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BRAHMAVAISNAVA

SAMPRADAYA

Bhagavad-GitaChapter 3, verse 1 has no commentary or summation by Madhvacarya.

Bhagavad-GitaChapter 3, verse 2

Hari Om! Previously it has been spoken that self-realisation of the soul is the gained by the means of spiritual knowledge. Lord Krishna after substantiating the cessation of activities with words of wisdom He now redirects Arjuna’s attention to the performance of actions. In chapter two, verse 49 the resplendent Lord Krishna had endorsed that cultivation of spiritual knowledge is by far superior to fruitive activities. So Arjuna is questioning why he is being urged to perform savage activities in warfare which is bereft of righteousness, if the attainment of wisdom is superior to performing actions.

Now the summation begins.

Hari Om! Wisdom and equanimity have been discussed. Now karma yoga the yoga of actions is being specifically explained in this chapter. Far inferior is action in the search of enquiry. Here the word yoga attached to karma-yoga is being utilised as a means of acquiring wisdom in the performance of actions.

Thus ends the commentary and summation by Madhvacarya


Even though jnana yoga or the yoga of knowledge may appear to be superior to him, anyway due to Arjuna’s ineligibility he is only qualified for karma yoga, the yoga of actions. Hence karma yoga is being recommended for him. The Supreme Lord Krishna states loke in this world there exists two types of humans who follow these two paths. Those who renounce the ordained activities of family life and society, to fully contemplate and meditate on the ultimate truth like Sanaka referred to by the word sankyanam and those who adhere to the ordained guidelines of family life and society and yet glean knowledge like King Janaka referred to by the word yoginam. Both types are firmly situated in righteousness. Even though those who are eligible for karma yoga perform actions for the protection and benefit of the worlds as willed by the Lord are also deemed as yogis, men of equanimity. Lord Krishna is informing Arjuna that he is ineligible to perform activities of renunciation like Sanaka and others but he is eligible to perform auspicious activities for the benefit of the world like Kind Janaka and others. This is the purport of this verse.

It is observed that by following the will of the Supreme Lord Krishna through authorised disciplic succession and the ordained injunctions of the Vedic scriptures many rulers situated as yogis became men of knowledge although performing countless actions. An example of this is King Priyavrata who was emperor of the entire universe engaging in unlimited material activities in total knowledge as given in Srimad Bhagavatam V.I.XXIII

Now begins the summation.

The method which promotes spiritual knowledge is known as jnana yoga. Other methods are those which promote actions. The demi-gods as well as the renunciates are known as sankhyas because in them spiritual knowledge predominates actions. The demi-gods by dint of additional attributes even though engaged in the actions of universal management are more dominant in spiritual knowledge. Men of action even though possessing spiritual knowledge because of the predominance of activities are known as yogis. Without either spiritual knowledge or selfless actions neither could attain moksa or liberation. No being can even for a moment exist without performing actions and without spiritual knowledge one’s actions will never benefit one’s existence and lead it to the ultimate truth. This has been revealed in the Brahma Vaivartaka Purana.

The word nishta means deep faith, abidance in this under direction of authorised guru leads to liberation without fail. Actions performed under such authorised guidance causes an increase of bliss and a decrease in inauspicious actions. The scriptural statements of the Vedas such as: not by actions and not by progeny, are not contradictory. If contrarily statements like : not by abstention of action had been made then there could be occasion for contradiction. In the same way a similar approach towards jnana yoga and karma yoga should be accepted. In this verse the emphasis of the two paths is that spiritual knowledge must be inherent in both indicating that jnana yoga is more suitable for moksa.

Thus ends the commentary and summation of Madhvacarya.


The actions Lord Krishna is referring to in this verse are the ordained actions prescribed in the Vedic scriptures. By the abstention of ordained actions or by the renunciation of ordained actions one will not ever be able to achieve moksa or liberation. By the cultivation of spiritual knowledge only is liberation possible. This is the purport. Why is this so? Because of the word purusah in the verse meaning person. The jiva or living entity is enclosed in a subtle body along with a corporal body. If by abstention of action moksa was possible then it would be available to inanimate things as well. Neither by the abstention of actions or the absence of reactions from the renunciation of actions will liberation come into effect.

The effects we are experiencing in the present life are reactions both positive and negative caused by our innumerable actions in previous lives. It is not that all the reactions have been terminated at birth, Males up to the end of 14 years and females up to the end of 10 years complete their life span of the effects of prior activities from past births. Living entities are capable of innumerable actions even in a single lifetime and each of these actions may be the cause of a future birth or even result in many future lives. Contrarily by performing even a single action one can receive a human life which is the culmination and conclusion of all one’s remaining lives. Thus accumulation of actions can never end indefinitely.

The Brahma Purana states that: The primordial world is eternal and so are the effects of actions. Therefore how can there be release from actions without realisation of the Supreme Lord? If the primordial world came about by accident without any relation ship with casual actions then how could there be any relationship between human beings and the primordial world? The state of being liberated can only be achieved by one who is completely free from all desires including the desire for liberation. All desires are manifesting as appropriate and inappropriate actions. Factually it is the absence of desires that result in the state of liberation. Actions performed without desire for rewards with spiritual consciousness contribute to the fulfilment of liberation. When fulfilment is achieved one attains the ultimate consciousness and liberation is automatically included. By performing actions in this manner a living being becomes verily a being of non-action. Renunciation is relinquishing the desire for rewards attached to appropriate actions as Lord Krishna explains later in chapter XVIII verse two kamyanam karmanam nyasam meaning the renouncing of fruitive activities. Performing actions in spiritual consciousness without desire leads to liberation. For one who has become effulgent, purified by actions performed in spiritual consciousness, renunciation appears in their heart. Only one with a pure heart, free from desire and attachment is known as one situated in spiritual knowledge. Just as one seeing delightful things in a dream does not let that interfere for a moment the pleasures of daily life. For such a one there is no clarity in the principles nor faith in the Vedic injunctions.

A counterpoint may be raised that if the absence of desire for reward is the means for moksa then why not give up actions altogether giving no opportunity for the fruits to manifest. This opinion is neutralised in the verse by na ca sannyasanad eva meaning not only by renunciation. So it should be understood that not by mere absence of desires or even the absence of actions that liberation can be achieved but the performance of actions without desire for reward is the essential ingredient to understand.

It should be understood that renunciation is primarily for deep meditation and reflection of the resplendent Supreme Lord. This way is not suitable for those in the grihasta ashram or householder life with wife and children and who must be engrossed daily in so many material functions to provide for their family. But in later life when the children are grown the householder who by dint of actions has acquired a meditative mind can also become eligible for renunciation and please the Lord. The Supreme Lord is exceedingly pleased by those who practice renunciation. In the Narayanakshara Kalpa it is said that: Among all initiations the one that is made in the stage of renunciation is the topmost and most pleasing to the Supreme Lord. The demi-gods and many well known great and pious kings of yore in India while performing myriad’s of actions for universal management and world order always kept their minds focused on the Supreme. Therefore even when they were engaged in activities their minds never wavered from Him and the Supreme Lord Krishna was pleased.

Thus ends the commentary by Madhvacarya


That it is impossible to renounce every single action one makes is what’s being clarified here


Actions are spoken of as two-fold in the Paingi scripture. Actions that are dependent upon a cause and and actions which are independent of any cause. The actions that are dependent upon a cause are due to the influence of prakriti, material nature. Independent actions are only manifesting from the Supreme Lord. Therefore the words karyate he avasah means to perform activities fully dependent, this dependence is on the Supreme Lord Krishna. The scriptures also further clarify that ah means the all pervasive Brahman.

Thus ends the commentary and summation by Madhvacarya



Lord Krishna previously spoke of the pretensions of the pretenders renouncing all actions with great effort by forcefully subjugating the desires of the mind. Now to show the predominant role of the mind in influencing our thoughts He uses the word manasa remembering in mind. Karma yoga the yoga of actions is suitable according to the stage of development one is in. One should not think that karma yoga is only for the grihastas or householders because by the word manasa it is asserting that karma yoga can also be used by renunciates as well.


Bhagavad-Gita

Chapter 3, verse 8

One should perform the actions that are appropriate to one’s varna or status and ashram or stage in life. In Vedic culture there are four varnas: brahmin the priestly class, kshatriya the royalty and warrior class, vaishya the farmers and businesss classes and sudra the workers and servants of the previous three classes. In Vedic culture there are also four ashrams: bramacharya which is celibate student life, grihasta which is married family life, vanaprastha which is semi-retired householder life and sannyasa which is complete renunciation of worldy life for meditation on God. Due to changing times and the unseemly mixture of different varnas people no longer adhere exclusively to the natural duties of their ashram as prescribed by the Vedas. This was even happening over 5000 years ago at the end Dvarpara yuga. In the Mahabharata we see King Yudhisthira noting that it was becoming exceedingly difficult to determine the varna of people due to the mixture of different classes. Therefore it is only by conduct and attributes that one can judge what class one belongs to and not simply by what varna one was born into and this conduct is determined by actions. Unless and until the impulse arises for one to surrender themselves in full service and devotion to the Supreme Lord Krishna then both varna and ashram apply in society. But after surrendering in devotion varnashram is no longer applicable or required.



Living entities are bound to the material existence by their actions. This bondage by actions is spoken of very clearly in the Vedic scriptures. Here Lord Krishna states yagna-arthat meaning actions that are performed as an offering for the satisfaction of the Supreme Lord without desiring reward are the only actions which are free from bondage. This is the purport. Lord Krishna also states mukta-sangah meaning free from attachment which is the qualifying statement. Inappropriate are actions that crave desires due to attachment. Appropriate are actions that are free from desires and attachment. All actions should be performed as a sacrifice to the Supreme Lord and no sacrifice should ever be performed with an intention for reward. These statements and others are given in the Upanisads.

Now begins the summary.

The statements of living entities being bound to material nature by their actions refers to actions which are contrary to divinity and righteousness as delineated in Vedic scriptures. Jaya is a name given to the resplendent Supreme Lord and this name means glory. According to the Barkashruti in the word Jaya the Ya signifies yagna. Therefore yagna is the performance of the prescribed activities given in the Vedic scriptures for the satisfaction of the Supreme Lord.

Thus ends the commentary and summation by Madhvacarya.

Bhagavad-Gita

Chapter 3, verse 10 has no commentary or summation by Madhvacarya.




In a very rational way Lord Krishna is praising the saintly performers of yagna by means of worship and offerings and censoring those who fail to perform such yagna. In the previous three verses and this one Lord Krishna has elucidated the science of yagna. The Purusha Sukta in the Rig Veda we see that Brahma the first born is the Purusha offering himself as worship and oblations for the benefit and welfare of creation. By Brahma inaugurating the act of yagna, the perennial principles of existence or dharma were established for all the worlds. Thus by ordaining dharma the Supreme Lord Krishna through his representative Brahma has given mankind the purpose, the objective and the methodology of yagna. One in wisdom should follow in the footsteps of Brahma and offer to the Supreme Lord there very self and essence as an act of worship in yagna.

Thus ends the commentary to Bhagavad-Gita: chapter 3, verse 13 by Madhvacarya.

Bhagavad-Gita: chapter 3, verse 14

Now another point of view is proposed by Lord Krishna. From rain, foods grow, from food living beings are nourished but the cyclic progression from actions is not being made hear. Only the future course that manifests due to prescribed actions. The actions are not mentioned to be repetitive but to give clarity. Clouds are the generating force of rain which are born out of yagna. When ghee and seed grains are offered into the sacrificial fire with the appropriate mantras in the prescribed manner these offerings reach the sun. Due to the power of the sun clouds are formed, from clouds come rains producing foods which nourish all creatures. Thus due to yagna or worship foods are produced from rains that fall from clouds that were formed by the sun. The offering of worship to the Supreme Lord or His representatives the demi-gods is known as yagna. Any other actions that one performs apart from these are known as karma or actions possessing a reaction.



Actions are born from the Vedas because the Vedas prescribe yagna or worship and appeasement and the performance of yagna is done by actions. The Vedas arose out of the breath of the Supreme Brahman. This is noted by the word brahmaksara which means the supreme immutable Vedas which was the medium by which the knowledge of the ultimate reality was revealed. Otherwise how could the Supreme Brahman which is inconceivable, without a beginning and an end and complete within Himself ever been known. The word aksara in brahmaksara means the ultimate reality denoting the Supreme Lord. When a primary meaning has been identified it is not proper to accept a secondary meaning as is often the case due to forgotten traditions. Insentient objects cannot manifest by themselves they must be created. The magnitude of actions in creation, the unlimited resources of elements and the awesome manifestation of time indicate inconceivable powers. Since the material worlds are but reflections of the spiritual worlds all actions in material existence emanate outwards with the energy of the Supreme Lord as the source. This does not directly include the actions exhibited by sentient beings using free will only the underlying energy that empowers them.

The word aksarani refers to the eternality of the Supreme Lord. The eternal Vedas have Him for their source. Because He is eternal the Vedas are eternal as well. There would be a flaw in anyone thinking that the Vedas were created because they could not have been so without prior knowledge. They are eternally manifest and the Vedic scriptures reveal that they were exhaled by the breath of the Supreme Being. Exhaling is a natural phenomena without any effort required indicating that the Vedas manifested from the spiritual worlds without any conscious effort, this is the inference meant here.

In view of being eternal the statements of being created have to be understood from the point of view of manifesting within material existence or perception of such not that it was actually created for the first time. An example of this is the treatise Shatapatha Brahmana which is said to have been created by Yagnavalkya. How is it possible for any part of the eternal Vedic scriptures to be created by anyone? Yagnavalkya blessed by the Supreme achieved a high level of attainment and received it within his mind from the spiritual plane and transcribed it onto palm leaves for posterity.

A statement clarified after deliberation is superior to one spoken without contemplation. The Vedic scriptures are the source of origin, thus the statement in Brahma Sutras I.I.III that the Vedas are the evidence that Brahma is the creator. In the previous verse I.I.II the word janmadyasya is used meaning from whom were created is the evidence which can be quoted. These verses do not suggest that the Vedas were born from Brahman nor do they infer the Brahman was the cause of the Vedas. The creating of the material worlds by the Brahman from the five basic elements given to him of water, earth, air, fire and ether does not preclude the creation of the Vedas nor would it be correct to assume that the Vedas were created this way. The creation of a most wonderful world is in no way superior to the eternal emanations of the Vedas. This also does not lead to the conclusion that the Brahman is omniscient even though the manifestation of the Vedas is omniscient. Therefore the eternal Vedas coming from the spiritual worlds are themselves the proof and the word aksara confirms this. So Brahman is revealed through yagna and Brahman is revealed through Vedic scriptures and the Vedas eternally establish yagna throughout the material creation. From knowledge of the Vedas and performance of yagna living entities prosper and flourish. This is the eternal cycle.

Thus ends the commentary to Bhagavad-Gita, chapter 3, verse 15 by Madhvacarya.


For being the cause of vegetation growing clouds are known as parjanya or rain bringers . Actions are performed due to yagna or worship and all actions flow from and towards the Supreme as Lord Krishna is omniscient and omnipresent. Even though He is eternal He can be known by his aksara potency known as the Vedic scriptures. Yagna is performed by sound, sound vibration is an attribute of all creatures who in turn eat food that was produced by rains falling from clouds manifested by the power of the sun. This is the cycle of yagna that the Supreme Lord is eternally established in. This cycle was set in motion at the dawn of creation by the grandsire Brahma. Whoever does not maintain and perpetuate this cycle which is beneficial to all created beings becomes sinful and degraded and performs activities counter productive to the perseverance of all life and must suffer in the darkest regions of the hellish planets as described in Canto V of the Bhagavat Purana.


For renunciants yagna or worship may be performed by the recitation and repetition of mantras. For those living as forest recluses the austerities endured are themselves the yagna. For householders the performance of all recommended activities as prescribes in the Vedic scriptures. For brahmacaris the study of the Vedas, celibacy, introspection and service to guru. Fearlessness, charity and the development of atma-tattva or knowledge of the eternal soul are applicable to all of the above. For forest dwellers charity is sharing of food being roots and fruits and wild vegetables to those in need. For the householder charity is donating wealth to worthy recipients in need. But all these actions should be extremely austere and frugal. In the Narada Purana the three activities known as yagna, charity and austerities are prescribed for everyone.

The words Brahman denoting the fundamental spiritual substratum pervading all existence and aksara meaning Vedas should be understood to be distinct from each other with the Vedas revealing knowledge of both. having a separate but connected function

Thus ends the commentary and summation to Bhagavad-Gita: chapter 3, verse 16 by Madhvacarya.

Bhagavad-Gita Chapter 3, verse 17

The word indriyani-ramo in the previous verse indicates one who constantly seeks to revel in the garden of senses objects. It is not possible for such a person to achieve atma-tattva or soul realisation. In this verse trupti means satisfied by how things come on their own accord, and the word santustah means completely content. The delight which arises from being satisfied is complete contentment. In any other thing sufficient delight is derived but the Supreme delight is only found in connection with the Supreme Lord. One who has

attained atma-tattva is no longer delighted by external affairs, such a person is self satisfied internally for only the one who finds self realisation within is contented. Nothing else will be the cause of joy for them and their satisfaction and contentment is based solely on their realisation of their eternal soul within and the glories of the Supreme Lord.

Thus for one who has attained atma-tattva the performance of the prescribed injunctions of the Vedic scriptures is not necessary or required. For one who is self realised is also self satisfied and there is no action that needs to be performed as a self realised being is completely transcendent to the dualities and all ego consciousness. But for one who is established in awareness of bodily consciousness it is mandatory that prescribed actions from the Vedic scriptures are duly performed. Such ordained actions are actually for the satisfaction of the Supreme Lord and naturally what is to be expected in all circumstances. are purifying and very blissful. This has been explained in the Pancaratra.

Factually in all situations relating to the Supreme Lord eternal delight and rapture occurs. In all other cases where there is sufficiency of satisfaction alone there is no suggestion of eternal delight. Having spoken seperately atmany eva ca santustah meaning completely satisfied solely in the soul Lord Krishna emphasises the paramount importance of atma-tattva. Also it can be seen that performance of actions dictates there must be a concept of time such as when did it take place and how long did the action take etc. Thus only one who is aware of bodily consciousness is the necessity of performing prescribed actions needed.

In this world only human beings have the potential to achieve atma-tattva. Thus only mankind can attain this consciousness and become spiritually liberated. The word manava means mankind from the root word manu. Self satisfied means only satisfied in the Supreme Self. Thus being satisfied in atma-tattva or soul realisation one is also simultaneously satisfied in the Supreme Self residing within every living entity. Thus the statement one who completely delights in the Supreme Lord for that person there is no necessity for performing the prescribed actions of the Vedic scriptures. They have already achieved the goal of human existence.

Thus begins the summation.

Words used like satisfaction and contentment are used as synonyms to emphasise satisfaction and contentment in the Supreme Self within. One who receives the grace of the Supreme Lord Krishna is completely satisfied because of the grace of Lord Krishna and one who being completely satisfied by the grace of Lord Krishna is known to have attained moksa or liberation from the cycle of birth and death in the material existence. This has been given in the Agni Purana.

The word rati means delight and the word ananda means bliss. They are used to illustrate satisfaction and contentment respectively in the performance of prescribed Vedic activities. Priti or love is two-fold, love in friendship while performing actions or love in servitude while performing actions. This is given in the Shabda Nirnaya.The word santosha meaning satisfaction and the word trupti meaning contentment are used alternatively as apoorti or emphasising incompleteness.

Thus ends the commentary and summation to Bhagavad-Gita: chapter 3, verse 17 by Madhvacarya.

Bhagavad-Gita Chapter 3, verse 18

For one situated is atma-tattva or soul realisation if one were to chant the Vedic mantras while performing yagna or worship there would be no greater or similar happiness other than the delight one having communion internally with their eternal soul. Also for a person so transcendentally situated there are no demerits accruing to such a one for not performing the prescribed actions in the Vedic scriptures due to samadhi or being rapt in meditation on the soul within. During samadhi there would be no danger of incurring any demerits for any offense or merits for any benefits for any being. Only whatever benefit one receives from direct darshan or perception of the Supreme Lord Krishna within his heart will be obtained during samadhi of such a person. If by knowledge alone there would not be any diminution in merits then that would also be the case for Arjuna who was instructed to perform actions on the side of dharma or righteousness. For a person who has attained self-realisation and moksa or liberation and is in the state of samadhi meditating blissfully on the soul within. Such a person is considered by Vedic authorities to be doing a very great thing similar to performing a great action like saving the world from destruction. Consequently it is indicated by understanding of prarabda karma or acquired results of activities that the performance of great actions are due to the will of the Supreme Lord.



Only one situated in the state of atma-tattva or soul realisation is not required to perform activities prescribed in the Vedic scriptures. So Lord Krishna is indicating to Arjuna that since he is not established in this state he should perform actions as a matter of duty.


For all those who have not achieved atma-tattva and are not situated in moksa or liberation, the performance of prescribed actions of the Vedic scriptures is mandatory according to qualification. Therefore the need for desireless, unattached actions is necessary. For those who are attached performance of actions exclusively to please the Supreme Lord are the best. Arjuna had not attained moksa at that time; but he and his brothers the Pandava’s were certainly well endowed in wisdom being knowledgeable of the path to atma-tattva and were dedicated to pleasing the Supreme Lord and following all the injunctions and prohibitions of the Vedic scriptures. The differences in consciousness between the righteous Pandavas and the liberated ones was not that big; but the Pandavas still needed to perform actions while the liberated ones had no actions to perform.

Thus ends the commentary and summation to Bhagavat-Gita: chapter 3, verse 19 by Madhvacarya.


For further emphasis to the previous verse Lord Krishna now gives historical references of men of actions who attained atma-tattva or soul realisation while performing actions. It also infers that by performing prescribed actions of the Vedic scriptures in an unattached manner one gains wisdom. It should not be assumed that actions alone are sufficient without possessing wisdom. King Janaka was reknown throughout Bharata now known as India as a king of great wisdom. He and others were very well established in spiritual intelligence.

Even in other instances there exists no disparity for the path of atma-tattva. Wherever it has been stated that for liberation visits to sacred rivers and holy tirthas or by leaving one’ body in Prayag or by taking bath at Kuruksetra during the solar eclipse. When these places are praised the liberation referred to is solely for the absolution of one’s sins and demerits only. Because whenever any of these famous places are mentioned then atma-tattva must be mentioned as well because it is the primary basis for liberation. Without atma-tattva the state of moksa or liberation from the cycle of birth and death is not possible. Liberation in places like Prayag is recommended because a holy place can greatly assist one in achieving the ultimate attainment; but still the foundation of spiritual wisdom is essential. So the statements eulogising the Ganges and other holy rivers and places are not in any way contradictory to the reality required of achieving atma-tattva for the attainment of moksa. This information has also been confirmed by Vedavyasa in the Narada Purana where it is written that visits to sacred rivers and holy places for the performance of rituals is for the simple minded people and also to attract those who are bewildered; but liberation is possible only by realising the Supreme Lord as Paramatma the supersoul within and not otherwise, there is no other path. Therefore atma-tattva or soul realisation is the only path to moksa and there is no other way possible.


King Janaka and other great men renowned for their wisdom performed countless prescribed Vedic activities according to their status in society yet still reached perfection in atma-tattva and attained moksa in their lives. Even after attaining moksa they performed Vedic activities for the benefit and welfare of the world and to inspire others to also perform prescribed Vedic actions for the balance and maintenance of the world. For one who is not a person of wisdom such activities performed leads to purification and for one who is a person of wisdom such activities lead to the bliss of pleasing the Supreme Lord and the fulfilment of the bliss of moksa.

Thus ends the commentary, summation to Bhagavad-Gita: chapter 3,verse 20 by Madhvacarya


The great personalities naturally set the example for the common man to follow in the manner in which they speak and in the way in which they act. This is Lord Krishna’s meaning.



Now Lord Krishna is clarifying His position by stating that there is no performance of any prescribed Vedic action required of Him; yet and still He performs actions for the benefit of the world. So in the same way Arjuna should perform prescribed actions for maintaining world order and offering the results of the actions to the Supreme Lord. This has been revealed in the Krishna Samhita. By sustenance, by maintenance and by destruction the Supreme Lord has nothing to gain. Without any objective whatsoever the Supreme Lord Krishna according to His creative impulse performs all actions perpetually throughout all of creation. Just as a person who is extremely happy may spontaneously sing and dance to express their special pleasure in the same way the Supreme Lord performs all actions to express His consciousness which is perpetually in a state of Supreme Bliss.



Bhagavad-GitaChapter 3, verse 24 has no commentary or summation by Madhavacarya.




The difference between the actions of a person of wisdom and those who are ignorant is explained now. The person of wisdom recognises that the whole material existence is operating under the auspices of the three gunas or the modes of material nature being goodness, passion and nescience. From gunas comes the word gunataih which indicates one who is influenced by their senses. This is the symptom of one who is in ignorance is that they are controlled by their senses. The sense are on a lower platform then prakriti or material nature and are influenced by the three gunas. The one who is in ignorance is dominated by the senses assuming that they are doer and cause of their actions and thus stricken with false ego they perform all actions with desires and attachment. That person of wisdom recognises that all actions are but the result of the interaction of the three gunas and material nature and remaining free of desires and attachment performs all actions as a

matter of duty. This is what Lord Krishna conveys here.



Knowing the difference between prakriti or material nature and the gunas being the modes of goodness, passion and nescience and their influence of the senses, Lord Krishna declares is a tattva-vit or a person of Vedic knowledge. The word gunesu is referring to the sense objects and their attributes such as form. The attributes that arise from the impulses of the atma or soul are known as primary and they are without reactions and do not bind one to samsara the cycle of birth and death.



The attributes of nature are those that are abducted by the senses thus delusion arises and the conception of false ego enjoying the sense objects impels a reaction. Lord Krishna uses the word guna-karmasu means the reactions from actions influenced by the modes of goodness, passion and nescience. Auditory and visual sense objects capture the attention of the senses being the ear and eye respectively and bring like or dislike to the mind. It should be understood that the impulses that come from the sense objects are secondary attributes and they have reactions and bind one to samsara the cycle of birth and death.



The words adhytma-cetasa means in one’s mind offer all actions within to paramatma or the supersoul of the Supreme Being. Here Lord Krishna is giving the conclusion by instructing that one should dedicate all actions to Him alone eradicating all deluded concepts that one is the doer of any actions. Sannyasya means renouncing all activities that are not dedicated to the Supreme Being. The word nirmamah means without any ego sense of attachment. Those situated in the spiritual wisdom of the Vedas dedicate all their actions as well as their thoughts to paramatma within, without attachment.


The jivas or the subatomic living entity existing as consciousness within every living being is certainly not the doer of any action. The Supreme Lord Krishna through the medium of prakriti or material nature is the doer. Yagna or worship adoring Him is verily the essence

of all actions. Even the yagna offered to Him is only possible His mercy and grace alone and not otherwise. Devotion to the Supreme Lord is its own reward and bequeaths His mercy and grace perpetually. Performance of yagna to the Supreme Lord Krishna is exclusively the ordained activity to be performed for all human beings, as well as to any of His authorised incarnations such as Rama, Vishnu or Narasimhadeva as revealed in the Vedic scriptures. Only the Supreme Lord alone is an independent performer of actions. All beings are impelled by Him but He is impelled by nothing. Dependence upon Him and Him alone is the ordained action. The actions of the jivas are fraught with modifications due to being constantly influenced by the gunas known as the modes of goodness, passion and nescience. It is stated in the Brahma Tarka that one should always understand the performance and non-performance of actions as differentiated between the Supreme Lord, the jiva and prakriti. In the Shabda Nirnaya prakriti or material nature is to be understood in some instances as the jivas inclination, in other instances as the gunas and yet in special cases because of His creation potency the Supreme Lord Himself can be so understood. By inclination the jiva is three fold consisting of the best, the worst and the intermediate. The best are the devas or demi-gods, the worst are the asuras or demons and the humans are intermediate. There will never be any change in the disposition or modification in the inclinations of any of the three. The devas will always act noble and godly, the demons will always act ignoble and ungodly and humans will always show qualities vacillating between both. Some humans due to receiving spiritual association will exhibit the noble qualities of the devas and other humans receiving degraded influences will exhibit the ignoble qualities of the asuras.

The jivas who are devas are qualified for moksa or liberation from the cycle of birth and death, the jivas who are intermediates are qualified for primordial life and the jivas who are asuras are only qualified for eternal darkness. The redemption of each is achieved only by each following there positive inclination. In the absence of a positive inclination the path of the three continues endlessly. Because there is eternal continuity in our primordial world by the will of Lord Krishna the cycle is endless. The knowledge of the asuras who are degraded is always distorted. The knowledge of the mortal human intermediates is mixed, influenced by the three gunas. The knowledge of the essential principles and conclusions of the Vedic scriptures and devotion for Lord Krishna is reserved for the demi-gods and the higher order of human beings such as Vaisnava’s and brahmana’s and liberated yogis.

All jivas being subservient to the Supreme Being each perform activities according to their natural attributes. Paramatma or the supersoul within monitors the actions performed by every jiva according to each’s natural inclination. The deluded believe that they are the cause and sole performer of all their actions; but those situated in spiritual Vedic wisdom are aware that the senses are energised by the will of the Supreme Being and interact with the three gunas within the prakriti totally dependent upon Him. These jivas realising they have no independent actions exceedingly please the Supreme Being by there devotion.

The deluded jivas by the influence of their own attributes consider themselves to be knowledgeable and independent from the Supreme Being. The deluded do not consider that their actions or attributes are dependent on anything except themselves. Being unqualified by their ignorance they never become illuminated with the light of wisdom. In the Prakasa Samhita it is stated : That the deluded of impure minds can never conceive the truth of the ultimate reality and attain perception of the Supreme Being residing within. The deluded possibly could be convinced about it in their minds with strong arguments founded in logic; but never in their hearts so deluded by maya or illusion are they.




In these verses Lord Krishna is speaking about the merits one receives from following the teachings of the Bhagavad-Gita. Those who perform prescribed Vedic activities with renunciation gradually achieve moksa or liberation by jnana yoga the path of cultivating Vedic knowledge. Who then can calculate the position of one who has attained atma-tattva or soul realisation. Now karma yoga the path of performing prescribed Vedic actions is not given as another medium of attainment. Renunciation and dedication of one’s actions are solely for the sake of realising the Supreme Being only. For realisation of the Supreme Being, liberation does not depend upon one particular path. In the Narayana Shataksara it is stated that: All paths may or may not award moksa to the dedicated aspirant treading upon them depending upon their level of renunciation in the performance of unattached actions. But renunciation by itself, not being dependent upon anything else is capable of awarding moksa to those who fully perform it. Therefore the contention that jnana yoga and karma yoga alone are sufficient to award moksa is not correct.

Thus ends the commentary to Bhagavd-Gita: chapter 3, verse 32 by Madhvacarya


A question may be raised that if it is so beneficial to follow the teachings of the Bhagavad-Gita then why is not everyone following them. Lord Krishna explains that it is according to their own nature determined by samskaras or impressions from past lifetimes and because of the influence of prakriti or material nature interacting with the three gunas, or the modes of goodness, passion and nescience.


Bhagavad-Gita

Chapter 3, verse 34

The senses are constantly being motivated by the force of attraction and aversion. Although Lord Krishna is emphasising the effect of restraining the senses is known to be temporary only still by His mentioning it opens the possibility that restraint may have an influence in dampening desires if engaged in regularly with determination and it might develop a lasting effect. Of course samskaras or past life impressions have a deep rooted influence on all living entities even in the case of Brahma and others but there is still the possibility to modify the situation by practising restraint of the senses in a regulated manner.



In this verse Lord Krishna is emphasising the fact that one should perform the duties one is authorised to do according to one’s station and rank in society. Arjuna was a royal prince educated and trained by the strength of his might to uphold and protect dharma or righteousness and although war enacts terrible suffering it was necessary and was appropriate for Arjuna to engage in it.



There exists numerous reasons why a person is impelled to sinful activities. Here the word atha denotes which others. Some are desire and anger. Arjuna wants to know which is the strongest impetus in provoking one to do unrighteous acts and which should by all means be avoided in order of priority.


After the Supreme Lord the demi-gods are the most powerful mediums of influence. Now Arjuna wants to know what other influences are next in importance.

Thus ends the commentary, summation to Bhagavad-Gita: chapter 3,verse 36 Madhvacarya


The influence which is the most powerful and destructive on human beings is kama or lust followed by krodha or anger which arises from frustrated desires. Those who hypothesise contrarily are not cognisant of the subtle difference involved in the mixture of the two. Therefore it can be understood that without desire there is no opportunity for anger to manifest and indeed it does not. Since there are many causes of anger it is called mahashanah or great devourer. Since anger becomes the cause of committing abominable actions it is called mahapaapma or great sinner and because it is counter productive to all human goals of righteousness it is called mahavairi or great adversary.


The atma or soul is not perceivable by a human being. Why is this so? It is because the atma is enveloped within and when the senses are excited kama or lust manifests itself explosively completely covering the atma and that is why kama is such a formidable adversary. Kama so thickly covers the atma that it cannot be perceived and Lord Krishna gives three examples to emphasise this.

Thus ends the commentary for Bhagavad-Gita: chapter 3,verse 38 by Madhvacarya


One on the path of jnana yoga knows from the Vedic scriptures that moksa or liberation from the cycle of birth and death can never manifest itself until first attaining atma-tattva or soul realisation. When such is the case for persons of wisdom what can be said for persons of meagre intelligence. The word kama-rupena means in the form of lust. This indicates that only with great pain and difficulty is lust ever fulfilled. The word duspurena means never satisfied. This indicates that kama or lust is an eternal adversary. Even the position of Indra in the heavenly realms is born of this kama that is to be the king of all the celestials; yet even while trying to achieve the position of Indra, the position of Brahma is sought because kama is never satisfied and it is more exalted to be the ruler of the material worlds then the king of the celestials and so forth and so on. The word analena means like a fire which denotes the burning fire of kama which is never satisfied and insatiable. It is said that kama covers the atma as smoke covers fire, As dust prevents one from seeing a reflection in the mirror this kama prevents one from perceiving their atma and as the womb imprisons the embryo it is kama which keeps a person imprisoned in the material existence. This is Lord Krishna’s meaning.



Now the locations where the enemy kama or lust is given by Lord Krishna. The senses becoming excited agitates the mind and the mind becoming excited envelopes the intellect with this kama..



By controlling the stations where kama or lust resides it can be eradicated but Lord Krishna is giving special instructions that kama must be restrained within the senses at the very beginning well before they are able to make contact with the objects of the senses.


The Supreme Lord Krishna is the maintainer and energiser of everything in creation. His authorised avatars and expansions are His parts and parcels. All other Gods without any exception are mere subsidiaries of His expansions and these other gods descend downwards from Brahma. Demons and asuras or those possessing no inner light are continuously being degraded by kama and mixed with their arrogance arouse great evil. The demoniac are the most deluded and degraded of all living beings. The least influenced by kama like smoke covering fire are the noble and righteous beings. The next more influenced by kama like dust covering a mirror are those of mixed natures sometimes aware of their actions and sometimes not. The most influenced by kama like an embryo imprisoned in the womb are the are demonic who are great evil doers. Like Agni or fire kama is also all devouring that is why it called analena or fire. Therefore kama residing in the senses it can be restrained and destroyed only by the weapon of Vedic wisdom. Kama envelopes the mind and intellect prior to atma tattva or soul realisation; but even after atma tattva is achieved it has been seen that kama is so powerful that it is able to exert its influence as kama is never satiated and thus vigilance is still required before moksa or complete release from the material existence has been attained.


Bhagavad-GitaChapter 3, verse 42 has no commentary or summation by Madhvacarya


The method of destroying the great enemy known as kama or lust is learned through the knowledge of Vedic scriptures received by the words of the spiritual master. Controlling the five senses is the key step allowing one to benefit from this Vedic knowledge. Without restraint of the senses one has no possibility of conquering kama. The senses are superior to the physical body, the mind is superior to senses, the intellect is superior to the mind and the atma or soul is superior to the intellect. Moksa or liberation from the cycle of birth and death is not possible from studying various verses in diverse Vedic scriptures in different

contexts. In the Gunopasamhara section of Brahma Sutras it is stated that the Supreme Lord should be meditated upon after recollecting in the mind the entire range of attributes and qualities possessed by the Supreme Lord. In the Vedas which are apaurusaheya which means not of human origins and also in the Mahabharata and Garuda Purana it is stated that: Whatever attributes have been revealed in the Vedic scriptures regarding the Supreme Lord Krishna and His authorised incarnations and whoever is able to actually perceive Him realising these attributes in their hearts, in such persons alone does bhakti or devotion become established and never to others.

Therefore the Supreme Lord Krishna should be understood to be superior to everything as He existed before the creation of everything. One who fully understands this and acts in accordance with this understanding is eligible for moksa and never others. The previous verse is not referring to the living being because the words bhudher yah paratas tu sah mean: that which is superior to the intellect is the atma. This is because the desire for sense gratification is overcome by atma tattva or soul realisation and also without perceiving the Supreme Being how will the living being expect to overcome kama. Thus it is clear that knowledge pertaining to the Supreme Lord is what is important. The word atmanam means the mind and the word atmana means the intellect and they are for realising the atma.


Among living beings the demigods are superior to humans. Indra is the chief of the demigods. Shiva the presiding deity of the mind and ego is superior to Indra. Above Shiva is Brahma the presing diety of the intellect and discrimination. Superior to Brahma are all the avatars expansions of Lord Krishna in the spiritual realms and superior to them is the Supreme Lord Krishna Himself. There is nothing equal or superior to Krishna. Knowing the order of gradation and destroying the powerful enemy of kama at the very root one becomes qualified for moksa and attain the spiritual worlds of Lord Krishna which are imperceptible to the vision and conception of humans. An important purpose of Vedic scriptures is to show the order of gradation. The function of the higher deity cannot be performed by a lower deity. To show their area of predominance they each have their respective places and assigned function. In some cases a deity on a lower level is seen to be relegating the duties of a higher level; but this can be understood in the same way that a son sometimes relegates the duties of a father. The Shabda Nirnaya states: traditionally the use of such similes repeatedly are able to convey the conclusive meaning for comprehension. The Brahma Tarka states: that where similar examples are repeated the similarity of their meanings is understood and becomes conclusive from continuous hearing.

Thus ends the commentaries, summations to Bhagavad-Gita: chapter 3 by Madhvacarya.

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