Excerpts From: Bhagavad-gita: Its Feeling and Philosophy (Swami Tripurari)

On Krsna's name Madhava

This is the first time Krsna is mentioned in the text of the Gita. The name Madhava carries with it the implication that Arjuna, who is also introduced in this verse, will be victorious, as Madhava is often rendered “husband of the Goddess of fortune.” The syllable ma indicates the Goddess and dhava means husband. The epithet Madhava is particularly sweet. Mad is the Sanskrit root from which madhu (honey) is derived. It also indicates intoxicated passion and madness (mada). In Caitanya-caritamrta, Krsnadasa Kaviraja Goswami uses the term madhurya (sweet) in characterizing srngara rasa, the sacred aesthetic rapture of conjugal love that drove Sri Caitanya to spiritual madness. Within the appellation Madhava both Krsna and his consort Radha reside, for there is no meaning to the husband of the Goddess of fortune without the Goddess herself. Madhava also means spring. Later in chapter 10 Krsna identifies himself with spring, the season of love. Herein Sanjaya indicates that the Gita is ultimately a doctrine of divine

love that reaches its zenith in Radha’s love for Madhava.
~ From commentary on BG 1.14

On the Name Bhagavan




Jiva Goswami has defined Bhagavan as bhajaniya-guna-visista, “He whose nature is such that whoever comes in touch with him cannot resist feeling moved to worship and adore his charming personality.”2 This explanation is in line with Parasara Muni’s definition, but it emphasizes Krsna himself, as opposed to a general conception of Bhagavan. Paracara Muni says that he who possesses all opulences in full—ealth, strength, beauty, fame, knowledge, and renunciation—s known as Bhagavan.3

According to Jiva Goswami, the word Bhagavan is derived from “Bhagavavan.” Sri Jiva says that the a in the syllable va is elided enabling the two v’s to join and become a single letter. Thus Bhagavavan becomes Bhagavan. It means he who possesses (van) bha, ga, and va. Bha represents bharta, which implies the power to nourish or maintain. KRs√a possesses the power to maintain and nourish his devotees. Ga stands for gamayayita. It means he who has the power to grant love of God or bring God’s devotees to his abode. Va stands for the verb vas, which means to reside. Bhagavan is he in whom everything resides, and he who resides in the hearts of his devotees.
~ From commentary on BG 2.2

On Chanting Krsna's Names



Chanting Krsna’s name in particular is so powerful an expression of love that no rules are attached to it. It can be done at any time, in any place, by anyone. It promotes constant remembrance of Krsna like no other practice.

~ From Commentary on BG 8.14


Engaging in kirtana spreads the fame of God. As a by-product of this act, a

person becomes famous himself by doing welfare work for others. Kirtana

is para upakara, the highest welfare work, as the gopîi declare in their own

gita within Srimad-Bhagavatam.
~ From Commentary on BG 9.14

...chanting about Krsna is not subject to time and place. It can be performed by everyone at any time. Chanting the sacred name of Krsna takes one to the highest spiritual attainment and reaches down to even those who are the least eligible for such attainment. In all the Hindu sacred literature, there is no more efficacious or universal practice mentioned than that of chanting the name of God and Krsna in particular.
~ From Commentary on BG 9.14

Although there are no hard and fast rules for chanting Krsna’s name, if there are any favorable conditions or practices that assist one in chanting, mahatmas seek them out and incorporate them into their practice. They observe vows that are favorable to their practice with great determination (drdha-vratah). Devotees of Krsna embrace various observances that are said

to enhance devotion to Krsn, such as fasting on Ekadasi and honoring holy days. Conversely, they avoid offending the name of Krsna.
~Commentary from BG 9.14

On Krsna's Birth

The birth of Krsna is a complex subject. He is born, but he is not born. Krsna has already taught that all souls are unborn (Bg. 2.20), while they appear to undergo birth when identified with material bodies. In order to distinguish himself from the jiva souls, Krsna says further that his form and nature are imperishable (avyayatma). Even though he is birthless, and even though his nature and form are imperishable, he appears to take birth. Yet his appearance is not a product of piety or impiety, the force of karma carrying one into a future life. This is so because even though he takes birth as if he were one of the living beings, he remains the controller of the destiny karma) of all living beings (bhutanam isvara˙). Krsna appears in the world of our experience just as the sun appears to take birth at sunrise. He appears by his own influence, as an act of mercy (atma-mayaya). Another meaning of the word maya is mercy.
~ From commentary on BG 4.6

In the very first utterance of Arjuna, the conclusion of this sacred conversation is revealed: the infallible Godhead, Krsna, is subordinated by the love of his devotees. Love of Krsna conquers the source of all material benedictions and eternal life. Under its influence, the infallible becomes fallible; however, Krsna’s fallibility in relation to pure love demonstrates his infallibility for those who love him. Krsna never fails his devotee.
~ From commentary on BG 1.23

Although Arjuna’s love has the power to subordinate Krsna, Krsna’s acceptance of a subordinate role does not change his position as God. The love that such devotees possess is the gift of God, bestowed upon those who desire nothing more.
~ From commentary on BG 1.30

 

On Social Activism

Vaisnavas share many of the values inherent in the environmental movement, vegetarian and animal protection movements, certain aspects of liberal social thought, and various other related types of activism, and there is no reason why karma-yoga to promote these values would militate against a Vaisnava's gradual advancement. Indeed, since Krsna himself speaks in favor of these values, working to promote them could be considered pleasing to God in the most general sense, as is adherence to the prescribed duties of varnasrama dharma. Selflessness, renunciation of the fruits of one’s work, knowledge of an underlying spiritual purpose of all things, and the desire to please God are the basic principles that, when combined with a culture of devotion to God, lead one gradually to the supreme destination.
~From commentary on BG 3.24



On the Soul Being the Nondoer


The functions of the body are the movements of material nature, whereas the soul is the nondoer. Without this understanding, ignorant people do not realize that they are embodied souls and that their physical actions and thoughts are not really their own—not the movement of their self, but movement under the influence of material nature, overseen by God.
~ From commentary on BG 3.27



Acting in the Soul's Interest

In the present verse, Krsna says that pure devotion is the natural function of the soul. Even if acting in the soul’s interest appears inappropriate from the vantage point of socioreligious considerations, it is far superior to mere moral conformity. In the pursuit of the soul’s eternal interest, even death is auspicious. In contrast, pursuance of any interest other than one’s spiritual interest is perilous, however perfectly it is pursued.
~ From commentary on BG 3.35






Metaphors for 3 modes of Material Nature

 

In this verse Krsna gives an example to illustrate the different degrees to which intelligence is covered by kama. Smoke represents one who in spite of kama’s influence can continue to engage in spiritual practice, as fire is notextinguished by smoke. Dust covering the mirror represents one who can understand the necessity to engage in spiritual practice, but nonetheless cannot act practically in this regard, as a dusty mirror does not give a reflection. The womb covering the embryo represents one who cannot even theoreticallyunderstand the problem of kama, as the embryo within the womb cannot see the light of day. These three examples—fire covered by smoke, the mirror covered by dust, and the embryo covered by membrane—represent  the influence of the three modes of material nature, sattva, rajas, and tamas.
~ From commentary on BG 3.38

On Guru-Parampara

The mystery of guru-parampara is that while it suggests conformity to a lineage dating into antiquity, at the same time its spirit is that of nonconformity. Becoming a member, one conforms with the Absolute, the supreme nonconformist, who is absolutely independent. To be in the guru-parampara, one must sometimes leave what appears to be the lineage. One must distinguish between the form and substance of the tradition. Thus we find the most prominent members of the lineage are involved in renovation of the tradition, revealing its truth in a way relevant to time and circumstance, such that often those who are members in form only cannot appreciate them. To recognize reformers of the mission, practitioners themselves must also become essence seekers on a deeper level and thus remain vital in their practice. Failure to do so involves a break from the tradition despite superficial adherence to its external symbols.
~ From commentary on BG 4.2

 

On Guru-Parampara and Renovators of the Tradition

When one representative passes the torch to another, this is the formal institution of guru-parampara (“from one to another”). However, its essence is that in bearing the torch the current link sheds new light. At the same time, renovators of the tradition must be distinguished from renegades of the tradition. The scriptural canon can help us to some extent in this task. Renovators justify their innovations with scriptural references, yet they dynamically revise the scripture itself. Renovators of the tradition cite those scriptures that they feel are essential, and in this way they support their innovations. However, not everyone will necessarily agree with their particular interpretations. Thus more important than their ability to cite scripture (which even the devil can do) is their ability to make their vision credible by dint of their obvious spiritual power.
~ From commentary on BG 4.2

On the Guru/Disciple Relationship

Krsna then reveals that the transmission of spiritual knowledge from guru to disciple requires that the disciple understand the heart of the guru, as in talks between friends in the language of love.

~ From commentary on BG 4.3

On Krsna's Primary Sakti

Krsna’s primary sakti is mentioned again in chapter 9 with regard to his unalloyed devotees coming under its influence (Bg. 9.13). This sakti enables God in his appearance in the material world to be in the world but not of it. As the influence of Krsna’s secondary sakti is deluding, the influence of his primary sakti is enlightening. However, this primary sakti also deludes in a positive sense in the course of bringing a soul to the zenith of enlightened life. It does so by suppressing the knowledge of Krsna’s Godhood in theinterest of intimate loving dealings between Krsna and the liberated jiva soul. It makes Krsna appear humanlike in spite of his Godhood. In order that the finite soul might intimately associate with the infinite, the infinite appears finite even while remaining infinite. This takes place under the influence of Krsna’s primary sakti.
~ From commentary on BG 4.6

On the Unrighteous Killed by Krsna

The unrighteous who are killed by Krsna experience not only the death of their gross material body, but the demise of their subtle body as well. The subtle body carries the soul from one gross body to another. The subtle body consisting of a state of mind is the basis of the gross body one acquires in the next life. When the subtle body of the unrighteous person is destroyed, that person’s attitude toward Krsna immediately changes, for his opposition to Krsna was a product of his subtle body—is unrighteous disposition. On the demise of the subtle body, his hostility toward Krsna is transformed into love for Krsna. Thus at the moment of death he sees Krsna as the greatest object of affection. His liberation is not directly a result of being killed by Krsna, but rather a result of his newfound love for
him.
~ From commentary on BG  4.8 

On Krishna's Impartiality

Baladeva Vidyabusana comments that Krsna’s position is like that of rain. Rain causes the creation of vegetation, yet it derives nothing from the vegetation it creates. Krsna is free from partiality because he is self-satisfied. He acts only for the welfare of others.
~ From commentary on BG 4.12

As Paramatma, God is the impartial witness; as Bhagavan, he is partial to his devotees. While partiality on the part of Paramatma would be a blemish, partiality toward his devotees is the greatest ornament of Bhagavan.
~ From Commentary on BG 9.29

God is free from ordinary attachment and aversion. To rise above these two misperceptions, which blind one to the equality of all souls, is the beginning of actual spiritual life. Attachment and aversion are two sides of the same coin of false currency— ignorance (avidya). Thus Krsna first declares his impartiality as the just Lord of all beings who dispenses equally the bitter and sweet fruits from the karmic tree of life.
~ From commentary on BG 9.29

Although philosophically Krsna is impartial, when viewed with devotional eyes he is partial, and this partiality is what makes him Bhagavan. It is partiality that fuels the land of divine love. One devotee is partial to Rama, another Krsna, and Krsna is partial to all those who are partial to him. He is in them and they are in him, as one holds a dear one within...one’s heart.

The question as to whether living beings are one with God or different from him is transcended, because bhakti introduces another option. Love is complete self-giving and total interpenetration, and thus Krsna abides in his loving devotees and they in him. In this equation the Adwaita notion of the so-called fixed, motionless state of Brahman finds no scope. In bhakti there is a complete union in love that preserves the individuality of both the soul and God
~ From commentary on BG 9.29






On Sacrifice of Inner Attachments and Selfless Giving

"... psychological sacrifice of one’s inner attachments is more valuable than merely giving up one’s external possessions. The pain involved in conscious, unmotivated giving to another, even if it involves very little in the way of tangible goods, brings greater reward than the sacrifice of great material wealth offered with a motive of personal gain."
~ From commentary on BG 4.33



On Faith v. Belief


"Faith is the prerogative of the soul, while belief belongs to the intellect. Faith picks up where reason leaves off. It is not unreasonable, but rather a transrational vehicle to the land beyond intellect, the home of the soul."
~ From commentary on BG 4.39





On Faith




Regardless of a person's shortcomings, if he has faith that taking shelter of Krsna is the best possible course of action, this faith itself will deliver him in due course.
~From Commentary on 18.56



On Doubt Towards Spiritual Success





Those who question whether knowledge will ever fructify in themselves and are thus doubtful will never be successful. They lack faith in the inconceivable power of God and remain preoccupied with their own shortcomings..

...Those who doubt that they will be successful on the spiritual path, yet believe in it, cannot find happiness in this world nor will they attain the next. They cannot find happiness in this world because they know from scripture that there is no enduring happiness here, and they lack the self-confidence necessary for happiness and success in general.
~ From Commentary on BG 4.40



On Expressing Love in Separation

After Vraja Krsna disappeared from the rasa dance on the night designated to consummate his relationship with the gopis, their love for him in separation caused him to reappear. How did they express their love in separation? They spoke to the trees, the earth, the deer, and other forest inhabitants, inquiring from them about Krna’s whereabouts. They addressed them as if they were better devotees than themselves. They projected their own love onto others, even inanimate objects, bringing them and the world to life in divine love. Devoid of the tendency to criticize others, they found fault only in themselves. Whatever they saw reminded them of Krsna. They saw him in everything, and he was captured by their love.
~ From commentary on BG 6.30

 

 

On the Compassion of Krsna's Devotees

Krsna’s devotees possess such compassionate hearts that they broadcast his holy name and virtuous deeds wherever they go. In the words of the gopis, they are the most munificent welfare workers.3 They identify with the joys and sorrows of others as if they were their own, and thus they tirelessly canvass to lift others beyond the duality of joy and sorrow by showering them with the immortal nectar of hari-katha. To see another’s sorrow as one’s own is to see through the eyes of God, for all souls are eternally related with God, as parts are to the whole.~ From commentary on BG 6.32

On Relationship Between Practice and Grace


"The relationship between practice and grace is not always clear. Through grace one is empowered to practice, and by practice one secures God’s grace."~ From commentary on BG 6.36



On Material Nature






Material nature is inferior to consciousness. It is that which is experienced, as opposed to that which experiences. Matter is insentient, while consciousness is life itself.
~ From Commentary on BG 7.5

On Yoga-maya






When we speak of yoga-maya with regard to Krsna’s primary sakti, this influence creates an enlightened illusion within divinity. Such is the nature of the illusion by which Krsna’s devotees are enabled to relate with him not as God, but as friend, lover, and so on. It is under the influence of this mystic illusion that Krsna allows himself to be intimately related with his devotees, bordering on forgetfulness of his own divinity at times.
~ From Commentary on BG 7.25







On Purification and Karma





Purification involves the clearing of karma. Our karma exists not only in terms of that which we are presently experiencing; it is also stored in seed in the form of desire and acquired tendencies. Whereas knowledge of the self has the power to destroy karma before it bears fruit, it cannot change one’s manifest karma, or prarabdha-karma. Pure devotion, on the other hand, can clear even one’s prarabdha-karma, that which is already bearing fruit in this life.
~ From commentary on BG 9.2

On Bhakti Being Imperishable

  

Krsna says that bhakti is easily or happily performed. At the same time, it is imperishable. While most things easily performed do not produce lasting results, this is not the case with suddha-bhakti. It is easily performed, yet the results are imperishable.
~ From commentary on BG 9.2



"All Beings Exist In Krishna, but He is Not in Them" Explained




All beings exist in Krsna, but he is not in them, in that he is not attached to the mundane world as are the living beings. Otherwise the sruti says, “Having projected it (the world), he entered into it.” (Tai.Up. 2.6) He is in the world, but not of it. Krsna is the cause, the world is the effect. The effect is present in the cause, and the cause invisibly pervades the effect.
~ From Commentary on BG 9.4


All beings are in him inasmuch as the wind is contained in space.  Although wind is contained in space, space is not attached to or dependent on wind. Although the two, space and wind, has a relationship as sustainer and sustained, they are not in contact with one another. Just as the wind, although everywhere, is always in space, for without space nothing can exist, at the same time wind has no connection with space because space has no parts to be connected with, being all-pervading.

Visvanatha Cakravarti Thakura explains that this example does not entirely explain the nature of Krsna's relationship with the world, which Krsna himself has said he maintains by his mystic opulence, or inconceivable power. The example falls short inasmuch as while both the sky and wind are unconscious, Krsna and the living beings are conscious. Consciousness is the basis of attachment, yet Krsna remains unattached to that which he sustains. This is the inconceivable mystic reality of Krsna’s identity with and difference from the world and the living beings, to which Visvanatha Cakravarti Thakura says we must simply fold our hands and offer respect, acknowledging Krsna’s greatness.
~ From Commentary on BG 9.5   

On Bhava

God’s appearance in the heart of his devotee is not an event in time, as the form of God is eternally existing, and the bhava,or love, of the devotee is as well. This is not a product of spiritual practice,sadhya kabhu naya(Cc. Madhya 22.107). It awakens in the purified heart of the devotee by
virtue of God’s grace.
~ From Commentary on 9.11

Bhava (ecstatic/cognitive spiritual emotion) dawns like rays of the sun of love of God in the hearts of the mature devotees with the ingress of God’s primary sakti. When this occurs, the practitioner’s mind becomes undeviated from thoughts of Krsna, knowing him to be the origin of all (bhutadim) and imperishable (avyayam).
~ From Commentary on 9.13

Though bhakti-devi is generous in offering herself, she is not attained cheaply. Here again, as we heard in the tenth chapter (Bg. 10.8), Krsna informs us that attaining bhava (love) requires that one take the trouble to understand its underlying tattva (philosophy).
~ From commentary on BG 13.19



On Krsna's Playfulness

 

People often assume that the humanlike appearance of Krsna precludes his being the ultimate expression of divinity, the Lord of all beings, avataras included. People more readily accept a powerful image of the divine rather than a playful one when conceiving of the God of gods. However, play requires power. The more power one has, the more one can play. As mentioned earlier, Visvanatha Cakravarti Thakura reminds us that playing with his mother in his earthly lila, Krsna once... showed her the entire universe within his mouth. In this lila he demonstrated that Bhagavan is also Brahman (unlimited). He is param-brahma. Playful Krsna in humanlike appearance is most powerful. At the very least, he is the Lord of all beings, more, the heart of transcendence.
~ Commentary from 9.11



On No Good Coming from Deriding the Form of God

Those who hope (asa) that they can derive their desired result from actions irrespective of God’s will fail in their attempts (karma). Both their hopes and actions are in vain, as is their knowledge that appears to support their view. In short, no good can come from deriding the form of God, whereas respecting God is praiseworthy and brings about ultimate good.
~ Commentary from BG 9.12



On Krsna Maintaining Basic Needs of Devotees

  

How do those devotees who are so concerned with Krsna’s service that they neglect their bodily necessities survive? Krsna says that he himself serves them by carrying what they lack and preserving what they have. Krsna sees their bodies as extensions of his own. Although he is indirectly the maintainer of everyone, he personally cares for his devotees. Krsna uses the word vahåmi (I carry) in this verse rather than karomi (I do) to dispel the idea that he accomplishes the task of maintaining his devotees through an agent rather than doing it personally. Visvanatha Cakravarti Thakura says that he does so “just like a householder ‘carries’ the burden (bharam means ‘weight’) of maintaining his wife and children.”

In carrying the burden of his devotees’ maintenance, Krsna is not burdened by this labor of love. Neither do his devotees ask him to provide for them. They simply love and serve him, and as they enter into a union of love with him, they are maintained as though they were his own bodily parts. Baladeva Vidyabusana cites this verse in his commentary to Vedanta-sutra (3.4.44) where a similar discussion takes place.
~ Commentary from BG 9.22








On All Forms of Worship Not Being Equal


All forms of worship are not equal. Worshippers of the gods worship in the material mode of goodness (sattva-guna). Those who worship the ancestors worship in the mode of passion (rajo-guna). Worshippers of ghosts and spirits worship in the mode of ignorance (tamo-guna).
~ Commentary from 9.25



On Making Offerings of Devotion

Krsna is self-satisfied, the one who has everything. What then can we give him? We can give him our hearts, for his own heart has been stolen by the love of his devotees. It is the devotion with which one offers that he accepts...

While devotion is the essential ingredient, prayatatmana indicates that the offering should be done with a pure heart, or in accordance with standards of purity such as cleanliness. In the optimum, Krsna refers here to offerings that are an act of devotion from start to finish; in which, for example, the devotee plants, grows, picks, prepares, and offers the fruit to him. Such preoccupation with Krsna's service assures purity of heart and
gives Krsna an appetite.
~ Commentary from 9.26






On Offerings from Impure Hearts


He says that although such offerings may not be offered with purity of heart or be perfect in terms of standards and ingredients, they should be offered anyway. However, he does not say that he will necessarily accept these offerings; nonetheless, whatever devotion is present will gradually purify the offerer, bringing him eventually to the standard of pure devotion.
~ Commentary from 9.27








On Krsna Towards Those Who Are Envious of His Devotees

Krsna’s love for his devotees also takes the form of his not liking one who is envious of them. This, after all, is the nature of love. While divine love is often considered to transcend such partiality, Krsna’s love for his devotees transcends the general conception of divine love. When Bhagavan’s attention is drawn toward one who envies his devotee, such attention, even when wrathful, is more beneficial for the envious than no attention at all. Everyone has the impartial attention of Paramatma, but the Lord with lila—Bhagavan,
and more, Krsna himself (svayam bhagavan)—only interacts with his devotees, and as a by-product of that interaction, with
those inimical to them.
~ Commentary from 9.29

On Devotion Being the Means and End of Spiritual Life




The means to liberation is devotion, initially fueled by understanding Krsna’s opulence. While knowledge of Krsna’s opulence leads to devotion, hearing of it is itself devotion as well. Thus devotion is both the means and end of spiritual life.
~ Commentary from 10.3

 

On Forgiveness

Forgiveness (ksama) involves remaining unperturbed in mind when
abused by others and possessing the power to punish abusers yet refraining from doing so. It is the foremost quality of the brahmanas.
~Commentary from 10.4-5

 

On Truthfulness

 

Truthfulness refers to speaking of something as it is understood through valid evidence (pramana), principally that of sacred literature. Truthfulness also requires that one’s mind and actions be in concert with one’s speech.
~ Commentary from 10.4-5

 

On Krsna as the Source and Maintainer of the Material/Spiritual Worlds


Not only is Krsna the source of both the material and spiritual worlds, he oversees their maintenance as well. The spiritual domain is maintained by his incarnations and expansions. The material world is presided over by his expansion as Paramatma. Brahma and Siva, his partial incarnations (gunavataras), create and destroy the material world, respectively. Furthermore, order in the civilized world, by the direction of the sacred Vedas, emanates from him as well. Krsna is the Godhead himself (svayam bhagavan).
~ Commentary from 10.8

On Krsna Removing Devotee's Ignorance

 

While other means of removing ignorance are available to those on paths other than unalloyed bhakti, Krsna’s devotees rely solely on him for destroying their ignorance. Thus he is personally involved in removing the ignorance of only his devotees, and only in their hearts does he personally dwell, witnessing their trials and tribulations life after life.

As his devotees search for him everywhere, begging from door to door on his behalf, suffering ridicule, and shedding tears for him, he is aware of all these things. He knows the trouble they take to come to him, and it is difficult for him to bear. Thus he illumines their path, holding a lamp to their dark night of separation, revealing himself within their hearts and enabling them to realize all that they have heard about him from scripture. As jnana also refers to scriptural knowledge, the lamp of knowledge (jnana-dipena) also refers to Krsna's illuminating from within his devotee’s heart the esoteric meaning of the sacred literature, its deepest import regarding the practice of raganuga-bhakti.
~ Commentary from 10.11



Charm of the Absolute: Krsna Suppressing His Opulence





"It is apparent from this verse that although the opulence of Godhead is the background of the sweet relationship his devotees have with him, should it come to the foreground, sweet intimacy is impaired. If Krsna were not God, his relationship with others would not be particularly charming. The fact that he is God, yet acts otherwise in love, is the charm of the Absolute. For this charm to manifest, the opulence of the Absolute must be suppressed."
~ From Commentary on BG 11.41-42

On Brahman Realization

The attainment of those who worship the unmanifest Brahman feature of the Absolute is self-realization, in which one identifies with Brahman. Ramanuja comments that the description of Brahman in this verse corresponds with the description of the individual soul found in chapter 2 (Bg. 2.19–30). In Brahman realization one realizes oneself to be of the nature of consciousness, that which pervades all. This reality escapes description. Brahman is undifferentiated and formless, the antithesis of material manifestations, the great reality that lies beneath the illusory appearance of material phenomenon.

Those who realize Brahman must have complete control of their senses and develop equanimity of mind. They are engaged in the welfare of all beings because the more one goes within oneself the more one helps others by way of abandoning the life of exploitation. One helps others by teaching fearlessness through one’s example. The welfare of others also becomes identified with ones’s own welfare, as one’s sense of self emerges from duality.
~ Commentary from BG 12.3-4

The underlying unity of all souls, the commonality that unifies them as units of consciousness over and above their apparent differences as men, women, animals, and so on, is masked by the appearance of difference produced by material nature.
The unity of all beings is realized when one sees that all bodies are products of the one material nature from which they rise and into which they dissipate. When one understands this, one sees from the vantage point of Brahman.
~ From Commentary on BG 13.31



Conceptualizing Brahman v. Realizing the Personal Deity


"The path of the jnana-yogis leads to realization of Krsna’s aura and the individual soul’s oneness with the Absolute, whereas the superior path of devotion to Krsna’s personal form leads to realization of his person and the jiva’s simultaneous identity with and difference from God that makes possible a life of eternal love. Thus it comes as no surprise that Krsna's replies to Arjuna stating his preference for the adoration of his devotees who worship his personal feature over meditation on his Brahman feature."
~ Commentary from BG 12.1


The difficulty involved in conceptualizing Brahman involves the limitations of the mind, whereas the difficulty in conceptualizing the personal deity involves intellectual limitations. Realizing the personal Deity also involves greater emotional commitment (upåsate). The bhakti school teaches that the emotional aspect of the living being is grounded in reality, and this in turn accounts for its ease of practice. Bhakti in practice is efficacious because it more closely resembles the true state of the living being in eternity.

~ Commentary from BG 12.6-7

 

 

Living Contrary to Reality






"Without devotion to Krsna, in which one acknowledges God’s absolute proprietorship, one lives contrary to reality."
 ~ Commentary from BG 12.14

On Dharma 

"Dharma means “one’s intrinsic characteristic.” The wetness of water is its dharma. In this sense the dharma of the individual soul is service. In material life the soul renders service to material objects.



When a fortunate soul reposes its inherent serving tendency in the perfect object of service and love—Krsna—it experiences dharma as both perpetual and sweet. The word amrta means both eternal and ambrosial. When the soul expresses its serving nature in relation to temporary material objects, such service is neither eternal nor sweet. Although this improperly directed service is perpetual in the sense that in material life one continues to serve one material object after another, it is not sweet. The fruit of this life is repeated birth and death, not the nectar of immortality and divine love."
~ Commentary from BG 12.20

 

 On the Absolute Having No Qualities



When the sruti says that the Absolute has no qualities (nirguna), this means that God has no material qualities. God does have spiritual qualities, form, and lila.
~ Commentary from BG 13.15






On the Difference between the Jiva and Paramatma


While the individual soul like the Paramatma is also imperishable, beginningless, and a nondoer who is not tainted by material nature even though situated within the body, it is not free from the influence of the material modes of nature (nirgunatvat), as is the Paramatma. This is the difference between the two.


~ Commentary from BG 13.32


On the World Being Illumined By Krsna




"God is the light of lights—“Being illumined by whom the sun shines.” (Tai. Br. 3.12.9.7) In chapter 15 Krsna identifies himself as this light, “I am the light in the sun, moon, and fire.” (Bg. 15.12)

It is he who illumines even the light of the soulconsciousness—by which one perceives. This soul is the light of the world and it too is illumined by him. Wherever he shines, darkness cannot stand. From the darkness of our ignorance we must go to light, tamasi ma jyotir gamah."

~ From Commentary on BG 13.18



On Rajas


Rajas is the birthplace of sense desires (kama). In the third chapter (Bg. 3.37), Krsna describes kama born of rajas to be the greatest enemy of the soul. When we try to attain sense objects we are attached to, we also become attached to the means of acquiring them. This in turn gives birth to more desires and more work in a never-ending, ever-increasing spiral. Under the influence of rajas, the soul, although not the agent of action,thinks, “I shall do this; I shall enjoy the fruit of my work.”
~ From Commentary on BG 14.7

In rajas, action brings predominantly unhappy results. Whatever happiness is derived from 

action under the influence of rajas is eventually transformed into sorrow.
~ From Commentary on BG 14.16

When work is not a labor of love and involves a sense that one is doing something great, or work is performed with the ambition of being recognized for the effort, this work is under the influence of rajo-guna. To feel that we are ourselves accomplishing something great by our own efforts and that our sacrifice is considerable takes away from the sacrifice.
~ From Commentary on BG 18.24




Fortitude in rajo-guna is characterized by lack of interest in liberation. Dutiful life (dharma), wealth (artha), and sense pleasure (kama) are the three worldly goals. All of these hold the interest of those in rajo-guna.
~ From Commentary on BG 18.34

Immediate pleasure that does not endure is rajasic happiness. It does not concern the self. Indeed, it obscures the clear perception. Rajasic happiness does not require that a person restrain his mind or senses to experience it. Thus it is easy to acquire, but it does not endure. It turns to unhappiness in the long run by keeping one in samsara.
~ From Commentary on BG 18.38







On Tamas

Krsna differentiates tamas from rajas and sattva here by the word tu (however).

The qualities of tamas are the antithesis of sattva and rajas. Madness

(pramada) is the opposite of sattva’s illuminating influence that produces

accurate understanding. Lethargy (alasya) opposes the tendency to act

that is characteristic of rajas. Sleep (nidra) opposes both sattva and rajas.

Tamas, born of ignorance, has the power to cover the soul and thus produce

a delusion (mohanam)
~ Commentary from BG 14.8

Tamasic happiness often involves merely dreaming about the happiness one will never attain, without realizing how unrealistic this is. Intoxication, the death wish, and any form of deliberate self-forgetfulness in ignorance all further characterize the happiness of tamas.
~ Commentary from BG 18.39

On Sattva

Sattva causes attachment to happiness, while rajas causes attachment to action. Tamas often covers actual knowledge, even as one is on the verge of understanding. In this way it produces misunderstanding, engendering attachment to acts contrary to one’s moral obligations and spiritual pursuit.~ Commentary from  BG 14.9
Knowledge occurs when the bodily gates of the senses in touch with sense objects are combined with proper discrimination resulting in intellectual illumination. Detachment brought about by sattva affords one the ability to be objective and thus know a thing for what it is without coloring it by attachment, which results in loss of objectivity.

~ Commentary from BG 14.11

Sattvic action is persistent and regulated. It is carried through to the finish. It also involves dedication and consistency with regard to the duties dictated by one's vocation in life. Such ordained (regulated) action is what should be performed by those under the influence of egoism, which creates the sense of being the doer of an action and enjoyer of its fruits.
~ Commentary from BG 18.23

Sattvic happiness results from spiritual practice. It is not the immediate experience of sense pleasure that dissipates as quickly as it arises. rather than being related to physical stimulus, it is related to the mind: it is serenity. It is purity that is unpleasant in the stage of purification and that ends suffering once and for all.
~ Commentary from BG 18.37



On Intellect and Fortitude




Intellect (buddhi) is considered to be one of the fourfold elements of the internal organ (antahkarana). It is characterized by the faculties of judgment and certainty. Fortitude is one of its functions. It is the firmness by which a person holds fast to his decision. Thus both intellect and fortitude are elements to act, previously referred to as knowledge. Krsna explains them completely by way of classifying them in accordance with the gunas.
~ Commentary from BG 18.29




On Aprakaca

Aprakaca refers to the condition in which proper understanding does not

arise despite good instruction. It also refers to the lack of discrimination that
leads one to accept conclusions that are opposed to the scriptural canon.
~Commentary from  BG 14.13





On Apravritti

Apravrtti indicates unwillingness to engage in any undertaking whatsoever

or not caring about anything.
~ Commentary from BG 14.13

On Attaining Self and God-realization









When by the grace of God a person develops acute power of discrimination and thus sees that the gunas are the agents of all actions and that he is only the witness, he attains self-realization. Such a person sees that all of the bodily organs are but transformations of the gunas and thus different from himself. When he sees further that not only he himself is above the gunas, but that God is above them and never comes under their influence, he attains God-realization (mad-bhavam).
~ Commentary from BG 14.19



On Brahman Resting on Krsna   


Brahman, Krsna says here, is subordinate to himself. It rests on him. He is its foundation. Who knows Krsna, Bhagavan, knows Brahman in full. The reverse, however, is not necessarily true. As Krsna is the support of Brahman, so too is he the support of the immortal, the imperishable, everlasting dharma, and absolute bliss
~ Commentary from BG 14.27


On Detaching from the Material Ego

 
We must answer to no one other than our own soul and God, and to do so we must withdraw our patronage of the material ego itself, championing neither the rich nor the poor. This is the nondual ground on which the devotee kneels in prayer; it is the drum he beats; it is the key in which he sings in praise of Krsna. Such devotees find freedom and dignity in the act of being both an instrument and ingredient of worship, not merely participating in the act of worship while keeping themselves apart. The dignity of the soul is won at the cost of one’s very self, a price many are not prepared to pay.
~ From commentary on BG 4.12

On  Detachment

"Detachment from an object affords the objectivity required to understand its nature. Preliminary discrimination leads to renunciation, and this renunciation begets mature discrimination. Both of these can be helpful to one beginning the path of devotion, while devotion itself also brings about knowledge and detachment."
~ Commentary from BG 15.1

"The extent to which one is attached to an object is as much as one's eye of objectivity is obscured. Thus detachment reveals the nature of the world and the necessity to uproot ourselves from it.


After cutting ourselves free from the roots of material desire, we must search out the primary root of the tree of material existence, the Supreme Being, and take shelter of him. When we cut the roots of material attachment, we cannot hold on to any of the branches of the tree of material existence. Empty-handed, weightlessly drifting on the air of detachment, we must grab on to the primary root of this tree and become grounded in surrender and devotion to the Supreme Person, thus entering the land of no return."
~ Commentary from 15.4

On Krsna's Abode

The abode of God is self-luminous. This implies that only if he wants to reveal it to someone can one understand it, otherwise not. Krsna's abode is made of consciousness and thus it is not perceptible to inert things, such as the senses and mind.

Krsna says that the light of the sun cannot reveal it. The sun is the predominating deity of the eyes. This implies that the eyes as well as all of the physical senses are not suitable instruments for perceiving God's abode. Fire is the predominating deity of speech. Thus speech is not capable of fully describing the nature of God's abode. In other words, one can never say enough about it-its glory is unlimited.

As the physical senses are limited in their capacity to perceive the nature of God's abode, so too is the psychic mind, and here Krsna says that it cannot illumine his abode. Going there requires going beyond the mind, and once there one never returns to the petty world of the mind.

Visvanath Cakravarti Thakura comments that the sun and moon also represent heat and cold, and thus Krsna's abode, being constructed out of nondual consciousness, is beyond these dualities. Consciousness is the principal ingredient of his abode."
~ Commentary from 15.6


"The pure soul can enter the abode of God and never return to the material world. However, a person who has not realized his actual position in relation to the material mind and senses can never enter the land of no return, Krsna's abode. The reason for this is stated in the present verse. He is shackled by his identification with the mind and senses and thus returns or takes birth again and again."
~ Commentary from 15.7






On the Illusioned Jiva's Struggle




"The jiva soul drags with it the burden of the mind and senses owing to misidentification with them. As a prisoner drags his shackles with him wherever he goes, so the deluded jiva, although essentially different from matter, drags the ball and chain of his material mind and senses with him life after life. The jiva's struggle is ultimately not with anything external to itself. Its burden is its own mind and senses alone, which prevent it from seeing things as they are."
~Commentary from 15.7


"The illusioned soul's movement is like the wind, which has no choice in the matter of which fragrance it will carry, nor in where it blows-making the word isvara even more poignant. Like the wind the soul moves along with his subtle body to another physical body."
~ Commentary from 15.8

On Depending on One's Own Strength




" To depend on one's own strength without acknowledging that it comes from God is ungodly."
~ From Commentary on 16.9

On Free will/Determinism

"Creation refers to our material birth, which is a product of our previous actions. While this predisposes us towards a godly or ungodly nature, it does not do away with out free will.

The doctrine of karma is not one of absolute determinism. It is not merely effect, but cause as well. The just, stern, moral law of karma rewards us with the fruits of the seeds we sow. Our past karma determines the bodily field of our present life. We in turn are obliged to make what we can of this life and in this way determine our future. While suffering maybe the effect of our past life, how we react to that past-what we do about it-in this life is our privilege, our freedom to create our future."
~ From commentary on BG 16.6

"God provides the living being with a body, sense organs, and vital energies, all of which facilitate action. He also grants the power of initiative and thus inner moral freedom. Thus equipped, the soul expresses itself in material life. Its free will stands unimpaired, and its simultaneous dependence on god for that free will and its physical facility remains a metaphysical fact. Not a blade of grass moves without the will of God, and yet humanity is also free to act. God himself is responsible for humanity's free will. He wills our free will, and thus we are dynamically free through him and dependent on him simultaneously. We are an expansion of his will, and he is the primary factor behind every act. If the living being had no freedom in making choices, there would be no need for scriptures with proscribed and recommended activities."~ From Commentary on BG 18.15



On The Realized Soul and Accountability




One's consciousness with regard to any action is the principal factor to be considered in determining accountability. Similarly, the realized soul is not bound by reaction to that which he does in the pure consciousness of being an agent of God. this pure consciousness is devoid of material egotism and intellect that has not been purified by scripture and saintly association.
~ From Commentary on BG 18.17


On Om Tat Sat

Here Krsna implies that the sacred syllables om tat sat pervade both religious and spiritual life. If uttered in pursuit of subreligious ideals, they can elevate one to religious ideals governed by the sattva-guna. When uttered from a sattvic orientation, they insure the attainment of religious ideals. If they are uttered as a preface to acts in pursuit of transcendence, they also assure success despite any discrepancy.

This sacred mantras is one, while consisting of three aspects. It is the name of God. Om is well known as the name or sound of God. Tat is also a name of God, as we find in the Upanishads, tat tvam asi. Sat is God as the cause of the world. From sat, the real world and the unreal world of illusion (asat) arise. Thus om, tat, and sat are names of God, the chanting of which insures all success in any endeavor. The name of God should be chanted before all undertakings, rendering them an offering unto God.
~ From commentary on BG 17.23

OM

Om covers both religious and transcendent life in its reach. It is integral to Vedic utterances in pursuit of both, for it signifies the supreme reality, who all of the gods and goddess represent, and that which liberated life thrives in service to. Its full significance represents the supreme act of surrender to God that converts life from religious acknowledgment of God under the jurisdiction of sattva-guna into perpetual adoration of him in the transcendent nirguna reality.
~ From commentary on BG 17.24

On Spiritual Renunciation and the Goal of the Gita


"However, spiritual renunciation does not involve negation of activity. It involves full commitment to activity devoid of any egocentric attitude resulting from thinking oneself the doer or from personal attachment to the action itself or its fruits. Renunciation belongs to the inner world, the consciousness behind action. It is freedom from self-centeredness and not freedom from work. The soul belongs to God and has duties in relation to him. Performing them dutifully eventually turns labor into love. Knowledge leading to the cessaction of activity is not the goal. Love-with all of the trouble that accompanies it-is the goal of the Gita."

~ From Commentary on BG 18.9


"The renunciate offers the fruit of his work to God and identifies himself as the agent of God through whom that work is accomplished. He is attached to serving God for the pleasure of God, rather than attached to any particular type of work. Thus he is liberated from good, bad, and mixed results of his actions. he does not take birth in heaven, hell, or in human society. Appropriate renunciation nullifies the influence of karma."
~ From Commentary on BG 18.12

On Being a Surrendered Soul/Saranagata

One should engage in devotional service to Krsna with one's heart surrendered (saranam). One should be a saranagata, a surrendered soul. As a cow takes shelter of its herder, one should take shelter of Krsna as if one has been bought and paid for.

In such circumstances, one need not worry for one's sustenance or protection. Accepting that which is favorable for serving Krsna, rejecting that which is not, and surrendering one's pride in great humility one should sacrifice oneself on the altar of loving Krsna.

~ From Commentary on BG 18.66

On Overcoming Obstacles/Finding Refuge in Vraja

How is it possible to follow Krsna's instruction in the previous verse? How will one overcome obstacles on the path of spiritual realization and become qualified to always think of Krsna without any other duty? What of the reactions that will come from not doing one's prescribed dutuies? In answer to these questions, Krsna speaks this verse. He says, "I shall take care of any reactions that may accrue from abandoning one's superficial religious duty. I have the power to do this. I am the source of all religious injunctions, I am eminently qualified, and on the strength of my qualifications you too will become qualified...

Trust in love requires no reasoning and vanquishes all fear...

Rejecting dharma and appearing to advise adharma, he speaks of prema-dharma. Thus as B.R. Sridhara Deva Goswami points out, the word vraja in this verse suggests its most common meaning: Vraja. Although here it is a verb in the imperative, meaning "take refuge, surrender!" it also brings Krsna's homeland of Vraja to his mind. That homeland within the mandala of Mathura is the refuge of all souls. It is that place in which we find "all things appropriate". In Vraja, love resolves all contradictions, and all things are possible. Everything has its place when properly adjusted-centered on Krsna.
~ From Commentary on BG 18.66