BhG 9.1
The Blessed Lord said:
I shall now declare to you, who are without envy, this most secret knowledge, together with realization, knowing which you will be freed from inauspiciousness. ||1||
Śrīdhara:
It was established in the eighth chapter that the Supreme Lord is attained through pure devotion. In the ninth, His supremely wonderful sovereignty is elaborated upon.
Thus far, in the seventh and eighth chapters, it was stated that one's own supreme divine nature is easily attainable only through devotion and not otherwise. Now, wishing to expound on His own inconceivable sovereignty and the extraordinary power of devotion, the Blessed Lord spoke, saying "idam" (this). Vijñāna (realization) is that by which one knows in a special way. Knowledge accompanied by that realization pertains to the Lord. "To you who are without envy" means to one who is free from fault-finding in Me, who am supremely compassionate, even though I repeatedly teach only My own greatness. "I shall declare to you." The word "tu" indicates a distinction. ||1||
Madhusūdana: In the previous chapter, the gradual liberation characterized by attaining the supreme Brahman at the end of the cosmic cycle was explained for one whose life-force departs at will through yoga endowed with the quality of restraining all the senses, along with concentration on the heart, throat, point between the eyebrows, etc., through the crown aperture, proceeding along the path of light to the world of Brahman, where perfect knowledge arises. Anticipating the doubt "Is liberation attained only in this way and not otherwise?", it was stated beginning with "He who remembers Me constantly, with mind fixed on Me alone, I am easily attainable for him" that liberation is directly attained through knowledge of the truth of the Lord. And there it was said that exclusive devotion is the extraordinary means, as in "That supreme Person, O Pārtha, is attainable by devotion that is exclusive." To impart in detail knowledge of the truth of the Lord and devotion to Him for the sake of directly attaining liberation without the trouble of the aforementioned yoga, concentration, departure of the life-force, proceeding along the path of light, delay of time, etc., the ninth chapter is begun. In the eighth, the destination of one established in meditation was explained by describing Brahman as the object of meditation. In the ninth, the destination of one established in knowledge is explained by describing Brahman as the object of knowledge - this is the summary. In this connection, three verses praising the knowledge to be described:
This knowledge pertaining to the truth of Brahman, based on verbal testimony, which has been stated many times before, will be stated later, and is now being stated, I shall declare to you. The word "tu" indicates the distinction of knowledge from meditation mentioned in the previous chapter. This perfect knowledge alone is the direct means of attaining liberation, not meditation, since that does not remove ignorance. But that (meditation), by purifying the inner organ, brings about this very knowledge and thus gradually produces liberation, as stated.
What kind of knowledge? "Most secret" - most confidential, due to being extremely mysterious. Because it is accompanied by realization culminating in the experience of Brahman. Although it is so extremely mysterious, I shall declare it to you who are without envy, due to your superior qualities as a disciple. Envy is seeing faults in virtues, resulting in exposing them, etc. One who is free from that, thinking "He always praises Himself by proclaiming His own sovereignty before me." By this, straightforwardness and self-control are also explained as qualities of the disciple. Again, what kind of knowledge? Knowing which you will be immediately freed from inauspiciousness, the bondage of transmigration which is the cause of all suffering. ||1||
viśvanāthaḥ -
The supremacy which is required by the servants for worshipping the Lord, and the excellence of pure devotion, are clearly stated in the Ninth Chapter.
The superiority of devotion over karma, jñāna, yoga, etc. has been stated. And that devotion, which is primary and exclusive, has been described in the Seventh and Eighth Chapters. Even among those, the superiority of pure and extremely powerful devotion, which does not depend on purification of the inner organs etc. like jñāna, is clearly stated. The Ninth Chapter begins to describe the supremacy required in that devotion. The middle six chapters are the essence of the Gītā scripture, which is the essence of all scriptures. And among those, the middle Ninth and Tenth Chapters are the essence. Therefore, He praises the meaning to be explained here with "idaṃ tu" in three verses.
The knowledge useful for liberation spoken in the Second, Third and other chapters is secret (guhyam). The knowledge useful for attaining Me, known in the Seventh and Eighth Chapters as the knowledge of the truth of the Lord, the knowledge of the truth of devotion, is more secret (guhyataram). But here, the knowledge characterized by pure exclusive devotion is the most secret (guhyatamam). I will speak to you emphatically. Here, the word jñāna must necessarily be explained as devotion, not the well-known knowledge spoken of in the first six chapters. In the next verse, by giving the qualifications "imperishable" and "eternal", devotion which is beyond the guṇas is obtained. Not knowledge, because that is in the mode of goodness. In the following verse "Those faithless persons who do not follow this dharma", the word dharma also refers to devotion. By saying "to one who is not envious", the injunction that others should also teach this only to those who are not envious is suggested. The meaning is: along with realization, up to direct experience of Me. From inauspiciousness means from saṃsāra or from obstacles that impede devotion. ||1||
baladevaḥ -
In the Ninth Chapter, Hari spoke of His own wonderful supreme majesty which increases devotion, and the great excellence of devotion to Him.
Having stated in the Seventh and Eighth Chapters "I am the Supreme Lord, full of knowledge and bliss, the abode of countless auspicious qualities, easily attainable through pure devotion", now desiring to speak of His own majesty which increases devotion and its glory, He first praises it with "idam" in three verses. This knowledge is in the form of devotion characterized by glorifying Me, etc. Because it is said later "of this dharma". Because glorification etc. are functions of the spiritual energy. And because of the etymology "that by which something is known". That is indeed most secret. The meaning is: The knowledge of My majesty taught in the Second Chapter etc. is more secret. But the knowledge characterized by pure devotion to be taught from the Ninth Chapter onwards is most secret. And I will speak that to you, accompanied by realization, culminating in experience of Me. To what kind of person? He says "to one who is not envious", meaning to one who is free from finding faults in My qualities, who is devoid of the vision of faults thinking "You praise Yourself by proclaiming Your own majesty to me who, out of compassion, teach Your difficult secret." Thereby it is shown that others should also speak this to one who is not envious. Knowing which you will be liberated from inauspicious saṃsāra. ||1||
bhg 9.2
This knowledge is the king of education, the most secret of all secrets. It is the purest knowledge, and because it gives direct perception of the self by realization, it is the perfection of religion. It is everlasting, and it is joyfully performed. ||2||
śrīdharaḥ - Moreover, "rāja-vidyā" etc. This knowledge is rāja-vidyā, the king of all knowledge. It is rāja-guhyam, the king of all secrets. The meaning is: It is the most secret and best among all knowledge and secrets. Due to the rule "rāja-danta" etc., the secondary word comes last. Or it means the knowledge of kings, the secret of kings. It is the highest purifier. And it gives direct realization to the knowers. Pratyakṣāvagamam means that which has clear (pratyakṣa) understanding (avagama). The meaning is it has visible results. It is dharmya, not separate from dharma, because it is the fruit of all dharmas stated in the Vedas. And it is very easy to perform, meaning it is possible to perform. It is imperishable because its fruit is inexhaustible. ||2||
madhusūdanaḥ - Again, to attract towards that, He praises that knowledge with "rāja" etc. Rāja-vidyā means the king of all knowledge, because it destroys all ignorance. Other knowledge only opposes a part of ignorance. Similarly, rāja-guhyam means the king of all secrets, because it is unknown to many due to being attainable only by good deeds performed over many births. Due to the rule "rāja-danta" etc., the secondary word comes last. This is the highest purifier. By expiatory rites, only one particular sin is removed. And that removed sin remains in subtle form in its cause. Therefore a person accumulates that sin again. But this immediately destroys all sins accumulated over thousands of births, both gross and subtle, along with their cause which is ignorance. Therefore this alone is the highest purifier of all.
And there is no doubt for anyone in this as in dharma which is beyond the senses, because it is directly perceived in its nature and result. Thus He says pratyakṣāvagamam. Avagamyate'nena iti avagamaḥ means the means of knowledge. Avagamyate prāpyate iti avagamaḥ means the result. Pratyakṣāvagamo mānam asmin means it is directly perceived by the witness in its nature. Pratyakṣo'vagamo'sya means it is directly perceived by the witness in its result. For there is universal experience of the witness "Having known this, my ignorance of this is now destroyed.
Even though it is established by worldly experience, that knowledge is dharmic, not deviating from dharma, and is the fruit of selfless dharma accumulated over many births. Then it would be difficult to accomplish, but this is not so, he says. It is very easy to do, it can easily be done through Vedanta statements aided by inquiry taught by the guru, it does not depend on limitations of place, time, etc., because knowledge depends on the object of valid means of knowledge. Thus being easy to accomplish, it might have small results, since we see that only actions very difficult to perform have great results, but this is not so, he says avyayam (imperishable). Thus even though easy to accomplish, there is no limitation in its results, so avyayam means it has imperishable results. But even for very great karmas, the results are perishable, as the śruti says: "O Gargi, he who performs fire sacrifices, worship, austerities for many thousands of years in this world without knowing that Imperishable, all that becomes finite for him." [bau 3.7.10] Therefore, being supreme over all, self-knowledge is certainly worthy of faith. ||2||
Viśvanātha: Furthermore, this knowledge is rāja-vidyā (king of knowledge), vidyā means upāsanā (worship), the various forms of bhakti, this is their king. The second member is placed last due to rāja-danta etc. rule. King of secrets means bhakti alone is most secret, it is the king even of the many types of that, so it is the most secret of all. This is pavitram (purifying) because it is the atonement for all sins and more purifying than even knowledge of the meaning of "you". It immediately destroys all sins accumulated over thousands of births, both gross and subtle, along with their cause which is ignorance. Therefore this alone is the highest purifier, thus say the venerable Madhusūdana Sarasvatī. That which has direct perception, realization, experience.
"Bhakti, direct experience of the Supreme Lord, and detachment from other things - these three occur simultaneously, just as enjoyment, nourishment and relief of hunger occur with every morsel for one who is eating." [bhp 11.2.42]
From this verse in the Eleventh Canto, because one attains experience of the Lord appropriate to one's devotion at every step. Dharmyam (righteous) means not deviating from dharma, because even without performing any dharma, all dharma is accomplished -
"Just as by watering the root of a tree one nourishes the trunk, branches and twigs, and just as by supplying food to the life air, all the senses are satisfied, similarly by worshiping Acyuta, all deities are worshiped." [bhp 4.31.14] Thus says Nārada.
Very easy to do means there is no excessive mental or physical strain here as in karma, jñāna, etc., because devotional practices like hearing and chanting involve only the functioning of the ears and other senses. Avyayam (imperishable) means unlike karma, jñāna, etc. it is not perishable, because it is nirguṇa (beyond the material modes). ||2||
Baladeva: Rāja-vidyā means king of knowledges beginning with words like Śāṇḍilya, Vaiśvānara, Dahara, etc. King of secrets means king of mysteries like the true nature of the individual soul, etc. This knowledge in the form of bhakti is the king of secrets. The second member is placed last due to rāja-danta etc. rule. To establish this, he qualifies it as - uttamam (supreme) pavitram (purifying) because it removes all sins up to the subtle body. As said in the Padma Purāṇa:
"For those devoted to Viṣṇu worship, sins that have not yet fructified, accumulated sins, seed-like sins, and sins about to bear fruit are all gradually destroyed."
The gradual process here should be understood like piercing a hundred leaves. Pratyakṣāvagamam means that which is directly perceived, the object that is perceived. In that which is directly perceived, when hearing etc. is practiced, I, the Supreme Person, appear as its object. Thus says the author of the Sūtras: "And the manifestation is through repeated practice." [bs 3.2.24] Dharmyam (righteous) means not deviating from dharma, constantly nourished by duties like serving the guru, etc. And the śruti says: "One who has a teacher knows."
Very easy to do means easily accomplished. Because it involves only the functioning of the ears etc., and requires only trivial implements like tulasī leaves and a handful of water. Avyayam (imperishable) because it continues even in liberation. This will be stated later: "Through bhakti one knows Me." [bg 18.55] But karma-yoga etc. is not like this, so this has the status of rāja-vidyā. On this they say: Knowledge of kings, secret of kings means this is the knowledge of those who are magnanimous like kings, compassionate, who consider even heaven insignificant, not of miserly karmis who worship gods quickly desiring sons, etc. For kings, while not concealing great jewels and other wealth, conceal their secret counsel with great effort, similarly My devotees, while not concealing other knowledge, conceal this with great effort. The rest is the same. ||2||
Bg 9.3
Those who have no faith in this dharma, O conqueror of enemies, without attaining Me return to the path of death and rebirth. ||3||
Śrīdhara: If this is so easy, then who indeed would be in saṃsāra? To this he says aśraddadhānāḥ (those without faith). Asya refers to this dharma characterized by knowledge with devotion. Dharmasya is genitive in the sense of object. Those who do not have faith in this dharma, who do not accept it with conviction, even though they make efforts to attain Me by other means, without attaining Me, they return in the path of saṃsāra which is associated with death. It means they wander in the path of saṃsāra which is pervaded by death. ||3||
Madhusūdana: If this is so easy and supreme, why do not all engage in it, and thus there would be no one in saṃsāra? To this he says aśraddadhānāḥ. Those who have no faith in this dharma of self-knowledge - its nature, means and result - even though taught by scripture, because their minds are corrupted by seeing false logic contradicting the Vedas, not accepting its authority, sinful, possessed of demoniac qualities, even though somehow striving by means conceived by their own intellect, because of lacking the means prescribed by scripture, without attaining Me, without obtaining even the means to attain Me, they certainly continue. Where? In the path of saṃsāra associated with death, constantly wandering in hellish and animal births, etc. through the continuous cycle of birth and death. ||3||
Viśvanātha: If this is so very easy to do, then who indeed would be in saṃsāra? To this he says aśraddadhānāḥ. Asya is genitive in the sense of object, used archaically. Those who have no faith in this dharma, considering the supreme excellence of bhakti taught by scriptural statements to be mere flattering praise, who do not accept it with conviction, even though they make efforts to attain Me by other means, without attaining Me, they continue excessively in the path of saṃsāra which is pervaded by death. ||3||
baladeva: If it is said that when dharma is so easily established, no one would be in saṃsāra, to this he says aśraddadhānā. Dharmasya is in the genitive case of karma. Those who do not have firm faith in this dharma characterized by devotion to me, which has well-known power in śruti and other texts, and who think it is mere praise, even if they practice other means for attaining me, due to disrespecting bhakti, they do not attain me and continue to move in the path of saṃsāra which is connected with death. ||3||
bhg 9.4
mayā tatam idaṃ sarvaṃ jagad avyakta-mūrtinā |
mat-sthāni sarva-bhūtāni na cāhaṃ teṣv avasthitaḥ ||4||
śrīdhara: Thus, having made the listener receptive through praise of the knowledge to be spoken, he now states that very knowledge in two verses beginning with mayā. Avyaktā means beyond the senses, mūrti means essential nature. By me of such nature, who am the cause, this entire universe is pervaded. As the śruti states: "Having created that, he entered into it." Therefore all beings, moving and non-moving, exist in me who am the cause. Even so, like clay in pots and other effects, I am not situated in those beings, due to being unattached like space. ||4||
madhusūdana: Thus, having made Arjuna receptive through praise of the knowledge promised to be spoken, both by injunction and prohibition, he now states that very knowledge in two verses beginning with mayā. This entire universe, consisting of beings, elements and their causes - all that is seen - is imagined due to ignorance of me, but is pervaded by me who am the substratum of māyā, as the ultimately real, as existence and as manifestation, like a piece of rope pervades the snake etc. imagined on it due to ignorance of it. If it is objected: "How can you, Vāsudeva, who are limited, pervade the entire universe? It contradicts perception," he says: By me whose form (mūrti) is unmanifest (avyakta), beyond all sense organs, self-luminous, non-dual consciousness, existence and bliss - by me of such nature this entire universe is pervaded, not by this body. Therefore all beings, stationary and moving, exist in me, as if they are real, as if they are manifesting in my form. But in ultimate reality, I am not at all situated in those imagined beings, because there can be no relation between the real and the imagined. Therefore it is said: "That on which something is superimposed is not connected even to the slightest degree by any quality or defect produced by the superimposition." ||4||
viśvanātha: That this much knowledge of my divine power is to be sought by my devotees in the devotion of servitude, he states in seven verses. By me whose form (mūrti) is unmanifest (avyakta), beyond the senses, who am the cause, this entire universe is pervaded. Therefore all beings, moving and non-moving, exist in me who am the cause, the form of full consciousness. Even so, like clay in pots and other effects, I am not situated in those beings, due to being unattached. ||4||
baladeva: Now he speaks of his wonderful divine power which increases devotion to him, in mayā. By me whose form (mūrti) is unmanifest (avyakta), beyond the senses, this entire universe is pervaded in order to support and control it. Therefore all beings, moving and non-moving, exist in me who am the all-pervading supporter and controller. This means their existence depends on me, not otherwise. Here it is said that I enter within as the inner controller, my partial expansion, and control and support the entire universe. The śruti also states this: "He who stands in the earth..." etc. Here also it will be said: "I support this entire universe..." etc. ||4||
bhg 9.5
na ca mat-sthāni bhūtāni paśya me yogam aiśvaram |
bhūta-bhṛn na ca bhūta-stho mamātmā bhūta-bhāvanaḥ ||5||
śrīdhara: Moreover, na ca - and not. Beings do not exist in me, due to my being unattached. If it is objected that this contradicts the previously stated pervasiveness and being the substratum, he says paśya - behold. Behold my divine yoga, my extraordinary power, my skill in accomplishing the impossible. Due to the inconceivability of the glory of my yoga-māyā, nothing is contradictory. He states another wonder to behold: bhūta - Bhūta-bhṛt means he who supports beings. Bhūta-bhāvana means he who maintains beings. Though such, my essential nature (ātmā) is not situated in beings. This is the idea: Just as the individual soul, supporting and maintaining the body, remains conjoined with it due to ego, I, though supporting and maintaining beings, do not remain in them, due to being free from ego. ||5||
madhusūdana: Therefore na ca - and not. Like reflections in water imagined in the sun in the sky, beings imagined in me do not ultimately exist in me. You, Arjuna, abandoning mundane human understanding, behold, contemplate my yoga, my divine power, my skill in accomplishing the impossible, like that of a magician - observe it, is the meaning. I am not the substratum of anything, nor is anything my substratum. Yet "I am in all beings and all beings are in me" - this is a great illusion. Because bhūta-bhṛt means he who supports and nourishes all beings as their material cause. Bhūta-bhāvana means he who produces all beings as their efficient cause. Though thus being the non-different material and efficient cause, my ātmā, my ultimate essential nature which is existence-consciousness-bliss, due to being unattached and non-dual, is not situated in beings, is not ultimately related to beings. Like a dream-seer is not ultimately related to his own imaginations, is the meaning. Mamātmā is in the genitive case by convention, like "Rāhu's head". ||5||
viśvanātha: Therefore, though beings exist in me, they do not exist in me due to my being unattached, is the idea. If it is objected that this contradicts your previously stated pervasiveness of the universe and being its substratum, he says: Behold my yoga, my extraordinary divine power consisting of skill in accomplishing the impossible. He states another wonder to behold: Bhūta-bhṛt means he who supports beings. Bhūta-bhāvana means he who maintains beings. Though such, my ātmā is not situated in beings. Mama is used because there is no distinction between body and soul in the Lord. The genitive is used even for non-difference, like "Rāhu's head". This is the idea: Just as the individual soul, though supporting and maintaining the body, remains situated in it due to attachment, I, though supporting and maintaining beings and though having the body of all illusory beings, am not situated in them due to being unattached. ||5||
Baladeva: If it is said that you must experience great fatigue from carrying such an extremely heavy burden, he replies "No" to that. Elements that are burdensome like water etc. in a pot are not combined in me. If it is said that the statement "all beings are situated in me" would then be contradictory, to that he says "Behold." Behold, know my divine, extraordinary yoga (power). Yoga means that which is applicable in difficult tasks, according to etymology. Yoga is of the form of inconceivable power, characterized by the quality of true resolve - that is the meaning. He elaborates on this with "bhūta-bhṛt." I am bhūta-bhṛt, the sustainer and protector of beings, but I am not situated in beings or in contact with them. Because I, the self, the mind alone, am bhūta-bhāvana (the creator of beings). Through divine yoga characterized by true resolve, I sustain and protect beings, not through the activity of my own form - that is the meaning. And scripture says the same: "O Gargi, at the command of that Imperishable, the sun and moon stand apart. O Gargi, at the command of that Imperishable, heaven and earth stand apart." [BAU 3.7.9], etc. Although the mind is not different from its essential nature, still, like "being" and "is," it should be understood as stated thus, taking only the real effect of difference due to a qualification.
BG 9.6
yathākāśa-sthito nityaṃ vāyuḥ sarvatra-go mahān |
tathā sarvāṇi bhūtāni mat-sthānīty upadhāraya ||6||
Śrīdhara: He explains the relationship of container and contained between two unconnected things with an example in "yathā." Air, which is always situated in space because it cannot exist without space, which moves everywhere and is vast, is not in contact with space, because contact is impossible due to its being without parts. Similarly, know that all beings are situated in me.
Madhusūdana: He explains the relationship of container and contained between two unconnected things with an example in "yathā." Just as air, which is of unattached nature, is always situated in space at all times of creation, maintenance and dissolution, because it moves, and therefore goes everywhere, and is vast in size, even though like this is never in contact with space, similarly understand after reflection that all beings, the great and all-pervading elements like space etc., are situated in me who am of unattached nature, without any contact.
Viśvanātha: To illustrate that beings are situated in me who am unattached yet not situated, and I am situated in them yet not situated, he gives an example with "yathā." Just as air, which is of moving nature because it always blows, and therefore goes everywhere, and is vast in size, though situated in space which is of unattached nature, is not situated due to space's unattached nature; and space, though situated in air, is not situated due to its unattached nature alone; similarly reflect and conclude that all beings, the great and all-pervading elements like space etc., are situated yet not situated in me who am of unattached nature. If it is asked how the Lord's statement "Behold my divine power" establishes the inconceivability of divine power when an example is found, it is said: Space's unattached nature is due to its inertness. But the unattached nature of a conscious being, combined with being the substratum and controller of the world, is not found anywhere except in the Supreme Lord - thus inconceivability is indeed established. And that space example should be understood as only for entering worldly intellects.
Baladeva: To illustrate that the existence and functioning of all mobile and immobile beings depends on my will, he gives an example with "yathā." Just as the vast air, without support, is situated in vast space which is without support, and moves everywhere; and its unsupported existence and movement are only from my will, as known from the Inner Controller Brāhmaṇa and other śruti statements like "By his fear the wind blows" - understand thus; similarly understand that all stationary and moving beings are situated in me, situated in me who am unconnected to them, sustained and controlled by me through mere will. Otherwise space etc. would fall away.
BG 9.7
sarva-bhūtāni kaunteya prakṛtiṃ yānti māmikām |
kalpa-kṣaye punas tāni kalpādau visṛjāmy aham ||7||
Śrīdhara: Thus it has been stated that the unattached one alone is the cause of existence through yogamāyā. He states that it is the cause of creation and dissolution through the same, with "sarva." At the end of a kalpa, at the time of dissolution, all beings go to prakṛti. They merge in the three-fold māyā. Again at the beginning of a kalpa, at the time of creation, I specially create them.
Madhusūdana: Having stated the non-contact of the unattached self with the manifested world at the time of creation and existence, he states the same at dissolution with "sarva." All beings at the end of a kalpa, at the time of dissolution, go to my prakṛti, imagined as my power, the three-fold māyā which is their cause - they merge there in subtle form, that is the meaning. "O son of Kuntī" has the stated meaning. Again I, the all-knowing, all-powerful Lord, manifest those beings that had become undifferentiated in prakṛti at the beginning of a kalpa, at the time of creation.
Viśvanātha: If it is expected to know where these beings that are now seen as situated in you will go at the great dissolution, he says "sarva." They merge in my three-fold māyā-śakti - that is the meaning. Again at the end of a kalpa, at the end of dissolution, at the time of creation, I specially create them.
Baladeva: The existence of beings is said to be due to His own will alone. Now he speaks of their creation and dissolution from that same [will] in "sarva" etc. O son of Kunti! At the end of a kalpa, at the time when the four-faced [Brahma] ceases to exist, all beings enter into my prakṛti (nature) by my will alone. At the beginning of a kalpa, I alone create them again in various forms by mere will, thinking "Let me become many." ||7||
bhg 9.8
Relying on my own prakṛti (nature), I create again and again
This entire host of beings, helpless, under the control of prakṛti (nature). ||8||
Sridhara: Now, in anticipation of the question "How do you, who are unattached and unchanging, create?", he says "prakṛtim" etc. Relying on, i.e. presiding over, my own, i.e. under my control, prakṛti (nature). I create again and again this entire fourfold host of beings, which was dissolved in the dissolution, subject to karma etc., in various ways. Or, I create in a special way. How? Under the control of prakṛti (nature), i.e. under the control of their respective natures due to past karma. ||8||
Madhusudana: What is the cause of this creation by the Supreme Lord? It is not for His own enjoyment, as He, being pure consciousness that witnesses everything, has no capacity for enjoyment, or if He did, He would be a transmigrating soul, contradicting His lordship. Nor is this creation for the enjoyment of another, as there are no other conscious beings, the Lord Himself existing everywhere in the form of individual souls, and the unconscious cannot enjoy. For the same reason, the creation is not for liberation either, as there is no bondage and it contradicts liberation. With these and other inconsistencies establishing the illusory nature of creation in mind, and not considering it unfavorable to us, he begins to speak of the falsity of the manifest world due to its illusory nature in three verses, starting with "prakṛtim".
Relying on my own prakṛti (nature), called māyā (illusion), which is indescribable and imagined in myself, i.e. strengthening it with my existence and manifestation, I repeatedly create, i.e. variously create by mere imagination, like a dreamer creating a dream world, this entire host of beings, the multitude of elements from ether onwards, which is produced under the control of that prakṛti (nature), māyā (illusion), due to the power of its concealing and projecting capacities in the form of ignorance, egoism, attachment, aversion and clinging to life, which is presented by all means of valid knowledge, like a magician [creates illusions]. ||8||
Visvanatha: Now, in anticipation of the question "How do you, who are unattached and unchanging, create?", he says "prakṛtim" etc. Relying on, i.e. presiding over, my own prakṛti (nature). Under the control of prakṛti (nature), i.e. under the control of my own nature, that is, due to past karma. Helpless, i.e. dependent on karma etc. ||8||
Baladeva: "prakṛtim" etc. Relying on, i.e. presiding over, my own three-fold prakṛti (nature), I create this fourfold host of beings again and again at each time, transforming it into mahat etc. by mere will. How is it described? Helpless, i.e. dependent, due to the power of prakṛti (nature), i.e. the impressions of past karma. Thus, for me who am of inconceivable power and unattached nature, doing all this by mere will, there is not even a trace of contact with it nor any fatigue whatsoever. ||8||
bhg 9.9
And these actions do not bind me, O Dhananjaya,
Seated as if indifferent, unattached to these actions. ||9||
Sridhara: Now, if you perform various actions in this way, how are you not bound like an individual soul? To this he says "na ca mām" etc. Those actions of creating the universe etc. do not bind me. For attachment to action is the cause of bondage, and that does not exist for me as I have all desires fulfilled. Therefore, as indifference is impossible, it is said "seated as if indifferent". ||9||
Madhusudana: Therefore, "na ca" etc. And those actions of creation, maintenance and dissolution performed by me, like a magician or a dreamer, do not bind me at all, do not make me a partaker of good and bad deeds through favor and disfavor, because they are false. O Dhananjaya! You who have conquered all kings and brought wealth for Yudhishthira's Rajasuya sacrifice - thus indicating great power, for encouragement.
Why do those actions not bind? To this he says "seated as if indifferent". Just as someone indifferent, uninvolved in the victory or defeat of two disputants, remains unaffected by their joy or sorrow, similarly [I remain] seated unchanging. The suffix 'vat' (like) is used to indicate similarity only in terms of indifference, as there are no two disputants here. Therefore, due to being unchanging, unattached to those actions of creation etc., devoid of the ego-sense of "I am doing", it is appropriate that actions do not bind me. For even for others, when there is no sense of doership and no attachment to results, actions are not causes of bondage, as stated here. But when both of these are present, the foolish person is bound by actions like a silkworm [in its cocoon] - this is the intention. ||9||
Visvanatha: Now, if you perform various actions in this way, how are you not bound like an individual soul? To this he says "na ca" etc. Those actions of creation etc. For attachment to action is the cause of bondage, and that does not exist for me as I have all desires fulfilled. "As if indifferent": Just as another indifferent person is not affected by the sorrow and grief etc. of disputants, similarly I am - this is the meaning. ||9||
Baladeva: If it be said that unequal acts of creation and maintenance might bind you with partiality etc., to this he says "na ca" etc. Those unequal actions of creation etc. do not cause partiality etc. in me. The reason for this is given in the qualifying phrase "as if indifferent". The karma previously acquired by souls is the cause of their being gods, humans, animals etc. and the gradations in their prosperity. But I remain indifferent and unattached to those unequal actions, so there is not even a trace of fault like partiality in me. Thus the author of the Sutras has said in "There is no partiality and cruelty" [VS 2.1.35] etc. If there were indifference, agency would not be established, therefore it is said "as if indifferent". ||9||
bhg 9.10
Under my supervision, prakṛti (nature) brings forth the moving and unmoving;
By this cause, O son of Kunti, the world revolves. ||10||
Sridhara: He explains that very thing in "mayā" etc. With me as the supervisor, i.e. the presiding deity, as the efficient cause, prakṛti (nature) brings forth the universe with its moving and unmoving beings. By this cause, i.e. by my supervision, this world revolves, is born again and again. The meaning is that agency and indifference are not contradictory due to being the supervisor by mere presence. ||10||
Madhusūdana: To remove the doubt of contradiction between "I create this multitude of beings" and "remaining indifferent as if unconcerned", he again reveals the illusory nature by saying "mayā" (by me). The prakṛti (primordial nature), which is of three guṇas (qualities), indescribable by existence and non-existence, etc., illuminated by me as the unchanging witness who is of the nature of mere consciousness seeing all, produces the world of moving and non-moving beings, like magic creates illusory elephants and horses when wielded by a magician. I do not perform any other action without the appearance of māyā (illusion) as my effect. O son of Kuntī! By this cause, by this instrumental agency of being the witness, the world of moving and non-moving beings revolves, undergoes various transformations from birth to destruction, like the sun etc. There is no contradiction as it was said "remaining as if indifferent" due to the absence of agency. As it is said:
"Ignorance, which is the material cause of this magical duality, is said to be the cause, relying on Brahman."
Thousands of statements from śruti and smṛti can be cited in support of this meaning. ||10||
Viśvanātha: Now if you do not accept this indifference of yours who is the creator etc., he says "mayā" (by me). Prakṛti produces the world of moving and non-moving beings, with me as the instrumental cause, the overseer. Prakṛti itself generates the world. My role here is just supervision. Just as the affairs of the kingdom are carried out by the ministers of a king like Ambarīṣa who remains indifferent, similarly without the mere presence of the indifferent king on the royal throne, nothing can be done by the ministers. Likewise, without my supervision characterized by being the substratum, inert prakṛti cannot do anything - this is the idea. Due to this cause of my superintendence, this world revolves, is born again and again. ||10||
Baladeva: He establishes that by saying "mayā" (by me). Prakṛti, overseen by me, the supreme controller with true resolve, produces the world of moving and non-moving beings in accordance with the past karma of living entities. Being of unequal qualities, due to this cause of my overseeing in accordance with the past karma of living entities, that world revolves, arises again and again. O son of Kuntī! The śruti also says thus:
"The ignorant, eightfold, unborn, firm, generator of modifications,
Meditated upon by him, she extends, impelled again,
She produces the world for the sake of puruṣa, superintended by him alone."
Thus there is no contradiction between agency and indifference, as the agency is just by mere presence as the superintendent. As it is remembered: "By mere presence, fragrance arises for agitation" etc. Indeed, this mere superintendence of mine is required by prakṛti. Without me, she cannot do anything, just as in the absence of the king's superintendence on the throne, his ministers are not capable in their duties. ||10||
Bhagavad Gītā 9.11
Fools disregard Me when I assume human form,
Not knowing My supreme nature as the great Lord of beings. ||11||
Śrīdhara: Now, why do some not respect You who are such a supreme Lord? To this he says "avajānanti" (they disregard) in two verses. Fools, ignorant people, disregard Me, disrespect Me, not knowing My supreme nature, the reality which is the form of the great Lord of all beings. The reason for disregard is that I have assumed a human-like form, though made of pure sattva, due to the wish to favor devotees. ||11||
Madhusūdana: Thus, they disregard Me who am of eternally pure, conscious, liberated nature, the self of all beings, a mass of bliss, though infinite. Fools, people lacking discrimination, disregard Me, do not respect or they criticize, thinking "This is directly the Lord". He indicates the cause of their disregard, the delusion: "having assumed human form" means appearing as if having a human body, behaving as if having a human body, which I have taken by My own wish to favor devotees. And thus, with their inner faculties covered by the delusion "this is a human", not knowing My supreme nature, the excellent, absolute reality, the great Lord of all beings, that they do not respect or criticize is indeed appropriate to their foolishness. ||11||
Viśvanātha: Now indeed, it is well-known that You are that great person lying on the causal ocean, with a form of existence, consciousness and bliss, pervading infinite millions of universes, who creates the world through His own prakṛti. But some speak of Your inferiority only due to this aspect of Your human form as the son of Vasudeva. To this he says "avajānanti" (they disregard). They indeed do not know the supreme nature of this human form of Mine, which is superior even to the great person lying on the causal ocean etc. What kind of nature? Bhūta means true, that which is Brahman and also the great Lord of that. Here the word "great Lord" should be understood as excluding other truths. Amara says: "Bhūta means true, covered by earth etc."
As per the śruti: "I constantly please with supreme praise that one Govinda of form of existence, consciousness and bliss, seated at the root of the wish-fulfilling tree in Vṛndāvana, along with the Maruts." (GTU 1.33)
And as per the smṛti: "The supreme Brahman in human form."
The nature of existence, consciousness and bliss of this human form of Mine is indeed spoken of by My knowledgeable devotees, and its pervasion of all universes was indeed seen by mother Yaśodā in childhood. Or "human form" itself is qualified as having supreme, excellent nature, existence, pure sattva, the nature of existence, consciousness and bliss. Amara says: "Bhāva means existence, nature, intention." The supreme nature is further qualified as "the great Lord of beings for Me", the great Lord even of those beings like Brahmā etc. who are created by Me. Therefore, the body of Me the supreme Lord is not different like that of a jīva. The body itself is Me. I Myself am the body. As per the statement of the knowledgeable Śuka: "Directly Brahman itself bearing verbal Brahman as body" (BhP 3.21.8). This should be believed by people like you - this is the idea. ||11||
Baladeva: Now why do some not respect You who are of such glory? To this he says "avajānanti" (they disregard). Fools disregard Me, the great Lord of beings, the sole master of the entire world, of true resolve, omniscient and greatly merciful. Showing the manner in this, he qualifies "human": having resorted to a human-like form, a divine form abundant with human activities, eternally attained through identity relation, they disrespect Me thinking "This is some human of great merit equal to other princes". Indeed the human body is made of five elements, but the Lord's body is not like that, as it is heard: "To Kṛṣṇa who is of the nature of existence, consciousness and bliss", "That one Govinda of form of existence, consciousness and bliss". If it were so, those who disrespect Him would be unfit for worship by Brahmā etc. due to being blind with foolishness.
Thus, where does their intelligence come from, by which they are called fools? To this he says "param" etc. Not knowing the supreme (param), unique nature, the essence of his human form, meaning not being aware of his nature as knowledge-bliss, omnipotence, ability to grant liberation, etc. And in this case, taking the specific statement "embodied in a human form" to indicate difference should be understood. But just as the innate form of the son of Vasudeva, the lord of Dvāraka, that appeared in the birth chamber was four-armed, while his form when going to Vraja was human with two arms, hence it is said "he became an ordinary child", there is no limit to that human form he has assumed, as stated in "he has taken on a human body". And from Arjuna's words "with that same four-armed form", therefore the humanness of that body is said to be its human configuration, as stated in the Śrī-vaiṣṇava text: "Where the supreme Brahman named Kṛṣṇa descended in human form", and in the Śrī-bhāgavata: "The supreme Brahman hidden in human guise". And its reality is due to the abundance of human activities. Just as even a human king is called a god-man or man-lion due to acting like a god or lion.
Therefore he is to be designated as both two-armed and four-armed due to the two stated reasons of his human nature. Supreme lordship is certainly not due to a multitude of arms, because of deviation in Kārtavīrya and others. Supreme lordship is all-pervasive consciousness or being the cause of the world's birth etc. And that exists in his two-armed form as it is heard, and two-armedness is not with a beginning -
"With eyes like fresh lotuses, body like a cloud, wearing yellow garments,
Two-armed, adorned with the gesture of silence, wearing a forest garland, the Lord." [GTU 1.9]
Because of hearing of his beginningless perfection, in "he became an ordinary child", the meaning is simply that the child was manifested by his own innate nature. Therefore, just as various forms appear simultaneously in a beryl gem, in him two-armedness etc. are all eternally established to be worshipped according to one's desire, so the notion of being sometimes manifest and sometimes eternally manifest is far removed. ||11||
BhG 9.12
moghāśā mogha-karmāṇo mogha-jñānā vicetasaḥ |
rākṣasīm āsurīṃ caiva prakṛtiṃ mohinīṃ śritāḥ ||12||
Śrīdhara: Moreover, "moghāśā" etc. Those whose hope is vain (moghā), fruitless, thinking "Some other deity will quickly give results". Therefore, because of aversion to me, those whose actions (karmāṇi) are vain (moghāni), fruitless. Those whose knowledge (jñānam) is vain (mogham), based on various false arguments. Therefore of confused mind (vicetasaḥ), with distracted thoughts. The reason for all this: Having resorted to (śritāḥ) a demonic (rākṣasīm) nature full of violence etc., and a passionate (āsurīm) nature full of desire, pride etc., which is deluding (mohinīm), causing loss of intelligence. The connection with the previous is "they disregard me". ||12||
Madhusūdana: And they, with intellects obstructed by great sins produced by disregarding and blaming the Lord, fit to constantly dwell in hell, are "moghāśā" etc. Those whose hope (āśā) is vain (moghā), fruitless, thinking "Actions alone will give us results without the Lord". Therefore, because of aversion to the Lord, those whose actions like the Agnihotra are vain (moghāni), merely labor. Likewise, those whose knowledge is vain (mogham), produced by illogical scriptures that do not establish the Lord. Why is this so? Because they are of confused mind (vicetasaḥ), with discriminating knowledge obstructed by sins produced by disregarding the Lord. Moreover, due to disregarding the Lord, they have certainly resorted to a demonic (rākṣasīm) nature predominated by hatred causing unprescribed violence, and a passionate (āsurīm) nature predominated by attachment causing sensual enjoyment not sanctioned by scripture, which is deluding (mohinīm), causing loss of scriptural knowledge. And thus - "This is the triple gate of hell, destructive of the self: lust, anger and greed" - as sharers in the gates of hell thus described, they constantly experience hellish torments. This is the meaning. ||12||
Viśvanātha: But what is the fate of those who disregard you, thinking "This Lord has assumed a human body made of māyā"? To this he says "moghāśā" etc. Even if they are devotees, they still have vain hopes - they do not attain the desired result of living on my planet etc. If they are ritualists, then their actions are vain - they do not obtain the fruits of rituals like heaven. If they are jñānīs, then their knowledge is vain - they do not know the fruit of knowledge which is liberation. Then what do they attain? To this he says "rākṣasīm" etc. They attain (śritāḥ) a demonic nature (rākṣasīm prakṛtim), the nature of demons. This is the meaning. ||12||
Baladeva: But what would be the fate of those who disregard you, thinking "This is some greatly meritorious, mighty person who has assumed a human body made of the five elements"? To this he says "mogha" etc. Even if they are devotees of the Lord, they still have vain hopes (moghāśā) - fruitless desires for liberation. If they are devoted to rituals like the Agnihotra, then their actions are vain (mogha-karmāṇaḥ) - the Agnihotra etc. are merely labor. If they study Vedānta etc. for knowledge, then their knowledge is vain (mogha-jñānāḥ) - their understanding is fruitless. Why is this so? Because they are of confused mind (vicetasaḥ) - their discriminating knowledge is obstructed by sins produced by disregarding me, the direct supreme Brahman eternally situated in human form. Therefore it is said in the Bṛhad-vaiṣṇava:
"One who considers the body of Kṛṣṇa, the supreme Self, to be made of elements,
Should be excluded from all Vedic and traditional rites.
Even seeing his face, one should bathe with clothes on."
Then what result do they obtain? To this he says they have resorted to (śritāḥ) a demonic (rākṣasīm) nature full of violence etc., which is passionate (āsurīm), full of lust, pride etc., and deluding (mohinīm), destroying discrimination. They remain fit to dwell in hell. ||12||
bhg 9.13
The great souls, O Pārtha, taking refuge in the divine nature, worship Me with undivided minds, knowing Me as the imperishable source of all beings. (13)
Śrīdhara: Who then worships You? To this he says - "The great souls". The great souls are those whose minds are not overcome by desire and other such things. Therefore, they have no other thought in their minds except for Me. Knowing Me as the source of beings and imperishable, they worship Me. (13)
Madhusūdana: Those who are averse to the Lord, due to the futility of their desire for results, the performance of occasional and desired rituals prompted by that, and the scriptural knowledge prompted by that, are devoid of otherworldly results and the means to achieve them. Nor do they have any worldly results, as they are devoid of discrimination and knowledge, being unconscious. Therefore, being outside all human goals, they are only to be pitied by all, these poor wretches, as has been said. Now it is said who are partakers of all human goals, not to be pitied, who take sole refuge in the Lord, in "The great souls".
Those whose inner self is great, purified by good deeds performed over many births, not overcome by petty desires and such, therefore taking refuge in the divine sattvic nature that will be described as "fearlessness, purity of mind" etc. Therefore, they have no thought for anything other than Me. Knowing Me, the Lord, as the source of all beings, the cause of the entire universe, and imperishable, they worship and serve Me. (13)
Viśvanātha: Therefore, those great souls who have attained greatness by the grace of My devotees encountered by chance, though human, having attained the divine nature, the nature of the gods, worship Me in My human form. Those who have no thought for anything else like knowledge, action, desirelessness, etc. Knowing Me as the source of beings, the cause of all from Brahmā down to a blade of grass, as stated in "All this is pervaded by Me", by the knowledge of My lordship, and as imperishable due to My form of eternal existence, consciousness and bliss - this much knowledge of Me as imperishable is required by My devotees. This devotion, which is independent of knowledge of the meaning of "you", action, etc., is to be seen as the supreme royal knowledge, the royal secret. (13)
Baladeva: Then who takes refuge in You? To this he says "The great souls". Those humans who, knowing My essence as the Supreme Brahman in human form, through association with the righteous and such devotion to Me, have minds that are vast and deep, having no taste even for My thousand-headed form, etc., taking refuge in the divine nature, knowing and ascertaining Me in human form as the cause of all, including Brahmā, Viṣṇu, Rudra, etc., and as eternal, worship and serve Me, with minds fixed on nothing else, their thoughts deeply rooted in Me in human form. (13)
Always chanting My glories, striving with firm determination, and bowing down to Me with devotion, they worship Me, ever united [with Me]. (14)
Śrīdhara: He describes their mode of worship in two verses beginning with "Always". Some worship Me by always, at all times, glorifying Me with hymns, mantras, etc. Having firm vows and rules. And striving, making efforts in worshipping the Lord, controlling the senses, etc. Some bow down with devotion. Others, ever united, constantly attentive, serve. "With devotion" and "ever united" should be applied to glorifying, etc. as well. (14)
Madhusūdana: How they worship is described in two verses beginning with "Always". Always, at all times, approaching a guru established in Brahman, by contemplation of Vedānta statements, and at other times by recitation of praṇava, repetition of Upaniṣads, etc., glorifying Me, the Brahman nature taught in all Upaniṣads, that is, making Me the object of the act of listening in the form of studying Vedānta scriptures. And with firm vows, having vows that are firm, unshakeable by opponents, such as non-violence, truthfulness, non-stealing, celibacy, non-possession, that is, endowed with means like self-control, sense-control, etc. As Patañjali has said: "Non-violence, truthfulness, non-stealing, celibacy, and non-possession are the restraints" [YS 2.30]. "These, not limited by class, place, time or circumstance, universal, are the great vow" [YS 2.31]. That is, non-violence etc., not limited by class such as being a Brahmin, by place such as a holy place, by time such as the fourteenth day, by circumstance such as not being for sacrifice, etc., universal, to be practiced even in the distracted, deluded, and scattered states, in any class, any place, any time, even for the purpose of sacrifice, "I will not commit violence" - in this way, excluding nothing, generally undertaken, these are called the great vow - this is the meaning.
And bowing down to Me, prostrating to Me with body, speech and mind, to Me, Lord Vāsudeva, the abode of all auspicious qualities, existing in the form of the chosen deity and in the form of the guru. And from the word "and", listening, chanting, remembering, serving the feet, worshipping, saluting, servitude, friendship, self-surrender [BhP 7.5.23] - saluting and its associates like listening etc. should also be understood. Worshipping and serving the feet are indeed easy when He is in the form of the guru.
Here, the repetition of "mām" (me) is for the purpose of emphasizing the form with qualities. Otherwise, it would be redundant. Thus, they are always united with supreme devotion and love towards me. This shows the abundance of all means and the absence of obstacles.
"He who has the highest devotion to God, and as to God, so to the guru,
To him these matters declared become manifest, O great soul." [Śvetu 6.23]
And Patañjali has said: "From that comes the attainment of inner consciousness and also the absence of obstacles" [YS 1.29]. The meaning of this sūtra is: From that, from dedication to Īśvara, comes the attainment, the direct realization of inner consciousness, which is the referent of the word "you". And there is an absence of obstacles, of hindrances.
Thus, those great souls who are endowed with the means of tranquility, self-control, etc., who are devoted to hearing and reflecting on Vedānta, who are free from obstacles through love and prostrations, etc., to the supreme Lord, the supreme guru, who have perfected all means, worship me with an uninterrupted flow of similar thoughts following hearing and reflection, constantly meditating. By this, nididhyāsana (meditation) is shown as the final means. When there is such abundance of means, the knowledge "I am Brahman", which arises from Vedānta statements, which has the undivided as its object, which is in the form of direct realization, which is free from all doubt and blemish, which is the fruit of all means, by its mere arising, like a lamp, destroys all ignorance and its effects. Therefore, it is the direct cause of liberation, independent of anything else. It does not wait for the entry of prāṇa between the eyebrows, the exit of prāṇa through the crown of the head, going to Brahmaloka by the path of light, etc., or the passage of time until the enjoyment there ends. Hence, what was promised earlier - "I will declare to you who are not envious this most secret knowledge" - has been stated here. And its fruit, liberation from inauspiciousness, has been mentioned before, so it is not repeated here. This is the profound intention of the Lord here. The surface meaning is obvious. ||14||
Viśvanātha: It was said "they worship". What is that worship? He says "constantly, always" - here, unlike in karma yoga, there is no need to consider purity of time, place, vessel, etc. This is the meaning.
"There is no restriction of place there, nor restriction of time. There is no prohibition regarding impurity, etc., in the name of Śrī Hari, O hunter." Thus according to smṛti.
"Striving" means endeavoring. Just as poor householders strive for money at the doors of rich people to support their families, similarly my devotees strive in assemblies of devotees, etc., to attain devotional practices like kīrtana. And having attained devotion, they practice again and again, like reciting a text being studied. Those who have firm vows and observances such as "So many repetitions of the name, so many prostrations, so many services must be performed". Or, those who have firm, unbroken vows and observances like Ekādaśī, etc. The word "ca" (and) in "and prostrating" is for including all unmentioned devotional practices like hearing, serving the feet, etc. "Always united" means desiring future constant union with me. Even though it refers to the present, the past participle suffix kta is used in the sense of hope, according to the rule "bhūtavac ca". Here, "they worship me" means "they worship me by glorifying me", so the sentence means that glorifying me, etc., is itself worship of me. Therefore, the repetition of "mām" (me) should not be suspected. ||14||
Baladeva: He describes the type of devotion with two verses starting with "constantly". Constantly, always, without regard for purity of place, time, etc., glorifying me, loudly uttering my nectar-sweet names connected with auspicious qualities and deeds like Govinda, lifting Govardhana, etc., they worship me. And prostrating, going to places of my worship, falling like sticks on ground covered with dust and mud, with devotion, full of love. "They worship me by glorifying me" means that glorifying me, etc., is itself worship of me. Therefore, there is no repetition in "mām" (me). The word "ca" (and) includes unmentioned practices like hearing, worshiping, praising, etc. "Striving" means endeavoring along with like-minded sādhus to determine the true nature of my form, qualities, etc. "Firm in vows" means those who have firm, unwavering vows like fasting on Ekādaśī, Janmāṣṭamī, etc. "Always united" means desiring future constant union with me. Even though it refers to the present, the past participle suffix kta is used in the sense of hope, according to the rule "bhūtavac ca" [Pāṇ 3.3.132]. ||14||
BG 9.15
And others also worship me with the sacrifice of knowledge,
As the one, as the separate, in many ways, as the all-faced. ||15||
Śrīdhara: Moreover, "with the sacrifice of knowledge". "Vāsudeva is all" - such vision of the all-self is knowledge. That itself is sacrifice. With that sacrifice of knowledge, worshiping me, honoring me, others also worship. Among them too, some with oneness, with the conception of non-difference. Some with separateness, with the conception of separation, thinking "I am a servant". But some worship me, who am all-faced, all-self, in many ways, in the form of Brahmā, Rudra, etc. ||15||
Madhusūdana: Now those who are unable to perform the aforementioned śravaṇa, manana and nididhyāsana, they too worship me in various ways as superior, middling and inferior, according to their capacity, as stated in "jñāna-yajñena". Others who are unable to perform the previously mentioned practices worship through jñāna-yajña, which is ahaṅgraha upāsana mentioned in śrutis like "You are I, O Lord deity, I am verily you". This is jñāna, and it is yajña because it is a form of worshiping the Supreme Lord. The word "ca" means "eva". The word "api" indicates abandonment of other means. Some, being disinterested in other practices, worship me through jñāna-yajña in the form of contemplating non-difference between the worshipper and worshipped, as unity, negating difference - these are superior. Others who are middling worship me through jñāna-yajña in the form of pratīka upāsana mentioned in śrutis like "The sun is Brahman" (ChU 3.19.1), contemplating difference between worshipper and worshipped. Others who are unable to perform ahaṅgraha upāsana or pratīka upāsana, who are inferior, worship some other deity or perform some rituals, worship me who am the Universal Form and the Self of all, in many ways through various means. Through that jñāna-yajña, the later ones gradually attain the stages of the earlier ones. ||15||
Viśvanātha: Thus in this chapter and the previous one, only the ananya bhakta is called a mahātmā, while the ārta and other devotees are inferior. He shows the ahaṅgraha upāsakas, pratīka upāsakas and viśvarūpa upāsakas in "jñāna-yajñena". "Others" means those who are not mahātmās and are unable to perform the previously mentioned practices. Jñāna-yajña is ahaṅgraha upāsana mentioned in śrutis like "You are I, O Lord deity, I am verily you". This is jñāna, and it is yajña because it is a form of worshiping the Supreme Lord. The word "ca" means "eva". The word "api" indicates abandonment of other means. "As unity" means contemplating non-difference between worshipper and worshipped. Others who are even inferior worship through jñāna-yajña in the form of pratīka upāsana mentioned in śrutis like "The sun is Brahman" (ChU 3.19.1), contemplating difference. Others who are even more inferior worship me who am the Universal Form and the Self of all, in many ways through various means. This is the explanation of Madhusūdana Sarasvatī.
Here, from the Tantric perspective of "A non-god should not worship god", the gopāla upāsana with the feeling "I am Gopāla" is ahaṅgraha upāsana. Similarly, contemplating "The Supreme Lord Viṣṇu is indeed the sun, none other; He is indeed Indra, none other; He is indeed Soma, none other" - worshipping one vibhūti of the Lord with difference is pratīka upāsana. Worshipping all vibhūtis as "Viṣṇu is everything" is viśvarūpa upāsana. Thus jñāna-yajña is of three types. Or "as unity" and "as separate" can both refer to ahaṅgraha upāsana - "I am Gopāla" and "I am Gopāla's servant" - like a river flowing to the ocean, both different and non-different. Then also jñāna-yajña is of three types. ||15||
Baladeva: Having described the pure devotees focused solely on the Lord's svarūpa, who are called mahātmās and are predominated by pure bhakti like kīrtana, he now speaks of devotees predominated by jñāna with subordinate kīrtana etc. in "jñāna". Some devotees different from the previous ones worship me through the previously mentioned kīrtana etc. and jñāna-yajña. He describes the manner: They worship me who am situated as the Universal Form with many faces, in the form of pradhāna, mahat etc. and deities like Indra etc., in many ways, as separate and as one. This is the essence - Kṛṣṇa, who has subtle spiritual and material potencies and whose will is infallible, by His own will to become many, remains as one with gross spiritual and material potencies in the form of the variegated universe from Brahmā to a blade of grass. Contemplating this and through kīrtana etc. they worship me. ||15||
BG 9.16-19
I am the kratu, I am the yajña, I am the svadhā, I am the medicine, I am the mantra, I am the clarified butter, I am the fire, I am the oblation. ||16||
I am the father of this universe, the mother, the supporter, the grandsire, the object to be known, the purifier, the syllable oṁ, and also the Ṛk, Sāma and Yajur Vedas. ||17||
I am the goal, the sustainer, the master, the witness, the abode, the refuge and the friend. I am the origin, the dissolution, the basis, the resting place and the imperishable seed. ||18||
I give heat, I withhold and send forth the rain. I am immortality and also death, and I am both being and non-being, O Arjuna. ||19||
Śrīdhara: He elaborates on being the Self of everything in four verses beginning with "I am the kratu". Kratu is the Vedic sacrifice like Agniṣṭoma. Yajña is the Smārta sacrifice like the five great sacrifices. Svadhā is śrāddha etc. offered to ancestors. Medicine is food produced from herbs, or remedies. Mantra is the yājyā, purodāś etc. verses. Clarified butter is the means for homa etc. Fire is the āhavanīya etc. Oblation is the homa. I am all of this. ||16||
Furthermore, in "father" - Dhātā is the dispenser of the fruits of actions. Vedya is the object to be known. Pavitra is the purifier, or expiatory rites. Oṁkāra is praṇava. I am also the Ṛg and other Vedas. The rest is clear. ||17||
Furthermore, in "goal" - Goal is the fruit that is attained. Sustainer is the nourisher. Master is the controller. Witness is the seer of good and bad. Abode is the place of enjoyment. Refuge is the protector. Friend is the well-wisher. Origin is the creator from which everything manifests. Dissolution is the destroyer into which everything dissolves. Basis is the support in which everything exists. Resting place is the place of dissolution. Seed is the cause. Yet imperishable means indestructible, unlike perishable seeds like rice etc. ||18||
Furthermore, in "I give heat" - As the sun, I give heat to the world in summer. In the rainy season I send forth rain. Sometimes I withhold the rain. Immortality is life and death is destruction. Being is the gross visible world. Non-being is the subtle invisible world. I am all of this. Thus understanding, they worship me alone in many ways, as connected to the previous verse. ||19||
Madhusūdana - If they worship in many ways, how is it only you? Anticipating this question, he elaborates on his universal form in four verses starting with "aham". When saying "I am the form of everything", he mentions each part separately, like describing the eight-kapāla offering in the twelve-kapāla Vaiśvānara ritual. Kratu is a Vedic sacrifice like Agniṣṭoma. Yajñas are smārta rituals like Vaiśvadeva, well-known in śruti and smṛti as great sacrifices. Svadhā is the food offered to ancestors. Auṣadha is food derived from plants eaten by all beings, or medicine. Mantra is the yājyā, puronuvākyā etc. by which offerings are given to the gods. Ājya means ghee and represents all offerings. Agni is the Āhavanīya etc. fire into which offerings are made. Huta is the act of offering. I, the Supreme Lord, am all of this. The word "aham" is used with each to show that knowledge of even one of these is worship of the Lord. The meaning is that nothing in terms of action, instrument or result exists apart from the Lord.
Furthermore, I am the father, the progenitor of all living beings in this world. The mother who gives birth. The sustainer who nourishes or ordains the fruits of actions. The grandfather, the father's father. Vedya is the object to be known. Pavitra is the purifier, the cause of purification like bathing in the Ganges or reciting the Gāyatrī. Oṃkāra is the means of knowing Brahman. Ṛk has fixed syllables and verses. When set to music it becomes Sāma. The word sāma refers only to the musical aspect. Yajus is prose without fixed syllables. These three types of mantras are used in rituals. The word "ca" includes the Atharvāṅgiras. The word "eva" in "aham eva" is for emphasis.
Furthermore, gati means that which is attained, the fruit of action. As stated by Manu [12.50] and others: "The wise declare this highest sāttvika state to be Brahmā, the great unmanifest, etc."
Bhartā is the giver of means of happiness. Prabhu is the master, one who accepts "this is mine". Sākṣī is the witness of good and bad deeds of all beings. Nivāsa is the abode, the place of enjoyment. Śaraṇa is the remover of suffering for those who take refuge. Suhṛt is a benefactor who expects no return. Prabhava is origin. Pralaya is destruction. Sthāna is existence. Or prabhava is the creator from whom all originates excellently. Pralaya is the destroyer into whom all dissolves excellently. Sthāna is the support in which all exists. Nidhāna is the repository of all things in subtle form during dissolution, or the treasure of conch, lotus etc. Bīja is the seed, the cause of origin. Avyaya is indestructible, not perishable like rice etc. So I am also that beginningless, endless cause - this connects to the previous verse.
Furthermore, "I give heat" means I heat as the sun. Due to that heat, I draw up water from the earth as the previous rain for eight months with some rays. Then I release that drawn water as rain on the earth for four months with some rays. Amṛta is the immortal nectar of the gods or the life of all beings. The word "eva" connects with "aham". Mṛtyu is death or destruction of mortals or all beings. Sat is that which exists in relation to something. Asat is that which does not exist in relation to something. I alone am all this, O Arjuna. Therefore, knowing me as the Self of all, they worship me alone in many ways according to their qualifications, which is proper.
Viśvanātha - Anticipating the question "If they worship in many ways, how is it only you?", he elaborates on his universal form in four verses. Kratu is a Vedic sacrifice like Agniṣṭoma. Yajña is a smārta ritual like Vaiśvadeva. Auṣadha is food derived from plants. Father due to producing the entire universe individually and collectively. Mother due to holding this universe within her womb. Dhātā due to nourishing this universe. Grandfather due to being the father of even Brahmā, the creator of the universe. Vedya is the object to be known. Pavitra is the purifying substance. Gati is the result. Bhartā is the husband. Prabhu is the controller. Sākṣī is the witness of good and bad. Nivāsa is the abode. Śaraṇa is the protector from calamities. Suhṛt is the unconditional well-wisher. Prabhava etc. are the actions of creation, destruction and maintenance, which I am. Nidhāna is treasure like lotus, conch etc. Bīja is the cause. Avyaya is indestructible, not perishable like rice etc.
As the sun, I heat in summer and release rain in the rainy season. Sometimes as a planet I withhold rain. Amṛta is liberation, mṛtyu is saṃsāra. Sat asat are gross and subtle. Thinking "I alone am all this", they worship me who has faces everywhere - this connects to the previous verse.
Baladeva - He shows "I alone exist as the form of the universe" in four verses starting with "aham". Kratu is a Vedic sacrifice like Jyotiṣṭoma. Yajña is a smārta ritual like Vaiśvadeva. Svadhā is śrāddha etc. for ancestors. Auṣadha is medicine or food derived from plants. Mantra is yājyā, puronuvākyā etc. by which offerings are given to gods. Ājya is ghee used in homa etc. Agni is the Āhavanīya etc. fire used in homa. Huta is the homa, the offering of oblations. I alone exist as the self of all this. "I am the father" means I alone exist as father, mother, grandfather etc. of this moving and non-moving universe in various places. Dhātā means I alone exist as king etc. who sustains and nourishes in various places, as there is no difference between them and me, the inner controller possessing conscious and unconscious potencies. Vedya is the object to be known. Pavitra is the purifying water of the Ganges etc. Oṃkāra is the cause of knowledge of Brahman, the seed of all Vedas. The word "ca" includes the Atharva Veda. Ṛk has fixed syllables and verses. When set to music it becomes Sāma. The word sāma refers only to the musical aspect. Yajus is prose without meter. I alone am this threefold set of mantras used in rituals.
The gati (and in brackets the English translation of that word) is that which accomplishes the goal, as per the etymological derivation "this is that by which one goes". Bhartā means husband. Prabhu means controller. Sākṣī means witness of good and bad deeds. Nivāsa means abode of enjoyment, as per the derivation "that in which one dwells". Śaraṇa (refuge) means that in which the distress of the surrendered is removed, as per the etymological derivation. Suhṛt means one who does good without motive. Prabhava etc. refer to the actions of creation, dissolution and maintenance of heaven. Nidhāna means treasure, the nine types beginning with mahāpadma. Bīja means the imperishable cause, not perishable like seeds etc.
"I heat" means: In the form of the sun, I alone heat the world in summer. In the rainy season, I release water in the form of clouds and I withdraw the rain. Amṛta means liberation. Mṛtyu means worldly existence. Sat means gross. Asat means subtle. I alone am all this, thus established as the entire universe with its many names, forms and conditions. The powerful Vāsudeva alone is one. Knowing this oneness, some worship me through the sacrifice of knowledge.
BG 9.20
traividyā māṃ somapāḥ pūta-pāpā
yajñair iṣṭvā svar-gatiṃ prārthayante |
te puṇyam āsādya surendra-lokam
aśnanti divyān divi deva-bhogān ||20||
Śrīdhara: Thus, with the two verses beginning "fools disregard me", those who are not devotees have been shown, who worship other deities hoping for quick results and do not respect me. But the great souls who are my devotees have been described beginning with "But the great souls, O Pārtha". Among them, those who do not worship the Supreme Lord either in oneness or in separation have an irresistible flow of birth and death. This is stated in two verses beginning with "traividyā". Those who know or study the three types of knowledge characterized by Ṛg, Yajur and Sāma are called traividya. Traividya itself becomes traividyā. The taddhita suffix is used in the sense of "having that". They know or study the three types of knowledge. Traividyā means those devoted to the rituals prescribed in the three Vedas. Having worshipped me with sacrifices prescribed in the three Vedas, not knowing that the other deities are also my forms, but in reality having worshipped me alone in the forms of Indra etc., those who drink soma, the remnant of the sacrifice, are called somapāḥ. By that, having their sins purified, desiring to go to heaven, they attain the world of Indra which is the fruit of merit. In heaven, they enjoy the supreme divine pleasures of the gods.
Madhusūdana: Thus even the three types who worship the Lord without desire - in oneness, in separation, or in many ways - are gradually liberated through purification of their nature and arising of knowledge. But those who are full of desires and do not worship the Lord in any way, but only perform desire-motivated actions to fulfill their respective desires, lacking the means of knowledge due to absence of purification of their nature, always experience the sorrow of worldly existence through repeated births and deaths. This is stated in two verses beginning with "traividyā".
Those who know the three types of knowledge characterized by Ṛg Veda, Yajur Veda and Sāma Veda, which are the causes of understanding the duties of hotṛ, adhvaryu and udgātṛ, are called tri-vidya. Tri-vidya itself becomes traividya by the svārthika taddhita suffix. Or those who know the three types of knowledge, i.e. those who know the three Vedas, the ritualists. Having worshipped me, the formless Lord, with sacrifices like Agniṣṭoma etc. in the three soma pressings as Vasu, Rudra etc., though not knowing me in that form, but in reality having worshipped me, extracting and offering soma, they who drink soma are called somapāḥ. By that very drinking of soma, having their sins that obstruct heavenly enjoyment removed, being full of desires, they pray for attainment of heaven, not for purification of their nature, arising of knowledge etc. Having attained in heaven the most excellent fruit of merit, the world of Indra, the abode of the hundred-powered one, they enjoy divine pleasures unattainable by humans, objects of enjoyment suitable for divine bodies.
Viśvanātha: Thus even the three types of worshippers, knowing me alone as the Supreme Lord, are liberated as devotees. But the karmis are not liberated at all. This is stated in two verses beginning with "traividyā". Those who study or know the three types of knowledge characterized by Ṛg, Yajur and Sāma are called traividya, meaning those devoted to the rituals prescribed in the three Vedas. Having worshipped me with sacrifices, though not knowing that Indra etc. are my forms, but in reality having worshipped me alone in the forms of Indra etc., those who drink soma, the remnant of the sacrifice, are called somapāḥ. They attain merit.
Baladeva: Having thus described the conduct of his devotees, in order to further explain their special nature, he describes the conduct of those averse to him in two verses beginning with "traividyā". Trividya is the collection of three types of knowledge. Those who study or know it are called traividya. The aṇ suffix is used according to the rule "He studies that, he knows that". It means those devoted to the rituals prescribed in Ṛg, Yajur and Sāma. Having worshipped me with sacrifices like Jyotiṣṭoma etc. prescribed in the three Vedas, though not knowing that Indra etc. are my forms, but in reality having worshipped me alone who am established in those respective forms. Somapāḥ means those who drink soma, the remnant of the sacrifice. Pūta-pāpā means those whose sins obstructing attainment of heaven etc. are destroyed. Those who pray for attainment of heaven attain merit etc. The meaning is clear. The remainder is "given by me alone".
bhg 9.21
Having enjoyed that vast heavenly realm, when their merit is exhausted, they enter the mortal world. Thus following the threefold Vedic dharma, desiring objects of pleasure, they obtain coming and going. [21]
Śrīdhara: Then, those desiring heaven, having enjoyed that vast heavenly realm they sought, when the merit that brought that enjoyment is exhausted, they enter the mortal world. Again in the same way, following the dharma prescribed by the three Vedas, desiring objects of pleasure, they obtain coming and going. [21]
Madhusūdana: Then what undesirable result follows, he states in "te tam". Those with desires, having enjoyed that vast, extensive heavenly realm obtained through meritorious acts done with desire, when that merit which produced that enjoyment is exhausted, due to the destruction of that body, they enter the mortal world again to take on another body, meaning they experience again the torments of dwelling in the womb, etc. Again and again in this stated manner. "Hi" is for emphasis. "Traidharma" refers to the threefold dharma of the hotr, adhvaryu and udgātr priests, the desireful rituals like the jyotiṣṭoma, etc. Even with the reading "trayī-dharma", it has the same meaning of dharma taught by the three Vedas. "Anuprapannā" - the prefix "anu" refers to previous attainment in beginningless samsara. Having come to the human world after the previous attainment, they attain again. Desiring divine pleasures, they thus obtain coming and going - performing karma, they go to heaven, then returning, they perform karma again. In this way, the stream of torments like dwelling in the womb continues for them uninterrupted - this is the intention. [21]
Viśvanātha: "Coming and going" means death and birth again and again. [21]
Baladeva: Then those who seek heaven, having enjoyed that heavenly realm they sought, when the merit that obtained it is exhausted, they enter the mortal world, obtaining births as brahmins etc. on earth as described in the pañcāgni-vidyā. Again in the same way, following the dharma prescribed by the three Vedas, desiring objects of pleasure, desiring heavenly enjoyments, they obtain coming and going, meaning they transmigrate. [21]
Bhg 9.22
But those people who worship Me with single-minded devotion, meditating on Me with no other thought - for those ever-united with Me, I carry what they lack and preserve what they have. [22]
Śrīdhara: But My devotees become fulfilled by My grace, he states in "ananyāḥ". "Ananyāḥ" means those who have no other desire apart from Me. Those people who thus meditate on Me and serve Me - for them who are ever devoted, always fixed on Me alone, I Myself carry their yoga, meaning obtaining wealth etc., and kṣema, meaning preserving that or liberation, even though unsought by them. [22]
Madhusūdana: But the desireless ones with right knowledge - "ananyāḥ" means those for whom there is no other object of the vision of difference, who see non-duality in all, free from desire for all enjoyments. Having known "I alone, the blessed Vāsudeva, am the Self of all, there is nothing apart from Me", those people who are endowed with the fourfold means, renunciates, always meditate on Me, Nārāyaṇa, as the inner Self, and see Me on all sides without limitation - they are fulfilled through non-difference from Me, is the remainder.
How can there be yoga and kṣema for those fixed in the vision of non-duality, who are completely desireless and do not strive themselves? To this he says: For those ever-devoted, meaning always engaged in meditation on Me with reverence, not striving even for mere bodily sustenance, I, the Lord of all, carry their yoga and kṣema, meaning I bring about the obtaining of what is unlacking and the preservation of what is obtained for bodily maintenance, even for those not desiring it.
For it is said: "Of these, the wise man who is ever united with Me through single-minded devotion is distinguished. For I am extremely dear to the wise man, and he is dear to Me." [Gītā 7.17]
Although the Lord carries the yoga and kṣema of all, for others He does so by producing effort in them and through that means. But for the wise, He carries it without producing effort in them for that purpose - this is the distinction. [22]
Viśvanātha: The happiness of My exclusive devotees is not obtained through karma, but is given by Me alone, he states in "ananyāḥ". For those ever-devoted, meaning always learned - implying that others are always unlearned. Or for those desiring constant union, I Myself carry their yoga, meaning obtaining wealth etc., and kṣema, meaning preserving that, even though unsought by them. By using "vahāmi" (I carry) instead of "karomi" (I do), the implication is that I bear the burden of nourishing their bodies, just as a householder bears the burden of nourishing his wife, children, etc. And it should not be said that for them too, like for others, yoga and kṣema are obtained only through karma. For it is said in śruti: "Bhakti is His worship. It is placing the mind on Him here and hereafter, free from desire for results here or hereafter. This alone is freedom from karma." Thus for My exclusive devotees who are desireless, due to their freedom from karma, the happiness seen in them is given by Me alone. The cause for this should be understood as My affection for My devotees, even though I am indifferent to all else. And it should not be said that those devotees who place the burden of their maintenance on You, their chosen deity, are devoid of love. For they do not place that burden on Me at all - I take it up by My own wish. And this should not be understood as a burden for Me who can create the universe etc. by mere will. Or carrying the yoga and kṣema of devotees who are attached to Me is extremely pleasurable for Me, like carrying the burden of a beloved wife. [22]
Baladeva: Now he describes the special characteristics of his devotees with "ananyāḥ". Those people who are ananyāḥ (single-minded, with English translation), having me as their sole purpose, who meditate on me, contemplate me as the abode of auspicious qualities and jewels, as the shelter of wonderfully amazing nectarean pastimes, as the abode of divine opulence, and who worship me - for those who are always engaged in me, forgetting bodily maintenance, I myself carry their yoga (union, with English translation) and kṣema (preservation, with English translation), bringing food etc. and protecting it. Here, by saying "I carry" instead of "I do", it implies that I alone must bear the burden of nourishing them, just as a householder bears the burden of maintaining his family. Thus says the sūtrakāra: "Due to the hearing of the fruit for the master," says Atreya [VS 3.4.44]. Here they say: For those desiring constant engagement with me, I alone carry their yoga, characterized by attaining me, and kṣema, characterized by non-return from me. The responsibility of bringing them to me is mine alone, not of the host of gods like Arci etc. He will say exactly this in the twelfth canto with the two verses beginning "Those who surrender all their actions to me". The sūtrakāra also says this: "And he shows the distinction" [VS 4.3.16]. ||22||
BG 9.23
ye 'py anya-devatā-bhaktā yajante śraddhayānvitāḥ |
te 'pi mām eva kaunteya yajanty avidhi-pūrvakam ||23||
Sridhara: But if there are no deities other than you in reality, then aren't even the worshippers of Indra etc. your devotees? How then would they obtain coming and going? To this he says "ye 'pi". Those people who, being devoted and endowed with faith, worship other deities in the form of Indra etc., they too worship me alone - this is true, but avidhi-pūrvakam (not according to proper injunctions, with English translation). They worship without the injunction that leads to liberation. Therefore they return again. ||23||
Madhusudana: But aren't other deities also you alone, since there is no other entity separate from you? And if so, wouldn't the devotees of other deities also be worshipping you alone, with no distinction? Thus those desiring objects obtain coming and going, while those who contemplate me single-mindedly are fulfilled - how is this said? To this he says "ye 'pi". Just as my devotees worship me alone, so too those who are devotees of other deities like the Vasus etc. and worship with rituals like the Jyotiṣṭoma, endowed with faith and belief - they too, O son of Kunti, like my devotees, worship me alone who am situated in the form of those respective deities. Avidhi-pūrvakam means preceded by non-injunction, which is ignorance - they worship without knowing me as the Self of all, imagining the Vasus etc. as separate from me. ||23||
Visvanatha: But you have described three types of worship of yourself with "By the sacrifice of knowledge too, others" - there, to indicate the third type of worship as "in many ways, facing all directions", you showed your universal form with "I am the ritual, I am the sacrifice" etc. Therefore, those who worship Indra etc. as part of karma-yoga, as well as those who are primarily devotees of other deities, are also your devotees alone. How then are they not liberated? As you have said, "Those desiring objects obtain coming and going" and "But the fruit they gain has an end". To this he says "ye 'pi" - it is true they worship me alone, but avidhi-pūrvakam, without the injunction that leads to attaining me. Therefore they return again. ||23||
Baladeva: But aren't the worshippers of Indra etc. also worshippers of you in reality? Why do they have coming and going? To this he says "ye 'pi". Those people who are devotees of other deities, having devotion to Indra etc. alone, worship endowed with faith, with firm belief that "they indeed give fruits", and honor them with sacrifices - they too worship me alone, this is true. But they worship avidhi-pūrvakam, without the injunction by which attainment of me, which ends coming and going, would occur. Therefore they obtain that [coming and going]. ||23||
BG 9.24
ahaṃ hi sarva-yajñānāṃ bhoktā ca prabhur eva ca |
na tu mām abhijānanti tattvenātaś cyavanti te ||24||
Sridhara: He elaborates on this with "aham". Of all sacrifices, I alone am the enjoyer in the form of those respective deities. And I am the master, the lord. And I alone am the giver of fruits - this is the meaning. They do not know me in truth, as I am. Therefore they fall, they return again. But those who worship seeing me as the inner controller in all deities do not return. ||24||
Madhusudana: Explaining the meaning of avidhi-pūrvakam and stating the falling from the fruit for these, he says "aham hi". I, Lord Vasudeva alone, am indeed the enjoyer of all sacrifices, Vedic and smarta, in the form of those respective deities, and the master in my form as the inner controller due to being the overseer of sacrifice, and the giver of fruits - this is well-known. But the worshippers of other deities do not know me in truth in this way, as the enjoyer and master, that "Lord Vasudeva alone is the enjoyer of sacrifices in the form of Vasu etc., and the giver of fruits in his own form, and there is no other to be worshipped". Therefore, due to not knowing my true nature, even after worshipping with great effort, not offering their actions to me, going to the worlds of those respective gods by the path of smoke etc., at the end of enjoying there they fall, they depart, separated from those bodies etc. due to the exhaustion of the karma that produced that enjoyment, and return again to the human world to take on another body. But those who worship seeing the Lord alone as the inner controller in those respective deities, having offered their actions to the Lord, due to the power of that knowledge combined with action, going to Brahmaloka by the path of light etc., gaining perfect knowledge there, at the end of enjoying there they are liberated - this is the distinction. ||24||
Visvanatha: He states the very meaning of avidhi-pūrvakam with "aham". In the form of other deities, I alone am the enjoyer, the master, the lord, and I alone am the giver of fruits. But they do not know me in truth. Their understanding is like this: "I am a worshipper of the sun. May the sun be pleased with me. May the sun alone give me my desired fruit. The sun alone is the supreme Lord." But their understanding is not that "The supreme Lord Narayana alone is the sun. He alone produces such faith. He alone gives me the fruit of sun worship." Due to lack of such true knowledge of me, they fall. But those who worship me facing all directions with the understanding that "Lord Narayana alone is worshipped in the form of the sun etc." are indeed liberated. Therefore it is indicated that worship of the sun etc. as my vibhūtis (manifestations, with English translation) should be done only with prior knowledge of my vibhūtis, not otherwise. ||24||
Baladeva shows the impropriety by saying "I indeed". I am indeed the enjoyer, lord, master, protector and giver of fruits of all sacrifices in the form of Indra and others. They do not know me thus in truth. Therefore, they fall and transmigrate. ||24||
BhG 9.25
Those devoted to the devas go to the devas; those devoted to the ancestors go to the ancestors; those who worship spirits go to the spirits; but those who worship Me come to Me. ||25||
Śrīdhara: He explains that very thing with "yānti". Those whose vow or devotion is to the devas like Indra and others, they go to those finite devas. Hence they return again. Those whose vow is to the ancestors, who are devoted to rituals like śrāddha, they go to the ancestors. Those whose worship (ijyā) is to spirits like vināyakas, mātṛs and others, they go to those spirits. Those whose nature is to worship Me, they are mad-yājinas. They go to Me alone who am inexhaustible and the form of supreme bliss. ||25||
Madhusūdana: While saying that even for worshippers of other deities there is definitely attainment of appropriate minor fruits in those respective deities, though without the fruit of non-return, he states the distinctiveness of the worshippers of the Lord with "yānti". For improper worshippers are indeed of three types, based on the distinction of the three guṇas as conditions of the inner organ. Among them, the sāttvika are deva-vratas. The devas are the Vasus, Rudras, Ādityas, etc. Those whose vow or worship related to them consists of offerings, circumambulation, prostration, etc. - they go to those very devas, as per the śruti "As they worship, so they become." The rājasa are pitṛ-vratas, who worship the ancestors like Agniṣvāttas through śrāddha and other rites - they go to those very ancestors. Similarly the tāmasa are bhūtejyās, worshippers of spirits like yakṣas, rākṣasas, vināyakas, mātṛs, etc. - they go to those very spirits. Here the words deva, pitṛ and bhūta form compounds by the uṣṭra-mukha rule of metonymy related to them. Not accepting the madhyamapadalopin compound, and due to the absence of a relation of original and modified, there is no possibility of a tatpuruṣa compound with a dative sense. And at the end, because of the use of the word ijyā meaning worship, in the first two phrases also the word vrata refers only to worship.
Thus having stated that worship of other deities has the finite fruit of attaining the form of those respective deities, he states that worship of the Lord has the infinite fruit of attaining the form of the Lord: Those whose nature (śīla) is to worship (yaṣṭum) Me, the Lord, they are mad-yājinas. Seeing the presence of the Lord in all deities and devoted to worshipping the Lord, they go to Me, the Lord, alone. Though the effort is the same, not worshipping the Lord who is the inner controller and giver of infinite fruit, but worshipping other deities and attaining finite fruit - alas, such is the power of misfortune for the ignorant! This is the intended meaning. ||25||
Viśvanātha: "But the worship of those respective deities is indeed performed by the very method stated in the manual for worship of that deity. Just as Vaiṣṇavas worship Viṣṇu by the very method stated in the manual for Viṣṇu worship. So what is the fault of devotees of other deities?" If this is asked, true. Then this is indeed the principle that devotees of those respective deities attain those deities. He states this with "yānti". Thereby, since even those respective deities are perishable, how can the devotees of those respective deities be imperishable? But I am imperishable and eternal, and My devotees too are imperishable. Thus it is indicated that they are indeed eternal. As stated: "You alone remain, known as Śeṣa" (BhP 10.3.25). "Nārāyaṇa alone existed, not Brahmā nor Śaṅkara." "At the end of a parārdha he awoke; my cowherd form appeared before him" (GTU 1.25). "And my devotees do not fall even in the great dissolution" (SkandaP, Kāśīkhaṇḍa). Thus from śruti and smṛti. ||25||
Baladeva: Though I am actually present in the form of those respective deities etc., due to lack of knowledge of Me in that form, they do not attain Me - he states this with "yānti". Here in the first two phrases, the word vrata means worship, as in the later word ijyā. The deva-vratas, worshippers of devas, worshipping Indra and others with sāttvika rites like darśa and paurṇamāsī, go to them alone. The pitṛ-vratas, the rājasa, worshipping the ancestors with rites like śrāddha, go to them alone. The bhūtejyās, the tāmasa, worshipping yakṣas, rākṣasas, vināyakas with their respective offerings, go to those spirits alone. But the mad-yājinas, who are nirguṇa, worshipping Me with easily obtainable items, go to Me alone. Api is for emphasis.
This is the meaning: The devotees of other deities think "We are worshippers of Indra etc. They alone are our lords. Being pleased by worship, they will give desired fruits." The devotees of Me think "Vāsudeva, who has all powers and is the lord of all, is present in the form of those deities etc. He is our master. Worshipped with easily obtainable offerings and actions, He will give all that we desire." And so, even while performing the same actions, the servants of devas etc., being averse to meditation on Me, attaining only those desired deities of short life and little glory, enjoying limited pleasures with them, perish when they perish. But My servants, attaining Me who am without beginning or end, true in resolve, of infinite glory, full of knowledge and bliss, affectionate to devotees, and the lord of all, do not return again from Me. They enjoy infinite pleasures with Me, sporting in My divine abode. ||25||
BhG 9.26
Whoever offers to Me with devotion a leaf, a flower, a fruit, or water - that offering of devotion I accept from the pure-minded person. ||26||
Śrīdhara: Thus the imperishable fruit for His devotees has been stated. And He shows the effortlessness of devotion to Him with "patram". Even just a leaf, flower, etc. offered to Me with devotion, with love - of that pure-minded person, that selfless devotee, that leaf, flower, etc. offered with devotion, presented - I eat. For Me, the Lord of great glory, satisfaction does not come from yoga etc. requiring great wealth like for minor deities. But only from devotion. Therefore whatever is offered by a devotee, even just a leaf etc., I eat it only to bestow grace. This is the meaning. ||26||
Madhusūdana: Thus, abandoning other deities, one should worship only the Lord because of the infinite results and because it is very easy to do, as he says in the verse beginning with "patram" (leaf). A leaf, flower, fruit, water, or any other easily obtainable object that any person offers to me, the master of infinite great powers, the supreme Lord, with devotion, thinking "There is nothing higher than Vāsudeva", with prior understanding and love, like a servant to the Lord - because there is no object that is not the abode of my ownership, as the entire universe is earned by me alone. Therefore, a person offers everything that is mine to me. I, the Lord of all, eat that insignificant object like a leaf or flower offered by him who offers with love, with a pure mind, as if eating, accepting it with love and being satisfied. Here, by the complete rejection of speech, the special acceptance indicated by eating expresses the cause of excessive love. "The gods do not eat or drink; seeing this nectar alone, they are satisfied" - thus says the scripture.
Why do you eat even such an insignificant thing? Because it is offered with devotion, offered with love, thus the offering with love is the cause of my acceptance - this is the meaning. Here, by saying "offers with devotion" and then again "offered with devotion", he indicates the exclusion that for a non-devotee, being a Brahmin or an ascetic, etc. is not the cause of my acceptance. Or, like eating the grain of rice brought by the Brahmin Śrīdāma, with special love overriding the knowledge of what is edible and inedible like a child, I directly eat the leaf, flower, etc. offered by the devotee like that offered by a mother, etc. Thus, devotion alone is the cause of my satisfaction, not something requiring great expenditure of wealth and effort like offerings to other deities. Therefore, the intention is that one should worship me alone, abandoning other deities. ||26||
Viśvanātha: He says in the verse beginning with "patram" (leaf) that it is better to have more effort in devotion to other gods than in devotion to me. Here, "bhaktyā" (with devotion) is the instrument. In the instrumental case, "bhakty-upahṛtam" (offered with devotion) would be redundant. Therefore, the instrumental is in the sense of accompaniment. The meaning is "a devotee accompanied by devotion to me". By this, it is indicated that I do not eat even a leaf, flower, etc. offered by a person different from my devotee, even if offered with temporary devotion. And thus, whatever a leaf, etc. my devotee gives, that I eat, I use as appropriate. What kind? Offered with devotion. Not given due to someone else's request, etc. - this is the meaning. Moreover, I do not eat even from my devotee if his body is impure, as he says "prayatātmanaḥ" (of one with a pure self), "of one with a pure body" - thus menstruating women, etc. are excluded. Or "prayatātmanaḥ" means "of one with a pure inner self" - no one other than my devotee has a pure inner self. As King Parīkṣit said, "A person with a purified self does not abandon the foot of Kṛṣṇa" [BhP 2.8.5], the inability to abandon service to my feet is indeed the sign of purity of mind. Therefore, even if lust, anger, etc. are sometimes present, it should be known to be ineffective, like the bite of a snake with extracted fangs. ||26||
Baladeva: Thus, having said that devotion to me should be practiced because of its imperishable and infinite results, he says that it should be practiced also because it is easily accomplished, in the verse beginning with "patram" (leaf). A leaf or a flower or anything else. Whatever easily obtainable object anyone offers to me, the Lord of all, with devotion, with the weight of love, I, though full of desires and possessing infinite powers, eat that offered with devotion, offered with love, I enjoy it as appropriate. Or, becoming hungry and thirsty arising from that love, being absorbed in that devotion, I eat all that. What kind of person? He says "prayatātmanaḥ" (of one with a pure self), of one with a pure mind, of one without desires - this is the meaning. And thus, I eat what is offered by one who is desireless and attached to me. But I do not eat what is offered by one who is the opposite - this is said. Even after saying "bhaktyā" (with devotion), saying again "bhakty-upahṛtam" (offered with devotion) suggests that devotion alone pleases me, not Brahminhood or asceticism, etc. Here, the pure devotion in the form of chanting, etc., mentioned in the three verses beginning with "Always being non-different, a leaf", etc., should be offered as it is, not offered after being done. As Prahlāda said:
"If the ninefold devotion is offered to Viṣṇu by a person, O Lord, I consider that to be the highest learning." [BhP 7.5.19]
Therefore, it is not stated here in that way. ||26||
BhG 9.27
Whatever you do, whatever you eat, whatever you offer in sacrifice, whatever you give away, whatever austerity you perform, O son of Kuntī, do that as an offering to me. ||27||
Śrīdhara: And a leaf, flower, etc. need not be obtained with efforts and offered for my sake like an animal, Soma, etc. for sacrifice. Rather, whatever action you do, whether by nature or by scripture, likewise whatever you eat, whatever you offer in sacrifice, whatever you give, whatever austerity you perform, do all that in such a way that it becomes offered to me. ||27||
Madhusūdana: He describes what kind of worship is yours in the verse beginning with "yat karoṣi" (whatever you do). Whatever you do, even without scripture, obtained by inclination, like walking, etc.; whatever you eat for your own satisfaction or for the accomplishment of action; likewise whatever you offer in sacrifice, the daily Agnihotra and other oblations you perform by the force of scripture - this indicates all Vedic and Smṛti oblations; likewise whatever you give, food, gold, etc. to guests, Brahmins, etc.; likewise whatever austerity you perform, like the Cāndrāyaṇa vow you practice every year for the removal of unknown accidental sins, or you restrain the aggregate of body and senses for the removal of uncontrolled tendencies - and this indicates all obligatory and occasional duties; thus, whatever is inevitably done due to your nature as a living being even without scripture, like walking, eating, etc., and whatever is inevitably done due to scripture, like oblations, charity, etc., O son of Kuntī, do all that worldly and Vedic action, which is done for some other purpose, in such a way that it becomes an offering to me, offered to me. By the use of the middle voice, he shows that the result of offering is established in the offerer alone, not that anything accrues to me. The intention is that the offering to me, the supreme guru, of actions that are inevitable, is itself worship of me; no separate effort needs to be made for that purpose. ||27||
Viśvanātha - Now, beginning with "the distressed, the seeker of knowledge, the seeker of wealth, and the wise", among these types of devotion you have mentioned, which devotion should I practice? Expecting this question, O Arjuna, since at present you are unable to abandon karma, jñāna, etc., you are not qualified for the highest pure exclusive devotion (ananya-bhakti), nor for the lowest devotion with desires (sakāma-bhakti). Therefore, you should practice desireless devotion mixed with karma and jñāna as the principal element. He says this in two verses beginning with "Whatever you do". Whatever worldly or Vedic action you perform, whatever you eat in daily life, whatever food and drink, etc. you consume, whatever austerities you perform - do all that as an offering to Me. This is not just desireless karma-yoga, but bhakti-yoga. Desireless karma-yogis offer only scripturally prescribed actions to the Lord, not any mundane activities. But devotees offer all activities of their body, mind, life-airs and senses to their worshipable Lord. As stated in the section on bhakti:
"Whatever one does with body, speech, mind, senses, intellect or purified consciousness, in accordance with one's nature, one should offer all that to the Supreme Lord Nārāyaṇa." [BhP 11.2.34]
Now, "what you sacrifice" refers to fire sacrifices which are part of arcana-bhakti directed to Viṣṇu. "Austerities you perform" refers to vows like Ekādaśī, etc. So why is this not called exclusive devotion? Indeed, in exclusive devotion actions are not offered to the Lord after being performed, but are known to be offered while being performed. As Prahlāda said: "Hearing, chanting and remembering Viṣṇu" etc. - "If these nine aspects of devotional service are performed to Viṣṇu" [BhP 7.5.18-19]. Śrī Svāmī's commentary on this is: "Devotion is performed to Lord Viṣṇu, and it is offered while being performed, not offered after being performed." Therefore this verse does not culminate in exclusive devotion. (27)
Baladeva - In the previous verses beginning with "always", I spoke to you about the devotion of those who are desireless. But you, being fully established, should perform devotional activities like kīrtana etc., and also offer all your actions to Me as devotional service for the welfare of people - with this intention he speaks the verse beginning with "Whatever". Whatever worldly actions you do to maintain your body, whatever food etc. you eat to sustain your body, whatever Vedic fire sacrifices like agnihotra you perform, whatever food, gold etc. you give to worthy recipients, whatever vows like cāndrāyaṇa you undertake annually to remove unknown sins - do all that as an offering to Me. By this, through benefiting people who are dear to Me, may My grace increase upon you. This devotion of offering all actions is not for those who are not fully established, as they offer only Vedic actions. Rather, it is for those who are fully established, as they offer all actions as per the Lord's instruction "Whatever you do" etc. They perform such actions desiring to remove the Lord's effort for people's welfare, and thus please Him. (27)
BhG 9.28
Thus you will be freed from the bondage of karma
With its auspicious and inauspicious results.
With your mind engaged in the yoga of renunciation,
Liberated, you will come to Me.
Śrīdhara - Now hear what result you will obtain by doing this, in the verse beginning "auspicious and inauspicious". Acting thus, you will be freed from the bondage of karma - the desirable and undesirable results caused by karma. Since your actions are offered to Me, you cannot have any connection to their results. Being thus liberated, with your mind engaged in the yoga of renunciation - renunciation means offering actions to Me, which is itself yoga - you will attain Me. (28)
Madhusūdana - He states the result of such worship in the verse beginning "auspicious and inauspicious". When there is such worship in the form of offering all actions to Me, which is easily accomplished, you will be freed from karmic bondage which has auspicious and inauspicious, i.e. desirable and undesirable results. Since the actions are offered to Me, you cannot have any connection to them. Thus you will not be bound by actions or their results. Then, with your mind engaged in the yoga of renunciation - renunciation means offering all actions to the Lord, which is yoga because it purifies the mind - you, with your mind thus purified, or having abandoned all actions, being liberated from karmic bondage even while living, will come to Me through perfect knowledge by removal of the veil of ignorance, realizing "I am Brahman". Then, when this body falls away after exhaustion of prārabdha karma, you will come to Me in the form of bodiless liberation. Even now, being of My nature, you will not be an object of illusory differentiation through removal of all limiting adjuncts. This is the meaning. (28)
Viśvanātha - You will be freed from innumerable karmic bondages with auspicious and inauspicious results. Bhakti is worship of the Lord. It means fixing the mind on Him alone in this world and the next, free from all designations. This indeed is "non-action" according to śruti. Renunciation means giving up the fruits of action. That itself is yoga. One whose mind is engaged in that is sanyāsa-yoga-yuktātmā. Not only will you be liberated, but being distinguished among the liberated, you will come to Me - you will come near Me to serve Me directly. As the smṛti states:
"O great sage, among millions of liberated and perfected souls, a peaceful devotee of Nārāyaṇa is extremely rare." [BhP 6.14.5]
And as Śuka says: "The Lord sometimes gives liberation, but not devotional service." [BhP 5.6.18]
The purport is that direct loving service to Me is superior even to liberation. (28)
Baladeva - He states the result of such devotion in the verse beginning with "auspicious". When there is such devotion characterized by offering all actions as instructed by Me, you will be freed from bondages in the form of karma. What kind of bondages? Those with auspicious and inauspicious, i.e. desirable and undesirable results, which lead to their attainment or obstruct it, from past actions. What kind of person are you? One whose mind is engaged in the yoga of renunciation - offering actions to Me is renunciation, which is yoga because it purifies the mind. Not only will you be liberated from karma, but being liberated, you will come to Me. Being distinguished among the liberated, you will attain My presence to serve Me directly. (28)
bhg 9.29
I am equal to all beings; there is no one hateful or dear to me. But those who worship me with devotion, they are in me and I am also in them. ||29||
Śrīdhara: If you give liberation only to devotees and not to non-devotees, then do you also have partiality caused by attachment and aversion? No, he says "I am equal". I am equal to all beings. Therefore, I have neither one who is dear nor one who is hateful. Even so, those devotees who worship me abide in me. I also abide in them by showing grace. This is the meaning - just as fire removes the suffering of darkness and cold only for those nearby, yet has no partiality; or like a wish-fulfilling tree; in the same way, even though I favor devotees, I have no partiality. Rather, this is the glory of devotion to me. ||29||
Madhusūdana: If you favor only devotees and not non-devotees, then how can you be the Supreme Lord due to having attachment and aversion? No, he says "I am equal". I am equal, the same, to all beings in my essential nature of existence, manifestation and bliss, and as the inner controller, both inherently and through limiting adjuncts. Therefore, I have no object of hatred or love, like the all-pervading sunlight in the sky. Then how is there difference in results for devotees and non-devotees? To this he says "but those who worship" - but those who worship, serve me with devotion in the form of offering all actions. The word "but" indicates the distinction of devotees compared to non-devotees. What is that? "They are in me" - those whose inner faculties are purified by selfless actions offered to me, they abide in me by constantly producing mental modifications that take my form in their extremely pure inner faculties from which all impurities of rajas and tamas have been removed due to the predominance of sattva. I too, reflected in their extremely pure mental modifications, abide in them. The word "and" is for emphasis - they alone are in me and I am in them alone.
For this is the very nature of a transparent substance, that it takes on the form of whatever it is connected with. And this is the very nature of an object connected to a transparent substance, that it is reflected in it. And this is the very nature of an opaque substance, that it does not take on the form of what it is connected with. And this is the very nature of an object connected to an opaque substance, that it is not reflected in it. Just as sunlight, though present everywhere, is only manifested in transparent objects like mirrors, not in opaque objects like pots. By that much it neither becomes attached to mirrors nor hates pots. Similarly, though equal everywhere, I who am manifested in the pure minds of devotees and not manifested in the impure minds of non-devotees, do not become attached to anything, nor do I hate anything. Because the effect arising within the limits of its totality of causes is not to be further questioned. It should be explained as non-partiality like fire or a wish-fulfilling tree. ||29||
Viśvanātha: If you liberate only devotees and bring them to yourself, but not non-devotees, then do you also have partiality caused by attachment and aversion? No, he says "I am equal". In the explanation "Those devotees abide in me and I also abide in them", the entire world already abides in God, and God also already abides in the entire world, so there is no distinction. Therefore, according to the principle "In whatever way people surrender to me, I reciprocate with them accordingly" [Gītā 4.11], it should be explained as: Devotees who are attached abide in me, and I too am attached to them. Here the example of a wish-fulfilling tree, etc. should be understood only partially. For those who resort to a wish-fulfilling tree do not become attached with desire for its fruits. Nor is the wish-fulfilling tree attached to those who resort to it. Nor does it hate the enemy of one who has resorted to it. But God kills even the enemy of his devotee with his own hand. As it is said: "When he will wrong you, I will destroy him, though he be invincible" [BhP 7.4.28]. Some explain the word "but" as indicating a different topic, and say that partiality in the form of affection for devotees indeed exists in me, and that is an ornament for God, not a flaw. Indeed, God's affection for devotees is well-known. But not affection for jñānīs or yogis. Just as an ordinary person is affectionate only towards his own servants, not towards others' servants, similarly God too is affectionate only towards his own devotees, not towards devotees of Rudra or devotees of the Goddess. ||29||
Baladeva: If you liberate only devotees and lead them to your proximity, but not non-devotees, then do you, the Lord of all, also have partiality caused by attachment and aversion? To this he says "I am equal". I, the Lord of all who creates and sustains according to their respective karmas, am equal to all beings - gods, humans, animals, plants, etc. which are unequal in species, form and nature - like rain on various types of seeds. None of them is hateful or dear to me - this is the meaning. The word "but" is to show the distinction of devotees from non-devotees. But those who worship me, who are favorable to me through devotional practices like hearing, etc., they abide in me with devotion, with attachment. And I, though the Lord of all, abide in them with devotion. By the maxim of jewels and gold, even God has devotion to devotees. As per Śrī Śuka's statement "God has devotion to devotees", etc. Thus a special mutual abiding with love is shown. Otherwise there would be no distinction. His promise is understood to be just like this, as stated in "In whatever way people approach me", etc. The example of the wish-fulfilling tree is only partial here, since mutual love and partiality are not found there. Thus it is said that though I am equal to all, there is partiality in me in the form of affection for those who have taken shelter of me. The author of the Sūtras also says this: "It is logical and it is observed" [VS 2.1.37].
If it is argued that since devotion is also an action, that affection for them is based on karma and therefore not characterized by that - this is not so. Because devotion, being a function of the intrinsic potency, is different from karma. The śruti also says "He remains in devotional yoga which is of the nature of eternal existence, consciousness and bliss" [GTU 2.78]. And it cannot be said that this is a flaw because it is impelled by one's intrinsic nature, because it is praised as the best quality. ||29||
bhg 9.30
Even if a person of very bad conduct worships Me with exclusive devotion, he should be regarded as righteous, for he has rightly resolved. (30)
Śrīdhara: Showing that this is the inconceivable power of devotion to Me alone, He says "Even if..." etc. Even if an extremely wicked person, thinking "Vāsudeva alone is the supreme deity", without worshiping other deities, worships Me alone as the Supreme Lord, then he should be regarded as righteous and excellent. Because he has rightly resolved, having made the excellent determination that "I will become fulfilled through worship of the Supreme Lord alone". (30)
Madhusūdana: Moreover, listen to this greatness of devotion to Me, which causes inequality even in equals: "Even if..." etc. If any extremely wicked person, like Ajāmila, worships Me with exclusive devotion, serves Me due to some arising of good fortune, he should be regarded as righteous even though previously unrighteous. Because he is rightly resolved, having a righteous determination. (30)
Viśvanātha: My attachment to My devotees is indeed natural, it does not depart even from a wicked devotee. I make even him excellent - thus He says "Even if..." etc. Even if an extremely wicked person, devoted to harming others, taking others' wives and property etc., worships Me - what kind of worship? To this He says "with exclusive devotion" - not worshiping any deity other than Me, not engaging in any karma, jñāna etc. other than devotion to Me, not desiring anything other than Me like kingdom etc. - he is righteous.
Now, seeing such a wicked person, how can there be righteousness? To this He says "should be regarded" - that is, he should be known as righteous. "Should be regarded" is an injunction, otherwise there would be sin. The meaning is that My order alone is authoritative in this.
Now, by the part "he worships Me" he is righteous, but by the part of taking others' wives etc. he is unrighteous - how should he be regarded? To this He says "indeed" - he should be regarded as entirely righteous. The meaning is that his unrighteousness should never be seen. "Rightly resolved" means one who has determination. The meaning is that he has made the excellent resolve: "Due to my difficult-to-abandon sin I may go to hell or animal birth, but I will never abandon exclusive devotion to Śrī Kṛṣṇa." (30)
Baladeva: My nature of being controlled by pure devotion is indeed difficult to abandon. As I become attached even to a devotee performing despicable actions and elevate him, supporting the previous meaning, He says "Even if..." etc. If a person with exclusive devotion, even though extremely wicked, performing very blameworthy actions, worships Me, serves Me through chanting My names etc., even then he should be regarded as righteous. The meaning is that he does not worship or take shelter of any deity other than Me, knowing Me alone as his master and highest goal. The word "indeed" is to indicate that he should be honored as righteous even while acting in both ways. By saying "should be regarded", His own instruction in the form of an injunction is shown. The meaning is that otherwise there would be sin. Supporting the reason stated for his righteousness in both ways, He says "rightly". The meaning is that he has the excellent resolve of exclusive devotion to Me. Thus it is said in the Nārasiṁha Purāṇa:
"Even a very impure person, if he has exclusive devotion to Lord Hari, shines among men. Just as the moon, even with its dark spots, never undergoes defeat by darkness." (30)
BG 9.31
He quickly becomes righteous and attains lasting peace. O son of Kuntī, declare that My devotee never perishes. (31)
Śrīdhara: Now, how should he be regarded as righteous merely by proper resolve? To this He says "Quickly..." etc. Even though extremely wicked, by worshiping Me he quickly becomes righteous-minded. And then he thoroughly attains lasting peace in the form of cessation of mental disturbance, steadfast devotion to the Supreme Lord. Encouraging Arjuna who was anxious thinking "Harsh logicians would not accept this", He says "O son of Kuntī, declare" - go to the assembly of disputants with loud drums etc., raise your arm and fearlessly make a declaration. How? "My devotee", even though extremely wicked, "never perishes". Rather, he indeed becomes fulfilled. Then they, their harsh logic destroyed by your bold proclamation, will undoubtedly take shelter of you as their teacher. (31)
Madhusūdana: From this very right resolve, abandoning wickedness, "Quickly..." etc. Even after being unrighteous for a long time, by the greatness of worshiping Me he quickly, very soon indeed, becomes righteous - righteous-minded, immediately abandoning wickedness and becoming of good conduct. Moreover, he thoroughly attains lasting, constant peace - cessation of desire for sense enjoyment, due to extreme detachment.
Someone may think "Your devotee, not abandoning previously practiced wickedness, may not become righteous. Thus he would indeed perish." To this the Lord says, as if angered by compassion for devotees: Do not consider this surprising, O son of Kuntī. This is indeed the certain greatness of devotion to Me. Therefore, even in front of opponents, you declare - make a declaration with contempt and pride: "The devotee of Me, Vāsudeva, even though extremely wicked, even in danger of death, even unworthy of attaining the very difficult, even extremely foolish and helpless, does not perish, but indeed becomes fulfilled." Examples like Ajāmila, Prahlāda, Dhruva, Gajendra etc. are indeed well-known. And scripture states: "There is never any inauspiciousness for devotees of Vāsudeva." (31)
Viśvanātha --- Now, how do you accept the worship of such an unrighteous person? How do you eat the food and drink offered by someone whose inner faculties are corrupted by lust, anger, etc.? To this he says: He quickly, very soon indeed, becomes righteous. Here, "quickly to become" is not used, but "goes" in the present tense is used, because immediately after committing unrighteousness, remembering me and feeling remorseful, he quickly becomes righteous. Alas, alas, there is no one as low as me who stains the community of devotees. Knowing this, he constantly, again and again, attains peace, complete detachment. Or, after how much time his future righteousness will come, even then it exists in a subtle form, thus due to the entry of devotion in his mind, just as when a great medicine is drunk, then for some time the burning fever or poison, though still present in a diminishing state, is not counted - this is the suggestion.
And then, the lust, anger, etc. that indicate the misconduct of that devotee should be known to be as ineffective as the bite of a snake with extracted fangs - this is the further suggestion. Therefore, he constantly, always indeed, goes to peace, the subsiding of lust, anger, etc., attains it in abundance - even in the state of misconduct, he is said to have a pure inner faculty - this is the meaning.
Now, if he is righteous, then there is no dispute at all. But some ill-behaved devotee does not abandon his misconduct even until death, what is to be said of him? Therefore, the Lord, affectionate to his devotees, says with emphasis and as if with anger, "O son of Kuntī". My devotee does not perish. Even at the loss of life, he does not fall downwards. Thinking that harsh logicians would not accept this, he encourages Arjuna who is anxious with sorrow and doubt: O son of Kuntī, go to the assembly of disputants with great proclamation of drums, trumpets, etc., raise your arm and declare without hesitation, make a vow. How? That my, the Supreme Lord's, devotee, even if ill-behaved, does not perish, but indeed becomes fulfilled. Then they, their harsh logic destroyed by your emphatic exposition, will undoubtedly take refuge in you as a guru - thus say Svāmī Caraṇa.
Now, why did the Lord himself not make the vow, but instructed Arjuna to make it? Just as later it will be said "You will come to me alone, I promise you truly, you are dear to me", why was it not said here "O son of Kuntī, I promise, my devotee does not perish"? It is said: The Lord, affectionate to devotees, then thought, "I, unable to tolerate even a slight disregard of my devotee, breaking my own vow, even accepting my own disregard, have protected the devotee's vow in many instances. Just as there in Bhīṣma's battle, setting aside my own vow, I will protect Bhīṣma's vow alone, the externally-oriented disputants and sophists hearing my vow will laugh, but they will believe Arjuna's vow to be like a line drawn on stone. Therefore, I am making Arjuna make the vow." Here, hearing of the exclusive devotion even of such an ill-behaved person, in all statements describing exclusive devotees, the explanation of foolish scholars that "there is no other attachment to women, children, etc., irreligion, sorrow, delusion, lust, anger, etc." should not be accepted. ||31||
Baladeva --- Thus. Even a very ill-behaved person, worshipping me, quickly becomes righteous-minded. And then he constantly attains peace, the cessation of mental disturbances, in the form of steadfast devotion to the Supreme Lord, he attains it abundantly. Thinking that harsh logicians would not accept this, he encourages Arjuna who is anxious with doubt: O son of Kuntī, go to the assembly of disputants with great proclamation of drums, etc., raise your arm and declare without hesitation, make a vow. How? That my, the Supreme Lord's, devotee, even if very ill-behaved, does not perish. But indeed becomes fulfilled. Then they, their harsh logic destroyed by your emphatic exposition, will undoubtedly take refuge in you as a guru. ||31||
bhg 9.32
For those who take refuge in Me, O Pārtha, even if they are of sinful birth - women, vaiśyas and śūdras - they too attain the supreme goal. ||32||
Śrīdhara: What is surprising in this, that devotion to Me purifies even one who has fallen from proper conduct? For My devotion liberates even those of low birth who are unqualified from saṃsāra (cycle of rebirth), as stated in "māṃ hi" etc. Even those who are of sinful birth, i.e. of low birth like outcastes etc. Even vaiśyas engaged only in agriculture etc. Women and śūdras who are devoid of study etc. They too, by taking refuge in Me, by serving Me, attain the supreme goal. Hi means certainly. ||32||
Madhusūdana: Thus having spoken of the deliverance of those corrupted by external faults through the power of devotion to the Lord, he now speaks of the deliverance even of those corrupted by innate faults in "māṃ hi" etc. Hi means certainly. O Pārtha, even those who may be of sinful birth - outcastes or animals corrupted by the fault of their species. Similarly women and vaiśyas of low status due to lack of Vedic study etc., engaged only in agriculture etc. Also śūdras unfit for the supreme goal due to their birth and lack of study etc. They too attain the supreme goal by taking refuge in Me. The word api implies even those of bad conduct mentioned earlier. ||32||
Viśvanātha: Thus, what is surprising that My devotion does not consider the external faults of those of bad conduct through their actions? For My devotion does not even consider the innate faults of those of bad conduct by birth, as stated in "mām" etc. Those of sinful birth means even outcastes and mlecchas. As it is said:
"The Kirātas, Hūṇas, Āndhras, Pulindas, Pulkaśas, Ābhīras, Śumbhas, Yavanas, Khasas and other sinful men become purified by taking shelter of the devotees of the Lord, unto whom I bow down." [BhP 2.4.18]
"Oh, how glorious are they whose tongues are chanting Your holy name! Even if born in the families of dog-eaters, such persons are worshipable. Persons who chant the holy name of Your Lordship must have executed all kinds of austerities and fire sacrifices and achieved all the good manners of the Āryans. To be chanting the holy name of Your Lordship, they must have bathed at holy places of pilgrimage, studied the Vedas and fulfilled everything required." [BhP 3.33.6-7]
What then to speak of women, vaiśyas etc. who possess purity, truthfulness etc. ||32||
Baladeva: What is surprising that I, the Lord of all, remove the external faults of My exclusive devotees? Proclaim this vow confidently, raising your arm in a large argumentative assembly: Even the greatest sinners are liberated from ignorance through association with My devotees. This is stated in "māṃ hi" etc. Even those of sinful birth, outcastes who are innately of bad conduct, by taking refuge in Me, the Lord of all, the son of Vasudeva, through association with My devotees, certainly attain the supreme goal difficult for yogis to attain, i.e. attainment of Me. Thus spoke the glorious Śuka:
"The Kirātas, Hūṇas, Āndhras, Pulindas, Pulkaśas, Ābhīras, Śumbhas, Yavanas, Khasas and other sinful men become purified by taking shelter of the devotees of the Lord, unto whom I bow down." [BhP 2.4.18]
Here, Hari, while explicitly stating the impermanence of this world, refutes its falsity. ||32||
bhg 9.33
What then of the pious brāhmaṇas (brahmins) and devoted royal sages? Having attained this impermanent and unhappy world, worship Me. ||33||
Śrīdhara: When this is so, then what need be said about those of good families and good conduct who are devoted to Me attaining the highest goal? This is what he says with "kiṃ punaḥ". Pious means virtuous brāhmaṇas (brahmins). Similarly, kings who are sages means kṣatriyas (warriors). The meaning is: what more needs to be said about such beings attaining the highest goal? Therefore, having attained this body in the form of a royal sage, worship Me. Moreover, having attained this mortal world which is impermanent, unstable, and devoid of happiness, worship Me alone without delay due to its impermanence and without striving for pleasure due to its joylessness. This is the meaning. ||33||
Madhusūdana: If this is so, what more needs to be said about pious brāhmaṇas (brahmins) of good conduct and high birth, as well as royal sages, discriminating kṣatriyas (warriors) who are My devotees, attaining the highest goal? There is no doubt for anyone in this matter. This is the meaning. Because such is the greatness of devotion to Me, having obtained with great effort this human body, which is capable of accomplishing all human goals and is extremely rare, but which is impermanent, quickly perishing, and unhappy - full of many sufferings like dwelling in the womb, etc. - worship Me, take refuge in Me, as quickly as possible before it perishes. Do not delay or strive for pleasure due to its impermanence and joylessness. You are a royal sage, therefore make yourself fruitful through devotion to Me. Otherwise, such a birth would indeed be fruitless for you. This is the meaning. ||33||
Viśvanātha: Even more so, what of the pious brāhmaṇas (brahmins) of good families and good conduct who are devotees? Therefore, you should worship Me. ||33||
Baladeva: If this is so, then what more needs to be said about brāhmaṇas (brahmins) and royal sages who are kṣatriyas (warriors) of good families, pious, of good conduct, and devotees attaining the highest goal? There is not even a trace of doubt in this. Therefore, you too, being a royal sage, having attained this world, worship Me. Abandoning desire for kingship in this impermanent, perishable, joyless world of little pleasure, worship and attain Me who am eternal and of infinite bliss. Urgency is expressed here. Here, by explicitly stating the impermanence of this world, Hari refutes its falsity. ||33||
bhg 9.34
Fix your mind on Me, be devoted to Me, sacrifice to Me, bow down to Me. Thus uniting yourself with Me and regarding Me as the Supreme Goal, you shall come to Me. ||34||
Śrīdhara: Showing the method of worship, he concludes with "man-manāḥ". Be one whose mind is fixed on Me alone. Likewise, be My devotee and servant. Be one whose nature is to worship Me. Bow down to Me alone. Thus, by these methods, being devoted to Me as the highest goal, uniting and absorbing your mind in Me, you shall come to Me who am the form of supreme bliss. ||34||
In the ninth chapter called "The Royal Secret", Acyuta mercifully spoke of His own wonderful opulence and the marvelous glory of devotion.
Thus ends the ninth chapter named "The Yoga of Royal Knowledge and Royal Secret" in the Subodhinī, Śrī Śrīdhara Svāmī's commentary on the Bhagavad Gītā. ||9||
Madhusūdana - Showing the method of devotion, he concludes with "man-manā bhava" (become absorbed in thought of me). Even a king's devotee who is the king's servant, though his mind is on the king, is not necessarily devoted to him in the same way. Therefore it is said "man-manā bhava mad-bhakta" (become absorbed in thought of me and be my devotee). Similarly, be mad-yājī (one who worships me), have the nature of worshipping me, and offer obeisances to me with mind, speech and body. Thus, by these methods, becoming mat-parāyaṇa (devoted to me) and taking sole refuge in me, uniting your ātman (self) and antaḥkaraṇa (inner faculties) and fixing them on me alone who am supreme bliss incarnate, self-luminous and free from all calamities, you will attain me. ||34||
Those whose hearts are purified by tasting the nectar of Śrī Govinda's lotus feet
Quickly cross over the ocean of worldly existence and behold the full effulgence.
They ascertain the highest good through Vedānta, abandon delusion,
Realize duality to be like a dream, and attain pure bliss.
Thus ends the ninth chapter entitled "The Yoga of Royal Knowledge and Royal Secret" in the Śrīmad Bhagavad Gītā Gūḍhārtha Dīpikā composed by Śrī Madhusūdana Sarasvatī, disciple of Śrī Viśveśvara Sarasvatī, the wandering renunciate and great sage. ||9||
Viśvanātha - Showing the method of devotion, he concludes with "man-manā" (be absorbed in thought of me). Thus uniting your self, mind and body, and engaging them in me. ||34||
The consideration of worthy and unworthy recipients, the purification of all by one's touch -
These are seen as the royal secret of devotion here.
Thus in the Sārārtha-varṣiṇī, which delights the hearts of devotees,
The ninth chapter of the Gītā is concluded, in the company of the saints.
||9||
Baladeva - Now instructing Arjuna, who is fully established, in the pure devotion he desires, he concludes with "man-manā" (be absorbed in thought of me). Even a king's devotee who is the king's servant, though his mind is on his wife etc., is not truly devoted to the king. But you, with a disposition distinct from that, become man-manā (absorbed in thought of me) and mad-bhakta (my devotee). Be one whose mind is constantly on me, Vasudeva's son, possessing qualities like a dark blue lotus complexion, with the understanding of my being one's master and highest goal, like an unbroken stream of honey. Similarly, be mad-yājī (one who worships me), engaged in worshipping such an exceedingly dear one as myself. Offer obeisances to such a one as myself with great love, prostrating yourself. Thus uniting your self, mind and body and offering them to me, becoming mat-parāyaṇa (devoted to me) and taking sole refuge in me, you will attain me. It should be understood that this devotion itself is to be offered. ||34||
Devotion, like the Ganges, destroys all sins by its touch,
Free from notions of worthy and unworthy recipients - this is remembered as the royal secret here.
Thus ends the ninth chapter in the commentary on the Bhagavad Gītā Upaniṣad. ||9||
[*endnote] I constantly satisfy with supreme praise that one Govinda, whose form is existence-consciousness-bliss, who has five limbs, who sits at the base of a celestial tree in Vṛndāvana, along with the Maruts.
Saturday, August 31, 2024
Bg 9.1-34
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