srimad bhagavad-gita · web viewthus in the visnu purana because the living entity is embodied in...

Bhagavad-Gita

Chapter 2, verse 1 has no commentary or summation by Madhvacarya

Bhagavad-Gita


Bhagavad-Gita


Bhagavad-Gita


Bhagavad-Gita


Bhagavad-Gita


Bhagavad-Gita


Bhagavad-Gita

Chpater 2, verse 8 has no commentary or summation by Madhvacarya

Bhagavad-Gita


Bhagavad-Gita: chapter 2, verse 10

Lord Krishna, the resplendent one, situated between the 2 armies, with a slight smile upon His face spoke to the grief stricken Arjuna who was enveloped by the entanglement of fraternal delusion.

Thus ends the commentary to Srimad Bhagavad-Gita: chapter 2, verse 10 by Madhvacarya.


Prajnavadah is a speculative concoction which appeals very much to the mind bewildering it so much that the intelligence accepts it even though it is not according to the injunctions of the Vedic scriptures. Why is it unworthy of sorrow? Because the intelligent neither lament for the living or for the dead.

Now begins the summation.

Those who are illuminated are factually illuminated by knowledge due to realization. They are prajnah or wise and knowledgeable. Avadah means they who are opposed to the Vedic injunctions. Whatever the wise and knowledgeable proclaim is always in conjunction with the Vedic injunctions. Whatever is contrary to the Vedic injunctions on any level of consciousness is not worthy of contemplation. This is factually what is meant here in this verse.

Thus ends the commentary and summation to Srimad Bhagavad-Gita: chapter 2, verse 11 by Madhvacarya.


Why is such a statement being put forth? Never was there a time when I was not. The Supreme Lord Krishna being eternal, such a statement is self evident; but it was only given to illustrate the point that even as the Supreme Lord is eternal as confirmed in the Vedic scriptures, even so, you and all these kings of the earth are also eternal.


Lord Krishna informs Arjuna that due to fraternal feelings he was neglecting his own nature not to fulfil his duty according to righteousness. Is it because of the fear of losing his life or is it because of a lapse in consciousness? The physical body is in all respects subject to destruction so there is no purpose in being frightened, nor should there be any concern over the possibility of destruction of the individual consciousness because its nature is also eternal.

In the Skanda Purana it is stated:

There is no possibility of any destruction of the Ultimate Consciousness of the Supreme Lord the same similarly applies to the individual consciousness of all living entities. The Supreme Lord is eternal among the eternal, the Ultimate Consciousness among all individual consciousness, the One who so desiring manifests as the many. The connection and disconnection from the physical body is known as birth and death. Such is this reality for all living entities; but for the eternal and transcendental Supreme Lord this reality has no relevance and is in no way applicable.

Since the Supreme Lord may appear to have the destruction of His transcendental body and the transmigration of His transcendental consciousness to those who are deluded; this point is being clarified by the word tu in the verse beginning na tu evaham meaning but I certainly never. Although such a doubt did not arise in the case of Arjuna, the resplendent Supreme Lord Krishna elucidates this point for the benefit and welfare of all the worlds. Even though this dialogue is actually spoken in confidence, through the medium of Mahabharata by the mercy of Krishna Dvaipayana Vyasa it is disseminated throughout the universe.



This verse confirms that the soul is distinct from the body but by it being distinct does not make it independent. Only when the physical body is seen changing through infancy, childhood, youth etc. can this separate distinctness be perceived and thus confirmed until the soul giving up its present body acquires a new body and in some rare cases a living entity can recollect their past lives.

The physical body is obviously not what has the experience of childhood, youth, etc as is evidenced when the body is dead. The body is just the container and when the soul has departed. The body has no further identification with the soul leading itself to experience that it is a human being or tiger or worm or whatever physical form it possessed as the case may be. But due to the fact that the soul remains within the physical body during deep sleep similar to the ego centered mind; it is possible to perceive the existence of the soul as an independent consciousness whereas the body is merely like a wooden box.

This is verified by direct experience from the transcendental authority of the Vedas. It cannot be conceived by any mental or intellectual genius because it is beyond the scope of materialism. Nor can the Vedas reflect any vestige of human intellect or human endeavour within them because they come exclusively from the divine revelations of Krishna Dvaipayana Vyasa avatara an authorised incarnation of the Supreme Lord confirmed by name in the Vedic scripture known as Srimad Bhagavatam or Bhagavat Purana

Without understanding that there is a transcendental source to the eternal Vedas, the establishment of statements regarding righteousness cannot be applicable for all eternity and if they are not accepted for all time then there would have been no reason for them to exist and they would not have been the basic foundation for the instruction of righteousness. Without the universality of these premises the denial of what is not truth would not have been possible. There would then have been no connection to eternality from any established source. Therefore the principles found in the eternal Vedas constitute what is real. Otherwise without superior guidance from an eternal source nothing in this life can be accepted as absolute evidence. Things that we have heard would have no relevance as they would have nothing to reference it to. Otherwise one would have no thoughts or response to this that you are now reading. It would appear as a figment of the imagination. It would then be a cause of misery unless one was due to self-realisation an exception to this. If activities are judged with reference to righteousness or unrighteousness then facades of being unaware are not valid and intention is automatically exposed.

The transcendental statements found in the Vedas are eternal being established beyond the purview of time, hence the Vedas are self-evident and are to be known as absolute giving perfect knowledge of the Ultimate Truth. By the authority of the Vedas the wise are never deluded. Otherwise why would there be any sorrow thinking that the destruction of the physical body is the destruction of the soul. The soul cannot be destroyed. The soul is eternal thus the statement not that you were not. Not even by the destruction of the physical body. Hence the statement dehinah meaning the soul being the occupier of the deha which is the body. Even with the physical body changing its form as from infancy to childhood to youth etc. or being pitiful on account of old age etc. With the deterioration and demise of the body certainly comes the acceptance of another new body.


The Supreme Lord Krishna to illustrate that there is no possibility of His having a physical body uses the word dehinah as an adjective to describe the plight of all embodied beings by stating: with the transmigration from one body to another. Therefore perceiving it as just a further modification of the body coming after old age there is no justification for sorrow.



Even then, in the absence of self-realisation there is always sorrow. therefore it is clarified thus matra means sensuous experience and sparsas means contact with them thus matra-sparsas is the interaction of the senses with sense objects. These interactions are like hot and cold or pleasure and pain. Although only the body is what is actually experiencing these things, anyone with lack of sufficient knowledge who considers that they are their body automatically classifies the soul as the body as well and this misconception is factually the cause of all sorrow.

The experience of sorrow does not affect the individual consciousness by itself. Why is this? Because it appears and disappears. If these contacts of the senses were factually within the individual consciousness then they would also exist in the state of deep sleep. Therefore since it is evident that contact with the senses is experienced only in the waking state and not in any other state; the summation is clear that only when there is contact with the physical body which includes the mind, is there an effect and this proves that the individual consciousness itself is not affected.

Regarding the individual consciousness there is no contact of the sense objects except when it desires a relationship through the experience of senses. Because of their nature of appearing and disappearing like objects floating past on a river, they cannot be classified as eternal due to the fact they cease to exist during deep sleep. Hence they are said to be a-nitya or not eternal.

Consequently when the individual consciousness is deluded into relating to itself as the body, pleasure and pain is experienced; but when the individual consciousness sees itself as separate from the physical body then the sorrow arising from the death of friends and relatives would not arise. Therefore it is by rejection of ones constitutional position as individual consciousness and accepting the position of considering oneself the body that the perception of pleasure, pain, happiness, sorrow and all the rest manifests.


Because of their temporary nature Lord Krishna counsels that reactions arising in the body due to perceptions of the senses should be tolerated as they are temporary. Appearing and disappearing at

random with no auspices to the indivdual consciousness.



Here the results of the action are being described by this prescription. In this way one without attachment to the senses does not grieve. Inside one is equipoised and peaceful. Contrarily by being attached to the physical body everything is influenced by sorrow. The adjective purusa is used when one is not subject to sorrow. Why is there no grief? Because of being equipoised in both pleasure and pain. How is this possible? It is possible by being determined.


The results gained is described by this prescription. Not by the merely being equipoised and dispelling all sorrow does one become self realised; but this indicates the correct process. When one has relinquished all conceptions of being the physical body one becomes naturally filled with the spiritual attributes that are inherent of the soul. Fixed in this awareness one is known as a purusa, thus this has been written in Pravritta scripture. The word pura in purusa signifies full, so full in noble attributes and full in wisdom the meaning of the word purusa is illuminated.



The soul is eternal as verified in the Vedas. Why is the soul eternal? Is there anything else eternal as well? Hence it is stated in the verse beginning nasato vidyate. There is no annihilation of a-sat meaning prakriti which is the material substratum or sat referring to the Ultimate Truth because it is declared in the Visnu Purana that prakriti, purusa and kala or time are eternal. Because the word vidyate has been seperately used in relation to sat and a-sat and because it has been said in Srimad Bhagavatam also known as Bhagavat Purana that a-sat is the physical manifestation and sat is of the subtle form the Ultimate Truth of reality, a-sat is known as manifestation of sat, the unmanifest. This understanding for both a-sat and sat and is confirmed by the word anta meaning summation.


The actual sorrow expressed by Arjuna is not being felt because the consequences of war lead to misery in the next life. The rule in the material existence is that every action has its corresponding and equal reaction, thus it is seen that by unrighteous actions there is no happiness and by righteous actions there can be no unhappiness. The words referring to sat bhavah are all connected to happiness and the words connected to a-sat abhava are those which are connected to sorrow.

Thus it is stated in Shabda Nirnaya that sat bhava is sadhu bhava, having meritorious disposition and we will see this word used again further in the Gita. Therefore for whatever is in righteousness the word sat is used. Whoever has thought they have become a-sat, asat brahmeti, for this person their personal conceptions have become a-sat and consequently they become sorrowful.

It should not be misconstrued that the purpose of this verse is to deny the existence of what is appearing now in the present, was non-existing before creation and would be non-existent after destruction. This would be a contradiction in itself. The statement nasato vidyate bhavo is specifically used to emphasise a spiritual truth. Although in normal everyday life people relate to the material manifestation as if it did not exist before and will also cease to exist hereafter. For example a flower to be offered to the Lord which blossomed today, did not exist last week and by next week it will have ceased to exist but still it is utilised while it is here. So there is no reason to reflect that any of this is due to delusion.

Thus it is stated in the Brahma Tarka :

All acts prior to creation and all acts after the dissolution of creation cease to exist is the Vedic statement. If in each action the specific form was not manifest before it was born but came to be formed only later, then wisdom and normal circumstances would not justify such a statement. If according to wisdom and normal circumstances an archetype existed before the form came to exist then before anything is born it did not, in fact exist. Even due to the experiences of modification there is action and its result. Because of these modifications the experiences of the physical body become apparent. Normal affairs in this world take place on the basis of these modifications and the experience connected with these modifications solely.

It is not correct to accept that this world is made up of special attributes such as sat the Ultimate Truth due to its perception of modification and a-sat as the physical manifestation by its being self evident. Both the experiences are subjected to delusion. The physical manifestation is spoken as such because it is evident not because it is understood. If it is non-existent then its knowledge is without purpose even if it is non-manifesting.

A falsehood can never be validated by another falsehood. In delusion the false appearing as truth can never be accepted as real. In normal life the unreal cannot cease to be in any case. That which exists as its form may also appear as real and the same is the case with delusion.

Even though it is indescribable, when what is real appears as truth verily such appearance of truth cannot be accepted as false on the assumption that it is delusion. Thus the truth which appears as unreal should also be accepted then there is no contradiction.

In the Vedic scriptures it is stated the cosmic manifestation is truth. What is created is the truth. The sages and rishi’s who contemplating deeply describe the Ultimate Truth as Self evolved and Self evident and by such words declare the eternal existence of all things created.



In how many ways is this to be understood? Endlessly, not limited by space, eternal, indestructible. It can not be destroyed by curses or magic and while being unable to be destroyed is also immutable.


Thus it is stated in the Maha Varaha Purana:

Even though the soul within the physical body of every living entity is eternal and even though in all respects the use of the word tu confirms that eternity refers only to Lord Krishna alone, the temporal transmigration of bodies, feeling pain, incompleteness, these four attributes of destruction are never spoken as referring to Lord Krishna. However in relation to all other things there surely is a result in loss.

Thus is stated in the Parama Sruti:

Attributes are threefold: relating to time, relating to place and to being complete in themselves. All these attributes are residing fully only in the Supreme Lord Krishna exclusively.



This verse confirms that there is no eternal existence for the physical body. As when a mirror is destroyed the reflection in the mirror is also destroyed; but this not true in regards to the soul. When the body is destroyed the soul is never destroyed for the soul is eternal. Sharirinah refers to the Supreme Lord in His manifestation as the indwelling monitor of all living entities. There is no destruction of the soul, it is referred to as indestructible. Why is this so? Because of the presence of imperceivable transcendental manifestation of the Supreme Lord within the heart of all living entities. But there is no upadhi or limitation here as in the example of the destruction of the mirror, where the reflection is destroyed. In this case the soul itself is the reflector through the medium of the individual consciousness. The Supreme Lord is unlimited, there exists no limitations for Him. The individual consciousness of the living entity attaining communion with the Ultimate Consciousness of the Supreme Lord realises the eternal form of the soul. Thereafter the individual consciousness attaining a direct connection to the Ultimate Consciousness is eternally absorbed in the unlimited bliss of the Supreme Ultimate Personality.


For the sharirinah which is the Supreme Lord in His manifestation of indwelling monitor of all living entities, there is the appearance of the destruction of the physical body. The physical bodybeing the container in the material existence by which the individual consciousness is identified. There is no space, attributes or completeness for the living entities. Because without any alternative the physical body has its own inherent attributes which are impelled by the anguish of birth, existence and death

The destruction of the physical body in battle is also a form of worship of the inconceivable Supreme Lord. The final state of destruction being under the control of the Supreme Lord grants relief from both pain and pleasure. By surrendering all actions to the Supreme Lord Krishna, and being exclusively devoted to Him, one will be totally protected by Him.

Spoken of as being to be eternal referring to the soul, the word indestructible is repeated and by the statement the words indestructible and incomprehensible used in this regard are directly referring to the Supreme Lord. By specifying the words ime dehe the eternal transcendental form comprised of transcendental consciousness and bliss within the physical bodies of realised souls is revealed.

In the Srimad Bhagavatam it is stated:

Where rajas passion and tamas ignorance do not have any effect neither truth, light nor influence of time. Where illusion exists not except at its source of reality. Where aspirants both noble and ignoble earnestly propitiate. Where He of beautiful darkish colour, with eyes like a hundred blooming lotus flowers, attired in shiny yellow garments, splendid with perfect form, having His arms, neck and ears adorned with precious and dazzling ornaments, wearing a flowing flower garland. Effulgent and self-illuminating. Where the souls liberated from the ocean of birth and death go to and reside.

In the Parama smrti it is stated:

Acquiring transcendental consciousness and bliss the liberated souls imbibing the attributes of the Supreme Lord, internally and externally a part of Him, enjoy the pleasures of devotional service to Him according to their individual capacity.

Even after attaining the state of liberation there is no state of united oneness of the individual consciousness of the living entity with the Ultimate Consciousness of the Supreme Lord. By realisation of this wisdom the living entities with sincere and determined effort acquire similar attributes as the Supreme Lord.

In the Taittiriya Upanisad it is stated :

One who knows the Supreme Lord as the Ultimate Truth, as what is real, as what is knowledge and as what is infinite; simultaneously existing within the heart of all living entities as well as in the eternal spiritual world has realised all there is that needs to be known.

Transcending to that state of awareness which consists of total bliss, descending and ascending in various worlds, assuming the form one desires, all actions manifesting according to one's desires, one sings and chants the holy names of the Supreme Lord Krishna in sublime ecstasy.

All revel in ecstasy singing their attainment in the accompaniment of the liberated souls having realised their own eternal spiritual form. The Supreme Lord seeing them although still possessing their material forms makes sure that no trace of evil besets them and giving them the divine taste of immortality sees them as immortals controlling their senses.

Among those delivered, the four faced Brahma, the managing director of this universe, being extremely well endowed, recites the Rig Veda in full devotion with one mouth. With his second mouth he recites the sacred gayatri. With his third mouth he recites the Puranas and with his fourth mouth he recites and meditates on the various incarnations of the Supreme Lord Krishna such as fish, tortoise, boar and others.

Realising the Supreme Lord within one's heart and within the heart of every living entity and subsequently acquiring one's eternal spiritual form, one revels in exaltation performing loving devotional service to Him. Thus the spiritually intelligent, transcending the dualities of material existence attains the transcendental state and acquires unparalleled affinity to the Supreme Lord.

Attaining this transcendental state of affinity to the Supreme Lord, being completely protected in this state, the individual soul resides blissfully in full consciousness according to the gradation of individual qualification determined by one's inherent attributes. Humans, celestials, departed ancestors are superseded 100 fold by immortals, managerial deities and the deities of the elements along with Indra, Shiva and Brahma in this order having one hundred times the attributes those who are liberated. None of these are equal to the Brahman even in the state of liberation. Superior 1000 fold to the Brahman is Sri or Laksmi devi who resides as the pleasure potency of each and every incarnation and superior to her are the authorised incarnations of the Supreme Lord Krishna. Only He as the source of all creation, being endowed with innumerable and immeasurable transcendental attributes has no one anywhere in existence superior or even equal to Him. But those possessing noble eyes like lotus petals and ears like conch shells, imbibing His attributes, have fraternal feelings and become alike in mind with each other and with Him.

Where all desires are fulfilled in that state let me attain. By such words of separation with one another the state of taratamya or gradation is confirmed even after attaining the state of liberation. Where in liberation everything has become even like unto the self, then who is it that is seen and by whom.

In the Brihad Aranyak Upanisad it is stated:

Verily when in that state of liberation there is no seeing although everything is seen. Because of attaining the transcendental state, becoming imperishable in consciousness, there is nothing perceived other than the transcendental state which permeates everything and which is the self. Thus there is nothing separate from the self which can be differentiated and in this way everything can be seen as transcendental, as brahman.

Consequently with this proper understanding, statements such as knowing the supreme brahman one becomes like brahman or aham brahmasi which means I am brahman understood in this light can be seen not to be in any way contrary to Vedanta.

If by liberation the individual consciousness ceases to exist then what is the purpose of deliverance? By this one could be confused and bewildered; but in Mahabharata the reverend sage Yajnavalkya eradicated this doubt by his clarifying statement that in this transcendental state all the mundane academic perceptions of empirical knowledge cease to exist being replaced by the transcendental perception and realisation of the Ultimate Truth. How could it ever be possible that cessation of mundane perceptions of empirical knowledge could simultaneously cause cessation of the soul? It is not possible nor can it ever be possible. The eternal soul being independent from the mind and body is not subject to cessation.

Essentially the Supreme Lord Krishna is different from the creation of the material manifestation. Because the universe is dependent upon creation it is said to be different as it is. In regard to enjoyment of the senses of smell, sight etc. they are known to be perceived only due to the potency generated by the presence of the soul. Thus the empirical experience of the self is similar to the realisation of the Supreme Lord. There is nothing else is to be known, when one realises one's soul one realises the Supreme Lord and everything is already known by realisation of the soul. How can human effort alone be involved and in the absence of the transcendental soul what is the impetus for self-realisation? Therefore there is variance in empirical knowledge in relation to the Supreme Lord Krishna and one does not lose the ability to enjoy their association and relationship with the Supreme Lord even after self-realisation, it cannot be otherwise.

When the soul does not see anything as different from its own self then there is no perception of separateness from anything and a oneness with everything. In the same way the Supreme Lord does not see anything as separate from Himself. Brahma and others are all different from the Supreme Lord therefore they appear separate from Him. But even though by their very nature they are different from Him, in the eyes of the Supreme Lord there is no difference He seeing them as part of Himself. When one attains this state of perception there is no separateness between the individual consciousness and the Ultimate Consciousness and there is no delusion ever regarding knowledge of Lord Krishna's supreme position.

Technically all living entities can be designated as brahman and all liberated souls can be designated as para brahman. The material substratum known as prakriti can also be designated as para brahman as well; but the Supreme Lord Krishna's is the supreme para brahman. Neither liberatated souls nor the material substratum can be superior to the Supreme Lord Krishna. But by knowledge of Him, by knowledge of His name and form, by having knowledge of His sagacious instructions, by the knowledge of His pastimes, qualities and associatiates all living entities can experience the essence of the Supreme Lord according to their qualification. When one attains communion with the Supreme Lord how can there be any difficulties? How can there be any ignorance? How can there be any bewilderment in the absence of ignorance? It is not possible for one who is not devoted to the Supreme Lord to be liberated by the mercy of the Supreme Lord.

From aheya the word aham has been derived which symbolises the immutable Supreme Lord Krishna. Because He possesses all attributes He is known as para brahman. He is known as asmi because he destroys all evil and is existing eternally. Being resplendent He is known as tvam. All these words intimating activity, intimating elements and intimating attributes refer solely to the Supreme Lord. Because He is the foremost among all performers of activities He is known as yushmat. Because He abides in the heart of all living entities with His potencies He is known by the word asmat and because He is imperceivable He is known by the word tat. On attaining self-realisation one will understand that all these indications represent only His predominant role.

Having studied all the Vedas the sage Svetaketu becoming extremely conceited, arrogantly assumed because he was so knowledgeable that he was not human but a partial manifestation of the Supreme Lord Himself. Thinking thus, he became disrespectful to his own father. Seeing that his son was deluded being devoid of proper etiquette, his father inquired from him how had such inauspicious characteristics attached themselves to him; telling him that with all his studying he had not acquired realisation of the Supreme Lord, by whom knowing the essence all knowledge is known. The Supreme Lord being predominate in Himself, with the cosmic manifestation created by Him, subservient only to Himself and thus knowing the Supreme Lord in this way one acquires unfathomable wisdom. But if one believes the Earth and the universe within the cosmic manifestation are all independent of Him then they are deluded and such delusion brings along with it perpetual misery.

Knowledge that a clod of earth is the substance that clay pots and other similar objects are fashioned from and made known and the knowing of the word mrutika meaning eternal, one can understand what is transitory and impermanent. Similarly by knowledge of the Supreme Lord Krishna, the Ultimate Personality, the creator of all, the cause of all causes, who is independent in Himself; the true knowledge of all existence is gained. Even attaining the state of liberation all living entities are under His shelter and subservient to Him. The Supreme Lord is omnipotent, omniscient and omnipresent, full of all attributes. Within the Supreme Lord rests all the universes thus one can never be on the same platform as the Supreme Lord.

Even as their is difference between a bird and a thread, the essences of different flowers, the ocean and a river, salt from water, a person from his place of dwelling, the robber and the robbed, the dead and the living; in the same way their is difference between the living entity and the Supreme Lord although the living entity is also eternal. The Supreme Lord being totally independent and the living entity being eternally dependent. How is it the possible for the dependent to be equal to the independent. The Supreme Lord resides within the heart of all living entities giving them life as their primary cause of existence, everyone and everything is completely dependent solely upon the Supreme Lord Krishna for their breath, life and very existence; yet the Supreme Lord Krishna, the cause of all causes is not dependent on anything.

Their is a difference between the Supreme Lord and the living entities and the Supreme Lord and the material energy. There is difference between one individual living entity from another and also between the individual living entities and the material energy as well as difference between the earth and the material energy. These are the basic five-fold differences. They are all eternal and although born are not capable of destruction. Therefore eternal are these five-fold differences and because these differences were originated by the Supreme Lord Krishna they are eternal truths and should not be imagined to be illusory. Being the Supreme Ultimate Reality, the resplendent Supreme Lord Krishna is immutable, advaita incomparable in all attributes omnipotent. By knowledge of the omniscient, omnipresent, blissful Supreme Lord one becomes aware of being dependent upon Him. Such are the attributes of the Supreme Lord Krishna and none else. The Supreme Lord possessing such supreme, transcendental attributes as being the Supreme Lord of all does not negate the existence of any living entity. They certainly exist. If difference was the result of mere imagination it would have been false; but this difference is clearly perceivable by knowledge. Therefore among the wise, there is never any occasion to doubt the non-dual aspect of the Supreme Lord.

In this regard all the Vedic scriptures endorse the difference between the Supreme Lord and the living entities. Otherwise erroneous interpretations would be prescribed to Him and knowledge of the all will not arise. In the same way, one who has only seen the silver shine in an oyster shell should not conclude all knowledge about silver is known. By these examples the difference between the Supreme Lord and the living entities have been given thus here atat tvam asi meaning you are not that has been explained.

If the statement tatvamasi is considered as indicating difference then it will not contradict the previous statement etad atmyamidam sarvam which refers to the Supreme Lord as independent and all the living entities as dependent upon Him and therefore not separate from Him.

Etad atyamidam refers to the Ultimate Consciousness which is indicative only to the Supreme Lord. It is not correct to imagine it refers to the living entities. It is simply similarity due to the relationship of the Supreme Lord as dominator and the living entities as dominated. It would be a sign of acute ignorance, knowing that the Supreme Lord created the material manifestation and all living entities separate from Himself to imagine that the Supreme Lord and the living entities are the same. If the material manifestation is to be regarded as only a description then the statement that from Him all this is created would not be clear. How can it be possible for the non-dual nature of the Supreme Lord be refuted after understanding the inherent difference between the Supreme Lord and His creation?

At the end of every section the difference from the Supreme Lord has been enunciated and who it should be given to is emphasised in the following manner: to one who has stayed continuously serving the preceptor for one year should this knowledge be given, not to one who is uninitiated.

One in knowledge understands that individual consciousness is beyond the material manifestation.

In the spiritual worlds the Ultimate Personality, the Supreme Lord dwells. Thus the knowers of the Ultimate Truth are realised and offer perpetual obeisance’s to the Supreme Lord Krishna whom they perceive within their heart of hearts as the indwelling monitor.

If it is argued that the Supreme Lord is neither distinct nor is He self-evident, nor is He averred as being non-dual with all manifestations a mere illusion, then the Vedic scriptures would not be logical. The apparent appearances will not be superior to the real appearance neither can the apparent appearances have any special attributes attached to it. The Vedic scriptures are eternal and not subject to illusion. Being the Ultimate Truth they are proof in themselves. Thus illusion will always remain illusion and the Ultimate Truth will always remain the Ultimate Truth.

It is not possible to substantiate that the difference between the Supreme Lord and the living entities is qualified by any limitations, if this were the case then that would infer that by the acquiring of such limitations could be subject to illusion; but the Supreme Lord is never subject in any way to illusion. If it is stated that the Supreme Lord having many feet, hands and mouths are different from them then these differences will be defects. But the Supreme Lord is non-different from any of His individual parts and so it is not possible to make any comparisons of this nature.

Therefore the difference between the Supreme Lord and the living entities can only be established based on the authority of the Vedic scriptures.



In the minds of living entities identifying themselves only as their physical bodies, or as their species, planet, or country as the case may be; the declaration that one who thinks that one can be factually slain or one who thinks that one can factually slay are both deluded, poses bewilderment. What can be factually slain is the physical body but not the embodied soul. The living entity becomes alive only by the energising facility of the Supreme Lord by the activation of the soul. Thus the Supreme Lord is always to be worshipped and glorified.


If the statement one who thinks the living entity is able to kill another living entity independently on their own would be considered then the statement of the Supreme Lord in chapter 11, verse 34 kill those whom have already been killed by Me would be contradictory. The word hantaram being applicable to the soul is applicable to the Supreme Lord as well.



Here to emphasise the authority of the Vedic scriptures the Supreme Lord Krishna uses the words na jayate meaning never takes birth. The knowledge of the Lord is not born nor does it cease to be in the literal sense of the words. In all situations, time and places as well as in all stages it is never subject to modification. Nor is the knowledge of the soul ever subject to destruction and this is fully established in the Vedic scriptures. How one may ask? Due to the attributes like ajah the unborn referring to the Supreme Lord, sasvatah means permanent signifying that He remains in His spiritual form of consciousness and bliss without any modification, puranam means that the eternal embodied soul acquires another pura or body. Thus it can be understood that the soul is not ever destroyed even when the physical body perishes.


The living entity and the Supreme Lord are both irrevocably established as unborn, eternal and indestructible. The Supreme Lord possessing a spiritual body does not come into existence by being associated with the material manifestation; but is eternally existing independently. Death correctly comprehended is merely the separation of the embodied soul from the physical body leaving it lifeless. Since for the Supreme Lord there is never any destruction of His form, there cannot be any connection to death by Him.

The eternal soul is also unborn and indestructible, otherwise creation could be considered simply a repetitive exercise going on and on absent of purpose. The eternal soul is also permanent but the eternal soul never exists independently; it has limited power, limited knowledge, incomplete in itself, dependent upon the transcendental energy of the Supreme Lord. In juxtaposition to that are the sublime attributes of the Supreme Lord who is omnipotent, omniscient and omnipresent. These are the natural attributes of the 2 there is no modifications to be found in them. Therefore the holy sages and rishi’s designated them both as sasvatah or permanent. Thus in the Visnu Purana because the living entity is embodied in countless bodies from the beginning of time it is known as puranah meaning ancient.



One who understands that the eternal soul is incapable of being destroyed who can be slain and how? The word avinasinam means indestructible, nityam means eternal and therefore by its own inherent nature the immortal soul is imperishable without any defects because what is eternal is never in a state of modification. The word defect is commonly used for that which is not of perfection. The physical body of the living entities is not perfect it is defective, thus the word destruction is applicable to the physical body but never to the eternal soul.


The word avinasinam is indicative of one whose body is indestructible. Eternal in form only applies to the Supreme Lord. Unlimited activity is the attribute of being independent, total independence is found only in the case of the Supreme Lord, who being immutable is without any support outside of Himself.



In this verse the Supreme Lord clarifies the distinction between the physical body and the eternal soul by giving this succinct analogy.


The living entities propensity of acquiring and discarding physical bodies is factually the process of birth and death and therefore should be understood as not deserving to be the cause of sorrow. Thus the Supreme Lord gave explanation was given to delineate this.



In the normal course of events in the material existence although there is no destruction there may appear that some being is destroyed like in the case of Daksa losing his head due to the wrath of Siva. To avoid misinterpretations in this way the Supreme Lord mentions the fact that the soul can not be pierced in any way.


As there is no means for the destruction of the Supreme Lord there is also no means of destruction for the immortal soul.



By opposition to the indestructibility of the eternal soul the possibility of such destruction in the future could be indicated; but by showing the impossibility of the eternal soul for destruction it is clarified that there is no destruction of the eternal soul in the future as well. How is it incapable of destruction? Understanding that the eternal soul being the essential constitution of all living entities is immortal and all pervading reflecting these qualities from the Supreme Lord. The word sthanuh meaning unchangeable defines the position of the eternal soul confirming permanence and by this all doubts about the eternality of the immortal soul should be dispelled. Similarly by the words nitya meaning everlasting, sanantanah meaning eternally the same and others these doubts are also dispelled verifying the factual position of the eternal soul from all angles of vision. Otherwise these examples would be merely repetitive.

Having previously described the living entities by virtue of their immortal soul as being a reflection of the Supreme Lord, the attributes already spoken but not repeated will not be considered as a defect. That is because the transcendental qualities of the Supreme Lord, the same in quality but minuscule in quantity is reflected in the form of the eternal soul without any modification.

Statements in the Vedic scriptures such as the Upanisads of rupam rupam pratirupo babhuva in each and every form is His reflection and abhasa eva ca is like a reflection confirm the Supreme Lord being all pervasive and in Brahma Sutra this is also established. So there is not even the slightest contradiction of the individual living entities being fragments of the Supreme Lord because it is perfectly established by His all pervasive presence due to the auspices of the eternal soul which is the eternal connection to the Supreme Lord Krishna bequeathed upon all living entities which are created from the natural interaction of males and females who were both born from the natural interaction of males and females. Being a reflection in the form of being a fragment means being a portion or a part of the whole and simply by being blessed by the presence of an immortal soul we an everlasting part of the whole connected to the Supreme Lord eternally.

Similarly words like sthanu and aikshata are also not contradictory due to the Supreme Lord Krishna being the Supreme Lord of all. Both words are given in the Vedic scriptures and are not because of the effect of illusion but due to the impossibility of being ever able conceptualize the Supreme Lord's qualities completely various Vedic scriptures supply the qualities and attributes appropriate to the knowledge that is being elucidated at the time. Passages referring to Him as the Supreme Lord and passages referring to Him as the unmanifested brahman not contradictory because He possesses both these attributes which is feasible to understand because He is the primary cause and effect of all manifestations. So on the surface it may appear that various statements in the Vedic scriptures regarding His attributes could be construed as being contradictory but comprehending the over all understanding it can be easily seen that they actually are not.

The final summation is that in the Supreme Lord alone all contradictions are automatically resolved. In deliverance from the endless cycle of birth and death which only can be bequeathed to that exalted and blessed living entity who by has discovered the presence of the Supreme Lord within themselves as well as in every living entity born from the womb of a female who was also born from the womb of a female is a living entities greatest attainment factually fulfilled and the purpose of human existence is finally achieved. This alone is what is truly meant as moksa or liberation and this is actual deliverance. Because in accordance to the words of the Vedic scriptures it is seen that the variegated pleasures, the ecstatic happiness and the marvellous heavenly spheres gained due to the performance of meritorious actions disappear when that merit is eventually exhausted.

It should be emphasised that moksa or deliverance is only attainable by the grace of the Supreme Lord and no other way. When the Supreme Lord Krishna is worshipped and glorified how could liberation not be achieved ? If the Supreme Lord is pleased whatever could not be possible? So it should be understood that only by receiving the mercy of the Supreme Lord is a living entity able to be delivered from the ocean of birth and death in the material existence. In whom the Supreme Lord has given everlasting compassion is that living entity free from all self-deception of the bodily conception and delusions of illusion regarding the physical body which at death is simply an empty shell fit for consumption by worms and insects. By realising the Supreme Lord within by His grace one will be able to transgress the web of this transitory existence.

If the Supreme Lord is pleased, then verily what is not possible? Even artha which is wealth and kama which are desires are both unnecessary because they grant without a doubt results which are permanent. O ' Lord kindly protect us because we are burning in the fire of material existence suffering from the three fold miseries of old age, disease and death. Therefore one should always seek the shelter of serving the Supreme Lord which is the source of real happiness. When the Supreme Lord is finally understood to be the eternal support of all living entities, how can there not be deliverance for all who receive His grace. That grace is only possible for those whose righteous actions are determined by authentic knowledge. This is well known throughout all the universes and this authoritative fact should be realised as a truth. One who factually knows about the Supreme Lord without any delusion is situated in wisdom.

In the Narada Purana it is stated:

Truth is truth and always will be truth. If divided into a hundredth part of a hundred million it is still truth and even if that hundred millionth part of truth is divided into innumerable parts and further innumerable parts are made up again of that part it still remains truth. Thus is the ultimate greatness of the Supreme Lord and due only to Him is the greatness of Sri, Sesa, Brahma and Siva. This is the reason why the greatness of the heavenly denizens is spoken only due to their relationship with the Supreme Lord.

Among all Vedic scriptures the best is Mahabharata and the best part of Mahabharata hidden deep within like a treasure chest is Srimad Bhagavad-Gita. Who else but the Supreme Lord Krishna could have revealed such glorious and transcendental subject matters. There is none equal to the Supreme Lord and there will be none equal to Him in the future and by such statements the effulgent glory and greatness of Mahabharata is established eternally. Everything will be accomplished by faith in and knowledge of this truth. The Supreme Lord, by whose will Brahma manifested with a pleasant face and Rudra manifested with an angry face. There is nothing equal to or superior to the Supreme Lord. This statement has no need to be asserted in normal context as the Supreme Lord's position is naturally far superior; but it was a reply to a specific query. In other cases this statement has been made in exceptional circumstances in regards to the celestial demigods. In such situations demigods such as Agni the demigod in charge of fire and Indra the king of all the demigods are referred to exemplifying the Supreme Lords omnipotence with praises such as: He is Agni meaning as fire is universal so is He. He is Indra meaning as Indra is supreme among the demigods, so is He. The supreme brahman meaning the transcendental embodiment of the Ultimate Truth. So this is the correct understanding and should be applied to other similar Vedic statements.

The potency of Siva and others have been described and clarified by their relationship with the Supreme Lord in their respective Puranas. In the Skanda Purana it has been stated: The difference which exists between a tiger and a lion, between Mt. Meru and Mt. Vindhya, between the sun and its reflection, the same difference exists between Siva and Indra. The difference which exists between a lion and an elephant in the forest, which exists between the sun and the moon in the sky, that which exists between the rivers Ganga and Yamuna, the same difference exists between Brahma and Siva. The difference which exists between the waters at the time of dissolution and the tiny drops of water forming mist in the casual ocean, that which exists between the spark and the fire at the time of conflagration, that same difference is between Visnu and Siva. Eternally omnipotent the Supreme Lord is incomparable to all others; but in order to indicate Siva's power and potency as being connected to the Supreme Lord examples of his praise such as: none is equal or superior to, existing everywhere at every moment and that he alone are adored are given.

In the Padma Purana in the episode relating to Siva regarding Markandeya declining to be blessed with moksa or liberation in the future, it is cited that liberation only from the Supreme Lord is appropriate and commendable. He commented that Siva can grant the pleasures to be enjoyed by the senses; but liberation in the material existence from the cycle of birth and death can only be granted by the Surpreme Lord Krishna.

It should be known that the Vedic scriptures must be interpreted in conjunction with the authentic historical accounts found within the Mahabharata. In this way there will be no contradiction. This is a very crucial point to comprehend and knowledge of the Mahabharata is essential; otherwise doubt will arise about the actual status of Siva, Indra and the rest. The distinctive and extraordinary nature of the Supreme Lord is clearly revealed. Thus the eternal supremacy of the Supreme Lord Krishna is the summation of all the Vedic scriptures.

Even by this universally established fact, the truth about the Supreme Lord's omnipotence is established there being no possibility in any circumstance to ever usurp this. For facts which are established conclusively there is no necessity for additional evidence. Since diverse qualities are common in various things, perceiving these qualities are possessed by others one should not conclude that they are absent in the Supreme Lord. So in the establishment of a premise if assistance of another premise is required to support it then there is possibility of imperfection by this system.

The Supreme Lord Krishna is confirmed in the Vedic scriptures as the supreme controller without purposeful intent because it is a fact. This is the summation of all the Vedic literatures. All the Vedas speak of the Supreme Lord Krishna or His sastrically authorised expansions and incarnations as the goal of all the Vedas. This is not a contradiction but it is ordained by the Supreme Lord Himself and being eternal it is eternally established like actions and time. Therefore it can be ascertained that the Vedas exist without any secondary purpose solely out of adoration for the Supreme Lord and by this it is conclusively confirmed that devotion to the Supreme Lord is the ultimate goal of existence.

For any conceptions of a formless intangible Supreme Lord, when wisdom arises, it itself is the form and tangibility for this formlessness and is endowed with its own unfathomable, inalienable power of independence as well being definitely not a product of illusion.

From the point of view of action: Austerity in the heart and the physical body is itself learning and action is verily the form itself. Therefore all is not like an illusion. In view of statements in the Vedas referring to the Supreme Lord such as: You are that wealth and other similar expressions denoting attributes it is not correct to categorise them as illusion. By one possessing unlimited wisdom, unlimited attributes and unlimited forms Brahma the manager of the universe was created. He was endowed with science and power from the source of unlimited potencies. Thus the Supreme Lord is known by His potencies as well as the possessors upon whom He has bequeathed his potency.


The Supreme Lord Krishna is stating that just as He is indestructible the eternal soul within the living entities born from the womb of a female that was born from the womb of a female. The eternal soul being sub-atomic meaning even smaller than an atom is under the complete control of the Supreme Lord Krishna being qualitatively the same but quantitatively but an infinitesimal spark. Since the Supreme Lord Krishna is omnipresent He does not move therefore He is the basis of all existence. This existence never ceasing to exist is known as immovable and because He is identified by the primal sound Om He is eternally resonating and perennial.

The Visnu Purana states that the immortal soul is eternally existing under the control of the Supreme Lord Krishna and by being under His control verily makes the living entity immovable as well. Full of the attributes of the inviolable injunctions of the Vedas the eternal soul is know as sanatan or perennial. The eternal soul is stated as indivisible to show that as it can not be divided in any way it also can not be separated from the complete control of the Supreme Lord Krishna in any way. For one whom the eternal soul has been realised it is indescribable because it is inconceivable and one who understands the Supreme Lord Krishna on this platform has all their miseries mitigated. Therefore the Supreme Lord Krishna is saying to Arjuna that he need not lament because He always redeems them.

The Supreme Lord Krishna states earlier in chapter 2 beginning with verse 12 : na tu evaham jatu nasam meaning never was there a time when He did not exist nor did Arjuna not exist confirming the eternal position of both the Supreme Lord and the living entity. By the use of the word dehinah in verse 13 meaning the embodied and dehantara meaning the transference into bodies as well as in verse 18 the word saririnah meaning the embodied souls reveals the inherent qualities of the individual consciousness of the living entities subject to the state of transmigration from body to body. Words in verse 17 such as avinasa imperishable, yena sarvam idam tatam meaning by whom the body is pervaded, verse 18 anasinah meaning indestructible and aprameyasya meaning immeasurable, in verse 20 na mriyate never dies, in verse 21 avinasinam indestructible and avyayam immutable and in verse 25 avyakto yam acintyo yam avikaryo yam ucyate meaning imperceptible, inconceivable, immutable and the like are all the attributes of the Ultimate Consciousness.

The living entities do not pervade everywhere, nor are they inconceivable neither are they eternally indestructible or incomprehensible and unmodifiable, nor once born do they cease to be born again in another physical body. Because the Supreme Lord Krishna is one-hundred percent completely spiritual there is no question of any separation or distinction between His internal existence and His external appearance which although seemingly manifests as a product of this material existence is factually transcendental to the material existence in all respects, thus the word avinasi is only applicable to Him.

By whom the demigods are born but whom remains independent from them, to whom all others are subservient to; the Supreme Lord Krishna alone is capable of revealing the eternal goals of all living entities and establishing what is eternal righteousness. Therefore His glorification is a meritorious act. Similarly the word yuddha meaning the battle is an example of this in this instance by following His instructions.

For all living entities in the material existence the physical body has a beginning and an end this is verifiable because the physical body is material subject to the process of birth and death. The living entities physical bodies being incapable of existing independent from the eternal soul are not capable of slaying another eternal soul or having their own eternal soul slain by another. Therefore it is not sagacious to assume that anyone can kill or be killed.

The Supreme Lord Krishna possessing a completely spiritual body, transcendental to the material existence has not the propensity for death to separate His spirtual self from His spiritual body because they are both not of material nature. The Supreme Lord Krishna is never born, He manifests Himself from the spiritual world into the material existence by His own potency according to His own desire. Therefore the Supreme Lord Krishna being exclusively independent is independently the creating and terminating cause of existence for all living entities.

Although the physical bodies of all living entities are destroyed by the medium of time the essential nature of all living entities being the eternal soul is never destroyed. Thus to that extent the eternality of the living entity is insured by the auspices of the eternal soul. Therefore when one knows the essential nature of the eternal soul as being indestructible and the Supreme Lord as being the independent creator of all, how can one think of themselves as slaying or being slain by anyone?

Like clothes which become worn and old in time, even so the physical body becomes worn and old in time. Perceiving oneself dependent in all respects in all circumstances, the living entities realise that they are not independent as is in the case of the omnipotent Supreme Lord Krishna.



The Supreme Lord is verily the manifestation of the inconceivable Himself.


It might be questioned that if the Supreme Lord is all pervading why is He not visible? The reason is because He is inconceivable. It may be further queried how does He appear so endowed? Because of His power of remaining unthinkable; but this power does not come from any outside source but is contained solely within Himself. Whatever forms He exhibits in all these He alone manifests fully. To emphasise words like enam and ayam indicating the eternal soul are used in different contexts. In the case of the living entities it is to show that their eternal soul has qualitatively the same essence and attributes as the Supreme Lord but infinitesimal quantitatively. This is further confirmed in various Vedic scriptures.

In the Paingi Struti it is stated:

The physical body, pleasures and fragrances, light of wisdom, impeccable bravery; these things reflect the best of all wisdom, the best of all pleasures and bravery which find their source within the Ultimate Supreme Personality the Supreme Lord Krishna.

In the Parama Sruti it is stated:

The Supreme Lord Krishna is known to be both possessing a body and devoid of body. This is because He possesses a spiritual transcendental body but he is not possessing a physical body. Because His body is not constituted from the elements of material nature it is said to be a-dehah. The head, the feet, the arms and other parts of this spiritual, transcendental body are made up of the Supreme Lord Himself. There exists nothing which is distinctive from this spiritual, transcendental nature which can be called His body therefore He is called a-dehah without body. He Himself is His form and this spiritual, transcendental form is eternally existing beyond the scope of material existence.

Other than the Supreme Lord Krishna, none else is competent to comprehend this form. There is never for the Supreme Lord the creation or separation or destruction of His spiritual, transcendental body. He and His body are one and the same spiritual, transcendental essence. All of His beauty and all of His wonderful and phenomenal attributes are recorded only to understand that He is the source, the original repository of all attributes. The awareness that I am this physical body is an experience common to all living entities. Even though such a distinct awareness is normal it is perceived as special. Even though it is special, one does not perceive it as being separate from one's own individual consciousness. So how can there ever be a manifestation of the resplendent Supreme Lord for one who cannot even first perceive their own individual consciousness within themselves?

Although attributes may which appear contradictory in normal, mundane human behaviour, it should be understood without a doubt that no such discrepancy ever exists in regard to the Supreme Lord when spoken of in various scriptures. Discrepancies imagined during reflection or speculated due to non-reflection are all a product of ignorance. They do not exist as a reality. These attributes are self revealed.

In the Suparna section of the Rig Veda it is stated:

The one only, without a second, before which there was nothing else whatsoever. Death was enveloped by death. Nothing else was visible. Like the waters which emanate from the mountains flow down in various rivers, whoever sees the attributes of the Supreme Lord in various manifested forms loses merit. Whoever sees even the slightest difference in the descents of the Supreme Lord Krishna's multifarious and variegated incarnations such as Narasingha, Kurma and others from His attributes and actions and also a difference in these manifestations will go to the world of nescience. Therefore living entities who desire to learn about the Supreme Lord should start by knowing Him as indivisible.

Even if there appears to be some special difference it should be understood to be so due to time and circumstance. For example there is no difference between His special attributes and His special strength. There is as well no factual difference whatsoever between any special attribute and any of His special incarnation and His supreme distinctive and indivisible aspect. There is complete and absolute continuity and similarity in all respects in His original two armed form as the Supreme Lord Krishna and all of His unlimited incarnations and expansions.

There are six categories of incarnations of the Supreme Lord Krishna. The Four Kumaras, Hamsa, Varaha, Narada, Nara-Narayana, Kapila, Yagna, Dattatreya, Hayagriva, Prsnigarbha, Rsabha, Prithu, Matsya, Kurma, Dhanvantari, Mohini, Narasimha, Vamana, Parasurama, Vyasa, Rama, Balarama, Buddha and Kalki are known as Lila Avatars. The three manifestations of Visnu are known as Purusa Avataras of the Supreme Lord Krishna. Brahma and Shiva are known as Guna Avatars, incarnations such as Hari and Ajita are known as Manvantara Avatars, incarnations such as Anantadeva and Sesha Naga are known as Saktyavesa Avatars and incarnations such as Sukla, Rakta, Shyama and Pita are known as Yuga Avatars.

In the Varaha Purana it is stated:

All these avatars are bonafide incarnations of the Supreme Lord Krishna and then there are still all of His numerous, authorised expansions and His unlimited associates who descend to a material world with Him to assist in His pastimes. Those who have been blessed to know the Supreme Lord in this manner, onto them is the love of the Supreme Lord Krishna bestowed. Those who think otherwise due to misguided false conceptions, lack of opportunity for learning the Ultimate Truth or the inherent limitations of their own mind will fall permanently into the worlds of nescience.

Thus ends the commentary and summation to Srimad-Bhagavad-Gita: chapter 2, verse 25 by Madhvacarya.


Even though the immortal soul is eternal, because of its constant connection and disconnection with the physical body from time immemorial it believes it is experiencing birth and death.


Thus exists this expansive samsara known as the endless cycle of birth and death in the material existence. Until and unless the living entity has attained liberation from the material existence, one is subject to the stringent laws of endless births and deaths in different physical bodies as ordained by the material nature and so are following natural order. Therefore by possessing even this small amount of knowledge there is no need to worry.

In the Shabda Nirnaya it is stated:

Eternal and permanent the immortal soul is known to be and also the immortal soul is eternally in accordance with the cosmic order.

Understanding in the knowledge that there is a cosmic order to existence one should not grieve.



Why should one not grieve? Because a natural function is being enacted according to cosmic order.


Therefore understanding the reality of the existence of birth and death there should be no delusion.



In this verse the Supreme Lord Krishna explains the fact that here on Earth whatever happened before birth is unknown by the use of the word avyaktadini.



The eternal soul being a infinitesimal portion of the Supreme Lord is never destroyed even during the repetitious connection and disconnection with the physical body. As this is all in accordance with cosmic order there is certainly no reason to lament for this. The omnipotence of the Supreme Lord is amazing. Another meaning can be it is very rare. Therefore it is amazing when known. The eternal soul being an infinitesimal portion of the Supreme Lord is also amazing and the living entity who is aware of their own eternal soul is also very rare.


What is there to be amazed at for the Supreme Lord to say: It is amazing? Verily what is amazing is the existence of the Supreme Lord Himself. Therefore the spiritually intelligent see the eternal soul as a marvellous expansion of the Supreme Lord and upon realisation of this reality are amazed. Like when the eye sees the expansive sky as being the form of the sky or perceives the expanse of the ocean as being the form of the ocean.

In the Brahma Tarka it is stated thus:

Amazing indeed is the Supreme Lord and it is not possible to find any other comparable to Him. Therefore wisdom about Him is very similar to perceiving Him.

Not being amazed by the Supreme Lord which exists in some is a symptom of those who are spiritually unintelligent. This is indicated by the word kascit meaning some.



How is the living entity indestructible? By the auspices of the Supreme Lord Krishna, of whom which a portion is residing within every living entity as the eternal soul for the protection of every living entity. This is why the living entity is know to be indestructible not due to any strengths of their own. Physical elements, actions and time are the attributes of all living entities which exist and cease to exist solely by the grace of the Supreme Lord.


In the Padma Purana it is stated:

Establishing Himself within the heart of every living entity the Supreme Lord protects each and every living entity eternally. Permanent objects like the immortal soul are protected eternally and impermanent objects such as the physical body are protected temporarily. In His manifested form or in His unmanifest form, appearing or not appearing, throughout the material existence the Supreme Lord Krishna maintains and sustains all living entities for their highest good.


Bhagavad-Gita

Chapter 2, verse 31 has no commentary or summation

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Bhagavad-Gita:



If slain in battle while fighting bravely a ksatriya will certainly attain the heavenly spheres. It is also stated in the Vedic scriptures that if a ksatriya is victorious in battle what will be gained is dominion of the Earth and at the end of the life the heavenly spheres are guaranteed as well. Thus those who fight bravely in battle and are undefeated acquire more merit than those who are defeated.


Bhagavad-Gita:

Chapter 2, verse 38 has no commentary or summation.


The wisdom of sankhya being the ability to understand the distinction of spirit from matter leads to the realisation of the eternal soul and is in essence the sankhya philosophy has been given in smriti. The yoga method of the individual consciousness perceiving and then subsequently attaining communion with the Ultimate Consciousness and the accompanying state which manifests has been revealed in the Bhagavad Purana. Other than these nothing else has been referred to as the sankhya philosophy or the science of yoga ; but in other contexts the word karma yoga has been used and along with Pancaratra has been named as a method for liberation.

In the Vedic scriptures there is always a holistic understanding and comprehensive appreciation present, thus there is no contradiction unless one is in possession of faulty perceptions. It is sometimes seen that due to partial understanding an incorrect interpretation is made due to not acquiring sufficient knowledge. In the Citra Shikhandi Sastra the similarity between Pancaratra and the Vedas has been well documented. Also in all cases the sankhya philosophy and the science of yoga have been similarly described as methods for liberation from the material existence. This is quite proper because spiritual knowledge is the only means of salvation and various methods have been delineated in the Vedic scriptures regarding this. If attainment of salvation can become known by any method than that in itself is spiritual knowledge. By whatever way the sankhya system comes to be known that is the distinction of spirit from matter by that way it has been explained.


Equal importance is also given to both jnana knowledge and sankhya. By yoga both these 2 become united; therefore yoga is the means. Seekers of truth have determined that yoga is the precursor to sankhya as given in the Sabda Nirnaya.

Brahma Tarka is a dialectical method propounded by Visnu incarnation Kapiladeva in his discourse to Devahuti on the original sankhya philosophy which is fully theist in the Bhagavat Purana. The nyaya philosophy of Gautama, the vaisesika philosophy of Kanada and the imitation sankhya philosophy which is athiestic of Kapila Muni are all but dialectical arguments not dialectical methods for attaining the Ultimate Truth. Mayavadi and Pasupata doctrines are considered profane. The mimamsaka philosophy of Jaimini is threefold concerning rituals, brahman and the Supreme Lord. The original sankhya philosophy of Kapiladeva and the mimamsaka of Jaimini are both dialectical methods for the Ultimate Truth. The perfect wisdom of the Vedic scriptures is the only complete source of spiritual knowledge. Those who have realised this eternal truth do not follow anything else. Other philosophies such as tantra or even the astanga yoga system of Pantanjali should not be followed according to the Narada Purana.

The atheist sankhya philosophy as has been stated earlier is a dialectical argument but here in Bhagavad-Gita it is being explained in its original theistic ontology as a dialectical method. The original sankhya philosophy as well as the astanga yoga system both declare that killing causes undesirable reactions.

In the Bhagavad-Gita war is recommended as desirable for upholding dharma or righteousness and in this way according to prescribed duties of a ksatriya is a means for salvation when it is said karma bandham prahasyasi. So it should be understood in this light and there should be no discrepancy between what has been intended in the original sankhya philosophy or the astanga yoga system and what has been related in Bhagavad-Gita as there is factually no contradiction.



In the Agni Purana it is stated:

That pseudo devotion, inconsistant devotion and defective devotion due to insufficient knowledge or deviation from the Vedic injunctions renders any chance for reciprocation with the Supreme Lord as futile and in vain.

Keeping in mind the preceding words it can be seen that even without any intention whatsoever of propitiating the Supreme Lord; by the performance of righteous actions without any desire for reward or recognition, whether complete or incomplete righteousness is most certainly accrued to the followers of the Supreme Lord regardless. This eternal truth was initiated in the Satya Yuga for the benefit of the worlds in the Vedic scriptures. Except by the mercy of the Supreme Lord pleasure neither a drop of rain may fall; nor a blade of grass may grow. A spiritually intelligent living entity should always be a humble servant of the transcendental Supreme Lord Krishna serving Him with loving devotion without any desires. A living entity reading this material should understand it completely should never have any reservation that there is anything equal to or superior to Him. One should understand that according to revealed scriptures everything in existence has been created by Him and everything in existence is subordinate to Him. Accordingly even the gradation of His eternal and phenomenal incarnations and expansions is determined. These eternal truths initiated by the Supreme Lord Himself are fruitful in Treta Yuga, especially fruitful in Dvarapa Yuga and most especially fruitful in kali yaga. Therefore it should be clearly understood that the blessing of salvation can only be bestowed upon those who by spiritual knowledge have factually attained actual communion with the Supreme Lord Krishna.

The Vedic scriptures are eternal and are instruments of superior knowledge. Righteousness or dharma is also superior and of much more import than the propitiation of various demigods. Even better than all is having factual knowledge of the Supreme Lord is the best of all attributes. Whatever is offerred at the summation of yagna, that verily is for the Supreme Lord. Those knowers of the Vedas return to earth again after enjoying the celestial spheres and again performing meritorious service to the Supreme Lord they again go to the celestial spheres. Awareness of the status and gradation of the various demigods and performing actions which are beneficial to them brings with it similar results in the material existence. However without having comprehensive knowledge according to the Vedic scriptures of the paramount position of the Supreme Lord Krishna, as the Supreme Lord over all there is, all ones prayers, penance and longing for heavenly realms will be in vain; for without relinquishing attachment to the senses and without constant remembrance of the Supreme Lord Krishna even knowledge of the Vedas is in vain. But still due to having some piety they gradually are redeemed by the Supreme Lord at the end when they have realised that surrendering all actions unto the Supreme Lord according to the Vedic injunctions after living many lives performing meritorious actions.

One who has not realised the Supreme Lord Krishna's paramount position over all there is, even if they perform all the rituals enjoined in the Vedas cannot be spoken of as a real knower of Vedanta. The word vada means speech. One who speaks about the Supreme Lord Krishna who is the Ultimate goal of the Vedas without factually understanding His Supreme position is merely theoretical. One should not be engrossed in debative arguments about the Vedas with living entities of no piety or to those who purposely perform sinful activities or to those who are incorrigible. These unfortunate living entities descend to the worlds of obscurity and darkness perpetually and which are without a beginning and an end. In the Vedic scriptures these worlds are known as vavra meaning from whence there is no return and were dwell living entities languishing in nescience.



Listen to these words with a balanced and equipoised mind. Thus has it been stated. Unlimited are the various conditioned states of the mind due to the influence of uncountable impressions leading to innumerable opinions. Therefore Arjuna may have a doubt and enquire, how can he have faith in these words without any reservation. Anticipating this the Supreme Lord neutralises this query with this verse. Amongst all the prescribed recommended opinions having truthful attributes there is always singular unity. This is the actual meaning. Propitiation of the Supreme Lord Krishna is performed only by very few as only a very few actually possess the quality of being singular and resolute in their commitment. Any performance done by others is disparate and irresolute due to the overwhelming impressions within their mind giving them an endless procession of distracting opinions.


Bhagavad-Gita: Chapter 2, verses 42, 43 have no commentary by Madhvacarya


The opinions of those who are not resolute are contrary to the Vedic scriptures; but the summations of those who are resolute possessing spiritual intelligence are never contrary to the Vedic scriptures. Arjuna may query why the Supreme Lord speaks about things providing pleasures of heaven, this is clarified by the Supreme Lord in this verse. In verse 42 beginning yam to the word taya in verse forty-four it can be ascertained that if salvation is the fruit then any heavenly pleasures are merely the flowers.

Those who revel only in the words of the Vedas are known as Vedavad ratah. They speak only of revelling in the pleasures derived from actions. Those who speak about the Vedas in expectation of fruits are said to revel therein and thus they are motivated by desire. The essence and the objective of the Vedic scriptures is knowledge of the Ultimate, which is the Supreme Lord, who is very pleased by those who are devoted to Him. The instructions and injunctions within the Vedic scriptures should be known to be applicable solely to the Supreme Lord and no other. It is the knowledge of the Supreme Lord that is to be sought and understood. This is what is to be achieved by all living entities to make their life in the material existence successful.

In reference to those pursuing the goals of opulence and pleasure and in reference to the means of acquiring those fruits thereof, these vedavad ratahs declare that this is knowledge of Vedanta. For these persons spiritual intelligence and comprehensive discrimination does not manifest itself in the form of an equinanimous intellect. Only those in whom spiritual intelligence has awakened have comprehensive knowledge of the Supreme Lord and the total satisfaction of mind and senses that accompanies it. Verily this is the means for salvation. It is also specifically mentioned in the Srimad Bhagavatam known also as the Bhagavat Purana.

Not for these vedavad ratahs is the realisation of the Ultimate Truth spoken of in the Vedas in all their entirety. For whom realisation does not dawn that the empirical world is similar to the perception of the world seen in the dream state? In whom then does exist this irresolute intelligence? In those who listen to the words of those without spiritual intelligence? When one's consciousness is abducted by speculative schemes stemming from fruitive desires it is not possible for satisfaction of the mind to manifest.

Factually as things are, similar is the spiritual intelligence. Knowledge which is distorted, similarly is that satisfaction derived from such knowledge distorted. Spiritual conceptions do not arise in minds which are influenced by distorted knowledge. In these minds only a material conception of heaven and heavenly pleasures can be somewhat envisioned; but not the understanding that the Supreme Lord is actually the controller of all the worlds and the bequeather of all blessings and that only by serving Him, by His grace and only by His grace can all living entities attain salvation. Those living entities who adhere to the Vedic scriptures for the purpose of enjoying material pleasures and acquiring wealth and opulence, perform repeated acts of ritualistic sacrifice which while bestowing their material rewards in future lifetimes become the cause of an endless repetition of birth and death in the material existence.

When the minds of those living entities not prescribed to the Vedic culture become deluded by the words of evil minded living entities who speak words contrary to the Vedic scriptures it becomes impossible for them to receive any spiritual knowledge which would be beneficial for their spiritual development.

In the Atharvana scripture it is stated:

The living entities who being are influenced by such words, doctrines and philosophies which are contrary to the Vedic scriptures, consider that the pursuance and fulfilment of desired objects is the purpose of life and nothing else is superior to this, are most certainly deluded. Enjoying whatever pleasures they have managed to manipulate for themselves they are repeatedly born again and again cast down into the material existence or depending upon the method of how they acquired their material opulence even hurled down to be born in animal species or in the hellish worlds.

One should therefore not become a victim and become prey to those being heretic or devious, who think and act contrary to the spiritual knowledge of the Vedic scriptures which are revealed in the best interest and highest good of every living entities in all of material existence.

Those living entities who are unable to understand the reality of the Supreme Lord Krishna's unimpeachable position and thus unaware cannot have the realisation of Him as the Supreme Ultimate controller of all the worlds both spiritual and material. Even if they be sincere, receptive, qualified and noble beings; without receiving bonafide instruction from the Vedic scriptures from one in the authorised process of disciplic succession one is devoid of spiritual intelligence returning endlessly again and again into a physical form in the material existence. But for those living entities who are able to understand the reality of the Supreme Lord Krishna's unparalleled position and realise that He is the ultimate controller of all the worlds both spiritual and material they are never put into jeopardy and even if they accrued some demerits and had to accept some karma which are reactions to previous actions, this karma would definitely all be nullified within the lifetime as these living entities of spiritual intelligence receive the special blessings of the Lord.

Those living entities who perform comprehensive sacrificial activities prescribed by one in the authorised line of disciplic succession for the satisfaction of the Supreme Lord Krishna; but who are in reality opposed to His supremacy; even if they have not acquired any demerits, even if they have satisfied their preceptor with gifts, even if they have manipulated themselves to attain some fleeting pleasures in the heavenly realms; still when whatever merit they have acquired is exhausted they will sink back down into worlds of darkness. Others who remain inimical to the Supreme Lord Krishna and who are inimical to the spiritual knowledge revealed in the Vedic scriptures go directly to the worlds of darkness at the death of their physical body without enjoying any of the heavenly realms.



Up until this verse the intelligence of yoga which is the individual consciousness attaining communion with the Ultimate consciousness and other matters regarding the three modes of material existence being goodness, passion and ignorance has been discussed. The Vedic scriptures give the outward appearance of having as their purpose in relating how those living entities in goodness, passion and ignorance can achieve the joys of the heavenly spheres. But the Vedic scriptures also contain confidential meanings as well and thus it has been instructed by Lord Krishna not to accept only the external form of the Vedic scriptures; but to understand the Vedic scriptures by the light of the confidential meanings.

It is also declared that unauthorised interpretations by those outside disciplic succession within the Vedic culture and of course to all the unqualified interpretations by those who are not even attempting to follow the Vedic culture must bring abou

srimad bhagavad-gita · web viewthus in the visnu purana because the living entity is embodied in...

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