DEDICATED TO His Divine Grace A C BHAKTIVEDANTA SWAMI PRABHUPÄDA Founder Äcärya International Society for Krishna Consciousness Appendix A THEMATIC STUDY OF BHAGAVAD GITA SOUL & TRANSMIGRATION CHARACTERISTICS OF SELF-REALIZED SOUL LEVELS OF KNOWLEDGE HOW TO RECEIVE KNOWLEDGE LEVELS OF GOD REALISATION MIND CONTROL SENSE CONTROL RELATIVE POSITIONS OF VARIOUS PROCESSES IN “MIND & SENSE CONTROL” DEATH UNIVERSAL FORM THE MODES OF MATERIAL NATURE RELATIONSHIP BETWEEN ÉÇVARA, JÉVA, & PRAKÅTI RENUNCIATION OF WORK VS WORK IN DEVOTION BHAKTI-YOGA IN EVERY CHAPTER OF BHAGAVAD GÉTÄ ANANYA BHAKTI BHAKTI AS THE TOPMOST YOGA SYSTEM AÑÖÄÌGA YOGA VARËÄÇRAMA DHARMA DEVOTEES & NON-DEVOTEES DEMIGOD WORSHIP 645 646 649 652 653 655 656 658 659 660 663 664 665 666 670 670 673 675 676 676 B DEFEATING MÄYÄVÄDA 679 C YOGA PROCESSES/YOGA LADDER 683 D MODES OF MATERIAL NATURE A Tabulated Summary 690 APPENDIX A THEMATIC STUDY OF BHAGAVAD GITA 1 SOUL & TRANSMIGRATION A. Identity of the soul – Soul is not only eternal , but eternally an individual Bg.2.12 Bg.2.20 B. Change of bodies for the soul – Soul temporarily inhabits the material body & keeps changing the bodies according to one’s desire and past deeds (karma) Analogy: Change of body through different ages (Bg.2.13) Analogy: Change of body is compared to change of dresses (Bg.2.22) C. Characteristics of the soul – Refer Summarized theme 2C given in Chapter 2 of this book based on texts 2.16 -25 D. Role of material modes in transmigration ‘Desire to enjoy’ forges the bond between living entityand material nature (Bg.13.22) o Association with different kinds of modes of material nature leads to different good and evil among various species Material nature(3 Modes) facilitates to fulfill the desires of the soul through providing different bodies, under the supreme direction of Supreme Lord (Bg.5.14–15) E. Role of Supersoul in transmigration Supersoul acts as the supreme proprietor, overseer & the permitter (Bg.13.23) Always accompanies the living entity in all the bodies (Bg.18.61) F. Process of transmigration (Bg.15.8-9) APPENDIXa 645 G É T Ä S U B O D H I N É Analogy: The living entity in the material world carries his different conceptions of life from one body to another as the air carries aromas G. Factors that determine the next body Thoughts at the time of death determine the future birth (Bg.8.5-6) Modes that govern oneself at the time of death(Bg.14.18) State of consciousness throughout the life(Bg.15.8) – Certain Examples: o Demons are condemned life after life(Bg.16.19-20) o Demigod worshippers are transferred to demigod planets(Ref.Bg.9.25, 7.23) o Pure devotees are transferred to Kåñëa’s abode (Bg.18.55) H. How to gain release from entanglement of the body(Bg.13.22 purport) One has to rise above the 3 modes and become situated in transcendental position. That is called Kåñëa consciousness Unless one is situated in Kåñëa consciousness, his material consciousness will oblige him to transfer from one body to another because he has material desires since time immemorial. But he has to change that conception That change can be effected by hearing from authoritative sources, just as Arjuna heard submissively from Kåñëa 2 How hearing works – If living entity submits to hearing process he loses his long cherished desire to dominate and thus gradually and proportionately he comes to enjoy spiritual happiness CHARACTERISTICS OF SELF-REALIZED SOUL A. Basis of Categorization – Kåñëa explains the various qualities of spiritually advanced souls in different chapters based on the different processes. B. Primary characteristics of a self-realized soul, in general : Self-satisfied and fixed in transcendence because he has a higher taste (Bg.2.55-56, 59,70) 646 APPENDIX A APPENDIX A Indifferent to material happiness, subtle or gross (Bg.2.56) Equi-visioned towards all species and castes(Bg.5.18) Immersed in internal happiness which has a specific nature and unique characteristics (Bg.5.24,6.20-23) Fully under the shelter of Kåñëa’s internal energy(for one on devotional path) (Bg.9.13-14) No hankering or lamentation (Bg.18.54) C. Characteristics are based on different levels of realization – Different chapters focus on different levels of realizations in the following sections (Levels of realization are highlighted in different sections below) i) Chapter 2 – Texts 2.54 - 72 explain symptoms of one who is Brahman realized. This explains the general symptoms, how does he speak, how does he sit & how does he walk Summary of these symptoms o Gives up all desire for sense pleasure and feels o o satisfaction in the self alone Equal in happiness and distress, and free from attachment, fear & anger Controls his senses by following regulative principles and using the senses in Kåñëa’s service (principle of higher taste) Analogy: Satisfied hunger(Bg. 2.60) Analogy: Night for materialist is day for self-realized soul (Bg. 2.69) Analogy: Rivers entering the ocean ( Bg.2.70) ii) Chapter 4 – Texts 4.19 -24 explain the symptoms of one working in transcendence (akarma in karma) Refer to the common theme of Texts 4.19 -24 in the main section of this book for the list of symptoms Most essential points are – o Self-control and detachment are the 2 qualities highlighted o Text 4.24 recommends full absorption in Kåñëa consciousness, as the process to attain spiritual kingdom APPENDIX A 647 G É T Ä S U B O D H I N É iii) Chapter 5 – Texts 5.17-26 explain characteristics of an enlightened karma-yogi, who takes shelter of the supreme within the heart (Karma-yoga – Action in Kåñëa consciousness) Summary of these characteristics – One experiences spiritual pleasure within and automatically achieves detachment from material sense pleasure. He works for the real welfare of all (3 points underlined) Refer to summarised theme 5E given in Chapter 5 of this book for further details of the qualities iv) Chapter6 – Texts 6.20-23 explain symptoms of Paramätmärealised yogi (Añöäìga yoga) Analogy: Lamp in a windless place (Bg.6.19) Refer to summarized theme 6A and 6C for further details of the qualities v) Chapter 9, 12 & 18 explains symptoms of self-realized devotee with Bhagavän realization in texts 9.13 – 9.14, 12.13 – 12.20, 18.54 Refer to 9.13 purport, summarized theme 12B, and 18.54 purport for details vi) Chapter 14 – Texts 14.22 -25 explain symptoms of one who has transcended the modes and is Brahman realized. They can be summarized as follows – No desire for or repulsion from manifestations of the modes – Illumination, attachment, delusion Equipoised, transcendental and detached, knowing that the modes alone are active Steady in all circumstances Deals equally with everyone(friend or enemy) and everything( earth, pebbles or gold) vii) Chapter16 – Texts 16.1-3 explain divine qualities on the basis of obedience to the regulative principles of scriptures, as against the demoniac nature who are disobedient and whimsical Çréla Prabhupäda defines how these qualities relate to the different varëas and äçramas – Refer summarized theme 16A given in Chapter 16 of this book viii) Conclusion: In summary, both Kåñëa and Çréla Prabhupäda have made it very clear that simply by sincerely and seriously 648 APPENDIX A APPENDIX A performing devotional service, the devotee will automatically develop all transcendental qualities. Such service attracts the mercy and personal attention of the Supreme Lord, and the reciprocal exchanges which naturally evolve from this bless the devotee not only with full self-realization but with complete satisfaction in his loving relationship with Kåñëa D. Bhakti-yoga gives everything – All these different qualities are automatically achieved by one who is practicing Bhakti-yoga. This is because - • Bhakti-yoga gives the topmost realization of ‘Bhagavän’ feature of Absolute Truth • Bhagavän feature includes the realization of the other two features of the Absolute Truth i.e. Brahman and Paramätmä realisation • Therefore Srila Prabhupada, in every translation and purport talks predominantly of devotional service 3 LEVELS OF KNOWLEDGE A. Definition of complete knowledge: Complete knowledge includes knowledge of the phenomenal world (matter), the spirit behind it (soul), and the source of both of them (Supreme Lord). This is transcendental knowledge B. Basis of categorization of knowledge – Çréla Prabhupäda categorizes different levels of knowledge from the Bhagavad-gétä based on ‘confidentiality’ and ‘levels of realization’ Based on confidentiality– Confidential or transcendental knowledge involves understanding the difference between the soul and the body. And the king of all confidential knowledge culminates in devotional service. Generally, people are not educated in this confidential knowledge; they are educated in external knowledge(Bg.9.1 purport) o Confidential – Simply knowing that the spirit soul is different from this body and that its nature is immutable, indestructible and eternal – Brahman-tattva (e.g.Bg.2.12-13, 2.20) o More confidential – APPENDIX A 649 G É T Ä S U B O D H I N É A general introduction to Kåñëa, The supreme person(Bg.4.5-4.9, 4.11) Introductory knowledge of Kåñëa and His energies(Bg.7.4-7) Knowledge of Super soul (Bg.13.23, 15.15, 18.61) o Most confidential – (Bg.9.2, 9.34, 10.8, 15.19, 18.65-66) This deals with unalloyed, pure devotion(Bg.9.1 purport) Activities of the soul in the spiritual kingdom are the most confidential part of spiritual knowledge(Bg.9.2 purport) Based on levels of realization of Absolute Truth – Brahman, Paramätmä and Bhagavän (Bg.2.2 purport) – This is covered in a separate theme “Levels of realization” o Analogy: Three phases of sun – the sunshine, the sun's surface and the sun planet C. Progression of Transcendental knowledge in different chapters in terms of confidentiality: Chapter 2 – This chapter stresses the importance of the soul. In the very beginning, the Lord says that this body is perishable and that the soul is not perishable (Bg.2.12-14, 2.20) Chapter 4 – o Transcendental knowledge about Kåñëa’s birth and activities (Bg.4.5-4.10) o Application of transcendental knowledge(Bg.4.1115) Kåñëa reciprocates according to one’s approach Perform one’s prescribed duties in full understanding of Kåñëa’s transcendental o nature and following In the footsteps of previous authorities Result of applying transcendental knowledge – Realization of one’s eternal identity as part and parcel of Kåñëa (Bg.4.35- 4.38) 650 APPENDIX A APPENDIX A Chapter 7 – Relationship between Lord and His energies, the living entity and material nature, is revealed (Bg.7.47.11) o Analogy: Pearls on a thread (Bg.7.7) Conclusion – Conditioned soul struggles with material nature, even though he belongs to the superior spiritual nature (Bg.7.5, 7.12-13) Chapter 9 – Describes the most confidential knowledge of unalloyed devotional service (Bg.9.1-9.2, 9.13-9.14, 9.22, 9.26-9.34) o • Chapter 10 – Kåñëa advises how the living entity can see Him in the material world o o o Establishes Kåñëa as the source of all that exists (Bg.10.8) States that only by devotional service can one know Him, not by any mundane position of scholarship (Bg.10.1-10.7) Summarizes the reciprocation between the Lord and living entity, based on devotional service (Bg.10.911) • Chapter 12 – Lord describes how He swiftly delivers one who surrenders and takes shelter in “full consciousness of Me”(Bg.12.6-12.7) • Chapter 13 – More thorough analysis of soul’s relationship with Super soul and material nature is described o o o Nature is the cause of all material causes and effects while living entity is the cause of varieties of enjoyments and sufferings in this world (Ref.Bg.13.21) Living entity follows the ways of life according to the three modes (Bg.13.22) Super soul is the transcendental enjoyer, supreme proprietor, the overseer and permitter (Bg.13.23) • Chapter 14 – Explains how the material nature controls the living entity by the three modes o Kåñëa’s hand in creation(Bg.14.3 -14.4) APPENDIX A 651 G É T Ä S U B O D H I N É o Kåñëa puts the living entity under the control of material modes(14.5-14.18) o Kåñëa as the basis of Brahman(14.26-14.27) • Chapter 15 – Explains how entire material universe is a perverted reflection of spiritual reality o Analogy: Banyan tree o Kåñëa advises Arjuna to detach himself from the illusory existence and search out for the spiritual o world Chapter 15 deals with all three levels of confidentiality, confidential knowledge of soul, more confidential knowledge of super soul, most confidential knowledge of Kåñëa as Bhagavän, thus culminating in Bg.15.19-20 • Chapter 18 – Kåñëa advises Arjuna to give up all other processes and just surrender unto Him (Bg.18.65-18.66) o Confidential knowledge(Bg.18.49-55) o o 4 More confidential knowledge of surrender unto super soul(Bg.18.61-63) Most confidential knowledge of surrender unto Kåñëa (Bg.18.64-66 HOW TO RECEIVE KNOWLEDGE This theme has been covered in various chapters across the Bhagavad-gétä A. Chapter 4 Importance of bona fide disciplic succession (Bg.4.1-4.2) Qualification as a friend and devotee (Bg.4.3) Submissiveness, rendering service and proper enquiries (Bg.4.34) o Blind following and absurd enquiries are condemned Faithfulness and controlled senses as the qualification (Bg.4.39) B. Chapter 7 – Hearing from Kåñëa or His bona fide representative (Bg.7.1) C. Chapter 9 – Non-envious attitude as prime qualification of Arjuna (Bg.9.1) 652 APPENDIX A APPENDIX A D. Chapter 10 – Sincerity as the qualification ; Knowledge is revealed in the heart of a sincere candidate (Bg. 10.10 -11) E. Chapter 13 – Importance of 20 qualities, that forms the process of knowledge( Bg.13.8-12) • Especially humility and accepting shelter of a bona fide spiritual master are two most important (Bg.13.8) • Pure devotional service is the ultimate goal (Bg.13.11) F. Chapter 18 – Non-enviousness as the qualification of the recipient (Bg.18.67) G. Condemned qualities – Texts 4.40 & 9.3 condemn faithlessness and doubting mentality 5 A. Introduction LEVELS OF GOD REALISATION • There are 3 progressive levels of God realization – Brahman, Paramätmä&Bhagavän (Bg.2.2 purport) o Analogy of 3 phases of the sun (Bg.2.2 purport) • They are discussed in different sections of Bhagavad-gétä, ultimately to establish ‘Bhagavän’ as the topmost realization. B. Summary of different levels a) Brahman realization Much of Chapter 2 deals with Brahman realization This is also discussed in texts 12.3-5, 13.30-35 & 18.50-54 Brahman conception can only be understood in relationship with Bhagavän, Lord Kåñëa because its very existence is dependent on Him as described in Bg.14.27.Just as the existence of the sunshine depends on its source, the sun; similarly the living entities depend on the Lord for their existence. Sri Kåñëa is the ParaBrahman from whom the Brahman emanates. Comparison of Brahman and Bhagavän realization is done in summarized theme 12A in Chapter 12 (Bg.12.3-5) Pure devotional service includes Brahman (brahma-bhuta) realization (Bg.18.54 purport) b) Paramätmä realization APPENDIX A 653 G É T Ä S U B O D H I N É Discussed mainly in chapter 6 as the goal of Añöäìgayogés/Dhyäna-yogi o But perfection in yoga practice is only achieved when one realizes Supersoul as a plenary portion of Kåñëa, & thus develops a desire to perform devotional service This concept is also discussed in the following sections o Qualities of Supersoul (Bg.13.14-18) – Refer Summarized theme 13B in chapter 13 o Supersoul as the transcendental enjoyer, proprietor, overseer, and permitter for the activities of living entities (Bg.13.23) o Supersoul as equally present in heart of all living entities (Bg.9.29 & 13.28-29) o o o o Supersoul as cause of remembrance , knowledge and forgetfulness ( Bg.15.15) Supersoul accompanies in all the bodies of living entities (Bg.18.61-63) Supersoul accompanying as a friend – 2 birds on the same tree (Bg.2.22 p) Supersoul enlightens the heart of a sincere devotee ( Bg.10.10 & 10.11) c) Bhagavän realization Bhagavän Sri Kåñëa is the highest truth. This is clearly told in Bg.7.7 o Analogy : pearls on a thread Kåñëa is the source of Brahman ( Bg.14.26-27) Kåñëa is the source of Paramätmä (Bg.15.15,10.20-21 & 6.2932) Kåñëa is the source of all material world and spiritual world ( Bg.10.8) This is why Kåñëa says in Bg.15.19 that whoever knows Him as the Supreme Lord is the knower of everything. It is only by devotional service that one can realize Kåñëa (Ref.Bg.18.55), the highest level of God realization, and it is for this reason alone that Bhakti-yoga is stressed throughout Bhagavad Gétä 654 APPENDIX A APPENDIX A 6 MIND CONTROL A. Introduction to Mind Mind is one of the components of subtle body ( Bg.7.4 & Bg.13.6-7) Kåñëa says, “Of all the senses I am the mind” ( Bg.10.22) Mind is the center of all sense activities and reservoir of all ideas for sense gratification (Bg.3.40purport & 15.8-9) Hierarchy – Intelligence is higher than the mind which is higher than the senses (Bg.3.42) o Analogy : Mind as the reins of the chariot of body with 5 senses as the horses (Bg.6.34purport) Functions of the mind – Thinking, feeling & willing o Uncontrolled thinking or unchecked contemplations within the mind can begin the process of fall down(Bg.2.62) B. Nature of the Mind Very powerful – Restless, turbulent, obstinate & very strong (Bg.6.34) Best friend or worst enemy– Controlled mind is the best of friends and uncontrolled mind is the worst of enemies ( Bg.6.5 & Bg.6.6) Controlled mind is assured of self-realization – Without mind control, there is no chance of self-realization (Bg.6.36) Mind as Deliverer or Degrader – Whatever one thinks at time of death one will attain that state in the next life (Bg.8.5) C. Recommendations in different chapters on mind control Chapter-2 Principle of higher taste (Bg.2.59) o Engage the mind in Kåñëa’s service and experience higher taste to get rid of lower engagement Chapter -3 Principle of “Deliberate spiritual intelligence[Kåñëa consciousness]” (Bg.3.43) o Soul is higher than intelligence, intelligence is higher than the mind, mind is higher than the senses ( Bg.3.42) Chapter-6 APPENDIX A 655 G É T Ä S U B O D H I N É o Steady the mind just like a lamp in a windless place(Bg.6.19 ) o Withdraw the mind from wherever it wanders (Bg.6.26 ) o Suitable practice & detachment is recommended (Bg.6.35) Chapter-8 Concept of doing one’s prescribed duty to engage the mind according to one’s proclivities (Bg.8.7) Chapter-9 Always think of ‘Me’ (Bg.9.34) Chapter-10 Develop the power of thought by association of Guru, Sädhu & çästra- (Bg.10.4-5 purport) Chapter-17 Austerity of mind (Bg.17.16) o “And satisfaction, simplicity, gravity, self-control and purification of one's existence are the austerities of the mind” D. Results of mind control One rises above the modes and is freed from all reactions to past deeds The yogi whose mind is fixed on Kåñëa verily attains the highest perfection of transcendental happiness Kåñëa’s promise: Always think of Me, become My devotee, worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend(Bg.18.65) 7 SENSE CONTROL A. Introduction to the senses Senses are the instruments for any action through which mind functions (Bg.18.13-14) B. 656 Nature of the senses Senses are very strong and impetuous (Bg.2.60 ) o They forcibly carry away the mind even of a man of discrimination who is endeavoring to control them Even one of the roaming senses on which the mind focuses can carry away a man's intelligence (Bg.2.67) e.g. allowance of sex enjoyment under marriage ties APPENDIX A APPENDIX A o Analogy: As a strong wind sweeps away a boat on the water C. Why is sense control recommended – Proper use of senses can decide elevation or degradation of the soul. (Most important reasons are underlined below) Chapter 2 – Uncontrolled senses is the cause of all fall down (Bg.2.62-63) Chapter 3 – Even in regulated sense enjoyment there is every chance of fall down (Bg.3.34purport – e.g., allowance of sex enjoyment under marriage ties) Chapter 5 o Sense enjoyment is temporary (Bg.5.22) o Contact of senses with sense objects is a source of misery (Bg.5.22) Tolerate urges of material senses & desires, till death (Bg.5.23) Conclusion o Sense control is the first step in attaining the supreme o This is the only way to real & ever lasting peace o D. How to control senses Not letting the senses to come in contact with sense objects, like a tortoise withdraws the senses when not in use(Bg.2.58) Doing our prescribed duties and dovetailing our propensities in Kåñëa consciousness (Bg. 3.6-7) Senses cannot be artificially controlled by other yogic processes because the slightest agitation can cause fall down (Bg.2.60) Therefore only by engaging senses in Kåñëa consciousness can one actually control them(Bg.2.61) E. Result of controlling senses One can obtain the complete mercy of the Lord (Bg.2.64) One attains happiness within and becomes completely peaceful. (Bg.2.65) One is liberated in the Supreme, and ultimately he attains the Supreme (Bg.2.72) APPENDIX A 657 G É T Ä S U B O D H I N É 8 RELATIVE POSITIONS OF VARIOUS PROCESSES IN “MIND & SENSE CONTROL” Kåñëa explains the role of various bona fide processes in helping mind & sense control and how bhakti stands the topmost. He explains everything in such a way that the position of bhakti as topmost becomes self-evident. Also Srila Prabhupada’s purports throughout Bhagavad Gétä establish the process of bhakti as the only practical and most efficient method. A. Role of prescribed duties – Engaging the senses in one’s prescribed duties as a means of purification(Bg.3.4-7) B. Role of “Deliberate Spiritual intelligence” trained in Kåñëa’s Consciousness (Bg.3.43) C. Role of “jïäna” – Using one’s discrimination to control the mind and senses (Bg.5.22-23 & Bg.15.1-4, and Chapters 13 & 14) D. Role of Añöäìga yoga – Arjuna rejects this process as very difficult, this process employs mechanical meditative means to control mind and senses ( Bg.6.33-34) E. Role of bhakti process - ‘Higher taste in service of Lord’ is the only practical and most effective means (Bg 2.59). Other references from the Bhagavad Gétä in favor of bhakti are as follows: Text 8.7 – Performing one’s prescribed duty with remembrance of Kåñëa Text 8.14 – Constant remembrance of Kåñëa without deviation Text 9.34 – Engage the mind totally in Kåñëa’s service Text 12.2 & 12.6-8 – Direct service to Kåñëa is better than impersonal meditation Text 18.65 – Engage the mind totally in Kåñëa’s service F. Conclusion – Bhakti is not only the topmost process but includes the essential elements & results of all other processes (Bg.8.28). G. Bhakti process offers two very practical and very attractive features: • Yukta-vairägya – Although devotees do regulate their senses and the mind, they use the very same things that degrade and implicate the materialists to purify and elevate themselves(e.g.Bg.9.27) 658 APPENDIX A APPENDIX A • Allows spiritual satisfaction, and it is not dry – Although jïänés and yogis are fearful of the mind and the senses, the devotees allow them spiritual satisfaction(e.g.Bg.2.59) 9 DEATH A. What is death? • Our identity – We are not this body but eternal individual spirit souls (Bg.2.12) • What is Death – It is simply change of bodies (Bg.2.13) o Analogy – Change of body is like change of dress (Bg.2.22) • Soul is immutable and never dies – Only body goes through 6 changes. It is born, grows, stays for sometime, reproduces, dwindles and dies. • Death is inevitable – Certain references are as follows o A sober person is not bewildered by such a change o o (Bg.2.13) One who takes birth is sure to die (Bg.2.27) Death pervades the highest planet to the lowest planet (Bg.8.16) • Kåñëa is death personified o I am immortality, and I am also death personified (Bg.9.19) o o I am Yama, the lord of death(Bg.10.29) I am all-devouring death (Bg.10.34) B. Different times of departure and destinations (Bg.8.23-27) • Yogic process: o o Path of light – One attains the Supreme and does not come back (Bg.8.24) Path of darkness – One reaches the moon planet but again comes back.(Bg.8.25) • Devotional process: Since a devotee is completely dependent on the Lord, he is beyond the considerations of auspicious and inauspicious times. Kåñëa personally takes charge of him (Bg.8.27 & 12.7) C. Death in different modes (Bg.14.14-15 & 14.18) Death in mode of goodness – One goes to the higher planets APPENDIX A 659 G É T Ä S U B O D H I N É Death in mode of passion – One attains earthly planets Death in mode of ignorance – One attains birth in lower species or hellish planets D. Consciousness at the time of death Consciousness while dying determines the future birth (Bg.8.6) Remembrance of Kåñëa takes one to Kåñëa (Bg.8.5) Remembrance of Kåñëa in full devotion is possible only by proper training (Bg.8.10) One can avoid the hellish planets by a process of atonement called Präyaçcitta (Bg.1.43) E. How to transcend death/ Death for a devotee Buddhi-yoga – Process of Buddhi-yoga provides complete freedom from fruitive bondage and cycle of birth and death. ( Bg.2.51) Equanimity – By attaining equanimity of mind one can conquer birth and death (Bg.5.19) Kåñëa’s personal care – Kåñëa personally delivers those engaged in pure devotional service (Bg.12.7) Submissive hearing – Process of sincere hearing from the authorities (Bg.13.26) 10 UNIVERSAL FORM A. What is Universal form (Refer Text 11.5 in Main notes) 1. The Universal form is a transcendental but temporary form manifested for the cosmic manifestation 2. This form is subject to the temporary time of this material nature 3. It is not eternally situated in the spiritual sky like Krsna’s other forms 4. It cannot be seen unless Krsna gives one the power to see it B. Arjuna’s reasons to see Universal form (Bg.11.3 and 11.8 Purport) 1. Establish Kåñëa’s divinity – To establish Kåñëa’s supreme 2. 660 APPENDIX A position as the source of everything Criteria for incarnation – To set a criterion to identify the genuine incarnations and to avoid imposters APPENDIX A 3. To prove Kåñëa’s statements – For the sake of others, he is curious to establish how Kåñëa Himself pervades and supports the entire universe, as He explained in statements of chapter10 (Kåñëa “not only theoretically or philosophically”, but ‘actually’ presented Himself as such to Arjuna) C. Description of Universal form (Bg.11.9-31) 1. Unlimited divine, wondrous and brilliant forms 2. Unlimited mouths, eyes, ornaments weapons and garlands 3. More radiant than 100’s and 1000’s of suns 4. Unlimited expansions of universe are seen sitting at one 5. 6. 7. 8. 9. place All demigods and living entities were seen at one place, also Brahma, Siva, all sages etc. Sun and moon are the eyes Blazing fire coming from the mouth Spreading throughout the sky and planetary systems Demigod and sages are surrendering and praying with folded hands 10. All sons of Dhåtaräñöra and their allied kings, being seen rushing into His fearful mouth, like moths rushing into fire D. Arjuna’s prayers (Bg 11.35-46): Arjuna glorified Kåñëa as follows 1. Arjuna recognizes Kåñëa’s action as all-good for everyone o The world becomes joyful on hearing your name and everyone becomes attached to you o You are worshiped by great souls and demons are afraid and flee away 2. “You are worshipable by everyone” o You are the God of all the Gods, the original creator, especially even greater than Brahmä, secondary creator o Invincible source of all and cause of all causes 3. “You are transcendental to material manifestations” 4. “You are the ultimate rest of everything and all knowledge” 5. You are the essence of everything– You are the air , the fire, the water , the moon, Pitamahä (Brahmä ji) and Prapitamahä APPENDIX A 661 G É T Ä S U B O D H I N É 6. Offers obeisances – ‘I offer you obeisances from front, behind and from all sides” 7. Begs forgiveness – Arjuna begs forgiveness for treating Kåñëa, the infallible one, as an ordinary friend 8. Recognizes Supremacy – You are the supreme father and supreme spiritual master 9. Begs mercy – Arjuna falls to the ground and begs for mercy 10. Desires two-armed form – Request to withdraw the fearsome form and reveal the form as Personality of Godhead E. Arjuna’s reactions on seeing the form & change of rasäs (Bg.11.14, 11.23 ,11.41& 11.45-46) 1. In text 11.14 the rasa changes from friendship to wonder – Arjuna hair stand on end and he bows down in awe and reverence 2. In text 11.23-24 the rasa changes to fear – Arjuna experiences a terrible fearsome sight(Käla-rupa) 3. In text 11.41, he begs for forgiveness for the offences he committed, while thinking Kåñëa to be his friend and asks Kåñëa to tolerate them 4. In text 11.45-46, after seeing this Universal form, he begs Kåñëa to reveal His four-armed form F. Qualification to see Universal form (Bg.11.48) 1. This Universal form cannot be seen by personal efforts like studying the Vedas, performing sacrifices, charity, pious activities or penances 2. Only devotees can have such divine vision G. Pure devotee’s vision 1. The most intimate feature of the Absolute Truth is twoarmed form of Sri Kåñëa. This Form is only known through 2. devotional service Devotee correctly situated in transcendental relationships are attracted by loving features and not by godless display of opulences e.g. playmates and parent of Kåñëa in Våndävana 662 APPENDIX A APPENDIX A 11 THE MODES OF MATERIAL NATURE A. Different chapters which raise the issue of modes • Chapter 2 o Kåñëa’s first advice to Arjuna in Bhagavad Gétä about dealing with the modes is to transcend them (Bg.2.45) • Chapter 3 o o Conditioned soul bewildered under the modes, think himself to be the doer of the activities (Bg.3.27) Even a man of knowledge acts according to his own nature, for everyone follows the nature he has acquired from the three modes. What can repression accomplish? ( Bg.3.33) • Chapter 5 o Material modes of nature as a secondary doer, facilitates the desires of the living entity (primary doer) under the sanction of the Supersoul (The ultimate doer )(Bg.5.13-16) • Chapter 14 o o This chapter explains the working of different modes Only way to transcend modes is ‘by surrender unto Kåñëa (Bg.7.14 & 14.26) • Chapters 14,17 & 18 deals with this topic in more detail as shown in the next few points B. Lord impregnated the soul within material nature, which consists of 3 modes (Bg.14.3-5) • When the eternal living entity comes in contact with nature, O mighty-armed Arjuna, he becomes conditioned by these modes.( Bg.14.5) C. Working of the modes – Study the Summarized theme 14A in Chapter 14 of this book D. Symptoms of one who has transcended the modes (Bg.14.22-25) • No desire for, or repulsion from manifestations of the modes – Illumination, attachment, delusion APPENDIX A 663 G É T Ä S U B O D H I N É • Equipoised, transcendental and detached, knowing that the modes alone are active • Steady in all circumstances • Deals equally with everyone(friend or enemy) and everything(earth, pebbles or gold) E. How to transcend the modes (Bg.14.26) • By full devotional service, unfailing in all circumstances F. Relationship between the modes & one’s faith, worship, sacrifice, austerity & penance is given in Chapter 17 • Actually, faith is born of goodness, but when it is influenced by different modes of nature, varieties of religion are created. • Those influenced by modes of material nature worship various features of the material world, but those in transcendental goodness worship Viñëu. • One can elevate himself from the lower modes to goodness by the association of bona-fide spiritual master who engages him in devotional service to the Lord G. Five factors of action in relation to the modes are described in Chapter 18 – knowledge, action, worker, understanding & determination (Bg.18.66) • Kåñëa encourages us by saying that although all work is controlled by the modes, one can become free from the reactions of work by performing his occupational duty for His pleasure (Bg.18.66) H. Conclusion – Kåñëa advises us to fully surrender to Him in love, become reinstated in our constitutional position and thus become permanently transcendental to the 3 modes. 12 RELATIONSHIP BETWEEN ÉÇVARA, JÉVA,&PRAKÅTI A. Five topics of Gétä • Çréla Prabhupäda mentions these topics in the introduction of Gétä as Éçvara(Lord), Jéva (Living entity), Prakåti (Material nature), Käla(Time) &Karma(Action) • Jéva &Prakåti, being the energies of the Éçvara are intrinsically related to Him 664 APPENDIX A APPENDIX A • Many aspects of relationship between these three(Éçvara, Jéva , Prakåti) are mentioned in Bhagavad Gétä B. Éçvara as the source – Lord is the source of Jéva &Prakåti, which are His superior and inferior energies respectively (Bg.7.4-7). References are as follows: • Source of prakåti – Bg 7.4 • Source of Jéva – Bg.7.5 apareyam itas tv anyäà… • Cause of creation and dissolution – Bg.7.6 etad-yonéni bhütäni… • Maintainer and resting place of all – Bg7.7 mattaù parataraà nänyat… C. Relationship between the Éçvara&prakriti (Bg 9.4-10) –Although material nature works completely under the superintendence of the Lord, still He is neutral and aloof (Ref summarized theme 9A chapter 9 of this book) D. Relationship between the Éçvara&Jéva – Living entities are part and parcel of the Lord (Bg.15.7) E. Difference between soul(Jéva ) & Super soul(Éçvara) – Soul is eternally atomic and dependent on the Lord while Super soul is eternally blissful, allcognizant, omniscient and completely independent (Ref. Summarized theme 5C in Chapter 5) F. Functional relationship between soul, material nature & Super soul (Jéva,Prakåti, Éçvara) – Concept of primary doer, secondary doer and Ultimate doer (Ref. Summarized theme 5D in chapter 5 based on Bg.5.13 - 5.15) G. Reciprocation between Éçvara&Jéva • Lord reciprocates according to the way the Jéva approaches (Bg.4.11) • Lord’s special favor to the devotees (Bg.9.29-32) • Lord gives spiritual intelligence to a sincere seeker and guides him from within (Bg.10.8-11 – catur-çlokéGétä) 13 RENUNCIATION OF WORK VS WORK IN DEVOTION Arjuna is confused to differentiate between the two concepts and expresses his confusion in the beginning of chapters 3, 5 and 18. For further details on this theme, refer to the following sections A. Chapter-3 • Texts 3.3-3.9 concludes following: APPENDIX A 665 G É T Ä S U B O D H I N É o o o Soul is always active by nature and inactivity is not an option available So it is advised to perform our activities in a way that they are directed towards self- purification and self- realization. Premature renunciation carries no benefit Self- purification and self- realization are the purposes of performing prescribed duties • Study differentiation yoga(renunciation of table work) and between Säìkhya- Buddhi-yoga(work in devotion) given after Text 3.3 in this book B. Chapter-5 – Study summarized theme 5A – Differentiation table between renunciation of work Vs work in devotion C. Chapter-18 – Study Bg. 18.2-18.12. They are summarized as follows – • Acts of sacrifice, charity and penance are not to be given up; they must be performed(Bg.18.5) • They should be performed as a matter of duty without attachment or any expectation of result(Bg.18.6) • It is indeed impossible for an embodied being to give up all activities. But he who renounces the fruits of action is called one who has truly renounced(Bg.18.11) D. Conclusion – One who works in devotion is a true sannyäsé and easily achieves liberation (Bg.5.3) 14 BHAKTI-YOGA IN EVERY CHAPTER OF BHAGAVAD GÉTÄ A.Middle six chapters – Primarily the middle six chapters of Bhagavad Gétä deal with Bhakti-yoga B.Entire Bhagavad Gétä– But, based on Srila Prabhupada’s purports, we can understand that the entire Bhagavad Gétä touches different aspects of Bhakti-yoga a) First six chapters – Explain why & how to work for Kåñëa b) Middle six chapters – Explain the consciousness, mood & activity of His dear devotee • Explain pure devotional service, it’s nature and it’s activity c) Last six chapters – Train us on how to think and discriminate for advancing in Kåñëa consciousness 666 APPENDIX A APPENDIX A C. Various aspects of Bhakti-yoga are covered in Bhagavad Gétä as follows: 1. Chapter-1 – This chapter presents the following two themes repeatedly • The Lord’s protection – Devotees who surrender to the Lord’s protection are assured victory, regardless of the material odds • The Lord as an intimate servant – The Bhagavad-gétä introduces Kåñëa, the Supreme Personality of Godhead, as the intimate servant of His devotees. (e.g. As Arjuna’s charioteer) 2. Chapter-2 • Bg.2.47-51 and 2.45 – Kåñëa gives a glimpse of bhakti by establishing superiority of Buddhi-yoga / akarmic activity • Bg.2.61 – Also explains the concept of steady intelligence attained by being “Dedicated to Me”(mat-parah) 3. Chapter-3 • Bg.3.9 – Work done as a sacrifice for Viñëu has to be performed; otherwise work causes bondage in this material world. • Bg.3.30 – This verse directly talks about devoting all works to Kåñëa’s service 4. Chapter-4 • Bg.4.1-8 – This section gives knowledge of Kåñëa’s birth and activities • Bg.4.9-11 – Establish reciprocation between Lord and living entity • Bg.4.33-34 – Goal of all sacrifices is to develop selfrealization &Kåñëa consciousness and one should do it by surrender and service unto bona fide spiritual master • Bg.4.16-24 – Explains true Akarma as “Work in Kåñëa Consciousness” 5. Chapter-5 • Bg.5.2-3 – Establish that work in devotion is better than renunciation of work and it fulfills all the criteria of Sannyäsa APPENDIX A 667 G É T Ä S U B O D H I N É • Bg.5.29 – Establishes Kåñëa as the only enjoyer of all sacrifices, proprietor of all and true friend of all living entities 6. Chapter-6 • Bg.6.1-2 – Explain real Sannyäsa-Yoga or Bhakti and thus establishes that Bhakti fulfills the criteria of Yoga • Bg.6.47 – Establishes Bhakti-yoga as the topmost yoga system. Actually, the whole chapter 6 is designed in a way that it is self-evident that Bhakti is supreme 7. Chapter-7 • Bg.7.5 & Bg 7.7 – Establishes Kåñëa as the Supreme Absolute Truth and living entity as His energy • Bg.7.14 – Surrender as the only way to transcend the material energy • • • • 8. Bg.7.19 – Surrender to Väsudeva as the ultimate goal of Jïäna Bg.7.23 – Devotees of Kåñëa go to Kåñëa’s planet Bg.7.28 – Promotes Devotional Service with determination Bg.7.30 – Knowing Kåñëa as the main governing principle of all manifestations, demigods and sacrifices Chapter-8 • Bg.8.7 – Stresses the remembrance of Kåñëa in devotion • Bg.8.14 & 8.22 – Teaches pure devotional service • Bg.8.28 – A devotee automatically and effortlessly achieves all the result of Jïäna -Yoga, Karma& all the vedic forms of purification 9. Chapter-9 : Whole Chapter-9 talks of devotional service. Few examples are :- • Bg.9.2 – Establishes Bhakti-yoga as the king of all knowledge • Bg.9.13-14 – Establishes Practice of Pure devotional service by constant practice and remembrance • Bg.9.22 – Establishes Pure devotional service (Kåñëa provides & protects for His pure devotees) • Text 9.29-32 – Kåñëa pleads us to practice Bhakti-yoga by declaring it as most easy and accommodating • Bg.9.34 – Recommends full absorption in Kåñëa 668 APPENDIX A APPENDIX A 10. Chapter-10 • Bg.10.3 – Recommends proper understanding of Kåñëa • Bg.10.7 – One in full knowledge engages in unalloyed devotional service • Bg.10.8-11 – Catur-çlokéGétä explains reciprocation between Kåñëa and His devotees, especially Bg.10.8 recommends that a real intelligent person takes to the practice of pure devotional Service 11. Chapter-11 • Bg.11.47-55 – Glorifies the path of Devotional Service as the only way to see Kåñëa 12. Chapter-12 • Bg.12.1-7 – Establish Devotional Service as superior to impersonalism and Kåñëa directly takes charge of His devotees • Bg.12.8-12 – Establish the progressive stages of devotion • Bg.12.13-20 – Explains the qualities of pure devotees • Bg.12.20 – Devotional Service makes one extremely dear to Kåñëa 13. Chapter 13 • Bg.13.8-12 – Recommends that all the qualities are meant to develop unalloyed devotional Service, as told in Bg.13.11 as the ultimate goal • Bg.13.19 – Only devotee can properly understand the subject of field of activities, Knowledge & Knowable • Bg.13.26 – Glorifies the path of ‘Hearing’ as the easiest and very effective path for this modern age 14. Chapter 14 • Bg.14.26 – Establishes uninterrupted devotional Service as the method to transcend three modes 15. Chapter 15 • Bg.15.5-6 – Explains the surrendering process • Bg.15.15 – Explains Lord Kåñëa as the goal of all Vedas • Bg.15.18-20 – Recommends devotional service as the most confidential knowledge APPENDIX A 669 G É T Ä S U B O D H I N É 16. Chapter 16 • Bg.16.23-24 – Çréla Prabhupäda explains that in human society, aversion to the principles of understanding the Supreme Personality of Godhead is the cause of all falldowns, which leads to demoniac life 17. Chapter 17 • Bg.17.23-28 – This explain how one can free one’s activity from the influence of the modes by dedication for pleasure of the Supreme 18. Chapter 18 • Bg.18.65, 66 & Bg.18.78 – This concludes Bhagavad Gétä by recommending Arjuna to give up all other processes and surrender unto Kåñëa, which is the supreme instruction on morality 15 ANANYABHAKTI A. Pure Devotional Service (Ananya-bhakti) is the most confidential knowledge B. Ananya-bhakti has been directly discussed in following sections • • • • • • Chapter-8 Bg.8.14 Chapter -9 Bg.9.13,9.22, 9.26, 9.30 & 9.34 Chapter -10 Bg.10.8-11 Chapter -11 Bg.11.54-55 Chapter -15 Bg.15.19,15.20 Chapter -18 Bg.18.65-66 C. A sincere and serious devotee can achieve Pure Devotional Service simply by studying Bhagavad Gétä& shelter of a bona fide spiritual master (Bg.8.28) 16 BHAKTI AS THE TOPMOST YOGA SYSTEM Introduction: - All the different types of yoga, namely Karma yoga, Jnana yoga, Añöäìga yoga etc. are different rungs of the yoga ladder. Bhakti is the highest rung, and all other yogas are just the means to reach to the highest rung. Yoga actually means Bhakti-Yoga vedeñu yajïeñu tapaùsu…………..(Text 8.28) 670 APPENDIX A APPENDIX A “A person who accepts the path of devotional service is not bereft of the results derived from studying the Vedas, performing sacrifices, undergoing austerities, giving charity or pursuing philosophical and fruitive activities. Simply by performing devotional service, he attains all these, and at the end he reaches the supreme eternal abode.” Below is the description of the topmost yoga system. A. Bhakti is the highest form of yoga yoginäm api sarveñäà………( Text 6.47) “And of all yogés, the one with great faith who always abides in Me, thinks of Me within himself, and renders transcendental loving service to Me—he is the most intimately united with Me in yoga and is the highest of all. That is My opinion.” B.Bhakti-yoga does not demand any qualifications, only qualification required is faith (Bg 9.3) Anyone, from any caste, race or sex can perform bhakti (Bg.9.32 striyo vaisya....) Anyone can directly perceive the results (Bg.9.2 Pratyaksavagmam) C. Process is very easy By principle of higher taste, one can easily control mind and senses (Bg.2.59) Easier to practice, than the path of Impersonalist (Bg 12.2-5) Compared to Astanga Yoga, bhakti does not demand strict vows of absolute celibacy (Bg.6.13-14) Process is blissful – ‘Susukam’ (Bg 9.2) Just offer a leaf, flower, fruit or water with love and devotion (Bg 9.26) “Whatever you do, whatever you eat, whatever you offer or give away, and whatever austerities you perform—do that, O son of Kunté, as an offering to Me. ” (Bg.9.27) D. Bhakti offers the topmost realization of Absolute Truth, but Bhakti is very rare Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth (Bg. 7.3) “After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare.” (Bg 7.19) APPENDIX A 671 G É T Ä S U B O D H I N É “Persons who have acted piously in previous lives and in this life and whose sinful actions are completely eradicated are freed from the dualities of delusion, and they engage themselves in My service with determination” (Bg.7.28) E. Inconceivable power of bhakti – Practicing bhakti bestows following supreme benedictions Easy to cross over material energy (Bg.7.14) Easy to overcome three modes (Bg.14.26) Provides shelter of divine energy (Bg.9.13) Fulfills all the necessities (Bg.9.22) F. Only way to understand and attain Kåñëa “And whoever, at the end of his life, quits his body remembering Me alone at once attains My nature. Of this there is no doubt.” (Bg.8.5) “My dear Arjuna, only by undivided devotional service can I be understood as I am, standing before you, and can thus be seen directly. Only in this way can you enter into the mysteries of My understanding.” (Bg.11.54) “One can understand Me as I am, as the Supreme Personality of Godhead, only by devotional service. And when one is in full consciousness of Me by such devotion, he can enter into the kingdom of God.” (Bg.18.55) G. Kåñëa personally recommends bhakti process “Therefore, O Arjuna, surrendering all your works unto Me, with full knowledge of Me, without desires for profit, with no claims to proprietorship, and free from lethargy, fight.” (Bg.3.30) “Engage your mind always in thinking of Me, become My devotee, offer obeisances to Me and worship Me. Being completely absorbed in Me, surely you will come to Me.” (Bg.9.34) “I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts.”(Bg.10.8) “Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear.”(Bg.18.66) H. Kåñëa reciprocates with one’s devotion and sincerity Bg.10.10 & Bg.10.11 – Kåñëa guides from within to a sincere devotee, and removes the darkness of ignorance 672 APPENDIX A APPENDIX A J. Bhakti as the path of real peace “A person in full consciousness of Me, knowing Me to be the ultimate beneficiary of all sacrifices and austerities, the Supreme Lord of all planets and demigods, and the benefactor and wellwisher of all living entities, attains peace from the pangs of material miseries.” (Bg.5.29) H. Lord personally protects His devotees Accidental fall down is forgiven (Bg.9.30) Lord promises to protects His devotees(Bg.9.31) Lord personally delivers His devotee from material ocean(Bg.12.7) 17 A. What is Añöäìga-Yoga AÑÖÄÌGA YOGA Añöäìga-yoga, a mechanical meditative practice, controls the mind and the senses and focuses one’s concentration on Paramätmä (the Supersoul). This practice culminates in samädhi, full consciousness of the Supreme. B. Eight limbs of Añöäìga-Yoga are (Bg.5.29 purport): yama – Prohibitions; niyama - injunctions; äsana - sitting exercises; präëäyäma - breathing exercises; pratyähära - withdrawing the senses; dhäraëä - steadying the mind; dhyäna - meditation; samädhi trance, full absorption C. Two stages of yoga (Bg.6.3) Yogärurukña stage – It is the beginning stage in which prescribed duties are essential to gradually purify one of the fruitive desires Yogärüòha stage – It is the advanced stage. After achieving freedom from desires that impel fruitive work, one retires from active duties for contemplation and meditation D. Basic practices of Añöäìga-Yoga Principle – One should constantly engage body, mind and self in relationship with supreme(6.10) Place of practice - Live alone and in a secluded place(6.10) Mind control – First business of any transcendentalist is to control the mind and fix on the supersoul(6.10) Consciousness – One should be free of desires and feelings of possessiveness(6.10) APPENDIX A 673 G É T Ä S U B O D H I N É Manner of sitting – Not sit too high or too low. One can sit posture, with vision on the tip of the nose(6.11-12) Celibacy and fearlessness is a must(6.13-14) Object of meditation – To see Viñëu-mürti in one’ s own on deer skin or kuça grass. One should sit in a straight heart (6.13-14) Regulation in eating, sleeping, recreation and work(6.16-17) o Do not eat too much or too little, or sleep too much or too little When the yogi disciplines his mental activities and become situated in transcendence, devoid of all material desires, he is said to be well established in yoga (Bg 6.18) E. Realizations/visions/actions of a yogi in perfection – For this section, please refer summarized theme 6C in chapter 6 F. Limitations • The system of yoga appears impractical and unendurable, for the mind is restless and unsteady (Bg.6.33) • The mind is restless, turbulent, obstinate and very strong, and to subdue it, is more difficult than controlling the wind (Bg.6.34) • Impractical in this age(Kali) for most classes of people(Text Bg.6.34) G. Destination of unsuccessful Añöäìga-Yogi after short practice and long practice (Bg.6.40-45) A transcendentalist engaged in auspicious activities does not meet with destruction and is never overcome by evil (Ref Bg.6.40) Short practice – One who practices yoga for short time first goes to the higher planets to fulfill his remaining material desires. He then takes birth in an aristocratic and/or wellsituated family wherein he may revive his yoga practice without any impediment(Ref Bg.6.41) 674 APPENDIX A Long practice – One who has made great advancement in yoga, but is still not completely perfect takes his birth in the family of spiritualists, he automatically becomes attracted to APPENDIX A the yogic principles and thus successfully completes his selfrealization(Bg.6.42-45) H. Bhakti-yoga as the topmost process (Bg.6.46-47) And of all yogis, the one with great faith who always abides in Me, thinks of Me within himself and renders transcendental loving service to Me- he is the most intimately united with Me in yoga and is the highest of all. That is my opinion (Bg.6.47) 18 VARËÄÇRAMA DHARMA This topic is introduced in several chapters in Bhagavad Gétä A. Chapter-1 – Arjuna first introduces this discussion when he says that fighting will destroy Varëäçrama tradition and will lead to chaos in human society (Bg.1.39-43) B. Chapter-2 – Kåñëa explains the proper application of Varëäçrama dharma in Bg.2.31-37, especially for Arjuna’s case (Bg.2.31 purport) • Study Bg.2.31 in this book for the concept of sva-dharma C. Chapter-3 – Mentions following points about one’s prescribed duties according to one’s varna or ashram • Important of yajïa to get freedom from all bondage to work (Bg.3.3-9) • Great souls performing prescribed duties to set an example (Bg.3.17-24) • One needs to stick to one’s own prescribed duties (Bg.3.33 35) D. Chapter-4 – It explains that Varëäçrama system is created by Kåñëa Himself on account to the 3 modes of material nature and works associated with them(Bg.4.13) E. Chapter-9 – Even women, vaiçyas and çüdras can attain to perfection by surrendering process(Bg.9.32) F. Chapter-18 (Bg.18.41-48) • Mentions the qualities of different varëas • Also mentions, how to achieve perfection by karma-Yoga, by dovetailing one’s propensities in the service of the Supreme Lord APPENDIX A 675 G É T Ä S U B O D H I N É 19 DEVOTEES & NON-DEVOTEES Following sections lay down the differencing factor between the two categories A. Chapter-3 – Bg.3.25 mentions the differentiating factor between them is “Desire” • Refer Text 3.27-28 in this book for further elaboration between attached & detached worker B. Chapter-7 – Bg.7.15 & 7.16 differentiates between those who surrender and those who do not surrender to Kåñëa • Each category has 4 types C. Chapter-9 – Bg.9.11-9.14 differentiates between Durätmäs (9.11-9.12) and Mahätamas(9.13-9.14) D. Chapter-16 – Bg.16.23-24 mentions the criteria of differentiating as “Obedience to scriptural injunctions” • Refer Summarized theme 16A in chapter 16 for divine qualities • Refer Summarized theme 16B in chapter 16 for demoniac qualities 20 DEMIGOD WORSHIP A. Different chapters on demigod worship Chapter-3 Kåñëa introduces demigod worship in Text 3.11- 12 & encourages it in the sense that He wants to establish the need of sacrifice on behalf of human society even to fulfill basic necessities Chapter-4 Text 4.12 exposes the mentality of demigod worshipers as being looking for immediate fulfillment of material desires Chapter-7 Kåñëa calls demigod worshipers as less intelligent (Ref. Summarized theme 7B) Chapter-9 Kåñëa finally compares demigod worshipers to pure devotional service and establishes demigod worshipers as improper and illegal, and only acheiving temporary benefits (Bg.9.20-25) 676 APPENDIX A APPENDIX A B. Is demigod worship recommended – In chapter 3, texts 3.10-14, it does appear that Kåñëa is encouraging demigod worship. In this context, Kåñëa is emphasizing the unavoidable duty of all human beings toward the demigods, as a part of VedicKarma-Kända process Prosperity of human society depends on the satisfaction of demigods (Bg.3.10-12) But, one who enjoys the results without offering them in a sacrifice, is a thief (Bg.3.13) C. Benefit of such worship The performer is purified of the contamination of lower qualities of nature Elevated to higher planets Satisfies senses hundreds and thousands of times than earthly planet D. Why do people worship demigods (Ref. Bg.4.12, 7.20-21, 9.20-21) For immediate fulfillment of material desires For enjoying heavenly pleasures e.g. Soma rasa in moon planet etc They have lost the spiritual sense They are affected by lower modes They think demigods are better for certain purpose as per their study of Vedas e.g. Sun god for better health They do not know that demigods are different parts of universal form of Kåñëa and do not know what part of the body the food must supplied E. What is Kåñëa’s ultimate opinion – In text 4.12 Kåñëa exposes the motivation of these demigod worshipers. They are only interested in quick fruitive results, without any knowledge of their ultimate welfare. Thus they are called less intelligent in text 7.20 F. Why demigod worshipers are called less intelligent Their intelligence stolen by material desires (Lust) Demigods, the benediction they give and their worshipers, all are temporary Demigod worshipers go to demigod planets which are temporary, thus they undergo repeated cycle of birth and death(Bg.9.21 & 9.25) They lack the following knowledge about Kåñëa o Kåñëa is the source of everything (Bg.7.6) APPENDIX A 677 G É T Ä S U B O D H I N É o Kåñëa makes faith steady, required by a living entity to worship the demigods(Bg.7.21) o Kåñëa bestows benefit through the demigods to the living entities(Bg.7.22) Demigod worship without knowledge of Kåñëa’s supremacy is called “avidhi-pürvakam” – improper method of worship(Bg. 9.23) G. Conclusion Kåñëa should be worshiped in all conditions and circumstances 678 Worshiping Kåñëa assure complete perfection(Bg.9.22) Kåñëa is only enjoyer and master of all sacrifices (Bg.9.24 ) Worshiping Kåñëa transfers one to the eternal abode, free from birth and death (Bg.9.25) APPENDIX A APPENDIX B DEFEATING MÄYÄVÄDA nama oà viñëu-pädäya Kåñëa-preñöhäya bhü-tale çrémate bhaktivedänta-svämin iti nämine namas te särasvate deve gaura-väëé-pracäriëe nirviçeña-çünyavädi-päçcätya-deça-täriëe "I offer my respectful obeisances unto His Divine Grace A.C. Bhaktivedanta Swami Prabhupäda, who is very dear to Lord Kåñëa, having taken shelter at His lotus feet. Our respectful obeisances are unto you, O spiritual master, servant of Çréla Bhaktisiddhänta Sarasvaté Gosvämé. You are kindly preaching the message of Lord Caitanya deva and delivering the Western countries, which are filled with impersonalism and voidism." Introduction: There are two classes of transcendentalists- Impersonalists and Personalists. Impersonalism in comparison to Personalism • Brahman (Impersonal) realization is a partial realization and runs the risk of falling down to material entanglement o Devotional service includes all the realizations of Brahman platform (Bg.18.54), and it continues even after liberation (Bg.9.2 & 18.55) • Process of impersonal realization is very difficult (Bg. 12.5) • Personalists are the most perfect – “ Those who fix their minds on My personal form and are always engaged in worshiping Me with great and transcendental faith are considered by Me to be most perfect” (Bg.12.2) A. Impersonalism can be considered in two categories • Brahmavädés– They are a category of transcendentalists who are attached to the Brahman realization, but they do not consider Lord’s form as material and ordinary o They have the partial realization of Absolute Truth o Difference between Brahman and Bhagavän realization is given in summarized Theme 12A in Chapter 12 APPENDIXB 679 G É T Ä S U B O D H I N É • Mäyävädés – They are the less intelligent class of people, who consider the transcendental form of Supreme Lord as material and ordinary (Ref 9.11 & 7.24) o Their destiny is told in 9.12 – “Those who are thus bewildered are attracted by demonic and atheistic views. In that deluded condition, their hopes for liberation, their fruitive activities, and their culture of knowledge are all defeated.” • Brahmavädés can get liberation, whereas Mäyävädés get repeated birth and death B. What is Mäyäväda – This is a philosophy which considers that Kåñëa has a body made of material energy, and all His activities, His form etc., are Mäyäorillusory. These followers of this philosophy are known as Mäyävädés C. Mäyäväda Doctrine – Various concepts prevail under this category • They do not agree on the eternal individuality of the soul o After giving up the body one merges into the impersonal Brahman and loses individuality • They say “Brahman is the source of everything and everything is Brahman” o Brahman is superior to Kåñëa and is His source o They accepts Kåñëa as only the son of Devaké and only a powerful living entity • They hold that this world is false – ‘brahma satyaà jagan mithyä’ • They say that all living entities were originally Brahman, but have now become covered by Mäyä – They claim that everyone is God and there is no difference between soul and supersoul • They consider Kåñëa’s form to be made of material elements D. Refutation of above mentioned Mäyäväda Doctrine 1. Eternal individuality of soul (Jéva) and Supersoul (Kåñëa) • Ref. Kaöha Upaniñad and Çvetäçvatara Upaniñad ‘Nityo nityänäà cetanaç cetanänäm’ – Supreme Lord is the eternal maintainer of innumerable eternal individual living entities (Ref Bg.2.12 purport) 680 APPENDIX B APPENDIX B • Eternal individuality is also explained in Bg.2.12 and 2.13 – Study purport • Every individual soul is eternal fragmental part of supreme Lord Kåñëa (Bg.15.7) • Sprit soul cannot be cut into pieces as fragmental portion like the material parts (Bg.2.23-24) • Even after libration, soul continuous to remain as an eternal servant (Bg.9.2) • Kåñëa never loses His eternal individuality in His many expansions(Bg.4.35 purport) 2. Kåñëa is the source of everything and Brahman is not the supreme • Kåñëa says, I am the source of all spiritual and material worlds (Bg.10.8) • Kåñëa is also the source of Brahmä, Sivä including Lord Naräyana (chapter 11) • Kåñëa says, I am the basis of Brahman (Bg.14.27) • Kåñëa says, there is no truth superior to Me. Everything rests upon Me, as pearls are strung on a thread(Bg.7.7) • If Kåñëa is accepted as ordinary man, then Bhagavad-gétä 3. loses all importance Refutation of the proposition “This world is false” • Text 9.33 states that this world is temporary (açäçvatam) but 4. not false Refutation of the conception that “Everyone is God” • If everyone is originally Brahman, and has being covered by Mäyä as proclaimed by Mäyävädés, then it would imply that Mäyä is superior to them, so how can they be God o Ref. Bg.7.7 – Lord says “There is no truth superior to Me” • If the living entity is God, then how could he be forgetful of his spiritual nature and suffer in this world? o Lord claims to know everything, past, present, and future (Bg.7.26). There is no question of forgetting one’s original identity if everyone is God APPENDIX B 681 G É T Ä S U B O D H I N É o Another supporting reference (Bg.15.15) – Actually, it is the Supersoul who gives the living entities remembrance and forgetfulness • The living entity, in all circumstances, fully depend on the Lord for everything – Even his ability to deny or forget the Supreme Lord 5. Refutation of the argument that “Kåñëa’s form is material and ordinary” • Text 9.11 – “Fools deride Me when I descend in the human form. They do not know My transcendental nature as the Supreme Lord of all that be” • Text 7.24 – “Unintelligent men, who do not know Me perfectly, think that I, the Supreme Personality of Godhead, Kåñëa, was impersonal before and have now assumed this personality” 682 APPENDIX B APPENDIX C YOGA PROCESSES/YOGA LADDER Introduction - Goal of all Vedic processes is to help a living entity reestablish one’s lost relationship with Absolute Truth. This process of linking oneself with the Supreme is called Yoga. Thus one must understand this yoga system before proceeding to further study of Bhagavad-gétä. The system is covered in this special section below. 1) Definition of yoga In terms of process – It is a process of linking oneself or one’s consciousness with the Supreme Absolute Truth (Ref. Bg. 6.3 purport) In term of effects – Yoga implies “to concentrate one’s mind on Supreme by controlling the ever disturbing senses” or “ to perform one’s duty in equipoised attitude without attachment to success or failure” (Ref. Bg. 2.48 translation and purport) 2) Vedic process of elevating a human being from the lowest stage of consciousness – Vedic culture provides a system by which materially attached person can satisfy his material desires and yet gradually become purified. Progressive stages of consciousness are as follows: a) Animal life – Spiritually undeveloped humans, in their attempt to taste sensual pleasure, act in ignorance b) Stage of karma-käëòa –This is the stage when one agrees to regulate one’s enjoyment by the descending authority of Vedic formulas, for the purpose of higher quality of enjoyment in material world c) Stage of yoga – When the practitioner finds the ‘futility of material life’ and ‘makes transcendence as his goal’, then he can be called a yogé 3) Yoga ladder – Yoga process is compared to a ladder (analogy) APPENDIXC 683 G É T Ä S U B O D H I N É It begins from the lowest material condition of living entity and rises upto the topmost spiritual realization Complete ladder is called yoga, and has several parts – karma-yoga, jïäna-yoga, dhyäna-yoga, and bhakti-yoga Beginning stage is called yogärurukñu stage and highest rung is called yogärüòha stage(Bg.6.3) 4) Basis of different names of yoga – This is based on the particular methods adopted (Ref. Bg. 6.46 purport) If linking process is predominantly fruitive acts it is called karma-yoga If linking process is predominantly empirical it is called jïäna-yoga If linking process is predominantly devotional it is called bhakti-yoga 5) Yoga in Bhagavad-gétä – Lord Kåñëa deals with all the bonafide yoga processes in different section of the Bhagavad-gétä as follows: Chapters 1 to 6 deal with karma-yoga especially in chapter three and chapter five o Chapter 6 especially deals with añöäìga-yoga / Dhyäna-yoga Chapters 7 to 12 deal with bhakti-yoga, which is also covered in chapter 18 Chapters 13 to 18 deal with jïäna-yoga Lord Kåñëa compares different process in texts 13.25-26 6) Conceptual comparison of different yoga systems (Ref 6.47 purport) When karma-yoga increases in knowledge and renunciation it is called jïäna-yoga When jnana yoga increases in meditation it is called añöäìgayoga When añöäìga-yoga comes to the point of realizing Kåñëa, the Supreme Personality of Godhead, that is called bhakti-yoga 7) Bhakti-yoga is the ultimate perfection of yoga – Anything short of that is imperfect(Ref. Bg. 6.46 purport) Asceticism without self-knowledge – imperfect Empiric knowledge without surrender – imperfect 684 APPENDIX C APPENDIX C Fruitive work without Kåñëa consciousness – waste of time THE EXTENDED YOGA LADDER Enters Sun Planet Sun Disk BHAKTI YOGA SIDE TRACKING: AÑÖÄÌGA YOGA Mystic Powers (Yogis) Sun Shine JÏÄNA YOGA NIÑKÄMA KARMA YOGA Accumulating Knowledge (Jïänés) SAKÄMA KARMA YOGA KARMA KANDA Fruits of work, Fame or Material enjoyment (Karmis) ANIMAL LIFE APPENDIX C 685 G É T Ä S U B O D H I N É EXPRESS ELEVATOR PREMA BHAKTI BHÄVA BHAKTI SÄDHANA BHAKTI SURRENDER & ASSOCIATION OF PURE DEVOTEES ANIMAL LIFE 686 APPENDIX C APPENDIX C 8) Steps of progression on yoga ladder : Karma-käëòa – o o o This is the stage which encourages regulated sense gratification This is meant to bring general mass of people to the platform of religiosity This purifies the practitioner in many ways: Mood of subservience to God’s order brings purification o Regulation in sense gratification brings detachment which fosters knowledge Result of yajïas, by fulfillment of desires, gives one faith in çästras This motivates him to associate with brähmaëas who give higher knowledge Gradually Vedas expose him to the subject of jïäna-käëòa Gradually the practitioner finds ‘futility of material life’ (miseries, deaths ,etc.) and makes ‘transcendence as the goal’. Then he comes in the realm of yoga Sakäma karma-yoga – A stage after one understands the transcendence as the goal o There is frustration in material life and one desires purification o One attempts to renounce the fruits of labor o But attachment to material desires still lingers on o In conclusion, there is attachment to work and also the fruits of work Niçkäma karma-yoga – A stage when one gives up the attachment to the fruits of the work, but is attached to the work itself J ïäna-yoga – This is the stage of philosophical enquiry o At this stage, one is detached from both, work and the fruits of work APPENDIX C 687 G É T Ä S U B O D H I N É o Sakäma-karmayoga Niñkäma-KarmaYoga Jïäna-yoga At this stage, one can take to renunciation, because one is already purified by the performance of the prescribed duties Work Attached Result of work Attached Attached Detached Detached Detached Añöäìga-yoga – This is achieved when jïäna-yoga elevates to the point of meditation Bhakti-yoga – This can permeate any of the above mentioned stages other than Karma-käëòa, but generally it does not manifest before the deep realization is evolved at the jïäna stage(Ref. Bg.7.19 bahünäà janmanäm... ) 9) Advancement in yoga ladder is based on different conceptions of transcendence As already discussed, when one accepts transcendence as the goal, he is said to be practicing yoga There are two types of karma-yogis based on their conception of transcendence: o o Impersonalists (Brahmavädés) who makes Brahman as the goal Devotees who fix their goal as the Supreme Personality of Godhead Association of a devotee is the key to transform a Brahmavädé to a devotee Both Brahmavädés and devotees can be sakäma or niçkämabased on the explanation under point 8 Brahmavädés gradually grow from Brahman to Bhagavan realization as shown in yoga ladder diagram 10) Express elevator of yoga – Somebody on the platform of animal consciousness may directly enter the realm of bhakti and accept 688 APPENDIX C APPENDIX C Kåñëa’s pleasure as goal of life. This is possible by the association and mercy of pure devotee. Such a person is placed in the express elevator of yoga as shown in the diagram and he advances from sädhana-bhakti to prema bhakti 11) Levels of realizations and destinations in different yoga systems • Jïäna-yoga – Such a person elevates up to the level of ‘Brahman’ realization and can enter into Brahman • Añöäìga-yoga – A Paramätmä realized yogi will either merge with Brahman or transfer himself to Vaikuëöha, depending on his desire, which in turn is based upon the quality of his realization. Such a yogi will first attain Lord Brahmä’s planet, and then, with the death of Lord Brahmä, he transfers himself to either Brahman or Vaikuëöha • Bhakti-yoga – This process leads of supermost ‘Bhagavan’ realization 12) Power of the process of Bhakti • To achieve any realization(Brahman, Paramätmä, and Bhagavän), one needs at least some bhakti • At any stage of realization, one can transcend the modes of material nature through full surrender Please note – Readers are requested to study the appendix section at the end of chapter 3 of this book (text 3.9 & 3.16) for a more detailed understanding of yoga ladder APPENDIX C 689 APPENDIX D MODES OF MATERIAL NATURE A TABULATED SUMMARY ITEM VERSE 690 MODE OF GOODNESS Sense of: Happiness Satisfaction Knowledge Superiority 14.6 to 14.8 Binding Force 14.11 to 14.13 Symptoms Illuminates thegates of the body with knowledge. Frees one from sinful reactions 14.14 to 14.15 Destination at death 14.16 to 14.18 Results of action 17.4 Worship Attains the pure, higher planets of the great sages Pure Knowledge (sees things as they are) Elevation to higher planets like Brahmaloka or Janaloka Demigods APPENDIX D MODE OF PASSION Attachment tofruitive activities Binds by the ropes of desire and attachment Intense, unlimiteddes ires and longings Great attachment Fruitive activities MODE OF IGNORANCE Madness Indolence (Laziness) Sleep Attains earthly planets Birth in lower species Misery Greed Earthly planets Foolishness Madness Illusion Life in hellish worlds Demons Ghosts and Spirits Delusion/ Illusion Darkness Madness Inertia APPENDIX D 17.8 to 17.10 Food Type of foods: Juicy, fatty, wholesome and pleasing to the heart Effect of such foods: Increases the duration of life Purifiesone’s existence Gives strength, health, happiness and satisfaction Type of foods: Too bitter, Too sour, salty, hot pungent, dry and burning Effect of such foods: Distress Misery Disease 17.11 to 17.13 Sacrifice According to directions of scripture As a matter of duty Without desire of reward Performs for some material benefit For the sake of pride 17.17 to 17.19 Austerity Performed with transcendent al faith Without expecting material Performed out of pride For the sake of gaining respect It is neither permanent Type of foods: Prepared more than three hours before being eaten Food that is tasteless, decomposed and putrid Food consisting of remnants and untouchable things Effect of such foods: Infection Disease Without regard for the directions of scripture Without distribution of prasadam (spiritual food) Without chanting of Vedic hymns Without remuneration to the priests Without faith Performed out of foolishness With selftorture To destroy or injure others APPENDIX D 691 G É T Ä S U B O D H I N É 692 17.20 to 17.22 Charity 18.7 to 18.9 Renunciation 18.20 to 18.22 Knowledge APPENDIX D benefits Only for the sake of the Supreme Given out of duty Without expectation of return At the proper time and place To a worthy person Performing prescribed duty only because it ought to be done Renounces all material association Renounces all attachment to the fruit Knowledge by which one undivided spiritual nature is seen in all living entities, though they are divided into innumerable forms nor stable With expectation of some return With the desire for fruitive results In a grudging mood Renounces prescribed duties as troublesome or out of fear of bodily discomfort Performed at an impure place At an impure time To unworthy persons Without proper attention and respect Renounces prescribed duties because of illusion Knowledge by which one sees that in every different body there is a different type of living entity Knowledge by which one is attached to one kind of work as all in all Without knowledge of the truth Which is very meager APPENDIX D 18.23 to 18.25 Action Regulated by sastras Performed without attachment Without love or hatred Without desire for fruitive results With great effort by one seeking to gratify his desires Enacted from a sense of false ego 18.26 to 18.28 Performer of action (worker) Performs his duty without association with the modes of material nature Without false ego With great determinatio n and enthusiasm Without wavering in success or failure Attached to work and fruits of work Desiring to enjoy those fruits Greedy Envious Impure Moved by joy and sorrow Performed in illusion In disregard of scriptural injunctions Without concern for future bondage or for violence or distress caused to others Work against the injunctions of the scripture Materialistic Obstinate Cheating Expert in insulting others Lazy Always morose Procrastinati ng APPENDIX D 693 G É T Ä S U B O D H I N É 694 18.30 to 18.32 Understanding 18.33 to 18.35 Determination 18.37 to 18.39 Happiness APPENDIX D One knows what ought to be done and what ought not to be done What is to be feared and what is not to be feared What is binding and what is liberating Unbreakable Sustained with steadfastness by yoga practice Controls the activities of mind, life and senses Just like poison in the beginning and nectar at the end Awakes one to selfrealisation Cannot distinguish between religion and irreligion Between action that should be done and action that should not be done Considers religion to be irreligion and irreligion to be religion Under the spell of illusion and darkness Always striving in the wrong direction One holds fast to fruitive results in religion, economic development and sense gratification One cannot go beyond dreaming Fearfulness Lamentation Moroseness Illusion Derived from contact of the senses with their objects Appears as nectar at first but poison at the end Blind to self realization Delusion from beginning to end Arises from sleep, laziness and illusion