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S R RTHA VAR I

R MAD BHAGAVAD-G T

with commentary by r la Vi van tha Cakravart h kura

Translated into English by r Bh nu Swam i Maharaj

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CONTENTSINVOCATION.....................................................................................................................................3

CHAPTER 1 AINYA DAR ANA ..................................................................................................6CHAPTER 2 S KHYA YOGA ...................................................................................................22CHAPTER 3 KARMA YOGA................................................................................................ ........23

CHAPTER 4 J NA VIBH GA YOGA ......................................................................................24CHAPTER 5 KARMA SANNY SA YOGA .................................................................................25CHAPTER 6 DHY NA YOGA

.....................................................................................................26

CHAPTER 7 VIJ NA YOGA .....................................................................................................27CHAPTER 8 T RAKA BRAHMA YOGA ....................................................................................28CHAPTER R JA G!HYA YOGA ..............................................................................................2CHAPTER 1" VIBH#TI YOGA..................................................................................... ............ ...3"

CHAPTER 11 VIVAR#PA DARANA YOGA...................................................................... .....31

CHAPTER 12 BHAKTI YOGA.............................................................................. ............ ........... 32

CHAPTER 13 PRAK TI P!R! A VIBH GA YOGA ...............................................................33CHAPTER 14 G! A TRAYA VIBH GA YOGA ........................................................................34CHAPTER 15 P!R! OTTAMA YOGA .......................................................................................35CHAPTER 16 DAIV S!RA SAMPAD YOGA ............................................................................36

CHAPTER 17 RADDH TRAYA VIBH GA YOGA ................................................................37CHAPTER 18 MOK A YOGA ......................................................................................................38

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INVC!TINgaur"#$uka% sat&kumuda&'ramod(

sv"bhikhyay" gos&tamaso nihant"$r(&k)*+a&caitanya&sudha&nidhir memano ,dhiti*-han svarati# karotu

'r"c(na&v"ca% suvic"rya so ,hamaj.o ,'i g(t" m)ta&le$a&li'su%

yate% 'rabhor eva mate tad atrasanta% k*amadhva# $ara+"gatasya

May the ocean o/ nectar0 1r( 2)*+a Caitanya0 ho emanates golden rays0 giving joy to thehite ater lilies o/ saintly devotees0 and ho destroys the darkness o/ the earth by 3iss'lendorous beauty0 be 'resent in my mind and besto on me attraction /or 3imsel/4Though I am ignorant0 a/ter care/ully considering the 'revious commentaries0 I desire toobtain a dro' o/ the nectar o/ the 5(t" 6and have thus ritten this commentary74 May youdevotees 'lease tolerate this ork o/ a surrendered soul0 hich is ritten according to thevie s o/ my sanny"s( master0 1r( Caitanya

The son o/ Vasudeva0'ara brahmanin human /orm0 the original Bhagav"n whose lotus /eet are desired by all thescri'tures in this world0 descended directly in Mathur"0 and0 most inconceivably0 became visible to the eyes o/ all

'eo'le o/ the material world4 8elivering the 'eo'le o/ the universe who were drowning in the ocean o/ material li/e03e submerged them instead in the great ocean o/ 3is own'rema0 by bestowing on them a taste o/ the sweetness o/3is beauty4

Established in 3is great vow to 'rotect the righteous and destroy the evil0 on the 'rete9t o/ relieving the earth o/its burden o/ su//ering0 he gave the greatest 'rotection&&in the /orm o/ liberation&&even to those who were devouredbythe crocodile o/ material li/e&&to the most evil 'ersons0 even to those who dis'layed great hatred towards 3imsel/4 Inorder to deliver thej(vaswho would be a//licted a/ter 3is disa''earance by lamentation and illusion arising /rom the

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bondage o/ beginningless ignorance0 and in order to u'hold 3is glorious re'utation sung by the sages0 the makers o/scri'tures0 3e singled out !rjuna0 3is dear /riend4 !rjuna then became a//licted by lamentation and illusion at thecommencement o/ war by the :ord,s own desire0 in order to /ul/ill the :ord,s 'ur'oses4 The :ord thus mani/ested to!rjuna the highest goal o/ humanity0 making it most real and attainable0 in the /orm o/ the 5(t"0 with eighteencha'ters containing eighteen ty'es o/ knowledge0 ornamented with the jewels o/ the ultimate im'ort o/ the Vedascom'osed o/ three subjects;4

Through the /irst si9 cha'ters o/ the 5(t" 3e 'resents ni*k"ma&karma&yoga0 through the second si9 cha'ters 3e

'resents bhakti&yoga0 and through the third si9 cha'ters 3e 'resents j."na&yoga4 Bhakti&yoga is 'laced betweenkarmaandj."na&yogabecause o/ its con/idential nature

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CHAPTER 1 !I ND! 8! !N!TEXT ; 4;

dh)tar"*-ra uv"cadharma&k*etre kuru&k*etre samavet" yuyutsava% F

m"mak"% '"+av"$ caiva kim akurvata sa.jaya FF;FF8h)tar"*-ra said? Sa.jaya0 hat did my sons and the sons o/ G"+u do0 having gathered ith the desire to /ight at 2uruk*etra0 the 'lace o/ dharmaH

3ow did !rjuna become bewildered and /all into ignoranceH The s'eaker o/ the Mah"bh"rata 0 Vai$am'"yana0started e9'laining the to'ic to anamejaya in the Bh(*ma Garv"0 with the /ollowing words4

8hrtar"*-ra said0 JGlease tell me what my sons0 headed by 8uryodhana0 and the sons o/ G"+u0 headed byDudhi*-hra were doing0 having gathered together /or /ighting at 2uruk*etraHK

JBut you yoursel/ have said that they were desirous o/ /ighting0 so why are you asking what they didHK

JThis 'lace is a holy 'lace 6dharmak*etra74 1rutisays?

kuruk*etra# deva yajanam

2uruk*etra is a 'lace /or orshi''ing the :ord41ata'atha Br"hma+a0 Madhy"ndin(ya0 ;>4;4;4

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kingdom4 J!s Bh(*ma0 who is on our side cannot be de/eated by !rjuna0 it is better that we /ight4 :et that ha''enLK Itwas not suitable however to show such desires e9ternally4

There is a hidden meaning in the word k*etra 6/ield7 in the 'hrase dharma&k*etra4 The /ield was a 'lace /orgrowing thegrains o/ dharma0 in the /orm o/'ious Dudhi*-hira0 who was the very incarnation o/ dharma;0 along withhis su''orters4 The /ield0 a 'lace /or e9erting onesel/ in the work o/ cultivating0 was the 'lace in which 2)*+a0 thenourisher o/ dharma0 would encourage Dudhi*-hira4 The /ield0 a 'lace /or many 'rojects like blocking irrigationdykes and watering0 was the 'lace where 2)*+a would assist Dudhi*-hira in many ways to establish the grains o/

dharma4 The same /ield is also a 'lace /or weeds to grow4 The weeds0 enemies o/ the grains0 in the /orm o/8uryodhana and others0 also grew there0 but would be destroyed by 2)*+a4

;3e was the son o/ 8harma or Damar"ja4

TEXT ; 4 < & =sa.jaya uv"ca

d)*-v" tu '"+av"n(ka# vy@ha# duryodhanas tad" F"c"ryam u'asagamya r"j" vacanam abrav(t FF

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3e criticiOes 8ro+"c"rya4 3e tells him that he is very /oolish because 8h)*-adyumna0 the son o/ 8ru'ada0 wasarranging the troo's o/ the enemy4 That 'erson was 8ro+a,s student0 having been taught by him0 even knowing thathe was born to kill him;4 J8h)*-adyumna is very intelligent 6dh(mat"7 because he has gained the knowledge o/ howto kill you /rom you yoursel/0 his enemy4 See what will /inally result /rom this greatly intelligent act in the /utureLK

;2ing 8ru'ada was /orced to give 'art o/ his kingdom to 8ro+a4 !s he was less 'ower/ul0 he 'er/ormed a sacri/ice to obtain a son who would kill8ro+a4 8h)*-adyumna and 8rau'ad( emerged /rom the /ire4 ! celestial voice 'roclaimed that his son would kill 8ro+a in the /uture4 The newss'read0 but 8ro+a did not mind4 Ahen 8h)*-adyumna a''roached him to learn the art o/ wea'onry0 8rona taught him4 8uring the war08h)*-adyumna eventually beheaded 8ro+a4

TEXT ; 4 > & Patra $@r" mahe*v"s" bh(m"rjuna&sam" yudhi F

yuyudh"no vir"-a$ ca dru'ada$ ca mah"&ratha%FF>FF

dh)*-aketu$ cekit"na% k"$ir"ja$ ca v(ryav"n F

'urujit kuntibhoja$ ca $aibya$ ca nara&'ugava% FFFF

yudh"manyu$ ca vikr"nta uttamauj"$ ca v(ryav"n Fsaubhadro drau'adey"$ ca sarva eva mah"&rath"% FFPFF

3ere are brave men0 skill/ul ith great bo s0 eQual to Bh(ma and!rjuna in battle? S"tyaki0 Vir"ta0 and 8ru'ada0 a mah"&ratha43ere are 8h)*-aketu0 Cekit"na0 the valorous king o/ 2"$ (0 Gurujit0 2untibhoja and 1aibya0 the best o/ men43ere are mighty Dudh"manyu0 valiant ttamauj"0 !bhimanyu0and the /ive sons o/ 8rau'ad(0 all mah"&rathas4JThe leaders o/ their troo's0 having great bows 6i*v"s"70 will be im'ossible to cut down4K That is the suggestion by

his mentioning the bows4 Duyudh"na%re/ers to S"tyaki4 Saubhadra%re/ers to !bhimanyu4 8rau'adey"%re/ers to the/ive sons o/ the G"+avas by 8rau'ad(0 such as Grativindhya4

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eko da$a sahasr"+i yodhayed yas tu dhanvin"m$astra&$"stra&'rav(+a$ ca mah"&ratha iti sm)ta%

amit"n yodhayed yas tu sam'rokto ,tirathas tu sa%caikena yo yudhyet tan&ny@no,rdha&ratha% sm)ta%;

! m a h " & r a t h a is one ho can /ight alone ith ten thousand archers0 ho is e9'ert in bothea'ons and scri'ture4 !n a t i r a t h ais one ho /ights ith unlimited troo's 6or less thanten thousand but more than a thousand74 ! r a t h i is one ho /ights ith one4 ne ho doesless than that is called a r d h a & r a t h a 4;This is Quoted by 1r(dhara Sv"m( and Baladeva0 but the source is not given4

TEXT ; 4Rasm"ka# tu vi$i*-" ye t"n nibodha dvijottama F

n"yak" mama sainyasya sa#j."rtha# t"n brav(mi te FFRFF

best o/ theb r " h m a + a s 0 understand ho is on our side0 the commanders o/ my army4I ill list them so you can com'letely understand4nderstand 6nibodha7 who is on our side4 I will tell you in order that you com'letely understand 6 sa#j."rtham74

The word is analyOed as samyak6com'lete70j."na6knowledge74

TEXT ; 4bhav"n bh(*ma$ ca kar+a$ ca k)'a$ ca samiti#&jaya% F

a$vatth"m" vikar+a$ ca saumadattir tathaiva ca FFFF

There are yoursel/0 Bh(*ma0 2ar+a0 2)'a0 inner o/ ars0!$vatth"m"0 Vikar+a0 and Bh@ri$rav"4

S d / Bh h / S d

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Saumadatti re/ers to Bh@ri$rav"0 the son o/ Somadatta4

TEXT ; 4Tanye ca bahava% $@r" madarthe tyakta&j(vit"% F

n"n"&$astra&'rahara+"% sarve yuddha&vi$"rad"% FFFF

There are also many other brave men ho have given u' their lives /or my sake0skill/ul at /ighting0 armed ith various missiles and ea'ons o/ close combat4JThey are willing to give u' their lives in order to hel' me 6 tyakta&j(vit"%74K This is the intended meaning o/

8uryodhana0 though the literal meaning is JThey have given u' their lives4K !ctually however0 2)*+a will later say?

mayaivaite nihat"% '@rvam eva nimitta&m"tra# bhava savyas"cin

These arriors have already been killed by Me be/ore the ar has started4Dou be My instrument0 !rjuna4

B5 ;;4==

Thus0 the literal meaning o/ 8uryodhana,s words are thus com'letely true4

TEXT ; 4 ; Ua'ary"'ta# tad asm"ka# bala# bh(*m"bhirak*itam F

'ary"'ta# tv idam ete*"# bala# bh(m"bhirak*itam FF;UFF

ur army 'rotected by Bh(*ma is inadeQuate0but their army0 'rotected by Bh(ma is adeQuate4ur troo's are not u' to standard 6a'ary"'tam7? we cannot /ight against the G"+avas4

Even though 'rotected all around by Bh(*ma0 who has /ine intelligence and is e9'erienced in /ighting and theory0

Bh h h / b h i Th G ll d 6 bh k 7 b Bh

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Bh(*ma has sym'athy /or both 'arties4 The G"+avas are very well 'rotected 6'ary"'tam abhirak*itam7 by Bh(ma0though he has gross intelligence and is not thoroughly conversant with /ighting and theory4 In other words0 they arewell eQui''ed to /ight against us4

TEXT ; 4 ; ;ayane*u ca sarve*u yath"&bh"gam avasthit"% F

bh(*mam ev"bhirak*antu bhavanta% sarva eva hi FF;;FFSituated in your 'ositions /or attack0 you should 'rotect Bh(*ma on all sides4There/ore you should be very care/ul4 Though you are divided into di//erent grou's 6yath"&bh"gam7 /or the

'ur'ose o/ entering into the enemy lines 6ayane*u70 you should not give u' your designated 'ositions on thebattle/ield4 Being /i9ed in your res'ective 'ositions0 'rotect Bh(*ma on all sides0 so that he will not be attacked /rombehind while engaged in /ighting with others4 The im'lication here is Jnly by the strength o/ Bh(*ma will wesurvive4K

TEXT ; 4 ; 7

TEXT

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TEXT ; 4 ; =tata% $akh"$ ca bherya$ ca 'a+av"naka&gomukh"% F

sahasaiv"bhyahanyanta sa $abdas tumulo bhavat FF;=FF

Then conches0 kettle drums0 small drums0 and larger drumsere suddenly sounded0 making a tumultuous roar4Both sides became eager to /ight4 This is described in this verse 4 Ga+avais a ty'e o/ drum4 Wnakais a kettle drum4

5omukhais a ty'e o/ trum'et4

TEXT ; 4 ; >tata% $vetair hayair yukte mahati syandane sthitau F

m"dhava% '"+ava$ caiva divyau $akhau 'radadhmatu% FF;>FF

Then 2)*+a and !rjuna0 standing in a large chariot yoked ith hite horses0 ble their divine conches4TEXT ; 4 ; & ; P

'".cajanya# h)*(ke$o devadatta# dhana.jaya% F'au+ra# dadhmau mah"$akha# bh(ma&karm" v)kodara% FF;FF

anantavijaya# r"j" kunt(&'utro yudhi*-hira% Fnakula% sahadeva$ ca sugho*a&ma+i'u*'akau FF;PFF

2)*+a ble G".cajanya0 !rjuna ble 8evadatta0 and Bh(ma o/ /ear/ul deeds ble the greatconch Gau+ra4 Dudhi*-hira0 son o/ 2unt(0 ble !nantavijaya0 and Nakula and Sahadevable their conches Sugho*a and Mani'u*'aka4

Th / th h h ll li t d h t ti ith 2 , G". j

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The names o/ the conch shells are listed here0 starting with 2)*+a,s G".cajanya4

TEXT ; 4 ; R & ; k"$ya$ ca 'arame*v"sa% $ikha+( ca mah"&ratha% Fdh)*-adyumno vir"-a$ ca s"tyaki$ c"'ar"jita% FF;RFF

dru'ado drau'adey"$ ca sarva$a% ')thiv(&'ate Fsaubhadra$ ca mah"&b"hu% $akh"n dadhmu% ')thak ')thak FF;FF

Then the king o/ 2"$ (0 the greatest archer0 1ikha+(0 a m a h " & r a t h a 0 8h)*-adyumna0 Vir"-a and S"tyaki0 ho could not be de/eated0 8ru'ada0 the sons o/ 8rau'ad(0 and mighty&armed !bhimanyu ble their conches one a/ter the other4The word a'ar"jita% means unconQuerable4 3owever0 it can be read c"'a r"jita%0 by including the 'revious caas

'art o/ the word instead a se'arate word meaning JandK0 in which case it means JeQui''ed with a bow4K

TEXT ; 4 ; Tsa gho*o dh"rtar"*-r"+"# h)day"ni vyad"rayat F

nabha$ ca ')thiv(# caiva tumulo ,bhyanun"dayan FF;FF

That tumultuous sound0 /illing the sky and earth0 s'lit the hearts o/ 8h)tar"*-ra,s sons4

TEXT ; 4 < U & < =atha vyavasthit"n d)*-v" dh"rtar"*-r"n ka'i&dhvaja% F

'rav)tte $astra&sa#'"te dhanur udyamya '"+ava% FF

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h)*(ke$a# tad" v"kyam idam "ha mah('ate Fsenayor ubhayor madhye ratha# sth"'aya me cyuta FF

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3ere is the signi/icance o/ the word 5u"ke$a4 Wke$a means Vi*+u 6"70 Brahm" 6ka7 and 1iva 6($a74 5u"ke$ameans !rjuna who gives them 6"ke$a7 the e9'erience o/ the sweetness o/ the :ord,s a//ection just as sugar 6gu"7gives the e9'erience o/ sweetness;4 There/ore0 5u"ke$a re/ers to he who0 by bringing 2)*+a under his control0 gaveVi*+u0 Brahm"0 and 1iva the o''ortunity to e9'erience 2)*+a,s sweetness4 Ahere the Su'reme :ord 2)*+a0 thecrown jewel0 source o/ all avat"ras0 being controlled by'rema0 /ollowed the orders o/ 3is servant !rjuna0 how couldVi*+u0 Brahm" and 1iva0 3is mere e9'ansions asgu+aavat"ras0 show o// any o/ their 'owersH Instead0 they /elt theyhad reached the 'innacle o/ 'er/ection by mani/esting a//ectionate /eelings /or the :ord themselves 6ins'ired by!rjuna74

The lord o/ the s'iritual sky 6Mah"vi*+u7 said?

dvij"tmamaj" me yuvayor did)k*u+"

I brought the b r " h m a + a , s sons here because I anted to see the t o o/ you4SB ;U44

5u"ke$a can also mean the lord 6($a7 o/ slee' 6gu"k"70 the controller o/ the senses4 Even 2)*+a0 who is the

direct controller o/ bhakti0 became controlled by !rjuna,s'rema4 Thus !rjuna was able to conQuer des'icable m"y"or slee'4 3e s'oke in /ront o/ Bh(*ma0 8ro+a and all the kings4

Though the word 'ramukhata% is com'ounded only with Bh(*ma and 8ro+a0 it re/ers to everyone4 Thus themeaning is J'utting his chariot in /ront o/ Bh(*ma0 8ro+a and all the other kings4K

;:iterally the word would mean J3e who is the sugar /or Brahm"0 Vi*+u and 1iva4K

TEXT ; 4 < Ptatr"'a$yat sthit"n '"rtha% 'itXn atha 'it"mah"n F

"c"ry"n m"tul"n bhr"tXn 'utr"n 'autr"n sakh(#s tath" FF$va$ur"n suh)da$ caiva senayor ubhayor a'i FF

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Gutraand'autra re/er to the sons and grandsons o/ 8uryodhana and others on the o''osing side4

TEXT 1.27

t"n sam(k*ya sa kaunteya% sarv"n bandh@n avasthit"n Fk)'ay" 'aray"vi*-o vi*(dann idam abrav(t FF

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I cannot stay /i9ed and my mind seems to hirl about4I see contrary results in this battle0 2e$ava4Nimittais used in the sense o/ Jend resultK0 just as the goal o/ money is a good residence4 I will not get ha''iness

by attaining the kingdom i/ I win the war0 but rather will su//er sorrow0 the o''osite result4

TEXT 1.31

na ca $reyo nu'a$y"mi hatv" svajanam "have Fna k"k*e vijaya# k)*+a na ca r"jya# sukh"ni ca FF=;FF

I do not see any good result0 a/ter killing my o n 'eo'le in ar4I do not desire victory0 kingdom or ha''iness0 2 )*+a4JI do not see any bene/it in killing in this manner 6 na $reyo 'a$y"mi74 The scri'tures state bene/icial results /or the

'erson killed?

dv"v imau 'uru*au loke s@rya&ma+ala&bhedinau'arivr" yoga&yukta$ ca ra+e c"bhimukhe hata%

The s a n n y " s ( engaged iny o g a and the arrior ho dies /acing the enemyattain the sun 'lanet4Gar"$ara Sm)ti =4=U

3owever0 there is no 'iety /or the 'erson engaged in the killing4 6Thus it is better that I die rather than kill them47K

JBut by /ighting you gain tangible results in the /orm o/ kingdom and /ame4K

JBut I do not desire victory0 kingdom or ha''iness4K

TEXT 1 32-35

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TEXT 1.32 35

ki# no r"jyena govinda ki# bhogair j(vitena v" Fye*"m arthe k"k*ita# no r"jya# bhog"% sukh"ni ca FF=FF

a'i trailokya&r"jyasya heto% ki# nu mah(k)te Fnihatya dh"rtar"*-r"n na% k" 'r(ti% sy"j jan"rdana FF=FFF

Ahat is the use o/ kingdom0 enjoyment or even livingH Those /or hom e desirekingdom0 enjoyment and ha''iness&&teachers0 /athers 0 sons and grand/athers0maternaluncles0 /athers&in&la 0 grandsons0 brothers&in&la and relatives&& are standing onthe battle/iled0 risking their lives and ealth4 I do not desire to kill them0 even i/ I ere tobe killed by them0 Madhus@dana0 even /or sovereigntiy over the three orlds0 hat tos'eak o/ this earth4 an"rdana0 hat ha''iness ill e achieve0 having killed the sons o/8h)tar"*t)aH

TEXT ; 4 = P'"'am ev"$rayed asm"n hatvait"n "tat"yina% F

tasm"n n"rh" vaya# hantu# dh"rtar"*-r"n svab"ndhav"n Fsvajana# hi katha# hatv" sukhina% sy"ma m"dhava FF=PFF

In killing these aggressors e ill only incur sin4 There/ore e should not kill

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the sons o/ 8h)tar"*-ra ith their relatives4 M"dhava0 ho can e live ha''ily0having killed our o n relativesHBut it is said?

agnido garada$ caiva $astra&'"+ir dhan"'aha%k*etra&d"r"'ah"r( ca *a ete hy "tat"yina%

The arsonist0 one ho 'oisons0 one ho attacks ith ea'ons0 the thie/0the stealer o/ 'ro'erty and the stealer o/ ones i/e are considered aggressors4Vasi*-ha Sm)ti =4;

!nd also it is said?

"tat"yinam "y"nta# hany"d ev"vic"rayann"tat"yi&vadhe do*o hantur bhavati ka$cana

Aithout consideration0 one should kill the aggressors0 as there is no /ault in killing them4Manu Sm)ti 4=U

Thus the scri'tures 'rescribe killing in the case o/ aggressors4

!rjuna answers with this verse4 2illing them0 we will remain living0 but we will be sin/ul4 The above instructionsare /rom artha&$"stra0 but those instructions are weaker than those /rom dharma&$"stra4 Daj.avalkya says?

sm)tyor virodhe ny"yas tu balav"n vyavah"rata%artha &$"str"t tu balav"n dharma&$"stram iti sthiti%

It is established that here there is con/lict o/ rules in t o s m ) t i statements0 reasoningmust 'revail in choosing the correct rule4 3o ever0 in reasoning0 the rules o/ d h a r m a$ " s t r aare stronger than those o/a r t h a & $ " s t r a 4Daj.avalkya Sm)ti

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Thus0 though they are aggressors0 they are also "c"ryas4 In killing "c"ryas0 we will incur sin4 Ae cannot also beha''y in this li/e4 Thus he says J3ow can we be ha''y in this li/e0 having killed our own 'eo'leHK

TEXT ; 4 = R & = yady a'y ete na 'a$yanti lobho'ahata&cetasa% F

kula&k*aya&k)ta# do*a# mitra&drohe ca '"takam FF=RFF

katha# na j.eyam asm"bhi% '"'"d asm"n nivartitum Fkula&k*aya&k)ta# do*a# 'ra'a$yadbhir jan"rdana FF=FF

Even i/ they0 overcome by greed0 do not see the /ault o/ destroying the /amily andthe sin in killing /riends0 should not e0 ho see the /ault in destroying the /amily0kno ho to ithdra /rom this sin0 an"rdanaHJAhy does the o''osing side want to /ight thenHK 3e answers with this verse4

JThey0 overcome by greed0 do not see any /ault in destroying the /amily0 or any sin in killing /riends4K

TEXT 1.39

kula&k*aye 'ra+a$yanti kula&dharm"% san"tan"% Fdharme na*-e kula# k)tsnam adharmo bhibhavaty uta FF=FF

Aith the destruction o/ the /amily0 the eternal 'ro'er conduct o/ the /amily is destroyed4Ahen that dharma is destroyed0 the /amily is com'letely /illed ith a d h a r m a 4The right conduct maintained by the /amily0 which has been 'assed down /rom many generations 6san"tan"%

kula&dharm"%70 will be destroyed with the destruction o/ the /amily 6kula&k*aye74

TEXT

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TEXT ; 4 > Uadharm"bhibhav"t k)*+a 'radu*yanti kula&striya% Fstr(*u du*-"su v"r*+eya j"yate var+a&sakara% FF>UFF

Yrom 'revalence o/ a d h a r m a 0 the omen o/ the /amily become contaminated4 2)*+a0 hen the omen are s'oiled0 mi9ed v a r + a s arise4Ahen adharmais 'revalent0 the women o/ the /amily will become s'oiled 6'radu*yanti70 by becoming adulterous4

TEXT ; 4 > ;sakaro narak"yaiva kula&ghn"n"# kulasya ca F

'atanti 'itaro hy e*"# lu'ta&'i+odaka&kriy"% FF>;FF

Mi9ed caste in the /amily brings hell /or those ho have destroyed their /amily members4The /ore/athers /all0 being de'rived o/ ' i + C aand ater o//erings4

TEXT ; 4 > =FF

an"rdana0 e have heard that those men hose/amily rules are de stroyed live in hell 'ermamently4

TEXT ; 4 > >aho bata mahat '"'a# kartu# vyavasit" vayam Fyad r"jya&sukha&lobhena hantu# sva&janam udyat"% FF>>FF

Ae are intent on committing great sin0 since e are readyto kill our o n 'eo'le /or gain o/ ha''iness o/ a kingdom4

TEXT ; 4 > yadi m"m a'rat(k"ram a$astra# $astra&'"+aya% F

dh"rtar"*-r" ra+e hanyus tan me k*ematara# bhavet FF>FF

It ould be better /or me i/ the sons o/ 8h)tar"*-ra0 ea'ons in hand0 ere to kill me ithout ea'ons and ithout o''osition4

TEXT ; 4 > Psa.jaya uv"ca

evam uktv"rjuna% sakhye ratho'astha u'"vi$at Fvis)jya sa$ara# c"'a# $oka&sa#vigna&m"nasa% FF>PFF

S'eaking in this manner0 !rjuna0 giving u' his bo and arro s0 mind disturbed ithlamentation0 sat do n on his chariot amidst the arriors assembled /or battle4

Sitting on his chariot 6ratho'a*-he7 amidst the assembly o/ warriors 6sakhye7 !rjuna gave u' his wea'ons

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Sitting on his chariot 6ratho'a*-he7 amidst the assembly o/ warriors 6sakhye70 !rjuna gave u' his wea'ons4

Thus the commentaries on the /irst cha'ter o/ the 5(t"0 S"r"rtha Var*i+(0 has been com'leted /orgiving joy to the hearts o/ devotees0 /ollo ing a/ter the tradition o/ our "c"ryas4

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CHAPTER 2 SKHYA YOGATEXT < 4;

sa.jaya uv"cata# tath" k)'ay"vi*-am a$ru&'@r+"kulek*a+am F

vi*(dantam ida# v"kyam uv"ca madhus@dana% FF;FFSa.jaya said?Madhus@dana s'oke these ords to !rjuna0 hose eyes ere /illed ith tears0and ho as overcome ith com'assion4In this second cha'ter0 a/ter destroying the darkness o/ bewilderment and lamentation o/ !rjuna by distinguishing

the soul /rom the body0 2)*+a s'eaks about the characteristics o/ the liberated soul4

TEXT < 4 FF

!rjuna said0J Madhus@dana0 killer o/ enemies0 ho ill I /ight in the battle itharro s against Bh(*ma and 8ro+a0 ho are orthy o/ orshi'HKJ!ccording to scri'tures o/ dharma0 not res'ecting those worthy o/ worshi' is a cause o/ bondage?'ratibadhn"ti

hi $reya% '@jya&'@j"&vyatikrama%;4 There/ore I withdraw /rom /ighting4 3ow can I kill themHK The /orm 'ratiyotsy"mi6'arasmai'ada7 is used instead o/ the /orm'rati yotsye6"tmane'ada0 /or onesel/74

JBut those two elders are /ighting against you4 Ahy are you not able to /ight against themHK

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g g g y y y g g

JNo0 I cannot do so0 /or they are worthy o/ worshi' 6'@j"rhau7? I should o//er /lowers to their /eet in devotionrather than shar' arrows in anger4 /riend 2)*+aL Even Dou injure only the enemies in battle0 and not Dour ownguruS"nd('ani Muni or your /riends the Dadus0 Madhus@dana0 killer o/ MadhuLK

JBut I am a descendent o/ Madhu

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ne should reject the ho is 'roud0 does not kno 'ro'er behavior0 ho becomes engaged in sin/ul li/e4Mah"bh"rata 4;R4

They0 on the contrary0 are great souls 6mah"nubh"v"n74 Ahat /ault is there in Bh(*ma and others who have controlover time=and lustHK

JBut Bh(*ma said to Dudhi*-hira0

artha sya 'uru*o d"so d"sas tv artho na kasyacititi satya# mah"r"ja baddho ,smy arthena kauravai%

Man is a servant o/ ealth4 Aealth is not a servant o/ anyone4 king0 I have been bound by ealth to the 2auravas4Mah"bh"rata P4>;4=P

There/ore0 has not their great character been destroyed by such desire /or wealthHK

JThat is true0 but i/ I kill them0 I will be unha''y4 Even in killing those 2urus who are greedy /or wealth 6artha&k"m"n70 i/ I should enjoy the wealth0 it will be contaminated with their blood4 The meaning is this? though theyhave desire /or wealth0 they are still mygurus4 There/ore in killing them0 because I commit the sin o/ killingguru0my enjoyment will be mi9ed with that sin4K

= Bh(*ma could die when he chose0 and made a vow to remain unmarried /or li/e4

TEXT < 4Pna caitad vidma% kataran no gar(yo yad v" jayema yadi v" no jayeyu% Fy"n eva hatv" na jij(vi*"mas te ,vasthit"% 'ramukhe dh"rtar"*-r"% FFPFF

Ae do not kno hich is better&& hether e should conQuer themor hether they should conQuer us4 These sons o/ 8h)tar"*tra0 by killing hom e do not ish to live0 are situated /acing us4

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Moreover I do not know i/ I shall be victorious or de/eated even i/ I am 're'ared to kill them4 !nd I do not knowwhich will be better0 victory or de/eat? i/ I conQuer them or they conQuer me4 !nd even i/ I am victorious0 that also isde/eat0 /or I will not want to live4

TEXT < 4 R2"r'a+ya&do*o'ahata&svabh"va% ')cch"mi tv"# dharma&sa#m@ha&cet"% F

yac chreya% sy"n ni$cita# br@hi tan me $i*yas te,ha# $"dhi m"# tv"# 'ra'annam FFRFF

My nature has been overcome by eakness4 My mind is be ildered about dharma4I ask Dou hat is best4 Gleas e tell me ith certaint y4 I am Dour studen t4Glease instruct me0 ho have surrendered to Dou4JIndeed0 while s'eaking the meaning o/ scri'ture to bring out a conclusion0 though you are a k*atriya0 you have

decided to become a beggarL Ahat is the use o/ My s'eakingHKJ5iving u' my natural courage as k*atriyais my weakness 6k"r'a+yam74 My intelligence has become bewildered

in trying to understand the im'lementation o/ dharma0 as the 'ath o/ dharma is very subtle? dharmasya s@k*m"gati%4 6Mah"bh"rata =4;4

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y y ' 0 ' yshould thus surrender to someone like Veda Vy"sa0 whom you greatly revere4K !rjuna answers with this verse4

JI do not see even one 'erson at all 6'ra 'a$y"mi?'raindicates Jto a high degreeK7 in all three worlds e9ce't Douwho can remove 6a'anudy"t7 my sorrow4 I do not know anyone more intelligent that Doursel/&&even B)has'ati4There/ore0 to whom else should one who is /ull o/ sorrow surrenderH 8ue to that sorrow 6yad7 my senses have driedu' com'letely0 just as intense summer heat dries u' com'letely 6ut$o*ameans utkar*e+a $o*a7 a small 'ond4K

JNow you are /ull o/ grie/0 but i/ you /ight0 by conQuering the enemy you will attain a kingdom4 !bsorbing

yoursel/ in the enjoyment o/ that kingdom0 your grie/ will disa''ear4KJEven i/ I attain a kingdom over the whole earth0 or sovereignty in Svarga0 controlling all the devat"s0 my senses

will still be dried u'4K

TEXT < 4Tsa.jaya uv"ca

evam uktv" h)*(ke$a# gu"ke$a% 'aranta'a% Fna yotsya iti govindam uktv" t@*+(# babh@va ha FFFF

Sa.jaya said? 3aving thus s'oken to 3)*(ke$a0 5u"ke$a0a//licter o/ enemies0 telling 5ovinda JI ill not /ight0K became silent4

TEXT < 4 ; Utam uv"ca h)*(ke$a% 'rahasann iva bh"rata Fsenayor ubhayor madhye vi*(dantam ida# vaca% FF;UFF

3)*(ke$a0 smiling slightly0 s'oke these ords tothe de'ressed !rjuna0 in the midst o/ the t o armies4JDou have shown such lack o/ judgmentLK :aughing at him as a /riend0 2)*+a could 'ut !rjuna in an ocean o/

embarrassment /or his unworthy actions4 3owever0 because now !rjuna took the 'osition o/ student0 laughing

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y j ' g gwould be im'ro'er4 Thus 2)*+a su''ressed that laugh by closing 3is li's4 Instead 3e slightly smiled 6'rahasanniva74 The :ord o/ the senses 6h)*(ke$a7 was 'reviously controlled by the words o/ !rjuna out o/ love /or him 6 B5;470 and now 3e became the controller o/ !rjuna,s mind0 again out o/ love0 /or the bene/it o/ !rjuna4 !rjuna,sdejection and 2)*+a,s o//ering consolation to him were seen directly by both armies 6senayor ubhayor madhye74

TEXT < 4 ; ;$r(&bhagav"n uv"ca

a$ocy"n anva$ocas tva# 'raj."&v"d"#$ ca bh"*ase Fgat"s@n agat"s@#$ ca n"nu$ocanti 'a+it"% FF;;FF

The :ord said?Dou0 hile lamenting /or hat is not orthy o/ lamentation0 are s'eaking ords o/ isdom4The ise men do not lament /or the gross body or the subtle body4J !rjuna0 this lamentation o/ yours caused by attachment to /riends and relatives is the cause o/ bewilderment4

Dour 'ower o/ discernment arising /rom your concerns starting in verse /our with [3ow can I /ight against Bh(*maand 8ro+aH, are the cause o/ lack o/ wisdom4K That is stated in this verse4

JDou are continually lamenting 6anu $oca%7 /or what is not worthy o/ grie/ 6a$ocy"n74 Thus you are utteringwords o/ wisdom to Me0 who am trying to enlighten you4 Dou s'eak words 6 v"d"n7 o/ wisdom 6'raj."7 as in verse/our4K The intention behind the :ord,s words is the o''osite? J!ctually you have no wisdom4K

JThis is because those who are wise 6'a+it"%7 do not lament /or the gross bodies /rom which li/e has 'assed6gata as@n7&&since the bodies are destructible by their very nature4 Neither do they lament /or the subtle bodies /romwhich the li/e airs have not 'assed 6agata as@n7>0 /or those subtle bodies will certainly be destroyed be/ore liberation4They do not lament because they acce't the inherent natures o/ all o/ the gross and subtle bodies4 But /ools lamentwhen li/e airs 'ass /rom the gross bodies o/ /athers and others0 and do not generally understand about the subtlebodies4 Enough o/ such /oolsL !ll these0 including Bh(*ma0 are souls eQui''ed with gross and subtle bodies4Because o/ the eternal nature o/ their souls0 there is no cause /or lamentation4 Greviously you said that dharma&$"strawas stronger than artha&$"stra4 But I say here that j."na&$"stra 6teaching about "tm"7 is stronger than dharma&

$"stra4K

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> The li/e airs go with the subtle body a/ter death0 and enter a new body along with the subtle body at birth4 Vi$van"tha has taken as asu literallyas the li/e air0 and agat"s@nas those bodies /rom which the li/e airs do not de'art0 the subtle bodies4 I/ we were to take agat"s@nas meaning thegross body /rom which the li/e air has not yet de'arted0 then there would be no reason /or even the /ool to lament /or it4

TEXT < 4 ; 4=4;7 Thus0 thej(vadoes not have a relationshi' with the subtle or gross bodies and their 'roducts such as lamentation andbewilderment4 This relationshi' is caused by ignorance4 This is e9'lained in this verse4

Yor the soul0 there is no e9istence 6bh"va%7 o/ lamentation and bewilderment /or their shelter0 the body 6 asata%70since they have Qualities o''osed to the Qualities o/ the soul4 !nd there is no non&e9istence 6abh"va%7 o/ thej(va

with its eternal /orm 6sata%74 The conclusion 6anta%7 about these two&&the body and the soul&&has been seen by theseers o/ truth4

By this conclusion0 there will be no lamentation or bewilderment arising /rom seeing the body and things related tothe body0 because Bh(*ma and others o/ the o''osing 'arty as well as you and your allies are indestructible0 beingeternal4 3ow can Bh(*ma and others be destroyed0 and why do you lament /or themH That is the meaning o/ thisverse4

TEXT < 4 ; Ravin"$i tu tad viddhi yena sarvam ida# tatam F

vin"$am avyayasy"sya na ka$cit kartum arhati FF;RFF

2no that the soul by hich the body is 'ervaded is indestructible4No one can destroy that hich indestructible4

This verse clari/ies the meaning o/ the 'revious verse4 J2now this j(va 6tat7 which is s'read throughout the body6 id 7 i i d ibl K

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j6sarvam idam tatam7 is indestructible4K

JBut0 being s'read throughout the body by its consciousness0 this soul would be im'ermanent because it is o/medium siOe only 6being the siOe o/ the body7P4K

This is not so0 /or the :ord says0 s@k*m"n"m a'y aha# j(va%? o/ small things I am thej(vaK4 6SB ;;4;P4;;7 !s well0$rutisays?

e*o ,+ur "tm" cetas" veditavyo yasmin 'r"+a% 'a.cadh" sa#vive$ane should kno by the 'ure consciousnessthe small" t m " near hich the /ive li/e airs rest4Mu+aka 'ani*ad =4;4

b"l"gra&$ata&bh"gasya $atadh" kal'itasya ca bh"go j(va% sa vij.eya%

ne should kno that the j ( v a is the siOe o/ one ten thousandth o/ the ti' o/ the hair41vet"$vatara 'ani*ad 4

"r"gra&m"tro hy a'aro ,'i d)*-a%

The in/erior soul is seen to be the siOe o/ the ti' o/ a s'oke41vet"$vatara 'ani*ad 4

By these statements o/ $rutiwe understand that thej(vais very small4 It has the 'ower to s'read itsel/ throughoutthe whole body0 just as 'ulveriOed gems or herbs when a''lied to the head have the 'ower to s'read theirnourishing in/luence throughout the whole body4 There is nothing contradictory in being small and 'ervading thebody4

Because o/ its de'endence on u'"dhis6mistaken identity70 the soul goes to various bodies in heaven and hell4 Inthis way the soul is sarva&gata%0going everywhere 6'ervading everywhere7R4 8att"treya 6in the /orm o/ the avadh@ta

br"%mana7 says how thej(va0 taking shelter o/ the mahat&tattvaat the beginning o/ creation0 goes to di//erent bodies?

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t"m "hus tri&gu+a&vyakti# s)jant(# vi$vato&mukhamyasmin 'rotam ida# vi$va# yena sa#sarate 'um"n

!ccording to great sages0 that hich is the basis o/ the three modes o/ material nature andhich mani/ests the variegated universe is called the s @ t r a or m a h a t & t a t t v a 4Indeed0 this universe is resting ithin that m a h a t & t a t t v a 0 and due to its'otency the living entity undergoes material e9istence4

SB ;;44

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antavanta ime deh" nityasyokt"% $ar(ri+a% Fan"$ino ,'rameyasya tasm"d yudhyasva bh"rata FF;FF

The bodies belonging to the eternal0 indestructible0small soul are said to be tem'orary4There/ore0 /ight0 Bh"rata 4This verse also clari/ies verse ;P4 The 'ossessor o/ the body 6 sar(ri+a%70 the j(va0 is beyond measurement0 or

di//icult to understand0 because it is very0 very small 6a'rameyasya74 There/ore you should /ight4 This means that youshould not give u' your dharmaas 'rescribed in scri'ture4

TEXT < 4 ; Tya ena# vetti hant"ra# ya$ caina# manyate hatam Fubhau tau na vij"n(to n"ya# hanti na hanyate FF;FF

Those ho think that the soul kills and those ho think that the soulis killed do not kno that the soul does not kill or get killed4J /riend !rjunaL Dou0 a soul as well0 are neither the 'er/ormer o/ killing nor the object o/ killing4K That is

e9'ressed in this verse4

3e who thinks thej(va6enam7 is the killer&&that !rjuna is the killer o/ Bh(*ma and others0 and he who thinks thatthej(vais killed&&that !rjuna is killed by Bh(*ma0 are both ignorant4 There/ore0 what is your /ear o/ in/amy /rom thewords o/ ignorant 'eo'le who say that !rjuna killed hisguruH

TEXT < 4 < Una j"yate mriyate v" kad"cin n"ya# bh@tv" bhavit" v" na bh@ya% Fajo nitya% $"$vato ,ya# 'ur"+o na hanyate hanyam"ne $ar(re FF

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nor ill it be born in the /uture4 It has no creation in the 'ast0 'resent or /uture0and no destruction in 'ast0 'resent or /uture0 and is there/ore eternal4It is most ancient but not subject to ageing4 It is not killed hen the body is killed4The eternal nature o/ thej(vais here clearly 'roven4 The /irst line negates the 'ossibility o/ birth and death /or the

j(vaat the 'resent time4 The second line negates birth and death in the 'ast and the /uture4 There/ore it is unborn6aja7? in 'ast0 'resent and /uture4 Because o/ no birth0 it has no 'revious non&e9istence 6'rag&abh"va74 It e9ists at all

times 6$"$vata%70 meaning that at no time in 'ast0 'resent or /uture0 will it be destroyed 6dhva#sa74 There/ore it iseternal 6nitya%74

JBut because the soul e9ists /or a long time0 it can grow old4K

JNo0 though it is old 6'ur"70 it is as i/ new 6na/or nava70 because o/ absence o/ the si9 states o/ trans/ormations4;UK

JAith the death o/ the body0 will it not die along with the bodyHK

JIt does not die when the body dies4 Because it is not joined 'ermanently with the body0 the soul is not subservientto it4K

This is the inter'retation o/ the word J'ur"+aK by 1r(dhara and Baladeva as well4;U These are birth0 maintenance0 growth0 maturity0 decay and death4

TEXT < 4 < ;ved"vin"$ina# nitya# ya enam ajam avyayam F

katha# sa 'uru*a% '"rtha ka# gh"tayati hanti kam FF

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'uru*a%70 the :ord0 cause to be killed 6by advising you to /ight7H !nd how do I cause anyone to be killedH !ndwhom do you killH !nd how do you killH\

TEXT < 4 < Uneh"bhikrama&n"$o ,sti 'ratyav"yo na vidyate F

sval'am a'y asya dharmasya tr"yate mahato bhay"t FF>UFFIn this 'rocess0 there is no loss by sto''ing ithout com'letion0 and no sin incurred bydoing so4 ne is delivered /rom birth and death ev en by 'racticing a little o/ this 'rocess4There are two ty'es o/ yoga e9'lained in this section o/ the cha'ter? activities o/ bhakti0 including hearing

chanting and other such activitiesZ and 'rescribed duties o//ered to the :ord without 'ersonal desire 6 ni*k"ma&karma&yoga70 which is e9'ressed later starting with the verse karma+y ev"dhik"ras te 6B5 R74 Be/ore that0however0 bhakti is discussed4 Because bhaktialone0 and no other 'rocess0 is beyond the three modes0 a 'erson

transcends the modes only by 'er/orming bhakti&yoga4 Thus the statement nistraigu+yo bhavato !rjuna 6B57indicates that this section is about bhakti4 The nirgu+anature o/ bhaktiis also well su''orted by the statements o/the Eleventh Canto o/ Bh"gavatam;P4."naand karmacannot be said to be nistraigu+yabecause o/ the 'resence o/sattvainj."na0 and rajasin karma4

!nd the bhakti/ound in karma&yogain the /orm o/ o//ering ones 'rescribed actions to the :ord is 'resent therejust makes karma lose its uselessness and bear material /ruits4 This 'rocess o/ karma&yoga does not have thedesignation o/ bhakti'ro'er because 'redominance o/ bhaktiis absent4 I/ one considers karmao//ered to the :ord tobe bhakti0 then what would the designation karmare/er toH I/ one says that it re/ers to 'rescribed karmanot o//ered

to the :ord0 that cannot be0 /or N"rada says0

nai*karmyam a'y acyuta&bh"va&varjita# na $obhate j."nam ala# nira.janamkuta% 'una% $a$vad abhadram ($vare na c"r'ita# karma yad a'y ak"ra+am

2no ledge o/ sel/&realiOation0 even though /ree /rom all material a//inity0 does notlook ell i/ devoid o/ a conce'tion o/ the In/allible _5od`4 Ahat0 then0 is the use o/ /ruitive activities0 hich are naturally 'ain/ul /rom the very beginning and

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transient by nature0 i/ they are not utiliOed /or the devotional service o/ the :ordHSB ;44;>4 Because o/ the im'ossibility /or them to acce't0 that /i9ed intelligence is not taught to them4 Ahy do theys'eak in this wayH They s'eak in this way because they are /ools 6 avi'a$cit"h70 because they inter'ret the words o/the Vedas6veda&v"da&rat"%7 such as the /ollowing?

ak*ayya# ha vai c"turm"sya&y"jina% suk)ta# bhavati

ne ho has orshi'ed by means o/ the vo s o/ c " t u r m " s y aattains 'ious credits hich never become de'leted4W'astamba 1rauta S@tra0 2)*+a Dajur Veda 4;4;

a'"ma somam am)t" abh@ma

Ae drank s o m a and became immortal4g Veda 4>4=

They say that there is no 5od other than this 6na anyat asti74

; Grahere stands /or'rak)*-a0 which means Jattractively4K

TEXT < 4 > =k"m"tm"na% svarga&'ar" janma&karma&'hala&'rad"m F

kriy"&vi$e*a&bahul"# bhogai$varya&gati# 'rati FF>=FF

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Yilled ith desire0 an9ious /or heaven0 they s'eak many ords concerning rituals/or attaining 'o er and enjoyment0 ords /or giving the /ruits o/ their actionin the /orm o/ higher birth4Ahat ty'e o/ words do they s'eakH They s'eak words about various rites giving many results;/or attaining 'ower

and enjoyment0 words which give good karmain terms o/ birth4

; 3e analyOes the word bahulaas Jgiving muchK /rom the root l"0 meaning Jto giveK combined with bahu0 many4

TEXT < 4 > >bhogai$varya&'rasakt"n"# tay"'ah)ta&cetas"m F

vyavas"y"tmik" buddhi% sam"dhau na vidh(yate FF>>FF

Yor those 'eo'le0 ho are attached to enjoyment and 'o er0 hose consciousnesshas been deluded by that talk0 the resolute intelligence0 /i9ed on one 'oint0does not take 'lace 4

Those whose minds are attracted by the /lowery words0 who are attached to 'ower and enjoyment0 do not have thedetermined intelligence /i9ed /irmly on one 'oint 6sam"dhau70 /i9ed only on the Su'reme :ord4 The /orm o/ the verbna vidh(yateis re/le9ive 'assive 6karma&kartari70 meaning in this case Jis not attained4K This commentary is 1r(dharaSv"m(,s version4

TEXT < 4 > traigu+ya&vi*ay" ved" nistraigu+yo bhav"rjuna F

nirdvandvo nitya&sattva&stho niryoga&k*ema "tmav"n FF>FF

The subject o/ the V edas is the three modes4 ise above the three modes0!rjuna0and be /ree o/ dualities0 situated ith the eternal devotees0 devoid o/ desire /or gain or 'reservation0 and be engaged in the intelligence given by Me4

5i e u' all "dh s o/ dh th k" and k and just take shelter o/ bh kti That is the intention

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5ive u' all s"dhanas o/ dharma0 artha0 k"maand mok*a0 and just take shelter o/ bhakti&yoga4 That is the intentiono/ this verse4

The Vedas have the ability to reveal only karma and j."naand other to'ics com'osed o/ the three modes6traigu+ya vi*aya7 /or 'ersonal grati/ication4 The su//i9 ya in traigu+ya vi*aya here denotes sel/&interest4 Thisstatement o/ course means that the majority o/ te9ts deal with material subjects4 3owever the $rutis6Vedas7 do say?

bhaktir evainam nayatiB h a k t i alone leads to the :ord4M"-hara 1ruti

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By this0 one can understand that the Vedasdeal with both material and s'iritual to'ics0 to'ics involving the threegu+asand to'ics beyond thegu+as4 But you should be devoid o/ the gu+as6nistraigu+ya bhava74 By /ollowing the'ath o/ nirgu+a bhaktio//ered to Me0 cross over the 'aths dealing with the threegu+as4

Then0 such a 'erson will be /ree o/ the dualities 6 nirdvanda%7 within thegu+as0 such as res'ect and disres'ect0and will remain with the eternal living entities 6nitya sattva70 My devotees4 I/ one were to say that nitya sattva stha%means to be situated in sattva gu+a0 that would be a contradiction to the statement nistraigu+ya bhava4

Dou will be /ree /rom the desire to acQuire what you lack 6yoga7 and to 'rotect what you have attained 6k*ema70because o/ your taste /or My bhakti&rasa4 This is because I0 out o/ a//ection /or My devotee0 carry the res'onsibility ?yoga&k*ema# vah"my aham46B54

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vana# tu s"ttviko v"so gr"mo r"jasa ucyatet"masa# dyuta&sadana# man&niketa# tu nirgu+am

esidence in the /orest is in the mode o/ goodness0 residence in a to n is in the mode o/'assion0 residence in a gambling house dis'lays the Quality o/ ignorance0 and residence in a'lace here I reside is transcendental4SB ;;4

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unclean and causes distress is in the mode o/ ignorance4 6!ccording to 1r(dhara Sv"m( theord c a indicates JBut /ood o//ered to Me is beyond the modes4K7SB ;;4

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SB ;;4

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/ul/illed just by kno ing and orshi'ing the one Su'reme 5od4The glory o/ bhakti&yoga0 being ni*k"maand nirgu+a0 is such that it goes without saying that it is without loss or

sin0 even i/ started and discontinued4 That even a little 'er/ormance o/ bhaktimakes one success/ul is stated byddhava in the Eleventh Canto4

na hy ago'akrame dhva#so mad&dharmasyoddhav"+v a'imay" vyavasita% samya nirgu+atv"d an"$i*a%

My dear ddhava0 because I have 'ersonally established it0 this 'rocess o/devotional service unto Me is transcendental and /ree /rom any material motivation4Certainly a devotee never su//ers even the slightest loss by ado'ting this 'rocess4SB ;;4

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ne ho desires to be absorbed in the im'ersonal b r a h m a j y o t i e//ulgence should orshi'the master o/ the V edas 0 one ho desires 'o er/ul se9 should orshi' the heavenly 2ing0Indra0 and one ho desires good 'rogeny should orshi' the great 'rogenitors called theGraj"'atis4SB Rkarma+y ev"dhik"ras te m" 'hale*u kad"cana F

m" karma&'hala&hetur bh@r m" te sago ,stv akarma+i FF>RFF

Dou have Quali/ication /or 'rescribed ork0 but not the results o/ the ork4 8o not bethe cause o/ results o/ ork4 8o not be attached to not doing ork0 or doing sin/ul ork4

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The :ord wanted to s'eak about the 'rocesses o/ j."na0 bhakti and karma&yoga to !rjuna0 who was his dear/riend4 3aving s'oken o/ j."na and bhakti&yoga0 the :ord then considered that these two were not suitable /or!rjuna4 Thus 3e now s'eaks o/ ni*k"ma&karma&yoga4

JDou are Quali/ied /or works4 But those who crave the results are very im'ure in consciousness4 But you have analmost 'ure heart4 I can say this about you since I know you4K

JBut in doing actions0 a result must come4KJBy doing an action with a desire /or a certain result0 a 'erson becomes the cause o/ that result4 But you should not

act in that manner4 I give you that blessing4 !nd do not become attracted to non&'er/ormance o/ your duty0 or indoing sin 6akarma+i70 rather you should hate doing that4 I give you that blessing also4K

3owever0 in the ne9t cha'ter0 !rjuna says0 JMy intelligence is bewildered by these eQuivocal words4K Thisa''arent lack o/ connection between the 'revious and later statements should be understood to be intentional0having a 'ur'ose4 Just as I stand as your charioteer awaiting your order0 you also await My order4K ne should seethat 2)*+a and !rjuna actually had real agreement o/ mind4

TEXT < 4 > yogastha% kuru karm"+i saga# tyaktv" dhana.jaya F

siddhy&asiddhyo% samo bh@tv" samatva# yoga ucyate FF>FF

Being situated in this n i * k " m a & k a r m a & y o g a 0 'er/orm your duties0giving u' attachment0 and being eQual to success and /ailure0 conQueror o/ ealthL Such eQual mindedness is called y o g a 4

Aith this verse0 2)*+a starts teaching the method o/ ni*k"ma&karma4 !cting in this way0 seeing victory and de/eatas eQual0 !rjuna0 you should 'er/orm your duty o/ /ighting4 This 'er/ormance o/ ni*k"ma&karma&yogatrans/ormsintoj."na&yoga4."na&yogashould be understood /rom the 'revious and latter 'ortions o/ the work4

TEXT < 4 > Td@re+a hy avara# karma buddhi&yog"d dhana.jaya F

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+ y y g j y Fbuddhau $ara+am anviccha k)'a+"% 'hala&hetava% FF>FF

conQueror o/ ealth0 actions ith desire are /ar in/erior to n i * k " m a & k a r m a & y o g a 4Surrender to this b u d d h i & y o g a o r n i * k " m a & k a r m a & y o g a 4Those ho seek results /rom their ork are retched 6and receive bondage742)*+a here criticiOes karmadone with material desires 6sak"ma&karma74 The actions done with material desire6avara#karma7 are /ar in/erior to ni*k"ma&karma&yogao//ered to the Su'reme :ord 6buddhi&yog"t74 Take shelter o/

ni*k"ma&karma&yoga6buddhau74 In this verse buddhi&yoga re/ers to ni*k"ma&karma&yogarather than bhakti&yoga4

TEXT < 4 Ubuddhi&yukto jah"t(ha ubhe suk)ta&du*k)te F

tasm"d yog"ya yujyasva yoga% karmasu kau$alam FFUFF

3e ho is engaged in n i * k " m a & k a r m a & y o g a gives u' both 'ious and im'ious reactions4There/ore engage in this y o g a 4 !mong all ty'es o/ action0this 'er/ormance ithout attachment is a skill4There/ore be engaged in theyogaas described here 6yog"ya yujyasva74 !mong all actions done with or without

desire 6karma*u70 action 'er/ormed with indi//erence to results 6yoga%7 is a skill 6kau$alam7

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TEXT < 4

TEXT < 4 Pdu%khe*v anudvigna&man"% sukhe*u vigata&s')ha% F

v(ta&r"ga&bhaya&krodha% sthita&dh(r munir ucyate FFPFFThe sage hose mind is not disturbed by the a''earance o/ su//ering0 ho has given u' all desire during o''ortunities /or ha''iness0 ho is devoid o/ attachment0 /ear and anger0 is called as t h i t a & ' r a j . a 4This verse and the ne9t verse0 the :ord answers the Question J3ow does he s'eakHK

3is mind is not disturbed by adhy"tmika su//ering in the /orm o/ hunger0 thirst0 /ever0 or headache0 by theadhibhautikasu//ering coming /rom snakes or tigers0 or by the adhidaivikasu//ering arising /rom e9tremes in windor rain4 Ahen someone asks about his wel/are0 he says

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These Qualities are made clearer4 3e is devoid o/ attachment to enjoyment 6v(ta&r"ga70 and devoid o/ /ear /romsuch things as tigers that want to eat him4 3e is devoid o/ anger towards /riends who have attacked him4 !s ane9am'le0 aa Bharata in /ront o/ the 5oddess 8urg"0 did not show /ear or anger towards the ca+"la leader whowanted to kill him4

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Q

3e withdraws his senses such as the ear /rom the objects o/ the senses such as sound4 Sto''ing the movement o/the inde'endent senses towards the e9ternal objects0 he establishes them without movement internally4 This is theJsittingK o/ the 'erson situated in'raj."4 !n e9am'le is given4 3e does so0 just as the turtle /i9es his senses such asmouth and eyes within itsel/ by its will4

TEXT < 4 Tvi*ay" vinivartante nir"h"rasya dehina% F

rasa&varja# raso ,'y asya 'ara# d)*-v" nivartate FFFF

ne ho re/rains /rom eating also sto's the sense objects /rom /unctioning0but the desire /or enjoyment remains4 3aving seen the Garam"tm"0one can sto' the desire as ell4JBut even the /ool who is /asting because o/ sickness is able to sto' the movement o/ his senses4K

Yor one who sto's eating 6nir"h"rasya70 the objects o/ the senses disa''ear0 but not the desire /or objects 6rasa&varjam74 The desire 6rasa7 /or objects does not disa''ear4 Yor the 'erson situated in'raj."however0 having seen theGaram"tm"0 the desire /or objects does disa''ear4 This is not a deviation /rom the Qualities o/ the sthita&'raj.a4 Theability to realiOe the soul directly is something that has to be attained through 'ractice0 not something that isnaturally 'ossible /or everyone 6such as the ignorant 'erson /asting47

TEXT < 4 P Uyatato hy a'i kaunteya 'uru*asya vi'a$cita% F

indriy"+i 'ram"th(ni haranti 'rasabha# mana% FFPUFF

Even /or the ise man ho endeavors0 son o/ 2unt(0 the agitating senses take a ay the mind by /orce4

The e//ort at the stage o/ s"dhanais very great0 without 'ower to turn back the senses com'letely at all times4

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Gram"th(ni means Jcausing agitation4K

TEXT < 4 P ;t"ni sarv"+i sa#yamya yukta "s(ta mat&'ara% F

va$e hi yasyendriy"+i tasya 'raj." 'rati*-hit" FFP;FFThe y o g ( ho is devoted to Me0 a/ter restraining all the senses0 ill remain seated0 unres'onsive to sense objects43e hose senses have thus been brought under control is s t h i t a & ' r a j . a 4Mat&'ara%means My devotee4 Aithout devotion to Me0 one cannot conQuer the senses4 This will be seen

everywhere in later verses o/ the 5(t"4 ddhava has also said?

'r"ya$a% 'u+ar(k"k*a yu.janto yogino mana%vi*(danty asam"dh"n"n mano&nigraha&kar$it"%

ath"ta "nanda&dugha# 'ad"mbuja# ha#s"% $rayeran

lotus&eyed :ord0 generally those y o g ( s ho try to steady the mind e9'erience /rustrationbecause o/ their inability to 'er/ect the state o/ trance4Thus they eary in their attem't to bring the mind under control4There/ore0 lotus&eyed :ord o/ the universe0 s anlike men ha''ily takeshelter o/ Dour lotus /eet0 the source o/ a ll transcendental ecstasy4

SB ;;4

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sag"t sa.j"yate k"ma% k"m"t krodho ,bhij"yate FFP

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/reed o/ attachment and re'ulsion0 under the control o/ the mind0 attains 'eace4This verse answers the Question0 J3ow does the sthita&'raj.a goHK 6vrajeta kim7 The :ord e9'lains that it is not a

/ault to acce't the objects o/ the senses0 i/ it is done with controlled senses0 with absence o/ attachment o/ the objectsin the mind4

!ccording to !mara 2o$a0 vidheyameans Jsubmissive0 situated in words0 com'liant0 controlled0 well behaved0'olite0 and eQual4K

ne whose mind 6"tm"7 is submissive to instructions 6vidheya "tm"70 6who contacts objects with sensescontrolled by the mind0 senses devoid o/ attachment and re'ulsion70 attains 'eace 6'ras"dam74 Contacting the senseobjects is not a /ault4 ather it is a good Quality /or one who does so with control4

In other words0 /or the sthita&'raj.a0 acce'ting the renunciation o/ enjoyment o/ objects0 either by withdrawal o/the senses 6"sana7 or by engaging the senses 6vrajana70 is bene/icial4

TEXT < 4 P 'ras"de sarva&du%kh"n"# h"nir asyo'aj"yate F

'rasanna&cetaso hy "$u buddhi% 'aryavati*-hate FFPFF

Yrom this 'eace arises destruction o/ a ll distress4uickly the intelligence o/ the 'eace/ul&minded 'erson becomes com'letely /i9ed4The intelligence is /i9ed in its desired goal com'letely 6'ari avatisthati74 !ll distress is destroyed0 but because o/ no

desire /or enjoying the objects0 the 'erson0 acce'ting necessary objects o/ the senses /or his survival0 has tranQuility43e has a 'eace/ul consciousness 6'rasanna&cetasa%70 just because o/ bhakti4

The Yirst Canto o/ Bh"gavatamstates that0 without bhakti0 one cannot have a 'eace/ul mind4 Vy"sadeva0 eventhough writing the Ved"nta&s@tras0 did not have ha''iness o/ mind0 but he gained 'eace o/ heart through bhaktitaught by N"rada4

This is 'robably Bh"gavatam;4

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TEXT < 4 P Pn"sti buddhir ayuktasya na c"yuktasya bh"van"F

na c"bh"vayata% $"ntir a$"ntasya kuta% sukham FFPPFF

Yor the 'erson ith uncontrolled mind0 there is no intelligence /i9ed on the soul0and no meditation on the Garam"tm"4 Aithout meditation he has no 'eace4Aithout 'eace0 here is blissH2)*+a makes his statement clear by stating the e//ects o/ the o''osite condition4

Yor one who has not controlled the mind 6ayuktasya70 there is no intelligence0 no'raj.a0 /i9ed on the soul4 Yorone who not having such'rajn"arising /rom controlled mind0 meditation on the Su'reme :ord 6bh"van"7 also isnot 'ossible4 Not 'er/orming meditation 6abh"vayata%70 he does not have 'eace0 the cessation o/ agitation /rom senseobjects4 This 'erson without 'eace does not have bliss 6sukham7 /rom the soul4

TEXT < 4 P Rindriy"+"# hi carat"# yan mano ,nuvidh(yate F

tad asya harati 'raj."# v"yur n"vam iv"mbhasi FFPRFF

The mind hich /ollo s one o/ the moving senses steals a aythe intelligence0 as ind moves a boat on the ater4This verse e9amines the 'erson with no intelligence due to lack o/ control o/ the mind 6 ayuktasya buddhi% na asti

described in the 'revious verse74

!mong all the senses moving towards their res'ective sense objects0 the mind /ollows a/ter one sense4 In this waya 'erson /ollows each o/ the senses4 Such a mind takes away the intelligence or 'raj."o/ the 'erson0 just asun/avorable wind takes a boat o// course which is being steered somewhere on the water4

TEXT < 4 P tasm"d yasya mah"&b"ho nig)h(t"ni sarva$a% F

d d h bh h FF FF

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indriy"+(ndriy"rthebhyas tasya 'raj." 'rati*-hit" FFPFF

3e ho com'letely restricts the senses /rom the sense objects0 mighty&armed one0 is /i9ed in ' r a j . a 43e who controls his mind restricts his senses /rom sense objects4 3e is /i9ed in intelligence4 might&armed one

6mah"&b"ho70 just as you control your enemies with your strength0 you should also control your mind4

TEXT < 4 P Ty" ni$" sarva&bh@t"n"# tasy"# j"garti sa#yam( F

yasy"# j"grati bh@t"ni s" ni$" 'a$yato mune% FFPFF

The s t h i t a & ' r a j . a is a ake in the night hen all other living entities slee'4 The night o/the observant s t h i t a & ' r a j . a is the time during hich the all living entities are a ake4

The sthita&'raj.a is able to control his senses very naturally4 There are two ty'es o/ intelligence? that directedtowards soul and that directed towards matter4

The intelligence directed towards the soul is night /or all other entities4 ust as in the night0 'eo'le slee'ing donot know what is ha''ening at that time0 so all living entities do not know the things which are being 'erceived bythe intelligence directed towards the soul4 But during that night0 the sthita&'raj.a or sa#yam(0 controlling his senses0is awake0 not slee'ing4 In other words he directly realiOes the bliss /rom /i9ing his intelligence on the soul4 Ahen theliving entities are awake0 with intelligence directed towards material sense objects0 they realiOe directly theha''iness0 lamentation and bewilderment o/ those sense objects u'on which their intelligence is /i9ed4 They are notslee'ing4 But that is night /or the muni0 the sthita&'raj.a0 who does not e9'erience /i9ing his intellect on thoseobjects at all4 But he does see those objects4 3e looks u'on 6'a$yata%7 all those sense objects which give ha''inessand distress to the 'eo'le bound in sams"rawith disinterest4 This means that he acce'ts the reQuired sense objects/or his survival without being a//ected4

TEXT < 4 R U"'@ryam"+am acala&'rati*-ha# samudram "'a% 'ravi$anti yadvat Fd k k k FFRUFF

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tadvat k"m" ya# 'ravi$anti sarve sa $"ntim "'noti na k"ma&k"m( FFRUFF

ust as the rivers enter the ocean hich has /i9ed shores and is never Quite /ull0so the objects o/ enjoyment enter i nto the s t h i t a & ' r a j . a 0 but he remains 'eace/ul4This is not so /or the desirer o/ those objects4This verse describes the sthita&'raj.a,s condition o/ not being a//ected or agitated when he acce'ts the senseobjects4 ust as in the rainy season0 rivers 6"'a%7 here and there enter into the ocean0 almost /illing it u' 6"&&almost0

'@ryam"+am&&/illed70 but not being able to com'letely /ill it u'0 not being able to go beyond the shore 6 acal"&'rati*-ham70 in a similar manner the objects o/ sense enjoyment 6k"ma%7 come to the sthita&'raj.a /or his enjoyment6but cannot disturb him74 ust as0 whether the rivers enter or do not enter the ocean0 the ocean is not disturbed atall0 the sthita&'raj.a 6sa%7 remains undisturbed whether he gets objects o/ enjoyment or not4 3e attains the stage o/j."na6$"ntim74

TEXT < 4 R ;vih"ya k"m"n ya% sarv"n 'um"#$ carati ni%s')ha% Fnirmamo niraha#k"ra% sa $"ntim adhigacchati FFR;FF

3e ho gives u' all objects o/ enjoyment but carries out action ithoutdesires /or them0 being devoid o/ 'ossessiveness and ego0 attains 'eace 6 j . " n a 7 4This verse describes the 'erson who0 0 does not enjoy the semse objects at all because he has no /aith in them4 3e

is devoid o/ 'ossessiveness and ego regarding his body and objects related to the body 6nirmama% nirahak"ra%74

TEXT < 4 R FF

Aithout 'er/ormance o/ 'rescribed k a r m a s 0 a 'erson cannot attain 'urity4ust by renunciation o/ activities0 an im'ure 'erson cannot a ttain 'er/ection4This verse e9'lains that without 'urity o/ heart0 j."nadoes not arise4 By not engaging in activities recommended

in the scri'tures0 one cannot attain j."na 6nai*karmyam74 ne with an im'ure heart cannot attain j."na byrenunciation o/ activities recommended in the scri'tures 6sannyas"t74

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TEXT = 4na hi ka$cit k*a+am a'i j"tu ti*-haty akarma&k)t F

k"ryate hy ava$a% karma sarva% 'rak)ti&jair gu+ai% FF FF

No one can remain ithout doing activity even /or a moment4!ll are /orced to engage in action by the g u + a sarising /rom' r a k ) t i 4ather0 the 'erson o/ im'ure heart who gives u' scri'tural activities becomes engrossed in material actions4 That

is e9'lained in this verse4

JBut sanny"sa0 renunciation o/ activities0 means a negation o/ all tendencies /or both Vedic and material activities0does it notHK

JBeyond one,s will 6ava$a%70 one will engage in action anyway4K

TEXT = 4Pkarmendriy"+i sa#yamya ya "ste manas" smaran F

indriy"rth"n vim@h"tm" mithy"c"ra% sa ucyate FFPFF

3e ho0 controlling the action o/ senses0 remains remembering thoseobjects o/ the senses in his mind0 is be ildered0 and is called a 'retender4JBut we see some such sanny"s(s0 devoid o/ actions o/ the senses0 with closed eyes4K This verse answers4

3e who controls the senses o/ action such as s'eech or hands 6 karmendriy"+i7>but remains remembering theobjects o/ the senses0 under the 'retense o/ meditating0 is a cheater 6mithy"c"ra%74

> The /ive senses o/ action are the hands0 /eet0 voice0 anus0 and genital4

TEXT = 4Ryas tv indriy"+i manas" niyamy"rabhate ,rjuna F

karmendriyai% karma yogam asakta% sa vi$i*yate FFRFF

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karmendriyai% karma&yogam asakta% sa vi$i*yate FFRFF

3e ho0 /ree /rom attachment0 controlling the senses by the mind0begins k a r m a & y o g a ith his active senses0 is su'erior4In contrast to this0 the householder 6not the sanny"s(70 who 'er/orms scri'tural actions 6karma&yogam7 without

longing /or /ruits o/ his actions 6asakta%7 is su'erior4 "m"nuj"c"rya says in this regard that he is su'erior to the'erson 'racticingj."nabecause o/ the im'ossibility o/ going astray by this method4

TEXT = 4niyata# kuru karma tva# karma jy"yo hy akarma+a% F

$ar(ra&y"tr"'i ca te na 'rasidhyed akarma+a% FFFF

Ger/orm your daily scri'tural duties4 This is better than not acting4Dou cannot even maintain your body by non&action4There/ore you should engage in daily obligatory activities such as sandhya&vandana 6niyatam karma74 This is

better than renunciation o/ these actions 6karma&sanny"sa74 By renunciation o/ all actions you will not even be ableto maintain your body4

TEXT = 4Tyaj."rth"t karma+o ,nyatra loko ,ya# karma&bandhana% Ftad&artha# karma kaunteya mukta&saga% sam"cara FFFF

Aithout 'er/orming actions /or the 'ur'ose o/ sacri/ice0the 'eo'leo/ the orld are bound by their actions4 son o/ 2unt(0'er/orm actions /or that 'ur'ose0 /reed /rom attachment to results4

JThe sm)ti scri'tures say that one is bound by actions? karma+" badhyate jantu%4 6 Mah"bh"rata ;

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' '

J8harma 6scri'tural duties7 o//ered to Vi*+u without 'ersonal desire is called yaj.a4 Gersons become bound bykarmaby any other actions /or any other 'ur'ose4 There/ore you should 'er/orm actions 6 karma&am"cara7 /or theaccom'lishing such duties 6tad&artham74K

JBut even i/ I 'er/orm actions which are o//ered to Vi*+u0 i/ I 'er/orm them with desires0 then I will still becomebound4K

Jne should become devoid o/ the desire /or results 6mukta&saga%74K

Thus the :ord s'oke to ddhava?

sva&dharma&stho yajan yaj.air an"$(%&k"ma uddhavana y"ti svarga&narakau yady anyan na sam"caret

asmi loke vartam"na% sva&dharma&stho ,nagha% $uci%

j."na# vi$uddham "'noti mad&bhakti# v" yad)cchay"

My dear ddhava0 a 'erson ho is situated in his 'rescribed duty0 'ro'erly orshi'ing byVedic sacri/ices but not desiring the /ruitive result o/ such orshi'0 ill not go to theheavenly 'lanetsZ similarly0 by not 'er/orming /orbidden activities he ill not go to hell4ne ho is situated in his 'rescribed duty0 /ree /rom sin/ul activities and cleansed o/material contamination0 in this very li/e obtains transcendental kno ledge or0

by /ortune0 devotional service unto Me4SB ;;4

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anena 'rasavi*yadhvam e*a vo stv i*-a&k"ma&dhuk FF;UFF

Brahm"0 having created the 'o'ulation along ith sacri/ice0 long ago s'oke?May you 'ros'er by this sacri/ice4 May it /ul/ill all your material desires4There/ore0 one with an im'ure heart should 'er/orm actions without desire0 rather than give u' action4 Now0 i/

you cannot be without desire in the actions0 then you should still 'er/orm actions o//ered to Vi*+u with desire0rather than give u' actions com'letely4 This is e9'lained in seven verses4

:ong ago0 along withyaj.a0 Brahm" created the creatures Quali/ied /or o//ering to Vi*+u and said0 JIncrease moreand more the 'o'ulation by this dharmaoryaj.a4 May thisyaj.abestow all desired enjoyment 6i*-a&k"ma&dhuk74KBy this he indicated that they had material desires4

The com'ound saha&yaj." is /ormed by the rule vo'asarjanasya 6!*-"dhy"y(0 G"+ini P4=4

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3e ho enjoys hat is given by the d e v a t " s ithout o//ering to them is indeed a thie/4To make this 'oint clearer0 he s'eaks o/ the /ault o/ not 'er/orming this activity4 3e who enjoys what is given by

the devat"s0 such as /ood through the rain0 without giving anything to them through 'er/ormance o/ the 'a.ca&mah"&yaj.aand other rites0 is a thie/4

The /ive great sacri/ices consist o/ sacri/ice to Git)s0 worshi' o/ devas0 recitation o/ the Vedas0 /eeding humans0 and /eeding other living entities4

TEXT = 4 ; =yaj.a&$i*-"$ina% santo mucyante sarva&kilbi*ai% F

bhu.jate te tv agha# '"'" ye 'acanty "tma&k"ra+"t FF;=FF

Those res'ectable 'eo'le ho eat the remnants o/ sacri/ice are /ree /rom all sins4Those sin/ul 'ersons ho cook /or themselves su//er /rom sin4Those who eat the /ood remnants o/yaj.assuch as the vai$vadeva&yaj.aPbecome /reed /rom all sins caused by the

/ive ty'es o/ violence to living entities4 The /ive violent actions 6'a.ca&s@n"7 are described in the sm)ti?

ka+an( 'e*a+( cull( udakumbh( ca m"rjan('a.ca&s@n" g)hasthasya t"bhi% svarga# na vindati

The g ) h a s t h a does not enjoy Svarga by commission o/ the /ive violent actions to ardsother living entities caused by using the mortar0 grinding stone0 the stove0 the broom andater 'ot4

Vi*+u Sm)ti 4 ;&

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yaj."d bhavati 'arjanyo yaj.a% karma samudbhava% FF;>FF!ll creatures arise /rom /ood4 Yood arises /rom rain4ain arises /rom sacri/ice4 Sacri/ice arises /rom 'rescribed actions4

ne should 'er/orm theyaj.abecause it causes the cyclic movement in the universe4 Yrom /ood living entitiese9ist4 Yood is the cause o/ the bodies o/ the entities0 and /rom /ood arises the health o/ the bodies o/ the livingentities with trans/ormation into semen and blood4 The cause o/ /ood is rain4 By the rain0 /ood is 'roduced4 Thecause o/ rain is the yaj.a4 By 'eo'le 'er/orming yaj.a the clouds 'roduce su//icient rain4 The cause o/ yaj.a iskarma0 'rescribed action4 Theyaj.ais 'roduced /rom the actions o/ the 'riest and the 'atron4

TEXT = 4 ; karma brahmodbhava# viddhi brahm"k*ara&samudbhavam

tasm"t sarva&gata# brahma nitya# yaj.e 'rati*-hitam FF;FF!ction arises /rom the V edas 4 The V edas arise /rom the Brahman4There/ore this all&'ervading Brahman is eternally situated in the sacri/ice4The cause o/ this action is the Veda 6brahma74 The actions related to theyaj.aarise /rom hearing the statements o/

the rules enunciated in the Vedas4 The cause o/ the Vedasis Brahman 6ak*aram70 as the Vedasarise /rom the :ord4The $rutisays?

asya mahato bh@tasya ni%$vasitam etad )g&vedo yajur&veda% s"ma&vedo, th"g(rasa%The g 0 Da ju r 0 S "m a and! t h a r v a V edasare the breathing o/ the Su'reme :ord4B)had Wra+yaka 'ani*ad 4;U

There/ore the all 'ervading 6sarva&gatam7 :ord is 'resent in the yaj.a4 This means that by 'er/ormance o/ the

yaj.aone attains the :ord4 Though0 by cause and e//ect0 /rom /ood to the :ord0 many items have been mentioned0among them all0 theyaj.ais mentioned by the scri'tures as an necessary 'er/ormance /or the human being4

This 'rocess is mentioned in the sm)tias well4

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agnau 'r"st"huti% samyag "dityam u'ati*-hate"dity"j j"yate v)*-ir v)*-er anna# tata% 'raj"%

The o//ering to the /ire goes to the sun4Yrom the sun arise rain0 /ood and bodies o/ the living entities4

Manu Sm)ti =4RP

TEXT = 4 ; Peva# 'ravartita# cakra# n"nuvartayat(ha ya% F

agh"yur indriy"r"mo mogha# '"rtha sa j(vati FF;PFF

3e ho does not /ollo the movements o/ this cycle0 andinstead leads a li/e o/ sin0 enjoying his senses0 lives in vain4This verse s'eaks o/ the sin involved in not 'er/orming the sacri/ice4 3e who does not 'artake o/ the instituted

cycle moving /rom beginning to end^/romyaj.ato rainZ /rom rain to /oodZ /rom /ood to nourishment o/ menZ /rommen to 'er/ormance o/yaj.aZ /romyaj.a to rain^he who does not institute the cycle by 'er/ormance o/yaj.a&&leadsa li/e /ull o/ sin4 Aho will not sink to hellH

The cycle is as /ollows? Su'reme :ord0 Vedas0 action0 sacri/ice0 rain0 /ood0 and 'roduction o/ living entities4 The new living entities then studythe Vedasarising /rom the :ord0 'er/orm action0 and sacri/ice 6with the :ord 'resent within7 again4 !t the same time as /ul/illing ones materialneeds by sacri/ice one can attain the :ord4 "m"nuja takes brahman as the body and ak*araas the soul0 which is necessary /or the body to/unction4 Then the cycle is? soul in the body0 action0 sacri/ice0 rain0 /ood0 nourishment o/ the body with a soul 6bhut"ni7Z then action0 sacri/ice etc4Madhva takes brahman as the :ord and ak*ara as the Vedas4 Vedas reveal the :ord0 the :ord ins'ires 'rescribed action0 then sacri/ice0 rain0 /ood0nourishment o/ bodies0 study o/ Vedas0 revelation o/ the :ord0 ins'iration to action etc4

TEXT = 4 ; Ryas tv "tma&ratir eva sy"d "tma&t)'ta$ ca m"nava%

"tmany eva ca santu*-as tasya k"rya# na vidyate FF ;R FF

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"tmany eva ca santu*-as tasya k"rya# na vidyate FF ;R FF

The human ho is attracted to the " t m " 0 satis/ied in the " t m " 0and com'letelysatis/ied ith " t m " alone0 has nothing to do in regard to /ul/illing desires4It has now been stated that i/ you cannot be without desires0 you can 'er/orm actions with desires4 But he who

reaches the stage o/j."nabecause o/ 'urity o/ heart never 'er/orms actions out o/ desire4 That is e9'ressed in twoverses4

Because he is enjoying in the sel/0 is bliss/ul by realiOation o/ the bliss o/ the "tm"0 he does not engage at all in the'leasure o/ material objects4 Being engaged only in the "tm"6"tm"ny eva70 he does not 'er/orm any actions relatedto the e9ternal objects 6tasya k"ryam na vidyate74

TEXT = 4 ; naiva tasya k)ten"rtho n"k)teneha ka$cana F

na c"sya sarva&bh@te*u ka$ cid artha&vya'"$raya% FF ; FF

3e does not gain by 'er/ormance o/ action0 nor lose by not 'e r/orming action4Yor him0 nothing in this orld is orthy o/ 'ursuing /or /ul/illing his desires4By 'er/ormance o/ action there is no accrual o/ desired results4 !nd by not 'er/orming the action there is no loss0

because nothing in the whole universe0 /rom Brahm" down to the inanimate objects0 is a worthy object o/ shelter /or/ul/illing his goals4

The word vya'"$rayais used similarly in the Gur"+asas /ollows?

v"sudeve bhagavati bhaktim udvahat"# n)+"mj."na&vair"gya&v(ry"+"# neha ka$cid vya'"$raya%

Gersons engaged in devotional service to :ord V"sudeva0 2)*+a0 have naturally 'er/ect

kno ledge and detachment /rom this material orld4 There/ore such devotees are notinterested in the so&called ha''iness or so&called distress o/ this orld4SB P4;R4=;

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kir"ta&h@+"ndhra&'ulinda&'ulka$" "bh(ra&$umbh" yavan"% khas"daya%ye ,nye ca '"'" yad&a'"$ray"$ray"% $udhyanti tasmai 'rabhavi*+ave nama%

2ir"ta0 3@+a0 Wndhra0 Gulinda0 Gulka$a0 Wbh(ra0 1umbha0 Davana0 members o/the 2hasa races and even others addicted to sin/ul acts can be 'uri/ied by takingshelter o/ the devotees o/ the :ord0 due to 3is being the su'reme 'o er4I beg to o//er my res'ect/ul obeisances unto 3im4

SB 4;

argo ,sy"tha visarga$ ca v)tti&rak*"ntar"+i cava#$o va#$"nucar(ta# sa#sth" hetur a'"$raya%

b r " h m a + a 0authorities on the matter understand aG u r " + a to contain ten characteristicto'ics? the creation o/ this universe0 the subseQuent creation o/ orlds and beings0 themaintenance o/ all living beings0 their sustenance0 the rule o/ various Manus0 the dynastieso/ great kings0 the activities o/ such kings0 annihilation0motivation and the s u'reme shelter4SB ;

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There/ore 6tasm"d7 since you do not have Quali/ication /or rising to the 'lat/orm o/ j."na0 and 'er/orming actionswith desires is not suitable /or you since you have s'iritual intelligence0 you should 'er/orm action without desire4That is e9'lained in this verse4 There/ore you should 'er/orm obligatory 'rescribed actions without attachment4 Bydoing this you will attain liberation 6'aram74

TEXT = 4 < Ukarma+aiva hi sa#siddhim "sthit" janak"daya%

loka&sagraham ev"'i sam'a$yan kartum arhasi FF

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' ' y +

Yor Me0 son o/ G)th"0 there is nothing in the three orlds that has to be done0that has not been attained0 or hich must be attained4 But I also 'er/orm duties4In three verses the :ord uses 3imsel/ as an e9am'le4

TEXT = 4 < =yadi hy aha# na varteya# j"tu karma+y atandrita% F

mama vartm"nuvartante manu*y"% '"rtha sarva$a% FFuts(deyur ime lok" na kury"# karma ced aham F

sakarasya ca kart" sy"m u'ahany"m im"% 'raj"% FFFF

I/ I ere not to ork0 all 'eo'le ould be destroyed4I ould be the cause o/ mi9ed castes0 and ould 'ollute the descendants4Taking Me as an e9am'le0 the 'eo'le0 not 'er/orming dharma0 would be contaminated4 Mi9ed castes would

result4 I would be the cause o/ this4 I would 'ollute the 'rogeny4

TEXT = 4 < sakt"% karma+y avidv"#so yath" kurvanti bh"rata F

kury"d vidv"#s tath"sakta$ cik(r*ur loka&sagraham FF

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y * g

ust as the ignorant ork ith attachment0 Bh"rata0 the ise0desirous to teach the 'eo'le0 should 'er/orm ork ithout attachment43e summariOes here that action should be done even by a 'erson established inj."na4

TEXT = 4 < Pna buddhi&bheda# janayed aj."n"# karma&sagin"m Fjo*ayet sarva&karm"+i vidv"n yukta% sam"caran FF

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desire4 But bhaktiis by nature very strong0 and is not de'endent even on the 'urity o/ the heart4 I/ it is 'ossible /oryou to 'roduce /aith in bhaktiin other 'erson0 then you may disturb the minds o/ those attached to action0 /or thosewho have /aith in bhaktihave no obligation /or 'er/orming karma4 This should be understood /rom such statementsas the /ollowing?

t"vat karm"+i kurv(ta na nirvidyeta y"vat"mat&kath"&$rava+"dau v" $raddh" y"van na j"yate

ne should continue to 'er/orm the Vedic ritualistic activities until one actually becomesdetached /rom material sense grati/ication and develo's /aith /or hearingand chanting about Me4SB ;;4

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hat can one gain i/ one 'er/orms his material activities 'er/ectlyHSB ;44;R

TEXT = 4 < R'rak)te% kriyam"+"ni gu+ai% karm"+i sarva$a% Fahak"ra&vim@h"tm" kart"ham iti manyate FF

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objects such as /orm 6gu+e*u74 The intelligent 'erson is not attached0 knowing this4 3e thinks0 I am not at all thesenses0 nor the sense objects4 There is no relation between me and the senses or the sense objects at all4K

TEXT = 4 < T'rak)ter gu+a&sa#m@h"% sajjante gu+a&karmasu Ft"n ak)tsna&vido mand"n k)tsna&vin na vic"layet FF

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There/ore0 o//ering 6sannyasya7 all works to Me0 by consciousness /i9ed in the "tm" rather than in materialobjects0 being without desires /or the results0 being ni*k"ma 6nir"$ih70 devoid o/ 'ossessiveness in all res'ects6nirmama%70 /ight4

TEXT = 4 = ;ye me matam ida# nityam anuti*-hanti m"nav"% F

$raddh"vanto ,nas@yanto mucyante te ,'i karmabhi% FF=;FF

Those ho al ays /ollo My teaching ith /aith and ithout envy are /ree /rom the bondage o/ actions4In this verse the :ord s'eaks to encourage 'eo'le to take u' 3is teaching4

TEXT = 4 = FF

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!ttachment and re'ulsion are /irmly /i9ed in each o/ the sense objects4ne should not come under control o/ attachment and re'ulsion4They are the t o obstacles4Since the rules and restrictions o/ scri'ture do not have e//ect u'on those o/ evil nature0 one should limit the

senses0 i/ one is not under the in/luence o/ sin/ul nature arising /rom 'ast sin/ul habits4 That is described in thisverse4

The word indriyais re'eated to indicate each o/ the sense objects o/ each o/ the senses4 !ttachment 6r"ga7 /orwhat is /orbidden by scri'ture0 such as giving gi/ts to other,s wives0 or seeing or touching their bodiesZ or re'ulsion6dve*a7 /or what is 'rescribed by scri'ture0 such as distributing gi/ts to0 serving0 seeing and touching the guru0 thebr"hma+a0 the holy 'laces and visitors0 are /irmly /i9ed 6vi$e*ena avasthitau7 in all the sense objects 6/orm0 smell0taste0 touch and sound74 ne should not be under the control 6va$am7 o/ attachment and re'ulsion4

!nother meaning is this4 !ttachment means seeing a woman 6object o/ the eye7 and hatred /or those that obstructthat enjoyment4 There/ore0 the mind is attracted to what hel's one attain one,s goals4 The mind is attracted to tasty0tender rice as it is /avorable /or one,s goals0 and the mind has dislike o/ tasteless hard rice0 as it is against one,s goals4ne has attachment to hearing and seeing one,s own sons0 but dislikes seeing or hearing the sons o/ one,s enemies4ne should not /all under the control o/ such attachment and re'ulsion4

TEXT = 4 = $rey"n sva&dharmo vigu+a% 'ara&dharm"t sv&anu*-hit"t F

sva&dharme nidhana# $reya% 'ara&dharmo bhay"vaha% FF=FF

It is better to 'er/orm ones o n duties even i/ in a /aulty ay0 than to 'er/ormothers, duties albeit very ell4 8estruction in the course one,s duties is bene/icial4Ger/orming others, duties is /ull o/ danger4

In this verse the :ord answers those who desire to 'er/orm the duties o/ others such as non&violence0 because it iseasy to e9ecute and also not inde'endent o/ dharma0 and because o/ inability to /ight the battle due to attachmentand re'ulsion4

ne should boldly 'er/orm one,s duties even though they may have some slight /ault This is better than

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ne should boldly 'er/orm one s duties0 even though they may have some slight /ault4 This is better than'er/orming others, duties even i/ those duties are e9ecuted well and are /ull o/ good Qualities4 The reason is given48estruction in the course o/ 'er/orming one,s duties is better4 Ger/orming others, duties is dangerous4 The SeventhCanto o/ Bh"gavatams'eaks o/ 'er/orming others, duties0'ara dharma0 as irreligion?

vidharma% 'ara&dharma$ ca "bh"sa u'am" chala%adharma&$"kh"% 'a.cem" dharma&j.o ,dharmavat tyajet

There are /ive branches o/ irreligion0 a''ro'riately kno n as irreligion0 religious 'rinci'les/or hich one is un/it0 'retentious religion0 analogical religion and cheating religion4 neho is a are o/ real religious li/e must abandon these /ive as irreligious4SB R4;4;

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$r(&bhagav"n uv"cak"ma e*a krodha e*a rajo&gu+a&samudbhava% F

mah"$ano mah"&'"'m" viddhy enam iha vairi+am FF=RFF

The :ord said?It is lust and then a nger0 arising /rom the mode o/ 'ass ion42no this as the great devourer0 the great /erocious one0 the enemy4:ust0 com'osed o/ the desire /or the sense objects0 im'els a man to sin4 ! man0 being urged by lust0 engages in sin4

This lust0 a''earing in a di//erent /orm0 becomes visible as anger4 This means that lust0 being obstructed by someone0trans/orms into anger4 :ust arises /rom the mode o/ 'assion0 and /rom lust in mode o/ 'assion arises anger in themode o/ ignorance4

JBut a/ter the /ul/illment o/ desire0 the desire should be /inished4K

JNo0 this lust is a great devourer4 It is im'ossible to satis/y the e9'ectations o/ desire4K

!s the sm)tisays0

yat ')thivy"# vr(hi&yava# hira+ya# 'a$ava% striya%n"lam ekasya tat sarvam iti matv" $ama# vrajet

nderstanding that all that is available on earth in the /orm o/ /ood0 gold0 animalsand omen is not enough /or one 'erson0 one should go about ith 'eace/ul mind4

Mah"bh"rata0 !nu$"$ana Garv"0 Ch4;=

JI/ it is not 'ossible to make an alliance with lust by giving 6 d"na70 then is it 'ossible to bring under control bys"maand bhedaHK

JNo0 lust is a very great demon 6mah"&'"'m"74K

There is a similar verse in Bh"gavatam4;4;=

TEXT = 4 =

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dh@men"vriyate vahnir yath"&dar$o malena ca Fyatholben"v)to garbhas tath" tenedam "v)tam FF=FF

!s /ire is covered by smoke0 the mirror by dust0 orembryo by the omb0 so the universe is covered by lust4:ust is not just an enemy /or some0 but an enemy /or all4 This is e9'lained with e9am'les4 The e9am'les illustrate

various degrees o/ lust? shallow0 dee' and very dee'4 The /ire0 though covered by smoke0 still 'er/orms its /unction o/burning4 Because o/ the disa''earance o/ its natural clarity0 the mirror covered by dust does not carry out its /unctiono/ re/lecting images 'ro'erly0 though it is known as a mirror by its /orm 6in s'ite o/ the dust covering it74 The /etuscovered by the womb cannot 'er/orm its /unctions o/ stretching its hands and /eet4 Its true /orm cannot beunderstood within that covering4 Ahen lust is shallow0 it is 'ossible to remember the s'iritual goals4 Ahen lust isdee'0 it is not 'ossible4 Ahen it is very dee'0 one becomes unconscious4

In this way0 the universe 6idam7 is covered by lust4

TEXT = 4 = T"v)ta# j."nam etena j."nino nitya&vairi+" F

k"ma&r@'e+a kaunteya du*'@re+"nalena ca FF=FF

The kno ledge o/ the kno er is covered by this eternalenemy in the /orm o/ lust0 hich is like an unsatis/ied /ire4

This verse e9'lains that lust is indeed ignorance o/ the j(va0 /or it covers the knowledge o/ the j(va4 The 'hraseJeternal enemyK indicates that lust must by all means be killed4 By this ignorance in the /orm o/ lust0 com'ared to anunsatis/ied /ire0 knowledge is covered4 Cameans likein this sentence4 It is said?

na j"tu k"ma% k"m"n"m u'abhogena $"#yatihavi*" k)*+a&vartmeva bh@ya ev"bhivardhate

!s su''lying butter to a /ire does not diminish the /ire but instead increases it more and

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more0 the endeavor to sto' lusty desires by continual enjoyment can never be success/ ul4SB 4;4;>

TEXT = 4 > Uindriy"+i mano buddhir asy"dhi*-h"nam ucyate Fetair vimohayaty e*a j."nam "v)tya dehinam FF>UFF

The senses0 mind and intelligence are the seats o/ this lust4By these0 lust0 covering the kno ledge o/ the soul0 be ilders the soul4Ahere is this lust situatedH This verse e9'lains4 The great /ortresses and cities o/ this enemy lust 6adhi*-h"nam7

are the senses0 mind and intelligence4 !nd the sense objects starting with sound;U

are the 'rovinces;;

ruled by theking called lust4 :ust bewilders thej(va6dehinam70 by covering knowledge0 using the senses0 mind and intelligence4

;U The sense objects or vi*aya0 are sound0 touch0 /orm0 taste and smell4;; The 'rovinces nourish to the cities4

TEXT = 4 > ;tasm"t tvam indriy"+y "dau niyamya bharatar*abha F

'"'m"na# 'rajahi hy ena# j."na&vij."na&n"$anam FF>;FF

There/ore0 as a /irst ste'0 by controlling the senses0 best o/ the Bharatalineage0 kill this demon0 hich destroys kno ledge and intelligence 4The rule is that0 by conQuering the shelters o/ enemy0 the enemy can be conQuered4 The shelters o/ lust are the

senses0 the mind and intelligence0 which are res'ectively increasing di//icult to conQuer4 The senses may be di//icultto control0 but they are easier to conQuer than the other items4 There/ore0 /irst the senses should be conQueredZ youshould control the senses4 Though the uncontrollable mind wants to steal others, wives or 'ro'erties0 one should notengage the senses0 by care/ully considering the situation o/ the /unctioning o/ the senses such as eyes