Ṭhākura Bhaktivinoda and the Gītā – Part 2

Continuing the translation of Śrīla Śrīdhara Deva Gosvāmī Mahārāja class from 1938, in this installment, Śrīla Śrīdhara Mahārāja further discusses the position of jñāna, karma and yoga, the independence of bhakti, how ultimately Gītā only speaks of bhakti, the contribution of Śrīla Bhaktivinoda Ṭhākura and his synchronistic approach to Gītā, and the worship of different Demigods.

Articles in This Series:

Series Index Ṭhākura Bhaktivinoda and the Gītā – Part 1 Ṭhākura Bhaktivinoda and the Gītā – Part 2 Ṭhākura Bhaktivinoda and the Gītā – Part 3

The position of jñāna is similar, for jñāna, without the help of bhakti, is also unable to give any result on its own. A particular person, based upon his previous activities, may be punished and imprisoned. Although the judge may grant him release at the proper time, if that person does not possess loyalty to the king, then he will have to be imprisoned again because he is an obstacle in maintaining peace. Considerations concerning mukti are also like that.

*āruhya kṛcchreṇa paraṁ padaṁ tataḥ

*patanty adho ‘nādṛta-yuṣmad-aṅghrayaḥ

Because of their impure consciousness and for want of shelter in the Vaikuṇṭhalokas, such so-called liberated persons again fall down into material existence. (Śrīmad Bhāgavatam 10.2.32)

Even after becoming free from worldly affairs, due to enmity towards the lotus feet of Bhagavān, they are separated from His supreme feet. Therefore, even after attaining such a type of liberation, jñāna which is independently constituted from bhakti, fails to bestow its desired result of mukti.

Concerning yoga, the same conclusion is also there.* Īśvara prāṇidhāna* (‘one should meditate upon the Supreme’) – only when the shelter of bhakti is accepted, yoga is able to bestow its results. Otherwise, *vighna-bāhulyāt phala-siddhiḥ sudurlabhā *(‘due to many obstacles, success in attaining the result is rare’) – this statement has been given by Madhusūdana Sarasvatī in his introduction to the Gītā. Hence, karma, jñāna and yoga are not capable of giving any result independent of bhakti. Only that greatly valued asset in the form of bhagavat-prīti (love for Bhagavān) which is present in the jīva can be called bhakti.

How does a devotee see the world? A devotee does not see the supremely independent Bhagavān as being under the injunctions of this world. To preserve Bhagavān’s interests there is a necessity for rules, otherwise what is the need of them? From one, many have manifested. Rules are only there for following the exclusive path of bhakti. There is no necessity of binding Bhagavān with those rules. He is beyond all rules. The supremely capable Bhagavān, just by His mere will, can do anything. He can cross over any rule of this creation and bestow all perfection to His devotee. In spite of performing sinful activities all his life, Ajāmila, by the influence of *ante nārāyaṇa-smṛtiḥ *(‘remembering Nārāyaṇa at the end of life’), became freed from all sins. This statement may seem to be a little unsavoury, but one should know that bhagavat-bhakti does not rely in any way upon karma, jñāna or prāyaścitta (atonement) etc. and is fully independent. Just by taking shelter of it, it is fully capable of bestowing the desired result. But committing sin on the strength of the Holy Name, or feigning bhakti and imagining that one has become free of sin is an entirely different thing. By that, one merely acquires nāma-aparādha as a result.

If one animal fights with another animal and kills it, then compensation for the dead animal need not be given by the other animal. The person who owned the animal cannot claim compensation from it, because the animal does not possess any independent character. Such considerations were also previously there concerning slaves. Similarly, we also do not possess an independent existence – our very life is the property of Bhagavān. When we imagine that we have an independent existence or self-interest, then immediately we are put into a distressful condition. Independently searching for one’s selfish interests in this world is merely illusory behaviour which is a perverted and ignorant state of existence. In real existence, any such type of behaviour is not at all encouraged.

*dvaite bhadrābhadra-jñāna saba mano-dharma

*ei bhāla ei manda ei saba bhrama

The duality of understanding what is auspicious and inauspicious is totally on the mental platform. Thinking that, ‘This is good, this is bad’ is all faulty. (Caitanya-caritāmṛta, Antya-līlā 4.176)

It is concluded that whatever good or bad condition is attempted by a jīva in the mental state of existence, is all illusion, since he is devoid of sambandha-jñāna (with Bhagavān). By receiving sambandha-jñāna in relation to Bhagavān, whatever activities we do that are based upon true prayojana-tattva in accordance with abhidheya, cannot even be touched by the profit or loss of this world. Considerations of bhagavat–bhakti do not in any way depend upon the karma and jñāna of this material world. Their indebtedness and obligation are altogether cancelled. Bhakti can give results only by remaining independently neutral. She is supremely capable for this reason alone.

The topic of bhakti has been discussed in the middle portion of the Gītā. By being dependent on bhakti, karma and jñāna are present as order-carrying servants on both sides of her. In relation to karma, Bhagavān has said in the Gītā:

*niyataṁ kuru karma tvaṁ karma jyāyo hy akarmaṇaḥ

*śarīra-yātrāpi ca te na prasidhyed akarmaṇaḥ

You should perform your prescribed duties, since action is better than inaction. You cannot maintain your existence without action. (Bhagavad-gītā 3.8)

This means that for an unqualified person, engaging in karma is better than renouncing karma. When one is unable to maintain one’s body by renouncing karma, then how is renouncing karma possible? Hence, renouncing karma, which is based upon material desires, and continuing daily activities such as sandhyā-upāsana etc. and crossing beyond the plane of jñāna, one will achieve the nirguṇa-śakti (the potency emanating from the transcendental plane). Bhagavān has not asked us to give indulgence to laziness. He is telling us to conquer it:

*hato vā prāpsyasi svargaṁ jitvā vā bhokṣyase mahīm

*tasmād uttiṣṭha kaunteya yuddhāya kṛta-niścayaḥ

sukha-duḥkhe same kṛtvā lābhālābhau jayājayau

tato yuddhāya yujyasva naivaṁ pāpam avāpsyasi

O son of Kuntī, if you are killed you will attain the higher planets, and if you are victorious you will enjoy the Earth. Therefore, be confident of your success – stand up and fight! Maintain equanimity when faced with happiness and distress, gain and loss, victory and defeat – fight, and in this way you will not incur impiety**.** (Bhagavad-gītā 2.37-38)

*klaibyaṁ mā sma gamaḥ pārtha naitat tvayy upapadyate

*kṣudraṁ hṛdaya-daurbalyaṁ tyaktvottiṣṭha parantapa

O Pārtha, give up this unmanliness. It does not befit you. O chastiser of enemies, get up and do not yield to this petty weakness of heart. (Bhagavad-gītā 2.3)

In this way, making Arjuna an instrument, He encourages us in karma, but He tells us how to perform karma in the age of Kali as follows:

*yajñārthāt karmaṇo ‘nyatra loko ‘yaṁ karma-bandhanaḥ

*tad-arthaṁ karma kaunteya mukta-saṅgaḥ samācara

All activities are meant for sacrifice (yajña) to Viṣṇu. Other than that, all other activities bind one to this material world. O son of Kuntī, work for Him alone and be free from any attachment. (Bhagavad-gītā 3.9)

Engage in intense karma – there is no objection to that. But whatever karma one does, He says that one should do all that as worship of Viṣṇu – then one will not be further entangled by karma. Viṣṇu is the God of all gods. For Him alone, one should perform karma.

*ahaṁ hi sarva-yajñānāṁ bhoktā ca prabhur eva ca

**na tu mām abhijānanti tattvenātaś cyavanti te

*(Bhagavad-gītā 9.24)

This means, “I am the Enjoyer and Master of all sacrifices. Those who worship other Devatās thinking them to be separate from Me are called pratikopāsakas (worshippers of mere form). They are not aware of My tattva, hence, due to worshipping atattvika (that which is unreal), they become separated from tattva (that which is real).”

Śrī Bhagavān has also described it as *adho-dharma *(lower religion).

*adhibhūtaṁ kṣaro bhāvaḥ puruṣaś cādhidaivatam

**adhiyajño’ham evātra dehe deha-bhṛtāṁ vara

*(Bhagavad-gītā 8.4)

The meaning is that, “I am in the form of the Puruṣa residing as the Antaryāmī (the internal monitor) within the body. I am the adhi-yajña (the Lord of sacrifice).” It is Śrī Bhagavān alone who is residing in our body as the presiding Devatā of yajña. For this reason, He is called Adhi-yajñā. In the śloka, yajño vai viṣṇuh in the śruti, the meaning of the word ‘yajña’ has been explained as Viṣṇu. In statements such as *yajñārthāt, *it is said to perform karma for this Viṣṇu alone. When the jīva becomes inclined towards karma for his own sense-gratification, then to progressively make them inclined towards Bhagavān, the consideration of kṛṣṇa karmārpana (offering one’s activities to Kṛṣṇa) is prescribed.

*yat karoṣi yad aśnāsi yaj juhoṣi dadāsi yat

**yat tapasyasi kaunteya tat kuruṣva mad-arpaṇam

*(Bhagavad-gītā 9.27)

This śloka speaks about karma-yoga (offering one’s activities to Kṛṣṇa) in the form of progression. Thus, the ultimate fact about karma is that it cannot be anything except for bhakti. While talking about karma-yoga, although karma has been praised initially, it is bhakti which is ultimately alluded to. This is seen with jñāna also. The ultimate conclusion of jñāna is nothing other than bhakti, such as when the karmīs, who become patriotic visionaries, establish karma-yoga alone as the primary objective of the Gītā, they come to such a conclusion. Again, the jñānīs become overjoyed to know that in the Gītā, karma has been left behind and the prominence of jñāna has been established.

*ārurukṣor muner yogaṁ karma kāraṇam ucyate

**yogārūḍhasya tasyaiva śamaḥ kāraṇam ucyate

*(Bhagavad-gītā 6.3)

This means that for the muni who wishes to ascend to the stage of jñāna-yoga, karma is his shelter, and for the one who has already climbed to that stage, renouncing karma is his only shelter.

*dūreṇa hy avaraṁ karma buddhi-yogād dhanañjaya

**buddhau śaraṇam anviccha kṛpaṇāḥ phala-hetavaḥ

*(Bhagavad-gītā 2.49)

“O Dhanañjaya! Practice the cultivation of bhakti with the help of buddhi-yoga, meaning the practice of niṣkāma-karma-yoga (selfless action), and in this way be rid of the desires found in karma. Those who desire such results are miserable, thus take shelter of buddhi-yoga.”

In this part of the śloka, the statement, dūreṇa hy avaraṁ karma refers to kāma-karma (working with a desire for results, or sakāma-karma) and it is said to be of a very low level. In that way, when jñāna is discussed, then karma has been discarded far away. Similarly, it is said in the Third Chapter of the Gītā that self-satisfaction, or for one whom everything is related to the ātmā, has no need to execute any karma. For him, there is no requirement of performing duties and activities and he does not incur any offence at any time.

*naiva tasya kṛtenārtho nākṛteneha kaścana

na cāsya sarva-bhūteṣu kaścid artha-vyapāśrayaḥ*

*In this world, he neither gains by action, nor gains by inaction. Neither does he depend upon any other person. (Bhagavad-gītā 3.18)

In another place it is said:

*śreyān dravya-mayād yajñāj jñāna-yajñaḥ parantapa

**sarvaṁ karmākhilaṁ pārtha jñāne parisamāpyate

*(Bhagavad-gītā 4.33)

“O Parantapa! Sacrifice of material possessions is better when it is sacrifice performed in knowledge. All work should ultimately culminate in transcendental knowledge. When yajñas progressively become devoid of cid-vilāsa (for the pleasure of the Supreme), then all such activities become fully material. When such activities continue, then in spite of transcendence being the primary objective, it becomes weakened and pale. The condition of yajña when it is only material is called karma-kaṇḍa, and when yajña is full of prāṇa (life), then it is called jñāna-kaṇḍa.”

*yathaidhāṁsi samiddho ‘gnir bhasma-sāt kurute ‘rjuna

*jñānāgniḥ sarva-karmāṇi bhasma-sāt kurute tathā

na hi jñānena sadṛśaṁ pavitram iha vidyate

*tat svayaṁ yoga-saṁsiddhaḥ kālenātmani vindati

*(Bhagavad-gītā 4.37-38)

“Just as when an intense fire reduces all wood to ashes, similarly, the fire of jñāna burns away all karma. Jñāna means cinmaya-tattva (spiritual reality), and there is no other substance as auspicious in this world. Gradually with time, you will attain the point of niṣkāma-karma-yoga of your own ātmā, resulting in attaining para-śānti (supreme peace).”

In this way, praising jñāna in the conclusion, He says:

*bahūnāṁ janmanām ante jñānavān māṁ prapadyate

*vāsudevaḥ sarvam iti sa mahātmā su-durlabhaḥ

After many births, one who possesses knowledge surrenders unto Me. He realises that Vāsudeva is the source of everything. Such a great personality is very rare. (Bhagavad-gītā 7.19)

The *jīva, *after performing sādhana for many births, attains jñāna, or they become dedicated to spiritual consciousness, then they think like this.

In the Śrīmad Bhāgavata also it is mentioned:

*vāsudeva-parā vedā vāsudeva-parā makhāḥ

**vāsudeva-parā yoga vāsudeva-parāḥ kriyāḥ

**vāsudeva-paraṁ jñānaṁ vāsudeva-paraṁ tapaḥ

**vāsudeva-paro dharmo vāsudeva-parā gatiḥ

*(Śrīmad Bhāgavatam 1.2.28-29)

“In the revealed śāstra, the ultimate object of knowledge is Śrī Kṛṣṇa, the personality of Godhead. The purpose of performing sacrifice is to please Him. Yoga is for realising Him. All the results of karma are awarded by Him only. He is supreme knowledge, and all severe austerities are performed to know Him. Dharma is to render loving service unto Him. He is the supreme goal of life. Thus, Vāsudeva, Kṛṣna, is the highest state.”

There are two phases of Bhagavān – īśa-viśeṣa (possessing qualities) and nirviśeṣa (devoid of qualities). Failing to understand the transcendental nature of Bhagavān’s name, form, qualities, associates and pastimes, some persons are convinced of his nirviśeṣa aspect. That is why Bhagavān has said:

ye tu sarvāṇi karmāṇi mayi sannyasya mat-parāḥ

*ananyenaiva yogena māṁ dhyāyanta upāsate

*teṣām ahaṁ samuddhartā mṛtyu-saṁsāra-sāgarāt

*bhavāmi na cirāt pārtha mayy āveśita-cetasām

O Pārtha, those who renounce all actions and offer them to Me, who take shelter in Me, who are fully absorbed in meditating upon achieving My association and who always worship Me – I swiftly deliver them from the ocean of birth and death. (Bhagavad-gītā 12.6-7)

In those places where there are a small element of bhakti present, there is mention of obtaining liberation (from the world of birth and death) without taking up any additional methods such as yoga-siddhi etc. But practicing jñāna, yoga etc, for a long time, does not guarantee attainment of Bhagavān’s mercy.

Till now, we have talked about karma and jñāna. Now we will talk a little about yoga. Śrī Bhagavān is saying:

*tapasvibhyo ‘dhiko yogī jñānibhyo ‘pi mato ‘dhikaḥ

**karmibhyaś cādhiko yogī tasmād yogī bhavārjuna

*(Bhagavad-gītā 6.46)

This means, “O Arjuna! The yogī is superior to the tapasvī, the jñānī and the karmī. Devoid of yoga, no tapasya, jñāna or karma is beneficial. Better than the tapasvī on the path of sva–kāma-karma is the karmī on the path of niṣkarma-karma-yoga. Superior to him is the jñānī who is worshipping Brahman with jñāna and vairagya. Superior to him is the aṣṭāṅga-yogī who is engaged in meditation on īśvara, or the param-acintya-rūpa (the supremely inconceivable form). Hence, O Arjuna, you must become a yogī.”

Now he says who is the highest yogī, In the next śloka , He says:

*yoginām api sarveṣāṁ mad-gatenāntar-ātmanā

**śraddhāvān bhajate yo māṁ sa me yuktatamo mataḥ

*(Bhagavad-gītā 6.47)

“According to Me, the person who has surrendered his mind with śraddhā and performs My bhajana – he is the best amongst all yogīs. Bhaja means sevāyaṁ. Thus, it is mentioned that only bhagavat-bhakti-yoga holds the topmost position. When discussing the results of karma, jñāna, yoga etc, the highest position of bhakti is described everywhere. Bhagavāṇ alone exhibits His all-pervasiveness.

*sarvasya cāhaṁ hṛdi sanniviṣṭo

**mattaḥ smṛtir jñānam apohanaṁ ca

**vedaiś ca sarvair aham eva vedyo

*vedānta-kṛd veda-vid eva cāham

*dvāv imau puruṣau loke kṣaraś cākṣara eva ca

*kṣaraḥ sarvāṇi bhūtāni kūṭa-stho ‘kṣara ucyate

*uttamaḥ puruṣas tv anyaḥ paramātmety udāhṛtaḥ

*yo loka-trayam āviśya bibharty avyaya īśvaraḥ

**yasmāt kṣaram atīto ‘ham akṣarād api cottamaḥ

*ato ‘smi loke vede ca prathitaḥ puruṣottamaḥ

I am situated in the hearts of all living beings, and from Me arises remembrance, knowledge and forgetfulness. I alone am to be known through all the Vedas. I reveal the Vedānta and am the knower of the Vedas. There are two types of beings – those in the material world and those in the spiritual world (Vaikuṇṭha). In the material world all living beings are fallible. In the spiritual world, all living beings are said to be infallible. Yet there is another Being – the Supreme Person, the imperishable Super Consciousness, who enters the upper, middle and lower planetary systems and maintains them. I am superior to all fallible beings and I transcend even those who are infallible. Thus I am glorified throughout the universe and in the Vedas as the Supreme Person (Puruṣottama). (Bhagavad-gītā 15.15-18)

*mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya

*mayi sarvam idaṁ protaṁ sūtre maṇi-gaṇā iva

Dhanañjaya, there is nothing superior to Me. All things rest upon Me, just like jewels strung upon a thread. (Bhagavad-gītā 7.7)

*brahmaṇo hi pratiṣṭhāham amṛtasyāvyayasya ca

*śāśvatasya ca dharmasya sukhasyaikāntikasya ca

I am the foundation of the immortal, imperishable Brahman, who is the basis of eternal dharma and supreme bliss. (Bhagavad-gītā 14.27)

This means that only Bhagavān Śrī Kṛṣṇa is Sarveśvareśvara (the Lord of all lords) and the cause of all causes. He alone is the specific objective of sambandha-jñāna. The way to attain Him, the ‘means to the end’ is bhakti. That is the highest method amongst all. The verse, bhaktyā mām abhijānanti is directed towards Him only. From the Seventh Chapter of Gītā to the Twelfth Chapter, a description of bhakti is given. Śrī Bhagavān states:

*mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ

*asaṁśayaṁ samagraṁ māṁ yathā jñāsyasi tac chṛṇu

*jñānaṁ te’haṁ sa-vijñānam idaṁ vakṣyāmy aśeṣataḥ

*yaj jñātvā neha bhūyo’nyaj jñātavyam avaśiṣyate

O Pārtha, please listen – when the mind is attached to Me and one practices yoga and takes full shelter of Me, then you will certainly be able to know Me. I will explain to you this knowledge and its realisation. Once you understand this, there is nothing else in this world that remains to be known. (Bhagavad-gītā 7.1-2)

In these two ślokas, whatever Śrī Bhagavān advises Arjuna regarding realised knowledge, the essence is nothing but bhakti – to know Him directly and beyond any doubt. There is no other direct method to fully know Him apart from bhakti. To achieve śaraṇāpatti (surrender) unto Him alone is the sādhya-viṣaya (the supreme objective and subject matter) of the Gītā.

*man-manā bhava mad-bhakto mad-yājī māṁ namaskuru

*mām evaiṣyasi satyaṁ te pratijāne priyo’si me

sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja

ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ

Fix your mind upon Me, devote yourself to Me, worship Me and offer your respects unto Me. By doing so you will certainly come to Me. I promise you this because you are very dear to Me. Abandon all types of dharma – come and surrender unto Me alone! Do not fear, for I will surely deliver you from all reactions. (Bhagavad-gītā 18.65-66)

In all these ślokas, Śrī Bhagavān’s most confidential and supremely auspicious words are described. Hence, only bhakti is the Gītā’s confirmed subject matter. Bhagavān can only be attained when one takes to the process of bhakti-yoga. He will give shelter to His devotee in His transcendental abode. From there, he no longer has to return here. Bhagavān Himself has said:

yānti mad-yājino’pi mām

Those who worship Me come to Me. (Bhagavad-gītā 9.25)

yad gatvā na nivartante tad dhāma paramaṁ mama

Once attaining that abode, one never returns. (Bhagavad-gītā 15.6)

Residing in His dhāma, serving His holy lotus feet along with all His associates is the real sādhya-viṣaya of the jīva – this alone do we get from the Gītā. Thus, this subject matter, which is propagated by the Gauḍīya Maṭha, is nicely and methodically described in the *Gītā-śāstra. *

Also, Oṁ Viṣṇupāda Śrīla Bhaktivinoda Ṭhākura descended into this world to deliver this sermon. By the will of Śrīla Cakravartī Ṭhākura and Śrīmad Baladeva Vidyābhūṣaṇa Prabhu, he composed two commentaries on the Gītā – namely, the Rasika Rañjana and the Vidvad Rañjana. In this way, he shone a light on the subject of the Gītā’s true significance.

Without taking shelter of the feet of a genuine guru and following the pañcāṅga-nyāya and the ṣaḍ–liṅga (characteristics ascertaining the explanation of the śāstra),* anyone who studies the Gītā-śāstra will face difficulty in realising its real significance.

*** **Translator’s Note: Pañcāṅga-nyāya refers to the five limbs of logic, namely, pratijñā (proposition), hetu (cause), udāharaṇa (example), upanaya (application) and siddhānta (conclusion).

The ṣaḍ-liṅga (six characteristics) of a śāstra are upakrama-upasaṁhāra (its opening and closing statements), abhyāsa (the repetition of a topic), apūrvata (the unparalleled result of reading it), phala (the result of reading it), arthavāda (passages that glorify) and upapatti (its ultimate conclusion).

In regards to the Gītā, one German scholar said, “Many philosophical thoughts are included in the Gītā, yet there is no synchronisation between them!” He could not find the ‘connecting link.’ To him, everything appeared to be haphazard. In fact, this is not amazing for a person like him. Many scholars, even in our country, also become confused in regards to the Gītā’s pūrva-pakṣa (thesis) and uttara-pakṣa (antithesis). Ṭhākura Bhaktivinoda has given a very wonderful, divine solution to all these interactions of an apparently conflicting nature in consideration of reaching a proper conclusion. Ascertaining progressive conclusions in such a wonderful way in relation to the Gītā’s karma, jñāna, yoga and bhakti-siddhānta is not seen anywhere else. The beautiful originality and uniqueness of His explanation and translation is especially to be observed.

*ye’py anya-devatā-bhaktā yajante śraddhayānvitāḥ

*te’pi mām eva kaunteya yajanty avidhi-pūrvakam

O Kaunteya, those that worship other demigods with faith actually worship Me, but they do so improperly. (Bhagavad-gītā 9.23)

Many do not assimilate the significance of the term avidhi-pūrvakam in this śloka. Cakravartī Ṭhākura has said that the meaning of *avidhi-pūrvakam *is:

mat-prāpakaṁ vidhiṁ vinaiva yajanty ataḥ punar āvartante

They worship Me without adhering to rules, seeking the process to attain Me. Therefore, they return to this world.

Śrīla Baladeva Vidyābhūṣaṇa Prabhu says:

yena vidhinā gatāgata-nivartakā mat-prāptiḥ syāt taṁ vidhiṁ vinaiva

They worship Me without following the rules that allows them to attain Me, which will then extinguish the cycle of birth and death.

Thus, if the worship if not performed properly, in other words, if it is not done as per the recommendation of śāstra, it awards an undesirable result. Through that, the yajamāna (worshipper), his village, society and even the entire country is dragged into inauspiciousness. Bhagavān expresses why worship needs to be performed only after one has attained the proper adhikāra (necessary qualification) in the next few ślokas:

*ahaṁ hi sarva-yajñānāṁ bhoktā ca prabhur eva ca

*na tu mām abhijānanti tattvenātaś cyavanti te

*yānti deva-vratā devān pitṝn yānti pitṛ-vratāḥ

**bhūtāni yānti bhūtejyā yānti mad-yājino’pi mām

*(Bhagavad-gītā 9.24-25)

Bhagavān states, “I am the very Master of accepting worship. I alone am to be worshipped by all. I am the only one who is entitled to accept worship, and all others are worshippers. Worshipping others independent of Me is illegal.” That is why it is said, ataḥ cyavanti te (‘they fall down’). If the worship of Devas and Pitṛs etc. and the worship of the independent Bhagavān bestows the same result, then the differences in results as discussed in verses such as *yānti deva-vratā devān *would not have been mentioned. Those who become ananya-bhāk (exclusive devotees) and engage in bhajana of Bhagavān do not have to take birth again. All others have to again take birth – in other words, they obtain saṁsāra which only ends in death.

*ā-brahma-bhuvanāl lokāḥ punar āvartino’rjuna

**mām upetya tu kaunteya punar janma na vidyate

*(Bhagavad-gītā 8.16)

The meaning of this is that beginning with Brahmaloka or Satyaloka, all other planets are non-eternal. For the jīvas residing in those planets, rebirth is possible, but one who takes shelter of Bhagavān, the personified object of kevala-bhakti (pure devotion), does not take birth again.

In order to achieve the results of their insignificant actions, less intelligent jīvas who have turned their faces away from Bhagavān, being bereft of intelligence due to the influence of material desires, worship individual Devas who are in charge of a particular department and can only grant particular results to that worshipper. They do not love Bhagavān, whose intrinsic nature is of viśuddha-sattva (transcendental goodness). Being impelled by the impulses of the modes of ignorance and passion, they observe minor rules such as fasting etc. Similarly, Bhagavān also bestows faith in them towards the Devas based upon their inclination. With faith they worship particular Devas, and from them, they obtain objects of enjoyment based upon their material desires. However, they are unable to understand in any sense that all of their results are perishable. These results are not the eternal mercy of Bhagavān. From His own mouth, Bhagavān says:

*janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam

asaktir anabhiṣvaṅgaḥ putra-dāra-gṛhādiṣu

One contemplates the defects of birth, death, old age and disease and feels detachment, as well as freedom from attachment to wife, children and household life. (Bhagavad-gītā 13.9-10)

(To be continued)

📚 Māṇḍūkya Upaniṣad Series 📚 Kena Upaniṣad Series 📚 Ṭhākura Bhaktivinoda and the Gītā Series Bhakti Siddhānta (Devotional Conclusions) by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Ṭhākura Bhaktivinoda and the Gītā – Part 1 by Śrīla Śrīdhara Mahārāja The Secret of the Destruction of Devaki’s Six Unborn Children by Śrīla B.P. Purī Mahārāja Kṛṣṇa – The Supreme Vedāntist by Śrīla A.C. Bhaktivedānta Swami Prabhupāda Gītā-Govinda of Jayadeva Gosvāmī by Śrīla Bhakti Gaurava Narasiṅgha Mahārāja Gīta Govinda Revisited by Śrīla Bhakti Gaurava Narasiṅgha Mahārāja The Literalist by Śrīla Bhakti Gaurava Narasiṅgha Mahārāja Advaita Prakāśa Reviewed by Swami B.V. Giri The Heart-Pursuit and the Head-Pursuit by Gaura Gopāla Dāsa

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