Raja-Vidya: The King of Knowledge

Table of Contents

Chapter One

Raja-Vidya: The King of Knowledge

sri bhagavan uvaca

idam tu te guhyatamam

pravaksyamy anasuyave

jnanam vijnana-sahitam

yaj jnatva moksyase 'subhat

"The Supreme Lord said: My dear Arjuna, because you are never envious of Me, I shall impart to you this most secret wisdom, knowing which you shall be relieved of the miseries of material existence." (Bg. 9.1)

The opening words of the Ninth Chapter of Bhagavad-gita indicate that the Supreme Godhead is speaking. Here Sri Krsna is referred to as Bhagavan. Bhaga means opulences, and van means one who possesses. We have some conception of God, but in the Vedic literature there are definite descriptions and definitions of what is meant by God, and what is meant is described in one word--Bhagavan. Bhagavan possesses all opulences, the totality of knowledge, wealth, power, beauty, fame and renunciation. When we find someone who possesses these opulences in full, we are to know that he is God. There are many rich, wise, famous, beautiful and powerful men, but no one man can claim to possess all of these opulences. Only Krsna claims to possess them in totality.

bhoktaram yajna-tapasam

sarva-loka-mahesvaram

suhrdam sarva-bhutanam

jnatva mam santim rcchati

"The sages, knowing Me as the ultimate purpose of all sacrifices and austerities, the Supreme Lord of all planets and demigods and the benefactor and well-wisher of all living entities, attain peace from the pangs of material miseries." (Bg. 5.29)

Here Krsna proclaims that He is the enjoyer of all activities and the proprietor of all planets (sarva-loka-mahesvaram). An individual may possess a large tract of land, and he may be proud of his ownership, but Krsna claims to possess all planetary systems. Krsna also claims to be the friend of all living entities (suhrdam sarva-bhutanam). When a person understands that God is the proprietor of everything, the friend of everyone and the enjoyer of all, he becomes very peaceful. This is the actual peace formula. No one can have peace as long as he thinks, "I am the proprietor." Who is capable of claiming proprietorship? Only a few hundred years ago the red Indians were considered to be the proprietors of America. Today we in our turn are claiming that proprietorship, but in four hundred or a thousand years perhaps someone else will come to claim the same. The land is here, and we come here and falsely claim ourselves to be proprietors of it. This philosophy of false proprietorship is not in line with Vedic injunctions. Sri Isopanisad states that "everything animate or inanimate that is within the universe is controlled and owned by the Lord (isavasyam idam sarvam)." The truth of this statement is factual, but under illusion we are thinking that we are the proprietors. In actuality God owns everything, and therefore He is called the richest.

Of course there are many men who claim to be God. In India, for instance, at any time, one has no difficulty in finding at least one dozen people claiming to be God. But if you ask them if they are the proprietor of everything, they find this difficult to answer. This is a criterion by which we can understand who God is. God is the proprietor of everything, and, being so, He must be more powerful than anyone or anything else. When Krsna was personally present on this earth, no one could conquer Him. There is no record of His ever having lost a battle. He belonged to a ksatriya (warrior) family, and the ksatriyas are meant to give protection to the weak. As far as His opulence is concerned, He married 16,108 wives. Every wife had her own separate palace, and Krsna expanded Himself 16,108 times in order to enjoy them all. This may seem difficult to believe, but it is stated in Srimad-Bhagavatam, and the great sages of India recognize this as scripture and recognize Krsna as God.

In the first verse of this Ninth Chapter, by the word guhyatamam, Sri Krsna intimates that He is imparting the most confidential knowledge to Arjuna. Why is He proclaiming this to Arjuna? It is because Arjuna is anasuyu--non-envious. In the material world if someone is greater than us, we are envious. We are not only envious of one another, but of God. Also when Krsna says, "I am the proprietor," we disbelieve it. But this is not the case with Arjuna, who listens to Krsna without envy. Arjuna does not cavil with Krsna but agrees with whatever He says. This is his special qualification, and this is the way of understanding Bhagavad-gita. It is not possible to understand what God is by our own mental speculations; we have to hear, and we have to accept.

Because Arjuna is not envious, Krsna speaks this special knowledge to him. This is not only theoretical knowledge but practical knowledge (vijnana-sahitam). Whatever knowledge we receive from Bhagavad-gita should not be taken for sentimentality or fanaticism. The knowledge is both jnana and vijnana, theoretical wisdom and scientific knowledge. If one becomes well-versed in this knowledge, liberation is certain. Life in this material world is by nature inauspicious and miserable. Moksa means liberation, and the promise is that by dint of understanding this knowledge one will attain liberation from all miseries. It is important then to understand what Krsna says about this knowledge.

raja-vidya raja-guhyam

pavitram idam uttamam

pratyaksavagamam dharmyam

su-sukham kartum avyayam

"This knowledge is the king of education, the most secret of all secrets. It is the purest knowledge, and because it gives direct perception of the self by realization, it is the perfection of religion. It is everlasting, and it is joyfully performed." (Bg. 9.2)

According to Bhagavad-gita, the topmost knowledge (raja-vidya raja-guhyam) is Krsna consciousness because in Bhagavad-gita we find that the symptom of one who is actually in knowledge is that he has surrendered unto Krsna. As long as we go on speculating about God but do not surrender, it is understood that we have not attained the perfection of knowledge. The perfection of knowledge is:

bahunam janmanam ante

jnanavan mam prapadyate

vasudevah sarvam iti

sa mahatma sudurlabhah

"After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare." (Bg. 7.19)

As long as we do not surrender, we cannot understand God. Surrender to God may take many births, but if we accept that God is great, it is possible to surrender unto Him immediately. But generally this is not our position in the material world. We are characteristically envious and consequently think, "Oh, why should I surrender unto God? I am independent. I shall work independently." Therefore in order to rectify this misgiving, we have to work for many births. In this regard, the name of Krsna is especially significant. Krs means "repetition of birth," and na means "one who checks." Our repetition of birth can be checked only by God. No one can check his repetition of birth and death without the causeless mercy of God.

The subject matter of the Ninth Chapter is raja-vidya. Raja means "king," and vidya means "knowledge." In ordinary life we find one person king in one subject and another in another subject. This knowledge, however, is sovereign over all others, and all other knowledge is subject or relative to it. The word raja-guhyam indicates that this sovereign knowledge is very confidential, and the word pavitram means that it is very pure. This knowledge is also uttamam; ud means "transcend," and tama means "darkness," and that knowledge which surpasses this world and the knowledge of this world is called uttamam. It is the knowledge of light, and darkness has been separated from it. If one follows this path of knowledge, he will personally understand how far he has progressed down the path of perfection (pratyaksavagamam dharmyam). Su-sukham kartum indicates that this knowledge is very happy and joyful to execute. And avyayam indicates that this knowledge is permanent. We may work in this material world for education or riches, but these things are not avyayam, for as soon as this body is finished, everything else is also finished. With death, our education, advanced degrees, bank balances, family--everything--are all finished. Whatever we're doing in this material world is not eternal. However, this knowledge is not like that.

nehabhikrama-naso 'sti

pratyavayo na vidyate

svalpam apy asya dharmasya

trayate mahato bhayat

"In this endeavor there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear." (Bg. 2.40)

Knowledge in Krsna consciousness is so perfect that if one performs work in Krsna consciousness and yet does not attain perfection, in his next life he takes up from wherever he left off. In other words, actions performed in Krsna consciousness are durable. On the other hand, material achievements, because they pertain to the body, are vanquished at death. Knowledge that pertains to designations does not endure. I am thinking that I am a man or a woman, an American or Indian, a Christian or Hindu--these are all designations pertaining to the body, and when the body is finished, they will also be finished. We are actually spirit, and therefore our spiritual activities will go with us wherever we go.

Sri Krsna indicates that this king of knowledge is also happily performed. We can easily see that activities in Krsna consciousness are joyfully done. There is chanting and dancing, eating prasadam (food that has been offered to Krsna) and discussing Bhagavad-gita. These are the main processes. There are no stringent rules and regulations that we have to sit so straight for so long or do so many gymnastics, or control our breath. No, the process is very easily and happily done. Everyone wants to dance, to sing, to eat and to hear the truth. This process is truly susukham--very happy.

In the material world there are so many gradations of education. Some people never finish grammar school or high school, whereas others go on and receive a university education, a BA, MA, PhD, and so on. But what is this raja-vidya, the king of education, the summum bonum of knowledge? It is this Krsna consciousness. Real knowledge is understanding "what I am." Unless we come to the point of understanding what we are, we cannot attain real knowledge. When Sanatana Gosvami left his government post and came to Caitanya Mahaprabhu for the first time, he asked the Lord, "What is education?" Although Sanatana Gosvami knew a number of languages, including Sanskrit, he still inquired about real education. "The general populace calls me highly educated," Sanatana Gosvami told the Lord, "and I am such a fool that I actually believe them."

The Lord replied, "Why should you not think you're well educated? You're a great scholar in Sanskrit and Persian."

"That may be," Sanatana Gosvami said, "but I do not know what I am." He then went on to tell the Lord: "I do not wish to suffer, but these material miseries are forced upon me. I neither know where I've come from nor where I'm going, but people are calling me educated. When they call me a great scholar, I am satisfied, but in truth I am such a great fool that I know not what I am." Sanatana Gosvami was actually speaking for all of us, for this is our present situation. We may be proud of our academic education, but if asked what we are, we are not able to say. Everyone is under the conception that this body is the self, but we learn from Vedic sources that this is not so. Only after realizing that we are not these bodies can we enter into real knowledge and understand what we actually are. This then, is the beginning of knowledge.

Raja-vidya may be further defined as not only knowing what one is, but acting accordingly. If we do not know who we are, how can our activities be proper? If we are mistaken about our identity, we will also be mistaken about our activities. Simply knowing that we are not these material bodies is not sufficient; we must act according to the conviction that we are spiritual. Action based on this knowledge--spiritual activity--is work in Krsna consciousness. This kind of knowledge may not seem to be so easily attainable, but it is made very easy by the mercy of Krsna and Lord Caitanya Mahaprabhu who made this knowledge easily available through the process of chanting Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare. Hare Rama, Hare Rama, Rama Rama, Hare Hare.

Caitanya Mahaprabhu divided the living entities into two major categories: those that are moving and those that are not moving. Trees, grass, plants, stones, etc., do not move because they do not have sufficiently developed consciousness. Their consciousness is there, but is covered. If a living being does not understand his position, he is stonelike, although dwelling in a human body. The living entities--birds, reptiles, animals, insects, human beings, demigods, etc.--number over 8,000,000 species, and of these a very small number are human beings. Lord Caitanya further points out that out of 400,000 species of human beings, some are civilized; and out of many civilized persons, there are only a few who are devoted to the scriptures.

In the present day most people claim to be devoted to some religion--Christian, Hindu, Moslem, Buddhist, etc.--but in fact they do not really believe in the scriptures. Those who do believe in the scriptures are, by and large, attached to pious philanthropic activities. They believe that religion means yajna (sacrifice), dana (charity) and tapas (penance). One who engages in tapasya undertakes voluntarily very rigid regulations, such as brahmacari students (celibates) or sannyasis (renounced order) undertake. Charity means voluntarily giving away one's material possessions. In the present age there is no sacrifice, but from historical literatures like the Mahabharata we get information that kings performed sacrifices by distributing rubies, gold and silver. Yajna was primarily for kings, and charity, on a much smaller scale, was meant for householders. Those who actually believed in scriptures usually adopted some of these principles. But generally in this age people simply say that they belong to a religion but in actuality do nothing. Out of millions of such people, a very small number actually perform charity, sacrifice and penance. Caitanya Mahaprabhu further points out that out of millions who perform such religious principles all over the universe, only a few attain perfect knowledge and understand what they are.

Just knowing "I am not this body but am spirit soul" is not sufficient. We have to escape this entanglement of material nature. This is called mukti, liberation. Out of many thousands of persons who are in self-knowledge as to what and who they are, only one or two may be actually liberated. And out of many thousands who are liberated, only one or two may understand what and who Krsna is. So understanding Krsna is not such an easy job. Thus in this age of Kali, an age characterized by ignorance and chaos, liberation is out of the reach of practically everyone. One has to go through the whole ordeal of becoming civilized, then religious, and then one has to perform charities and sacrifices and come to the platform of knowledge, then to the stage of liberation, and finally, after liberation, to the understanding of what Krsna is. This process is also indicated in Bhagavad-gita:

brahma-bhutah prasannatma

na socati na kanksati

samah sarvesu bhutesu

mad-bhaktim labhate param

"One who is thus transcendentally situated at once realizes the Supreme Brahman. He never laments or desires to have anything; he is equally disposed to every living entity. In that state he attains pure devotional service unto Me." (Bg. 18.54)

These are the signs of liberation. The first symptom of one who is liberated is that he is very happy. It is not possible to find him morose. Nor does he have any anxiety. He never frets, "This thing I don't have. Oh, I must secure this thing. Oh, this bill I have to pay. I have to go here, there." One who is liberated has no anxieties at all. He may be the poorest man in the world, but he neither laments nor thinks that he is poor. Why should he think that he is poor? When we think that we are these material bodies and that we have possessions to go with them, then we think that we are poor or rich, but one who is liberated from the material conception of life has nothing to do with possessions or lack of possessions. "I have nothing to lose and nothing to gain," he thinks. "I am completely separate from all this." Nor does he see anyone else as rich or poor, educated or uneducated, beautiful or ugly, etc. He does not see any material dualities, for his vision is completely on the spiritual platform, and he sees that every living entity is part and parcel of Krsna. Thus seeing all entities in their true identity, he tries to take them back to Krsna consciousness. His viewpoint is that everyone--whether he be brahmana or sudra, black or white, Hindu, Christian, or whatever--should come to Krsna consciousness. When one is situated in this way, then: mad-bhaktim labhate param--he becomes eligible for becoming a pure devotee of Krsna's.

Practically speaking, this process is not very easy in this age of Kali. In Srimad-Bhagavatam a description is given of the people of this age. Their duration of life is said to be very short, they tend to be phlegmatic and slow and to sleep a great deal, and when they're not sleeping, they are busy earning money. At the most they only have two hours a day for spiritual activities, so what is the hope for spiritual understanding? It is also stated that even if one is anxious to make spiritual progress, there are many pseudo-spiritual societies to take advantage of him. People are also characterized in this age as being unfortunate. They have a great deal of difficulty meeting the primary demands of life--eating, defending, mating, and sleeping--necessities which are met even by the animals. Even if people are meeting these necessities in this age, they are always anxious about war, either defending themselves from aggressors or having to go to war themselves. In addition to this, there are always disturbing diseases and economic problems in Kali-yuga. Therefore Lord Sri Krsna considered that in this age it is impossible for people to come to the perfectional stage of liberation by following the prescribed rules and regulations.

Thus out of His causeless mercy, Sri Krsna came as Lord Caitanya Mahaprabhu and distributed the means to the highest perfection of life and spiritual ecstasy by the chanting of Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare. Hare Rama, Hare Rama, Rama Rama, Hare Hare. This process of chanting is most practical, and it does not depend on whether one is liberated or not, or whether one's condition is conducive to spiritual life or not--whoever takes to this process becomes immediately purified. Therefore it is called pavitram (pure). Furthermore, for one who takes to this Krsna consciousness process, the seeds of latent reactions to his sinful actions are all nullified. just as a fire turns whatever we put into it to ashes, this process turns to ashes all the sinful reactions of our past lives.

We must understand that our suffering is due to our sinful activity, and sinful activity is due to our ignorance. Sins, or transgressions, are committed by those who do not know what is what. A child, for instance, will naively put his hand in a fire because of ignorance. He is thus burned immediately, for the fire is impartial and does not allow any special consideration for the innocent child. It will simply act as fire. Similarly, we do not know how this material world is functioning, who its controller is, nor how it is controlled, and due to our ignorance we act in foolish ways, but nature is so stringent that she does not allow us to escape the reactions to our actions. Whether we commit an act knowingly or unknowingly, the reactions and consequent sufferings are there. However, through knowledge we can understand what the actual situation is, who God is, and what our relationship with Him is.

This knowledge by which we can gain release from suffering is possible in the human form of life, not in the animal form. To give us knowledge, to give us proper direction, there are scriptures written in various languages in all parts of the world. Lord Caitanya Mahaprabhu pointed out that people are forgetful from time immemorial about their relationship with the Supreme Lord; therefore Krsna has sent so many representatives to impart the scriptures to man. We should take advantage of these, especially of Bhagavad-gita, which is the prime scripture for the modern world.

Chapter Two

Knowledge Beyond Samsara

Krsna specifically states that this process of Krsna consciousness is susukham, very pleasant and easy to practice. Indeed, the devotional process is very pleasant; we melodiously sing with instruments, and someone will listen and also join (sravanam kirtanam). Of course the music should be in relation with the Supreme Lord, in glorification of Him. Hearing Bhagavad-gita is also part of devotional service, and in addition to hearing it one should be eager to apply it in his life. Krsna consciousness is a science and should not be accepted blindly. There are nine processes of devotional service recommended (hearing, chanting, remembering, worshiping, praying, serving, engaging as a servitor of the Lord, establishing friendly relations with the Lord, offering everything to the Lord). These are all easy to practice and should be joyfully performed.

Of course if one thinks that Bhagavad-gita and the Hare Krsna mantra are part of the Hindu system and doesn't want to accept them because of this, he can nonetheless attend the Christian church and sing there. There is no difference between this process and that process; the point is whatever process one follows, he must become God conscious. God is neither Moslem nor Hindu nor Christian--He is God. Nor are we to be considered Hindu, Moslem or Christian. These are bodily designations. We are all pure spirit, part and parcel of the Supreme. God is pavitram, pure, and we are also pure. Somehow or other, however, we have fallen into this material ocean, and as the waves toss, we suffer. Actually we have nothing to do with the tossing waves of material miseries. We must simply pray, "Krsna, please pick me up." As soon as we forget Krsna, the ocean of illusion is there, and it at once captures us. The chanting of Hare Krsna is most important in order to escape from this ocean. Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare. Hare Rama, Hare Rama, Rama Rama, Hare Hare is a sound (sabda) that is non-different from Krsna. The sound Krsna and the original Krsna are the same. When we chant Hare Krsna and dance, Krsna is also dancing with us. Of course we may say, "Well, I do not see Him," but why do we put so much stress on seeing? Why not hearing? Seeing, tasting, smelling, touching, and hearing are all instruments for experience and knowledge. Why do we put such exclusive stress on seeing? A devotee does not wish to see Krsna; he is satisfied by simply hearing of Krsna. Seeing may eventually be there, but hearing should not be considered any less important. There are things which we hear but do not see--the wind may be whistling past our ears, and we can hear it, but there is no possibility of seeing the wind. Since hearing is no less an important experience or valid one than seeing, we can hear Krsna and realize His presence through sound. Sri Krsna Himself says, "I am not there in My abode, or in the heart of the meditating yogi but where my pure devotees are singing." We can feel the presence of Krsna as we actually make progress.

It is not that we should simply take things from Krsna and offer Him nothing. Everyone is taking something from God, so why not give something? We are taking from Krsna so much light, air, food, water and so on. Unless these resources are supplied by Krsna, no one can live. Is it love to simply keep taking and taking and taking without ever offering anything in return? Love means taking and giving also. If we just take from someone and give him nothing in return, that is not love--it is exploitation. It is not that we should just continue eating without ever offering anything to Krsna. In Bhagavad-gita Krsna says:

patram puspam phalam toyam

yo me bhaktya prayacchati

tad aham bhakty-upahrtam

asnami prayatatmanah

yat karosi yad asnasi

yaj juhosi dadasi yat

yat tapasyasi kaunteya

tat kurusva mad arpanam

"If one offers Me with love and devotion a leaf, a flower, fruit or water, I will accept it. O son of Kunti, all that you do, all that you eat, all that you offer and give away, as well as all austerities that you perform, should be done as an offering unto Me." (Bg. 9.26-27)

In addition to giving and receiving, in the execution of devotional service one has to submit to Krsna whatever distress or confidential problem he has. He should say, "Krsna, I am suffering in this way. I have fallen in this tossing ocean of material illusion. Kindly pick me up. I understand now that am simply put here, as if thrown into the Atlantic Ocean. I may not in any way identify with the Atlantic Ocean, but I am subject to the tossing of the ocean. Actually I am a spiritual spark, a fragmental part of You." To our misfortune, we try to identify with this ocean and stop its tossing. We must not try to stop the tossing. It is not possible. In any case, the tossing will go on, for that is the law of nature. Only the foolish try to adjust to this world; the real problem is how to get out of it. Those who do attempt to adjust and who never turn to Krsna are continually subject to transmigration in the ocean of birth and death.

asraddadhanah purusa

dharmasyasya parantapa

aprapya mam nivartante

mrtyu-samsara-vartmani

"Those who are not faithful on the path of devotional service cannot attain Me, O conqueror of foes, but return to birth and death in this material world." (Bg. 9.3)

By definition, religion is that which connects us with God. If it is not capable of connecting us with God, it is no religion. Religion means searching for God, understanding God and establishing a relationship with God. This is religion. Those who are engaged in devotional service are acting for Krsna or God, and since in this way there is connection with God, Krsna consciousness is a religion.

It is not possible to manufacture a religion. A true religion must come from an authorized source, and that source is either God or His representative. Religion has been called the law of God. It is not possible for a person to manufacture a State law. The law is there, and it is given by the State. One may create some bylaws for his own society, but these laws must be sanctioned by the law of the State. Similarly, if we wish to make some principle of religion, it must be sanctioned by the Vedic authority.

Bhagavad-gita is also religion. Great authorities like Ramanujacarya, Madhvacarya, Visnusvami, Lord Caitanya, Sankaracarya, and so many others have accepted Bhagavad-gita as the supreme principle of religion and Krsna as the Supreme Personality of Godhead. There is no doubt about it. In the West also Bhagavad-gita is accepted as a great book of philosophy, and many great scholars and philosophers in the West have read it and commented upon it. Despite acceptance by the scholars and acaryas, there are persons who do not accept Bhagavad-gita and who have no faith. They do not accept it at all as authority, for they think that it is some sentimental exaggeration by a man known as Krsna. Thus Krsna states in the above quoted verse that those who reject Bhagavad-gita as authority cannot have any connection with Him, and because they have no relation to Him, they remain in the cycle of birth and death. Aprapya mam nivartante mrtyu-samsara-vartmani. Being subjected to samsara, the cycle of birth and death, does not guarantee that one will necessarily get a similar facility for understanding Bhagavad-gita in the next life. One may not necessarily be born again as a human being, or in America, or in India, or even on this planet. There is no certainty; it all depends on our work. On the path of birth and death we take our birth, remain for some time, enjoy or suffer, then again give up this body and enter into the womb of a mother, either human being or animal, then prepare another body to come out and begin our work again. This is called mrtyu-samsara-vartmani. If one wants to avoid this path, he must take to Krsna consciousness.

When Yudhisthira Maharaja was asked, "What is the most wonderful thing in the world?" he replied, "The most wonderful thing is that every day, every moment, people are dying, and yet everyone thinks that death will not come for him." Every minute and every second we experience that living entities are going to the temple of death. Men, insects, animals, birds--everyone is going. This world, therefore, is called mrtyuloka--the planet of death. Every day there are obituaries, and if we bother to go to the cemetery or crematorium grounds we can validate them. Yet everyone is thinking, "Somehow or other I'll live." Everyone is subject to the law of death, yet no one takes it seriously. This is illusion. Thinking we will live forever, we go on doing whatever we like, feeling that we will never be held responsible. This is a very risky life, and it is the densest part of illusion. We should become very serious and understand that death is waiting. We have heard the expression, "as sure as death." This means that in this world death is the most certain thing; no one can avoid it. When death comes, no longer will our puffed-up philosophy or advanced degrees help us. At that time our stout and strong body and our intelligence--which don't care for anything--are vanquished. At that time the fragmental portion (jivatma) comes under the dictation of material nature, and prakrti (nature) gives us the type of body for which we are fit. If we want to take this risk, we can avoid Krsna; if we don't want to take it, Krsna will come to help us.

Chapter Three

Knowledge of Krsna's Energies

It may be noted at this point that the Ninth Chapter of Bhagavad-gita is especially meant for those who have already accepted Sri Krsna as the Supreme Personality of Godhead. In other words, it is meant for His devotees. If one does not accept Sri Krsna as the Supreme, this Ninth Chapter will appear as something different from what it actually is. As stated in the beginning, the subject matter of the Ninth Chapter is the most confidential material in the entire Bhagavad-gita. If one doesn't accept Krsna as the Supreme, he will think the chapter to be a mere exaggeration. This is especially the case with the verses dealing with Krsna's relationship with His creation.

maya tatam idam sarvam

jagad avyakta-murtina

mat-sthani sarva-bhutani

na caham tesv avasthitah

"By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them." (Bg. 9.4)

The world which we see is also Krsna's energy, His maya. Here, maya means "by Me," as if one says, "This work has been done by me." This "by Me" does not mean that He has done His work and has finished or retired. If I start a large factory and I say, "This factory was started by me," in no case should it be concluded that I am lost or in any way not present. Although a manufacturer may refer to his products as being "manufactured by me," it does not mean that he personally created or constructed his product, but that the product was produced by his energy. Similarly, if Krsna says, "Whatever you see in the world was created by Me," we are not to suppose that He is no longer existing.

It is not very difficult to see God everywhere in the creation, for He is everywhere present. Just as in the Ford factory the workers see Mr. Ford in every corner, those who are conversant with the science of Krsna can see Him in every atom of the creation. Everything is resting on Krsna (mat-sthani sarva bhutani), but Krsna is not there (na caham tesv avasthitah). Krsna and His energy are non-different, yet the energy is not Krsna. The sun and the sunshine are not different, but the sunshine is not the sun. The sunshine may come through our window and enter our room, but this is not to say that the sun is in our room. The Visnu Purana states: parasya brahmanah saktih: parasya means supreme, brahmanah means Absolute Truth, and saktih means energy. The energy of the Supreme Absolute is everything, but in that energy Krsna is not to be found.

There are two kinds of energy--material and spiritual. Jivas, or individual souls, belong to the superior energy of Krsna, but because they are prone to be attracted to the material energy, they are called marginal energy. But actually there are only two energies. All of the planetary systems and universes are resting on the energies of Krsna. Just as all the planets in the solar system are resting in the sunshine, everything within the creation is resting on Krsna-shine. All of these potencies of the Lord give pleasure to a devotee, but one who is envious of Krsna rejects them. When one is a nondevotee, the statements of Krsna seem to be so much bluff, but when one is a devotee, he thinks, "Oh, my Lord is so powerful," and he becomes filled with love and adoration. Nondevotees think that because Krsna says, "I am God," they and everyone else can say the same. But if asked to show their universal form, they cannot do it. That is the difference between a pseudo god and the real God. Krsna's pastimes cannot be imitated. Krsna married over 16,000 wives and kept them nicely in 16,000 palaces, but an ordinary man cannot even keep one wife nicely. It is not that Krsna just spoke so many wonderful things; He also acted wonderfully. We should not believe one thing that Krsna says or does and reject another; if belief is there, it must be full belief.

In this regard, there is a story of Narada Muni, who was once asked by a brahmana: "Oh, you are going to meet the Lord? Will you please ask Him when I'm going to get my salvation?"

"All right," Narada agreed. "I shall ask Him."

As Narada proceeded, he met a cobbler who was sitting under a tree mending shoes, and the cobbler similarly asked Narada, "Oh, you are going to see God? Will you please inquire of Him when my salvation will come?"

When Narada Muni went to the Vaikuntha planets, he fulfilled their request and asked Narayana (God) about the salvation of the brahmana and the cobbler, and Narayana replied, "After leaving this body, the cobbler shall come here to me."

"What about the brahmana?" Narada asked.

"He will have to remain there for a number of births. I do not know when he is coming."

Narada Muni was astonished, and he finally said, "I can't understand the mystery of this."

"That you will see," Narayana said. "When they ask you what I am doing in My abode, tell them that I am threading the eye of a needle with an elephant."

When Narada returned to earth and approached the brahmana, the brahmana said, "Oh, you have seen the Lord? What was He doing?"

"He was threading an elephant through the eye of a needle," Narada answered.

"I don't believe such nonsense," the brahmana replied. Narada could immediately understand that the man had no faith and that he was simply a reader of books.

Narada then left and went on to the cobbler, who asked him, "Oh, you have seen the Lord? Tell me, what was He doing?"

"He was threading an elephant through the eye of a needle," Narada replied.

The cobbler began to weep, "Oh, my Lord is so wonderful, He can do anything."

"Do you really believe that the Lord can push an elephant through the hole of a needle?" Narada asked.

"Why not?" the cobbler said, "Of course I believe it."

"How is that?"

"You can see that I am sitting under this banyan tree," the cobbler answered, "and you can see that so many fruits are falling daily, and in each seed there is a banyan tree like this one. If, within a small seed there can be a big tree like this, is it difficult to accept that the Lord is pushing an elephant through the eye of a needle?"

So this is called faith. It is not a question of blindly believing. There is reason behind the belief. If Krsna can put a large tree within so many little seeds, is it so astounding that He is keeping all the planetary systems floating in space through His energy?

Although scientists may think that the planets are being held in space simply by nature alone, behind nature there is the Supreme Lord. Nature is acting under His guidance. As Sri Krsna states:

mayadhyaksena prakrtih

suyate sa-caracaram

hetunanena kaunteya

jagad viparivartate

"This material nature is working under My direction, O son of Kunti, and is producing all moving and unmoving beings. By its rule this manifestation is being created and annihilated again and again." (Bg. 9.10)

Mayadhyaksena means "under My supervision." Material nature cannot act so wonderfully unless the Lord's hand is behind it. We cannot give any example of material things automatically working. Matter is inert, and without the spiritual touch there is no possibility of its acting. Matter cannot act independently or automatically. Machines may be very wonderfully constructed, but unless a man touches that machine, it cannot work. And what is that man? He is a spiritual spark. Without spiritual touch, nothing can move; therefore everything is resting on Krsna's impersonal energy. Krsna's energy is impersonal, but He is a person. We often hear of persons performing wonderful actions, yet despite their energetic accomplishments, they still remain persons. If this is possible for human beings, why isn't it possible for the Supreme Lord? We are all persons, but we are all dependent upon Krsna, the Supreme Person.

We have often seen pictures of Atlas, a stout man bearing a large planet on his shoulders and struggling very hard to hold it up. We may think that because Krsna is maintaining the universe, He is struggling under its burden like Atlas. But this is not the case.

na ca mat-sthani bhutani

pasya me yogam aisvaram

bhuta-bhrn na ca bhuta-stho

mamatma bhuta-bhavanah

"And yet everything that is created does not rest in Me. Behold My mystic opulence. Although I am the maintainer of all living entities and although I am everywhere, still My Self is the very source of creation." (Bg. 9.5)

Although all beings in the universe are resting in Krsna's energy, still they are not in Him. Krsna is maintaining all living entities, and His energy is all-pervading, yet He is elsewhere. This is Krsna's inconceivable mystic power. He is everywhere, yet He is aloof from everything. We can perceive his energy, but we cannot see Him because He cannot be seen with material eyes. However, when we develop our spiritual qualities, we sanctify our senses so that even within this energy we can see Him. Electricity, for instance, is everywhere, and an electrician is capable of utilizing it. Similarly, the energy of the Supreme Lord is everywhere, and when we become transcendentally situated, we can see God eye to eye everywhere. That spiritualization of the senses is possible through devotional service and love of God. The Lord is all-pervading all over the universe and is within the soul, the heart, water, air--everywhere. Thus if we make an image of God in anything--clay, stone, wood or whatever--it should not be considered to be just a doll. That also is God. If we have sufficient devotion, the image will also speak to us. God is everywhere impersonally (maya tatam idam sarvam), but if we make His personal form from anything, or if we create an image of God within ourselves, He will be present personally for us. In the sastras, there are eight kinds of images recommended, and any kind of image can be worshiped because God is everywhere. One may protest and ask, "Why should God be worshiped in images and not in His original spiritual form?" The answer is that we cannot see God immediately in His spiritual form. With our material eyes we can only see stone, earth, wood--something tangible. Therefore Krsna comes as arca-vigraha, a form conveniently presented by the Supreme Lord in order for us to see Him. The result is that if we concentrate upon the image and make offerings with love and devotion, Krsna will respond through the image.

There are many instances of this happening. In India, there is one temple called Saksi-Gopala (Krsna is often called Gopala). The Gopala murti or statue was at one time located in a temple in Vrndavana. Once two brahmanas, one old and one young, went to visit Vrndavana on a pilgrimage. It was a long trip, and in those days there were no railways, so travelers underwent many hardships. The old man was much obliged to the youth for helping him on the journey, and upon arriving in Vrndavana, he said to him: "My dear boy, you have rendered me so much service, and I am much obliged to you. I would like very much to return that service and give you some reward."

"My dear sir,"the youth said, "you are an old man just like my father. It is my duty to serve you. I don't require any reward."

"No, I'm obliged to you, and I must reward you," the old man insisted. He then promised to give the young man his young daughter in marriage.

The old man was a very rich man, and the youth, although a learned brahmana, was very poor. Considering this, the youth said, "Don't promise this, for your family will never agree. I am such a poor man, and you are aristocratic, so this marriage will not take place. Don't promise this way before the Deity."

The conversation was taking place in the temple before the Deity of Gopala Krsna, and the young man was anxious not to offend the Deity. However, despite the youth's pleas, the old man insisted on the marriage. After staying in Vrndavana for some time, they finally returned home, and the old man informed his eldest son that his young sister was to be married to the poor brahmana youth. The eldest son became very angry. "Oh, how have you selected that pauper as husband for my sister? This cannot be."

The old man's wife also came to him and said, "If you marry our daughter to that boy, I shall commit suicide."

The old man was thus perplexed. After some time, the brahmana youth became very anxious. "He has promised to marry his daughter to me, and he made that promise before the Deity. Now he is not coming to fulfill it." He then went to see the old man to remind him of his promise.

"You promised before Lord Krsna," the youth said, "and you are not fulfilling that promise. How is that?"

The old man was silent. He began praying to Krsna, for he was perplexed. He didn't want to marry his daughter to the youth and cause such great trouble within his family. In the meantime the elder son came out and began to accuse the brahmana youth. "You have plundered my father in the place of pilgrimage. You gave him some intoxicant and took all his money, and now you are saying that he has promised to offer you my youngest sister. You rascal!"

In this way there was much noise, and people began to gather. The youth could understand that the old man was still agreeable but that the family was making it difficult for him. People began to gather about because of the noise which the elder son was raising, and the brahmana youth began to exclaim to them that the old man made this promise before the Deities but that he could not fulfill it because the family was objecting. The eldest son, who was an atheist, suddenly interrupted the youth and said, "You say that the Lord was witnessing. Well, if He comes and bears witness to this promise of my father's, you can have my sister in marriage."

The youth replied, "Yes, I shall ask Krsna to come as a witness." He was confident that God would come. An agreement was then made before everyone that the girl would be given in marriage if Krsna came from Vrndavana as a witness to the old man's promise.

The brahmana youth returned to Vrndavana and began to pray to Gopala Krsna. "Dear Lord, You must come with me." He was such a staunch devotee that he spoke to Krsna just as one would speak to a friend. He was not thinking that the Gopala was a mere statue or image, but he considered Him to be God Himself. Suddenly the Deity spoke to him:

"How do you think that I can go with you? I am a statue. I can't go anywhere."

"Well, if a statue can speak, he can also walk," the boy replied.

"All right then," the Deity said finally. "I shall go with you, but on one condition. In no case shall you look back to see Me. I will follow you, and you will know that I am following by the jingle of My leg bangles."

The youth agreed, and in this way they left Vrndavana to go to the other town. When the trip was nearly over, just as they were about to enter his home village, the youth could no longer hear the sound of the bangles, and he began to fear. "Oh, where is Krsna?" Unable to contain himself any longer, he looked back. He saw the statue standing still. Because he looked back, it would go no further. He immediately ran into the town and told the people to come out and see Krsna who had come as a witness. Everyone was astounded that such a large statue had come from such a distance, and they built a temple on the spot in honor of the Deity, and today people are still worshiping Saksi-Gopala, the Lord as a witness.

We should therefore conclude that because God is everywhere, He is also in His statue, in the image made of Him. If Krsna is everywhere, as even the impersonalists admit, then why isn't He in His image? Whether an image or statue speaks to us or not is dependent on the degree of our devotion. But if we choose to see the image merely as a piece of wood or stone, Krsna will always remain wood or stone for us. Krsna is everywhere, but as we advance in spiritual consciousness we can begin to see Him as He is. If we put a letter into a mailbox, it will go to its destination because the mailbox is authorized. Similarly, if we worship an authorized image of God, our faith will have some effect. If we are prepared to follow the various rules and regulations--that is to say, if we become qualified--it is possible to see God anywhere and everywhere. When a devotee is present, Krsna, by His omnipresent energies, will manifest Himself anywhere and everywhere, but when His devotee is not there, He will not do this. There are many instances of this. Prahlada Maharaja saw Krsna in a pillar. There are many other examples. Krsna is there; all that is required is our qualification to see Him.

Krsna Himself gives an example of His omnipresence in this way:.

yathakasa sthito nityam

vayuh sarvatra-go mahan

tatha sarvani bhutani

mat-sthanity upadharaya

"As the mighty wind, blowing everywhere, always rests in ethereal space, know that in the same manner all beings rest in Me." (Bg. 9.6)

Everyone knows that the wind blows within space, and on earth it is blowing everywhere. There is no place where there is no air or wind. If we wish to drive out air, we have to create a vacuum artificially by some machine. Just as the air is blowing everywhere in space, so everything is existing within Krsna. If this is the case, when the material creation is dissolved, where does it go?

sarva-bhutani kaunteya

prakrtim yanti mamikam

kalpa-ksaye punas tani

kalpadau visrjamy aham

"O son of Kunti, at the end of the millennium every material manifestation enters into My nature, and at the beginning of another millennium, by My potency I again create." (Bg. 9.7)

Krsna sets His nature (prakrti) into motion, as one may wind up a clock, and when nature unwinds, it is absorbed into the Lord. The spiritual creation, however, is not like this, for it is permanent. In the material creation everything is temporary. Just as our bodies are developing due to the spiritual spark that is within, the whole creation is coming into being, developing and passing out of being, due to the spirit of the Lord which is within it. Just as our spirit is present within the body, the Lord is present within the universe as Paramatma. Due to the presence of Ksirodakasayi Visnu, the material creation exists, just as due to our presence our bodies are existing. Sometimes Krsna manifests the material creation, and sometimes He does not. In all cases, its existence is due to His presence.

Chapter Four

Knowledge by Way of the Mahatmas, Great Souls

The presence of Krsna in all aspects of the creation is perceived by the mahatmas, the great souls, who are always engaged in the worship of Krsna. As Krsna Himself states, these great souls are conversant with the confidential knowledge found in the Ninth Chapter of Bhagavad-gita, and they know Krsna to be the source of all things.

mahatmanas tu mam partha

daivim prakrtim asritah

bhajanty ananya-manaso

jnatva bhutadim avyayam

"O son of Prtha, those who are not deluded, the great souls, are under the protection of the divine nature. They are fully engaged in devotional service because they know Me as the Supreme Personality of Godhead, original and inexhaustible." (Bg. 9.13)

The great soul knows without a doubt that Krsna is the Supreme Personality of Godhead and that He is the origin of all emanations. The Vedanta-sutra states, athato brahma-jijnasa: Human life is meant for inquiring about Brahman. At present we are all engaged in studying temporary, small things. Brahman means the greatest, but instead of concerning ourselves with the greatest, we have become enmeshed in trying to solve the animal problems of eating, sleeping, defending and mating. These small problems are automatically solved. Even the animals are enjoying mating, sleeping, eating and defending. The arrangements are all provided. These demands of the body are not really problems, but we have made them into problems. The Vedanta-sutra enjoins us not to concern ourselves with these problems, for they are satisfied in any form of life. Our problem is to inquire about the source of all these manifestations. The human form of life is not meant for struggling hard to solve the material problems which even a hog, a stool-eater, can solve. The hog is considered to be the lowest among animals, yet he has eating facility, mating facility, sleeping facility, and facilities for defense. Even if we don't strive for these things, we will have them. Man is meant, rather, to find out the source from which all these things are coming. The Vedanta-sutra states that Brahman is that from which everything is emanating (janmady asya yatah). Philosophers, scientists, yogis, jnanis and transcendentalists are all trying to find out the ultimate source of everything. This source is given in Brahma-samhita, sarva-karana-karanam: Krsna is the cause of all causes.

Understanding Krsna to be the primal source of everything, how do the great souls act? Krsna Himself characterizes them in this way:

satatam kirtayanto mam

yatantas ca drdha-vratah

namasyantas ca mam bhaktya

nitya-yukta upasate

"Always chanting My glories, endeavoring with great determination, bowing down before Me, these great souls perpetually worship Me with devotion." (Bg. 9.14)

That glorification is this process of bhakti-yoga, the chanting of Hare Krsna. The great souls, understanding the nature of God, His descent and His mission, glorify Him in so many ways, but there are others who do not accept Him. Krsna also mentions them in the Ninth Chapter:

avajananti mam mudha

manusim tanum asritam

param bhavam ajananto

mama bhuta-mahesvaram

"Fools deride Me when I descend in the human form. They do not know My transcendental nature and my supreme dominion over all that be." (Bg. 9.11)

The mudhas, or foolish men, who are lower than the animals, deride Him. Any person who doesn't believe in God must either be a madman or fool number one. There is no reason not to believe in God, and there is every reason to believe in Him. Man may say that he doesn't believe in God, but who gives him the power to say this? When death comes, this speaking power ceases--so who is giving the power of speech? Has the speaking power come automatically from stone? As soon as the speaking power is withdrawn by the Supreme Authority, the body is no better than stone. The very power of speech is proof that there is a Supreme Power who is giving us everything. A Krsna conscious person knows that whatever he has is not under his control. If we do not believe in God, we must believe in some power beyond us which is controlling us at every step, call that power God or nature or whatever. There is a controlling power in the universe, and no sane man can deny it.

Krsna was present on this earth and appeared just like a human being with supernatural power. At that time, however, ninety-nine percent of the people could not recognize Him as God. They could not recognize Him because they had no eyes to see (param bhavam ajanantah). How is it possible to recognize God? He can be recognized through supernatural power, by the evidence of authorities, and by scriptural evidence. As far as Krsna is concerned, every Vedic authority has accepted Him as God. When He was present on earth, His activities displayed were superhuman. If one does not believe this, it is to be concluded that he will not believe whatever evidence is given.

One must also have the eyes to see God. God cannot be seen by material senses, therefore the bhakti-yoga process is the process of purifying the senses so that we will be able to understand what and who God is. We have power of seeing, hearing, touching, tasting and so on, but if these senses are blunt, we cannot understand God. The process of Krsna consciousness is the process of training these senses through regulated principles, specifically through the chanting of Hare Krsna.

Sri Krsna further characterizes the mudhas:

moghasa mogha-karmano

mogha-jnana vicetasah

raksasim asurim caiva

prakrtim mohinim sritah

"Those who are thus bewildered are attracted by demonic and atheistic views. In that deluded condition, their hopes for liberation, their fruitive activities, and their culture of knowledge are all defeated." (Bg. 9.12)

The word moghasa indicates that the aspirations of the atheists will be baffled. The karmis, or fruitive laborers, are always hoping for something better to gratify their senses. There is no limit to where they will stop. They are trying to increase their bank balance and are hoping to be happy at a certain point, but that point never comes because they do not know the ultimate point of satiation. Those who are enamored by the attractions of illusory energy cannot understand the ultimate aim of life. The word mogha-karmanah indicates that they are laboring very hard but that in the end they will only meet with frustration. Unless we are established in Krsna consciousness, all of our activities will be baffled at the end.

This is not the verdict of an ordinary man, but of Sri Krsna Himself. If we are searching for knowledge, we should conduct research to find out whether Krsna is not God. Without any objective, what is the point of thousands of years of speculation? The Supreme Lord is so vast that one cannot reach Him by mental speculation. If we travel at the speed of mind and wind for millions of years, it is not possible to reach the Supreme by speculation. There is not one single instance in which one has arrived at the Supreme Absolute Truth by means of his own mental speculation. Therefore the word mogha-jnanah indicates that the process of mundane knowledge is bewildering. Through our own endeavor it is not possible to see the sun after it has set. We have to wait until the sun reveals itself in the morning at sunrise. If it is not possible with our limited senses to perceive a material thing like the sun, how is it possible to perceive the nonmaterial? We cannot find out or understand Krsna by our own endeavor. We have to qualify ourselves through Krsna consciousness and wait for Him to reveal Himself.

tesam satata-yuktanam

bhajatam priti-purvakam

dadami buddhi-yogam tam

yena mam upayanti te

"To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me." (Bg. 10.10)

Krsna is within, but due to our material conditioning, we do not realize it. Those who are of the nature of fiends and demons (raksasim asurim) think that this material life is all and that it is the purpose of human life to squeeze out as much pleasure from matter as possible. They try squeezing, but they are constantly baffled. Squeezing material nature is not the process for finding out real pleasure. If we are searching for real pleasure, we have to take to Krsna consciousness. All happiness in the material world has a beginning and an end, but happiness in Krsna is unlimited, and there is no end. In order to get this happiness we simply have to sacrifice a little time and chant Hare Krsna. In former ages, the great sages and demigods used to sacrifice their whole lives for realizing the Supreme, and still they would not attain success. For this age Caitanya Mahaprabhu has given an easy process for God realization. All that is necessary is careful listening. We have to listen to Bhagavad-gita, and we have to chant the names of Krsna and listen to them carefully. We should not be puffed up, falsely thinking that our knowledge is great or that we are very learned. We need only become a little gentle and submissive to hear the messages from Krsna.

At present, this world is being managed by the raksasas. The raksasas are man-eaters who eat their own sons for the satisfaction of their senses. Now great regimes have been created to smash so many people for the satisfaction of the raksasas senses, but they do not realize that their senses will never be satisfied in this way. Nonetheless, the raksasas are prepared to sacrifice everything to satisfy their whimsical desires. It is very difficult for them to understand the real situation because they are overly enamored with material civilization. Who then can understand? Those who are mahatmas, whose hearts have become magnified, understand that "everything belongs to God, and I also belong to God."

Such mahatmas are not under the control of material nature (mahatmanas tu mam partha daivim prakrtim asritah). God is great and the mahatma's heart also becomes great by serving the great. Mahatma is not a stamp for a political leader. One cannot be stamped mahatma by votes. The standard for mahatma is given in Bhagavad-gita: the mahatma is he who has taken shelter of the superior energy of the Lord. Of course all energies are His, and He does not make distinctions between spiritual energy and material energy, but for the conditioned soul who is situated marginally between material energy and spiritual energy, there is a distinction. The mahatmas see this distinction and so take shelter under the spiritual energy (daivim prakrtim).

By serving the great, the mahatmas also become great through identifying with the superior energy: (aham brahmasmi) "I am Brahman--spirit." It is not that they become puffed up and think that they are God. Rather, if one becomes Brahman, he must show his activities in Brahman. Spirit is active, and to become Brahman is not to become inactive. Brahman is spirit, and these material bodies are active only because Brahman is within them. If we are active despite our contact with material nature, do we cease to be active when we purify ourselves of the material contamination and establish ourselves in our proper identity as pure Brahman? Realizing "I am Brahman" means engagement in spiritual activity because we are spirit, and our activities are exhibited even though we are contaminated by matter. To become Brahman does not mean to become void but to establish ourselves in the superior nature, which means superior energy and superior activities. To become Brahman means to be completely engaged in rendering devotional service to the Lord. Thus the mahatma understands that if service is to be rendered, it is to be to Krsna and no one else. We have so long served our senses; now we should serve Krsna.

There is no question of stopping service, for we are meant for service. Is there anyone who does not serve? If we ask the President, "Who are you serving?" he will tell us that he is serving the country. No one is devoid of service. Service we cannot stop, but we do have to redirect our service from the illusion to the reality. When this is done, we become mahatma.

This process of kirtana (kirtayantah), always chanting the glories of the Lord, is the beginning of mahatma. That process is simplified by Lord Caitanya Mahaprabhu who imparted to mankind this chanting of Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare. Hare Rama, Hare Rama, Rama Rama, Hare Hare. There are nine different processes of devotional service, of which sravanam kirtanam, hearing and chanting, are the most important. Kirtanam actually means "describing." We can describe with music, words, pictures, etc. Sravanam goes hand in hand with kirtanam, for unless we hear, we cannot describe. We don't need any material qualifications in order to attain the Supreme. All we have to do is hear from authoritative sources and repeat accurately what we hear.

Formerly, the Vedas were heard by the student from the spiritual master, and thus the Vedas became known as sruti, meaning "that which is heard." In Bhagavad-gita, for example, we see that Arjuna is listening to Krsna on the battlefield. He is not engaged in the study of Vedanta philosophy. We can hear from the Supreme Authority in any place, even in the battlefield. The knowledge is received, not manufactured. Some people think, "Why should I listen to Him? I can think for myself. I can manufacture something new." This is not the Vedic process of descending knowledge. By ascending knowledge, one tries to elevate himself by his own effort, but by descending knowledge one receives the knowledge from a superior source. In the Vedic tradition, knowledge is imparted to the student from the spiritual master, as in Bhagavad-gita (evam parampara-praptam imam rajarsayo viduh). Submissive hearing is so powerful that simply by hearing from authoritative sources we can become completely perfect. In becoming submissive, we become aware of our own imperfections. As long as we are conditioned, we are subject to four kinds of imperfections: we are sure to commit mistakes, to become illusioned, to have imperfect senses and to cheat. Therefore our attempt to understand the Absolute Truth by our faulty senses and experience is futile. We must hear from a representative of Krsna who is a devotee of Krsna's. Krsna made Arjuna His representative because Arjuna was His devotee: bhakto 'si me sakha ceti. (Bg. 4.3)

No one can become a representative of God without being a devotee of God's. One who thinks, "I am God," cannot be a representative. Because we are part and parcel of God, our qualities are the same as His, and therefore if we study these qualities in ourselves, we come to learn something of God. This does not mean that we understand the quantity of God. This self-realization process is one way of understanding God, but in no case can we preach, "I am God." We cannot claim to be God without being able to display the powers of God. As far as Krsna is concerned, He proved that He was God by displaying so much power and by revealing His universal form to Arjuna. Krsna showed this awesome form in order to discourage people who would claim to be God. We should not be fooled by one who claims to be God; following in the footsteps of Arjuna, we should request to see the universal form before accepting anyone as God. Only a fool would accept another fool as God.

No one can be equal to God, and no one can be above Him. Even Lord Brahma and Siva, the most exalted demigods, are subservient to Him and pay their respectful obeisances. Instead of trying to become God by some meditational process or other, we had better hear about God submissively and try to understand Him and our relationship to Him. The representative of God or the incarnation of God never claims to be God but the servant of God. This is the sign of the bona fide representative.

Whatever we learn of God from authoritative sources can be described, and that will help us make spiritual progress. This description is called kirtana. If we try to repeat what we hear, we become established in knowledge. By the process of sravanam kirtanam, hearing and chanting, we can become free from material conditioning and attain to the kingdom of God. In this age it is impossible to practice sacrifice, speculation or yoga. There is no way open to us but the way of hearing submissively from authoritative sources. This is the way the mahatmas received the most confidential knowledge. It is the way Arjuna received it from Krsna, and it is the way we must receive it from the disciplic succession stemming from Arjuna.

Chapter Five

Parampara: Knowledge Through Disciplic Succession

sri bhagavan uvaca

imam vivasvate yogam

proktavan aham avyayam

vivasvan manave praha

manur iksvakave 'bravit

"The Blessed Lord said: I instructed this imperishable science of yoga to the sun-god, Vivasvan, and Vivasvan instructed it to Manu, the father of mankind, and Manu in turn instructed it to Iksvaku." (Bg. 4.1)

Many ages ago Krsna imparted the divine knowledge of Bhagavad-gita to Vivasvan, the god of the sun. To the best of our knowledge, the sun is a very hot place, and we do not consider it possible for anyone to live there. It is not even possible to approach the sun very closely with these bodies. However, from the Vedic literatures we can understand that the sun is a planet just like this one but that everything there is composed of fire. Just as this planet is predominately composed of earth, there are other planets which are predominately composed of fire, water and air.

The living entities on these various planets acquire bodies composed of elements in accordance with the predominating element on the planet; therefore those beings who live on the sun have bodies which are composed of fire. Of all beings on the sun, the principal personality is a god by the name of Vivasvan. He is known as the sun-god (surya-narayana). On all planets there are principal personalities, just as in the United States the chief person is the President. From the history called the Mahabharata we understand that formerly there was only one king on this planet by the name of Maharaja Bharata. He ruled some 5,000 years ago, and the planet was named after him. Subsequently the earth has become divided into so many different countries. In this way there is usually one and sometimes many controllers of the various planets in the universe.

From this first verse of the Fourth Chapter we learn that millions of years ago Sri Krsna imparted the knowledge of karma-yoga to the sun-god Vivasvan, Sri Krsna, who imparts the teachings of Bhagavad-gita to Arjuna, here indicates that these teachings are not at all new but were enunciated many ages ago on a different planet. Vivasvan, in his turn, repeated these teachings to his son, Manu. In turn, Manu imparted the knowledge to his disciple Iksvaku. Maharaja Iksvaku was a great king and forefather of Lord Ramacandra. The point being made here is that if one wants to learn Bhagavad-gita and profit by it, there is a process for understanding it, and that process is described here. It is not that Krsna is speaking Bhagavad-gita to Arjuna for the first time. It is estimated by Vedic authorities that the Lord imparted these divine instructions to Vivasvan some 400 million years ago. From the Mahabharata we understand that Bhagavad-gita was spoken to Arjuna some 5,000 years ago. Before Arjuna, the teachings were handed down by disciplic succession, but over such a long period of time, the teachings became lost.

evam parampara-praptam

imam rajarsayo viduh

sa kaleneha mahata

yogo nastah parantapa

sa evayam maya te 'dya

yogah proktah puratanah

bhakto 'si me sakha ceti

rahasyam hy etad uttamam

"This supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way. But in course of time the succession was broken, and therefore the science as it is appears to be lost. That very ancient science of the relationship with the Supreme is today told by Me to you because you are My devotee as well as My friend; therefore you can understand the transcendental mystery of this science." (Bg. 4.2-3)

In Bhagavad-gita a number of yoga systems are delineated--bhakti-yoga, karma-yoga, jnana-yoga, hatha-yoga--and therefore it is here called yoga. The word yoga means "to link up," and the idea is that in yoga we link our consciousness to God. It is a means for reuniting with God or re-establishing our relationship with Him. In the course of time, this yoga imparted by Sri Krsna was lost. Why is this? Were there no learned sages at the time Sri Krsna was speaking to Arjuna? No, there were many sages present at the time. By "lost" it is meant that the purport of Bhagavad-gita was lost. Scholars may give their own interpretation of Bhagavad-gita, analyzing it according to their own whims, but that is not Bhagavad-gita. This is the point that Sri Krsna is stressing, and a student of Bhagavad-gita should note it. A person may be a very good scholar from the material point of view, but that does not qualify him to comment on Bhagavad-gita. In order to understand Bhagavad-gita, we have to accept the principle of disciplic succession (parampara). We must enter into the spirit of Bhagavad-gita and not approach it simply from the viewpoint of erudition.

Of all people, why did Sri Krsna select Arjuna as a recipient of this knowledge? Arjuna was not a great scholar at all, nor was he a yogi, meditator or a holy man. He was a warrior about to engage in battle. There were many great sages living at the time, and Sri Krsna could have given Bhagavad-gita to them. The answer is that despite being an ordinary man, Arjuna had one great qualification: bhakto 'si me sakha ceti: "You are My devotee and My friend." This was Arjuna's exceptional qualification, a qualification which the sages did not have. Arjuna knew that Krsna was the Supreme personality of Godhead, and therefore he surrendered himself unto Him, accepting Him as his spiritual master. Unless one is a devotee of Lord Krsna's, he cannot possibly understand Bhagavad-gita. If one wants to understand Bhagavad-gita, he cannot take help from other methods. He must understand it as prescribed in Bhagavad-gita itself, by understanding it as Arjuna understood it. If we wish to understand Bhagavad-gita in a different way, or give an individual interpretation, that may be an exhibition of our scholarship, but it is not Bhagavad-gita.

By scholarship we may be able to manufacture some theory of Bhagavad-gita, just as Mahatma Gandhi did when he interpreted Bhagavad-gita in an effort to support his theory of nonviolence. How is it possible to prove nonviolence from Bhagavad-gita? The very theme of Bhagavad-gita involves Arjuna's reluctance to fight and Krsna's inducing him to kill his opponents. In fact, Krsna tells Arjuna that the battle had already been decided by the Supreme, that the people who were assembled on the battlefield were predestined never to return. It was Krsna's program that the warriors were all destined to die, and Krsna gave Arjuna the opportunity of taking the credit of conquering them. If fighting is proclaimed a necessity in Bhagavad-gita, how is it possible to prove nonviolence from it? Such interpretations are attempts to distort Bhagavad-gita. As soon as the Gita is interpreted according to the motive of an individual, the purpose is lost. It is stated that we cannot attain the conclusion of the Vedic literature by the force of our own logic or argument. There are many things which do not come within the jurisdiction of our sense of logic. As far as scriptures are concerned, we find different scriptures describing the Absolute Truth in different ways. If we analyze all of them, there will be bewilderment. There are also many philosophers with different opinions, and they're always contradicting one another. If the truth cannot be understood by reading various scriptures, by logical argument or philosophical theories, then how can it be attained? The fact is that the wisdom of the Absolute Truth is very confidential, but if we follow the authorities, it can be understood.

In India, there are disciplic successions coming from Ramanujacarya, Madhvacarya, Nimbarka, Visnusvami and other great sages. The Vedic literatures are understood through the superior spiritual masters. Arjuna understood Bhagavad-gita from Krsna, and if we wish to understand it, we have to understand it from Arjuna, not from any other source. If we have any knowledge of Bhagavad-gita, we have to see how it tallies with the understanding of Arjuna. If we understand Bhagavad-gita in the same way that Arjuna did, we should know that our understanding is correct. This should be the criteria for our studying of Bhagavad-gita. If we actually want to receive benefit from Bhagavad-gita, we have to follow this principle. Bhagavad-gita is not an ordinary book of knowledge which we can purchase from the market place, read and merely consult a dictionary to understand. This is not possible. If it were, Krsna would never have told Arjuna that the science was lost.

It is not difficult to understand the necessity of going through the disciplic succession to understand Bhagavad-gita. If we wish to be a lawyer, an engineer or doctor, we have to receive knowledge from the authoritative lawyers, engineers and doctors. A new lawyer has to become an apprentice of an experienced lawyer, or a young man studying to be a doctor has to become an intern and work with those who are already licensed practitioners. Our knowledge of a subject cannot be perfectionalized unless we receive it through authoritative sources.

There are two processes for attaining knowledge--one is inductive and the other is deductive. The deductive method is considered to be more perfect. We may take a premise such as, "All men are mortal," and no one need discuss how man is mortal. It is generally accepted that this is the case. The deductive conclusion is: "Mr. Johnson is a man; therefore Mr. Johnson is mortal." But how is the premise that all men are mortal arrived at? Followers of the inductive method wish to arrive at this premise through experiment and observations. We may thus study that this man died and that man died, etc., and after seeing that so many men have died we may conclude or generalize that all men are mortal, but there is a major defect in this inductive method, and that is that our experience is limited. We may never have seen a man who is not mortal, but we are judging this on our personal experience, which is finite. Our senses have limited power, and there are so many defects in our conditional state. The inductive process consequently is not always perfect, whereas the deductive process from a source of perfect knowledge is perfect. The Vedic process is such a process.

Although the authority is acknowledged, there are many passages in Bhagavad-gita which appear to be dogmatic. For instance, in the Seventh Chapter Sri Krsna says:

mattah parataram nanyat

kincid asti dhananjaya

mayi sarvam idam protam

sutre mani-gana iva

"O conqueror of wealth (Arjuna), there is no Truth superior to Me. Everything rests upon Me, as pearls are strung on a thread." (Bg. 7.7)

Sri Krsna is saying that there is no authority greater than Him, and this appears to be very dogmatic. If I say, "There is no one greater than me," people would think, "Oh, Swamiji is very proud." If a man who is conditioned by so many imperfections says that he is the greatest of all, he blasphemes. But Krsna can say this, for we can understand from the histories that even while He was on this earth, He was considered the greatest personality of His time. Indeed, He was the greatest in all fields of activity.

According to the Vedic system, knowledge which is achieved from the greatest authority is to be considered perfect. According to the Vedas, there are three kinds of proof: pratyaksa, anumana and sabda. One is by direct visual perception. If a person is sitting in front of me, I can see him sitting there, and my knowledge of his sitting there is received through my eyes. The second method, anumana, is auricular: we may hear children playing outside, and by hearing we can conjecture that they are there. And the third method is the method of taking truths from a higher authority. Such a saying as "Man is mortal" is accepted from higher authorities. Everyone accepts this, but no one has experienced that all men are mortal. By tradition, we have to accept this. If someone asks, "Who found this truth first? Did you discover it?" it is very difficult to say. All we can say is that the knowledge is coming down and that we accept it. Out of the three methods of acquiring knowledge, the Vedas say that the third method, that of receiving knowledge from higher authorities, is the most perfect. Direct perception is always imperfect, especially in the conditional stage of life. By direct perception we can see that the sun is just like a disc, no larger than the plate we eat on. From scientists, however, we come to understand that the sun is many thousands of times larger than the earth. So what are we to accept? Are we to accept the scientific proclamation, the proclamation of authorities, or our own experience? Although we cannot ourselves prove how large the sun is, we accept the verdict of astronomers. In this way we are accepting the statements of authorities in every field of our activities. From newspapers and radio we also understand that such and such events are taking place in China and India and other places all around the earth. We're not experiencing these events directly, and we don't know that such events are actually taking place, but we accept the authority of the newspapers and radio. We have no choice but to believe authorities in order to get knowledge. And when the authority is perfect, our knowledge is perfect.

According to the Vedic sources, of all authorities Krsna is the greatest and most perfect (mattah parataram nanyat kincid asti dhananjaya). Not only does Krsna proclaim Himself to be the highest authority, but this is also accepted by great sages and scholars of Bhagavad-gita. If we do not accept Krsna as authority and take His words as they are, we cannot derive any benefit from Bhagavad-gita. It is not dogmatic; it is a fact. If we study scrutinizingly what Krsna says, we will find that it is right. Even scholars like Sankaracarya, who have different opinions from the Personality of Godhead, admit that Krsna is svayam bhagavan--Krsna is the Supreme Lord.

Vedic knowledge is not a recent discovery. It is all old revealed knowledge. Krsna refers to it as puratanah, which means ancient. Krsna says that millions of years before He spoke this yoga to the sun-god, and we do not know how many millions of years before that He spoke it to someone else. This knowledge is always being repeated, just as summer, autumn, winter and spring are repeated every year. Our fund of knowledge is very poor; we do not even know the history of this planet more than 5,000 years back, but the Vedic literatures give us histories extending millions of years ago. Just because we have no knowledge of what happened 3,000 years ago on this planet, we cannot conclude that there was no history then. Of course one can disclaim the historical validity of Krsna. One may say that Krsna, according to Mahabharata, lived 5,000 years ago, and this being the case, there is no possibility of His having spoken Bhagavad-gita to the sun god so many millions of years before. If I said that I gave a speech on the sun some millions of years ago to the sun-god, people would say, "Swamiji is speaking some nonsense." But this is not the case with Krsna, for He is the Supreme Personality of Godhead. Whether we believe that Krsna spoke Bhagavad-gita to the sun-god or not, this fact is being accepted by Arjuna. Arjuna accepted Krsna as the Supreme Lord, and therefore he knew that it was quite possible for Krsna to have spoken to someone millions of years before. Although Arjuna personally accepts the statements of Sri Krsna, in order to clarify the situation for people who would come after him, he asks:

aparam bhavato janma

param janma vivasvatah

katham etad vijaniyam

tvam adau proktavan iti

"The sun-god Vivasvan is senior by birth to You. How am I to understand that in the beginning You instructed this science to him?" (Bg. 4.4)

Actually this is a very intelligent question, and Krsna answers it in this way:

bahuni me vyatitani

janmani tava carjuna

tany aham veda sarvani

na tvam vettha parantapa

"Many, many births both you and I have passed. I can remember all of them, but you cannot, O subduer of the enemy!" (Bg. 4.5)

Although Krsna is God, He incarnates many, many times. Arjuna, being a living entity, also takes his birth many, many times. The difference between the Supreme Personality of Godhead and a living entity is, tany aham veda sarvani: Krsna remembers the events of His past incarnations, whereas the living entity cannot remember. That is one of the differences between God and man. God is eternal, and we are also eternal, but the difference is that we are always changing our bodies. At death we forget the events of our lifetime; death means forgetfulness, that's all. At night, when we go to sleep, we forget that we are the husband of such and such a wife and the father of such and such children. We forget ourselves in sleep, but when we wake up, we remember, "Oh, I am so and so, and I must do such and such." It is a fact that in our previous lives we had other bodies with other families, fathers, mothers and so on in other countries, but we have forgotten all of these. We might have been dogs or cats or men or gods--whatever we were we have now forgotten.

Despite all these changes, as living entities, we are eternal. Just as in previous lives we have prepared for this body, in this lifetime we are preparing for another body. We get our bodies according to our karma, or activities. Those who are in the mode of goodness are promoted to higher planets, in a higher status of life (Bg. 14.14). Those who die in the mode of passion remain on earth, and those who die in the mode of ignorance may fall into the animal species of life or may be transferred to a lower planet (Bg. 14.15). This is the process that has been going on, but we forget it.

At one time, Indra, the king of heaven, committed an offense at the feet of his spiritual master, and his spiritual master cursed him to take the birth of a hog. Thus the throne of the heavenly kingdom became empty as Indra went to earth to become a hog. Seeing the situation, Brahma came to earth and addressed the hog: "My dear sir, you have become a hog on this planet earth. I have come to deliver you. Come with me at once." But the hog replied:. "Oh I cannot go with you. I have so many responsibilities--my children, wife and this nice hog society." Even though Brahma promised to take him back to heaven, Indra, in the form of a hog, refused. This is called forgetfulness. Similarly, Lord Sri Krsna comes and says to us, "What are you doing in this material world? Sarva-dharman parityajya mam ekam saranam vraja. Come to Me, and I'll give you all protection." But we say, "I don't believe You Sir. I have more important business here." This is the position of the conditioned soul--forgetfulness. This forgetfulness is quickly dissipated by following in the path of disciplic succession.

Chapter Six

Knowledge of Krsna's Appearances and Activities

There are two forces of nature working in us. By one we decide that in this lifetime we will make spiritual advancement, but at the next moment the other force, maya, or illusory energy, says, "What is all this trouble that you're going to? Just enjoy this life and be easy with yourself." This tendency to fall into forgetfulness is the difference between God and man. Arjuna is a companion and associate of Krsna's, and whenever Krsna appears on any planet, Arjuna also takes birth and appears with Him. When Krsna spoke Bhagavad-gita to the sun god, Arjuna was also present with Him. But, being a finite living entity, Arjuna could not remember. Forgetfulness is the nature of the living entity. We cannot even remember what we were doing at this exact time yesterday or a week ago. If we cannot remember this, how is it possible to remember what happened in our previous lives? At this point we may ask how it is that Krsna can remember and we cannot, and the answer is that Krsna does not change His body.

ajo 'pi sann avyayatma

bhutanam isvaro 'pi san

prakrtim svam adhisthaya

sambhavamy atma-mayaya

"Although I am unborn and My transcendental body never deteriorates, and although I am the Lord of all sentient beings, I still appear in every millennium in My original transcendental form." (Bg. 4.6)

The word atma-mayaya means that Krsna descends as He is. He does not change His body, but we, as conditioned souls, change ours, and because of this we forget. Krsna knows not only the past, present and future of His activities, but the past, present and future of everyone's activities.

vedaham samatitani

vartamanani carjuna

bhavisyani ca bhutani

mam tu veda na kascana

"O Arjuna, as the Supreme personality of Godhead, I know everything that has happened in the past, all that is happening in the present, and all things that are yet to come. I also know all living entities; but Me no one knows." (Bg. 7.26)

In Srimad-Bhagavatam we also find that the Supreme Lord is defined as one who knows everything. This is not the case with even the most elevated living entities, such as Brahma and Siva. Only Visnu or Krsna knows everything. We may also ask that if the Lord does not change His body, why does He come as an incarnation? There is much difference among philosophers concerning this question. Some say that Krsna assumes a material body when He comes, but this is not the case. If He assumed a material body like ours, He could not remember, for forgetfulness is due to the material body. The actual conclusion is that He doesn't change His body. God is called all-powerful, and in the verse quoted above, His omnipotence is explained. Krsna has no birth, and He is eternal. Similarly, the living entity has no birth, and he is also eternal. It is only the body with which the living entity identifies that takes birth.

In the very beginning of Bhagavad-gita, in the Second Chapter, Krsna explains that what we accept as birth and death is due to the body, and as soon as we regain our spiritual body and get out of the contamination of birth and death, we should be qualitatively as good as Krsna. That is the whole process of Krsna consciousness--the revival of our original sac-cid-ananda spiritual body. That body is eternal (sat), full of knowledge (cit), and blissful (ananda). This material body is neither sat, cit, nor ananda. It is perishable, whereas the person who is occupying the body is imperishable. It is also full of ignorance, and because it is ignorant and temporary, it is full of misery. We feel severe hot or severe cold due to the material body, but as soon as we revive our spiritual body, we become unaffected by dualities. Even while within the material bodies there are yogis who are impervious to dualities such as heat and cold. As we begin to make spiritual advancement while in the material body, we begin to take on the qualities of a spiritual body. If we put iron into a fire, it becomes hot, and then it becomes red-hot, and finally it is no longer iron, but fire--whatever it touches bursts into flames. As we become advanced in Krsna consciousness, our material body will become spiritualized and will no longer be affected by material contamination.

Krsna's birth, His appearance and disappearance, are likened unto the appearance and disappearance of the sun. In the morning it appears as if the sun is born from the eastern horizon, but actually it is not. The sun is neither rising nor setting; it is as it is in its position. All risings and settings are due to the rotation of the earth. Similarly, in Vedic literatures there are prescribed schedules for the appearance and disappearance of Sri Krsna. Krsna's rising is just like the sun. The sun's rising and setting are going on at every moment; somewhere in the world people are witnessing sunrise and sunset. It is not that at one point Krsna is born and at another point He is gone. He is always there somewhere, but He appears to come and go. Krsna appears and disappears in many universes. We only have experience of this one universe, but from Vedic literatures we can understand that this universe is but a part of the infinite manifestations of the Supreme Lord.

Although Krsna is the Supreme Lord and is unborn and unchangeable, He appears in His original transcendental nature. The word prakrti means "nature." In the Seventh Chapter of Bhagavad-gita, it is stated that there are many kinds of nature. These have been categorized into three basic types. There is external nature, internal nature and marginal nature. The external nature is the manifestation of this material world, and in the Seventh Chapter of Bhagavad-gita this is described as apara or material nature. When Krsna appears, He accepts the higher nature (prakrtim svam), not the inferior material nature. Sometimes the head of a state may go to the prison house