Bhagavad-Gita
Chapter 12, verse 1
Hari OM! This chapter confirms that propitiation to the Supreme Lord Krishna is
superior to the unmanifest, impersonal and imperishable brahman or the spiritual
substratum pervading all existence. Here Lord Krishna outlines the procedure of
performing it. The procedure itself becomes the means for moksa or liberation from
material existence. All who propitiate the brahman will also achieve moksa after having all
their desires fulfilled. In the Agni section of the Sama Veda it states: Propitiating that
which is superior to the eternal and beginningless brahman one achieves moksa from
samsara or the endless cycle of birth and death. The words aksaram avyaktam refer to the
indestructible, unmanifest supreme absolute or brahman whose steadfast worship
eventually releases one from all constraints. So great is the result of propitiation in
reference to this as revealed in the Vedas. Those who worship the goddess Sri Laksmi with
four arms and hands, ever young, ever content, resplendent as the eternal consort of the
Supreme Lord in the spiritual worlds being His sakti or spiritual feminine potency in the
material worlds, endowed with the wealth of wisdom; such a being is blessed by the twofold form of the Supreme Lord which manifest themselves both externally as an experience
and internally within one’s heart.
This has been documented in other Vedic scriptures as well in the Puranas. Having started
with the declaration in Rig Veda X.CXXV that: Sri Laksmi wanders wherever the different
vibhuti or divine, transcendental opulence of the Supreme Lord appear such as the Rudras,
the Vasus, the Adityas, the Visva-devas etc. She is the gatherer of treasures and the
empress of Lord Krishna’s direct expansion Narayana the Lord of all Vaikuntha, the
eternal spiritual worlds and being the personal sakti of the Supreme Lord she also expands
herself as the consort of each and every incarnation and expansion of Lord Krishna and
thus also merits worship. Thus the demigods and elevated beings have established her
worship in many places and homes to abide in, on the left side of the Supreme Lord.
Through her alone all eat the food that feeds them as well as sees, breathes and hears the
sound of the word outspoken, although they know it not and are unaware. Hear now one
and all the truth as she declared it: The one who she benedicts excels above others and is
most powerful becoming a sage, yogi or brahmana. It is by her energy that the bow of
Rudra is bent and his arrows are propelled to strike and slay those who disrespect, despise
and offend the devotees of the Supreme Lord. On the worlds summits she designates the
powerful. Her home is in the waters of the casual ocean far, far beyond the material worlds
and far beyond even the heavenly planets. Sri Laksmi the universal mother is majestic in
her grandeur. One who pleases her is blest to become a Brahmin, opulent and wise.
Because the Vedic scriptures state like this there may be some doubt as to whether Sri
Laksmi has the capacity to grant moksa or liberation by the power of the Supreme Lord.
To discern this subtle truth and for the sake of knowledge Arjuna uses the word evam
meaning in which way.
Arjuna is requesting reassurance since experiencing the reality of Lord Krishna’s visvarupa
or divine universal form, he was puzzled and unsure if avaktya or the unmanifest being the
brahman or spiritual substratum pervading all existence should be meditated on or should
he meditate on prakriti the material substratum underlying physical existence which is the
source of the three gunas or modes of material nature being tama or ignorance, raja guna
or mode of passion and sattva guna or mode of goodness The word aksaram means eternal,
absolute and Sri Laksmi is also eternal and absolute and prakriti arises completely out of
her but the Supreme Lord is superior to all that. Then he is wondering should he not
worship the atma or eternal soul within or should he just directly worship the Supreme
Lord Krishna with loving devotion? The indestructible brahman is a direct reflection of the
Supreme Lord and none other then He. Always being blissful He appears as Vasudeva and
is all pervading. He is also paramatma the Supreme Soul within the etheric heart of all
sentient beings. This has been given in chapter two. His form and qualities have been given
in chapter three and meditation has subsequently been advised as the consequent activity.
Knowledge of the prodigious manifold forms of the Supreme Lord, His manifold
expansions, His manifold incarnations, His visvarupa or divine universal form and the
unlimited lilas or pastimes of them all begins the revelation that Lord Krishna is the
immortal, eternal Lord of all lords, from whom everything emanates in existence and to
whom all paths return back to Him. In the Sama Veda, Saukarayana section we find that
Rudra the mind born son of Brahma approaches him and asks to know who is verily the
ultimate goal of all existence, the eternally established, creator of all beings who bestows
moksa or liberation upon the aspirants, the righteous and the noble. How does one meditate
upon such a Supreme Being and how can one meditate upon a Supreme Being who is
completely spiritual without any material qualities or attributes? Brahma replied it is
verily the Supreme Lord Krishna who is the ultimate goal as well as the object of
meditation by the aspirants and the granter of moksa. Of unlimited avatars or incarnations,
expansions and manifestations, appearing in many colours surrounded by a golden hue. He
verily is shining like the sun and should be meditated upon within the heart as a personality
resembling a human the colour of a radiant dark blue sapphire with gentle smile and hands
giving blessing surrounded by a golden hue. He is camouflaged by the brahman the
spiritual substratum pervading all existence and which emanates an impenetrable dazzling
light throughout all creation which effectively covers His all pervading form. It is for this
reason that He is also propitiates as avyaktam or immutable and aksaram or unmanifest
because He cannot be perceived by material vision.
Now begins the summation.
Hari OM! Here is explained the means of achieving spiritual practice.
The immutable, unmanifest known as the brahman although without form by the will of
the Supreme Lord arises from His sakti or spiritual, feminine potency known as Sri or
Laksmi. For her propitiation an aspirant must leave home and for being initiated in tattva
or knowledge about her one must approach and accept a spiritual master in her line.
Whomsoever learns to propitiate her attains moksa. Thus the objective of both the aspirant
and the guru are fulfilled. Those who propitiate Sri Laksmi, the consort of the Supreme
Lord is His sakti which controls the material existence and is also known as Ambika,
Agrya, Aupala, Hri and Sivdya are granted moksa, If Sri Laksm is pleased then the
Supreme Lord becomes pleased also and if she is not pleased then the Supreme Lord
remains unpleased as well.
The Brahmanda Prurana states: Sri Laksmi is known as avyaktam or unmanifest because
prakriti or the material substratum underlying physical existence arises from her. She is
also known as aksaram or immutable, the Supreme consciousness, the primal source, the
refuge for all and the abiding one; but the Supreme Lord who empowers her is verily
superior to her. So such propitiation to the avaktam is synonymous with propitiation to Sri
Laksmi and the Supreme Lord. This has been asked by Arjuna for clarification of which
path is more meritorious for attaining moksa. That which is abiding within is known as the
immutable and never changing. This is clearly determined by such statements in the Vedic
scriptures such as: That which who abides within, eternally, unlimited, all pervading, etc.
These things clearly refer to the unmanifest consciousness. Otherwise such distinct queries
such as who is to be propitiated and the method of propitiating Him and between the two
which is superior would not have been asked. Those who consider propitiation to the
abstract, indistinct, impersonal and imperishable brahman to be superior to direct loving
devotion unto the Supreme Lord are verily deluded and far away from the actual tattva or
conclusive truth.
Thus ends the commentary, summation to Chapter 12, verse 1 by Mamdhvacarya.
Bhagavad-Gita
Chapter 11, verse 2
Those who do not know the supreme, paramount position of Lord Krishna and being
unaware of this do not propitiate Him and worship Him oblivious to the fact that He alone
is Sri Laxmi’s lord and master will be verily cursed by her even if they offer her worship.
Therefore knowing the paramount supremacy of the Supreme Lord Krishna and the
exalted position of offering propitiation to Him one should meditate on His sakti or
spiritual, feminine potency known as Sri Laxsmi. Being pleased by this she will happily
facilitate devotion to Lord Krishna and after realizing the reality that He alone is the
Supreme Lord of all, one will easily achieve moksa or liberation from material existence
and attain eternal communion with Him in the immortal spiritual worlds. Of this there is
no doubt.
One who knows that Sri Laksmi being free from all defects is the eternal, spiritual,
feminine potency of the Supreme Lord and that as His consort she is always propitiating
Him in full wisdom, such a one is supremely superior. Contrarily, great is the distress for
those who propitiate Lasxmi independently, separate from the Supreme Lord. The Parama
Scripture states: If Sri Laxsmi is propitiated and worshipped along with the Supreme Lord
then great bliss and blessings manifest; but if the Supreme Lord is considered to be an
adjunction to her worship and necessary because she is His consort, then she will not be
pleased and the opportunity to achieve moksa will be blocked. Therefore only those who
propitiate the Supreme Lord Krishna and any of His authorised avatars or incarnations
and expansions is eligible for moksa and Sri Laksmi expands herself eternally to be the
individual consort of each of them whenever and wherever they manifest themselves.
Thus ends the commentary to Chapter 12, verse 2 by Madhvacarya.
Bhagavad-Gita
Chapter 12, verses 3, 4
So it has been established that the devotees who with full faith focus their minds on the
Supreme Lord Krishna and offer bhakti or exclusive loving devotion to Him are the most
superior. But what about the other votaries of the Vedic culture who follow the path of
worshipping the imperishable brahman or the spiritual substratum pervading all existence
which is unmanifest being imperceptible? What are there rewards? This Lord Krishna
elucidates in these two verses.
In the Bhagavat Purana, the attribute of imperceptibility has been ascribed to illusion
because it is acintyam or inconceivable and incapable of being rationalized although it is
able to be perceived by some advanced beings. The word aksaram is not referring directly
to the Supreme Lord but rather to His impersonal unmanifest aspect known as the
imperishable brahman or spiritual substratum pervading all existence. In the very
beginning there was neither existence or non-existence, there was neither superior elements
or inferior elements. Then there existed only tamas or the obscurity of darkness and within
this obscurity alone was the unmanifest, inconceivable, ever renewable and was none other
then prakriti the material substratum pervading physical existence which is imperceptible,
possessing no distinctive atributes to distinguish her by.
Similarly it has been stated in the Moksa Dharma: That being supported by the attributes
of the Supreme Lord, Sri Laxsmi is ever fresh and inaccessible to the senses. Beyond the
mind, unborn, existing even after universal dissolution are her special subsidiary
attributes. The Manu Samhita states that Sri Laxsmi is: Harmful to none, unaffected by
time, without enmity to any, immutable, without loss of form, manifested in everything,
performing every action, she is always existing, symbolizing the principles of tamas and
inactivity, dormant during dissolution, beyond the scope of logic and reason, unknowable
and passive in all activities.
Later in chapter 15, verse 16 Lord Krishna states: kutastho ‘ksara ucyate meaning those
who are personal associates of the Supreme Lord are eternal and infallible like the atma or
soul. The Rig Veda states: That which is abiding within that space is kutastho of an eternal
nature. So Sri Laxsmi is eternal because she abides there within that space. The Gautama
section of the Sama Veda states: The consort of the Supreme Lord is Sri Laxsmi and she is
all pervading, immutable, inscrutable, the progenitor and support of creation the same as
the Supreme Lord which is accomplished without any influence of rajas or passion.
According to the Agni Purana as Sri Laxsmi is never leaving her place at the feet of the
Supreme Lord, she is achala or stationary. The Narada Purana states that: Sri Laxsmi and
the Supreme Lord are unperceivable, unmanifest and beyond the scope of the mind.
Now begins the summation.
It has been shown how the Supreme Lord and His sakti or spiritual feminine potency
known as Sri Laxsmi are both unborn and eternal. When all else ceases to exist at the time
of universal dissolution the Supreme Lord and His sakti being unaffected facilitate the next
cycle to start creation anew. The Supreme Lord is called akshara the absolute and ultimate
source of all. His sakti is called kshara who is limited to the extent that she remains
dormant until the Supreme Lord begins creation. At that time the dual nature of the
Supreme Lord and His sakti activates the creative energy by which such interaction causes
the phenomena in the material nature for unlimited plethora’s of species, forms and names
of beings pouring into existence. The internal unified form of the Supreme Lord and Sri
Laxsmi are known as akshara and kshara and their external manifestations are know as
Purusha the Supreme Personality and prakriti the material substratum pervading all
physical existence.
Thus ends the commentary to Chapter 12, verses 3,4 by Madhvacarya.
Bhagavad-Gita
Chapter 12, verse 5
The original question at the commencement of this chapter was whether it was better to
directly worship the Supreme Lord by bhakti or excluisve loving devotion or to worship the
impersonal, unmanifest brahman or spiritual substratum pervading all existence. Herein
Lord Krishna explains the difficulties of worshipping the impersonal, unmanifest brahman.
The path to reaching the unmanifest brahman is covered with difficulties. The word gati
means the path or the way. The path adopted by the worshipers of the unmanifest brahman
is very difficult. They must perform intense meditation, rigid restraint of the senses,
compassion for all living entities, consistent purity in thought and actions, equanimity to
the dualities such as censure and praise, joy and grief, pain and pleasure, etc; but to be
successful it is essential that the grace of the Supreme Lord is betsowed. But without the
grace of His sakti or spiritual feminine potency who is known as Sri Laxsmi and is
represented by the unmanifest the grace of the Supreme Lord can not be possible and
propitiation to her alone without Him displeases her and bequeaths no chance for realising
the Supreme Lord and likewise no opportunity for moksa. This is true even if she is
opulently worshipped. The worship of the unmanifest brahman does not focus on a
personal form of the Supreme Lord possessing qulaities and attributes and by whose grace
is required to receive the grace of Sri Laxsmi who in turn blesses the aspirant and bestows
perception of the infinite unmanifest. This is why this path is so difficult. Yet and still if
someone, somehow or other are graced by Sri Laxsmi due to association with or service to
one of the Supreme Lords devotees, then facilitation to realisation of the Supreme Lord
would immediately take effect and this is the most conducive means to achieve this.
Thereafter those who exert effort in propitiating the unmanifest brahman will have the
insight to properly propitiate the Supreme Lord as well and directly receive the desired
result.
In the case of propitiating Sri Laxsmi, if there is any deficiency in the worship of her or
defect in the aspirant such as rigid control of the senses, then she may not be pleased and
will not bestow her grace. But regarding the Supreme Lord if anyone approaches Him
directly through the spiritual master from one of the four authorised sampradaya’s or lines
of disciplic succession then He being pleased provides His devotees with all conveniences
and assistance required by His own initiative for facilitating their advancement to Him. In
all other cases and situations the difficulties are unrelenting and increase. This is evidenced
here by the words kleso’dhikaratas tesam meaning for them tribulations are much more.
The Sama Veda states in the Madhuchucanda section: That those who have bhakti or
exclusive loving devotion for Lord Krishna have control of the mind, restraint of the senses,
purity of behaviour, equanimity towards all living entities, compassion and humility. To
them alone is Sri Laksmi elevated position as the eternal sakti of Lord Krishna realised and
not by others. Being thus realised Sri Laksmi will grace these devotees of Lord Krishna and
the devotees of any of His avatars or incarnations and expansions by meticulously removing
all obstacles on their path of bhakti for Lord Krishna. Subsequently their performance of
bhakti quickly attains fruit and without any hindrances they quickly attain communion
with Him and by His grace attain eternal association with Him in the immortal spiritual
worlds.
Similarly the Sama Veda states in the Ayasya section: That it is beneficial to propitiate the
Supreme Lord by propitiating the grace of Sri Laksmi which bestows the grace of the
Supreme Lord as well. It is not sufficient to propitiate Sri Laxsmi separate from the
Supreme Lord as then neither of them are pleased and it is by the satisfaction of the
Supreme Lord only that she and every other living being becomes eternally pleased so the
proper etiquette must be observed. Following the proper etiquette even if there was some
defect or laxity in such propitiation one would not fail to achieve success because Lord
Krishna is the sole giver of moksa or liberation from material existence and by performing
actions for His satisfaction everything else because exalted which is not possible by the
strictest worship of the impersonal, unmanifest, brahman.
The Moksa Dharma quotes a conversation between Lord Krishna and Sri Laksmi where
she states: Those who are enthusiastic for moksa will be devoted to worship of the Supreme
Lord and that she is always established in those who are devoted to the sanatan dharma or
the perrennial principles of righteousness, devoted to atma tattva or realisation of the soul,
to those who have perceived the brahman and to those who are truthful, humble and
charitable.
Superior to prakiti the material substratum underlying physical existence is the brahman
the spiritual substratum pervading all existence and superior to the brahman is atma tattva
and superior to atma tattva is communion with the Supreme Lord Krishna Himself. The
Agnivesya section has clarified the same stating: Without beginning and without end is the
brahman etrnally existing and the Supreme Lord is superior to even the brahman.
Vedavyasa the author of Brahma Sutra has explained there that knowledge of the Supreme
Lord alone is the only way to achieve moksa.
Now begins the commentary.
Although Vedavyasa has established the truth concerning the position of prakriti in
Mahabharata He has rejected the ideas given in the Sankhya philosophy that the existence
of prakriti is independent and He has proven by Vedic statements that prakriti is totally
dependent upon the Supreme Lord. Similarly the Saukarayani scripture states: The one
with form Sri Laxsmi is dearmost to the transcendental Supreme Lord and the cause of the
existence of the worlds. By propitiating Sri Laxsmi always in adjunct to the Supreme Lord
she becomes very pleased and bestows opulence and grandeur upon the propitiator much
more expediently than the Supreme Lord Himself who is not so inclined to give these
things. In the subsidary section of the Rig Veda it states: Knowing Sri Laxsmi of golden
hue with lotus flowers in hands as the Supreme diety presiding over material nature
enveloping everything one should propitiate her as the sakti of the Supreme Lord. By doing
so she will grant the sincere and knowledgeable aspirant splendour and wealth that would
not to be given by the Supreme Lord Himself,
Thus ends the commentary to Chapter 12, verse 5 by Madhvacarya.
There is no commentary to Chapter 12, verses 6,7 by Madhvacarya.
There is no commentary to Chapter 12, verse 8 by Madhvacarya.
There is no commentary to Chapter 12, verse 9 by Madhvacarya.
There is no commentary to Chapter 12, verse 10 by Madhvacarya.
Bhagavad-Gita
Chapter 12, verse 11
In this verse Lord Krishna shows that for His devotees there are no obstacles and
impediments in their way at all by demonstrating the alternatives. It has been stated in the
Saukarayan scripture: What value is the worship of the avyaktam or the impersonal
unmanifest for those who propitiate the Supreme Lord Krishna? Also the Moksa Dharma
also reiterates this theme stating: Rejecting all other gods and deities, those devotees who
perform bhakti or exclusive loving devotion to the Supreme Lord Krishna are indeed the
most superior. The reason being that the performance of bhakti is performed exclusively
for the satisfaction of the Supreme Lord without any expectation of any rewards because
Lord Krishna Himself is their only goal and attainment of Him is all they desire.
Thus ends the commentary to Chapter 12, verse 11 by Madhvacarya.
Bhagavad-Gita
Chapter 12, verses 12
Knowledge is superior to performance of an activity without proper knowledge. Still better
is meditation with divine knowledge rather than mere knowledge by itself. In the Abhimlan
section of the Sama Veda is stated: Better is divine knowledge then mere meditation. Better
is the meditation associated with divine knowledge rather then mere knowledge alone
because from this comes atma tattva or realization of the soul and the Supreme peace.
Along with meditation karma-phala-tyagas or renunciation of the rewards of actions, is also
praised and is essential to spiritual success otherwise one would not be qualified. So divine
knowledge also associated with renunciation is also recommended. But superior to even
renunciation of the rewards of actions is complete equanimity to all actions. So wisdom is
the determining factor for the method implemented and is naturally based on qualification
and level of development. Renunciation has been expounded upon in previous chapters but
now it is being elucidated as an adjunct with meditation. The Gaupavana section states:
Superior to meditation without renunciation is meditation with renunciation. It is logical
that the importance of renunciation should be deemed worthy of application to meditation
for superior to meditation with knowledge is meditation with knowledge exhibiting
renunciation of the rewards of meditation for this leads to complete equanimity regarding
all actions. Otherwise it could never be possible to achieve peace of mind if one failed to
renounce the desire for results and was always hankering for rewards and this is what is
being affirmed by Lord Krishna. The Kashayana section states: Superior to meditation
with knowledge is non-attachment to performing actions for rewards and the renunciation
of the rewards of actions coupled with bhakti or exclusive devotion to the Supreme Lord.
Not by renunciation alone is moksa or liberation from material existence possible neither is
it possible by meditation with renunciation. It only manifests when they both are in
association with bhakti to the Supreme Lord Krishna through the medium of the spiritual
master from one of the four authorised sampradayas or empowered channels of disciplic
succession as revealed in Vedic scriptures. Otherwise it would be like praising renunciation
and meditation by themselves and that is not correct for the reality is that only by bhakti is
success guaranteed. An example is that in battle soldiers fight for the kingdom and win the
war but the success is deemed attributed to the efforts of the king alone, bhakti is like this.
Now begins the summation.
One who exclusively propitiates the Supreme Lord Krishna considering all other gods as
merely aspects of His potencies and thus subservient to Him are known as undeviated and
undistracted. Lord Krishna has already confirmed that the rewards solicited from all other
gods are only temporary and not eternal because they themselves are not on the eternal
platform. Here a query might arise regarding the worship of Sri Laxsmi because she is so
inseparable from the Supreme Lord and now this doubt will be specially clarified. When
one offers bhakti or exclusive loving devotion to the Supreme Lord by japa or chanting His
holy names or by prayers, or by worship or by singing and praising His glories etc. Then it
should be understood that these activities are initiated from within by Sri Laxsmi for the
satisfaction of the Supreme Lord. When one firsts worships other gods and then worships
the Supreme Lord it should be understood that there is an acute lack of bhakti and while
pleasing to other gods is not acceptable by Sri Laxsmi for it was not performed for the
satisfaction of the Supreme Lord even if one offers the Supreme Lord the complete
rewards received for worshipping the demigods. The activity may be big or small but the
Supreme Lord only accepts it if the intention is 100% for His exclusive satisfaction alone.
So in conclusion all one’s activities should be intended as an offering to the Supreme Lord
because from such activities realization dawns and renunciation of the rewards of action
arises and liberation from material existence manifests and the Supreme peace is attained.
Thus ends the commentary to Chapter 12, verse 12 by Madhvacarya.
There is no commentary to Chapter 12, verses 13,14 by Madhvacarya.
There is no commentary to Chapter 12, verse 15 by Madhvacarya.
There is no commentary to Chapter 12, verse 16 by Madhvacarya.
There is no commentary to Chapter 12, verse 17 by Madhvacarya.
Bhagavad-Gita
Chapter 12, verses 18,19
In the previous verse Lord Krishna speaks that His devotee who is subhasubha parityagi
meaning fully renouncing the results of pious and impious actions and their derivatives of
merits or demerits. The special attribute being parityagi or full renunciation. In this verse
there may appear to be repetition in speaking of freedom from duality such as pleasure and
pain, joy and grief, praise and censure etc. but this is to emphasise the equanimity that
comes from renunciation. When something is repeated its importance is being asserted to
emphasise its value and to remind His devotees that renunciation of the desire for rewards
is essential.
Now begins the summation.
Full renunciation is renouncing the performance of all actions that do not support bhakti or
exclusive loving devotion to the Supreme Lord Krishna. This can also mean renouncing all
actions that do not please Lord Krishna. For example Lord Krishna is not pleased by pride
but He is pleased by humility. He is not pleased by one who seeks recompense for their
devotion to Him but He is pleased by one seeks no reward for their devotion to Him.
One who does not desire anything except bhakti is known as truly renouncing all actions
and the results of all actions as both pious and impious activities result in karma or good
and bad reactions from past actions.
Thus ends the commentary to Chapter 12, verses 18,19 by Madhvacarya.
Bhagavad-Gita
Chapter 12, verse 20
Collating all the previous recommendations Lord Krishna concludes this chapter. Dharma
is eternal righteousness and is infused by the Supreme Lord Krishna and anything
pertaining to Him is also dharma. Reflection upon Him is dharma, worship of Him is
dharma, glorification of Him is dharma. Also study of the Vedic scriptures which originate
from Him is dharma. Dharma is conducive to meditation upon the Supreme Lord which has
the power to terminate samsara or the perpetual cycle of birth and death and therefore
dharma is known to be immortal. The word sraddadhanah means endowed with faith. The
root of sraddha or faith is srad which means being receptive. Those who are receptive to the
revelations of the Vedic scriptures are sraddadhanah.
Now begins the summation.
Casting away all things undesirable which do not lead to bhakti or exclusive loving devotion
to the Supreme Lord Krishna, such a devotee becomes very dear to Him. Collating and
applying all of the recommendations given in these past seven verses His devotee becomes
especially dear to Lord Krishna. Bhakti is completely independent and alone is considered
the goal. Dharma is considered the means and primary path leading to bhakti.. That which
is an instrument of bhakti is also a part of bhakti. Thus the means dharma guides one to the
goal of bhakti. Thus the path of immortal bhakti can be approached by following dharma.
Thus ends the commentary to Srimad Bhagavad-Gita, Chapter 12 by Madhvacarya.