Bhagavad-gita As It Is - Macmillan 1972 Edition -- Prabhupada Books (25 page)

āpūryamāṇam-
always filled;
acala-pratiṣṭham-
steadily situated;
samudram-
the ocean;
āpaḥ-
water;
praviśanti-
enter;
yadvat-
as;
tadvat-
so;
kāmāḥ-
desires;
yam-
unto one;
praviśanti-
enter;
sarve-
all;
saḥ-
that person;
śāntim-
peace;
āpnoti-
achieves;
na-
not;
kāma-kāmī-
one who desires to fulfill desires.

TRANSLATION

A person who is not disturbed by the incessant flow of desires-that enter like rivers into the ocean which is ever being filled but is always still-can alone achieve peace, and not the man who strives to satisfy such desires.

PURPORT

Although the vast ocean is always filled with water, it is always, especially during the rainy season, being filled with much more water. But the ocean remains the same-steady; it is not agitated, nor does it cross beyond the limit of its brink. That is also true of a person fixed in Kṛṣṇa consciousness. As long as one has the material body, the demands of the body for sense gratification will continue. The devotee, however, is not disturbed by such desires because of his fullness. A Kṛṣṇa conscious man is not in need of anything because the Lord fulfills all his material necessities. Therefore he is like the ocean-always full in himself. Desires may come to him like the waters of the rivers that flow into the ocean, but he is steady in his activities, and he is not even slightly disturbed by desires for sense gratification. That is the proof of a Kṛṣṇa conscious man-one who has lost all inclinations for material sense gratification, although the desires are present. Because he remains satisfied in the transcendental loving service of the Lord, he can remain steady, like the ocean, and therefore enjoy full peace. Others, however, who fulfill desires even up to the limit of liberation, what to speak of material success, never attain peace. The fruitive workers, the salvationists, and also the
yogīs
who are after mystic powers, are all unhappy because of unfulfilled desires. But the person in Kṛṣṇa consciousness is happy in the service of the Lord, and he has no desires to be fulfilled. In fact, he does not even desire liberation from the so-called material bondage. The devotees of Kṛṣṇa have no material desires, and therefore they are in perfect peace.

Bg 2.71

TEXT 71

TEXT

vihāya kāmān yaḥ sarvān

pumāṁś carati niḥspṛhaḥ

nirmamo nirahaṅkāraḥ

sa śāntim adhigacchati

SYNONYMS

vihāya-
after giving up;
kāmān-
all material desires for sense gratification;
yaḥ-
the person;
sarvān-
all;
pumān-
a person;
carati-
lives;
nihṣpṛhaḥ
-desireless;
nirmamaḥ-
without a sense of proprietorship;
nirahaṅkāraḥ-
without false ego;
saḥ-
all;
śāntim-
perfect peace;
adhigacchati-
attains.

TRANSLATION

A person who has given up all desires for sense gratification, who lives free from desires, who has given up all sense of proprietorship and is devoid of false ego-he alone can attain real peace.

PURPORT

To become desireless means not to desire anything for sense gratification. In other words, desire for becoming Kṛṣṇa conscious is actually desirelessness. To understand one's actual position as the eternal servitor of Kṛṣṇa, without falsely claiming this material body to be oneself and without falsely claiming proprietorship over anything in the world, is the perfect stage of Kṛṣṇa consciousness. One who is situated in this perfect stage knows that because Kṛṣṇa is the proprietor of everything, therefore everything must be used for the satisfaction of Kṛṣṇa. Arjuna did not want to fight for his own sense satisfaction, but when he became fully Kṛṣṇa conscious he fought because Kṛṣṇa wanted him to fight. For himself there was no desire to fight, but for Kṛṣṇa the same Arjuna fought to his best ability. Desire for the satisfaction of Kṛṣṇa is really desirelessness; it is not an artificial attempt to abolish desires. The living entity cannot be desireless or senseless, but he does have to change the quality of the desires. A materially desireless person certainly knows that everything belongs to Kṛṣṇa
(īśāvāsyam idaṁ sarvam
), and therefore he does not falsely claim proprietorship over anything. This transcendental knowledge is based on self-realization-namely, knowing perfectly well that every living entity is the eternal part and parcel of Kṛṣṇa in spiritual identity. and therefore the eternal position of the living entity is never on the level of Kṛṣṇa or greater than Him. This understanding of Kṛṣṇa consciousness is the basic principle of real peace.

Bg 2.72

TEXT 72

TEXT

eṣā brāhmī sthitiḥ pārtha

naināṁ prāpya vimuhyati

sthitvāsyām anta-kāle 'pi

brahma-nirvāṇam ṛcchati

SYNONYMS

eṣā-
this;
brāhmī-
spiritual;
sthitiḥ-
situation;
pārtha
-O son of Pṛthā;
na-
never;
enām-
this;
prāpya-
achieving;
vimuhyati-
bewilders;
sthitvā-
being so situated;
asyām-
being so;
anta-kāle-
at the end of life;
api-
also;
brahma-nirvāṇam-
spiritual (kingdom of God);
ṛcchati-
attains.

TRANSLATION

That is the way of the spiritual and godly life, after attaining which a man is not bewildered. Being so situated, even at the hour of death, one can enter into the kingdom of God.

PURPORT

One can attain Kṛṣṇa consciousness or divine life at once, within a second-or one may not attain such a state of life even after millions of births. It is only a matter of understanding and accepting the fact. Khaṭvāṅga Mahārāja attained this state of life just a few minutes before his death, by surrendering unto Kṛṣṇa.
Nirvāṇa
means ending the process of materialistic life. According to Buddhist philosophy, there is only void after the completion of this material life, but
Bhagavad-gītā
teaches differently. Actual life begins after the completion of this material life. For the gross materialist it is sufficient to know that one has to end this materialistic way of life, but for persons who are spiritually advanced, there is another life after this materialistic life. Before ending this life, if one fortunately becomes Kṛṣṇa conscious, he at once attains the stage of
Brahma-nirvāṇa.
There is no difference between the kingdom of God and the devotional service of the Lord. Since both of them are on the absolute plane, to be engaged in the transcendental loving service of the Lord is to have attained the spiritual kingdom. In the material world there are activities of sense gratification, whereas in the spiritual world there are activities of Kṛṣṇa consciousness. Attainment of Kṛṣṇa consciousness even during this life is immediate attainment of Brahman, and one who is situated in Kṛṣṇa consciousness has certainly already entered into the kingdom of God.

Brahman is just the opposite of matter. Therefore
brāhmī sthitiḥ
means "not on the platform of material activities." Devotional service of the Lord is accepted in the
Bhagavad-gītā
as the liberated stage. Therefore,
brāhmī-sthitiḥ
is liberation from material bondage.

Śrīla Bhaktivinode Ṭhākur has summarized this Second Chapter of the
Bhagavad-gītā
as being the contents for the whole text. In the
Bhagavad-gītā,
the subject matters are
karma-yoga, jñāna-yoga,
and
bhakti-yoga.
In the Second Chapter
karma-yoga
and
jñāna-yoga
have been clearly discussed, and a glimpse of
bhakti-yoga
has also been given, as the contents for the complete text.

Thus end the Bhaktivedanta Purports to the Second Chapter of the Śrīmad-Bhagavad-gītā in the matter of its Contents.

Bg 3: Karma-yoga

3. Karma-yoga

Bg 3.1

TEXT 1

TEXT

arjuna uvāca

jyāyasī cet karmaṇas te

matā buddhir janārdana

tat kiṁ karmaṇi ghore māṁ

niyojayasi keśava

SYNONYMS

arjunaḥ-
Arjuna;
uvāca-
said;
jyāyasī
-speaking very highly;
cet-
although;
karmaṇaḥ-
than fruitive action;
te-
your;
matā-
opinion;
buddhiḥ
-intelligence;
janārdana
-O Kṛṣṇa;
tat-
therefore;
kim
-why;
karmaṇi-
in action;
ghore-
ghastly;
mām-
me;
niyojayasi-
engaging me;
keśava-
O Kṛṣṇa.

TRANSLATION

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

PURPORT

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

Bg 3.2

TEXT 2

TEXT

vyāmiśreṇeva vākyena

buddhiṁ mohayasīva me

tad ekaṁ vada niścitya

yena śreyo 'ham āpnuyām

SYNONYMS

vyāmiśreṇa-
by equivocal;
iva-
as;
vākyena-
words;
buddhim-
intelligence;
mohayasi-
bewildering;
iva-
as;
me-
my;
tat-
therefore;
ekam-
only one;
vada-
please tell;
niścitya-
ascertaining;
yena-
by which;
śreyaḥ
-real benefit;
aham-
I;
āpnuyām-
may have it.

TRANSLATION

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

PURPORT

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

Bg 3.3

TEXT 3

TEXT

śrī-bhagavān uvāca

loke 'smin dvi-vidhā niṣṭhā

purā proktā mayānagha

jñāna-yogena sāṅkhyānāṁ

karma-yogena yoginām

SYNONYMS

śrī bhagavān uvāca-
the Supreme Personality of Godhead said;
loke-
in the world;
asmin-
this;
dvi-vidhā-
two kinds of;
niṣṭhā-
faith;
purā-
formerly;
proktā-
was said;
mayā-
by Me;
anagha
-O sinless one;
jñāna-yogena-
by the linking process of knowledge;
sāṅkhyānām-
of the empiric philosophers;
karma-yogena-
by the linking process of devotion;
yoginām-
of the devotees.

TRANSLATION

The Blessed Lord said: O sinless Arjuna, I have already explained that there are two classes of men who realize the Self. Some are inclined to understand Him by empirical, philosophical speculation, and others are inclined to know Him by devotional work.

PURPORT

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