Srimad Bhagavad-Gita Dedication and Delineation

Srimad Bhagavad-Gita

Dedication and Delineation

by

Srila Bhaktivedanta Vaman Goswami Maharaja

DEDICATION

om ajnana timirandasya jnana-jnanan salakaya

caksur unmilitam yena tasmai sri gurave namah

I offer my humble obeisance unto my dear spiritual master who with pure spiritual knowledge has illuminated my consciousness which was covered by nescience.

namah om visnupadaya acarya simha rupine

srimad bhaktiprajnana keshava iti namine

I offer my humble obeisance unto Srila Bhaktiprajnana Keshava Maharaja, the lion-like acarya who never fears having taken shelter of Lord Krishna.

namah om visnupadaya krishna prestaya bhutale

sri srimad bhaktisiddhanta saraswati iti namine

I offer my humble obeisance to Srila Bhaktisiddhanta Saraswati Prabhupada, who is very dear to Lord Krishna in this world having taken shelter of Him.

vancha-kalpatarubhyas ca krpap-sindhubhya eva ca

patitanam pavenebhyo vaisnavebhyo namo namah

I offer my humble obeisance to all Vaisnava devotees of the Supreme Lord Krishna, who are just like desire trees bestowing the ultimate benediction on humanity being fully compassionate to all living entities.

DELINEATION

First and foremost I again offer my heartfelt prayers unto Sri Guru, the Vaisnavas and the Supreme Lord Krishna beseeching them for their most merciful blessings. With great humility I offer this auspicious dedication to the Srimad Bhagavad-Gita. In this humble endeavor our only guide and shelter is by the causeless mercy and auspicious blessings of our Brahma Madhva Gaudiya Vaisnava Sampradaya acarya's in the line of disciplic succession descending through Sri Caitanya Mahaprabhu through Sri Rupa Goswami and then continuing through Jagadguru Bhaktisiddhanta Saraswati Srila Prabhupada.

By the auspicious desires and blessings of my own dear Guru, Sri Gurupada-padma, nitya-lila pravista om visnupada astottara-sata Sri Srimad Bhakti Prajnana Kesava Goswami Maharaja, Sri Gaudiya Vedanta Samiti published its first edition of Srimad Bhagavad-Gita on 9th Hrsikesa, 491 Sri Gaurabda, 20 Bhadrapada, 1384 Bangabda, which corresponds to September 6,1977. This included the illustrious commentary of Vedantacarya-bhaskara, the illuminating sun among acaryas, Srila Baladeva Vidyabhusana, known as ‘Gita-bhusana and also the commentary of nitya lila pravista om visnupada Srila Bhaktivinode Thakura entitled ‘Vidvat-ranjan’.

Following this an abridged pocket edition of Srimad Bhagavad-Gita was published bySri Gaudiya Vedanta Samiti on October 3, 1990 which included the original Sanskrit verses and Bengali translation. The various Hindi speaking areas of India, and indeed the whole world, were in dire need of an edition of this jewel-like scripture with the original Sanskrit verses and Hindi translation. To fulfill this need, my Godbrother, theVice-president and general editor of Sri Gaudiya Vedanta Samiti, pujyapada Srila Bhaktivedanta Narayana Maharaja has published a royal edition of the Bhagavad Gitafor the general public. It contains the original Sanskrit verses, anvaya, translation, the Saratha-varsini commentary by Sri Gaudiya Vaisnava-acarya maha-mahopadhyaya Srila Visvanatha Cakravarti Thakura, and the simple, natural, and comprehensive

Saratha-varsini prakasika-vrtti. Sri Gaudiya Vedanta Samiti will remain forever grateful and indebted to him for this service. Intelligent and pious readers will also undoubtedly derive great bliss by constant study of this present edition.

Under the editorship of jagad-guru nitya-lila pravista om visnupada astottara-sata Srila Bhakti Siddhanta Sarasvati Prabhupada, many wonderful editions of Srimad Bhagavad-Gita, along with the above mentioned two commentaries, as well as the translation and expositions of its essence, have already been published. After that various editions of this sacred scripture were published in the Bengali language from different ashrams, temples and missions all under the compassionate leadership of Srila Bhakti Siddhanta Sarasvati Prabhupada.

The Tejpura sector of Assam published an edition of the Bhagavad-Gita in the Assamiya language, and from Calcutta and Tamilnadu a few editions in English have also been published. However, up until now a Hindi edition of Srimad Bhagavad-Gita with the commentaries of Srila Cakravarti Thakura or Srila Baladeva Vidyabhusana could not be published. By consistent contemplation of the Bhagavad-Gita scholars and intellectuals will experience true understanding and shall assuredly be benefited.

The following was written by jagad-guru om visnupada Srila Bhaktivinoda Thakura, at the end of his preface named avataranika in his original edition of this scripture.

"Unfortunately until now whatever commentaries and Bengali translations of Srimad Bhagavad-Gita have been published are mostly written by undifferentiated monists known as brahmavadis. Commentaries and translations which are in accordance with pure bhagavad-bhakti are rarely published. Sankara-bhasya and Anandagiri-tika are full of undifferentiated monism or abheda brahmavada. Although the commentary of Srila Sridhara Svami is not fully endowed with monism and is to be accepted, it has an aroma of sampradayika sudhadvaitism or pure dualism. In the commentary of SrilaMadhusudana Sarasvatipada, there are a few statements which nourish the process of bhakti. Yet, while deliberating upon its foremost instructions or essence, it is observedundifferentiated monism, mukti or liberation is what is established by it."

"The commentary of Ramanujacarya is completely in accordance with the process of bhakti; but in India, due to the absence of any commentary on the Bhagavad-Gita based on the conclusion ofacintya-bhedabheda which is the inconceivable and simulataneous oneness and difference of the Supreme Lord as revealed by Sri Krishna Caitanya Mahaprabhu, the ananda or bliss of all rasika bhaktas, who are the relishers of the suprememly pure and sublime bhakti-rasa, this exalted state is not perceivable.

Hence, for inducing the pure devotees to relish bhakti-rasa and for bestowing benefit upon the general public and the faithful, I gathered with great effort the commentary written by Srila Visvanatha Cakravarti, the crest-jewel of devotees, who is a staunch stalwart following the conclusions Sri Caitanya Mahaprabhu. I thus published the Srimad Bhagavad-Gita including the above mentioned commentary, as well as Bengali translation named rasika ranjana, which is in line with the said commentary.

Srila Baladeva Vidyabhusana Gita-bhasya is also in accordance with the teachings of Sri Caitanya Mahaprabhu. This commentary of Srila Baladeva Vidyabhusana consistsmainly of philosophical thoughts, whereas the commentary of Srila Visvanatha Cakravarti is fully complete in both the aspects of philosophical thoughts as well as poetic ornaments of priti-rasa in the mood of inspiration.

We have chosen to make available the full commentary of Srila Visvanatha Cakravarti at this time. His Sanskrit language is straight forward and thus easily translatable and his conceptions are simple to comprehend and good reading for the public in general."

Jagad-guru Srila Bhaktisidhanta Sarasvati Gosvami Prabhupada has also said, "There are numerous expositions, commentaries and translations of Srimad Bhagavad-Gita currently existing in many languages. Although the Bhagavad-Gita is very popular among the masses, in accordance with the conceptions of the Gaudiya Vaisnavas, Srila Visvanatha Cakravarti has written the commentarySaratha-varsini for the Gaudiya Vaisnava rasika bhaktas. Srila Visvanatha Cakravarti is situated as the fourth descendent in the sisya-parampara from Srila Narottama Thakura. He is an acarya par excellent and a guardian of Gaudiya Vaisnava siddhanta and he lived and wrote in the medieval period of its historical progress. The following verse about him is very famous:

visvasya natha rupo ’sau bhaktivartma pradarsnata

bhaktacakre varttitatvata cakravartyakhyaya bhavat

"Every Gaudiya Vaisnava must definitively know something about Srila Cakravarti Thakura. Those who seriously study the Srimad-Bhagavatam, who deliberate upon the Bhagavad-Gita, who discuss and teach the commentary on Vedanta-sutra by Gaudiya Vaisnava acaryas must to some extent be knowledgeable of the sublime and super excellent commentaries and compositions of Srila Visvanatha Cakravarti."

Gaudiya Vaisnavacaryas, as Srila Visvanatha Cakravarti who composed voluminous Sanskrit scriptures with commentaries, very rarely appear in this world. Besides his composing such extensive Sanskrit scriptures he also engaged in welfare activities for the benefit of the whole Gaudiya Vaisnava society. These two contributions were enacted through his writing and preaching and were both in the domain of kirtana.

During his life a great calamity had come upon the Sri Madhva Gaudiya Vaisnava Sampradaya in the form of a challenge to the authenticity of the Gaudiya sampradaya. Historical documentation confirms that in 1706 AD some envious pandits challenged King Jai Singh of Jaipur, who was a Vaisnava; telling him that the Gaudiya Vaisnava Sampradaya was not bonafide because no one from this line had written commentary on Vedanta-Sutra by Vedavyasa. The king being distressed immeadiately dispatched a message to Srila Visvanatha Cakravarti explaining the full situation. Srila Visvanatha Cakravarti was too old at that time to travel. So he sent his student, Gaudiya VaisnavaVedanta-acarya, that crown jewel among the scholars, Srila Baladeva Vidyabhusana, along with his disciple Krishna-deva dasa to uphold the honor and integrity of all the Gaudiya Vaisnavas.

Arriving humbly, barefoot with waterpot in hand and an old blanket over his shoulder at the Kings royal assembly in Jaipura. Srila Baladeva Vidyabhusana declared boldly that the establisher of the Gaudiya Vaisnava Sampradaya was Sri Krishna Caitanya Mahaprabhu Himself and that Srila Vyasadeva who is in our disciplic succession already wrote the Srimad Bhagavatam which is the natural commentary on his own Vedanta-sutra. But since Madhvacarya was accepted by Srila Vyasadeva and I am in the disciplic succession from Madhvacaraya I will write a commentary on Vedanta-sutra to satisfy your demands, establish Vaisnava vedanta and please the devotees.

In order to dispel this calamity Srila Baladeva Vidyabhusan composed in a short time a very wonderful and marvelous commentary on Vedanta-sutra in accordance with the thinking and conclusions of the Sri Madhva Gaudiya Vaisnava Sampradaya through Sri Caitanaya Mahapranhu. This exalted commentary is known as "Govinda Bhasya" and it is so majestic, so flawlessly concise and so splendidly presented that the erring pandits were spellbound in awe and amazement and without any hesitation they fell down at the feet Srila Baladeva Vidyabhusana without reservation and fully surrendered without protest to the superiority of the Gaudiya Vaisnava siddhanta.

In this way Srila Baladeva Vidyabhusana Prabhu rendered a distinguished service to the Sri Gaudiya Vaisnava Sampradaya and by this important and great act he attained the heartfelt blessings of Srila Visvanatha Cakravarti and the eternal gratitude of all the devotees. This incident serves as an illuminating example of Srila Visvanatha Cakravarti's second act of greatness and serves the purposes of preaching the Vaisnava dharma. For by by him, Srila Baladeva Vidyabhusana, who appeared in a non-seminal brahminical family, is shown to be approved and accepted according to qualification by samskara and Vaisnava initiation.

The eighteen successive chapters, from 25 to 42 of the Bhisma-parva of Mahabharata comprise the Srimad Bhagavad-Gita.The Supreme Lord Krishna is the speaker of this divine discourse and His dear friend the prince Arjuna is the listener. Before reading Srimad Bhagavad-Gita it is very important to understand the mutual relationship

between Lord Krishna and Arjuna. It is also essential to understand exactly what type of attitude Arjuna had in relation to Lord Krishna. This mood is precisely illustrated early on by Arjuna and is revealed in Bhagavad-Gita, chapter 2, verse 7:

karpanya-dosopahata-svabhavah prcchami tvam dharma-sammudha-cetah

yac chreyah syan niscitam bruhi tan me sisyas te'ham sadhi mam tvam prapanna

Translation

Now my natural qualities are beseiged by weakness and apprehension and my thinking is bewildered regarding rightousness. I am asking you to state what is definitely good for me. I am your disciple surrendered to you, kindly instruct me.

From this statement by Arjuna it is clear to understand that he humbly approached Lord Krishna in full submission and fully surrendering all ego requested instruction.

Srimad Bhagavad-Gita is not an imaginary scripture, and therefore there is no need toassign to it any interpretation or explanation derived from mundane speculations. To put forward that the supposition that Sanjaya should be seen metaphorically as divine vision, or that the blind king Dhrtarastra represents the blind mind are mere fanciful speculations and concoctions. The existence of a self-controlled mind which posesses divine vision is natural and certainly possible. Only by having such a mind is one able to successfully control their senses.

When the word Gita is spoken it should be understood that it is referring only to the Bhagavad-Gita which was instructed by the Supreme Lord Krishna to Prince Arjuna. Nowadays we find in bookshops, many books with titles such as Gita-samanvya or Gita-granthavali. These books are being popularized by claiming that they are great scriptures whose compilation comprises the very essence of the entire knowledge derived from the scriptures. But why should there be any objection in accepting the supremacy and eternality of Srimad Bhagavad-Gita which emanated from the lotus mouth of the Supreme Lord Krishna Himself and which is sumptuously adorned with such superlative adjectives as ‘sarva-jnana-prayojika’ meaning that which fulfills thepurpose of all knowledge,‘sarva-sastra-sarabhutah’ which means the essence of all the Vedic scriptures, ’tattvartha-jnana-manjari’ meaning the blossoming flower in the form of knowledge of the absolute truth, etc.

Those who are nirvisesa-vadis or undifferentiated monists, jiva-brahma-ekavadi thosewho consider jiva and brahma to be one, cit-jada-samanvyavadis those who accept irrational conclusions and others, usually employ adjectives like ‘samanvya’ meaningharmony instead of showing vaisistya meaning uniqueness of cit and acit, exhibiting their self impudence by saying ‘everything is the one.’ In this way so called moralists,while always publishing their speculative ‘samanvaya-bhasya’ which is filled with their incoherent explanations of Srimad Bhagavad-Gita remain busy in vain efforts to display their deceptive veil of illusion to appear wise and knowledgeable.

At the present time the word ‘samanvaya’ or harmony is being greatly misused and misinterpreted. Actual and genuine all encompassing harmony can be seen only in the Supreme Lord Krishna alone, and therefore imaginary speculative concoctions and erroneous conclusions cannot be equated or acceptable. Nowadays we see many examples of irrational compromising commentaries of the Bhagavad-Gita in bookshops and libraries. By accepting the conception of oneness between the Supreme Lord and this world it is impossible to arrive at a state of harmony between the two. Neither can we make any anvaya or direct connection with either the world or the Supreme Lord. Presently we see this kind of distortion is vividly apparent among the so-called educated people of society and especially prevalent among people of the new age movement both young and old. It is therefore imperative to benevolently refute and compassionately correct all infectious distortions in the form of fallacious misconceptions and misguided delusions.

Those who take pride in their western oriented education are averse to the steadfast pursuit of pure knowledge through the method of inquiry with complete trust in the infallible validity of the Vedic scriptures. Instead they adopt different varieties of mundane logic and being absorbed in such moods, they attempt but unsuccessfully to conduct investigations. Such mundane historians, scholars, philosophers, scientists and the like are completely atheistic. By their mundane minds of limited perception they attempt to ascertain the point in time when the Vedic scriptures were composed. By such futile efforts they are not only unable to reconcile certain apparently opposing conceptions mentioned in the Vedas, but becoming confused they end up rejecting the Absolute Reality of the Ultimate Truth established therein. They even try and postulate the supposition that Srimad Bhagavad-Gita which is contained within the authentic historical treatise of the Mahabharata is only to be taken as allegorical.

Such type of investigation by mundane academians who are not sincere practitioners is extremely faulty and degraded. Instead of proclaiming and expanding the glories of Sanatana dharma's eternal righteousness and our sanatan dharma aryan sages and rishis, they to the contrary cause them to be neglected by encouraging disregard for knowledge of the absolute truth and ultimate reality. Theirs is not a search for immortal nectar, but rather theirs is the promulgation of destructive poison. It is observed in this modern day and age that educated persons often utilize the term sampradayika or secular in their verbal communications as well as in their thought processes. It is their intention to demonstrate that they are very liberal. However, they are most forgetful of the fact that visuddha sampradayism or pure secularism is the very crowning glory of sanatana arya dharma which is the eternal religion of the Aryan civilization and advanced in spiritual culture.

A sampradaya can only be used referring to a bona-fide guru paraparam or a disciplic succession of spiritual masters or gurus. This is the scripturally authorized and only acceptable way through which the science of the Absolute Truth is received by the method of srauta-amnaya-dhara or by the aural reception of spiritual knowledge. And sat-sampradaya means the system by which the Supreme Absolute Truth is bestowed upon one fully and in totality. This sampradayika line or disciplic succession has been existing and flowing within the Indian theistic culture and the foundation of the Aryan civilzation and culture since time immemorial.

There are only four authentic sampradayas or bonafide spiritual channels descending from and leading to the Supreme Lord Sri Krishna. Unless one is connected to one of these four authorized spiritual channels by disciplic succession all ones efforts for spiritual evolvement are futile and one is merely only deluding themselves while misleading others. This information is well documented and fully substantiated in ancient Vedic scriptures. We find in the Garga Samhita, Canto 10, chapter 61, verses 24, 25, 26:

visnuswami vamangsastatha madhvastu brahmanah

ramanujastu sesangsa nimbaditya sanakasya ca

Translation

Visnuswami, Madhvacarya, Ramanuja and Nimbaditya will appear respectively as a portion of Vamana, Brahma, Ananta Sesha and Sanaka Kumara.

ete kalau yuge bhavyah sampradaya pravartakah

samvatsare vikrama catvarah ksiti pavanah

Translation

These four saviours will establish the four authorised and empowered spiritual channels of disciplic succession through the 432,000 year duration of kali yuga.

sampradaya vihina ye mantraste nisphalah smritah

tasmacca gamanang hyasti sampradaya narairapi

Translation

These four authorised and empowered spiritual channels of disciplic succession are to be fully accepted by all beings as any word, combination of words or formulation of sound frequencies; invoked or addressed, audible or inaudible, secret or revealed, ancient or contemporary outside their auspices prove to have absolutely no efficacy.

The illustrious sampradaya-pranali or disciplic succession although completely and fully authorised by Vedanta is now being attacked by persons duly influenced by totally atheistic conceptions and mentalities originating from foreign lands. Efforts are being executed by them to destroy this system of our Aryan civilization. The root cause of all these problems stems from the mistaken understanding and use of the word ‘sectarian’ which also has been imported from the Western civilization. In the current age of speculation and concocted thinking innumerable, imaginary and whimsical schools of thought are being advanced and new ones are constantly being hatched up with the intention of declaring a revolution against the sat-sampradaya. When one is unable to properly investigate the Supreme Absolute Truth, then they adopt the path of convenience by succumbing to the flickering dictates of the mind considering this to be the ‘liberality’ so much promoted for the option of appealing to the opinions of the masses. By developing this attitude, one is forced to soon become nirvisesa-vadi or worshipers of a formless, featureless God. We see this in the religionof the Christians, the Muslims and Hebrews that their God is formless and featureless. We also see this conception in India in the mayavadi adoption of a qualitiless brahma.

Such foolish attempts to establish para-tattva Bhagavan, the Supreme Lord Krishna as nirvesa, devoid of qualities is ludicrous, and this is being dubbed nowadays as apasampradayika or secularism. In discussions on Vedanta such as the Bhagavad-Gita, the prevailing trend is to give an apasampradayika interpretation to it. This has become an unfortunate and extremely lamentable situation, in that today’s society the unrestrained acts which are not condoned by Vedanta, and are performed merely for one’s whimsical pleasure, are being accepted in accordance with this bogus and fallaciousapasampradayika hypothesis.

If someone attempts to diminish the perfected realizations of the sanatan aryan sages and nitya siddha maha purusas who know past, present and future, in the matter of their conclusive understanding of the Supreme Absolute Reality, the param satyam, then they reject them considering them to be polluted by the one defect which they term as sampradayika, non-secular and instead they deviate and pretend to accept the explanations of Vedanta given by political and social leaders who are apasampradyika although in the guise of karmis, jnanis, yogis or mayavadis. In light of this it should be understood that the intelligence of such persons is simply engaged in opportunism and exploitation, deeply engrossed in mundane materialism.

In order to acquire the appropriate and philosophical understanding and comprehend the actual conclusion of Srimad Bhagavad-Gita, we should submissively follow and humbly accept the shelter of the knowledge of our previous acaryas in disciplic succession which have been given to us by them in the form of their instructions and directions. Then and only then will the actual internal meaning ofSrimad Bhagavad-Gita be revealed within our hearts to us.

If the author of a scripture composes his own commentary on that scripture denoting and illuminating its real intent and meaning, then it becomes very simple and easy to understand. Otherwise to the contrary without the aid of such commentary, it is quite natural that in the process of trying to penetrate its meaning, one will be overpowered by the four inherent defects: subject to illusion, imperfection of the senses, the tendency to commit mistakes and proneness to cheating. Therefore in order to understand the real meaning of the Bhagavad-Gita and attain its essence; there is no other recourse than to accept the shelter of param satyam or perfected realizations of such trikala-jnani holy rishis who know past, present and future and our previous acaryas in the disciplic succession who are free from the above mentioned four defects.

In this connection, my own dearmost, divine master parama-aradhyadeva Sri Srimad Srila Bhakti Prajnana Keshava Gosvami Maharaja has given potent and pertinent instructions about Srimad Bhagavad-Gita. I will now attempt herewith to mention a few of them.

"The purpose for the advent of the Bhagavad-Gita is neither political nor military war tactics. Rather it aims at complete saranagati unto the lotus feet of the Supreme Lord Krishna the Supreme Absolute Truth and the Ultimate Reality. The Bhagavad-Gita's manifestation appeared to be due to Arjuna's illusion of lamentation. However, Arjuna can never come under the spell of illusion, and so his apparent lamentation was merely a pastime of Lord Krishna in order to enable the advent of Srimad Bhagavad-Gita. Arjuna is an eternal associate and a dear servitor of the Supreme Lord Krishna. It's understood from the statements of the Vedas: partho vatsa," that the advent of Srimad Bhagavad-Gita as Gitamrta or a giver of nectar, did not take place only just for the benefit of Arjuna. Lord Krishna Himself has said: mamekami paranam vraja. Here the import of the word ekam is to surrender unto the Supreme Lord Krishna, who is the supreme controller and this is indeed the final conclusion to be found in Srimad Bhagavad-Gita.

We see in the Bhagavad-Gita, chapter 9, verse 31:

kaunteya pratijanihi na me bhaktah pranasyati

Translation

O Arjuna, declare it boldly that My devotee never perishes.

Herein we can observe that Lord Krishna Himself is making His devotee Arjuna take a vow on His own behalf. The reason Lord Krishna has done this is because He will always unfailingly protect the vow of His devotees under all circumstances, but the vow in which Lord Krishna Himself makes can sometimes be amended due to His devotees acute supplications during great duress. Therefore by the display of His natural disposition of being bhakta-vatsalya He is proclaiming the victory of His devotees in Srimad Bhagavad-Gita, chapter 4, verse 9. He has stated here that His appearance and activities, which are endowed with inconceivable sakti or potency are all divya or divine, alaukika or transcendental and aprakrta beyond the modes of material nature.

The Vedas are the instructions which emanated directly from the very breath of Isvara, Garbhodaksayi Visnu who is an expansion and verified as a purusa avatar of the Supreme Lord Krishna. Srimad Bhagavad-Gita, being the words which have emanated from the lotus mouth of the Supreme Lord Krishna who is the unlimited source of Visnu is thus known as apauruseya which means of divine origin beyond the purview and authority of the material existence the same as the Vedas. There is no scope for debating this eternal truth.

In Srimad Bhagavad-Gita, chapter 9,verse 11,Lord Krishna has told Arjuna that being deluded by maya or illusion which is avidya or devoid of knowledge; ignorant and foolish living entities do not show any regard for Lord Krishna's aprakrta sac-cid-ananda form or for sri vigraha. Instead they consider the Supreme Lord to be just like any other perishable living entity in a physical body and they disrespect Him. Any object which is bereft of form or is impersonal cannot be worshipped. Merely by having an impersonal nature does not justify an object to be accepted as nirguna or aprakrta. The eternal, blissful and transcendental sac-cid-ananda form of the SupremeLord Krishna although completely imperceptible by material senses, is always pure, aprakrta beyond this material existence and nirguna-tattva, totally free from the influence of the material modes of existence."

Jagad-guru Bhaktisiddhanta Sarasvati Srila Prabhupad has written in his commentary that the Srimad Bhagavad-Gita consisting of eighteen chapters is the most famous of all the Vedic scriptures. Numerous commentaries, explanations and translations of this exalted and sacred Vedic scripture numbering in the thousands are present in the world today in many languages. Amongst the various and assorted expositions of Srimad Bhagavad-Gita the commentaries of Srila Sridhara Swami of the Rudra Vaisnava Sampradaya, Srila Ramanuja of the Sri Vaisnava Sampradaya, Srila Madhvacarya of the Brahma Vaisnava Sampradaya, Srila Keshava Kashmiri of the Kumara Vaisnava Sampradaya and Srila Visvanatha Cakravarti and Srila Baladeva Vidyabhusana both from the Brahma Madhva Gaudiya Vaisnava Sampradaya, are the most prominent of those being validated by the bonafide authority of disciplic succession from one of the four authorised spiritual channels of disciplic successions revealed in the Vedic scripture Garga Samhita as delineated earlier.

Those who have taken shelter of Sri Caitanya Mahaprabhu, the worshipable ista, diety of Gaudiya Vaisnavas, derive great, transcendental pleasure from these commentaries which are recommended and approved by the acaryas of the Brahma Madhva GaudiyaVaisnava Sampradaya. Brahmanas who are born into a seminal brahmana lineage of caste brahmans, adopt the occupation of smarta dharma which was made prevalent by the rules and injunctions given in the Manu Samhita. But in Srimad Bhagavad-Gita a provision is given for occupational duties based varna which is contrary to all these argumentative opinions. The Supreme Lord Krishna has revealed that, "Those whose intelligence has become deluded or covered by desires that to become free from distress adopt the proper rules to worship the respective demi-gods being compelled by their own nature they worship them. Why should one accept the shelter of different demi-gods giving up the shelter of the Supreme Lord Krishna who is the absolute controller of all the 33,000 crores of demigods? This would be nescience. A living entities knowledge is destroyed and lost when he forsakes the devotion of the Supreme Lord Krishna and instead offers his worships to others designations. Yet without being free from all types of desires it is not possible to offer unalloyed devotion unto the Supreme Lord Krishna.

Jagad-guru Srila Bhaktivinode Thakura has said in his rasika-ranjana exposition of Srimad Bhagavad-Gita," The supremely compassionate Supreme Lord Krishna, whose vows are always true,while aiming His words at His friend Arjuna, manifested Srimad Bhagavad-Gita for the deliverance and redemption of the whole world. This Lord Krishna accomplished in the form of this divine discourse by revealing the deep and esoteric, essential meanings of all the Vedas. In this way Srimad Bhagavad-Gita is the exclusive means of achieving the highest attainment.

Therefore Srimad Bhagavad-Gita is like the crest jewel of all the Upanisads. The Upanisads, Puranas, Srimad Bhagavatam, Vedanta-sutra and Srimad Bhagavad-Gita are all pure scriptures of unalloyed devotion to the Supreme Lord Krishna. Those individuals who are endowed with realization of the impersonal brahman will after hearing the Bhagavad-Gita accept the renounced order like Uddhava. The deep import of Srimad Bhagavad-Gita is that one’s adhikara or qualification is always in accordance with one's own svabhava or inherent nature. For a baddha jiva or a being in bondage there is no possibility of any attaining tattva-vastu or the ultimate truth by abandoning the inate qualities of one's own adhikara. Karma, jnana and bhakti each have their own separate svabhava.Therefore it can be understood that their svarupas or spiritual forms are also different. Thus by thorough and sincere comprehensive deliberation on tattva, karma-kanda, jnana-kanda and bhakti it can be determined that there are divisions amongst them. When one renounces all lesser, inferior mundane desires and pleasures and directs one's consciousness in attaining the superior bliss of bhagavat-seva which is exclusive service unto the Supreme Lord Krishna, then karma will automatically culminate in bhakti. Therefore bhakti alone is the highest objective of all living entities along with karmaas well as karma-phala or the fruits of their karma. The knowledge of bhakti is an extremely profound and esoteric science. It is the very life breath of both karma and jnana and the only means by which the supreme goal is attained. For this reason the subject of bhakti has been positioned in the middle six chapters of the Bhagavad-Gita, thus showing that visuddha-bhakti or pure devotion is indeed the Bhagavad-Gita’s topmost objective. The verse beginning: sarva-dharman parityajya, in Bhagavad-Gita, chapter 18, verse 66 firmly establishes that saranagati or complete surrender to the Supreme Lord Krishna is indeed the final conclusion to the supreme science of the Bhagavad-Gita.

In order to understand the tattva-siddhanta or conclusive reality, and actual teachingsof the entire Bhagavad-Gita from its auspicious beginning to its final conclusion, it is necessary to first of all become fully surrendered to one of the four authentic and bonafide spiritual channels of disciplic succession in one of the four empowered sampradayas as revealed in the Vedic scripture Garga Samhita given earlier in this forward. This is the only means for us to be recepients of the pure vani or spiritual knowledge which is free from the four defects which is revealed by the nitya-siddhas who are eternally omniscient personalities, far beyond the mundane realm of the material existence.

The trees of neem, mango, bela, imli, etc., situated at the banks of the pure waters of the sacred Ganga, although all accepting the same water, yield different types of fruits, some sour, some sweet and some bitter respectively. Similarly living entities who are beguiled, bewilderd and deluded by maya or illusion even after reading Srimad Bhagavad-Gita go and preach their speculative suppositions and concocted opinions according to their respective qualities. If the question is raised that if karma, jnana, yoga and so on, are not the superior means, then why did Lord Krishna instruct His dear friend Arjuna to practice them? Then the answer must be given that at the same places where Lord Krishna has discussed these subjects, He has also mentioned that the endeavors for karma, jnana and yoga are futile and fruitless without devotion or bhagavad-bhakti.

Sri Caitanya Mahaprabhu has instructed that the topmost method of bhajana is in the anugatya or guidance of the vraja-gopis: aisvarya sithila preme nahi mora prita. This alone is His innermost intention. In the Bhagavad-Gita, the source and origin of all incarnations and expansions as well as all of creation is the Supreme Lord Krishna in the verse: sarva-dharman parityajya He has manifested and established His supreme controllership over maya, the demi-gods, and all living entities in existence. As well as His being the supreme object of bhajanathe supremely worshipable object of all. He is the foundation or support of nirvisesa-brahma, the worshipable object of the jnanis. He is advaya-jnana tattva the non-dual absolute reality and He is advitiya vastva-vastu the absolute and ultimate reality one without a second. As the para-tattva He is the embodiment of all energies in perfect harmony and the possessor of all mellows and He is the worshipable of all beings.

In Srimad Bhagavad-Gita the first six chapters delineate karma-yoga or the yoga of actions and the last six chapters delineate jnana-yoga or the yoga of knowledge. Since bhakti-yoga is placed in the middle six chapters, it should be understood that bhakti which is devotion is the supreme shelter of karma and jnana. At Haridwar in maya-tirtha which is prominent among the seven holy tirthas whereSrimad-Bhagavatam was recited, bhakti or devotion alone has been established as the life giving source of jnana-vairagya which is knowledge and renunciation. Without receiving the mercy of Bhakti-devi, endeavors of karma, jnana and yoga cannot bequeath their respective rewards and desired fruits.

From Bhagavad-Gita, chapter 9, verse 14 which begins: satatam kirtyanto mam, it is understood that kirtana or glorification of the Supreme Lord Krishna's nama, rupa, guna and lila which correspondlingly is His name, form, qualities and pastimes and engaging in the nine-fold limbs of bhakti is factual and actual worship of the Supreme Lord Krishna. It is said in Caitanya-caritamrta:aprakrta vastu nahe prakrta gocara, aprakrta objects are beyond the scope of prakrta, materialism and jnana, intelligence. In that exalted realm concepts like conceit, ego, scholarship and other mundane ideas are not applicable. Exclusive and unalloyed saranagati or complete surrender is the only means of attaining the mercy of the Supreme Lord Krishna.

Many persons who are unduly intoxicated by their mundane scholarship and ego, falsely claim that they understand and can guide others to understand the import of Srimad Bhagavad-Gita and the Vedic scriptures. But they simply deceive themselves and mislead others. Thus Lord Krishna has instructed in Bhagavad-Gita, chapter 10, verse 10:

tesam satata yuktanam bhajatam priti-purvakam

dadami buddhi-yogam tam yena mam upayanta te

Translation

To those who in constant devotion worship Me with love, I give them the spiritual intelligence by which they may come to me.

Bhagavat-tattva or knowledge of divinty can only be thoroughly known with the help and blessings of buddhi-yoga or spiritual intelligence leading to communion with God This can only be bequeathed by the creator of all existence the Supreme Lord Krishna thru his bonafide representative in disciplic succession known as the spiritual master. Those who try to understand the real imports of the Bhagavad-Gita by accepting the shelter of the lotus feet of the Supreme Lord Krishna, the bonafide guru in authorised disciplic succession directly descending from the Supreme Lord Krishna Himself and the Vaisnavas who are the Supreme Lords dearmost servitors; can very easily cross over the endless cycle of birth and death in the ocean of material existence, and becoming eligible attain para-bhakti, supreme service unto the lotus feet of the Supreme Lord Krishna.

Thus in closing the sarva-guhyatam or the confidential words of the Bhagavad-Gita, have revealed the supreme object to be ascertained and has been established. This is also called pancam purusartha, the highest stage of sadhana and bhajana. Through a comparative discussion, Lord Krishna has established the supremacy of bhakti-yoga. Sri Caitanya Mahaprabhu who has descended to purify the age of Kali along with His associates has performed this supremely benevolent act for the sake of all living being by illuminating the path of he most worshipable Supreme AbsoluteTruth and Ultimate Reality which is the apex of sadhana and zenith of bhajana. This is their causeless and compassionate magnanimty towards all created beings. Therefore this is the only process which is authorized by the auspices of disciplic succession and fully approved and recommended by the previous acaryas, reflective sages, sincere scholars and pious people throughout the entire world.

Lord Krishna as Vasudeva in Srimad Bhagavad-Gita

Lord Krishna as Vasudeva in Srimad Bhagavad-Gita

and

The Heliodorus Column

by

Srila Bhakti Prajnana Keshava Goswami

from

Vaisnava Vijaya: The Life History of Mayavadism

Preface and Introduction

The name Vasudeva referring to Lord Krishna is revealed in Srimad Bhagavad-Gita in four different chapters. Lord Krishna uses the name Vasudeva twice to describe Himself in chapters 7 and 10 and then He is described twice more as Vasudeva in chapters 11 and 18 by Vedavyasa.

The first example of Vasudeva is in Bhagavad-Gita, chapter 7, verse 19 below:

bahunam janmanam ante jnanavam mam prapadyate

vasudevah sarvam iti sa mahatma su-durlabah

Translation

Thus after innumerable births one who is perfected in wisdom, understanding completely that Vasudeva is the ultimate cause of all causes surrenders unto Me; such a great soul is very rare.

In Srimad Bhagavad-Gita, chapter 10, verse 37 Lord Krishna declares again:

vrsinam vasudeva'smi pandavanam dhananjayah

muninam apy aham vyasah kavinam usana kavih

Translation

Of the descendants of Vrisni I am Vasudeva, of the Pandavas I am Dhananjaya, of the holy sages I am Vyasadeva and among great scholars of scriptures I am Usana.

Vedavyasa also refers to Lord Krishna as Vasudeva when describing the phenomenal universal form Lord Krishna displayed in Srimad Bhagavad-Gita, chapter 11, verse 50:

ity arjunam vasudevas tathoktva svakam rupam darsayamasa bhuyah

asvasayamasa ca bhitam enam bhutva punah saumya-vapur mahatma

Translation

Vasudeva speaking to Arjuna in this way, exhibited His four-armed form and then again appeared in His beautiful two armed form as the Supreme Lord Krishna and pacified Arjunas fears.

Then in the concluding chapter of Srimad Bhagavad-Gita, Vedavyasa again refers to Lord Krishna as Vasudeva in the Bhagavad-Gita, chapter 18, verse 74:

ity aham vasudevasya parthasya ca mahatmanah

samvadam imam asrausam adbhutam roma-harsanam

Translation

Thus I have heard this wonderful divine, discourse between two great souls Vasudeva and Arjuna and it is so electrifying that my hair is standing on end.

Vasudeva is a primary expansion of the Supreme Lord Krishna as revealed in the Vedic scriptures within the category designated as catur-vyuha. The signifigance and paramount position of Vasudeva is also thoroughly revealed in the illustrious Vedic scripture known as the Srimad Bhagavatam, canto 1, chapter 2, verse 28 and 29 as revealed below:

vasudeva para veda vasudeva para makhah

vasudeva para yoga vasudeva para kriyah

vasudeva param jnanam vasudeva param tapah

vasudeva paro dharmo vasudeva para gatih

Translation

The ultimate goal of all knowledge is the Supreme Lord Krishna known as Vasudeva. The purpose of all austerities is to please Vasudeva. The purpose of yoga is to realize Vasudeva. All benefits which we receive are awarded by Vasudeva solely and all penances are performed to learn Vasudeva only. Vasudeva is the Supreme knowledge. Righteousness in its most complete form is rendering loving devotional service unto Him. Vasudeva is the supreme goal and ultimate reality of all existence.

So from this brief introduction the criteria of Vasudeva has been amply established .

Jagannatha Das

Sri Gaudiya Vedanta Samiti

Brahma Madhva Gaudiya Vaisnava Sampradaya

Srila Bhakti Prajnan Keshava Goswami Maharaja’s Discourse

In India at the present time there is an archeological phenomena from antiquity. In the Vedic culture it is known as the Garuda Stambha a pillar of stone with a statue of the Lords carrier Garuda on top of it but in western archeological circles it is called the Heliodorus Column. The marvel of the Heliodorus Column is that it reveals that the cultured and intelligentsia from western society were knowledgeable and adept regarding the Vedic culture even before the birth of Christ to the point of embracing and adopting it as their own as is evidenced by the Greek ambassador at the time named Heliodorus, who was so devoted and entralled by the Vedic culture that he established a memorial to Vasudeva Krishna over 2000 years ago that is still existing in Madhya Pradesh in India.

Heliodorus was the Greek ambassador to India 150 years before the birth of Jesus Christ. As a diplomat representing Greece in a foreign country, Ambassador Heliodorus obviously had the full confidence of the cultured Grecian government and undoubtedly possessed a sophisticated understanding of the world as it existed at that time. Although his political skills and diplomatic expertise certainly must have been exemplary, they are not however what he is best known for.

What establishes his importance and what he is best known for is the erection in 113 B.C. of his monumental pillar at Besnagar in Madhya Pradesh India which glorifies Vasudeva the direct expansion of Lord Krishna. Although knowledge of its existence is not so widespread in the international archeological circles of the world its proven legacy was quite sensational and its discovery revealed the sublime universality and profound influence of the imperishable Vedic culture. Especially in light of the fact that the western countries received the vast majority of their knowledge data base from the cultured Greeks makes this a very significant and unique archeological discovery of worldwide importance.

The Heliodorus column first came to the attention of the western intelligentsia during an archeological expedition from England in 1877 headed by Sir Alexander Cunningham. After analyzing the style and form of the column he incorrectly deduced that it was erected during the reign of the Imperial Gupta dynasty in 200A.D. He never dreamed that underneath the thick coating of red silt accumulated over the ages at the bottom of the pillar was an ancient inscription. However 32 years later an independent researcher accompanied by Dr. J.H. Marshall went to the site and had the coating of silt removed and then the inscription brought to light that the Heliodorus column was in fact erected in the second century B.C. several hundred years before the Imperial Gupta period.

Dr. Marshall described in an article he wrote in the Journal of the Royal Asiatic Society that Cunningham had made a mistake in his evaluation of the age of the column and could never have imagined the magnitude and value of the column which he had missed in his discovering. The language of the inscription was Prakriti influenced by Sanskrit and is called Brahmi and it conclusively proved its age back to 200 years before the birth of Jesus Christ.

This came as a great surprise to Dr. Marshall but what caused him to be amazed and what totally electrified the international archeological community as well was the translation of the ancient Brahmi script given below:

devadevasya vasudevasya garuda dhvajah ayam karitah

heliodorena bhagavatena diyasa putrena taksasilakena

Translation

This Garuda pillar dedicated to Vasudeva, the lord of lords, has been erected by Heliodorus, a devotee of the Vedic culture, the son of Dion and resident of Taxsasila.

yavanadutena agatena maharajasya antalikitasya upantat sakasam rajnah

kasi putrasya bhagabhadrasya tratuh varsena caturdasena rajyena vardhamanasya

Translation

Who had come as an ambassador from the great King Antialkidas to the kingdom of King Bhagabhadra, the son of Kasi, the protector reigning prosperously in the fourteenth year of his kingship.

Now to put everything in the proper perspective it must be understood that Greece's greatest philosophers starting with Pythagoras who lived in 500B.C., Socrates who lived in 450B.C., Hippocrates who lived in 400B.C. and both Plato and Aristotle who lived in 350 B.C., all had come and preached their doctrines, defined their theories, promulgated their philosophies and wrote their treatises. Ambassador Heliodorus being among the cultured Greek elite in the 2^nd century B.C. was most certainly well versed in the conclusions of all their philosophies. Yet and still Ambassador Heliodorus became an avid and enthusiastic devotee of the Supreme Lord Krishna and left a most impressive monumental pillar in the Heliodorus Column as a testament to this for posterity.

In conclusion it can be clearly ascertained that the Heliodorus Column effectively illustrates that the Vedic culture was excellent enough to capture the mind and the hearts of the refined and cultured Greeks; yet catholic enough to allow them into their ranks.

The Four Principle Verses of Srimad Bhagavad-Gita

The Four Principle Verses of Srimad Bhagavad-Gita

by

Srila Bhakti Raksaka Sridhara Goswami Maharaja 

 

The four principle verses of Srimad Bhagavad-Gita are in chapter 10 verses 8, 9, 10, 11. The ontological substance of the entire book is contained within these four essential verses beginning in verse 8 with Lord Krishna declaring aham sarvasya prabhavo meaning: Everything emanates from Me. In the Srimad Bhagavatam verse I.II.XI beginning vadanti tat tattva vidas the three absolute conceptions of the Supreme Lord Krishna are given as Brahman, Paramatma and Bhagavan. Brahman is the all comprehensive aspect of the supreme absolute. Paramatma is the all permeating aspect of the supreme absolute and Bhagavan is the personal manifestation of the supreme absolute. We find the defintion of Bhagavan in the Vishnu Purana VI:V:XXXXVII beginning aisvaryasya samagrasya viryasya yasasah sriyah defines: Bhagavan the Supreme Lord Krishna is  inseparably replete with the six sublime qualities of complete wealth, complete power, complete fame, complete beauty, complete knowledge and complete renunciation.  

The characteristic of Bhagavan in the form of Lord Krishna's expansion of Narayana the Lord of Vaikuntha in the celestial spiritual worlds is that all potencies are personally controlled by Him. However Srila Jiva Goswami has revealed a special and particularly fine interpretation by revealing that Bhagavan means bhajaniya guna visista meaning: Whoever comes into contact with Lord Krishna cannot resist serving Him. No one can resist feeling moved to worship and adore His charming form and captivating personality as He attracts the love of all. Therefore the word sarvasyameaning of all causes denotes that Lord Krishna is factually Svayam Bhagavan, the Supreme Lord Himself, the originator of all. His statment mattah sarvam pravartate indicates that all efforts and every endeavour originates from Him including the methods by which everyone worships and propitiates Him in devotion. The Katha Upanisad I.II.XXIII beginning nayam atma pravacanena states: The Supreme Lord cannot be realised by erudite logic, superior intelligence or penetrating study of the Vedic scriptures. The Supreme Lord reveals Himself personally to the atma the immortal soul of the jiva or embodied being who having become enthused to engage in loving devotional service unto Him, humbly prays to be a recipient of His causeless mercy. In this way the Supreme Lord is the first to reveal Himself to the public as how to worship Himself by appearing as the guru the spiritual master and through Him instruct others on how to worship Himself. Lord Krishna explains in Srimad Bhagavatam: Canto, chapter 17, verse 27 beginning acaryam mam vijaniyan states: One should understand that the bonafide guru is verily an expansion of the Supreme Lord and should never be dishonoured. The inherent nature of the guru represents  everything that is divine and thus he should never be envied or disrespected by ascribing  mundane conceptions of time, place and circumstances upon Him. 

The most rare and elevated stage of devotion is the line of spontaneous devotion known as raga marga. In that line guided by the qualified guru an elevated pure devotee may gradually advance to render service to a group leader of one of Lord Krishna's personal associates who serve Him in sakhya rasa which is friendship, in vatsalya rasa which is parental or in madurya rasa which is consorthood. In the eternal spiritual worlds of Goloka Vrindavan the Supreme Lord Krishna is being served in spontaneous loving devotion by His friends in sakhya rasa such as Sridham and Subal. Invatsalya rasa by Nanda Baba and Yasoda Ma and in madhurya rasa by the gopis such as Lalita and Vishaka.  

The words mac-citta mad-gatta-prana in verse 9 mean: Lord Krishna is the core of His devotees hearts, in their every thought. Their entire energy, their whole life is dedicated to the satisfaction of the Supreme Lord Krishna. In private His devotees enjoy conversing about the Supreme Lord to mutually enlighten one another of His glories. In public His devotees love to preach the Supreme Lord's glories and nothing else. At all times, in all places, in every situation they are enlivened by topics concerning the Supreme Lord. The words tusyanti ca means they become gratified. Up unto the divine interaction of vatsalya rasa or parental relationship with the Supreme Lord there is a feeling of satisfaction. The words ramanti ca denote that just as a wife feels great satisfaction in conjugal relationship with her husband the devotees feel similar ecstasy when discussing intimate pastimes about the Supreme Lord. This conception has also been verified by Srila Visvanatha Cakravarti, Srila Baladeva Vidyabhusana and Srila Bhaktivinode Thakura. 

In verse 10 Lord Krishna reveals that the highest group of servitors who were described in the previous verse by the word ramanti indicating the highest enjoyment are those who are satata yuktanamor always engaged in loving devotion to Him. Then He reveals that He will personally bestow the spiritual illumination by which they will be able to assuredly come to Him. The Supreme Lord Krishna's relationship with His devotees is independent of everything conceivable. It is beyond rules, laws, society, even scriptures. It is fully innate and natural and does not require any approval or sanction. One may show formal respect to the norms and restrictions of society but in their heart of hearts they are totally surrendered to the Supreme Lord. This is the special dispensation Lord Krishna bequeaths to His devotees. Externally there are ordinances and injunctions that must be followed but the position of the Supreme Lord is transcendental them all. The Vedic scriptures are His instructions for the masses who have deviated from Him and society is also under the jurisdiction of the Vedic scriptures. But the Supreme Lord's divine, transcendental relationships with His devotees is intrinsic and independent, not requiring recognition from anyone and this is the highest. It supersedes all laws and rules. Like signposts the Vedic scriptures are all pointing in the direction of the Supreme Lord Krishna. In this direction He is available; but where and how is unknown. 

The general interpretation for verse 11 is always given that Lord Krishna situated in the hearts of all living entities dispels the darkness of ignorance with the radiance of knowledge out of compassion for His devotees. But if we appreciate pure uncalculated devotion then this verse may appear redundant and inconsistent. When the highest devotees are already committed to performing continuous unadulterated devotional service and above even that they are situated on the plane of pure love which is spontaneous and unmotivated. How can it be harmonised that the Supreme Lord will now in the last stage destroy their non-existing ignorance which arises from misunderstanding by giving them jnana or knowledge? Jnana is only a cover, a futile, finite conception of the infinite absolute. When these highest devotees have already achieved devotion devoid of the covering of knowledge why will they again have to return to this jnana. In this regard the great preceptor Srila Visvanatha Cakravarti has commented that this jnana is vilaksanam or extraordinary; but he did not put forth any specific details. To clarify this point we have given the following explanation. Lamentation and suffering are generally known to be symptoms of tama guna the mode of ignorance. Yet in jnana-sunya the elevated devotees who see Lord Krishna not as the Supreme Lord; but see Him intimately as their friend, son, husband or paramour will come to experience lamentation and suffering; but this is only an external appearance of ignorance. In reality it is the pain of vipralambha or divine separation. So they will lament: Where has Krishna gone? When will He return? Why has he left us? Etc.  

Lord Krishna's states tesam evanukampartham which usually means: Certainly to favour them I dispel the darkness of ignorance; but it may also be interpreted as: Being conquered by their love I aspire for the favour of these elevated devotees by atma-bhavah-stah appearing in the soul within their hearts and revealing bhasvata jnana dipena the extraordinary illumination of My dazzling divine presence which nasayami destroys all ignorance. Another great preceptor Srila Krishna das Kaviraja Goswami has determined a similar internal meaning when he concluded: Through devotion everyone wants the Supreme Lord to help them attain the highest position of eternal benefit and if they have a connection with Lord Krishna they consider themselves. But Lord Krishna considers Himself fortunate when He comes in contact with the invaluable affection that He is offered from His surrendered devotee's hearts. Although Lord Krishna is the absolute controller of all existence and the paramount Supreme Lord of all creation; He is so sublimely wonderful that He feels it is His great, good fortune to experience the association of His loving devotees. So in this light it can be understood that Lord Krishna stating tesam evanukampartham can be understood as: Conquered by the love of My devotees, when I can no longer tolerate the pain of their separation, I at once show Myself to satisfy them and I reveal to them with jnana dipena the extraordinary illumination of transcendental consciousness. Sweetly I tell them that I have returned to you, I am here. With the powerful brilliance of jnana dipena's dazzling illumination I show them my presence when they are very much in need of me and relieve their pain of vipralambha. The Supreme Lord Krishna reveals Himself in the form that is in accordance with the mood His devotees are individually situated in. In sakhya rasa it is as a friend to a friend, in vatsalya rasa it is as a child to His parents, in madhurya rasa it is as the beloved to the beloved or as a husband to a wife. Such extraordinary illumination is transcendental and beyond even the superlative jnana of topics found within the Vedas that we are accustomed to hearing and learning about. 

The acme of theism is found in madhurya rasa and it is called parakiya-rasa. Parakiya means another's. Rasa means divine mood in relationship. In every rasa Lord Krishna attracts everyone. Throughout the whole spiritual world of Goloka Vrindavan where everyone is eternally feeling the rasa of love for Lord Krishna, this parikiya rasa is infused. In sakhya rasa Krishna's friends sometimes hear stories that He is not really a gopa or cowherd boy and that really he is the son of a king from the ksatriya or royal warrior class and that He cannot remain as their friend because soon He will be leaving to join His parents. His friends worry that they can lose Krishna's company at any time. They think that without Him how will they ever be able to go daily to the forest tending the cows? They experience such apprehensions and this increases their feelings of loving friendship towards Him. Similarly Yasoda Ma and Nanda Baba hear rumours that some say Krishna is not really their son but the son of King Vasudeva and Queen Devaki in Mathura. They both reject this idea as foolishness, that it cannot be and they refuse to accept the possibility of it. They both think Krishna is our child. We raised Him right from birth. How can anyone think otherwise? But in the back of their mind they reflect that if it is somehow true they could lose Him. They ponder how could they live without Him? So such contrary feelings greatly enhance their love for Krishna. Therefore parikiya-rasa stresses the rarity of relationship with Krishna due to the apprehension of possibly losing Him and this is always in the background and is most evident in the highest intensity of devotion to Lord Krishna in madhurya rasa.  

In Vaikuntha, the eternal spiritual worlds where Lord Krishna's expansion of Narayana rules majestically, the nature of worship there is grandiose, opulent, reverential and awe-inspiring. But aboveVaikuntha in Goloka Vrindavan which is the highest conception of divinity, the fountainhead of all incarnations and expansions, Lord Krishna performs His eternal divine pastimes in the spiritual form of a human being as an ever youthful, cowherd boy bedecked with peacock feather, playing upon a flute. His beauty is so sublimely charming and sweet that all creation is inundated from just an atom of it and all living entities are drawn irresistibly to Him. 

The Supreme Lord Krishna is approachable by all His creation. We can find the Supreme Lord Krishna very near residing within our hearts as paramatma the Supreme Soul. It has been explained by the previous acarya's or spiritual preceptors of our parampara or disciplic succession in the Brahma Madhva Gaudiya Vaisnava Sampradaya, how the nature of Lord Krishna's human form is the highest manifestation of the ultimate reality, the supreme absolute truth according to the calculation of rasa which is the common standard of measurement for the whole scope of the infinite. By the progressive development of rasas ascending from santa rasa or neutraliy to dasya rasa or servotorship to sakhya rasa or friendship to vatsalya rasa or parental affection and madhurya rasa as the beloved; this is scientifically proven without   whimsical speculation or blind faith. If we follow the line of rupanuga bhajana devotion in the mood of Srila Rupa Goswami which originates from Sri Caitanya Mahaprabhu; then this scientific basis can be appreciated. The previous acaryas have left this for us, step by step, how we can follow, conceive and attain all these things. 

Interpretations of Srimad Bhagavad-Gita

Interpretations of Srimad Bhagavad-Gita

1948 Commentary by Srila A.C. Bhaktivedanta Swami Maharaj

It has become a luxurious fashion of the day, along with progressing material civilization that anyone can make their own interpretation of the great Aryan philosophy of India known as the Bhagavad-Gita. This concise form of Vedic knowledge known also as the Gita Upanisad is acknowledged by all transcendentalists and scholars of Vedic scriptures as the apex of all the Upanisads and the Vedantasutras as well. This is true especially in India. Scholars and acrayas like Sripada Sankaracarya and some of his followers could in no way ignore or even attempt to not reccognize out this very important book of knowledge, although such scholars of the Mayavada school did not acknowledge the bona fides of the Puranas. But the interpretation of Sri Sankaracarya differs from the interpretations of the Vaisnava acaryas headed by Sri Ramanujacarya and Madhvacarya. There are innumerable interpretations of the Bhagavad-Gita in the market, and it is certainly a puzzling business to select which of the various interpretations shall be accepted as bona fide and which of them shall be rejected as mala fide.In order to make a distinction between these two classes of bona fide and mala fide interpretations, we have to make an impartial study of the book, and such unbiased study only will make us able to discern the bona fide from the mala fide.
In this connection, we may first of all try to find out the origin of the Bhagavad-Gita. It is wrong to believe that the Bhagavad-Gita was first spoken in the battlefield of Kuruksetra as it is a part of the great history of India, namely, the Mahabharata. We can understand from the talks of Sri Krsna and Arjuna, as it is stated in the Bhagavad-Gita, that long, long before the battle of Kuruksetra, this philosophy was once spoken by Sri Krsna to Vivasvan (the Sun), and from Vivasvan the knowledge was transferred to Manu, and from Manu it was transferred to King Iksvaku. And, in that way of disciplic succession, the knowledge has come down to generations after generations, but in course of time, such disciplic succession broke, and therefore, Sri Krsna again repeated the same yoga or transcendental knowledge to Arjuna. In the beginning of the Bhagavad-Gita, chapter 4, verses 1-3 this fact is stated as follows:
sri-bhagavan uvaca
imam vivasvate yogam proktavan aham avyayam
vivasvan manave praha manur iksvakave ’bravit
The Personality of Godhead, Lord Sri Krsna, 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 Iksvaku.
evam parampara-praptam imam rajarsayo viduh
sa kaleneha mahata yogo nastah parantapa
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.

sa evayam maya te ’dya yogah proktah puratanah
bhakto ’si me sakha ceti rahasyam hy etad uttamam
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.”Rsis and kings or the kings who were as good as the rsis is the meaning of the word rajarsaya, and, as such, every one, whether he was a householder or mendicant, knew Bhagavad-Gita before the battle of Kuruksetra, or before the period of Mahabharata, which is calculated to be at least five thousand years before, and as such, how it is hinted that the same knowledge was lost. That transcendental knowledge was lost because there must have been some mala fide interpretations of the knowledge, and such knowledge would do more harm than good to the people. It had to be repeated again by Sri Krsna before a bona fide king, and for this, Arjuna was selected at a critical moment because Sri Krsna acknowledged him to be not only a confidential friend, but also a bona fide devotee at the same time. We have to mark the words in Bhagavad-Gita, chapter 4, verse 3 especially bhakto ’si etc.
bhakto ’si me sakha ceti rahasyam hy etad uttamam
“Because you are My devotee as well as My friend and can therefore understand the transcendental mystery of this science.”Sri Krsna had many friends and relatives at that time who might have been great scholars also, but He selected Arjuna as the bona fide person to grasp the knowledge of Bhagavad-Gita only because Arjuna was a great devotee of the Lord. It may be concluded therefore that the principle of Bhagavad-Gita can be understood only by personalities like Arjuna, who was a completely surrendered soul to Sri Krsna, and this knowledge (yoga) can be explained only by personalities like Sri Krsna (i. e. His bona fide devotees) or for the matter of that by the Personality of Godhead only.
Under such circumstances, the bona fide interpretations can be given only by those who follow the footprints of Arjuna, or, in other words, one who happens to come in the line of disciplic succession from Sri Arjuna as it was formerly delivered from Vivasvan to Manu (and Iksvaku). That is the first condition of understanding Bhagavad-Gita. And, violations of this condition means breaking of the link of disciplic succession and thereby losing the real purpose of the great philosophy. Beside, Bhagavad-Gita is not a new thesis of speculative philosophy, but it is as old as the Sun is. Nobody can say what is the age of the Sun, neither can anybody calculate the age of Manu. According to authentic sastras, the age of a Manu is 72 x 4,200,000 years. It is also understood that at the present moment, the Manu who has been referred to in the Bhagavad-Gita has been passing his age on the point of the 28th period, out of the above mentioned 72 periods of 4,200,000 years each, and because Manu was told by Vivasvan, it may be safely calculated that Bhagavad-Gita was spoken once before the battle of Kuruksetra at least 197,600,000 one hundred ninety-seven million sixty hundreds of thousand years before.
A transcendental source of knowledge which was coming down in a chain of disciplic succession for millions of years before the battle of Kuruksetra must have been studied by various scholars of the period, but still, we don’t find more than one edition or interpretation of the Bhagavad-Gita as represented by Sri Arjuna; but during the last two hundred years, we have so many interpretations of Bhagavad-Gita by different speculators. This advancement of speculative activities by different mundaners without any reference to the chain of disciplic succession, are all mala fide interpretations, and spread of such mala fide knowledge on the so-called basis of the Great Book of Knowledge, will do more harm than good to the people.
We find also in the last chapter of the Bhagavad-Gita, that the Personality of Godhead has persistently advised that the essence of Bhagavad-Gita must not be disclosed to a person at any time who has not undergone any disciplinary method of austerity and penances, who is not a devotee of Sri Krsna, who is unwilling to accept the teachings of Bhagavad-Gita and, lastly, one who actually envies Sri Krsna, the Personality of Godhead. The sloka which instructs the above procedure is found in chapter 18, verse 67 as follows:
idam te natapaskaya nabhaktaya kadacana
na casusrusave vacyam na ca mam yo ’bhyasuyati
“This confidential knowledge may never be explained to those who are not austere, or devoted, or engaged in devotional service, nor to one who is envious of Me.”So, according to Bhagavad-Gita, the following four classes of readers are incompetent to understand the principle of Bhagavad-Gita, and therefore they are not able to make any bona fide interpretations whatsoever. They are:
1. Ordinary men who have no training in austerity or penance.
2. Those who are not devotees of Godhead but are either mundane workers, mundane philosophers or mundane mystics.
3. Those who do not come in the line of disciplic succession like Vivasvan, Manu, Iksvaku, Arjuna, etc.
4. Those who disbelieve Sri Krsna as the Absolute Personality of Godhead.
And, these unlucky four classes of men are described in the Bhagavad-Gita as (a) Naradhamah the lowest class of men, (b) mudhah non-intelligent men of society, (c) mayayapahrta-jnana persons who have sufficient mundane education, but they are robbed of essential knowledge by the illusory energy or maya, and (d) the asuras who disbelieve in the very existence of Godhead. In chapter 7, verse 15 can be found a description of the above fact as follows:
na mam duskrtino mudhah prapadyante naradhamah
mayayapahrta-jnana asuram bhavam asritah
“Those miscreants who are grossly foolish, who are lowest among mankind, whose knowledge is stolen by illusion, and who partake of the atheistic nature of demons do not surrender unto Me.”These four mala fide classes of men have done tremendous harm to the society by making mala fide interpretations of the Bhagavad-Gita according to their limited sensual perceptions, and the result is that the whole atmosphere has been surcharged with mala fide poisons, which are eating the vital necessities of life. We can very well imagine how this process can do harm if we compare it partially with adulterated foodstuff or adulterated medicines. Foodstuff and medicines are concerned with the material body only, but the knowledge which is administered in the Bhagavad-Gita is concerned with spirit soul. In the very beginning of Bhagavad-Gita, the identity of the material body and the spirit soul has been elaborately explained, and the specific instruction of Bhagavad-Gita has always been stressed for the benefit of the spirit soul. The subject matter of the material body and mind has not been neglected in Bhagavad-Gita, but on the contrary, it has been nicely coordinated with the necessities of the spirit soul; but more importance and attention has been drawn on the subject matter of the spirit soul. Therefore, if we protest so much against spread of adulterated foodstuff and medicines which are concerned with the temporary material body only, we have to protest more vigorously against the spread of adulterated interpretations of Bhagavad-Gita because that concerns to the eternal vital power of the spirit soul as verified in chapter 2, verse 17.
avinasi tu tad viddhi yena sarvam idam tatam
“That which pervades the entire body you should know to be indestructible.” For ordinary class of men, the Bhagavad-Gita has enjoined “sastra-vidhi”, i. e. such men have been advised to follow the instructions as have been enjoined in the authentic scriptures. Because the outlaws who are reluctant to follow the instructions of the scriptures cannot ever be successful in all their attempts, and as such they cannot have any peace and prosperity or be elevated to the spiritual or transcendental plane. It is stated in the Bhagavad-Gita, chapter 16, verse 23 as follows: yah sastra-vidhim utsrjya vartate kama-karatah
na sa siddhim avapnoti na sukham na param gatim
“He who discards scriptural injunctions and acts according to his own whims attains neither perfection, nor happiness, nor the supreme destination.” [Bg. Such ordinary men, when they manufacture spiritual procedure of austerity or penances for any such pseudo-spiritualistic method, do so according to the mundane quality they might have acquired in the course of their mundane activities. The mundane qualities being divided into three categories, such pseudo-spiritualistic methods are also divided into three categories, namely sattvic (mode of goodness), rajasic (mode of passion) and tamasic mode of ignorance). This is described below in Bhagavad-Gita, chapter 17, verses 1-10.

arjuna uvaca

ye sastra-vidhim utsrjya yajante sraddhayanvitah
tesam nistha tu ka krsna sattvam aho rajas tamah
“Arjuna inquired: O Krsna, what is the situation of those who do not follow the principles of scripture but worship according to their own imagination? Are they in goodness, in passion or in ignorance?

sri-bhagavan uvaca

tri-vidha bhavati sraddha dehinam sa svabhava-ja
sattviki rajasi caiva tamasi ceti tam srnu
The Supreme Personality of Godhead said: According to the modes of nature acquired by the embodied soul, one’s faith can be of three kinds—in goodness, in passion or in ignorance. Now hear about this.

sattvanurupa sarvasya sraddha bhavati bharata
sraddha-mayo ’yam puruso yo yac-chraddhah sa eva sah
O son of Bharata, according to one’s existence under the various modes of nature, one evolves a particular kind of faith. The living being is said to be of a particular faith according to the modes he has acquired.

yajante sattvika devan yaksa-raksamsi rajasah
pretan bhuta-ganams canye yajante tamasa janah
Men in the mode of goodness worship the demigods; those in the mode of passion worship the demons; and those in the mode of ignorance worship ghosts and spirits.

asastra-vihitam ghoram tapyante ye tapo janah
dambhahankara-samyuktah kama-raga-balanvitah
karsayantah sarira-stham bhuta-gramam acetasah
mam caivantah sarira-stham tan viddhy asura-niscayan
Those who undergo severe austerities and penances not recommended in the scriptures, performing them out of pride and egoism, who are impelled by lust and attachment, who are foolish and who torture the material elements of the body as well as the Supersoul dwelling within, are to be known as demons.

aharas tv api sarvasya tri-vidho bhavati priyah
yajnas tapas tatha danam tesam bhedam imam srnu
Even the food each person prefers is of three kinds, according to the three modes of material nature. The same is true of sacrifices, austerities and charity. Now hear of the distinctions between them.

ayuh-sattva-balarogya-sukha-priti-vivardhanah
rasyah snigdhah sthira hrdya aharah sattvika-priyah
Foods dear to those in the mode of goodness increase the duration of life, purify one’s existence and give strength, health, happiness and satisfaction. Such foods are juicy, fatty, wholesome, and pleasing to the heart.

katv-amla-lavanaty-usna tiksna-ruksa-vidahinah
ahara rajasasyesta duhkha-sokamaya-pradah
Foods that are too bitter, too sour, salty, hot, pungent, dry and burning are dear to those in the mode of passion. Such foods cause distress, misery and disease.

yata-yamam gata-rasam puti paryusitam ca yat
ucchistam api camedhyam bhojanam tamasa-priyam
Food prepared more than three hours before being eaten, food that is tasteless, decomposed and putrid, and food consisting of remnants and untouchable things is dear to those in the mode of darkness.” So, these ordinary men who are influenced by the three modes of Nature can work out a plan of their sensual pleasure, but it is not possible for them to give authentic interpretations of Bhagavad-Gita as it was spoken by the Personality of Godhead to Vivasvan or Arjuna. The whole thing is received in transcendental submissiveness by aural reception, which is not accepted by the mundane wranglers deliberately refusing to approach the bona fide spiritual master who has got the keynote of Bhagavad-Gita. It is therefore stated in the Bhagavad-Gita that one who actually wants to have an access to the essence of Bhagavad-Gita must himself engage in the service of a bona fide spiritual master by full surrender. In that position only, one can make bona fide enquiries regarding the Bhagavad-Gita, and in that posture only, the self-realized spiritual masters impregnate the submissive disciple with the knowledge of Gita, because they have already seen the Truth of it as confirmed in Bhagavad-Gita, chapter 4, verse 34. tad viddhi pranipatena pariprasnena sevaya
upadeksyanti te jnanam jnaninas tattva-darsinah
“Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized souls can impart knowledge unto you because they have seen the truth.”Mental speculationists can manufacture wonderful interpretations of Bhagavad-Gita by an intellectual activity, but such interpretation cannot be accepted as bona fide because that is not transcendental to the mundane senses, neither to the material mind in subtle state. As it is stated in the Bhagavad-Gita, such interpretations depending on the mind and senses are sure to be doomed like a boat on the troubled sea. It is shown in Bhagavad-Gita, chapter 2, verses 67-72:
indriyanam hi caratam yan mano ’nuvidhiyate
tad asya harati prajnam vayur navam ivambhasi
“As a boat on the water is swept away by a strong wind, even one of the roaming senses on which the mind focuses can carry away a man’s intelligence.

tasmad yasya maha-baho nigrhitani sarvasah
indriyanindriyarthebhyas tasya prajna pratisthita
Therefore, O mighty-armed, one whose senses are restrained from their objects is certainly of steady intelligence.

ya nisa sarva-bhutanam tasyam jagarti samyami
yasyam jagrati bhutani sa nisa pasyato muneh
What is night for all beings is the time of awakening for the self-controlled; and the time of awakening for all beings is night for the introspective sage.

apuryamanam acala-pratistham samudram apah pravisanti yadvat
tadvat kama yam pravisanti sarve sa santim apnoti na kama-kami
A person who is not disturbed by the incessant flow of desires—that enter like rivers into the ocean, which is ever being filled but is always still—can alone achieve peace, and not the man who strives to satisfy such desires.

vihaya kaman yah sarvan pumams carati nihsprhah
nirmamo nirahankarah sa santim adhigacchati
A person who has given up all desires for sense gratification, who lives free from desires, who has given up all sense of proprietorship and is devoid of false ego, he alone can attain real peace.

esa brahmi sthitih partha nainam prapya vimuhyati
sthitvasyam anta-kale ’pi brahma-nirvanam rcchati
That is the way of the spiritual and godly life, after attaining which a man is not bewildered. If one is thus situated, even at the hour of death, one can enter into the kingdom of God.”By these presents it is not however meant that we shall have to accept somebody who is a professional spiritual master or a social spiritual master. The transcendentalist is one who has known Sri Krsna as He is. Sri Krsna is never the person Who can be conceived by mental or physical adjustment. He can only be known by those who have full surrender unto Him. He cannot be understood by sense perception because He is behind a curtain spread by yogamaya. Unless that curtain is removed by the process of transcendental loving co-operation with Him, one cannot know Sri Krsna as He is as follows.
naham prakasah sarvasya yoga-maya-samavrtah
I am never manifest to the foolish and unintelligent. For them I am covered by My internal potency.” [Bg. 7.25]
manusyanam sahasresu kascid yatati siddhaye
yatatam api siddhanam kascin mam vetti tattvatah
Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth.” [Bg. 7.3]

avajananti mam mudha manusIm tanum asritam
param bhavam ajananto mama bhuta-mahesvaram
“Fools deride Me when I descend in the human form. They do not know My transcendental nature as the Supreme Lord of all that be.” [Bg. 9.11]Sri Vyasadeva experienced Sri Bhagavan in the following way given below.
This param bhavam or transcendental nature of Sri Krsna, the Absolute Personality of Godhead, is unknowable to the unlucky four classes of men as aforesaid. Some of them who are influenced by asurabhava or demoniac nature especially consider that Sri Krsna is no better than an ordinary man and the extraordinary qualities that He possessed can be acquired by any ordinary man, or in other words, any one and every one can become a Sri Krsna or more than Him. But the mahatmas who are graced by Sri Krsna know Him otherwise. Such mahatmas know Sri Krsna as the Supreme Personality bhutamahesvaram, while the asuras or raksasas (like Ravana and Hiranyakasipu) who defy Sri Krsna as the Supreme Being above everthing and thereby are baffled in their speculative work, frustrated in their hopes, befooled in their search of knowledge thus remain entrapped by the illusory laws of material nature which they are unable to conquer by any amount of speculative method. [margin note: (Nobody is at or above: (asrama urdhva))] These asuras and mahatmas are definitely distinguished in the Bhagavad-Gita in so many words, as in Chapter 9, Texts 12–14:
moghasa mogha-karmano mogha-jnana vicetasah
raksasim asurim caiva prakrtim mohinim sritah
“Those who are thus bewildered are attracted by demonic and atheistic views. In that deluded condition, their hopes for liberation, their fruitive activities, and their culture of knowledge are all defeated.

mahatmanas tu mam partha daivim prakrtim asritah
bhajanty ananya-manaso jnatva bhutadim avyayam
O son of Prtha, those who are not deluded, the great souls, are under the protection of the divine nature. They are fully engaged in devotional service because they know Me as the Supreme Personality of Godhead, original and inexhaustible.

satatam kirtayanto mam yatantas ca drdha-vratah
namasyantas ca mam bhaktya nitya-yukta upasate
Always chanting My glories, endeavoring with great determination, bowing down before Me, these great souls perpetually worship Me with devotion.” The whole purpose of Bhagavad-Gita is to reveal Sri Krsna the Personality of Godhead as He is. The whole theme of Bhagavad-Gita is to preach the surrendering process of all living beings unto the Lotus feet of Sri Krsna, because all living beings are His parts and parcels, and without this surrendering process, nobody can conquer the indefiable laws of Nature. Material existence of all living beings means a perpetual struggle struggle for existence and a continued fight with Prakriti without any success. [margin note (as done by induction)] Advancement of material science has undoubtedly discovered many weapons by the Asuras to fight with the laws of Nature, but without full surrender unto the Lord Krsna, nobody can get relief from such perpetual struggle for existence. The fittest person who shall survive this struggle is one who has completely surrendered unto the Will of Sri Krsna the Personality of Godhead.

daivi hy esa guna-mayi mama maya duratyaya
mam eva ye prapadyante mayam etam taranti te
“This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it.” [Bg. 7.14]
This fact is further stated in the Bhagavad-Gita, chapter 18, verses 65-66 below:
man-mana bhava mad-bhakto mad-yaji mam namaskuru
mam evaisyasi satyam te pratijane priyo ’si me
Always think of Me, become My devotee, worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.

sarva-dharman parityajya mam ekam saranam vraja
aham tvam sarva-papebhyo moksayisyami ma sucah
“Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear.”Further evidence is given in Bhagavad-Gita, 10, verses 8-11 as follows:
aham sarvasya prabhavo mattah sarvam pravartate
iti matva bhajante mam budha bhava-samanvitah
“I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts.

mac-citta mad-gata-prana bodhayantah parasparam
kathayantas ca mam nityam tusyanti ca ramanti ca
The thoughts of My pure devotees dwell in Me, their lives are fully devoted to My service, and they derive great satisfaction and bliss from always enlightening one another and conversing about Me.

tesam satata-yuktanam bhajatam priti-purvakam
dadami buddhi-yogam tam yena mam upayanti te
To those who are constantly devoted to serving Me with love, I give the understanding by which they can come to Me.

tesam evanukampartham aham ajnana-jam tamah
nasayamy atma-bhava-stho jnana-dipena bhasvata
To show them special mercy, I, dwelling in their hearts, destroy with the shining lamp of knowledge the darkness born of ignorance.”
There are certain extraordinarily learned prospective mahatmas who try to understand Sri Krsna by the ascending process of acquiring knowledge, but such process is not only defective, but also troublesome. Such learned scholars attain the Lotus feet of Sri Krsna after many, many births and deaths. Such would-be mahatmas are stated in the Bhagavad-Gita as follows:
bahunam janmanam ante jnanavan mam prapadyate
vasudevah sarvam iti sa mahatma su-durlabhah
“After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare.” [Bg. 7.19] avyaktam vyaktim apannam manyante mam abuddhayah
param bhavam ajananto mamavyayam anuttamam
“Unintelligent men, who do not know Me perfectly, think that I, the Supreme Personality of Godhead, Krsna, was impersonal before and have now assumed this personality. Due to their small knowledge, they do not know My higher nature, which is imperishable and supreme.” [Bg. 7.24] avyakto ’ksara ity uktas tam ahuh paramam gatim
yam prapya na nivartante tad dhama paramam mama
“That which the Vedantists describe as unmanifest and infallible, that which is known as the supreme destination, that place from which, having attained it, one never returns—that is My supreme abode. (Bg. 8.21)

purusah sa parah partha bhaktya labhyas tv ananyaya
yasyantah-sthani bhutani yena sarvam idam tatam
. The Supreme Personality of Godhead, who is greater than all, is attainable by unalloyed devotion. Although He is present in His abode, He is all-pervading, and everything is situated within Him.” [Bg. 8.22] jnana-yajnena capy anye yajanto mam upasate
ekatvena prthaktvena bahudha visvato-mukham
“Others, who engage in sacrifice by the cultivation of knowledge, worship the Supreme Lord as the one without a second, as diverse in many, and in the universal form.” [Bg. 9.15] kleso ’dhikataras tesam avyaktasakta-cetasam
avyakta hi gatir duhkham dehavadbhir avapyate
“For those whose minds are attached to the unmanifested, impersonal feature of the Supreme, advancement is very troublesome. To make progress in that discipline is always difficult for those who are embodied. (Bg. 12.5)

ye tu sarvani karmani mayi sannyasya mat-parah
ananyenaiva yogena mam dhyayanta upasate
tesam aham samuddharta mrtyu-samsara-sagarat
bhavami na cirat partha mayy avesita-cetasam
But those who worship Me, giving up all their activities unto Me and being devoted to Me without deviation, engaged in devotinal service and always meditating upon Me, having fixed their minds upon Me, O son of Prtha for them I am the swift deliverer from the ocean of birth and death. [Bg.12.6-7]Preaching of Bhagavad-Gita is not, therefore, a proposition of mental speculation and putting in different mental interpretations of speculative empiric philosphers. It is the one without a second, concrete fact for the amelioration of the sufferings of humanity especially and animality generally. It must be presented in the bona fide method of spreading the knowledge, strictly in the line of transcendental chain of disciplic succession. Om Tat Sat.