Bhagavad-gita As It Is
CHAPTER 4b: Transcendental Knowledge
©1989, The Bhaktivedanta Book Trust
Text:
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19,
20,
21,
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42
TEXT 18
karmany akarma yah pasyed
akarmani ca karma yah
sa buddhiman manusyesu
sa yuktah krtsna-karma-krt
WORD FOR WORD
karmani -- in action; akarma -- inaction; yah -- one
who; pasyet -- observes; akarmani -- in inaction; ca
-- also; karma -- fruitive action; yah -- one who;
sah -- he; buddhi-man -- is intelligent; manusyesu --
in human society; sah -- he; yuktah -- is in the
transcendental position; krtsna-karma-krt -- although engaged in
all activities.
TRANSLATION
One who sees inaction in action, and action in inaction, is intelligent
among men, and he is in the transcendental position, although engaged in
all sorts of activities.
PURPORT
A person acting in Krishna consciousness is naturally free from the bonds
of karma. His activities are all performed for Krishna; therefore
he does not enjoy or suffer any of the effects of work. Consequently he is
intelligent in human society, even though he is engaged in all sorts of
activities for Krishna. Akarma means without reaction to work. The
impersonalist ceases fruitive activities out of fear, so that the
resultant action may not be a stumbling block on the path of
self-realization, but the personalist knows rightly his position as the
eternal servitor of the Supreme Personality of Godhead. Therefore he
engages himself in the activities of Krishna consciousness. Because
everything is done for Krishna, he enjoys only transcendental happiness in
the discharge of this service. Those who are engaged in this process are
known to be without desire for personal sense gratification. The sense of
eternal servitorship to Krishna makes one immune to all sorts of
reactionary elements of work.
TEXT 19
yasya sarve samarambhah
kama-sankalpa- varjitah
jnanagni-dagdha-karmanam
tam ahuh panditam budhah
WORD FOR WORD
yasya -- one whose; sarve -- all sorts of;
samarambhah -- attempts; kama -- based on desire for sense
gratification; sankalpa -- determination; varjitah -- are
devoid of; jnana -- of perfect knowledge; agni -- by the
fire; dagdha -- burned; karmnanam -- whose work; tam
-- him; ahuh -- declare; panditam -- learned; budhah
-- those who know.
TRANSLATION
One is understood to be in full knowledge whose every endeavor is devoid
of desire for sense gratification. He is said by sages to be a worker for
whom the reactions of work have been burned up by the fire of perfect
knowledge.
PURPORT
Only a person in full knowledge can understand the activities of a person
in Krishna consciousness. Because the person in Krishna consciousness is
devoid of all kinds of sense-gratificatory propensities, it is to be
understood that he has burned up the reactions of his work by perfect
knowledge of his constitutional position as the eternal servitor of the
Supreme Personality of Godhead. He is actually learned who has attained to
such perfection of knowledge. Development of this knowledge of eternal
servitorship to the Lord is compared to fire. Such a fire, once kindled,
can burn up all kinds of reactions to work.
TEXT 20
tyaktva karma-phalasangam
nitya-trpto nirasrayah
karmany abhipravrtto 'pi
naiva kincit karoti sah
WORD FOR WORD
tyaktva -- having given up; karma-phala-asangam --
attachment for fruitive results; nitya -- always; trptah --
being satisfied; nirasrayah -- without any shelter; karmani
-- in activity; abhipravrttah -- being fully engaged; api --
in spite of; na -- does not; eva -- certainly; kincit
-- anything; karoti -- do; sah -- he.
TRANSLATION
Abandoning all attachment to the results of his activities, ever satisfied
and independent, he performs no fruitive action, although engaged in all
kinds of undertakings.
PURPORT
This freedom from the bondage of actions is possible only in Krishna
consciousness, when one is doing everything for Krishna. A Krishna
conscious person acts out of pure love for the Supreme Personality of
Godhead, and therefore he has no attraction for the results of the action.
He is not even attached to his personal maintenance, for everything is
left to Krishna. Nor is he anxious to secure things, nor to protect things
already in his possession. He does his duty to the best of his ability and
leaves everything to Krishna. Such an unattached person is always free
from the resultant reactions of good and bad; it is as though he were not
doing anything. This is the sign of akarma, or actions without
fruitive reactions. Any other action, therefore, devoid of Krishna
consciousness, is binding upon the worker, and that is the real aspect of
vikarma, as explained hereinbefore.
TEXT 21
nirasir yata-cittatma
tyakta-sarva-parigrahah
sariram kevalam karma
kurvan napnoti kilbisam
WORD FOR WORD
nirasih -- without desire for the result; yata --
controlled; citta-atma -- mind and intelligence; tyakta --
giving up; sarva -- all; parigrahah -- sense of
proprietorship over possessions; sariram -- in keeping body and
soul together; kevalam -- only; karma -- work; kurvan
-- doing; na -- never; apnoti -- does acquire;
kilbisam -- sinful reactions.
TRANSLATION
Such a man of understanding acts with mind and intelligence perfectly
controlled, gives up all sense of proprietorship over his possessions, and
acts only for the bare necessities of life. Thus working, he is not
affected by sinful reactions.
PURPORT
A Krishna conscious person does not expect good or bad results in his
activities. His mind and intelligence are fully controlled. He knows that
because he is part and parcel of the Supreme, the part played by him, as a
part and parcel of the whole, is not his own activity but is only being
done through him by the Supreme. When the hand moves, it does not move out
of its own accord, but by the endeavor of the whole body. A Krishna
conscious person is always dovetailed with the supreme desire, for he has
no desire for personal sense gratification. He moves exactly like a part
of a machine. As a machine part requires oiling and cleaning for
maintenance, so a Krishna conscious man maintains himself by his work just
to remain fit for action in the transcendental loving service of the Lord.
He is therefore immune to all the reactions of his endeavors. Like an
animal, he has no proprietorship even over his own body. A cruel
proprietor of an animal sometimes kills the animal in his possession, yet
the animal does not protest. Nor does it have any real independence. A
Krishna conscious person, fully engaged in self-realization, has very
little time to falsely possess any material object. For maintaining body
and soul, he does not require unfair means of accumulating money. He does
not, therefore, become contaminated by such material sins. He is free from
all reactions to his actions.
TEXT 22
yadrccha-labha-santusto
dvandvatito vimatsarah
samah siddhav asiddhau ca
krtvapi na nibadhyate
WORD FOR WORD
yadrccha -- out of its own accord; labha -- with gain;
santustah -- satisfied; dvandva -- duality; atitah --
surpassed; vimatsarah -- free from envy; samah -- steady;
siddhau -- in success; asiddhau -- failure; ca --
also; krtva -- doing; api -- although; na -- never;
nibadhyate -- becomes affected.
TRANSLATION
He who is satisfied with gain which comes of its own accord, who is free
from duality and does not envy, who is steady in both success and failure,
is never entangled, although performing actions.
PURPORT
A Krishna conscious person does not make much endeavor even to maintain
his body. He is satisfied with gains which are obtained of their own
accord. He neither begs nor borrows, but he labors honestly as far as is
in his power, and is satisfied with whatever is obtained by his own honest
labor. He is therefore independent in his livelihood. He does not allow
anyone's service to hamper his own service in Krishna consciousness.
However, for the service of the Lord he can participate in any kind of
action without being disturbed by the duality of the material world. The
duality of the material world is felt in terms of heat and cold, or misery
and happiness. A Krishna conscious person is above duality because he does
not hesitate to act in any way for the satisfaction of Krishna. Therefore
he is steady both in success and in failure. These signs are visible when
one is fully in transcendental knowledge.
TEXT 23
gata-sangasya muktasya
jnanavasthita-cetasah
yajnayacaratah karma
samagram praviliyate
WORD FOR WORD
gata-sangasya -- of one unattached to the modes of material nature;
muktasya -- of the liberated; jnana-avasthita -- situated in
transcendence; cetasah -- whose wisdom; yajnaya -- for the
sake of Yajna (Krishna); acaratah -- acting; karma -- work;
samagram -- in total; praviliyate -- merges entirely.
TRANSLATION
The work of a man who is unattached to the modes of material nature and
who is fully situated in transcendental knowledge merges entirely into
transcendence.
PURPORT
Becoming fully Krishna conscious, one is freed from all dualities and thus
is free from the contaminations of the material modes. He can become
liberated because he knows his constitutional position in relationship
with Krishna, and thus his mind cannot be drawn from Krishna
consciousness. Consequently, whatever he does, he does for Krishna, who is
the primeval Vishnu. Therefore, all his works are technically sacrifices
because sacrifice aims at satisfying the Supreme Person, Vishnu, Krishna.
The resultant reactions to all such work certainly merge into
transcendence, and one does not suffer material effects.
TEXT 24
brahmarpanam brahma havir
brahmagnau brahmana hutam
brahmaiva tena gantavyam
brahma-karma-samadhina
WORD FOR WORD
brahma -- spiritual in nature; arpanam -- contribution;
brahma -- the Supreme; havih -- butter; brahma --
spiritual; agnau -- in the fire of consummation; brahmana --
by the spirit soul; hutam -- offered; brahma -- spiritual
kingdom; eva -- certainly; tena -- by him; gantavyam
-- to be reached; brahma -- spiritual; karma -- in
activities; samadhina -- by complete absorption.
TRANSLATION
A person who is fully absorbed in Krishna consciousness is sure to attain
the spiritual kingdom because of his full contribution to spiritual
activities, in which the consummation is absolute and that which is
offered is of the same spiritual nature.
PURPORT
How activities in Krishna consciousness can lead one ultimately to the
spiritual goal is described here. There are various activities in Krishna
consciousness, and all of them will be described in the following verses.
But, for the present, just the principle of Krishna consciousness is
described. A conditioned soul, entangled in material contamination, is
sure to act in the material atmosphere, and yet he has to get out of such
an environment. The process by which the conditioned soul can get out of
the material atmosphere is Krishna consciousness. For example, a patient
who is suffering from a disorder of the bowels due to overindulgence in
milk products is cured by another milk product, namely curds. The
materially absorbed conditioned soul can be cured by Krishna consciousness
as set forth here in the Gita. This process is generally known as
yajna, or activities (sacrifices) simply meant for the satisfaction
of Vishnu, or Krishna. The more the activities of the material world are
performed in Krishna consciousness, or for Vishnu only, the more the
atmosphere becomes spiritualized by complete absorption. The word
brahma (Brahman) means "spiritual." The Lord is spiritual, and the
rays of His transcendental body are called brahmajyoti, His
spiritual effulgence. Everything that exists is situated in that
brahmajyoti, but when the jyoti is covered by illusion
(maya) or sense gratification, it is called material. This material
veil can be removed at once by Krishna consciousness; thus the offering
for the sake of Krishna consciousness, the consuming agent of such an
offering or contribution, the process of consumption, the contributor, and
the result are -- all combined together -- Brahman, or the Absolute Truth.
The Absolute Truth covered by maya is called matter. Matter
dovetailed for the cause of the Absolute Truth regains its spiritual
quality. Krishna consciousness is the process of converting the illusory
consciousness into Brahman, or the Supreme. When the mind is fully
absorbed in Krishna consciousness, it is said to be in samadhi, or
trance. Anything done in such transcendental consciousness is called
yajna, or sacrifice for the Absolute. In that condition of
spiritual consciousness, the contributor, the contribution, the
consumption, the performer or leader of the performance, and the result or
ultimate gain -- everything -- becomes one in the Absolute, the Supreme
Brahman. That is the method of Krishna consciousness.
TEXT 25
daivam evapare yajnam
yoginah paryupasate
brahmagnav apare yajnam
yajnenaivopajuhvati
WORD FOR WORD
daivam -- in worshiping the demigods; eva -- like this;
apare -- some others; yajnam -- sacrifices; yoginah
-- mystics; par yupasate -- worship perfectly; brahma -- of
the Absolute Truth; agnau -- in the fire; apare -- others;
yajnam -- sacrifice; yajnena -- by sacrifice; eva --
thus; upajuhvati -- offer.
TRANSLATION
Some yogis perfectly worship the demigods by offering different sacrifices
to them, and some of them offer sacrifices in the fire of the Supreme
Brahman.
PURPORT
As described above, a person engaged in discharging duties in Krishna
consciousness is also called a perfect yogi or a first-class
mystic. But there are others also, who perform similar sacrifices in the
worship of demigods, and still others who sacrifice to the Supreme
Brahman, or the impersonal feature of the Supreme Lord. So there are
different kinds of sacrifices in terms of different categories. Such
different categories of sacrifice by different types of performers only
superficially demark varieties of sacrifice. Factually sacrifice means to
satisfy the Supreme Lord, Vishnu, who is also known as Yajna. All the
different varieties of sacrifice can be placed within two primary
divisions: namely, sacrifice of worldly possessions and sacrifice in
pursuit of transcendental knowledge. Those who are in Krishna
consciousness sacrifice all material possessions for the satisfaction of
the Supreme Lord, while others, who want some temporary material
happiness, sacrifice their material possessions to satisfy demigods such
as Indra, the sun-god, etc. And others, who are impersonalists, sacrifice
their identity by merging into the existence of impersonal Brahman. The
demigods are powerful living entities appointed by the Supreme Lord for
the maintenance and supervision of all material functions like the
heating, watering and lighting of the universe. Those who are interested
in material benefits worship the demigods by various sacrifices according
to the Vedic rituals. They are called bahv-isvara-vadi, or
believers in many gods. But others, who worship the impersonal feature of
the Absolute Truth and regard the forms of the demigods as temporary,
sacrifice their individual selves in the supreme fire and thus end their
individual existences by merging into the existence of the Supreme. Such
impersonalists sacrifice their time in philosophical speculation to
understand the transcendental nature of the Supreme. In other words, the
fruitive workers sacrifice their material possessions for material
enjoyment, whereas the impersonalist sacrifices his material designations
with a view to merging into the existence of the Supreme. For the
impersonalist, the fire altar of sacrifice is the Supreme Brahman, and the
offering is the self being consumed by the fire of Brahman. The Krishna
conscious person, like Arjuna, however, sacrifices everything for the
satisfaction of Krishna, and thus all his material possessions as well as
his own self -- everything -- is sacrificed for Krishna. Thus, he is the
first-class yogi; but he does not lose his individual existence.
TEXT 26
srotradinindriyany anye
samyamagnisu juhvati
sabdadin visayan anya
indriyagnisu juhvati
WORD FOR WORD
srotra-adini -- such as the hearing process; indriyani --
senses; anye -- others; samyama -- of restraint;
agnisu -- in the fires; juhvati -- offer; sabda-adin
-- sound vibration, etc.; visayan -- objects of sense
gratification; anye -- others; indriya -- of the sense
organs; agnisu -- in the fires; juhvati -- they sacrifice.
TRANSLATION
Some [the unadulterated brahmacaris] sacrifice the hearing process and the
senses in the fire of mental control, and others [the regulated
householders] sacrifice the objects of the senses in the fire of the
senses.
PURPORT
The members of the four divisions of human life, namely the
brahmacari, the grhastha, the vanaprastha and the
sannyasi, are all meant to become perfect yogis or
transcendentalists. Since human life is not meant for our enjoying sense
gratification like the animals, the four orders of human life are so
arranged that one may become perfect in spiritual life. The
brahmacaris, or students under the care of a bona fide spiritual
master, control the mind by abstaining from sense gratification. A
brahmacari hears only words concerning Krishna consciousness;
hearing is the basic principle for understanding, and therefore the pure
brahmacari engages fully in harer namanukirtanm -- chanting
and hearing the glories of the Lord. He restrains himself from the
vibrations of material sounds, and his hearing is engaged in the
transcendental sound vibration of Hare Krishna, Hare Krishna. Similarly,
the householders, who have some license for sense gratification, perform
such acts with great restraint. Sex life, intoxication and meat-eating are
general tendencies of human society, but a regulated householder does not
indulge in unrestricted sex life and other sense gratification. Marriage
on the principles of religious life is therefore current in all civilized
human society because that is the way for restricted sex life. This
restricted, unattached sex life is also a kind of yajna because the
restricted householder sacrifices his general tendency toward sense
gratification for higher, transcendental life.
TEXT 27
sarvanindriya-karmani
prana-karmani capare
atma-samyama-yogagnau
juhvati jnana-dipite
WORD FOR WORD
sarvani -- of all; indriya -- the senses; karmani --
functions; prana-karmani -- functions of the life breath; ca
-- also; apare -- others; atma-samyama -- of controlling the
mind; yoga -- the linking process; agnau -- in the fire of;
juhvati -- offer; jnana-dipite -- because of the urge for
self-realization.
TRANSLATION
Others, who are interested in achieving self-realization through control
of the mind and senses, offer the functions of all the senses, and of the
life breath, as oblations into the fire of the controlled mind.
PURPORT
The yoga system conceived by Patanjali is referred to herein. In
the Yoga-sutra of Patanjali, the soul is called pratyag-atma
and parag-atma. As long as the soul is attached to sense enjoyment
it is called parag-atma, but as soon as the same soul becomes
detached from such sense enjoyment it is called pratyag-atma. The
soul is subjected to the functions of ten kinds of air at work within the
body, and this is perceived through the breathing system. The Patanjali
system of yoga instructs one on how to control the functions of the
body's air in a technical manner so that ultimately all the functions of
the air within become favorable for purifying the soul of material
attachment. According to this yoga system, pratyag-atma is
the ultimate goal. This pratyag-atma is withdrawn from activities
in matter. The senses interact with the sense objects, like the ear for
hearing, eyes for seeing, nose for smelling, tongue for tasting, hand for
touching, and all of them are thus engaged in activities outside the self.
They are called the functions of the prana-vayu. The
apana-vayu goes downwards, vyana-vayu acts to shrink and
expand, samana-vayu adjusts equilibrium, udana-vayu goes
upwards -- and when one is enlightened, one engages all these in searching
for self-realization.
TEXT 28
dravya-yajnas tapo-yajna
yoga-yajnas tathapare
svadhyaya-jnana-yajnas ca
yatayah samsita-vratah
WORD FOR WORD
dravya-yajnah -- sacrificing one's possessions; tapah-yajnah
-- sacrifice in austerities; yoga-yajnah -- sacrifice in eightfold
mysticism; tatha -- thus; apare -- others; svadhyaya
-- sacrifice in the study of the Vedas; jnana-yajnah -- sacrifice
in advancement of transcendental knowledge; ca -- also;
yatayah -- enlightened persons; samsita-vratah -- taken to
strict vows.
TRANSLATION
Having accepted strict vows, some become enlightened by sacrificing their
possessions, and others by performing severe austerities, by practicing
the yoga of eightfold mysticism, or by studying the Vedas to advance in
transcendental knowledge.
PURPORT
These sacrifices may be fitted into various divisions. There are persons
who are sacrificing their possessions in the form of various kinds of
charities. In India, the rich mercantile community or princely orders open
various kinds of charitable institutions like dharma-sala, anna-ksetra,
atithi-sala, anathalaya and vidya-pitha. In other countries,
too, there are many hospitals, old age homes and similar charitable
foundations meant for distributing food, education and medical treatment
free to the poor. All these charitable activities are called
dravyamaya-yajna. There are others who, for higher elevation in
life or for promotion to higher planets within the universe, voluntarily
accept many kinds of austerities such as candrayana and
caturmasya. These processes entail severe vows for conducting life
under certain rigid rules. For example, under the caturmasya vow
the candidate does not shave for four months during the year (July to
October), he does not eat certain foods, does not eat twice in a day or
does not leave home. Such sacrifice of the comforts of life is called
tapomaya-yajna. There are still others who engage themselves in
different kinds of mystic yogas like the Patanjali system (for
merging into the existence of the Absolute), or hatha-yoga or
astanga-yoga (for particular perfections). And some travel to all
the sanctified places of pilgrimage. All these practices are called
yoga-yajna. sacrifice for a certain type of perfection in the
material world. There are others who engage themselves in the studies of
different Vedic literatures, specifically the Upanisads and
Vedanta-sutras, or the Sankhya philosophy. All of these are called
svadhyaya-yajna. or engagement in the sacrifice of studies. All
these yogis are faithfully engaged in different types of sacrifice
and are seeking a higher status of life. Krishna consciousness, however,
is different from these because it is the direct service of the Supreme
Lord. Krishna consciousness cannot be attained by any one of the
above-mentioned types of sacrifice but can be attained only by the mercy
of the Lord and His bona fide devotees. Therefore, Krishna consciousness
is transcendental.
TEXT 29
apane juhvati pranam
prane 'panam tathapare
pranapana-gati ruddhva
pranayama-parayanah
apare niyataharah
pranan pranesu juhvati
WORD FOR WORD
apane -- in the air which acts downward; juhvati -- offer;
pranam -- the air which acts outward; prane -- in the air
going outward; apanam -- the air going downward; tatha -- as
also; apare -- others; prana -- of the air going outward;
apana -- and the air going downward; gati -- the movement;
ruddhva -- checking; prana-ayama -- trance induced by
stopping all breathing; parayanah -- so inclined; apare --
others; niyata -- having controlled; aharah -- eating;
pranan -- the outgoing air; pranesu -- in the outgoing air;
juhvati -- sacrifice.
TRANSLATION
Still others, who are inclined to the process of breath restraint to
remain in trance, practice by offering the movement of the outgoing breath
into the incoming, and the incoming breath into the outgoing, and thus at
last remain in trance, stopping all breathing. Others, curtailing the
eating process, offer the outgoing breath into itself as a sacrifice.
PURPORT
This system of yoga for controlling the breathing process is called
pranayama, and in the beginning it is practiced in the
hatha-yoga system through different sitting postures. All of these
processes are recommended for controlling the senses and for advancement
in spiritual realization. This practice involves controlling the airs
within the body so as to reverse the directions of their passage. The
apana air goes downward, and the prana air goes up. The
pranayama-yogi practices breathing the opposite way until the
currents are neutralized into puraka. equilibrium. Offering the
exhaled breath into the inhaled breath is called recaka. When both
air currents are completely stopped, one is said to be in
kumbhaka-yoga. By practice of kumbhaka-yoga. one can
increase the duration of life for perfection in spiritual realization. The
intelligent yogi is interested in attaining perfection in one life,
without waiting for the next. For by practicing kumbhaka-yoga. the
yogis increase the duration of life by many, many years. A Krishna
conscious person, however, being always situated in the transcendental
loving service of the Lord, automatically becomes the controller of the
senses. His senses, being always engaged in the service of Krishna, have
no chance of becoming otherwise engaged. So at the end of life, he is
naturally transferred to the transcendental plane of Lord Krishna;
consequently he makes no attempt to increase his longevity. He is at once
raised to the platform of liberation, as stated in Bhagavad-gita
(14.26):
mam ca yo 'vyabhicarena
bhakti-yogena sevate
sa gunan samatityaitan
brahma-bhuyaya kalpate
"One who engages in unalloyed devotional service to the Lord transcends
the modes of material nature and is immediately elevated to the spiritual
platform." A Krishna conscious person begins from the transcendental
stage, and he is constantly in that consciousness. Therefore, there is no
falling down, and ultimately he enters into the abode of the Lord without
delay. The practice of reduced eating is automatically done when one eats
only krsna-prasadam, or food which is offered first to the Lord.
Reducing the eating process is very helpful in the matter of sense
control. And without sense control there is no possibility of getting out
of the material entanglement.
TEXT 30
sarve 'py ete yajna-vido
yajna-ksapita-kalmasah
yajna-sistamrta-bhujo
yanti brahma sanatanam
WORD FOR WORD
sarve -- all; api -- although apparently different;
ete -- these; yajna-vidah -- conversant with the purpose of
performing sacrifices; yajna-ksapita -- being cleansed as the
result of such performances; kalmasah -- of sinful reactions;
yajna-sista -- of the result of such performances of yajna;
amrta-bhujah -- those who have tasted such nectar; yanti -- do
approach; brahma -- the supreme; sanatanam -- eternal
atmosphere.
TRANSLATION
All these performers who know the meaning of sacrifice become cleansed of
sinful reactions, and, having tasted the nectar of the results of
sacrifices, they advance toward the supreme eternal atmosphere.
PURPORT
From the foregoing explanation of different types of sacrifice (namely
sacrifice of one's possessions, study of the Vedas or philosophical
doctrines, and performance of the yoga system), it is found that
the common aim of all is to control the senses. Sense gratification is the
root cause of material existence; therefore, unless and until one is
situated on a platform apart from sense gratification, there is no chance
of being elevated to the eternal platform of full knowledge, full bliss
and full life. This platform is in the eternal atmosphere, or Brahman
atmosphere. All the above-mentioned sacrifices help one to become cleansed
of the sinful reactions of material existence. By this advancement in
life, not only does one become happy and opulent in this life, but also,
at the end, he enters into the eternal kingdom of God, either merging into
the impersonal Brahman or associating with the Supreme Personality of
Godhead, Krishna.
TEXT 31
nayam loko 'sty ayajnasya
kuto 'nyah kuru-sattama
WORD FOR WORD
na -- never; ayam -- this; lokah -- planet;
asti -- there is; ayajnasya -- for one who performs no
sacrifice; kutah -- where is; anyah -- the other;
kuru-sat-tama -- O best amongst the Kurus.
TRANSLATION
O best of the Kuru dynasty, without sacrifice one can never live happily
on this planet or in this life: what then of the next?
PURPORT
Whatever form of material existence one is in, one is invariably ignorant
of his real situation. In other words, existence in the material world is
due to the multiple reactions to our sinful lives. Ignorance is the cause
of sinful life, and sinful life is the cause of one's dragging on in
material existence. The human form of life is the only loophole by which
one may get out of this entanglement. The Vedas, therefore, give us
a chance for escape by pointing out the paths of religion, economic
comfort, regulated sense gratification and, at last, the means to get out
of the miserable condition entirely. The path of religion, or the
different kinds of sacrifice recommended above, automatically solves our
economic problems. By performance of yajna we can have enough food,
enough milk, etc. -- even if there is a so-called increase of population.
When the body is fully supplied, naturally the next stage is to satisfy
the senses. The Vedas prescribe, therefore, sacred marriage for
regulated sense gratification. Thereby one is gradually elevated to the
platform of release from material bondage, and the highest perfection of
liberated life is to associate with the Supreme Lord. Perfection is
achieved by performance of yajna (sacrifice), as described above.
Now, if a person is not inclined to perform yajna according to the
Vedas, how can he expect a happy life even in this body, and what
to speak of another body on another planet? There are different grades of
material comforts in different heavenly planets, and in all cases there is
immense happiness for persons engaged in different kinds of yajna.
But the highest kind of happiness that a man can achieve is to be promoted
to the spiritual planets by practice of Krishna consciousness. A life of
Krishna consciousness is therefore the solution to all the problems of
material existence.
TEXT 32
evam bahu-vidha yajna
vitata brahmano mukhe
karma-jan viddhi tan sarvan
evam jnatva vimoksyase
WORD FOR WORD
evam -- thus; bahu-vidhah -- various kinds of; yajnah
-- sacrifices; vitatah -- are spread; brahmanah -- of the
Vedas; mukhe -- through the mouth; karma-jan -- born of
work; viddhi -- you should know; tan -- them; sarvan
-- all; evam -- thus; jnatva -- knowing; vimoksyase
-- you will be liberated.
TRANSLATION
All these different types of sacrifice are approved by the Vedas, and all
of them are born of different types of work. Knowing them as such, you
will become liberated.
PURPORT
Different types of sacrifice, as discussed above, are mentioned in the
Vedas to suit the different types of worker. Because men are so
deeply absorbed in the bodily concept, these sacrifices are so arranged
that one can work either with the body, with the mind, or with the
intelligence. But all of them are recommended for ultimately bringing
about liberation from the body. This is confirmed by the Lord herewith
from His own mouth.
TEXT 33
sreyan dravya-mayad yajnaj
jnana-yajnah parantapa
sarvam karmakhilam partha
jnane parisamapyate
WORD FOR WORD
sreyan -- greater; dravya-mayat -- of material possessions;
yajnat -- than the sacrifice; jnana-yajnah -- sacrifice in
knowledge; parantapa -- O chastiser of the enemy; sarvam --
all; karma -- activities; akhilam -- in totality;
partha -- O son of Prtha; jnane -- in knowledge;
parisamapyate -- end.
TRANSLATION
O chastiser of the enemy, the sacrifice performed in knowledge is better
than the mere sacrifice of material possessions. After all, O son of
Prtha, all sacrifices of work culminate in transcendental knowledge.
PURPORT
The purpose of all sacrifices is to arrive at the status of complete
knowledge, then to gain release from material miseries, and, ultimately,
to engage in loving transcendental service to the Supreme Lord (Krishna
consciousness). Nonetheless, there is a mystery about all these different
activities of sacrifice, and one should know this mystery. Sacrifices
sometimes take different forms according to the particular faith of the
performer. When one's faith reaches the stage of transcendental knowledge,
the performer of sacrifices should be considered more advanced than those
who simply sacrifice material possessions without such knowledge, for
without attainment of knowledge, sacrifices remain on the material
platform and bestow no spiritual benefit. Real knowledge culminates in
Krishna consciousness, the highest stage of transcendental knowledge.
Without the elevation of knowledge, sacrifices are simply material
activities. When, however, they are elevated to the level of
transcendental knowledge, all such activities enter onto the spiritual
platform. Depending on differences in consciousness, sacrificial
activities are sometimes called karma-kanda (fruitive activities)
and sometimes jnana-kanda (knowledge in the pursuit of truth). It
is better when the end is knowledge.
TEXT 34
tad viddhi pranipatena
pariprasnena sevaya
upadeksyanti te jnanam
jnaninas tatt va-darsinah
WORD FOR WORD
tat -- that knowledge of different sacrifices; viddhi -- try
to understand; pranipatena -- by approaching a spiritual master;
pariprasnena -- by submissive inquiries; sevaya -- by the
rendering of service; upadeksyanti -- they will initiate; te
-- you; jnanam -- into knowledge; jnaninah -- the
self-realized; tattva -- of the truth; darsinah -- seers.
TRANSLATION
Just try to learn the truth by approaching a spiritual master. Inquire
from him submissively and render service unto him. The self-realized souls
can impart knowledge unto you because they have seen the truth.
PURPORT
The path of spiritual realization is undoubtedly difficult. The Lord
therefore advises us to approach a bona fide spiritual master in the line
of disciplic succession from the Lord Himself. No one can be a bona fide
spiritual master without following this principle of disciplic succession.
The Lord is the original spiritual master, and a person in the disciplic
succession can convey the message of the Lord as it is to his disciple. No
one can be spiritually realized by manufacturing his own process, as is
the fashion of the foolish pretenders. The Bhagavatam (6.3.19)
says, dharmam tu saksad bhagavat-pranitam: the path of religion is
directly enunciated by the Lord. Therefore, mental speculation or dry
arguments cannot help lead one to the right path. Nor by independent study
of books of knowledge can one progress in spiritual life. One has to
approach a bona fide spiritual master to receive the knowledge. Such a
spiritual master should be accepted in full surrender, and one should
serve the spiritual master like a menial servant, without false prestige.
Satisfaction of the self-realized spiritual master is the secret of
advancement in spiritual life. Inquiries and submission constitute the
proper combination for spiritual understanding. Unless there is submission
and service, inquiries from the learned spiritual master will not be
effective. One must be able to pass the test of the spiritual master, and
when he sees the genuine desire of the disciple, he automatically blesses
the disciple with genuine spiritual understanding. In this verse, both
blind following and absurd inquiries are condemned. Not only should one
hear submissively from the spiritual master, but one must also get a clear
understanding from him, in submission and service and inquiries. A bona
fide spiritual master is by nature very kind toward the disciple.
Therefore when the student is submissive and is always ready to render
service, the reciprocation of knowledge and inquiries becomes perfect.
TEXT 35
yaj jnatva na punar moham
evam yasyasi pandava
yena bhutany asesani
draksyasy atmany atho mayi
WORD FOR WORD
yat -- which; jnatva -- knowing; na -- never;
punah -- again; moham -- to illusion; evam -- like
this; yasyasi -- you shall go; pandava -- O son of Pandu;
yena -- by which; bhutani -- living entities; asesani
-- all; draksyasi -- you will see; atmani -- in the Supreme
Soul; athau -- or in other words; mayi -- in Me.
TRANSLATION
Having obtained real knowledge from a self-realized soul, you will never
fall again into such illusion, for by this knowledge you will see that all
living beings are but part of the Supreme, or, in other words, that they
are Mine.
PURPORT
The result of receiving knowledge from a self-realized soul, or one who
knows things as they are, is learning that all living beings are parts and
parcels of the Supreme Personality of Godhead, Lord Sri Krishna. The sense
of an existence separate from Krishna is called maya (ma --
not, ya -- this). Some think that we have nothing to do with
Krishna, that Krishna is only a great historical personality and that the
Absolute is the impersonal Brahman. Factually, as it is stated in the
Bhagavad-gita, this impersonal Brahman is the personal effulgence
of Krishna. Krishna, as the Supreme Personality of Godhead, is the cause
of everything. In the Brahma-samhita it is clearly stated that
Krishna is the Supreme Personality of Godhead, the cause of all causes.
Even the millions of incarnations are only His different expansions.
Similarly, the living entities are also expansions of Krishna. The
Mayavadi philosophers wrongly think that Krishna loses His own separate
existence in His many expansions. This thought is material in nature. We
have experience in the material world that a thing, when fragmentally
distributed, loses its own original identity. But the Mayavadi
philosophers fail to understand that absolute means that one plus
one is equal to one, and that one minus one is also equal to one. This is
the case in the absolute world.
For want of sufficient knowledge in the absolute science, we are now
covered with illusion, and therefore we think that we are separate from
Krishna. Although we are separated parts of Krishna, we are nevertheless
not different from Him. The bodily difference of the living entities is
maya, or not actual fact. We are all meant to satisfy Krishna. By
maya alone Arjuna thought that the temporary bodily relationship
with his kinsmen was more important than his eternal spiritual
relationship with Krishna. The whole teaching of the Gita is
targeted toward this end: that a living being, as Krishna's eternal
servitor, cannot be separated from Krishna, and his sense of being an
identity apart from Krishna is called maya. The living entities, as
separate parts and parcels of the Supreme, have a purpose to fulfill.
Having forgotten that purpose since time immemorial, they are situated in
different bodies, as men, animals, demigods, etc. Such bodily differences
arise from forgetfulness of the transcendental service of the Lord. But
when one is engaged in transcendental service through Krishna
consciousness, one becomes at once liberated from this illusion. One can
acquire such pure knowledge only from the bona fide spiritual master and
thereby avoid the delusion that the living entity is equal to Krishna.
Perfect knowledge is that the Supreme Soul, Krishna, is the supreme
shelter for all living entities, and giving up such shelter, the living
entities are deluded by the material energy, imagining themselves to have
a separate identity. Thus, under different standards of material identity,
they become forgetful of Krishna. When, however, such deluded living
entities become situated in Krishna consciousness, it is to be understood
that they are on the path of liberation, as confirmed in the
Bhagavatam (2.10.6): muktir hitvanyatha-rupam svarupena
vyavasthitih. Liberation means to be situated in one's constitutional
position as an eternal servitor of Krishna (Krishna consciousness).
TEXT 36
api ced asi papebhyah
sarvebhyah papa-krt-tamah
sarvam jnana-plavenaiva
vrjinam santarisyasi
WORD FOR WORD
api -- even; cet -- if; asi -- you are;
papebhyah -- of sinners; sarvebhyah -- of all;
papa-krt-tamah -- the greatest sinner; sarvam -- all such
sinful reactions; jnana-plavena -- by the boat of transcendental
knowledge; eva -- certainly; vrjinam -- the ocean of
miseries; santarisyasi -- you will cross completely.
TRANSLATION
Even if you are considered to be the most sinful of all sinners, when you
are situated in the boat of transcendental knowledge you will be able to
cross over the ocean of miseries.
PURPORT
Proper understanding of one's constitutional position in relationship to
Krishna is so nice that it can at once lift one from the struggle for
existence which goes on in the ocean of nescience. This material world is
sometimes regarded as an ocean of nescience and sometimes as a blazing
forest. In the ocean, however expert a swimmer one may be, the struggle
for existence is very severe. If someone comes forward and lifts the
struggling swimmer from the ocean, he is the greatest savior. Perfect
knowledge, received from the Supreme Personality of Godhead, is the path
of liberation. The boat of Krishna consciousness is very simple, but at
the same time the most sublime.
TEXT 37
yathaidhamsi samiddho 'gnir
bhasma-sat kurute 'rjuna
jnanagnih sarva-karmani
bhasma-sat kurute tatha
WORD FOR WORD
yatha- just as; edhamsi -- firewood; samiddhah --
blazing; agnih -- fire; bhasma-sat -- ashes; kurute
-- turns; arjuna -- O Arjuna; jnana-agnih -- the fire of
knowledge; sarva-karmani -- all reactions to material activities;
bhasma-sat -- to ashes; kurute -- it turns; tatha --
similarly.
TRANSLATION
As a blazing fire turns firewood to ashes, O Arjuna, so does the fire of
knowledge burn to ashes all reactions to material activities.
PURPORT
Perfect knowledge of self and Superself and of their relationship is
compared herein to fire. This fire not only burns up all reactions to
impious activities, but also all reactions to pious activities, turning
them to ashes. There are many stages of reaction: reaction in the making,
reaction fructifying, reaction already achieved, and reaction a
priori. But knowledge of the constitutional position of the living
entity burns everything to ashes. When one is in complete knowledge, all
reactions, both a priori and a posteriori, are consumed. In
the Vedas (Brhad-aranyaka Upanisad 4.4.22) it is stated,
ubhe uhaivaisa ete taraty amrtah sadhv-asadhuni: "One overcomes
both the pious and impious reactions of work."
TEXT 38
na hi jnanena sadrsam
pavitram iha vidyate
tat svayam yoga-samsiddhah
kalenatmani vindati
WORD FOR WORD
na -- nothing; hi -- certainly; jnanena -- with
knowledge; sadrsam -- in comparison; pavitram -- sanctified;
iha -- in this world; vidyate -- exists; tat -- that;
svayam -- himself; yoga -- in devotion; samsiddhah --
he who is mature; kalena -- in course of time; atmani -- in
himself; vindati -- enjoys.
TRANSLATION
In this world, there is nothing so sublime and pure as transcendental
knowledge. Such knowledge is the mature fruit of all mysticism. And one
who has become accomplished in the practice of devotional service enjoys
this knowledge within himself in due course of time.
PURPORT
When we speak of transcendental knowledge, we do so in terms of spiritual
understanding. As such, there is nothing so sublime and pure as
transcendental knowledge. Ignorance is the cause of our bondage, and
knowledge is the cause of our liberation. This knowledge is the mature
fruit of devotional service, and when one is situated in transcendental
knowledge, he need not search for peace elsewhere, for he enjoys peace
within himself. In other words, this knowledge and peace culminate in
Krishna consciousness. That is the last word in the Bhagavad-gita.
TEXT 39
sraddhaval labhate jnanam
tat-parah samyatendriyah
jnanam labdhva param santim
acirenadhigacchati
WORD FOR WORD
sraddha-van -- a faithful man; labhate -- achieves;
jnanam -- knowledge; tat-parah -- very much attached to it;
samyata -- controlled; indriyah -- senses; jnanam --
knowledge; labdhva -- having achieved; param --
transcendental; santim -- peace; acirena -- very soon;
adhigacchati -- attains.
TRANSLATION
A faithful man who is dedicated to transcendental knowledge and who
subdues his senses is eligible to achieve such knowledge, and having
achieved it he quickly attains the supreme spiritual peace.
PURPORT
Such knowledge in Krishna consciousness can be achieved by a faithful
person who believes firmly in Krishna. One is called a faithful man who
thinks that simply by acting in Krishna consciousness he can attain the
highest perfection. This faith is attained by the discharge of devotional
service, and by chanting Hare Krishna, Hare Krishna, Krishna Krishna, Hare
Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare, which cleanses one's
heart of all material dirt. Over and above this, one should control the
senses. A person who is faithful to Krishna and who controls the senses
can easily attain perfection in the knowledge of Krishna consciousness
without delay.
TEXT 40
ajnas casraddadhanas ca
samsayatma vinasyati
nayam loko sti na paro
na sukham samsayatmanah
WORD FOR WORD
ajnah -- a fool who has no knowledge in standard scriptures;
ca -- and; asraddadhanah -- without faith in revealed
scriptures; ca -- also; samsaya -- of doubts; atma --
a person; vinasyati -- falls back; na -- never; ayam
-- in this; lokah -- world; asti -- there is; na --
nor; parah -- in the next life; na -- not; sukham --
happiness; samsaya -- doubtful; atmanah -- of the person.
TRANSLATION
But ignorant and faithless persons who doubt the revealed scriptures do
not attain God consciousness; they fall down. For the doubting soul there
is happiness neither in this world nor in the next.
PURPORT
Out of many standard and authoritative revealed scriptures, the
Bhagavad-gita is the best. Persons who are almost like animals have
no faith in, or knowledge of, the standard revealed scriptures; and some,
even though they have knowledge of, or can cite passages from, the
revealed scriptures, have actually no faith in these words. And even
though others may have faith in scriptures like Bhagavad-gita, they
do not believe in or worship the Personality of Godhead, Sri Krishna. Such
persons cannot have any standing in Krishna consciousness. They fall down.
Out of all the above-mentioned persons, those who have no faith and are
always doubtful make no progress at all. Men without faith in God and His
revealed word find no good in this world, nor in the next. For them there
is no happiness whatsoever. One should therefore follow the principles of
revealed scriptures with faith and thereby be raised to the platform of
knowledge. Only this knowledge will help one become promoted to the
transcendental platform of spiritual understanding. In other words,
doubtful persons have no status whatsoever in spiritual emancipation. One
should therefore follow in the footsteps of great acaryas who are
in the disciplic succession and thereby attain success.
TEXT 41
yoga-sannyasta-karmanam
jnana-sanchinna-samsayam
atmavantam na karmani
nibadhnanti dhananjaya
WORD FOR WORD
yoga -- by devotional service in karma-yoga; sannyasta --
one who has renounced; karmanam -- the fruits of actions;
jnana -- by knowledge; sanchinna -- cut; samsayam --
doubts; atma-vantam -- situated in the self; na -- never;
karmani -- works; nibadhnanti -- do bind; dhananjaya
-- O conqueror of riches.
TRANSLATION
One who acts in devotional service, renouncing the fruits of his actions,
and whose doubts have been destroyed by transcendental knowledge, is
situated factually in the self. Thus he is not bound by the reactions of
work, O conqueror of riches.
PURPORT
One who follows the instruction of the Bhagavad-gita, as it is
imparted by the Lord, the Personality of Godhead Himself, becomes free
from all doubts by the grace of transcendental knowledge. He, as a part
and parcel of the Lord, in full Krishna consciousness, is already
established in self-knowledge. As such, he is undoubtedly above bondage to
action.
TEXT 42
tasmad ajnana-sambhutam
hrt-stham jnanasinatmanah
chittvainam samsayam yogam
atisthottistha bharata
WORD FOR WORD
tasmat -- therefore; ajnana-sambhutam -- born of ignorance;
hrt-stham -- situated in the heart; jnana -- of knowledge;
asina -- by the weapon; atmanah -- of the self;
chittva -- cutting off; enam -- this; samsayam --
doubt; yogam -- in yoga; atistha -- be situated;
uttistha -- stand up to fight; bharata -- O descendant of
Bharata.
TRANSLATION
Therefore the doubts which have arisen in your heart out of ignorance
should be slashed by the weapon of knowledge. Armed with yoga, O Bharata,
stand and fight.
PURPORT
The yoga system instructed in this chapter is called
sanatana-yoga, or eternal activities performed by the living
entity. This yoga has two divisions of sacrificial actions: one is
called sacrifice of one's material possessions, and the other is called
knowledge of self, which is pure spiritual activity. If sacrifice of one's
material possessions is not dovetailed for spiritual realization, then
such sacrifice becomes material. But one who performs such sacrifices with
a spiritual objective, or in devotional service, makes a perfect
sacrifice. When we come to spiritual activities, we find that these are
also divided into two: namely, understanding of one's own self (or one's
constitutional position), and the truth regarding the Supreme Personality
of Godhead. One who follows the path of Bhagavad-gita as it is can
very easily understand these two important divisions of spiritual
knowledge. For him there is no difficulty in obtaining perfect knowledge
of the self as part and parcel of the Lord. And such understanding is
beneficial, for such a person can easily understand the transcendental
activities of the Lord. In the beginning of this chapter, the
transcendental activities of the Lord were discussed by the Supreme Lord
Himself. One who does not understand the instructions of the Gita
is faithless, and is to be considered to be misusing the fragmental
independence awarded to him by the Lord. In spite of such instructions,
one who does not understand the real nature of the Lord as the eternal,
blissful, all-knowing Personality of Godhead is certainly fool number one.
Ignorance can be removed by gradual acceptance of the principles of
Krishna consciousness. Krishna consciousness is awakened by different
types of sacrifices to the demigods, sacrifice to Brahman, sacrifice in
celibacy, in household life, in controlling the senses, in practicing
mystic yoga, in penance, in forgoing material possessions, in
studying the Vedas, and in partaking of the social institution
called varnashrama-dharma. All of these are known as sacrifice, and
all of them are based on regulated action. But within all these
activities, the important factor is self-realization. One who seeks
that objective is the real student of Bhagavad-gita, but one
who doubts the authority of Krishna falls back. One is therefore advised
to study Bhagavad-gita, or any other scripture, under a bona fide
spiritual master, with service and surrender. A bona fide spiritual master
is in the disciplic succession from time eternal, and he does not deviate
at all from the instructions of the Supreme Lord as they were imparted
millions of years ago to the sun-god, from whom the instructions of
Bhagavad-gita have come down to the earthly kingdom. One should,
therefore, follow the path of Bhagavad-gita as it is expressed in
the Gita itself and beware of self-interested people after personal
aggrandizement who deviate others from the actual path. The Lord is
definitely the supreme person, and His activities are transcendental. One
who understands this is a liberated person from the very beginning of his
study of Bhagavad-gita.
Thus end the Bhaktivedanta Purports to the Fourth Chapter of the Srimad
Bhagavad-gita in the matter of Transcendental Knowledge.
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