fully worship the unmanifested, that which lies beyond the perception of the senses, the all-pervading, inconceivable, unchanging, fixed and immovable — the impersonal conception of the Absolute Truth — by controlling the various senses and being equally disposed to everyone, such persons, engaged in the welfare of all, at last achieve Me.

PURPORT
Those who do not directly worship the Supreme Godhead, Kṛṣṇa, but who attempt to achieve the same goal by an indirect process, also ultimately achieve the same goal, Śrī Kṛṣṇa. "After many births the man of wisdom seeks refuge in Me, knowing that Vāsudeva is all." When a person comes to full knowledge after many births, he surrenders unto Lord Kṛṣṇa. If one approaches the Godhead by the method mentioned in this verse, he has to control the senses, render service to everyone and engage in the welfare of all beings. It is inferred that one has to approach Lord Kṛṣṇa, otherwise there is no perfect realization. Often there is much penance involved before one fully surrenders unto Him.
In order to perceive the Supersoul within the individual soul, one has to cease the sensual activities of seeing, hearing, tasting, working, etc. Then one comes to understand that the Supreme Soul is present everywhere. Realizing this, one envies no living entity — he sees no difference between man and animal because he sees soul only, not the outer covering. But for the common man, this method of impersonal realization is very difficult.

<2/3-4/en">12.3-4

Those Who Fix Their Minds

TRANSLATION
The Supreme Personality of Godhead said: Those who fix their minds on My personal form and are always engaged in worshiping Me with great and transcendental faith are considered by Me to be most perfect.

PURPORT
In answer to Arjuna's question, Kṛṣṇa clearly says that he who concentrates upon His personal form and who worships Him with faith and devotion is to be considered most perfect in yoga. For one in such Kṛṣṇa consciousness there are no material activities, because everything is done for Kṛṣṇa. A pure devotee is constantly engaged. Sometimes he chants, sometimes he hears or reads books about Kṛṣṇa, or sometimes he cooks prasādam or goes to the marketplace to purchase something for Kṛṣṇa, or sometimes he washes the temple or the dishes — whatever he does, he does not let a single moment pass without devoting his activities to Kṛṣṇa. Such action is in full samādhi.

<2/2/en">12.2

Considered To Be More Perfect

TRANSLATION
Arjuna inquired: Which are considered to be more perfect, those who are always properly engaged in Your devotional service or those who worship the impersonal Brahman, the unmanifested?

PURPORT
Kṛṣṇa has now explained about the personal, the impersonal and the universal and has described all kinds of devotees and yogīs. Generally, the transcendentalists can be divided into two classes. One is the impersonalist, and the other is the personalist. The personalist devotee engages himself with all energy in the service of the Supreme Lord. The impersonalist also engages himself, not directly in the service of Kṛṣṇa but in meditation on the impersonal Brahman, the unmanifested.
We find in this chapter that of the different processes for realization of the Absolute Truth, bhakti-yoga, devotional service, is the highest. If one at all desires to have the association of the Supreme Personality of Godhead, then he must take to devotional service.
Those who worship the Supreme Lord directly by devotional service are called personalists. Those who engage themselves in meditation on the impersonal Brahman are called impersonalists. Arjuna is here questioning which position is better. There are different ways to realize the Absolute Truth, but Kṛṣṇa indicates in this chapter that bhakti-yoga, or devotional service to Him, is the highest of all. It is the most direct, and it is the easiest means for association with the Godhead.

In the Second Chapter of Bhagavad-gītā, the Supreme Lord explained that a living entity is not the material body; he is a spiritual spark. And the Absolute Truth is the spiritual whole. In the Seventh Chapter He spoke of the living entity as being part and parcel of the supreme whole and recommended that he transfer his attention fully to the whole. Then again in the Eighth Chapter it was said that anyone who thinks of Kṛṣṇa at the time of quitting his body is at once transferred to the spiritual sky, to the abode of Kṛṣṇa. And at the end of the Sixth Chapter the Lord clearly said that of all yogīs, one who always thinks of Kṛṣṇa within himself is considered the most perfect. So in practically every chapter the conclusion has been that one should be attached to the personal form of Kṛṣṇa, for that is the highest spiritual realization.

Nevertheless, there are those who are not attached to the personal form of Kṛṣṇa. They are so firmly detached that even in the preparation of commentaries to Bhagavad-gītā they want to distract other people from Kṛṣṇa and transfer all devotion to the impersonal brahmajyoti. They prefer to meditate on the impersonal form of the Absolute Truth, which is beyond the reach of the senses and is not manifest.

And so, factually, there are two classes of transcendentalists. Now Arjuna is trying to settle the question of which process is easier and which of the classes is most perfect. In other words, he is clarifying his own position because he is attached to the personal form of Kṛṣṇa. He is not attached to the impersonal Brahman. He wants to know whether his position is secure. The impersonal manifestation, either in this material world or in the spiritual world of the Supreme Lord, is a problem for meditation. Actually, one cannot perfectly conceive of the impersonal feature of the Absolute Truth. Therefore Arjuna wants to say, "What is the use of such a waste of time?" Arjuna experienced in the Eleventh Chapter that to be attached to the personal form of Kṛṣṇa is best because he could thus understand all other forms at the same time and there was no disturbance to his love for Kṛṣṇa. This important question asked of Kṛṣṇa by Arjuna will clarify the distinction between the impersonal and personal conceptions of the Absolute Truth.

<2/1/en">12.1

He Devours And Develops All

TRANSLATION
Although the Supersoul appears to be divided among all beings, He is never divided. He is situated as one. Although He is the maintainer of every living entity, it is to be understood that vl.

PURPORT
The Lord is situated in everyone's heart as the Supersoul. Does this 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 its 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 had come to devour all the warriors assembled at Kurukṣetra. He also mentioned 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 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 abhisaḿ-viśanti tad brahma tad vijijñāsasva (Taittirīya Upaniṣad 3.1).

<3/17/en">13.17

Who Makes Me The Supreme Goal

TRANSLATION
My dear Arjuna, he who engages in My pure devotional service, free from the contaminations of fruitive activities and mental speculation, he who works for Me, who makes Me the supreme goal of his life, and who is friendly to every living being — he certainly comes to Me.

PURPORT
Anyone who wants to approach the supreme of all the Personalities of Godhead, on the Kṛṣṇaloka planet in the spiritual sky, and be intimately connected with the Supreme Personality, Kṛṣṇa, must take this formula, as stated by the Supreme Himself. Therefore, this verse is considered to be the essence of Bhagavad-gītā. The Bhagavad-gītā is a book directed to the conditioned souls, who are engaged in the material world with the purpose of lording it over nature and who do not know of the real, spiritual life. The Bhagavad-gītā is meant to show how one can understand his spiritual existence and his eternal relationship with the supreme spiritual personality and to teach one how to go back home, back to Godhead. Now here is the verse which clearly explains the process by which one can attain success in his spiritual activity: devotional service.
As far as work is concerned, one should transfer his energy entirely to Kṛṣṇa conscious activities. As stated in the Bhakti-rasāmṛta-sindhu (2.255),

anāsaktasya viṣayān
yathārham upayuñjataḥ
nirbandhaḥ kṛṣṇa-sambandhe
yuktaḿ vairāgyam ucyate

No work should be done by any man except in relationship to Kṛṣṇa. This is called kṛṣṇa-karma. One may be engaged in various activities, but one should not be attached to the result of his work; the result should be done only for Him. For example, one may be engaged in business, but to transform that activity into Kṛṣṇa consciousness, one has to do business for Kṛṣṇa. If Kṛṣṇa is the proprietor of the business, then Kṛṣṇa should enjoy the profit of the business. If a businessman is in possession of thousands and thousands of dollars, and if he has to offer all this to Kṛṣṇa, he can do it. This is work for Kṛṣṇa. Instead of constructing a big building for his sense gratification, he can construct a nice temple for Kṛṣṇa, and he can install the Deity of Kṛṣṇa and arrange for the Deity's service, as is outlined in the authorized books of devotional service. This is all kṛṣṇa-karma. One should not be attached to the result of his work, but the result should be offered to Kṛṣṇa, and one should accept as prasādam the remnants of offerings to Kṛṣṇa. If one constructs a very big building for Kṛṣṇa and installs the Deity of Kṛṣṇa, one is not prohibited from living there, but it is understood that the proprietor of the building is Kṛṣṇa. That is called Kṛṣṇa consciousness. If, however, one is not able to construct a temple for Kṛṣṇa, one can engage himself in cleansing the temple of Kṛṣṇa; that is also kṛṣṇa-karma. One can cultivate a garden. Anyone who has land — in India, at least, any poor man has a certain amount of land — can utilize that for Kṛṣṇa by growing flowers to offer Him. One can sow tulasī plants, because tulasī leaves are very important and Kṛṣṇa has recommended this in Bhagavad-gītā. Patraḿ puṣpaḿ phalaḿ toyam. Kṛṣṇa desires that one offer Him either a leaf, or a flower, or fruit, or a little water — and by such an offering He is satisfied. This leaf especially refers to the tulasī. So one can sow tulasī and pour water on the plant. Thus, even the poorest man can engage in the service of Kṛṣṇa. These are some of the examples of how one can engage in working for Kṛṣṇa.

The word mat-paramaḥ refers to one who considers the association of Kṛṣṇa in His supreme abode to be the highest perfection of life. Such a person does not wish to be elevated to the higher planets such as the moon or sun or heavenly planets, or even the highest planet of this universe, Brahmaloka. He has no attraction for that. He is only attracted to being transferred to the spiritual sky. And even in the spiritual sky he is not satisfied with merging into the glowing brahmajyoti effulgence, for he wants to enter the highest spiritual planet, namely Kṛṣṇaloka, Goloka Vṛndāvana. He has full knowledge of that planet, and therefore he is not interested in any other. As indicated by the word mad-bhaktaḥ, he fully engages in devotional service, specifically in the nine processes of devotional engagement: hearing, chanting, remembering, worshiping, serving the lotus feet of the Lord, offering prayers, carrying out the orders of the Lord, making friends with Him, and surrendering everything to Him. One can engage in all nine devotional processes, or eight, or seven, or at least in one, and that will surely make one perfect.

The term sańga-varjitaḥ is very significant. One should disassociate himself from persons who are against Kṛṣṇa. Not only are the atheistic persons against Kṛṣṇa, but so also are those who are attracted to fruitive activities and mental speculation. Therefore the pure form of devotional service is described in Bhakti-rasāmṛta-sindhu (1.1.11) as follows:

anyābhilāṣitā-śūnyaḿ
jñāna-karmādy-anāvṛtam
ānukūlyena kṛṣṇānu-
śīlanaḿ bhaktir uttamā
[Madhya 19.167]

In this verse Śrīla Rūpa Gosvāmī clearly states that if anyone wants to execute unalloyed devotional service, he must be freed from all kinds of material contamination. He must be freed from the association of persons who are addicted to fruitive activities and mental speculation. When, freed from such unwanted association and from the contamination of material desires, one favorably cultivates knowledge of Kṛṣṇa, that is called pure devotional service. Ānukūlyasya sańkalpaḥ prātikūlyasya varjanam (Hari-bhakti-vilāsa 11.676). One should think of Kṛṣṇa and act for Kṛṣṇa favorably, not unfavorably. Kaḿsa was an enemy of Kṛṣṇa's. From the very beginning of Kṛṣṇa's birth, Kaḿsa planned in so many ways to kill Him, and because he was always unsuccessful, he was always thinking of Kṛṣṇa. Thus while working, while eating and while sleeping, he was always Kṛṣṇa conscious in every respect, but that Kṛṣṇa consciousness was not favorable, and therefore in spite of his always thinking of Kṛṣṇa twenty-four hours a day, he was considered a demon, and Kṛṣṇa at last killed him. Of course anyone who is killed by Kṛṣṇa attains salvation immediately, but that is not the aim of the pure devotee. The pure devotee does not even want salvation. He does not want to be transferred even to the highest planet, Goloka Vṛndāvana. His only objective is to serve Kṛṣṇa wherever he may be.

A devotee of Kṛṣṇa is friendly to everyone. Therefore it is said here that he has no enemy (nirvairaḥ). How is this? A devotee situated in Kṛṣṇa consciousness knows that only devotional service to Kṛṣṇa can relieve a person from all the problems of life. He has personal experience of this, and therefore he wants to introduce this system, Kṛṣṇa consciousness, into human society. There are many examples in history of devotees of the Lord who risked their lives for the spreading of God consciousness. The favorite example is Lord Jesus Christ. He was crucified by the nondevotees, but he sacrificed his life for spreading God consciousness. Of course, it would be superficial to understand that he was killed. Similarly, in India also there are many examples, such as Ṭhākura Haridāsa and Prahlāda Mahārāja. Why such risk? Because they wanted to spread Kṛṣṇa consciousness, and it is difficult. A Kṛṣṇa conscious person knows that if a man is suffering it is due to his forgetfulness of his eternal relationship with Kṛṣṇa. Therefore, the highest benefit one can render to human society is relieving one's neighbor from all material problems. In such a way, a pure devotee is engaged in the service of the Lord. Now, we can imagine how merciful Kṛṣṇa is to those engaged in His service, risking everything for Him. Therefore it is certain that such persons must reach the supreme planet after leaving the body.
In summary, the universal form of Kṛṣṇa, which is a temporary manifestation, and the form of time which devours everything, and even the form of Viṣṇu, four-handed, have all been exhibited by Kṛṣṇa. Thus Kṛṣṇa is the origin of all these manifestations. It is not that Kṛṣṇa is a manifestation of the original viśva-rūpa, or Viṣṇu. Kṛṣṇa is the origin of all forms. There are hundreds and thousands of Viṣṇus, but for a devotee no form of Kṛṣṇa is important but the original form, two-handed Śyāmasundara. In the Brahma-saḿhitā it is stated that those who are attached to the Śyāmasundara form of Kṛṣṇa in love and devotion can see Him always within the heart and cannot see anything else. One should understand, therefore, that the purport of this Eleventh Chapter is that the form of Kṛṣṇa is essential and supreme.
Thus end the Bhaktivedanta Purports to the Eleventh Chapter of the Śrīmad Bhagavad-gītā in the matter of the Universal Form.

<1/55/en">11.55

He Is Also Near To All

TRANSLATION
The Supreme Truth exists outside and inside of all living beings, the moving and the nonmoving. Because He is subtle, He is beyond the power of the material senses to see or to know. Although far, far away, He is also near to all.

PURPORT
In Vedic literature we understand that Nārāyaṇa, the Supreme Person, is residing both outside and inside of every living entity. He is present in both the spiritual and material worlds. Although He is far, far away, still He is near to us. These are the statements of Vedic literature. Āsīno dūraḿ vrajati śayāno yāti sarvataḥ (Kaṭha Upaniṣad 1.2.21). 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-saḿhitā 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 tv ananyayā śakyaḥ.

<

Only By Undivided Devotional Service

TRANSLATION
My dear Arjuna, only by undivided devotional service can I be understood as I am, standing before you, and can thus be seen directly. Only in this way can you enter into the mysteries of My understanding.

PURPORT
Kṛṣṇa can be understood only by the process of undivided devotional service. He explicitly explains this in this verse so that unauthorized commentators, who try to understand Bhagavad-gītā by the speculative process, will know that they are simply wasting their time. No one can understand Kṛṣṇa or how He came from parents in a four-handed form and at once changed Himself into a two-handed form. These things are very difficult to understand by study of the Vedas or by philosophical speculation. Therefore it is clearly stated here that no one can see Him or enter into understanding of these matters. Those who, however, are very experienced students of Vedic literature can learn about Him from the Vedic literature in so many ways. There are so many rules and regulations, and if one at all wants to understand Kṛṣṇa, he must follow the regulative principles described in the authoritative literature. One can perform penance in accordance with those principles. For example, to undergo serious penances one may observe fasting on Janmāṣṭamī, the day on which Kṛṣṇa appeared, and on the two days of Ekādaśī (the eleventh day after the new moon and the eleventh day after the full moon). As far as charity is concerned, it is plain that charity should be given to the devotees of Kṛṣṇa who are engaged in His devotional service to spread the Kṛṣṇa philosophy, or Kṛṣṇa consciousness, throughout the world. Kṛṣṇa consciousness is a benediction to humanity. Lord Caitanya was appreciated by Rūpa Gosvāmī as the most munificent man of charity because love of Kṛṣṇa, which is very difficult to achieve, was distributed freely by Him. So if one gives some amount of his money to persons involved in distributing Kṛṣṇa consciousness, that charity, given to spread Kṛṣṇa consciousness, is the greatest charity in the world. And if one worships as prescribed in the temple (in the temples in India there is always some statue, usually of Viṣṇu or Kṛṣṇa), that is a chance to progress by offering worship and respect to the Supreme Personality of Godhead. For the beginners in devotional service to the Lord, temple worship is essential, and this is confirmed in the Vedic literature (Śvetāśvatara Upaniṣad 6.23):

yasya deve parā bhaktir
yathā deve tathā gurau
tasyaite kathitā hy arthāḥ
prakāśante mahātmanaḥ
[ŚU 6.23]

One who has unflinching devotion for the Supreme Lord and is directed by the spiritual master, in whom he has similar unflinching faith, can see the Supreme Personality of Godhead by revelation. One cannot understand Kṛṣṇa by mental speculation. For one who does not take personal training under the guidance of a bona fide spiritual master, it is impossible to even begin to understand Kṛṣṇa. The word tu is specifically used here to indicate that no other process can be used, can be recommended, or can be successful in understanding Kṛṣṇa.

The personal forms of Kṛṣṇa, the two-handed form and the four-handed, are completely different from the temporary universal form shown to Arjuna. The four-handed form of Nārāyaṇa and the two-handed form of Kṛṣṇa are eternal and transcendental, whereas the universal form exhibited to Arjuna is temporary. The very word sudurdarśam, meaning "difficult to see," suggests that no one had seen that universal form. It also suggests that amongst the devotees there was no necessity of showing it. That form was exhibited by Kṛṣṇa at the request of Arjuna so that in the future, when one represents himself as an incarnation of God, people can ask to see his universal form.

The word na, used repeatedly in the previous verse, indicates that one should not be very much proud of such credentials as an academic education in Vedic literature. One must take to the devotional service of Kṛṣṇa. Only then can one attempt to write commentaries on Bhagavad-gītā.

Kṛṣṇa changes from the universal form to the four-handed form of Nārāyaṇa and then to His own natural form of two hands. This indicates that the four-handed forms and other forms mentioned in Vedic literature are all emanations of the original two-handed Kṛṣṇa. He is the origin of all emanations. Kṛṣṇa is distinct even from these forms, what to speak of the impersonal conception. As far as the four-handed forms of Kṛṣṇa are concerned, it is stated clearly that even the most identical four-handed form of Kṛṣṇa (which is known as Mahā-Viṣṇu, who is lying on the cosmic ocean and from whose breathing so many innumerable universes are passing out and entering) is also an expansion of the Supreme Lord. As stated in the Brahma-saḿhitā (5.48),

yasyaika-niśvasita-kālam athāvalambya
jīvanti loma-vila-jā jagad-aṇḍa-nāthāḥ
viṣṇur mahān sa iha yasya kalā-viśeṣo
govindam ādi-puruṣaḿ tam ahaḿ bhajāmi

"The Mahā-Viṣṇu, into whom all the innumerable universes enter and from whom they come forth again simply by His breathing process, is a plenary expansion of Kṛṣṇa. Therefore I worship Govinda, Kṛṣṇa, the cause of all causes." Therefore one should conclusively worship the personal form of Kṛṣṇa as the Supreme Personality of Godhead who has eternal bliss and knowledge. He is the source of all forms of Viṣṇu, He is the source of all forms of incarnation, and He is the original Supreme Personality, as confirmed in Bhagavad-gītā.
In the Vedic literature (Gopāla-tāpanī Upaniṣad 1.1) the following statement appears:

sac-cid-ānanda-rūpāya
kṛṣṇāyākliṣṭa-kāriṇe
namo vedānta-vedyāya
gurave buddhi-sākṣiṇe

"I offer my respectful obeisances unto Kṛṣṇa, who has a transcendental form of bliss, eternity and knowledge. I offer my respect to Him, because understanding Him means understanding the Vedas and He is therefore the supreme spiritual master." Then it is said, kṛṣṇo vai paramaḿ daivatam: "Kṛṣṇa is the Supreme Personality of Godhead." (Gopāla-tāpanī Upaniṣad 1.3) Eko vaśī sarva-gaḥ kṛṣṇa īḍyaḥ: "That one Kṛṣṇa is the Supreme Personality of Godhead, and He is worshipable." Eko 'pi san bahudhā yo 'vabhāti: "Kṛṣṇa is one, but He is manifested in unlimited forms and expanded incarnations." (Gopāla-tāpanī Upaniṣad 1.21)
The Brahma-saḿhitā (5.1) says,

īśvaraḥ paramaḥ kṛṣṇaḥ
sac-cid-ānanda-vigrahaḥ
anādir ādir govindaḥ
sarva-kāraṇa-kāraṇam

"The Supreme Personality of Godhead is Kṛṣṇa, who has a body of eternity, knowledge and bliss. He has no beginning, for He is the beginning of everything. He is the cause of all causes."

Elsewhere it is said, yatrāvatīrṇaḿ kṛṣṇākhyaḿ paraḿ brahma narākṛti: "The Supreme Absolute Truth is a person, His name is Kṛṣṇa, and He sometimes descends on this earth." Similarly, in the Śrīmad-Bhāgavatam we find a description of all kinds of incarnations of the Supreme Personality of Godhead, and in this list the name of Kṛṣṇa also appears. But then it is said that this Kṛṣṇa is not an incarnation of God but is the original Supreme Personality of Godhead Himself (ete cāḿśa-kalāḥ puḿsaḥ kṛṣṇas tu bhagavān svayam).

Similarly, in Bhagavad-gītā the Lord says, mattaḥ parataraḿ nānyat: "There is nothing superior to My form as the Personality of Godhead Kṛṣṇa." He also says elsewhere in Bhagavad-gītā, aham ādir hi devānām: "I am the origin of all the demigods." And after understanding Bhagavad-gītā from Kṛṣṇa, Arjuna also confirms this in the following words: paraḿ brahma paraḿ dhāma pavitram-paramaḿ bhavān, "I now fully understand that You are the Supreme Personality of Godhead, the Absolute Truth, and that You are the refuge of everything." Therefore the universal form which Kṛṣṇa showed to Arjuna is not the original form of God. The original is the Kṛṣṇa form. The universal form, with its thousands and thousands of heads and hands, is manifest just to draw the attention of those who have no love for God. It is not God's original form.

The universal form is not attractive for pure devotees, who are in love with the Lord in different transcendental relationships. The Supreme Godhead exchanges transcendental love in His original form of Kṛṣṇa. Therefore to Arjuna, who was so intimately related with Kṛṣṇa in friendship, this form of the universal manifestation was not pleasing; rather, it was fearful. Arjuna, who was a constant companion of Kṛṣṇa's, must have had transcendental eyes; he was not an ordinary man. Therefore he was not captivated by the universal form. This form may seem wonderful to persons who are involved in elevating themselves by fruitive activities, but to persons who are engaged in devotional service the two-handed form of Kṛṣṇa is the most dear.

<

He Transcends The Modes Of Nature

TRANSLATION
The Supersoul is the original source of all senses, yet He is without senses. He is unattached, although He is the maintainer of all living beings. He transcends the modes of nature, and at the same time He is the master of all the modes of material nature.

PURPORT
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 nirguṇa. Guṇa 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 sensory activities, He has His transcendental senses, which are uncontaminated. This is very nicely explained in the Śvetāśvatara Upaniṣad (3.19) in the verse apāṇi-pādo javano grahītā. 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 [Bs. 5.1]. 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 the 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 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.

<

It Is Not By These Means

TRANSLATION
The form you are seeing with your transcendental eyes cannot be understood simply by studying the Vedas, nor by undergoing serious penances, nor by charity, nor by worship. It is not by these means that one can see Me as I am.

PURPORT
Kṛṣṇa first appeared before His parents Devakī and Vasudeva in a four-handed form, and then He transformed Himself into the two-handed form. This mystery is very difficult to understand for those who are atheists or who are devoid of devotional service. For scholars who have simply studied Vedic literature by way of grammatical knowledge or mere academic qualifications, Kṛṣṇa is not possible to understand. Nor is He to be understood by persons who officially go to the temple to offer worship. They make their visit, but they cannot understand Kṛṣṇa as He is. Kṛṣṇa can be understood only through the path of devotional service, as explained by Kṛṣṇa Himself in the next verse.

<

Everywhere Are His Hands And Legs

TRANSLATION
Everywhere are His hands and legs, His eyes, heads and faces, and He has ears everywhere. In this way the Supersoul exists, pervading everything.

PURPORT
As the sun exists diffusing its unlimited rays, so does the Supersoul, or Supreme Personality of Godhead. He exists in His all-pervading form, and in Him exist all the individual living entities, beginning from the first great teacher, Brahmā, down to the small ants. There are unlimited heads, legs, hands and eyes, and unlimited living entities. All are existing in and on the Supersoul. Therefore the Supersoul is all-pervading. The individual soul, however, cannot say that he has his hands, legs and eyes everywhere. That is not possible. If he thinks that under ignorance he is not conscious that his hands and legs are diffused all over but when he attains to proper knowledge he will come to that stage, his thinking is contradictory. This means that the individual soul, having become conditioned by material nature, is not supreme. The Supreme is different from the individual soul. The Supreme Lord can extend His hand without limit; the individual soul cannot. In Bhagavad-gītā the Lord says that if anyone offers Him a flower, or a fruit, or a little water, He accepts it. If the Lord is a far distance away, how can He accept things? This is the omnipotence of the Lord: even though He is situated in His own abode, far, far away from earth, He can extend His hand to accept what anyone offers. That is His potency. In the Brahma-saḿhitā (5.37) it is stated, goloka eva nivasaty akhilātma-bhūtaḥ: although He is always engaged in pastimes in His transcendental planet, He is all-pervading. The individual soul cannot claim that he is all-pervading. Therefore this verse describes the Supreme Soul, the Personality of Godhead, not the individual soul.

<3/14/en">13.14

Is Very Difficult To Behold

TRANSLATION
The Supreme Personality of Godhead said: My dear Arjuna, this form of Mine you are now seeing is very difficult to behold. Even the demigods are ever seeking the opportunity to see this form, which is so dear.

PURPORT
In the forty-eighth verse of this chapter Lord Kṛṣṇa concluded revealing His universal form and informed Arjuna that this form is not possible to be seen by so many pious activities, sacrifices, etc. Now here the word su-durdarśam is used, indicating that Kṛṣṇa's two-handed form is still more confidential. One may be able to see the universal form of Kṛṣṇa by adding a little tinge of devotional service to various activities like penances, Vedic study and philosophical speculation. It may be possible, but without a tinge of bhakti one cannot see; that has already been explained. Still, beyond that universal form, the form of Kṛṣṇa with two hands is still more difficult to see, even for demigods like Brahmā and Lord Śiva. They desire to see Him, and we have evidence in the Śrīmad-Bhāgavatam that when He was supposed to be in the womb of His mother, Devakī, all the demigods from heaven came to see the marvel of Kṛṣṇa, and they offered nice prayers to the Lord, although He was not at that time visible to them. They waited to see Him. A foolish person may deride Him, thinking Him an ordinary person, and may offer respect not to Him but to the impersonal "something" within Him, but these are all nonsensical postures. Kṛṣṇa in His two-armed form is actually desired to be seen by demigods like Brahmā and Śiva.

In Bhagavad-gītā (9.11) it is also confirmed, avajānanti māḿ mūḍhā mānuṣīḿ tanum āśritaḥ: He is not visible to the foolish persons who deride Him. Kṛṣṇa's body, as confirmed by Brahma-saḿhitā and confirmed by Kṛṣṇa Himself in Bhagavad-gītā, is completely spiritual and full of bliss and eternality. His body is never like a material body. But for some who make a study of Kṛṣṇa by reading Bhagavad-gītā or similar Vedic scriptures, Kṛṣṇa is a problem. For one using a material process, Kṛṣṇa is considered to be a great historical personality and very learned philosopher, but He is an ordinary man, and even though He was so powerful He had to accept a material body. Ultimately they think that the Absolute Truth is impersonal; therefore they think that from His impersonal feature He assumed a personal feature attached to material nature. This is a materialistic calculation of the Supreme Lord. Another calculation is speculative. Those who are in search of knowledge also speculate on Kṛṣṇa and consider Him to be less important than the universal form of the Supreme. Thus some think that the universal form of Kṛṣṇa which was manifested to Arjuna is more important than His personal form. According to them, the personal form of the Supreme is something imaginary. They believe that in the ultimate issue, the Absolute Truth is not a person. But the transcendental process is described in Bhagavad-gītā, Chapter Four: to hear about Kṛṣṇa from authorities. That is the actual Vedic process, and those who are actually in the Vedic line hear about Kṛṣṇa from authority, and by repeated hearing about Him, Kṛṣṇa becomes dear. As we have several times discussed, Kṛṣṇa is covered by His yoga-māyā potency. He is not to be seen or revealed to anyone and everyone. Only by one to whom He reveals Himself can He be seen. This is confirmed in Vedic literature; for one who is a surrendered soul, the Absolute Truth can actually be understood. The transcendentalist, by continuous Kṛṣṇa consciousness and by devotional service to Kṛṣṇa, can have his spiritual eyes opened and can see Kṛṣṇa by revelation. Such a revelation is not possible even for the demigods; therefore it is difficult even for the demigods to understand Kṛṣṇa, and the advanced demigods are always in hope of seeing Kṛṣṇa in His two-handed form. The conclusion is that although to see the universal form of Kṛṣṇa is very, very difficult and not possible for anyone and everyone, it is still more difficult to understand His personal form as Śyāmasundara.

<1/52/en">11.52

Eternally Situated In Acts Of Sacrifice

TRANSLATION
Regulated activities are prescribed in the Vedas, and the Vedas are directly manifested from the Supreme Personality of Godhead. Consequently the all-pervading Transcendence is eternally situated in acts of sacrifice.

PURPORT
Yajñārtha-karma, or the necessity of work for the satisfaction of Kṛṣṇa only, is more expressly stated in this verse. If we have to work for the satisfaction of the yajña-puruṣa, Viṣṇu, then we must find out the direction of work in Brahman, or the transcendental Vedas. The Vedas are therefore codes of working directions. Anything performed without the direction of the Vedas is called vikarma, or unauthorized or sinful work. Therefore, one should always take direction from the Vedas to be saved from the reaction of work. As one has to work in ordinary life by the direction of the state, one similarly has to work under direction of the supreme state of the Lord. Such directions in the Vedas are directly manifested from the breathing of the Supreme Personality of Godhead. It is said, asya mahato bhūtasya niśvasitam etad yad ṛg-vedo yajur-vedaḥ sāmavedo 'tharvāńgirasaḥ. "The four Vedas — namely the Ṛg Veda, Yajur Veda, Sāma Veda, and Atharva Veda — are all emanations from the breathing of the great Personality of Godhead." (Bṛhad-āraṇyaka Upaniṣad 4.5.11) The Lord, being omnipotent, can speak by breathing air, for as it is confirmed in the Brahma-saḿhitā, the Lord has the omnipotence to perform through each of His senses the actions of all other senses. In other words, the Lord can speak through His breathing, and He can impregnate by His eyes. In fact, it is said that He glanced over material nature and thus fathered all living entities. After creating or impregnating the conditioned souls into the womb of material nature, He gave His directions in the Vedic wisdom as to how such conditioned souls can return home, back to Godhead. We should always remember that the conditioned souls in material nature are all eager for material enjoyment. But the Vedic directions are so made that one can satisfy one's perverted desires, then return to Godhead, having finished his so-called enjoyment. It is a chance for the conditioned souls to attain liberation; therefore the conditioned souls must try to follow the process of yajña by becoming Kṛṣṇa conscious. Even those who have not followed the Vedic injunctions may adopt the principles of Kṛṣṇa consciousness, and that will take the place of performance of Vedic yajñas, or karmas.

3.15

Seeing This Humanlike Form

TRANSLATION
When Arjuna thus saw Kṛṣṇa in His original form, he said: O Janārdana, seeing this humanlike form, so very beautiful, I am now composed in mind, and I am restored to my original nature.

PURPORT
Here the words mānuṣaḿ rūpam clearly indicate the Supreme Personality of Godhead to be originally two-handed. Those who deride Kṛṣṇa as if He were an ordinary person are shown here to be ignorant of His divine nature. If Kṛṣṇa is like an ordinary human being, then how is it possible for Him to show the universal form and again to show the four-handed Nārāyaṇa form? So it is very clearly stated in Bhagavad-gītā that one who thinks that Kṛṣṇa is an ordinary person and who misguides the reader by claiming that it is the impersonal Brahman within Kṛṣṇa speaking is doing the greatest injustice. Kṛṣṇa has actually shown His universal form and His four-handed Viṣṇu form. So how can He be an ordinary human being? A pure devotee is not confused by misguiding commentaries on Bhagavad-gītā because he knows what is what. The original verses of Bhagavad-gītā are as clear as the sun; they do not require lamplight from foolish commentators.

<1/51/en">11.51

Living Bodies Subsist On Food Grains

TRANSLATION
All living bodies subsist on food grains, which are produced from rains. Rains are produced by performance of yajña [sacrifice], and yajña is born of prescribed duties.

PURPORT
Śrīla Baladeva Vidyābhūṣaṇa, a great commentator on the Bhagavad-gītā, writes as follows: ye indrādy-ańgatayāvasthitaḿ yajñaḿ sarveśvaraḿ viṣṇum abhyarcya tac-cheṣam aśnanti tena tad deha-yātrāḿ sampādayanti, te santaḥ sarveśvarasya yajña-puruṣasya bhaktāḥ sarva-kilbiṣair anādi-kāla-vivṛddhair ātmānubhava-prati bandhakair nikhilaiḥ pāpair vimucyante. The Supreme Lord, who is known as the yajña-puruṣa, or the personal beneficiary of all sacrifices, is the master of all the demigods, who serve Him as the different limbs of the body serve the whole. Demigods like Indra, Candra and Varuṇa are appointed officers who manage material affairs, and the Vedas direct sacrifices to satisfy these demigods so that they may be pleased to supply air, light and water sufficiently to produce food grains. When Lord Kṛṣṇa is worshiped, the demigods, who are different limbs of the Lord, are also automatically worshiped; therefore there is no separate need to worship the demigods. For this reason, the devotees of the Lord, who are in Kṛṣṇa consciousness, offer food to Kṛṣṇa and then eat — a process which nourishes the body spiritually. By such action not only are past sinful reactions in the body vanquished, but the body becomes immunized to all contamination of material nature. When there is an epidemic disease, an antiseptic vaccine protects a person from the attack of such an epidemic. Similarly, food offered to Lord Viṣṇu and then taken by us makes us sufficiently resistant to material affection, and one who is accustomed to this practice is called a devotee of the Lord. Therefore, a person in Kṛṣṇa consciousness, who eats only food offered to Kṛṣṇa, can counteract all reactions of past material infections, which are impediments to the progress of self-realization. On the other hand, one who does not do so continues to increase the volume of sinful action, and this prepares the next body to resemble hogs and dogs, to suffer the resultant reactions of all sins. The material world is full of contaminations, and one who is immunized by accepting prasādam of the Lord (food offered to Viṣṇu) is saved from the attack, whereas one who does not do so becomes subjected to contamination.

Food grains or vegetables are factually eatables. The human being eats different kinds of food grains, vegetables, fruits, etc., and the animals eat the refuse of the food grains and vegetables, grass, plants, etc. Human beings who are accustomed to eating meat and flesh must also depend on the production of vegetation in order to eat the animals. Therefore, ultimately, we have to depend on the production of the field and not on the production of big factories. The field production is due to sufficient rain from the sky, and such rains are controlled by demigods like Indra, sun, moon, etc., and they are all servants of the Lord. The Lord can be satisfied by sacrifices; therefore, one who cannot perform them will find himself in scarcity — that is the law of nature. Yajña, specifically the sańkīrtana-yajña prescribed for this age, must therefore be performed to save us at least from scarcity of food supply.

3.14

Thus Encouraging The Fearful Arjuna

TRANSLATION
Sañjaya said to Dhṛtarāṣṭra: The Supreme Personality of Godhead, Kṛṣṇa, having spoken thus to Arjuna, displayed His real four-armed form and at last showed His two-armed form, thus encouraging the fearful Arjuna.

PURPORT
When Kṛṣṇa appeared as the son of Vasudeva and Devakī, He first of all appeared as four-armed Nārāyaṇa, but when He was requested by His parents, He transformed Himself into an ordinary child in appearance. Similarly, Kṛṣṇa knew that Arjuna was not interested in seeing a four-handed form, but since Arjuna asked to see this four-handed form, Kṛṣṇa also showed him this form again and then showed Himself in His two-handed form. The word saumya-vapuḥ is very significant. Saumya-vapuḥ is a very beautiful form; it is known as the most beautiful form. When He was present, everyone was attracted simply by Kṛṣṇa's form, and because Kṛṣṇa is the director of the universe, He just banished the fear of Arjuna, His devotee, and showed him again His beautiful form of Kṛṣṇa. In the Brahma-saḿhitā (5.38) it is stated, premāñjana-cchurita-bhakti-vilocanena: only a person whose eyes are smeared with the ointment of love can see the beautiful form of Śrī Kṛṣṇa.

<1/50/en">11.50

Now Let It Be Finished

TRANSLATION
You have been perturbed and bewildered by seeing this horrible feature of Mine. Now let it be finished. My devotee, be free again from all disturbances. With a peaceful mind you can now see the form you desire.

PURPORT
In the beginning of Bhagavad-gītā Arjuna was worried about killing Bhīṣma and Droṇa, his worshipful grandfather and master. But Kṛṣṇa said that he need not be afraid of killing his grandfather. When the sons of Dhṛtarāṣṭra tried to disrobe Draupadī in the assembly of the Kurus, Bhīṣma and Droṇa were silent, and for such negligence of duty they should be killed. Kṛṣṇa showed His universal form to Arjuna just to show him that these people were already killed for their unlawful action. That scene was shown to Arjuna because devotees are always peaceful and they cannot perform such horrible actions. The purpose of the revelation of the universal form was shown; now Arjuna wanted to see the four-armed form, and Kṛṣṇa showed him. A devotee is not much interested in the universal form, for it does not enable one to reciprocate loving feelings. Either a devotee wants to offer his respectful worshipful feelings, or he wants to see the two-handed Kṛṣṇa form so that he can reciprocate in loving service with the Supreme Personality of Godhead.

<1/49/en">11.49

Beginningless And Subordinate To Me

TRANSLATION
I shall now explain the knowable, knowing which you will taste the eternal. Brahman, the spirit, beginningless and subordinate to Me, lies beyond the cause and effect of this material world.

PURPORT
The Lord has explained the field of activities and the knower of the field. He has also explained the process of knowing the knower of the field of activities. Now He begins to explain the knowable, first the soul and then the Supersoul. By knowledge of the knower, both the soul and the Supersoul, one can relish the nectar of life. As explained in the Second Chapter, the living entity is eternal. This is also confirmed here. There is no specific date at which the jīva was born. Nor can anyone trace out the history of the jīvātmā's manifestation from the Supreme Lord. Therefore it is beginningless. The Vedic literature confirms this: na jāyate mriyate vā vipaścit (Kaṭha Upaniṣad 1.2.18). The knower of the body is never born and never dies, and he is full of knowledge.

The Supreme Lord as the Supersoul is also stated in the Vedic literature (Śvetāśvatara Upaniṣad 6.16) to be pradhāna-kṣetrajña-patir guṇeśaḥ, the chief knower of the body and the master of the three modes of material nature. In the smṛti it is said, dāsa-bhūto harer eva nānyasvaiva kadācana. The living entities are eternally in the service of the Supreme Lord. This is also confirmed by Lord Caitanya in His teachings. Therefore the description of Brahman mentioned in this verse is in relation to the individual soul, and when the word Brahman is applied to the living entity, it is to be understood that he is vijñāna-brahma as opposed to ānanda-brahma. Ānanda-brahma is the Supreme Brahman Personality of Godhead.

<3/13/en">13.13

I Declare To Be Knowledge

TRANSLATION
Humility; pridelessness; nonviolence; tolerance; simplicity; approaching a bona fide spiritual master; cleanliness; steadiness; self-control; renunciation of the objects of sense gratification; absence of false ego; the perception of the evil of birth, death, old age and disease; detachment; freedom from entanglement with children, wife, home and the rest; even-mindedness amid pleasant and unpleasant events; constant and unalloyed devotion to Me; aspiring to live in a solitary place; detachment from the general mass of people; accepting the importance of self-realization; and philosophical search for the Absolute Truth — all these I declare to be knowledge, and besides this whatever there may be 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 twenty-four elements, as described before. This is actually the means to get out of the entanglement of those elements. The embodied soul is entrapped by the body, which is a casing made of the twenty-four elements, and the process of knowledge as described here is 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 eleventh verse. Mayi cānanya-yogena bhaktir avyabhicāriṇī: 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. As stated in Śrīmad-Bhāgavatam (5.18.12), yasyāsti bhaktir bhagavaty akiñcanā sarvair guṇais tatra samāsate surāḥ. All the good qualities of knowledge develop in one who has attained the stage of devotional service. The principle of accepting a spiritual master, as mentioned in the eighth 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 spiritual science, one should have a test to see how far he is progressing. He can judge by these items.

Nonviolence is generally taken to mean not killing or destroying the body, but actually nonviolence means not to put others into distress. People in general are trapped by ignorance in the material concept of life, and they perpetually suffer material pains. So unless one elevates people to spiritual knowledge, one is practicing violence. One should try his best to distribute real knowledge to the people, so that they may become enlightened and leave this material entanglement. That is nonviolence.

Tolerance means that one should be practiced to bear insult and dishonor from others. If one is engaged in the advancement of spiritual knowledge, there will be so many insults and much dishonor from others. This is expected because material nature is so constituted. Even a boy like Prahlāda, who, only five years old, was engaged in the cultivation of spiritual knowledge, was endangered when his father became antagonistic to his devotion. The father tried to kill him in so many ways, but Prahlāda tolerated him. So there may be many impediments to making advancement in spiritual knowledge, but we should be tolerant and continue our progress with determination.

Simplicity means that without diplomacy one should be so straightforward that he can disclose the real truth even to an enemy. As for acceptance of the spiritual master, that is essential, because without the instruction of a bona fide spiritual master one cannot progress in the spiritual science. One should approach the spiritual master with all humility and offer him all services so that he will be pleased to bestow his blessings upon the disciple. Because a bona fide spiritual master is a representative of Kṛṣṇa, if he bestows any blessings upon his disciple, that will make the disciple immediately advanced without the disciple's following the regulative principles. Or, the regulative principles will be easier for one who has served the spiritual master without reservation.

Cleanliness is essential for making advancement in spiritual life. There are two kinds of cleanliness: external and internal. External cleanliness means taking a bath, but for internal cleanliness one has to think of Kṛṣṇa always and chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. This process cleans the accumulated dust of past karma from the mind.
Steadiness means that one should be very determined to make progress in spiritual life. Without such determination, one cannot make tangible progress. And self-control means that one should not accept anything which is detrimental to the path of spiritual progress. One should become accustomed to this and reject anything which is against the path of spiritual 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 Kṛṣṇa and chanting Hare Kṛṣṇa. As far as the eyes are concerned, they should not be allowed to see anything but the beautiful form of Kṛṣṇa. That will control the eyes. Similarly, the ears should be engaged in hearing about Kṛṣṇa and the nose in smelling the flowers offered to Kṛṣṇa. 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 Bhagavad-gītā try to divert the mind of the reader to other subjects, but there is no other subject in Bhagavad-gītā than devotional service.
False ego means accepting this body as oneself. When one understands that he is not his body and is spirit soul, he comes to his real ego. Ego is there. False ego is condemned, but not real ego. In the Vedic literature (Bṛhad-āraṇyaka Upaniṣad 1.4.10) it is said, ahaḿ 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 material 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 Kṛṣṇa consciousness. If one is in full Kṛṣṇa consciousness, he can make his home very happy, because this process of Kṛṣṇa consciousness is very easy. One need only chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, accept the remnants of foodstuffs offered to Kṛṣṇa, have some discussion on books like Bhagavad-gītā and Śrīmad-Bhāgavatam, and engage oneself in Deity worship. These four things 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 Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. If one can mold his family life in this way to develop Kṛṣṇa 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 Kṛṣṇa, 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 Kṛṣṇa realization, he accepted the instruction of Kṛṣṇa 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 equipoised 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 Kṛṣṇa 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. Naturally a devotee has no taste for unnecessary sporting or cinema-going or enjoying some social function, because he understands that these are simply a waste of time. There are many research scholars and philosophers who study sex life or some other subject, but according to Bhagavad-gītā such research work and philosophical speculation have no value. That is more or less nonsensical. According to Bhagavad-gītā, one should make research, by philosophical discretion, into the nature of the soul. One should make research to understand the self. That is recommended here.

As far as self-realization is concerned, it is clearly stated here that bhakti-yoga is especially practical. As soon as there is a question of devotion, one must consider the relationship between the Supersoul and the individual soul. The individual soul and the Supersoul cannot be one, at least not in the bhakti conception, the devotional conception of life. This service of the individual soul to the Supreme Soul is eternal, nityam, as it is clearly stated. So bhakti, or devotional service, is eternal. One should be established in that philosophical conviction.

In the Śrīmad-Bhāgavatam (1.2.11) this is explained. Vadanti tat tattva-vidas tattvaḿ yaj jñānam advayam. "Those who are actually knowers of the Absolute Truth know that the Self is realized in three different phases, as Brahman, Paramātmā and Bhagavān." Bhagavān is the last word in the realization of the Absolute Truth; therefore one should reach up to that platform of understanding the Supreme Personality of Godhead and thus engage in the devotional service of the Lord. That is the perfection of knowledge.

Beginning from practicing humility up to the point of realization of the Supreme Truth, the Absolute Personality of Godhead, this process is just like a staircase beginning from the ground floor and going up to the top floor. Now on this staircase there are so many people who have reached the first floor, the second or the third floor, etc., but unless one reaches the top floor, which is the understanding of Kṛṣṇa, he is at a lower stage of knowledge. If anyone wants to compete with God and at the same time make advancement in spiritual knowledge, he will be frustrated. It is clearly stated that without humility, understanding is not truly possible. To think oneself God is most puffed up. Although the living entity is always being kicked by the stringent laws of material nature, he still thinks, "I am God" because of ignorance. The beginning of knowledge, therefore, is amānitva, humility. One should be humble and know that he is subordinate to the Supreme Lord. Due to rebellion against the Supreme Lord, one becomes subordinate to material nature. One must know and be convinced of this truth.

<3/8-12/en">13.8-12

No One Before You

TRANSLATION
O best of the Kuru warriors, no one before you has ever seen this universal form of Mine, for neither by studying the Vedas, nor by performing sacrifices, nor by charity, nor by pious activities, nor by severe penances can I be seen in this form in the material world.

PURPORT
The divine vision in this connection should be clearly understood. Who can have divine vision? Divine means godly. Unless one attains the status of divinity as a demigod, he cannot have divine vision. And what is a demigod? It is stated in the Vedic scriptures that those who are devotees of Lord Viṣṇu are demigods (viṣṇu-bhaktāḥ smṛtā devāḥ). Those who are atheistic, i.e., who do not believe in Viṣṇu, or who recognize only the impersonal part of Kṛṣṇa as the Supreme, cannot have the divine vision. It is not possible to decry Kṛṣṇa and at the same time have the divine vision. One cannot have the divine vision without becoming divine. In other words, those who have divine vision can also see like Arjuna.

The Bhagavad-gītā gives the description of the universal form. Although this description was unknown to everyone before Arjuna, now one can have some idea of the viśva-rūpa after this incident. Those who are actually divine can see the universal form of the Lord. But one cannot be divine without being a pure devotee of Kṛṣṇa. The devotees, however, who are actually in the divine nature and who have divine vision, are not very much interested in seeing the universal form of the Lord. As described in the previous verse, Arjuna desired to see the four-handed form of Lord Kṛṣṇa as Viṣṇu, and he was actually afraid of the universal form.

In this verse there are some significant words, just like veda-yajñādhyayanaiḥ, which refers to studying Vedic literature and the subject matter of sacrificial regulations. Veda refers to all kinds of Vedic literature, such as the four Vedas (Ṛg, Yajur, Sāma and Atharva) and the eighteen Purāṇas, the Upaniṣads and the Vedānta-sūtra. One can study these at home or anywhere else. Similarly, there are sūtras — Kalpa-sūtras and Mīmāḿsā-sūtras — for studying the method of sacrifice. Dānaiḥ refers to charity which is offered to a suitable party, such as those who are engaged in the transcendental loving service of the Lord — the brāhmaṇas and the Vaiṣṇavas. Similarly, "pious activities" refers to the agni-hotra and the prescribed duties of the different castes. And the voluntary acceptance of some bodily pains is called tapasya. So one can perform all these — can accept bodily penances, give charity, study the Vedas, etc. — but unless he is a devotee like Arjuna, it is not possible to see that universal form. Those who are impersonalists are also imagining that they are seeing the universal form of the Lord, but from Bhagavad-gītā we understand that the impersonalists are not devotees. Therefore they are unable to see the universal form of the Lord.

There are many persons who create incarnations. They falsely claim an ordinary human to be an incarnation, but this is all foolishness. We should follow the principles of Bhagavad-gītā, otherwise there is no possibility of attaining perfect spiritual knowledge. Although Bhagavad-gītā is considered the preliminary study of the science of God, still it is so perfect that it enables one to distinguish what is what. The followers of a pseudo incarnation may say that they have also seen the transcendental incarnation of God, the universal form, but that is unacceptable because it is clearly stated here that unless one becomes a devotee of Kṛṣṇa one cannot see the universal form of God. So one first of all has to become a pure devotee of Kṛṣṇa; then he can claim that he can show the universal form of what he has seen. A devotee of Kṛṣṇa cannot accept false incarnations or followers of false incarnations.

<1/48/en">11.48

The Five Great Elements

TRANSLATION
The five great elements, false ego, intelligence, the unmanifested, the ten senses and the mind, the five sense objects, desire, hatred, happiness, distress, the aggregate, the life symptoms, and convictions — all these are considered, in summary, to be the field of activities and its interactions.

PURPORT
From all the authoritative statements of the great sages, the Vedic hymns and the aphorisms of the Vedānta-sūtra, the components of this world can be understood as follows. First there are earth, water, fire, air and ether. These are the five great elements (mahā-bhūta). Then there are false ego, intelligence and the unmanifested stage of the three modes of nature. Then there are five senses for acquiring knowledge: the eyes, ears, nose, tongue and skin. Then five working senses: voice, legs, hands, anus and genitals. Then, above the senses, there is the mind, which is within and which can be called the sense within. Therefore, including the mind, there are eleven senses altogether. Then there are the five objects of the senses: smell, taste, form, touch and sound. Now the aggregate of these twenty-four elements is called the field of activity. If one makes an analytical study of these twenty-four subjects, then he can very well understand the field of activity. Then there are desire, hatred, happiness and distress, which are interactions, representations of the five great elements in the gross body. The living symptoms, represented by consciousness and conviction, are the manifestation of the subtle body — mind, ego and intelligence. These subtle elements are included within the field of activities.
The five great elements are a gross representation of the false ego, which in turn represents the primal stage of false ego technically called the materialistic conception, or tāmasa-buddhi, intelligence in ignorance. This, further, represents the unmanifested stage of the three modes of material nature. The unmanifested modes of material nature are called pradhāna.

One who desires to know the twenty-four elements in detail along with their interactions should study the philosophy in more detail. In Bhagavad-gītā, a summary only is given.
The body is the representation of all these factors, and there are changes of the body, which are six in number: the body is born, it grows, it stays, it produces by-products, then it begins to decay, and at the last stage it vanishes. Therefore the field is a nonpermanent material thing. However, the kṣetra-jña, the knower of the field, its proprietor, is different.

<3/6-7/en">13.6-7

Happily Have I Shown You

TRANSLATION
The Supreme Personality of Godhead said: My dear Arjuna, happily have I shown you, by My internal potency, this supreme universal form within the material world. No one before you has ever seen this primal form, unlimited and full of glaring effulgence.

PURPORT
Arjuna wanted to see the universal form of the Supreme Lord, so Lord Kṛṣṇa, out of His mercy upon His devotee Arjuna, showed His universal form, full of effulgence and opulence. This form was glaring like the sun, and its many faces were rapidly changing. Kṛṣṇa showed this form just to satisfy the desire of His friend Arjuna. This form was manifested by Kṛṣṇa through His internal potency, which is inconceivable by human speculation. No one had seen this universal form of the Lord before Arjuna, but because the form was shown to Arjuna, other devotees in the heavenly planets and in other planets in outer space could also see it. They had not seen it before, but because of Arjuna they were also able to see it. In other words, all the disciplic devotees of the Lord could see the universal form which was shown to Arjuna by the mercy of Kṛṣṇa. Someone has commented that this form was shown to Duryodhana also when Kṛṣṇa went to Duryodhana to negotiate for peace. Unfortunately, Duryodhana did not accept the peace offer, but at that time Kṛṣṇa manifested some of His universal forms. But those forms are different from this one shown to Arjuna. It is clearly said that no one had ever seen this form before.

<1/47/en">11.47

In Your Four-Armed Form

TRANSLATION
O universal form, O thousand-armed Lord, I wish to see You in Your four-armed form, with helmeted head and with club, wheel, conch and lotus flower in Your hands. I long to see You in that form.

PURPORT
In the Brahma-saḿhitā (5.39) it is stated, rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan: the Lord is eternally situated in hundreds and thousands of forms, and the main forms are those like Rāma, Nṛsiḿha, Nārāyaṇa, etc. There are innumerable forms. But Arjuna knew that Kṛṣṇa is the original Personality of Godhead assuming His temporary universal form. He is now asking to see the form of Nārāyaṇa, a spiritual form. This verse establishes without any doubt the statement of the Śrīmad-Bhāgavatam that Kṛṣṇa is the original Personality of Godhead and all other features originate from Him. He is not different from His plenary expansions, and He is God in any of His innumerable forms. In all of these forms He is fresh like a young man. That is the constant feature of the Supreme Personality of Godhead. One who knows Kṛṣṇa becomes free at once from all contamination of the material world.

<1/46/en">11.46