Bhagavad Gita Chapter 5 - Action in Krishna Consciousness

Bhagavad Gita, Chapter Five: Karma-yoga – Action in Krishna Consciousness.

Action and Renunciation

Outwardly performing all actions but inwardly renouncing their fruits, the wise man, purified by the fire of transcendental knowledge, attains peace, detachment, forbearance, spiritual vision and bliss.
 

Bhagavad Gita 5.1

Text 1

arjuna uvaca
sannyasam karmanam krishna
punar yogam ca samsasi
yac chreya etayor ekam
tan me bruhi su-niscitam

Translation

Arjuna said: O Krishna, first of all You ask me to renounce work, and then again You recommend work with devotion. Now will You kindly tell me definitely which of the two is more beneficial?

Commentary by Srila Prabhupada

In this Fifth Chapter of the Bhagavad-gita, the Lord says that work in devotional service is better than dry mental speculation. Devotional service is easier than the latter because, being transcendental in nature, it frees one from reaction. In the Second Chapter, preliminary knowledge of the soul and its entanglement in the material body were explained. How to get out of this material encagement by buddhi-yoga, or devotional service, was also explained therein. In the Third Chapter, it was explained that a person who is situated on the platform of knowledge no longer has any duties to perform. And in the Fourth Chapter the Lord told Arjuna that all kinds of sacrificial work culminate in knowledge. However, at the end of the Fourth Chapter, the Lord advised Arjuna to wake up and fight, being situated in perfect knowledge. Therefore, by simultaneously stressing the importance of both work in devotion and inaction in knowledge, Krishna has perplexed Arjuna and confused his determination. Arjuna understands that renunciation in knowledge involves cessation of all kinds of work performed as sense activities. But if one performs work in devotional service, then how is work stopped? In other words, he thinks that sannyasa, or renunciation in knowledge, should be altogether free from all kinds of activity, because work and renunciation appear to him to be incompatible. He appears not to have understood that work in full knowledge is nonreactive and is therefore the same as inaction. He inquires, therefore, whether he should cease work altogether or work with full knowledge.

Commentary by Sri Visvanatha Cakravarti Thakur

Having spoken of karma as superior to jnana, in order to strengthen this idea in this chapter, jnana is said to be equivalent to karma.

Being worried about the contradiction of the two statements at the end of the previous chapter, he asks a question.

In verse 41 of the last chapter you spoke of renouncing karma by jnana arising from karma yoga (yoga-sannyasta-karmanam) but in verse 42 you again spoke of taking up karma yoga (yogam atisthottistha bharata).

It is not possible to perform both renunciation of action and karma yoga at once because there is essential contradiction of the two as there is contradiction in remaining stationary and moving. Therefore the man of knowledge should either renounce karma or perform karma yoga. As I do not understand your intention, I am asking. Among these two, which one is better? Please tell that definitely to me.

Bhagavad Gita 5.2

Text 2

sri-bhagavan uvaca
sannyasah karma-yogas ca
nihsreyasa-karav ubhau
tayos tu karma-sannyasat
karma-yogo visisyate

Translation

The Personality of Godhead replied: The renunciation of work and work in devotion are both good for liberation. But, of the two, work in devotional service is better than renunciation of work.

Commentary by Srila Prabhupada

Fruitive activities (seeking sense gratification) are cause for material bondage. As long as one is engaged in activities aimed at improving the standard of bodily comfort, one is sure to transmigrate to different types of bodies, thereby continuing material bondage perpetually.

Srimad-Bhagavatam (5.5.4–6) confirms this as follows:

nunam pramattah kurute vikarma
yad indriya-pritaya aprnoti
na sadhu manye yata atmano ’yam
asann api klesa-da asa dehah
parabhavas tavad abodha-jato
yavan na jijnasata atma-tattvam
yavat kriyas tavad idam mano vai
karmatmakam yena sarira-bandhah
evam manah karma-vasam prayunkte
avidyayatmany upadhiyamane
pritir na yavan mayi vasudeve
na mucyate deha-yogena tavat

“People are mad after sense gratification, and they do not know that this present body, which is full of miseries, is a result of one’s fruitive activities in the past. Although this body is temporary, it is always giving one trouble in many ways. Therefore, to act for sense gratification is not good. One is considered to be a failure in life as long as he makes no inquiry about his real identity. As long as he does not know his real identity, he has to work for fruitive results for sense gratification, and as long as one is engrossed in the consciousness of sense gratification one has to transmigrate from one body to another. Although the mind may be engrossed in fruitive activities and influenced by ignorance, one must develop a love for devotional service to Vasudeva. Only then can one have the opportunity to get out of the bondage of material existence.”

Therefore, jnana (or knowledge that one is not this material body but spirit soul) is not sufficient for liberation. One has to act in the status of spirit soul, otherwise there is no escape from material bondage. Action in Krishna consciousness is not, however, action on the fruitive platform. Activities performed in full knowledge strengthen one’s advancement in real knowledge. Without Krishna consciousness, mere renunciation of fruitive activities does not actually purify the heart of a conditioned soul. As long as the heart is not purified, one has to work on the fruitive platform. But action in Krishna consciousness automatically helps one escape the result of fruitive action so that one need not descend to the material platform. Therefore action in Krishna consciousness is always superior to renunciation, which always entails a risk of falling. Renunciation without Krishna consciousness is incomplete, as is confirmed by Srila Rupa Gosvami in his Bhakti-rasamrita-sindhu (1.2.258):

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

“When persons eager to achieve liberation renounce things related to the Supreme Personality of Godhead, thinking them to be material, their renunciation is called incomplete.” Renunciation is complete when it is in the knowledge that everything in existence belongs to the Lord and that no one should claim proprietorship over anything. One should understand that, factually, nothing belongs to anyone. Then where is the question of renunciation? One who knows that everything is Krishna’s property is always situated in renunciation. Since everything belongs to Krishna, everything should be employed in the service of Krishna. This perfect form of action in Krishna consciousness is far better than any amount of artificial renunciation by a sannyasi of the Mayavadi school.

Commentary by Sri Visvanatha Cakravarti Thakur

Karma yoga is better. Even for the jnani, performing action is not at all a fault. Rather, by performance of niskama karma, the heart becomes fixed in purity. From that, jnana becomes fixed. Sometimes there may arise disturbance in the heart of the sannyasi. In order to alleviate that disturbance, is it forbidden to engage in karma? Impurity in the heart obstructs the practice of jnana, but taking up enjoyment of sense objects is a real degradation.

Bhagavad Gita 5.3

Text 3

jneyah sa nitya-sannyasi
yo na dvesti na kanksati
nirdvandvo hi maha-baho
sukham bandhat pramucyate

 
Translation

One who neither hates nor desires the fruits of his activities is known to be always renounced. Such a person, free from all dualities, easily overcomes material bondage and is completely liberated, O mighty-armed Arjuna.

Commentary by Srila Prabhupada

One who is fully in Krishna consciousness is always a renouncer because he feels neither hatred nor desire for the results of his actions. Such a renouncer, dedicated to the transcendental loving service of the Lord, is fully qualified in knowledge because he knows his constitutional position in his relationship with Krishna. He knows fully well that Krishna is the whole and that he is part and parcel of Krishna. Such knowledge is perfect because it is qualitatively and quantitatively correct. The concept of oneness with Krishna is incorrect because the part cannot be equal to the whole. Knowledge that one is one in quality yet different in quantity is correct transcendental knowledge leading one to become full in himself, having nothing to aspire to or lament over. There is no duality in his mind because whatever he does, he does for Krishna. Being thus freed from the platform of dualities, he is liberated—even in this material world.

Commentary by Sri Visvanatha Cakravarti Thakur

It should not be said that taking sannyasa gives liberation and not taking sannyasa does not give liberation. The pure hearted person engaged in action should be known as the constant sannyasi (nitya sannyasi). He is a true warrior who conquers the city of liberation, O Mighty-armed one (maha baho).

Bhagavad Gita 5.4

Text 4

sankhya-yogau prithag balah
pravadanti na panditah
ekam apy asthitah samyag
ubhayor vindate phalam
Translation

Only the ignorant speak of devotional service [karma-yoga] as being different from the analytical study of the material world [Sankhya]. Those who are actually learned say that he who applies himself well to one of these paths achieves the results of both.

Commentary by Srila Prabhupada

The aim of the analytical study of the material world is to find the soul of existence. The soul of the material world is Vishnu, or the Supersoul. Devotional service to the Lord entails service to the Supersoul. One process is to find the root of the tree, and the other is to water the root. The real student of Sankhya philosophy finds the root of the material world, Vishnu, and then, in perfect knowledge, engages himself in the service of the Lord. Therefore, in essence, there is no difference between the two because the aim of both is Vishnu. Those who do not know the ultimate end say that the purposes of Sankhya and karma-yoga are not the same, but one who is learned knows the unifying aim in these different processes.

Commentary by Sri Visvanatha Cakravarti Thakur

Your statement about which is the better of the two does not actually   apply,   because   intelligent  people do  not  see any difference between the two. The word sankya refers to being fixed in jnana. An anga of that is sannyasa. The fools, not the wise, speak of the difference between sannyasa and karma yoga. As the previous verse mentioned, “one should know the karma yogi to be the real sannyasi.” The sannyasi and karma yogi are one.

Bhagavad Gita 5.5

Text 5

yat sankhyaih prapyate sthanam
tad yogair api gamyate
ekam sankhyam ca yogam ca
yah pasyati sa pasyati

Translation

One who knows that the position reached by means of analytical study can also be attained by devotional service, and who therefore sees analytical study and devotional service to be on the same level, sees things as they are.

Commentary by Srila Prabhupada

The real purpose of philosophical research is to find the ultimate goal of life. Since the ultimate goal of life is self-realization, there is no difference between the conclusions reached by the two processes. By Sankhya philosophical research one comes to the conclusion that a living entity is not a part and parcel of the material world but of the supreme spirit whole. Consequently, the spirit soul has nothing to do with the material world; his actions must be in some relation with the Supreme. When he acts in Krishna consciousness, he is actually in his constitutional position. In the first process, Sankhya, one has to become detached from matter, and in the devotional yoga process one has to attach himself to the work of Krishna consciousness. Factually, both processes are the same, although superficially one process appears to involve detachment and the other process appears to involve attachment. Detachment from matter and attachment to Krishna are one and the same. One who can see this sees things as they are.

Commentary by Sri Visvanatha Cakravarti Thakur

This verse clarifies the issue. What is achieved by sannyasa (sankhyaih) is achieved by niskama karma (yogaih). The plural is used to show respect. He who sees these two as one by intelligence actually sees. He is a wise man with vision.

Bhagavad Gita 5.6

Text 6

sannyasas tu maha-baho
duhkham aptum ayogatah
yoga-yukto munir brahma
na cirenadhigacchati

Translation

Merely renouncing all activities yet not engaging in the devotional service of the Lord cannot make one happy. But a thoughtful person engaged in devotional service can achieve the Supreme without delay.

Commentary by Srila Prabhupada

There are two classes of sannyasis, or persons in the renounced order of life. The Mayavadi sannyasis are engaged in the study of Sankhya philosophy, whereas the Vaishnava sannyasis are engaged in the study of Bhagavatam philosophy, which affords the proper commentary on the Vedanta-sutras. The Mayavadi sannyasis also study the Vedanta-sutras, but use their own commentary, called Sariraka-bhasya, written by Shankaracarya. The students of the Bhagavata school are engaged in the devotional service of the Lord, according to pancaratriki regulations, and therefore the Vaishnava sannyasis have multiple engagements in the transcendental service of the Lord. The Vaishnava sannyasis have nothing to do with material activities, and yet they perform various activities in their devotional service to the Lord. But the Mayavadi sannyasis, engaged in the studies of Sankhya and Vedanta and speculation, cannot relish the transcendental service of the Lord. Because their studies become very tedious, they sometimes become tired of Brahman speculation, and thus they take shelter of the Bhagavatam without proper understanding. Consequently their study of the Srimad-Bhagavatam becomes troublesome. Dry speculations and impersonal interpretations by artificial means are all useless for the Mayavadi sannyasis. The Vaishnava sannyasis, who are engaged in devotional service, are happy in the discharge of their transcendental duties, and they have the guarantee of ultimate entrance into the kingdom of God. The Mayavadi sannyasis sometimes fall down from the path of self-realization and again enter into material activities of a philanthropic and altruistic nature, which are nothing but material engagements. Therefore, the conclusion is that those who are engaged in Krishna conscious activities are better situated than the sannyasis engaged in simple speculation about what is Brahman and what is not Brahman, although they too come to Krishna consciousness, after many births.

Commentary by Sri Visvanatha Cakravarti Thakur

Sannyasa gives suffering for the jnani who cannot fix purity in the heart. Karma yoga however gives pleasure. The intended meaning of what was spoken earlier is made clear. Because of not performing karma yoga which can pacify the disturbance of the heart, sannyasa may give rise to suffering, if it is accepted without proper qualification. Thus it is said by the writers of the vartika:

pramadino bahis cittah pisunah kalahotsukah
sannyasino ‘pi drsyante daiva-sandusitasrayah

One sees sannyasis who are absorbed in sense gratification, with evil minds, fond of arguing, who are contaminated shelters of spiritual life.

The personified Vedas also says:

yadi na samuddharanti yatayo hrdi kama-jata

Members of the renounced order who fail to uproot the last traces of material desire in their hearts remain impure, and thus You do not allow them to understand You. SB 10.87.39

Bhagavatam also says:

yas tv asamyata-sad-vargah pracandendriya-sarathih
jnana-vairagya-rahitas tri-dandam upajivati

suran atmanam atma-stham nihnute mam ca dharma-ha
avipakva-kasayo ‘smad amusmac ca vihiyate

One who has not controlled the six forms of illusion [lust, anger, greed, excitement, false pride and intoxication], whose intelligence, the leader of the senses, is extremely attached to material things, who is bereft of knowledge and detachment, who adopts the sannyasa order of life to make a living, who denies the worshipable demigods, his own self and the Supreme Lord within himself, thus ruining all religious principles, and who is still infected by material contamination, is deviated and lost both in this life and the next. SB 11.18.40

Therefore, the jnani (munih) engaging in niskama karma yoga (yoga yuktah) quickly attains brahman.

Bhagavad Gita 5.7

Text 7

yoga-yukto vishuddhatma
vijitatma jitendriyah
sarva-bhutatma-bhutatma
kurvann api na lipyate

Translation

One who works in devotion, who is a pure soul, and who controls his mind and senses is dear to everyone, and everyone is dear to him. Though always working, such a man is never entangled.

Commentary by Srila Prabhupada

One who is on the path of liberation by Krishna consciousness is very dear to every living being, and every living being is dear to him. This is due to his Krishna consciousness. Such a person cannot think of any living being as separate from Krishna, just as the leaves and branches of a tree are not separate from the tree. He knows very well that by pouring water on the root of the tree, the water will be distributed to all the leaves and branches, or by supplying food to the stomach, the energy is automatically distributed throughout the body. Because one who works in Krishna consciousness is servant to all, he is very dear to everyone. And because everyone is satisfied by his work, he is pure in consciousness. Because he is pure in consciousness, his mind is completely controlled. And because his mind is controlled, his senses are also controlled. Because his mind is always fixed on Krishna, there is no chance of his being deviated from Krishna. Nor is there a chance that he will engage his senses in matters other than the service of the Lord. He does not like to hear anything except topics relating to Krishna; he does not like to eat anything which is not offered to Krishna; and he does not wish to go anywhere if Krishna is not involved. Therefore, his senses are controlled. A man of controlled senses cannot be offensive to anyone. One may ask, “Why then was Arjuna offensive (in battle) to others? Wasn’t he in Krishna consciousness?” Arjuna was only superficially offensive because (as has already been explained in the Second Chapter) all the assembled persons on the battlefield would continue to live individually, as the soul cannot be slain. So, spiritually, no one was killed on the Battlefield of Kurukshetra. Only their dresses were changed by the order of Krishna, who was personally present. Therefore Arjuna, while fighting on the Battlefield of Kurukshetra, was not really fighting at all; he was simply carrying out the orders of Krishna in full Krishna consciousness. Such a person is never entangled in the reactions of work.

Commentary by Sri Visvanatha Cakravarti Thakur

The jnani by performing karma is not contaminated. That is stated in this verse. The jnanis engaged in karma yoga are of three types: those who have controlled their intelligence (visuddhatma), those who have controlled their minds (vijtatma), and those who have controlled their senses (jitendriyah). The order of superiority is from last to first: having controlled intelligence being the best. All jivas are attracted to them even if they are grhasthas. Their bodies (atma) become the object of love for all living entities, just as each living entity has affection for his own soul (atma bhuta).

Bhagavad Gita 5.8-9

Text 8-9

naiva kincit karomiti
yukto manyeta tattva-vit
pasyan shrinvan sprsan jighrann
asnan gacchan svapan svasan
pralapan visrjan grhnann
unmisan nimisann api
indriyanindriyarthesu
vartanta iti dharayan

Translation

A person in the divine consciousness, although engaged in seeing, hearing, touching, smelling, eating, moving about, sleeping and breathing, always knows within himself that he actually does nothing at all. Because while speaking, evacuating, receiving, or opening or closing his eyes, he always knows that only the material senses are engaged with their objects and that he is aloof from them.

Commentary by Srila Prabhupada

A person in Krishna consciousness is pure in his existence, and consequently he has nothing to do with any work which depends upon five immediate and remote causes: the doer, the work, the situation, the endeavor and fortune. This is because he is engaged in the loving transcendental service of Krishna. Although he appears to be acting with his body and senses, he is always conscious of his actual position, which is spiritual engagement. In material consciousness, the senses are engaged in sense gratification, but in Krishna consciousness the senses are engaged in the satisfaction of Krishna’s senses. Therefore, the Krishna conscious person is always free, even though he appears to be engaged in affairs of the senses. Activities such as seeing and hearing are actions of the senses meant for receiving knowledge, whereas moving, speaking, evacuating, etc., are actions of the senses meant for work. A Krishna conscious person is never affected by the actions of the senses. He cannot perform any act except in the service of the Lord because he knows that he is the eternal servitor of the Lord.

Commentary by Sri Visvanatha Cakravarti Thakur

The Lord teaches the method by which one is not contaminated by actions. Although the karma yogi (yukta) is engaged in seeing and other actions, by verifying with his intelligence that the senses alone are engaged in the sense objects, he thinks that “I am doing nothing at all.”

Bhagavad Gita 5.10

Text 10

brahmany adhaya karmani
sangam tyaktva karoti yah
lipyate na sa papena
padma-patram ivambhasa

Translation

One who performs his duty without attachment, surrendering the results unto the Supreme Lord, is unaffected by sinful action, as the lotus leaf is untouched by water.

Commentary by Srila Prabhupada

Here brahmani means in Krishna consciousness. The material world is a sum total manifestation of the three modes of material nature, technically called the pradhana. The Vedic hymns sarvam hy etad brahma (Mandukya Upanishad 2), tasmad etad brahma nama-rupam annam ca jayate (Mundaka Upanishad 1.2.10), and, in the Bhagavad-gita (14.3), mama yonir mahad brahma indicate that everything in the material world is a manifestation of Brahman; and although the effects are differently manifested, they are nondifferent from the cause. In the Isopanishad it is said that everything is related to the Supreme Brahman, or Krishna, and thus everything belongs to Him only. One who knows perfectly well that everything belongs to Krishna, that He is the proprietor of everything and that, therefore, everything is engaged in the service of the Lord, naturally has nothing to do with the results of his activities, whether virtuous or sinful. Even one’s material body, being a gift of the Lord for carrying out a particular type of action, can be engaged in Krishna consciousness. It is then beyond contamination by sinful reactions, exactly as the lotus leaf, though remaining in the water, is not wet. The Lord also says in the Gita (3.30), mayi sarvani karmani sannyasya: “Resign all works unto Me [Krishna].” The conclusion is that a person without Krishna consciousness acts according to the concept of the material body and senses, but a person in Krishna consciousness acts according to the knowledge that the body is the property of Krishna and should therefore be engaged in the service of Krishna.

Commentary by Sri Visvanatha Cakravarti Thakur

Moreover, he who, offering all his actions unto me, the Supreme Lord (brahmani), giving up attachment to actions, giving up false identification of “I am doing it”, performs actions, is not contaminated at all by any actions, of which some could be sinful. Papena here represents all actions, not just sinful ones.

Bhagavad Gita 5.11

Text 11

kayena manasa buddhya
kevalair indriyair api
yoginah karma kurvanti
sangam tyaktvatma-shuddhaye

Translation

The yogis, abandoning attachment, act with body, mind, intelligence and even with the senses, only for the purpose of purification.

Commentary by Srila Prabhupada

When one acts in Krishna consciousness for the satisfaction of the senses of Krishna, any action, whether of the body, mind, intelligence or even the senses, is purified of material contamination. There are no material reactions resulting from the activities of a Krishna conscious person. Therefore purified activities, which are generally called sad-acara, can be easily performed by acting in Krishna consciousness. Sri Rupa Gosvami in his Bhakti-rasamrita-sindhu (1.2.187) describes this as follows:

iha yasya harer dasye
karmana manasa gira
nikhilasv apy avasthasu
jivan-muktah sa ucyate

“A person acting in Krishna consciousness (or, in other words, in the service of Krishna) with his body, mind, intelligence and words is a liberated person even within the material world, although he may be engaged in many so-called material activities.” He has no false ego, for he does not believe that he is this material body, or that he possesses the body. He knows that he is not this body and that this body does not belong to him. He himself belongs to Krishna, and the body too belongs to Krishna. When he applies everything produced of the body, mind, intelligence, words, life, wealth, etc.—whatever he may have within his possession—to Krishna’s service, he is at once dovetailed with Krishna. He is one with Krishna and is devoid of the false ego that leads one to believe that he is the body, etc. This is the perfect stage of Krishna consciousness.

Commentary by Sri Visvanatha Cakravarti Thakur

The karma yogis perform actions using the body, mind, intelligence and even the senses alone, giving up attachment, for purification of the mind (atma suddhaye). At the time of making offerings of oblations using the senses, the mind may wander. This is the manner in which only the senses are employed (kevalaih indriyair api).

Bhagavad Gita Chapter 4 - Transcendental knowledge

 Bhagavad Gita, Chapter Four: Transcendental knowledge

                                                      Approaching the Ultimate Truth

Transcendental knowledge – the spiritual knowledge of the soul, of God, and of their relationship – is both purifying and liberating. Such knowledge is the fruit of selfless devotional action (karma-yoga). The Lord explains the remote history of the Gita, the purpose and significance of His periodic descents to the material world, and the necessity of approaching a guru, a realized teacher.

Bhagavad Gita 4.1

Text 1

sri-bhagavan uvaca
imam vivasvate yogam
proktavan aham avyayam
vivasvan manave praha
manur iksvakave ’bravit

Translation

The Personality of Godhead, Lord Sri Krishna, said: I instructed this imperishable science of yoga to the sun-god, Vivasvan, and Vivasvan instructed it to Manu, the father of mankind, and Manu in turn instructed it to Ikshavaku.

Commentary by Srila Prabhupada

Herein we find the history of the Bhagavad-gita traced from a remote time when it was delivered to the royal order of all planets, beginning from the sun planet. The kings of all planets are especially meant for the protection of the inhabitants, and therefore the royal order should understand the science of Bhagavad-gita in order to be able to rule the citizens and protect them from material bondage to lust. Human life is meant for cultivation of spiritual knowledge, in eternal relationship with the Supreme Personality of Godhead, and the executive heads of all states and all planets are obliged to impart this lesson to the citizens by education, culture and devotion. In other words, the executive heads of all states are intended to spread the science of Krishna consciousness so that the people may take advantage of this great science and pursue a successful path, utilizing the opportunity of the human form of life.

In this millennium, the sun-god is known as Vivasvan, the king of the sun, which is the origin of all planets within the solar system. In the Brahma-samhita (5.52) it is stated:

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

“Let me worship,” Lord Brahma said, “the Supreme Personality of Godhead, Govinda [Krishna], who is the original person and under whose order the sun, which is the king of all planets, is assuming immense power and heat. The sun represents the eye of the Lord and traverses its orbit in obedience to His order.”

The sun is the king of the planets, and the sun-god (at present of the name Vivasvan) rules the sun planet, which is controlling all other planets by supplying heat and light. He is rotating under the order of Krishna, and Lord Krishna originally made Vivasvan His first disciple to understand the science of Bhagavad-gita. The Gita is not, therefore, a speculative treatise for the insignificant mundane scholar but is a standard book of knowledge coming down from time immemorial.

In the Mahabharata (Santi-parva 348.51–52) we can trace out the history of the Gita as follows:

treta-yugadau ca tato
vivasvan manave dadau
manus ca loka-bhrty-artham
sutayeksvakave dadau
iksvakuna ca kathito
vyapya lokan avasthitah

“In the beginning of the millennium known as Treta-yuga this science of the relationship with the Supreme was delivered by Vivasvan to Manu. Manu, being the father of mankind, gave it to his son Maharaja Ikshavaku, the king of this earth planet and forefather of the Raghu dynasty, in which Lord Ramacandra appeared.” Therefore, Bhagavad-gita existed in human society from the time of Maharaja Ikshavaku.

At the present moment we have just passed through five thousand years of the Kali-yuga, which lasts 432,000 years. Before this there was Dvapara-yuga (800,000 years), and before that there was Treta-yuga (1,200,000 years). Thus, some 2,005,000 years ago, Manu spoke the Bhagavad-gita to his disciple and son Maharaja Ikshavaku, the king of this planet earth. The age of the current Manu is calculated to last some 305,300,000 years, of which 120,400,000 have passed. Accepting that before the birth of Manu the Gita was spoken by the Lord to His disciple the sun-god Vivasvan, a rough estimate is that the Gita was spoken at least 120,400,000 years ago; and in human society it has been extant for two million years. It was respoken by the Lord again to Arjuna about five thousand years ago. That is the rough estimate of the history of the Gita, according to the Gita itself and according to the version of the speaker, Lord Sri Krishna. It was spoken to the sun-god Vivasvan because he is also a kshatriya and is the father of all kshatriyas who are descendants of the sun-god, or the surya-vamsha kshatriyas. Because Bhagavad-gita is as good as the Vedas, being spoken by the Supreme Personality of Godhead, this knowledge is apaurusheya, superhuman. Since the Vedic instructions are accepted as they are, without human interpretation, the Gita must therefore be accepted without mundane interpretation. The mundane wranglers may speculate on the Gita in their own ways, but that is not Bhagavad-gita as it is.

Therefore, Bhagavad-gita has to be accepted as it is, from the disciplic succession, and it is described herein that the Lord spoke to the sun-god, the sun-god spoke to his son Manu and Manu spoke to his son Ikshavaku.

Commentary by Sri Visvanatha Cakravarti Thakur

In the fourth chapter, the Lord speaks of the reasons for his appearance, the eternal nature of his appearance and activities, and also speaks of the excellence of jnana in such things as the brahma yajna.

In this chapter, the Lord praises jnana yoga (imam yogam), the goal of niskama karma, which he had already mentioned in the two previous chapters.

Bhagavad Gita 4.2

Text 2

evam parampara-praptam
imam rajarsayo viduh
sa kaleneha mahata
yogo nastah parantapa

Translation

This supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way. But in course of time the succession was broken, and therefore the science as it is appears to be lost.

Commentary by Srila Prabhupada

It is clearly stated that the Gita was especially meant for the saintly kings because they were to execute its purpose in ruling over the citizens. Certainly Bhagavad-gita was never meant for the demonic persons, who would dissipate its value for no one’s benefit and would devise all types of interpretations according to personal whims. As soon as the original purpose was scattered by the motives of the unscrupulous commentators, there arose the need to reestablish the disciplic succession. Five thousand years ago it was detected by the Lord Himself that the disciplic succession was broken, and therefore He declared that the purpose of the Gita appeared to be lost. In the same way, at the present moment also there are so many editions of the Gita (especially in English), but almost all of them are not according to authorized disciplic succession. There are innumerable interpretations rendered by different mundane scholars, but almost all of them do not accept the Supreme Personality of Godhead, Krishna, although they make a good business on the words of Sri Krishna. This spirit is demonic, because demons do not believe in God but simply enjoy the property of the Supreme. Since there is a great need of an edition of the Gita in English, as it is received by the parampara (disciplic succession) system, an attempt is made herewith to fulfill this great want. Bhagavad-gita—accepted as it is—is a great boon to humanity; but if it is accepted as a treatise of philosophical speculations, it is simply a waste of time.

Bhagavad Gita 4.3

Text 3

sa evayam maya te ’dya
yogah proktah puratanah
bhakto ’si me sakha ceti
rahasyam hy etad uttamam

Translation

That very ancient science of the relationship with the Supreme is today told by Me to you because you are My devotee as well as My friend and can therefore understand the transcendental mystery of this science.

Commentary by Srila Prabhupada

There are two classes of men, namely the devotee and the demon. The Lord selected Arjuna as the recipient of this great science owing to his being a devotee of the Lord, but for the demon it is not possible to understand this great mysterious science. There are a number of editions of this great book of knowledge. Some of them have commentaries by the devotees, and some of them have commentaries by the demons. Commentation by the devotees is real, whereas that of the demons is useless. Arjuna accepts Sri Krishna as the Supreme Personality of Godhead, and any commentary on the Gita following in the footsteps of Arjuna is real devotional service to the cause of this great science. The demonic, however, do not accept Lord Krishna as He is. Instead they concoct something about Krishna and mislead general readers from the path of Krishna’s instructions. Here is a warning about such misleading paths. One should try to follow the disciplic succession from Arjuna, and thus be benefitted by this great science of Srimad Bhagavad-gita.

Commentary by Sri Visvanatha Cakravarti Thakur

In this verse, the Lord gives the reason for speaking this yoga to Arjuna. You are my devotee (my servant) and my friend. Apart from these two reasons, he gives another reason for speaking to a person favorable to him: it is private or secret.

Bhagavad Gita 4.4

Text 4

arjuna uvaca
aparam bhavato janma
param janma vivasvatah
katham etad vijaniyam
tvam adau proktavan iti

Translation

Arjuna said: The sun-god Vivasvan is senior by birth to You. How am I to understand that in the beginning You instructed this science to him?

Commentary by Srila Prabhupada

Arjuna is an accepted devotee of the Lord, so how could he not believe Krishna’s words? The fact is that Arjuna is not inquiring for himself but for those who do not believe in the Supreme Personality of Godhead or for the demons who do not like the idea that Krishna should be accepted as the Supreme Personality of Godhead; for them only Arjuna inquires on this point, as if he were himself not aware of the Personality of Godhead, or Krishna. As it will be evident from the Tenth Chapter, Arjuna knew perfectly well that Krishna is the Supreme Personality of Godhead, the fountainhead of everything and the last word in transcendence. Of course, Krishna also appeared as the son of Devaki on this earth. How Krishna remained the same Supreme Personality of Godhead, the eternal original person, is very difficult for an ordinary man to understand. Therefore, to clarify this point, Arjuna put this question before Krishna so that He Himself could speak authoritatively. That Krishna is the supreme authority is accepted by the whole world, not only at present but from time immemorial, and the demons alone reject Him. Anyway, since Krishna is the authority accepted by all, Arjuna put this question before Him in order that Krishna would describe Himself without being depicted by the demons, who always try to distort Him in a way understandable to the demons and their followers. It is necessary that everyone, for his own interest, know the science of Krishna. Therefore, when Krishna Himself speaks about Himself, it is auspicious for all the worlds. To the demons, such explanations by Krishna Himself may appear to be strange because the demons always study Krishna from their own standpoint, but those who are devotees heartily welcome the statements of Krishna when they are spoken by Krishna Himself. The devotees will always worship such authoritative statements of Krishna because they are always eager to know more and more about Him. The atheists, who consider Krishna an ordinary man, may in this way come to know that Krishna is superhuman, that He is sac-cid-ananda-vigraha [Bs. 5.1]—the eternal form of bliss and knowledge—that He is transcendental, and that He is above the domination of the modes of material nature and above the influence of time and space. A devotee of Krishna, like Arjuna, is undoubtedly above any misunderstanding of the transcendental position of Krishna. Arjuna’s putting this question before the Lord is simply an attempt by the devotee to defy the atheistic attitude of persons who consider Krishna to be an ordinary human being, subject to the modes of material nature.

Commentary by Sri Visvanatha Cakravarti Thakur

In this verse, Arjuna asks about the impossibility of what Krishna has just spoken. “Your birth is recent (aparam) and Vivasvan’s birth is ancient (param). How can I understand that you spoke it to him?”
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Bhagavad Gita 4.5

Text 5

sri-bhagavan uvaca
bahuni me vyatitani
janmani tava carjuna
tany aham veda sarvani
na tvam vettha parantapa

Translation

The Personality of Godhead said: Many, many births both you and I have passed. I can remember all of them, but you cannot, O subduer of the enemy!

Commentary by Srila Prabhupada

In the Brahma-samhita (5.33) we have information of many, many incarnations of the Lord. It is stated there:

advaitam acyutam anadim ananta-rupam
adyam purana-purusham nava-yauvanam ca
vedesu durlabham adurlabham atma-bhaktau
govindam adi-purusham tam aham bhajami

“I worship the Supreme Personality of Godhead, Govinda [Krishna], who is the original person—absolute, infallible, without beginning. Although expanded into unlimited forms, He is still the same original, the oldest, and the person always appearing as a fresh youth. Such eternal, blissful, all-knowing forms of the Lord are usually understood by the best Vedic scholars, but they are always manifest to pure, unalloyed devotees.”

It is also stated in Brahma-samhita (5.39):

ramadi-murtisu kala-niyamena tisthan
nanavataram akarod bhuvanesu kintu
krishnah svayam samabhavat paramah puman yo
govindam adi-purusham tam aham bhajami

“I worship the Supreme Personality of Godhead, Govinda [Krishna], who is always situated in various incarnations such as Rama, Nrisimha and many subincarnations as well, but who is the original Personality of Godhead known as Krishna, and who incarnates personally also.”

In the Vedas also it is said that the Lord, although one without a second, manifests Himself in innumerable forms. He is like the vaidurya stone, which changes color yet still remains one. All those multiforms are understood by the pure, unalloyed devotees, but not by a simple study of the Vedas (vedesu durlabham adurlabham atma-bhaktau). Devotees like Arjuna are constant companions of the Lord, and whenever the Lord incarnates, the associate devotees also incarnate in order to serve the Lord in different capacities. Arjuna is one of these devotees, and in this verse it is understood that some millions of years ago when Lord Krishna spoke the Bhagavad-gita to the sun-god Vivasvan, Arjuna, in a different capacity, was also present. But the difference between the Lord and Arjuna is that the Lord remembered the incident whereas Arjuna could not remember. That is the difference between the part-and-parcel living entity and the Supreme Lord. Although Arjuna is addressed herein as the mighty hero who could subdue the enemies, he is unable to recall what had happened in his various past births. Therefore, a living entity, however great he may be in the material estimation, can never equal the Supreme Lord. Anyone who is a constant companion of the Lord is certainly a liberated person, but he cannot be equal to the Lord. The Lord is described in the Brahma-samhita as infallible (acyuta), which means that He never forgets Himself, even though He is in material contact. Therefore, the Lord and the living entity can never be equal in all respects, even if the living entity is as liberated as Arjuna. Although Arjuna is a devotee of the Lord, he sometimes forgets the nature of the Lord, but by the divine grace a devotee can at once understand the infallible condition of the Lord, whereas a nondevotee or a demon cannot understand this transcendental nature. Consequently these descriptions in the Gita cannot be understood by demonic brains. Krishna remembered acts which were performed by Him millions of years before, but Arjuna could not, despite the fact that both Krishna and Arjuna are eternal in nature. We may also note herein that a living entity forgets everything due to his change of body, but the Lord remembers because He does not change His sac-cid-ananda body. He is advaita, which means there is no distinction between His body and Himself. Everything in relation to Him is spirit—whereas the conditioned soul is different from his material body. And because the Lord’s body and self are identical, His position is always different from that of the ordinary living entity, even when He descends to the material platform. The demons cannot adjust themselves to this transcendental nature of the Lord, which the Lord Himself explains in the following verse.

Commentary by Sri Visvanatha Cakravarti Thakur

In this verse, the Lord speaks with the intention to show that he instructs through the agency of his avataras.

I  appear as various  avataras,  and you  also  appear  as my companion at that time. I know, since I am omniscient, being the  Supreme lord.  You  do  not know,  since I  cover your knowledge  for  fulfilling the purpose of my pastimes. With knowledge covered, O afflicter of the enemy, you afflict (tapa) the enemies (param) by thinking of yourself as the son of Kunti a ksatriya, during in this life.

Bhagavad Gita 4.6

Text 6

 ajo ’pi sann avyayatma
bhutanam isvaro ’pi san
prakritim svam adhisthaya
sambhavamy atma-mayaya

Translation

Although I am unborn and My transcendental body never deteriorates, and although I am the Lord of all living entities, I still appear in every millennium in My original transcendental form.

Commentary by Srila Prabhupada

The Lord has spoken about the peculiarity of His birth: although He may appear like an ordinary person, He remembers everything of His many, many past “births,” whereas a common man cannot remember what he has done even a few hours before. If someone is asked what he did exactly at the same time one day earlier, it would be very difficult for a common man to answer immediately. He would surely have to dredge his memory to recall what he was doing exactly at the same time one day before. And yet, men often dare claim to be God, or Krishna. One should not be misled by such meaningless claims. Then again, the Lord explains His prakriti, or His form. Prakriti means “nature,” as well as svarupa, or “one’s own form.” The Lord says that He appears in His own body. He does not change His body, as the common living entity changes from one body to another. The conditioned soul may have one kind of body in the present birth, but he has a different body in the next birth. In the material world, the living entity has no fixed body but transmigrates from one body to another. The Lord, however, does not do so. Whenever He appears, He does so in the same original body, by His internal potency. In other words, Krishna appears in this material world in His original eternal form, with two hands, holding a flute. He appears exactly in His eternal body, uncontaminated by this material world. Although He appears in the same transcendental body and is Lord of the universe, it still appears that He takes His birth like an ordinary living entity. And although His body does not deteriorate like a material body, it still appears that Lord Krishna grows from childhood to boyhood and from boyhood to youth. But astonishingly enough He never ages beyond youth. At the time of the Battle of Kurukshetra, He had many grandchildren at home; or, in other words, He had sufficiently aged by material calculations. Still He looked just like a young man twenty or twenty-five years old. We never see a picture of Krishna in old age because He never grows old like us, although He is the oldest person in the whole creation—past, present, and future. Neither His body nor His intelligence ever deteriorates or changes. Therefore, it is clear that in spite of His being in the material world, He is the same unborn, eternal form of bliss and knowledge, changeless in His transcendental body and intelligence. Factually, His appearance and disappearance is like the sun’s rising, moving before us, and then disappearing from our eyesight. When the sun is out of sight, we think that the sun is set, and when the sun is before our eyes, we think that the sun is on the horizon. Actually, the sun is always in its fixed position, but owing to our defective, insufficient senses, we calculate the appearance and disappearance of the sun in the sky. And because Lord Krishna’s appearance and disappearance are completely different from that of any ordinary, common living entity, it is evident that He is eternal, blissful knowledge by His internal potency—and He is never contaminated by material nature. The Vedas also confirm that the Supreme Personality of Godhead is unborn yet He still appears to take His birth in multimanifestations. The Vedic supplementary literatures also confirm that even though the Lord appears to be taking His birth, He is still without change of body. In the Bhagavatam, He appears before His mother as Narayana, with four hands and the decorations of the six kinds of full opulences. His appearance in His original eternal form is His causeless mercy, bestowed upon the living entities so that they can concentrate on the Supreme Lord as He is, and not on mental concoctions or imaginations, which the impersonalist wrongly thinks the Lord’s forms to be. The word maya, or atma-maya, refers to the Lord’s causeless mercy, according to the Vishva-kosa dictionary. The Lord is conscious of all of His previous appearances and disappearances, but a common living entity forgets everything about his past body as soon as he gets another body. He is the Lord of all living entities because He performs wonderful and superhuman activities while He is on this earth. Therefore, the Lord is always the same Absolute Truth and is without differentiation between His form and self, or between His quality and body. A question may now be raised as to why the Lord appears and disappears in this world. This is explained in the next verse.

Commentary by Sri Visvanatha Cakravarti Thakur

In this verse, he describes the manner of his appearance.

“Though I am without birth, I appear. I descend in the forms of devas, humans and crawling animals and other forms.”

“But what is remarkable about that? The jiva is also actually without birth, and is born again after the destruction of the gross body.”

The Lord answers: “I have an indestructible body (avyaya atma). The jiva is without birth in the sense that he is a soul apart from his body. He takes birth just because of his relationship with the body which produces ignorance. But my being without birth and my taking birth are not separate from my body, since I am the Lord. Both my birth and not being born are in the same form. As such a thing is difficult to happen, it is certainly astounding and inconceivable. And there is no worry that I will take birth in all sorts of wombs like the jiva who is under the influence of papa and punya, for I am the lord of all the living entities (bhutanam isvarah), not under the control of karma.”

“But the jiva receives bodies of deva, human and animal according to karma by his subtle body which causes his bondage. You, the Supreme Lord, are without a subtle body, and you are all pervading and control karma, time and all other elements. The Sruti says bahu syam: may I become many. (Chandogya Upanisad 6.2.3) From that, it is understood that you are the form of the whole universe. When you say ‘I appear in this particular way,’ I think that must mean that your birth means simply your revealing to people the multitude of varieties of bodies in the whole universe, which are also eternal as types.”

“But how can that be? I make my appearance, situated in my own form (prakrtim svam adhisthaya).”

If the word prakrti meant the external material energy, then its controller, the Supreme Lord, becomes, by inference, a material form, not a special object of realization. Therefore, in conformity to the dictionary meaning (samsiddhi-prakrti tv ime svarupam ca svabhavas ca), the word prakrti means svarupa in this verse. It does not refer to the material energy which arises from his svarupa. The Lord’s svarupa is sac cid ananda.

Concerning the word prakrti, Sridhara Swami says, “You are prakrti which is composed of suddha sattva.” Ramanujacarya. says, “Prakrti means ones own nature. Thus the phrase ‘Being situated in my nature,’ means ‘I appear with my svarupa by my own will.’”

Thus, prakrti means one’s nature, which is condensed sac cid ananda rasa, which is distinct from material energy. The word svam along with prakrti thus indicates “my own true form,” as distinct from others’ true forms.

For the sruti says:

sa bhagavah kasmin pratisthitah sva mahimni

Dear sir, in what is the supreme situated? It is situated in its own glory.  Chandogya Upanisad 7.24.1

Madhusudana Sarasvati gives the following meaning. “I appear, situated in my svarupa. Being situated spiritually, I act without duality of soul and body.”

“But if you have indestructible bodies such as Matsya or Kurma, then why do not your present form and the previous forms appear all at once?

“I appear through my maya coming from my self (atma means self, thus atma maya means my own maya), yoga maya, the function of the cit sakti, which both covers and reveals my svarupas. I appear revealing my present form, having covered the previous forms.”

Sridhar Swami says, “I appear by my energy of jnana, bala and virya which strongly manifest (atma mayaya).”

Atma mayaya can also mean “By my own knowledge,” since maya can mean knowledge in this context: maya vayunam jnanam. The usage is stated by Ramanujacarya: “He continually knows the sin and piety of all entities by knowledge (mayaya).” Madhusadana Sarasvati says: “Maya means the awareness through that body (atma) that I am the Lord, Vasudeva, devoid of difference between body and soul.”

Bhagavad Gita 4.7

Text 7

 yada yada hi dharmasya
glanir bhavati bharata
abhyutthanam adharmasya
tadatmanam srjamy aham

Translation

Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion—at that time I descend Myself.

Commentary by Srila Prabhupada

The word srijami is significant herein. Srijami cannot be used in the sense of creation, because, according to the previous verse, there is no creation of the Lord’s form or body, since all of the forms are eternally existent. Therefore, srijami means that the Lord manifests Himself as He is. Although the Lord appears on schedule, namely at the end of the Dvapara-yuga of the twenty-eighth millennium of the seventh Manu in one day of Brahma, He has no obligation to adhere to such rules and regulations, because He is completely free to act in many ways at His will. He therefore appears by His own will whenever there is a predominance of irreligiosity and a disappearance of true religion. Principles of religion are laid down in the Vedas, and any discrepancy in the matter of properly executing the rules of the Vedas makes one irreligious. In the Bhagavatam it is stated that such principles are the laws of the Lord. Only the Lord can manufacture a system of religion. The Vedas are also accepted as originally spoken by the Lord Himself to Brahma, from within his heart. Therefore, the principles of dharma, or religion, are the direct orders of the Supreme Personality of Godhead (dharmam tu sakshad bhagavat-pranitam [SB 6.3.19]). These principles are clearly indicated throughout the Bhagavad-gita. The purpose of the Vedas is to establish such principles under the order of the Supreme Lord, and the Lord directly orders, at the end of the Gita, that the highest principle of religion is to surrender unto Him only, and nothing more. The Vedic principles push one towards complete surrender unto Him; and whenever such principles are disturbed by the demoniac, the Lord appears. From the Bhagavatam we understand that Lord Buddha is the incarnation of Krishna who appeared when materialism was rampant and materialists were using the pretext of the authority of the Vedas. Although there are certain restrictive rules and regulations regarding animal sacrifice for particular purposes in the Vedas, people of demonic tendency still took to animal sacrifice without reference to the Vedic principles. Lord Buddha appeared to stop this nonsense and to establish the Vedic principles of nonviolence. Therefore each and every avatara, or incarnation of the Lord, has a particular mission, and they are all described in the revealed scriptures. No one should be accepted as an avatara unless he is referred to by scriptures. It is not a fact that the Lord appears only on Indian soil. He can manifest Himself anywhere and everywhere, and whenever He desires to appear. In each and every incarnation, He speaks as much about religion as can be understood by the particular people under their particular circumstances. But the mission is the same—to lead people to God consciousness and obedience to the principles of religion. Sometimes He descends personally, and sometimes He sends His bona fide representative in the form of His son, or servant, or Himself in some disguised form.

The principles of the Bhagavad-gita were spoken to Arjuna, and, for that matter, to other highly elevated persons, because he was highly advanced compared to ordinary persons in other parts of the world. Two plus two equals four is a mathematical principle that is true in the beginner’s arithmetic class and in the advanced class as well. Still, there are higher and lower mathematics. In all incarnations of the Lord, therefore, the same principles are taught, but they appear to be higher and lower in varied circumstances. The higher principles of religion begin with the acceptance of the four orders and the four statuses of social life, as will be explained later. The whole purpose of the mission of incarnations is to arouse Krishna consciousness everywhere. Such consciousness is manifest and nonmanifest only under different circumstances.

Commentary by Sri Visvanatha Cakravarti Thakur

When do I appear?” This verse answers.

I appear when I cannot tolerate both the destruction (glani) of dharma and the increase (abhyutthanam) of adharma, in order to reverse   the   situation.   I   create   my   body   (atmanam). Madhusudana Sarasvati says, “I show that body which exists eternally, as if it were created by my energy.”
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Bhagavad Gita 4.8
Text 8
paritranaya sadhunam
vinasaya ca duskritam
dharma-samsthapanarthaya
sambhavami yuge yuge

Translation

To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I Myself appear, millennium after millennium.

Commentary by Srila Prabhupada

According to Bhagavad-gita, a sadhu (holy man) is a man in Krishna consciousness. A person may appear to be irreligious, but if he has the qualifications of Krishna consciousness wholly and fully, he is to be understood to be a sadhu. And duskritam applies to those who do not care for Krishna consciousness. Such miscreants, or duskritam, are described as foolish and the lowest of mankind, even though they may be decorated with mundane education, whereas a person who is one hundred percent engaged in Krishna consciousness is accepted as a sadhu, even though such a person may be neither learned nor well cultured. As far as the atheistic are concerned, it is not necessary for the Supreme Lord to appear as He is to destroy them, as He did with the demons Ravana and Kamsa. The Lord has many agents who are quite competent to vanquish demons. But the Lord especially descends to appease His unalloyed devotees, who are always harassed by the demoniac. The demon harasses the devotee, even though the latter may happen to be his kin. Although Prahlada Maharaja was the son of Hiranyakasipu, he was nonetheless persecuted by his father; although Devaki, the mother of Krishna, was the sister of Kamsa, she and her husband Vasudeva were persecuted only because Krishna was to be born of them. So Lord Krishna appeared primarily to deliver Devaki, rather than kill Kamsa, but both were performed simultaneously. Therefore it is said here that to deliver the devotee and vanquish the demon miscreants, the Lord appears in different incarnations.

In the Caitanya-caritamrita of Krishnadasa Kaviraja, the following verses (Madhya 20.263–264) summarize these principles of incarnation:

srishti-hetu yei murti prapance avatare
sei ishvara-murti ‘avatara’ nama dhare
mayatita paravyome sabara avasthana
visve avatari’ dhare ‘avatara’ nama

“The avatara, or incarnation of Godhead, descends from the kingdom of God for material manifestation. And the particular form of the Personality of Godhead who so descends is called an incarnation, or avatara. Such incarnations are situated in the spiritual world, the kingdom of God. When they descend to the material creation, they assume the name avatara.”

There are various kinds of avataras, such as purushavataras, gunavataras, lilavataras, shakty-avesha avataras, manvantara-avataras and yugavataras—all appearing on schedule all over the universe. But Lord Krishna is the primeval Lord, the fountainhead of all avataras. Lord Sri Krishna descends for the specific purpose of mitigating the anxieties of the pure devotees, who are very anxious to see Him in His original Vrindavana pastimes. Therefore, the prime purpose of the Krishna avatara is to satisfy His unalloyed devotees.

The Lord says that He incarnates Himself in every millennium. This indicates that He incarnates also in the Age of Kali. As stated in the Srimad-Bhagavatam, the incarnation in the Age of Kali is Lord Caitanya Mahaprabhu, who spread the worship of Krishna by the sankirtana movement (congregational chanting of the holy names) and spread Krishna consciousness throughout India. He predicted that this culture of sankirtana would be broadcast all over the world, from town to town and village to village. Lord Caitanya as the incarnation of Krishna, the Personality of Godhead, is described secretly but not directly in the confidential parts of the revealed scriptures, such as the Upanishads, Mahabharata and Bhagavatam. The devotees of Lord Krishna are very much attracted by the sankirtana movement of Lord Caitanya. This avatara of the Lord does not kill the miscreants, but delivers them by His causeless mercy.

Commentary by Sri Visvanatha Cakravarti Thakur

“But your devotees, the rajarsis and brahmarsis can rectify the destruction of dharma and increase of adharma. Then why is it necessary that you make an appearance?”

“That is true. But I come and perform feats which are very difficult for others to do.” That is expressed in this verse.

I appear for delivering (tranaya) my dedicated devotees (sadhunam) whose hearts are bursting with longing, suffering due to their devotion; for destroying the evil-minded persons like Ravana, Kaihsa and Kesi, who give suffering to my devotees, and who cannot be killed except by me; and for establishing in a firm way, the supreme dharma of meditating on me, worshipping, serving me and singing about me, which cannot be instituted by anyone but me (samsthapanarthaya).

I do this in every yuga in the day of Brahma, or in every kalpa (day of Brahma). In this act, one should not worry that the Lord is being prejudiced in punishing the evil-minded. By killing them, the Lord delivers even those most sinful asuras from samsara, from receiving hellish punishment due to their various sinful actions. The Lord’s punishment in the form of killing should thus be seen as his mercy.

Bhagavad Gita 4.9
Text 9
janma karma ca me divyam
evam yo vetti tattvatah
tyaktva deham punar janma
naiti mam eti so ’rjuna

Translation

One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.

Commentary by Srila Prabhupada

The Lord’s descent from His transcendental abode is already explained in the 6th verse. One who can understand the truth of the appearance of the Personality of Godhead is already liberated from material bondage, and therefore he returns to the kingdom of God immediately after quitting this present material body. Such liberation of the living entity from material bondage is not at all easy. The impersonalists and the yogis attain liberation only after much trouble and many, many births. Even then, the liberation they achieve merging into the impersonal brahmajyoti of the Lord—is only partial, and there is the risk of returning to this material world. But the devotee, simply by understanding the transcendental nature of the body and activities of the Lord, attains the abode of the Lord after ending this body and does not run the risk of returning to this material world. In the Brahma-samhita (5.33) it is stated that the Lord has many, many forms and incarnations: advaitam acyutam anadim ananta-rupam. Although there are many transcendental forms of the Lord, they are still one and the same Supreme Personality of Godhead. One has to understand this fact with conviction, although it is incomprehensible to mundane scholars and empiric philosophers. As stated in the Vedas (Purusha-bodhini Upanishad):

eko devo nitya-lilanurakto
bhakta-vyapi hrdy antar-atma

“The one Supreme Personality of Godhead is eternally engaged in many, many transcendental forms in relationships with His unalloyed devotees.” This Vedic version is confirmed in this verse of the Gita personally by the Lord. He who accepts this truth on the strength of the authority of the Vedas and of the Supreme Personality of Godhead and who does not waste time in philosophical speculations attains the highest perfectional stage of liberation. Simply by accepting this truth on faith, one can, without a doubt, attain liberation. The Vedic version tat tvam asi is actually applied in this case. Anyone who understands Lord Krishna to be the Supreme, or who says unto the Lord “You are the same Supreme Brahman, the Personality of Godhead,” is certainly liberated instantly, and consequently his entrance into the transcendental association of the Lord is guaranteed. In other words, such a faithful devotee of the Lord attains perfection, and this is confirmed by the following Vedic assertion:

tam eva viditvati mrityum eti
nanyah pantha vidyate ’yanaya

“One can attain the perfect stage of liberation from birth and death simply by knowing the Lord, the Supreme Personality of Godhead, and there is no other way to achieve this perfection.” (Shvetasvatara Upanishad 3.8) That there is no alternative means that anyone who does not understand Lord Krishna as the Supreme Personality of Godhead is surely in the mode of ignorance and consequently he will not attain salvation simply, so to speak, by licking the outer surface of the bottle of honey, or by interpreting the Bhagavad-gita according to mundane scholarship. Such empiric philosophers may assume very important roles in the material world, but they are not necessarily eligible for liberation. Such puffed-up mundane scholars have to wait for the causeless mercy of the devotee of the Lord. One should therefore cultivate Krishna consciousness with faith and knowledge, and in this way attain perfection.

Commentary by Sri Visvanatha Cakravarti Thakur

You will be successful just by knowing in truth about my birth which was previously described, and after my birth, my activities. That is expressed in this verse.

Ramanujacarya and Madhusudana SarasvatI say that divya means “non material, spiritual.” Sridhara Svami says divya means “uncommon.” As this means that it is not related to this material world, it also means “spiritual.” Being spiritual, beyond the gunas, means that the Lord’s birth and activities are eternal. Jiva Gosvami also explains, quoting from Bhagavatam in the Bhagavat Sandarbha that the Lord has no birth or activities:

na vidyate yasya ca janma karma va
na nama-rupe guna-dosa eva va
tathapi lokapyaya-sambhavaya yah
sva-mayaya tany anukalam rcchati

The Supreme Personality of Godhead has no material birth, activities, name, form, qualities or faults. To fulfill the purpose for which this material world is created and destroyed, He comes in the form of a human being like Lord Rama or Lord Krishna by His original internal potency. He has immense potency, and in various forms, all free from material contamination, He acts wonderfully. He is therefore the Supreme Brahman. I offer my respects to Him. SB 8.3.8

Or the word divya can mean not approachable by logic, or inconceivable, on the strength of the words of sruti and smrti. The Purusa Bodhini Sruti (4.3) of the Pippaladi branch of the Vedas says:

eko devo nitya-lilanurakto bhakta-vyapi bhakta-hrdayantaratma

This one, who is inconceivable (deva), engaged in eternal pastimes, is spread in the devotees and resides in the devotee’s heart. The eternal nature of the Lord’s birth and activities is mentioned frequently in the Bhagavatam as well.

Yo vetti tattvatah means “he who knows my birth and activitie are truly eternal,” based on my statements that I am unborn anc with indestructible body (ajo ‘pi san avyayatma) and that my birth and activities are non material (janma karma ca me divyam), and not just an appearance of being eternal, dependent on some sort of trick.

Yo vetti tattvatah can also mean “one who knows me as the ver form of Brahman.”   This is because later Krishna will say: om tat sad iti nirdeso brahmanas trividhah smrtah: the three words om tat sat all indicate brahman. (Gita 17.18) Therefore tattva means the state of being brahman (tat). Yo vetti tattvatah means “one who know me as the form of brahman.”

That person does not take birth again, but rather attains me. The words tyaktva deham only indicate the last condition, for, not only on giving up the body one does not take birth again, but even not giving up the body, before that, one attains me.

Ramanujacarya says, “Destroying all sins which are unfavorable for surrender to me by true knowledge of my spiritual birth and activities, taking shelter of me in this life in the prescribed way, that person who holds me alone as dear, constantly thinking of me, attains me.”

Bhagavad Gita 4.10

Text 10

 vita-raga-bhaya-krodha

man-maya mam upasritah

bahavo jnana-tapasa

puta mad-bhavam agatah

Translation

Being freed from attachment, fear and anger, being fully absorbed in Me and taking refuge in Me, many, many persons in the past became purified by knowledge of Me—and thus they all attained transcendental love for Me.

Commentary by Srila Prabhupada

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

According to Bhakti-rasamrita-sindhu (1.4.15–16), the science of devotional service:

adau shraddha tatah sadhu-
sango ’tha bhajana-kriya
tato ’nartha-nivrttih syat
tato nistha rucis tatah
athashaktis tato bhavas
tatah premabhyudancati
sadhakanam ayam premnah
pradurbhave bhavet kramah

“In the beginning one must have a preliminary desire for self-realization. This will bring one to the stage of trying to associate with persons who are spiritually elevated. In the next stage one becomes initiated by an elevated spiritual master, and under his instruction the neophyte devotee begins the process of devotional service. By execution of devotional service under the guidance of the spiritual master, one becomes free from all material attachment, attains steadiness in self-realization, and acquires a taste for hearing about the Absolute Personality of Godhead, Sri Krishna. This taste leads one further forward to attachment for Krishna consciousness, which is matured in bhava, or the preliminary stage of transcendental love of God. Real love for God is called prema, the highest perfectional stage of life.” In the prema stage there is constant engagement in the transcendental loving service of the Lord. So, by the slow process of devotional service, under the guidance of the bona fide spiritual master, one can attain the highest stage, being freed from all material attachment, from the fearfulness of one’s individual spiritual personality, and from the frustrations that result in void philosophy. Then one can ultimately attain to the abode of the Supreme Lord.

Commentary by Sri Visvanatha Cakravarti Thakur

Not only at the present time can one attain me just by knowing about the nature of my present birth and activities, but in ancient times also in previous kalpas when I appeared, people attained me by knowing the nature of my birth and activities. That is the purport of this verse.

Regarding the meaning of jnana tapasa, Ramanujacarya says, “They became purified by the austerity of realization about the nature of my birth and activities as previously stated.”

Or the meaning can be: “They, having attained realization of the eternal nature of my birth and activities, became purified by austerity in the form of tolerating the burning poison of wrong ideas, wrong logic and wrong arguments.”

Ramanujacarya quotes the following sruti in this regard.

tasya dhirah parijananti yonim

The wise men know about the Lord’s method of birth. Taittiriya Aranyaka 3.13.1

Such wise persons have given up attachment to or affection for persons who speak nonsense ideas (vita ragah). My devotees have no fear of them, nor anger towards them. Why? Because they are preoccupied with meditating on, thinking of, hearing and singing about my birth and activities (man maya). They attained prema for me (mad bhavam).

Bhagavad Gita Chapter 3 - Karma Yoga

Bhagavad Gita, Chapter Three: Karma-yoga

                                                  The Eternal Duties of Human Beings

Everyone must engage in some sort of activity in this material world. But actions can either bind one to this world or liberate one from it. By acting for the pleasure of the Supreme, without selfish motives, one can be liberated from the law of karma (action and reaction) and attain transcendental knowledge of the self and the Supreme.

Bhagavad Gita 3.1

Text 1

 arjuna uvaca

jyayasi cet karmanas te

mata buddhir janardana

tat kim karmani ghore mam

niyojayasi keshava

 Translation

Arjuna said: O Janardana, O Keshava, why do You want to engage me in this ghastly warfare, if You think that intelligence is better than fruitive work?

Commentary by Srila Prabhupada

The Supreme Personality of Godhead Sri Krishna has very elaborately described the constitution of the soul in the previous chapter, with a view to delivering His intimate friend Arjuna from the ocean of material grief. And the path of realization has been recommended: buddhi-yoga, or Krishna consciousness. Sometimes Krishna consciousness is misunderstood to be inertia, and one with such a misunderstanding often withdraws to a secluded place to become fully Krishna conscious by chanting the holy name of Lord Krishna. But without being trained in the philosophy of Krishna consciousness, it is not advisable to chant the holy name of Krishna in a secluded place, where one may acquire only cheap adoration from the innocent public. Arjuna also thought of Krishna consciousness or buddhi-yoga, or intelligence in spiritual advancement of knowledge, as something like retirement from active life and the practice of penance and austerity at a secluded place. In other words, he wanted to skillfully avoid the fighting by using Krishna consciousness as an excuse. But as a sincere student, he placed the matter before his master and questioned Krishna as to his best course of action. In answer, Lord Krishna elaborately explained karma-yoga, or work in Krishna consciousness, in this Third Chapter.

Commentary by Sri Visvanatha Cakravarti Thakur

In the third chapter, action offered to the Lord without personal desire is described. Discrimination with a desire to conquer over lust and anger is shown.

Having surrendered to the superiority of bhakti which is transcendental to the gunas, over jnana yoga and niskama karma yoga in previous statements, here, manifesting his own desires, Arjuna in a friendly manner censures the Lord who is encouraging him to fight according to his dharma. If fixed intelligence (buddhi), bhakti, transcending the gunas, is superior (jyayasi), then why do you engage me in this terrible action in the form of war?

O Janardana, by your order you are causing pain (ardana) to your own people (jana). It is also not possible to avoid following your order, O Kesava, controller of even Brahma and Siva! Ka means Brahma, Isa means Siva, and va means vayase, you control.

Bhagavad Gita 3.2

Text 2

vyamisreneva vakyena

buddhim mohayashiva me

tad ekam vada niscitya

yena sreyo ’ham apnuyam

Translation

My intelligence is bewildered by Your equivocal instructions. Therefore, please tell me decisively which will be most beneficial for me.

Commentary by Srila Prabhupada

In the previous chapter, as a prelude to the Bhagavad-gita, many different paths were explained, such as sankhya-yoga, buddhi-yoga, control of the senses by intelligence, work without fruitive desire, and the position of the neophyte. This was all presented unsystematically. A more organized outline of the path would be necessary for action and understanding. Arjuna, therefore, wanted to clear up these apparently confusing matters so that any common man could accept them without misinterpretation. Although Krishna had no intention of confusing Arjuna by any jugglery of words, Arjuna could not follow the process of Krishna consciousness—either by inertia or by active service. In other words, by his questions he is clearing the path of Krishna consciousness for all students who seriously want to understand the mystery of the Bhagavad-gita.

Commentary by Sri Visvanatha Cakravarti Thakur

“O my friend Arjuna, it is true that bhakti, beyond the gunas is supreme.   But since that is obtained only by the mercy of my great pure devotees in an unexpected manner, it is not attained by the efforts of the individual. Therefore, I have given the blessing to you: be transcendental to the gunas (nistraigunya bhava): be transcendental to the gunas by transcendental bhakti. When this blessing matures, you will attain bhakti by such unexpected mercy of the pure devotee. As it is fitting to the present circumstances, directing you to engage in activity with the words karmany evadhikaras te is also valid.”

“Then why do you not clearly tell me to engage in activity? You throw me into an ocean of doubt. You bewilder my intelligence by those words which are mixture of many meanings (vyamisrena). Though you have mentioned about action (karmany evadhikaras te), you also speak of jnana using the word yoga in such statements as the following:

yogasthah kuru karmani sangam tyaktva dhananjaya siddhy-asiddhyoh samo bhutva samatvam yoga ucyate

Being situated in this niskama karma yoga, perform your duties, giving up attachment, being equal to success and failure, O conqueror of wealth! Such equal mindedness is called yoga. BG 2.48

buddhi-yukto jahatiha ubhe sukrta-duskrte tasmad yogaya yujyasva yogah karmasu kausalam

He who is engaged in niskama karma yoga gives up both pious and impious reactions. Therefore engage in this yoga. Among all types of action, this performance without attachment is a skill. BG 2.50

And you speak only of knowledge in such statements as yada te moha-kalilam buddhir vyatitarisyati: when your intelligence has  crossed the denseness of illusion… (Gita 2.52)

The word iva indicates that “Your words are not actually filled with many meanings, and it is not your desire to bewilder me, as you are merciful. Nor is it that I do not know the meaning, but you should speak this clearly.”

The deep sense is this: compared to karma in the mode of passion, karma in the mode of goodness is superior. Superior to that is jnana, which is also sattvika. And bhakti, beyond the modes, is superior to that. If you say that bhakti is not possible for me, then instruct me just on jnana alone. Then I should be free from the bondage of samsara and misery.

Bhagavad Gita 3.3

Text 3

sri-bhagavan uvaca

loke ’smin dvi-vidha nistha

pura prokta mayanagha

jnana-yogena sankhyanam

karma-yogena yoginam

Translation

The Supreme Personality of Godhead said: O sinless Arjuna, I have already explained that there are two classes of men who try to realize the self. Some are inclined to understand it by empirical, philosophical speculation, and others by devotional service.

Commentary by Srila Prabhupada

In the Second Chapter, verse 39, the Lord explained two kinds of procedures—namely sankhya-yoga and karma-yoga, or buddhi-yoga. In this verse, the Lord explains the same more clearly. Sankhya-yoga, or the analytical study of the nature of spirit and matter, is the subject matter for persons who are inclined to speculate and understand things by experimental knowledge and philosophy. The other class of men work in Krishna consciousness, as it is explained in the 61st verse of the Second Chapter. The Lord has explained, also in the 39th verse, that by working by the principles of buddhi-yoga, or Krishna consciousness, one can be relieved from the bonds of action; and, furthermore, there is no flaw in the process. The same principle is more clearly explained in the 61st verse—that this buddhi-yoga is to depend entirely on the Supreme (or more specifically, on Krishna), and in this way all the senses can be brought under control very easily. Therefore, both the yogas are interdependent, as religion and philosophy. Religion without philosophy is sentiment, or sometimes fanaticism, while philosophy without religion is mental speculation. The ultimate goal is Krishna, because the philosophers who are also sincerely searching after the Absolute Truth come in the end to Krishna consciousness. This is also stated in the Bhagavad-gita. The whole process is to understand the real position of the self in relation to the Superself. The indirect process is philosophical speculation, by which, gradually, one may come to the point of Krishna consciousness; and the other process is directly connecting with everything in Krishna consciousness. Of these two, the path of Krishna consciousness is better because it does not depend on purifying the senses by a philosophical process. Krishna consciousness is itself the purifying process, and by the direct method of devotional service it is simultaneously easy and sublime.

Commentary by Sri Visvanatha Cakravarti Thakur

Here the Lord answers. You have asked me to indicate clearly one of either karma yoga or jnana yoga since I have explained both in an impartial way. The two processes that I have explained are for those qualified for karma and jnana, according to different circumstances. It is not that these people are equally suitable for liberation. This is now explained in verses. I have explained in the previous chapter (pura prokta) two types of qualification.    For those engaged in knowledge (sankhyanam), who have risen to the state of knowledge purity of the heart, there is steadiness in jnana yoga. That their limited field. They are known in this world for cultivation of knowledge. This is shown in verses such as the following:

tani sarvani samyamya yukta asita mat-parah vase hi yasyendriyani tasya prajna pratisthita

The yogi who is devoted to me, after restraining all the ser will remain seated, unresponsive to sense objects. He whose senses have thus been brought under control is sthita prajna. BG 2.61

For  those who  are  not able  to  ascend  to  the platform knowledge by a pure heart, there is a means to ascend to platform. They are fixed or limited to niskama karma yog activities without desire, offered to me. They are known as the engaged in karma. Verses such as the following illustrate this yoga.

sva-dharmam api caveksya na vikampitum arhasi dharmyad dhi yuddhac chreyo ‘nyat ksatriyasya na vidyate

Considering your own duties, you should not be fearful. The is nothing better for the warrior than to fight for the right cause. BG 2.31

The karmi and jnani are different in name only. Actually persons engaged in karma become pure hearted jnanis by the actions. And the jnanis become liberated by bhakti. This is meaning of all my words.

Bhagavad Gita 3.4

 

Text 4

 na karmanam anarambhan

naishkarmyam purusho ’snute

na ca sannyasanad eva

siddhim samadhigacchati

Translation

Not by merely abstaining from work can one achieve freedom from reaction, nor by renunciation alone can one attain perfection.

Commentary by Srila Prabhupada

The renounced order of life can be accepted when one has been purified by the discharge of the prescribed form of duties which are laid down just to purify the hearts of materialistic men. Without purification, one cannot attain success by abruptly adopting the fourth order of life (sannyasa). According to the empirical philosophers, simply by adopting sannyasa, or retiring from fruitive activities, one at once becomes as good as Narayana. But Lord Krishna does not approve this principle. Without purification of heart, sannyasa is simply a disturbance to the social order. On the other hand, if someone takes to the transcendental service of the Lord, even without discharging his prescribed duties, whatever he may be able to advance in the cause is accepted by the Lord (buddhi-yoga). Sv-alpam apy asya dharmasya trayate mahato bhayat. Even a slight performance of such a principle enables one to overcome great difficulties.

Commentary by Sri Visvanatha Cakravarti Thakur

This verse explains that without purity of heart, jnana does not take place. By not engaging in activities recommended in the scriptures, one cannot attain jnana (naiskarmyam). One with an impure heart cannot attain jnana by renunciation of activities recommended in the scriptures (sannyasat).

Bhagavad Gita 3.5

Text 5

na hi kascit ksanam api

jatu tisthaty akarma-krt

karyate hy avasah karma

sarvah prakriti-jair gunaih

Translation

Everyone is forced to act helplessly according to the qualities he has acquired from the modes of material nature; therefore no one can refrain from doing something, not even for a moment.

Commentary by Srila Prabhupada

It is not a question of embodied life, but it is the nature of the soul to be always active. Without the presence of the spirit soul, the material body cannot move. The body is only a dead vehicle to be worked by the spirit soul, which is always active and cannot stop even for a moment. As such, the spirit soul has to be engaged in the good work of Krishna consciousness, otherwise it will be engaged in occupations dictated by illusory energy. In contact with material energy, the spirit soul acquires material modes, and to purify the soul from such affinities it is necessary to engage in the prescribed duties enjoined in the shastras. But if the soul is engaged in his natural function of Krishna consciousness, whatever he is able to do is good for him. The Srimad-Bhagavatam (1.5.17) affirms this:

tyaktva sva-dharmam caranambujam harer
bhajann apakvo ’tha patet tato yadi
yatra kva vabhadram abhud amusya kim
ko vartha apto ’bhajatam sva-dharmatah

“If someone takes to Krishna consciousness, even though he may not follow the prescribed duties in the shastras or execute the devotional service properly, and even though he may fall down from the standard, there is no loss or evil for him. But if he carries out all the injunctions for purification in the shastras, what does it avail him if he is not Krishna conscious?” So the purificatory process is necessary for reaching this point of Krishna consciousness. Therefore, sannyasa, or any purificatory process, is to help reach the ultimate goal of becoming Krishna conscious, without which everything is considered a failure.

Commentary by Sri Visvanatha Cakravarti Thakur

Rather, the person of impure heart who gives up scriptural activities becomes engrossed in material actions. That is explained in this verse.

“But sannyasa, renunciation of activities, means a negation of all tendencies for both Vedic and material activities, does it not?”

“Beyond one’s will (avasah), one will engage in action anyway.”

Bhagavad Gita 3.6

Text 6

karmendriyani samyamya
ya aste manasa smaran
indriyarthan vimudhatma
mithyacarah sa ucyate

Translation

One who restrains the senses of action but whose mind dwells on sense objects certainly deludes himself and is called a pretender.

Commentary by Srila Prabhupada

There are many pretenders who refuse to work in Krishna consciousness but make a show of meditation, while actually dwelling within the mind upon sense enjoyment. Such pretenders may also speak on dry philosophy in order to bluff sophisticated followers, but according to this verse these are the greatest cheaters. For sense enjoyment one can act in any capacity of the social order, but if one follows the rules and regulations of his particular status, he can make gradual progress in purifying his existence. But he who makes a show of being a yogi while actually searching for the objects of sense gratification must be called the greatest cheater, even though he sometimes speaks of philosophy. His knowledge has no value, because the effects of such a sinful man’s knowledge are taken away by the illusory energy of the Lord. Such a pretender’s mind is always impure, and therefore his show of yogic meditation has no value whatsoever.

Commentary by Sri Visvanatha Cakravarti Thakur

But we see some such sannyasis, devoid of actions of the senses, with closed eyes.” This verse answers.

He who controls the senses of action such as speech or hands (karmendriyani) but remains remembering the objects of the senses, under the pretense of meditating, is a cheater (mithyacarah).

Bhagavad Gita 3.7

Text 7

yas tv indriyani manasa

niyamyarabhate ’rjuna

karmendriyaih karma-yogam

asaktah sa visisyate

Translation

On the other hand, if a sincere person tries to control the active senses by the mind and begins karma-yoga [in Krishna consciousness] without attachment, he is by far superior.

Commentary by Srila Prabhupada

Instead of becoming a pseudo transcendentalist for the sake of wanton living and sense enjoyment, it is far better to remain in one’s own business and execute the purpose of life, which is to get free from material bondage and enter into the kingdom of God. The prime svartha-gati, or goal of self-interest, is to reach Vishnu. The whole institution of varna and ashrama is designed to help us reach this goal of life. A householder can also reach this destination by regulated service in Krishna consciousness. For self-realization, one can live a controlled life, as prescribed in the shastras, and continue carrying out his business without attachment, and in that way make progress. A sincere person who follows this method is far better situated than the false pretender who adopts show-bottle spiritualism to cheat the innocent public. A sincere sweeper in the street is far better than the charlatan meditator who meditates only for the sake of making a living.

Commentary by Sri Visvanatha Cakravarti Thakur

In contrast to this, the householder (not the sannyasi), who performs scriptural actions (karma yogam) without longing for fruits of his actions (asaktah) is superior. Ramanujacarya says in this regard that he is superior to the person practicing jnana because of the impossibility of going astray.

Bhagavad Gita 3.8

Text 8

niyatam kuru karma tvam

karma jyayo hy akarmanah

sarira-yatrapi ca te

na prasiddhyed akarmanah

Translation

Perform your prescribed duty, for doing so is better than not working. One cannot even maintain one’s physical body without work.

Commentary by Srila Prabhupada

There are many pseudo meditators who misrepresent themselves as belonging to high parentage, and great professional men who falsely pose that they have sacrificed everything for the sake of advancement in spiritual life. Lord Krishna did not want Arjuna to become a pretender. Rather, the Lord desired that Arjuna perform his prescribed duties as set forth for kshatriyas. Arjuna was a householder and a military general, and therefore it was better for him to remain as such and perform his religious duties as prescribed for the householder kshatriya. Such activities gradually cleanse the heart of a mundane man and free him from material contamination. So-called renunciation for the purpose of maintenance is never approved by the Lord, nor by any religious scripture. After all, one has to maintain one’s body and soul together by some work. Work should not be given up capriciously, without purification of materialistic propensities. Anyone who is in the material world is certainly possessed of the impure propensity for lording it over material nature, or, in other words, for sense gratification. Such polluted propensities have to be cleared. Without doing so, through prescribed duties, one should never attempt to become a so-called transcendentalist, renouncing work and living at the cost of others.

Commentary by Sri Visvanatha Cakravarti Thakur

Therefore you should engage in daily obligatory activities such as sandhya vandana (niyatam karma). This is better that renunciation of these actions (karma sannyasa). By renunciation of all actions you will not even be able to maintain your body.

Bhagavad Gita 3.9

Text 9

yajnarthat karmano ’nyatra

loko ’yam karma-bandhanah

tad-artham karma kaunteya

mukta-sangah samacara

Translation

Work done as a sacrifice for Vishnu has to be performed, otherwise work causes bondage in this material world. Therefore, O son of Kunti, perform your prescribed duties for His satisfaction, and in that way you will always remain free from bondage.

Commentary by Srila Prabhupada

Since one has to work even for the simple maintenance of the body, the prescribed duties for a particular social position and quality are so made that that purpose can be fulfilled. Yajna means Lord Vishnu, or sacrificial performances. All sacrificial performances also are meant for the satisfaction of Lord Vishnu. The Vedas enjoin: yajno vai vishnuh. In other words, the same purpose is served whether one performs prescribed yajnas or directly serves Lord Vishnu. Krishna consciousness is therefore performance of yajna as it is prescribed in this verse. The varnashrama institution also aims at satisfying Lord Vishnu. Varnashramacaravata purusena parah puman/ vishnur aradhyate (Vishnu Purana 3.8.8).

Therefore one has to work for the satisfaction of Vishnu. Any other work done in this material world will be a cause of bondage, for both good and evil work have their reactions, and any reaction binds the performer. Therefore, one has to work in Krishna consciousness to satisfy Krishna (or Vishnu); and while performing such activities one is in a liberated stage. This is the great art of doing work, and in the beginning this process requires very expert guidance. One should therefore act very diligently, under the expert guidance of a devotee of Lord Krishna, or under the direct instruction of Lord Krishna Himself (under whom Arjuna had the opportunity to work). Nothing should be performed for sense gratification, but everything should be done for the satisfaction of Krishna. This practice will not only save one from the reaction of work, but also gradually elevate one to transcendental loving service of the Lord, which alone can raise one to the kingdom of God.

Commentary by Sri Visvanatha Cakravarti Thakur

“The smrti scriptures say that one is bound by actions: karmana badhyate jantuh. (Mahabharata 12.241.7) Therefore, I will become bound by performing actions.”

“No, action offered to the Supreme Lord does not bind one.” That is explained in this verse.

“Dharma offered to Visnu without personal desire is called yajna. Persons become bound by karma by any other actions for any other purpose. Therefore you should perform actions for the perfection of such dharma.”

“But even if I perform actions which are offered to Visnu, if I perform them with desires, then I will still become bound.”

“One should become devoid of the desire for results (mukta sangah).”

Thus the Lord spoke to Uddhava:

sva-dharma-stho yajan yajnair anasih-kama uddhava
na yati svarga-narakau yady anyan na samacaret

asmil loke vartamanah sva-dharma-stho ‘naghah sucih
jnanam visuddham apnoti mad-bhaktim va yadrcchaya

My dear Uddhava, a person who is situated in his prescribed duty, properly worshiping by Vedic sacrifices but not desiring the fruitive result of such worship, will not go to the heavenly planets; similarly, by not performing forbidden activities he will not go to hell.

One who is situated in his prescribed duty, free from sinful activities and cleansed of material contamination, in this very life obtains transcendental knowledge or, by fortune, devotional service unto Me. SB 11.20.10-11

Bhagavad Gita 3.10

Text 10

saha-yajnah prajah srstva

purovaca prajapatih

anena prasavisyadhvam

esa vo ’stv ista-kama-dhuk

Translation

In the beginning of creation, the Lord of all creatures sent forth generations of men and demigods, along with sacrifices for Vishnu, and blessed them by saying, “Be thou happy by this yajna [sacrifice] because its performance will bestow upon you everything desirable for living happily and achieving liberation.”

Commentary by Srila Prabhupada

The material creation by the Lord of creatures (Vishnu) is a chance offered to the conditioned souls to come back home—back to Godhead. All living entities within the material creation are conditioned by material nature because of their forgetfulness of their relationship to Vishnu, or Krishna, the Supreme Personality of Godhead. The Vedic principles are to help us understand this eternal relation, as it is stated in the Bhagavad-gita: vedais ca sarvair aham eva vedyah. The Lord says that the purpose of the Vedas is to understand Him. In the Vedic hymns it is said: patim vishvasyatmesvaram. Therefore, the Lord of the living entities is the Supreme Personality of Godhead, Vishnu. In the Srimad-Bhagavatam also (2.4.20) Srila Shukadeva Gosvami describes the Lord as pati in so many ways:

sriyah patir yajna-patih praja-patir

dhiyam patir loka-patir dhara-patih

patir gatis candhaka-vrsni-satvatam

prasidatam me bhagavan satam patih

The praja-pati is Lord Vishnu, and He is the Lord of all living creatures, all worlds, and all beauties, and the protector of everyone. The Lord created this material world to enable the conditioned souls to learn how to perform yajnas (sacrifices) for the satisfaction of Vishnu, so that while in the material world they can live very comfortably without anxiety and after finishing the present material body they can enter into the kingdom of God. That is the whole program for the conditioned soul. By performance of yajna, the conditioned souls gradually become Krishna conscious and become godly in all respects. In the Age of Kali, the sankirtana-yajna (the chanting of the names of God) is recommended by the Vedic scriptures, and this transcendental system was introduced by Lord Caitanya for the deliverance of all men in this age. Sankirtana-yajna and Krishna consciousness go well together. Lord Krishna in His devotional form (as Lord Caitanya) is mentioned in the Srimad-Bhagavatam (11.5.32) as follows, with special reference to the sankirtana-yajna:

krishna-varnam tvisakrishnam

sangopangastra-parsadam

yajnaih sankirtana-prayair

yajanti hi su-medhasah

“In this Age of Kali, people who are endowed with sufficient intelligence will worship the Lord, who is accompanied by His associates, by performance of sankirtana-yajna.” Other yajnas prescribed in the Vedic literatures are not easy to perform in this Age of Kali, but the sankirtana-yajna is easy and sublime for all purposes, as recommended in Bhagavad-gita also (9.14).

Commentary by Sri Visvanatha Cakravarti Thakur

Therefore, one with impure heart should perform actions without desire, rather than give up action. Now, if you cannot be desireless in the actions, then you should still perform actions offered to Visnu  with  desire, rather   than  give  up  actions completely. This is explained in seven verses.

Long ago,  along with yajna, Brahma  created  the  creature qualified for offering to Visnu and said, “Increase more and more the population by this dharma or yajna. May this yajna bestow all desired enjoyment (ista kama dhuk).” By this he indicated that they had material desires.

The compound saha-yajna is formed by the rule vopasarjanasya (Panini 6.3.82). The compound saha-yajna is used instead of sa-yajna.