Bhagavad-gita Revisions Explained - Part 1

[Old edition: page 27. New: page 31]

. . . In conclusion, Bhagavad-gita is a transcendental literature which one should read very carefully. It is capable of saving one from all fear.

nehabhikrama-naso ’sti
pratyavayo na vidyate
svalpam apy asya dharmasya
trayate mahato bhayat

“In this endeavor there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear.” (Bg. 2.40).

Gita-sastram idam punyam yah pathet prayatah puman: if one properly follows the instructions of Bhagavad-gita, one can be freed from all the miseries and anxieties of life. Bhaya-sokadi-varjitah. One will be freed from all fears in this life, and one’s next life will be spiritual. (Gita-mahatmya 1)

There is also a further advantage:

gitadhyayana-silasya
pranayama-parasya ca
naiva santi hi papani
purva-janma-krtani ca

“If one reads Bhagavad-gita very sincerely and seriously with all seriousness, then by the grace of the Lord all of the reactions of his past misdeeds will not react upon him.” (Gita-mahatmya 2) The Lord says very loudly In in the last portion of Bhagavad-gita (18.66): Sri Krsna proclaims:

sarva-dharman parityajya
mam ekam saranam vraja
aham tvam sarva-papebhyo
moksayisyami ma sucah

“Give up Abandon all varieties of religionusness, and just surrender unto Me.; and in return I shall protect deliver you from all sinful reactions. Therefore, you have nothing to Do not fear.” (Bg. 18.66) Thus the Lord takes all responsibility for one who surrenders unto Him, and He indemnifies such a person against all the reactions of sin.

maline mocanam pumsam
jala-snanam dine dine
sakrd gitamrta-snanam
samsara-mala-nasanam

One may cleanses himself daily by taking a bath in water, but if one who takes his a bath even only once in the sacred Ganges water of the Bhagavad-gita, for him cleanses away all the dirt of material life is altogether vanquished. (Gita-mahatmya 3)

gita su-gita kartavya
kim anyaih sastra-vistaraih
ya svayam padmanabhasya
mukha-padmad vinihsrta

Because Bhagavad-gita is spoken by the Supreme Personality of Godhead, one need not read any other Vedic literature. One need only attentively and regularly hear and read Bhagavad-gita. In the present age, mankind is people are so absorbed with in mundane activities that it is not possible to read all of the Vedic literatures. But this is not necessary. This one book, Bhagavad-gita, will suffice, because it is the essence of all Vedic literatures and because it is spoken by the Supreme Personality of Godhead. (Gita-mahatmya 4)

bharatamrta-sarvasvam
visnu-vaktrad vinihsrtam
gita-gangodakam pitva
punar janma na vidyate

that one “One who drinks the water of the Ganges certainly gets attains salvation, but so what to speak of one who drinks the waters nectar of Bhagavad-gita? GitaBhagavad-gita is the very essential nectar of the Mahabharata, and it is spoken by Visnu Himself, for Lord Krsna Himself, is the original Visnu.” (Gita-mahatmya 5) It is nectar emanating Bhagavad-gita comes from the mouth of the Supreme Personality of Godhead, and the Ganges is said to be emanateing from the lotus feet of the Lord. Of course, there is no difference between the mouth and the feet of the Supreme Lord, but in our position from an impartial study we can appreciate that the Bhagavad-gita is even more important than the water of the Ganges

sarvopanisado gavo
dogdha gopala-nandanah
partho vatsah su-dhir bhokta
dugdham gitamrtam mahat

“This Gitopanisad, The Bhagavad-gita, the essence of all the Upanisads, is just like a cow, and Lord Krsna, who is famous as a cowherd boy, is milking this cow. The milk is the essence of the Vedas, and Arjuna is just like a calf., and learned scholars The wise men, the great sages and pure devotees, are to drink the nectarean milk of Bhagavad-gita.” (Gita-mahatmya 6)

ekam sastram devaki-putra-gitam
eko devo devaki-putra eva
eko mantras tasya namani yani
karmapy ekam tasya devasya seva

(Gita-mahatmya 7)

In this present day, man is people are very eager to have one scripture, one God, one religion, and one occupation. So Therefore, ekam sastram devaki-putra-gitam: let there be one scripture only, one common scripture, for the whole world—Bhagavad-gita. And Eko devo devaki-putra eva: let there be one God only for the whole world—Sri Krsna. Eko mantras tasya namani: Aand one hymn, one mantra, one prayer only—the chanting of His name: Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. Karmapy ekam tasya devasya seva: Aand let there be one work only—the service of the Supreme Personality of Godhead.

[end]

[Old: page 7, last line. New: page 8]

Lord Krsna says, mayadhyaksena prakrtih suyate sa-caracaram: “Prakrti This material nature is working under My direction.”

[Old: page 11, middle of the second paragraph. New: page 12]

In the Srimad-Bhagavatam also the definition of liberation is given. Muktir hitvanyatha-rupam svarupena vyavasthitih: Mmukti means liberation from the contaminated consciousness of this material world and situation in pure consciousness.

[Old: page 13, end of the second paragraph. New: page 14]

The complete whole, Personality of Godhead, has immense potencies (parasya saktir vividhaiva sruyate).

[Old: page 15, end of the second paragraph. New: page 17]

. . . and ultimately we will be able to reach the destination which is beyond this material sky (yad gatva na nivartante tad dhama paramam mama).

[Old: page 23, 3 lines after the quoted verse. New: page 26]

In the Visnu Purana (6.7.61) the total energies of the Supreme Lord as Visnu-saktih para prokta, etc., are delineated:

visnu-saktih para prokta
ksetra-jnakhya tatha para
avidya-karma-samjnanya
trtiya saktir isyate

[Old: page 25, 3 lines from the top. New: page 28]

Lord Caitanya also advises this. He says, kirtaniyah sada harih: that one should practice remembering the Lord by chanting the names of the Lord always.

[Old: page 27, top of the page. New: page 30]

This is not a very difficult process. However, one must learn it from an experienced person, from one. Tad vijnanartham sa gurum evabhigacchet: one must approach a person who is already in the practice.

[Old: page 72. New: page 74]

This realization is made possible by working when one works with the fruitive being without attachment to fruitive results and is situated in the fixed conception of the real self.

[Old: page 128. New: page 130]

In the karma-kanda section of the Vedas it is said that, apama somam amrta abhuma and aksayyam ha vai caturmasya-yajinah sukrtam bhavati. In other words, those who perform the four- monthly penances become eligible to drink the soma-rasa beverages to become immortal and happy forever.

[Old: page 142, 6 lines down in the purport. New: page 145]

The sthita-dhir muni is always in Krsna consciousness, for he has exhausted all his business of creative speculation. He is called prasanta-nihsesa-mano- rathantara (Stotra-ratna 43), or one who has surpassed the stage of mental speculations and has come to the conclusion that Lord Sri Krsna, or Vasudeva, is everything (vasudevah sarvam iti sa mahatma su-durlabhah).

[Old: page 150, beginning of the purport. New: page 153]

Srila Rupa Gosvami has given us this direction:

prapancikataya buddhya
hari-sambandhi-vastunah
mumuksubhih parityago
vairagyam phalgu kathyate

(Bhakti-rasamrta-sindhu 1.2.258)

By development of Krsna consciousness . . .

[5 lines after the quotation:]

they do not attain to the perfect stage of renunciation. Their so-called renunciation is called phalgu, or less important. On the other hand, a person in Krsna consciousness . . .

[Old: page 201. New: page 202]

Materially, Pprescribed duties complement are duties enjoined according to one’s psychophysical condition, under the spell of the modes of material nature. Spiritual duties are as ordered by the spiritual master, for the transcendental service of Krsna.

[26] Some of them [the unadulterated brahmacaris] sacrifice the hearing process and the senses in the fire of the controlled mind mental control, and others [the regulated householders] sacrifice the objects of the senses, such as sound, in the fire of sacrifice the senses.

[27] Those Others, who are interested in achieving self-realization, in terms of mind and sense control, through control of the mind and senses, offer the functions of all the senses, as well as the vital force [breath] and of the life breath, as oblations into the fire of the controlled mind.

[28] There are others who, enlightened by sacrificing their material possessions in severe austerities, take strict vows and practice the yoga of eightfold mysticism, and others study the Vedas for the advancement of transcendental knowledge.

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.

[29] Still And there are others, who are inclined to the process of breath restraint to remain in trance, and they practice by stopping 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. Some of them Others, curtailing the eating process, offer the outgoing breath into itself, as a sacrifice.

[30] All these performers who know the meaning of sacrifice become cleansed of sinful reactions, and, having tasted the nectar of the remnants results of such sacrifices, they go to advance toward the supreme eternal atmosphere.

[Old: page 274. New: page 276]

“Renunciation by When persons eager to achieve liberation of renounce things which are related to the Supreme Personality of Godhead, though they are thinking them to be material, their renunciation is called incomplete renunciation.”

[Old: page 303, middle of the page. New: page 304]

One has to drive out the sense objects such as sound, touch, form, taste and smell by the pratyahara (breathing) process in yoga, and then keep the vision of the eyes between the two eyebrows and concentrate on the tip of the nose with half-closed lids.

etat—these two natures; yonini—whose source of birth; bhutani—everything created; sarvani—all; iti—thus; upadharaya—know; . . .

All created beings have their source in these two natures. Of all that is material and all that is spiritual in this world, know for certain that I am both its the origin and the dissolution.

[Old: page 383, bottom. New: page 385]

The swine who eat the night soil do not care to accept sweetmeats made of sugar and ghee.

[Old: page 384, top. New: page 386]

Similarly, the foolish worker will untiringly continue to hear of the sense-enjoyable tidings of the flickering mundane world, but will have very little time to hear about the eternal living force that moves the material world.

[Old: page 390. New: page 392]

In the Srimad-Bhagavatam (9.4.5768), the Lord says:

aham bhakta-paradhino hy asvatantra iva dvija

sadhubhir grasta-hrdayo bhaktair bhakta-jana-priyah

sadhavo hrdayam mahyam
sadhunam hrdayam tv aham
mad-anyat te na jananti
naham tebhyo manag api

“The devotees are always in My heart, and I am always in the hearts of the devotees. The devotee does not know anything beyond Me, and I also cannot forget the devotee. There is a very intimate relationship between Me and the pure devotees. Pure devotees in full knowledge are never out of spiritual touch, and therefore they are very much dear to Me.”

[Old: page 400, mid page. New: page 404]

In the prayers of Kunti in the Srimad-Bhagavatam (1.8.1819) it is said that the Lord is covered by the curtain of yoga-maya and thus ordinary people cannot understand Him. This yoga-maya curtain is also confirmed in the Isopanisad (mantra 15), in which the devotee Kunti prays:

hiranmayena patrena
satyasyapihitam mukham
tat tvam pusann apavrnu
satya-dharmaya drstaye

“O my Lord, You are the maintainer of the entire universe, and devotional service to You is the highest religious principle. . . . 

[Old: page 416, end of the purport. New: page 421]

Therefore the chanting of Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare is the best process for successfully changing one’s state of being at the end of one’s life.

[Old: page 421. New: page 426]

Lord Sri Krsna has recommended to Arjuna the practice of sat-cakra-yoga, in which one places the air of life between the eyebrows. Taking it for granted that Arjuna might not know how to practice sat-cakra-yoga, the Lord explains the process in the following verses. The Lord says that Brahman, although one without a second, . . .

[Old: page 423, bottom. New: page 428]

The impersonal sound of Krsna is om, but the sound Hare Krsna contains om. It The chanting of the Hare Krsna mantra is clearly recommended in for this age. that So if one quits his body at the end of life chanting the maha-mantra, Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare, he certainly will reach reaches one of the spiritual planets, according to the mode of his practice.

[Old: page 425, end of the purport. New: page 430]

This is the great blessing of the Krsna conscious process of chanting the maha-mantra—Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare.

18.

avyaktat—from the unmanifest; vyaktayah—living entities; sarvah—all; prabhavanti—become manifest come into being; ahah-agame—at the beginning of the day; ratri-agame—at the fall of night; praliyante—are annihilated; tatra—there into that; eva—certainly; avyakta—the unmanifest; samjnake—called.

18. When Brahma’s day is manifest, this multitude of living entities comes into being, and at the arrival of Brahma’s night they are all annihilated.

At the beginning of Brahma’s day, all living entities become manifest from the unmanifest state, and thereafter, when the night falls, they are merged into the unmanifest again.

19.

bhuta-gramah—the aggregate of all living entities; sah—they these; eva—certainly; ayam—this; bhutva bhutva—repeatedly taking birth; praliyate—is annihilated; ratri—of night; agame—on the arrival; avasah—automatically; partha—O son of Prtha; prabhavati—is manifest; ahah—during of daytime; agame—on the arrival.

19. Again and again, the when Brahma’s day comes arrives, and this host of beings is active all living entities come into being;, and again the night falls, O Partha, and with the arrival of Brahma’s night they are helplessly dissolved. annihilated.

[Old: Misplaced under 8.18, page 429. New: page 436]

However, But those intelligent beings persons who take to Krsna consciousness and chant use the human life fully in the devotional service of the Lord, chanting Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. Thus they transfer themselves, even in this life, to the spiritual planet of Krsna and become eternally blissful there, not being subject to such rebirths.

[Old: page 439, last paragraph. New: page 445]

The words idam viditva indicate that one should understand the instructions given by Sri Krsna in this chapter and the Seventh Chapter of Bhagavad-gita. One should try to understand the Seventh and Eighth Chapters these chapters not by scholarship or mental speculation, but by hearing them in association with pure devotees.

[Old:page 439. New: page 445]

Chapters Six Seven through Twelve are the essence of the Bhagavad-gGita. The first six and the last six chapters are like coverings for the middle six chapters, which are especially protected by the Lord. If one is fortunate enough to understand Bhagavad-gGita—especially these middle six chapters—in the association of devotees, then his life at once becomes glorified beyond all penances, sacrifices, charities, speculations, etc., for one can achieve all the results of these activities simply by Krsna consciousness.

[Old: page 439. New: page 445]

One who has a little faith in Bhagavad-gita should hear learn the Bhagavad-gGita from the a devotee, because in the beginning of the Fourth Chapter it is stated clearly that the Bhagavad-gGita can only be perfectly understood only by devotees; no one else can perfectly understand the purpose of Bhagavad-gita.

Hearing the One should therefore learn Bhagavad-gGita from a devotees of Krsna, not from mental speculators, is called. This is a sign of faith.

When one searches for a devotee and finally gets a devotee’s association one actually begins to study and understand Bhagavad-gita.

[Old: page 451, beginning of the purport. New: page 458]

The Supreme Personality of Godhead is not perceivable through the gross material senses. It is said that,

atah sri-krsna-namadi
na bhaved grahyam indriyaih
sevonmukhe hi jihvadau
svayam eva sphuraty adah

(Bhakti-rasamrta-sindhu 1.2.234)

Lord Sri Krsna’s name, fame, pastimes, etc., cannot be understood by material senses. Only to one who is engaged in pure devotional service under proper guidance is He revealed. In the Brahma-samhita (5.38) it is stated, premanjana-cchurita-bhakti- vilocanena santah sadaiva hrdayesu vilokayanti: Oone can see the Supreme Personality of Godhead, Govinda, always within himself and outside himself if one has developed the transcendental loving attitude towards Him. . . .

[4 or 5 lines from the end of the purport]

The creation takes place by the diffusion of His different energies, and, as stated in the Bhagavad-gita, vistabhyaham idam krtsnam: He is everywhere present by His personal representation, the diffusion of His different energies.

[Old: page 454, top of the page. New: page 461]

In the Upanisads it is stated, yad-bhisa vatah pavate: “It is out of the fear of the Supreme Lord that the wind is blowing.” (Taittiriya Upanisad 2.8.1) In the Garga Upanisad Brhad-aranyaka Upanisad (3.8.9) also it is stated, etasya va aksarasya prasasane gargi surya-candramasau vidhrtau tisthata etasya va aksarasya prasasane gargi dyav-aprthivyau vidhrtau tisthatah. “By the supreme order, under the superintendence of the Supreme Personality of Godhead, the moon, the sun, and the other great planets are moving.”

In the Brahma-samhita (5.52) this is also it is stated.,

yac-caksur esa savita sakala-grahanam
raja samasta-sura-murtir asesa-tejah
yasyajnaya bhramati sambhrta-kala-cakro
govindam adi-purusam tam aham bhajami

This There is also a description of the movement of the sun., and iIt is said that the sun is considered to be one of the eyes of the Supreme Lord and that it has immense potency to diffuse heat and light. Still it is moving in its prescribed orbit by the order and the supreme will of Govinda.

[Old: page 455, 4 lines from the end of the purport. New: page 462]

 . . . it is done by His will. Bahu syam: “Although I am one, I shall become many.” This is the Vedic aphorism (Chandogya Upanisad 6.2.3).

[Old: page 456, 8 lines from the end of the purport. New: page 463]

It is clearly stated here by the word avasam that the living entities have nothing to do with this process.

[Old: page 457, beginning of the purport. New: page 464]

One should not think, in this connection, that the Supreme Personality of Godhead has no engagement. In His spiritual world He is always engaged. In the Brahma-samhita (5.6) it is stated, atmaramasya tasyasti prakrtya na samagamah: “He is always involved in His eternal, blissful, spiritual activities, but He has nothing to do with these material activities.” Material activities are being carried on by His different potencies. The Lord is always neutral in the material activities of the created world. This neutrality is mentioned here with the word udasina-vat. . . . 

[5 or 6 lines from the end of the purport]

In the Vedanta-sutra (2.1.34) it is stated, that vaisamya-nairghrnye na: He is not situated in the dualities of this material world. He is transcendental to these dualities.

[Old: page 460, bottom. New: page 469]

. . . Krsna is the Supreme Personality of Godhead. He is not an ordinary man, although He appeared on this earth as an ordinary human. In the Srimad-Bhagavatam, First Canto, First Chapter, when the sages headed by Saunaka inquired about the activities of Krsna it is stated that His, they said:

krtavan kila karmani
saha ramena kesavah
ati-martyani bhagavan
gudhah kapata-manusah

“Lord Sri Krsna, the Supreme Personality of Godhead, along with Balarama, played like a human being, and so masked He performed many superhuman acts.” (Bhag. 1.1.20) The Lord’s appearance as a man bewilders the foolish.

[Old: page 461, 6 lines down. New: page 469, middle of the page]

 . . . an ordinary child. As stated in the Bhagavatam (10.3.46), babhuva prakrtah sisuh: He became just like an ordinary child, an ordinary human being. Now, here again it is indicated that the Lord’s His appearance as an ordinary human being is one of the features of His transcendental body.

In the Eleventh Chapter of Bhagavad-gita also it is stated, tenaiva rupena, etc. that Arjuna prayed to see Krsna’s form of four hands (tenaiva rupena catur bhujena). After revealing this form, and when Krsna, when was thus petitioned by Arjuna, He again assumed His original humanlike form (manusam rupam). All Tthese different features of the Supreme Lord are certainly not those of an ordinary human being.

[Old: page 463, second paragraph, 4 lines down. New: page 471]

In tThe Brhad-visnu-smrti it is clearly stateds: that

yo vetti bhautikam deham
krsnasya paramatmanah
sa sarvasmad bahis-karyah
srauta-smarta-vidhanatah
mukham tasyavalokyapi
sa-celam snanam acaret

“oOne who considers the body of Krsna to be material should be driven out from all rituals and activities of the sruti and the smrti. And if one by chance sees his face, he one should at once take bath in the Ganges to rid himself of infection.

[Old: page 482, bottom of the page. New: page 493]

This also explains the words: asti na priyah/ ye bhajanti ye yatha mam prapadyante tams tathaiva bhajamy aham: “Whoever surrenders unto Me, proportionately I take care of him.”

mat-manah—always thinking of Me; bhava—become; mat—My; bhaktah—devotee; namaskuru—offer obeisances; mam—unto Me;

Engage your mind always in thinking of Me, become My devotee, offer obeisances to Me and worship Me. Being completely absorbed in Me, surely you will come to Me.

[Old: page 498, end of the second paragraph. New: page 511]

AbBhayam, fearlessness, is possible only for one in Krsna consciousness.

Arjuna said: You are the Supreme Brahman, the ultimate abode, the supreme abode and purifier purest, the Absolute Truth. and You are the eternal, divine transcendental, original person., the unborn, the greatest. You are the primal God, transcendental and original, and You are the unborn and all-pervading beauty.

[Old: page 513, 4 lines from the bottom. New: page 527]

It should not be received from atheistic persons.

As stated in Srimad-Bhagavatam (1.2.11):

vadanti tat tattva-vidas
tattvam yaj jnanam advayam
brahmeti paramatmeti
bhagavan iti sabdyate

The Supreme Truth is realized in three aspects: . . . . 

[Old: page 525, top. New: page 539]

The devotee demigods and the demons (asuras) once took a sea journey took part in churning the sea.

[Old: page 526. New: page 540]

There is also a planet of trees Pitas, ancestors, presided over by Aryama, who represents Krsna.

[word-for-word] smrti—memory; medha—intelligence; dhrtih—faithfulness firmness; ksama—patience.

[Translation] Among women I am fame, fortune, fine speech, memory, intelligence, faithfulness steadfastness and patience.

[Purport (2nd paragraph)] The six seven opulences listed are considered to be feminine. If a woman person possesses all of them or some of them she becomes glorious. If a man is famous as a righteous man, that makes him glorious.

[Old: page 531, bottom. New: page 545]

It has already been explained by the Lord that amongst all the Vedas, He is the Sama Veda. Tthe Sama Veda is rich with beautiful songs played by the various demigods.

[Old: page 575, end of the first paragraph. New: page 588]

. . . Everyone is below Him. No one can excel Him. This is stated in the Svetasvatara Upanisad (6.8):

na tasya karyam karanam ca vidyate

na tat-samas cabhyadhikas ca drsyate

The Supreme Lord, Krsna, has senses and a body like the ordinary man, . . . and everyone is lower than Him.

The knowledge, strength and activities of the Supreme Personality are all transcendental. As stated in Bhagavad-gita (4.9):

janma karma ca me divyam
evam yo vetti tattvatah
tyaktva deham punar janma
naiti mam eti so ’rjuna

Whoever knows Krsna’s transcendental body, activities and perfection, after quitting his body, returns to Him and doesn’t come back again to this miserable world. . . . It is also stated that there is no one who is master of Krsna; everyone is His servant. The Caitanya-caritamrta (Adi 5.142) confirms, ekale isvara Krsna, ara saba bhrtya: oOnly Krsna is God, and everyone else is His servant.

[Old: page 586, end of the first paragraph. New: page 599]

A foolish person may deride Him, but that is thinking Him an ordinary person, and may offer respect not to Him but to the impersonal “something” within Him, but these are all nonsensical postures. Krsna in His two-armed form is actually desired to be seen by demigods like Brahma and Siva in His two-armed form.

[Old: page 589, near the end of the first paragraph. New: page 603]

For the beginners in devotional service to the Lord, temple worship is essential, and this is confirmed in the Vedic literature. (Svetasvatara Upanisad 6.23):

yasya deve para bhaktir
yatha deve tatha gurau
tasyaite kathita hy arthah
prakasante mahatmanah

One who has unflinching devotion for the Supreme Lord and is directed by the spiritual master, in whom he has similar unflinching faith, can see the Supreme Personality of Godhead by revelation. One cannot understand Krsna by mental speculation. For one who does not take personal training under the guidance of a bona fide spiritual master, it is impossible to even begin to understand Krsna.

[Old: page 589. New: page 603]

That form was exhibited by Krsna at the request of Arjuna because so that in the future, when one represents himself as an incarnation of God, people can ask to see his universal form.

[Old: would have been page 589. New: page 603]

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

[Old: page 589. New: page 604]

As far as the four-handed forms of Krsna are concerned, it is stated clearly that even the most identical four-handed form of Krsna. . . is also an expansion of the Supreme Lord. As stated in the Brahma-samhita (5.48),

yasyaika-nisvasita-kalam athavalambya
jivanti loma-vila-ja jagad-anda-nathah
visnur mahan sa iha yasya kala-viseso
govindam adi-purusam tam aham bhajami

“The Maha-Visnu, into whom all the innumerable universes enter and from whom they come forth again simply by His breathing process, is a plenary expansion of Krsna. Therefore I worship Govinda, Krsna, the cause of all causes.” Therefore one should conclusively worship the personal form of Krsna as the Supreme Personality of Godhead who is eternity has eternal bliss and knowledge. He is the source of all forms of Visnu, He is the source of all forms of incarnation, and He is the original Supreme Personality, as confirmed in Bhagavad-gita.

In the Vedic literature it is stated that (Gopala-tapani Upanisad 1.1) the following statement appears:

sac-cid-ananda-rupaya
Krsnayaklista-karine
namo vedanta-vedyaya
gurave buddhi-saksine

“I offer my respectful obeisances unto Krsna, who has a transcendental form of bliss, eternity and knowledge. I offer my respect to Him, because understanding Him means understanding the Vedas and He is therefore the supreme spiritual master.”

Then it is said, Krsno vai paramam daivatam: “Krsna is the Supreme Personality of Godhead.” (Gopala-tapani Upanisad 1.3) Eko vasi sarva-gah Krsna idyah: “That one Krsna is the Supreme Personality of Godhead, and He is worshipable.”

Eko ’pi san bahudha yo ’vabhati: “Krsna is one, but He is manifested in unlimited forms and expanded incarnations.” (Gopala-tapani Upanisad 1.21)

The Brahma-samhita (5.1) says,

isvarah paramah Krsnah
sac-cid-ananda-vigrahah
anadir adir govindah
sarva-karana-karanam

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

Elsewhere it is said, yatravatirnam krsnakhyam param brahma narakrti: “Tthe Supreme Absolute Truth is a person, His name is Krsna, and He sometimes descends on this earth.” Similarly, in the Srimad-Bhagavatam there is we find a description of all kinds of incarnations of the Supreme Personality of Godhead, and there in this list the name of Krsna also appears. But then it is said that this Krsna is not an incarnation of God but is the original Supreme Personality of Godhead Himself (ete camsa-kalah pumsah Kkrsnas tu bhagavan svayam).

[Old: page 621, first paragraph, 6 lines up. New: page 638]

Sometimes we understand that think, “I am happy,” “I am mad a man,” “I am a woman,” “I am a dog,” “I am a cat.” These are the bodily designations of the knowers.

[Old: page 626, first paragraph, 2 lines up. New: page 644]

That knowledge of the field of activities and of the knower of activities is described by various sages in various Vedic writings—. It is especially presented in the Vedanta-sutra—and is presented with all reasoning as to cause and effect.

[Old: page 626. New: page 644]

Similarly, in the original Vedas, a distinction between the soul, the Supersoul and the body is made, especially in the Katha Upanisad. There are many great sages who have explained this, and Parasara is considered principal among them.

The word chandobhih refers to the various Vedic literatures. The Taittiriya Upanisad, for example, which is a branch of the Yajur Veda, describes nature, the living entity and the Supreme Personality of Godhead.

As stated before, ksetra is the field of activities, and there are two kinds of ksetra-jna: the individual living entity and the supreme living entity. As stated in the Taittiriya Upanisad (2.9), brahma puccham pratistha.

[Old: page 626. New: page 645]

This is the real picture of the Supreme Lord, as the supreme knower of the field, the living entity, as the subordinate knower, and the nature of the field of activities. One has to search for this truth in the Vedanta-sutra, or Brahma-sutra.

It is mentioned here that the codes of the Brahma-sutra are very nicely arranged according to cause and effect. Some of the sutras, or aphorisms, are na viyad asruteh (2.3.2), natma sruteh (2.3.18), and parat tu tac-chruteh (2.3.40). The first aphorism indicates the field of activities, the second indicates the living entity, and the third indicates the Supreme Lord, the summum bonum among all the manifestations of various entities.

[Old: page 634, bottom of the page. New: page 654]

Although the living entity is always being kicked by the stringent laws of material nature, he still thinks, “I am God” because of ignorance. The beginning of knowledge, therefore, is amanitva, humility. One should be humble and know that he is subordinate to the Supreme Lord.

[Old: page 638, middle of the first paragraph. New: page 657]

This is very nicely explained in the Svetasvatara Upanisad (3.19) in the verse sarvatah pani-padam apani-pado javano grahita. The Supreme Personality of Godhead has no hands which are materially contaminated, but He has His hands and accepts whatever sacrifice is offered to Him.

[Old: page 643, end of purport. New: page 662]

In other words, knowledge is nothing but the preliminary stage of understanding devotional service perfectly. In the Fifteenth Chapter this will be very clearly explained.

Now, to summarize, one may understand that verses 6 and 7, beginning from maha-bhutani and continuing through cetana dhrtih, analyze the material elements and certain manifestations of the symptoms of life. These combine to form the body, or the field of activities. And verses 8 through 12, from amanitvam through tattva-jnanartha-darsanam, describe the process of knowledge for understanding both types of knower of the field of activities, namely the soul and the Supersoul. Then verses 13 through 18, beginning from anadi mat-param and continuing through hrdi sarvasya visthitam, describe the soul and the Supreme Lord, or the Supersoul.

Thus three items have been described: the field of activity (the body), the process of understanding, and both the soul and the Supersoul. It is especially described here that only the unalloyed devotees of the Lord can understand these three items clearly. So for these devotees Bhagavad-gita is fully useful; it is they who can attain the supreme goal, the nature of the Supreme Lord, Krsna. In other words, only devotees, and not others, can understand Bhagavad-gita and derive the desired result.

sattvat—from the mode of goodness; sanjayate—develops; jnanam—knowledge; rajasah—from the mode of passion; lobhah—greed; eva—certainly; ca—also. . .

From the mode of goodness, real knowledge develops; from the mode of passion, grief greed develops; and from the mode of ignorance, develop foolishness, madness and illusion develop.

[Old: page 696. New: page 714]

The twigs of the tree are considered to be the sense objects. By development of the different modes of nature we develop different senses, and by the senses we enjoy different varieties of sense objects. The source of tips of the branches are the senses—the ears, nose, eyes, etc.—is considered to be the upper twigs, tuned which are attached to the enjoyment of different sense objects. The leaves twigs are sound, form, touch, and so on—the sense objects. The subsidiary roots, which are subsidiary, are attachments and aversions, which are the byproducts of different varieties of suffering and sense enjoyment. Thus we develop attachment and aversion. The tendencies toward piety and impiety are considered to be the develop from these secondary roots, spreading which spread in all directions. The real root is from Brahmaloka, and the other roots are in the human planetary systems. After one enjoys the results of virtuous activities in the upper planetary systems, he comes down to this earth and renews his karma, or fruitive activities for promotion. This planet of human beings is considered the field of activities.

[Old: page 696, 4 lines down. New: page 714]

These are situated on the lower parts of the branches, whereas on the upper parts are higher forms of living entities: the demigods, Gandharvas (fairies), and many other higher species of life.

aham—I; vaisvanarah—by My plenary portion as the digesting fire; bhutva—becoming; praninam—of all living entities; deham—body in the bodies; asritah—situated; prana—the outgoing air; apana—the downgoing air; samayuktah—keeping in balance; pacami—I digest; annam—foodstuff; catuh-vidham—the four kinds of.

I am the fire of digestion in every living body the bodies of all living entities, and I am join with the air of life, outgoing and incoming, by which I to digest the four kinds of foodstuff.

[Old: page 728, last paragraph, purport. New: page 746]

All these sixteen twenty-six qualifications mentioned are transcendental qualities.

[Old: page 732, top. New: page 750]

One should always be careful to keep his body clean by bathing, brushing teeth, shaving, changing clothes, etc.

[Old: page 775, 5 lines up. New: page 793]

When initiating a person or offering the sacred thread, one vibrates the words om tat sat. Similarly, in all kinds of yajna performances,of yajna the supreme object is the Supreme, om tat sat. is invoked. The word tad-arthiyam further means offering service to anything which represents the Supreme, including such service as cooking and helping in the Lord’s temple, or any other kind of work for broadcasting the glories of the Lord. These supreme words om tat sat are thus used in many ways to perfect all activities and makes everything complete.

[Old: Misplaced as purport to 18.31, page 805. New: page 820]

Intelligence in the mode of passion ignorance is always working perversely the opposite of the way it should. It accepts religions which are not actually religions and rejects actual religion. All views and activities are misguided. Men of passionate intelligence in ignorance understand a great soul to be a common man and accept a common man as a great soul. They think truth to be untruth and accept untruth as truth. In all activities they simply take the wrong path; therefore their intelligence is in the mode of passion ignorance.

One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments nor desires to have anything;