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Praying to 艢谤墨 Guru, the 痴补颈峁ａ箛补惫补蝉 and 叠丑补驳补惫腻苍 and begging for their merciful blessings, I proceed to write the foreword to this present edition of 艢谤墨尘补诲 叠丑补驳补惫补诲-驳墨迟腻. In undertaking such an endeavour, the causeless mercy and auspicious blessings of the disciplic succession of spiritual masters in the line of 艢谤墨 搁奴辫补 骋辞蝉惫腻尘墨 and 艢谤墨濒补 Prabhup膩da 厂补谤补蝉惫补迟墨 峁琱腻办耻谤补 are our sole aid and shelter.

艢谤墨 Gau岣嵞珁a 痴别诲腻苍迟补 Samiti published its first edition of 艢谤墨尘补诲 Bhagavad-驳墨迟腻 on 6 September 1977, by the auspicious desire and blessings of my 艢谤墨 Gurup膩da-padma, nitya-濒墨濒腻-pravi峁ａ弓a o峁� 惫颈峁ａ箛耻辫腻诲补 补峁ａ弓辞迟迟补谤补-艣补迟补 艢谤墨 艢谤墨尘补诲 Bhakti 笔谤补箩帽腻苍补 碍别艣补惫补 骋辞蝉惫腻尘墨 惭补丑腻谤腻箩补. That edition included the 骋墨迟腻-产丑奴峁�a峁嘺 commentary of the brilliant sun among 惫别诲腻苍迟补-腻肠腻谤测补蝉, 艢谤墨 艢谤墨濒补 Baladeva Vidy膩产丑奴峁�a峁嘺p膩da, as well as an elucidating translation entitled 痴颈诲惫补诲-谤补帽箩补苍补 by nitya-濒墨濒腻-pravi峁ａ弓a o峁� 惫颈峁ａ箛耻辫腻诲补 艢谤墨 艢谤墨濒补 Bhaktivinoda 峁琱腻办耻谤补. Following that, on 3 October 1990, 艢谤墨 Gau岣嵞珁a 痴别诲腻苍迟补 Samiti published an abridged pocket edition, consisting of only the Sanskrit verses and their Bengali translations.

Several editions of 艢谤墨尘补诲 叠丑补驳补惫补诲-驳墨迟腻 were published under the editorship of jagad-guru nitya-濒墨濒腻-pravi峁ａ弓a o峁� 惫颈峁ａ箛耻辫腻诲补 补峁ａ弓辞迟迟补谤补-艣补迟补 艢谤墨 艢谤墨尘补诲 Bhaktisiddh膩nta 厂补谤补蝉惫补迟墨 骋辞蝉惫腻尘墨 Prabhup膩da. Some included 艢谤墨濒补 Baladeva Vidy膩产丑奴峁�a峁嘺p膩da鈥檚 骋墨迟腻-产丑奴峁�a峁嘺 commentary, some 艢谤墨濒补 痴颈艣惫补苍腻迟丑补 颁补办谤补惫补谤迟墨 峁琱腻办耻谤补鈥檚 厂腻谤腻谤迟丑补-惫补谤峁�i峁嚹� commentary, and some 艢谤墨濒补 Bhaktivinoda 峁琱腻办耻谤补鈥檚 translations entitled Vidvad-谤补帽箩补苍补 and Rasika-谤补帽箩补苍补. Later, various editions were published in Bengali by different 尘补峁环补蝉, temples and missions in the line of 艢谤墨濒补 Prabhup膩da 厂补谤补蝉惫补迟墨 峁琱腻办耻谤补. An Assamese edition was published in Tejapura, Assam, and some English editions were published in Calcutta and Tamil Nadu. A Hindi edition of 艢谤墨尘补诲 叠丑补驳补惫补诲-驳墨迟腻 with the commentaries of 艢谤墨濒补 颁补办谤补惫补谤迟墨 峁琱腻办耻谤补 or 艢谤墨濒补 Baladeva Vidy膩产丑奴峁�a峁嘺p膩da had not yet been made available. Consequently, the Hindi-speaking populace both in India and the whole world was bereft of such an edition of this jewel-like book.

It is for this reason that my Godbrother 辫奴箩测补辫腻诲补 艢谤墨濒补 Bhaktived膩nta 狈腻谤腻测补峁嘺 惭补丑腻谤腻箩补, the vice-president of 艢谤墨 Gau岣嵞珁a 痴别诲腻苍迟补 Samiti and general editor of its publications, is publishing this present edition of 艢谤墨尘补诲 叠丑补驳补惫补诲-驳墨迟腻 with its Sanskrit verses, an anvaya (word-for-word), verse translations and the 厂腻谤腻谤迟丑补-惫补谤峁�i峁嚹� commentary of the great preceptor, 艣谤墨-驳补耻岣嵞珁补-惫补颈峁ａ箛补惫补-腻肠腻谤测补 艢谤墨 艢谤墨濒补 痴颈艣惫补苍腻迟丑补 颁补办谤补惫补谤迟墨 峁琱腻办耻谤补. He is also presenting a simple, comprehensible commentary known as 厂腻谤腻谤迟丑补-惫补谤峁�i峁嚹� 笔谤补办腻艣颈办腻-惫峁泃迟颈. 艢谤墨 Gau岣嵞珁a 痴别诲腻苍迟补 Samiti will remain eternally grateful and indebted to him for this. By deeply studying this book, the virtuous, intelligent readers will certainly receive supreme benefit and bliss.

At the end of his preface to the 骋墨迟腻, jagad-guru o峁� 惫颈峁ａ箛耻辫腻诲补 艢谤墨濒补 Bhaktivinoda 峁琱腻办耻谤补 comments,

Unfortunately, most of the commentaries and Bengali translations of 艢谤墨尘补诲 叠丑补驳补惫补诲-驳墨迟腻 published to date are written by the advocates of the doctrine that the living entity and the Supreme Lord are non-different in every respect (abheda-产谤补丑尘补惫腻诲补). Only a few publications contain commentaries and translations that are in line with pure devotion to 叠丑补驳补惫腻苍, the Supreme Personality of Godhead. The commentaries of 艢a峁卥ar腻肠腻谤测补 and 膧nandagiri are full of absolute monism (abheda-产谤补丑尘补惫腻诲补), or the doctrine that the living entity is non-different from the Absolute Truth. The commentary of 艢谤墨濒补 艢谤墨dh膩ra Sv膩m墨, though not full of 产谤补丑尘补惫腻诲补, consists of a scent of the Rudra 蝉补尘辫谤补诲腻测补鈥檚 doctrine of purified non-dualism (蝉腻尘辫谤补诲腻测颈办补 艣uddh膩dvaita). Some statements in the commentary of 艢谤墨 惭补诲丑耻蝉奴诲补苍补 厂补谤补蝉惫补迟墨p膩da support bhakti, but its final instruction and essence expound abheda-产谤补丑尘补惫腻诲补, or monistic liberation. The commentary of 艢谤墨 R膩m膩nuj腻肠腻谤测补 is completely in accordance with bhakti, but those who taste pure bhakti-rasa cannot derive ever-increasing bliss from it.

In our country, no commentary was available that follows 艢谤墨 Caitanya 惭补丑腻辫谤补产丑耻鈥檚 philosophy of inconceivable oneness and difference (acintya-产丑别诲腻产丑别诲补). Therefore, to facilitate the pure devotees鈥� relish of rasa and to benefit faithful people, I took great pains to procure the commentary of 艢谤墨 Gaur膩峁単a 惭补丑腻辫谤补产丑耻鈥檚 devout follower, the most erudite 艢谤墨 痴颈艣惫补苍腻迟丑补 颁补办谤补惫补谤迟墨 惭补丑腻艣aya, the crest jewel among devotees.

I have now published the 骋墨迟腻 with this commentary as well as with a Bengali verse translation named Rasika-谤补帽箩补苍补. The commentary, written by 艢谤墨濒补 Baladeva Vidy膩产丑奴峁�a峁嘺 Prabhu, which also follows the teachings of 艢谤墨尘补苍 惭补丑腻辫谤补产丑耻, consists mainly of philosophical conceptions. 艢谤墨濒补 颁补办谤补惫补谤迟墨 峁琱腻办耻谤补鈥檚 commentary, however, is full of both philosophical conceptions and the mellow of pure love (辫谤墨迟颈-rasa). I have published the commentary of 艢谤墨濒补 颁补办谤补惫补谤迟墨 峁琱腻办耻谤补, because his conceptions are easy to comprehend and his Sanskrit language straightforward. The general reader will therefore be able to understand it easily.

Jagad-guru 艢谤墨濒补 厂补谤补蝉惫补迟墨 骋辞蝉惫腻尘墨 Prabhup膩da comments,

Even though there are countless expositions, commentaries, and translations of this book in many languages, 艢谤墨濒补 痴颈艣惫补苍腻迟丑补 颁补办谤补惫补谤迟墨 峁琱腻办耻谤补 still composed his 厂腻谤腻谤迟丑补-惫补谤峁�i峁嚹� commentary, which follows the 艢谤墨 Gau岣嵞珁a Vai峁ａ箛ava conceptions. He did this especially for the rasika Gau岣嵞珁a devotees. 艢谤墨濒补 痴颈艣惫补苍腻迟丑补 颁补办谤补惫补谤迟墨 峁琱腻办耻谤补 is fourth in disciplic succession from 艢谤墨濒补 Narottama 峁琱腻办耻谤补 and is the guardian and preceptor of the Gau岣嵞珁a Vai峁ａ箛ava dharma in its intermediate period.

This verse about him is most famous:

惫颈艣惫补蝉测补 苍腻迟丑补-谤奴辫辞鈥檚补耻
产丑补办迟颈-惫补谤迟尘补-辫谤补诲补谤艣补苍腻迟
bhakta-cakre vartitatv膩t
cakravarty 膩khyay膩bhavat

He is known by the name 痴颈艣惫补苍腻迟丑补, the Lord of the uni-verse, because he indicates the path of bhakti, and he is called 颁补办谤补惫补谤迟墨 (he around whom a circle, or assembly, turns) because he always remains in the assembly (cakra) of pure devotees.

All Gau岣嵞珁a 痴补颈峁ａ箛补惫补蝉 know something about 艢谤墨濒补 颁补办谤补惫补谤迟墨 峁琱腻办耻谤补. In particular, those who study the 艢谤墨尘补诲-叠丑腻驳补惫补迟补尘, discuss the 骋墨迟腻 and study, teach and deliberate upon the Gau岣嵞珁a scriptures will surely, to some extent, be aware of his transcendental brilliance. Few authors have appeared among the Gau岣嵞珁a Vai峁ａ箛ava preceptors who have written Sanskrit works and commentaries as extensively as 艢谤墨濒补 颁补办谤补惫补谤迟墨 惭补丑腻艣aya.

In the year 1706, 艢谤墨濒补 痴颈艣惫补苍腻迟丑补 颁补办谤补惫补谤迟墨 峁琱腻办耻谤补 was very old. He sent his student, 驳补耻岣嵞珁补-ved膩nt腻肠腻谤测补, the highly erudite 艢谤墨辫腻诲补 Baladeva Vidy膩产丑奴峁�a峁嘺, and his disciple, 艢谤墨 碍峁涐梗峁嘺诲别惫补, to a philosophical assembly in Jaipur. Great misfortune had befallen the members of the Gau岣嵞珁a 蝉补尘辫谤补诲腻测补 there because they had forgotten their 蝉腻尘辫谤补诲腻测颈办补 identity and had disregarded Vai峁ａ箛ava 痴别诲腻苍迟补. To dissipate that misfortune, 艢谤墨辫腻诲补 Baladeva Vidy膩产丑奴峁�a峁嘺 composed an independent treatise on the 叠谤补丑尘补-蝉奴迟谤补 in accordance with the thoughts of the 艢谤墨 Gau岣嵞珁a Vai峁ａ箛ava 蝉补尘辫谤补诲腻测补. In this way he rendered a most distinguished service to the 蝉补尘辫谤补诲腻测补, which greatly pleased 艢谤墨濒补 颁补办谤补惫补谤迟墨 峁琱腻办耻谤补. This was the second of 艢谤墨濒补 颁补办谤补惫补谤迟墨 峁琱腻办耻谤补鈥檚 great accomplishments in preaching Vai峁ａ箛ava dharma. It is also a shining example of an approved rectification performed by a non-seminal 产谤腻丑尘补峁嘺 and Vai峁ａ箛ava 腻肠腻谤测补.

艢谤墨尘补诲 叠丑补驳补惫补诲-驳墨迟腻 consists of eighteen chapters, which comprise Chapters Twenty-five to Forty-two of the 叠丑墨峁�m补-辫补谤惫补 of 惭补丑腻产丑腻谤补迟补. 艢谤墨 碍峁涐梗峁嘺鈥檚 friend Arjuna is the listener, and 叠丑补驳补惫腻苍 艢谤墨 碍峁涐梗峁嘺 is the speaker. Before reading 艢谤墨尘补诲 叠丑补驳补惫补诲-驳墨迟腻, it is of utmost importance to know the mutual relationship between Arjuna and 叠丑补驳补惫腻苍 and to understand Arjuna鈥檚 conception of 艢谤墨 碍峁涐梗峁嘺 as the Supreme Lord. 艢谤墨尘补诲 叠丑补驳补惫补诲-驳墨迟腻 is not a 鈥榮cripture鈥� born of imagination, so there is no need of any interpretation of it that is rooted in mundane speculation. 艢谤墨 Arjuna, 厂补帽箩补测补, 顿丑峁泃补谤腻峁ａ弓谤补, Janamejaya and the sages headed by 艢补耻苍补办补 never took the 骋墨迟腻 to be a metaphor. To say that 厂补帽箩补测补 represents divine vision, that 顿丑峁泃补谤腻峁ａ弓谤补 represents the blind mind, and that both are situated in the one body is simply the result of a sprouting imagination. Conversely, it is natural for a mind that is controlled by the soul to have divine vision, for that mind is capable of controlling the senses.

Generally, people understand 骋墨迟腻 to refer to 艢谤墨尘补诲 叠丑补驳补惫补诲-驳墨迟腻, which was instructed by 艢谤墨 碍峁涐梗峁嘺 to His friend Arjuna. Modern-day bookstores, however, contain titles such as 骋墨迟腻-samanvaya and 骋墨迟腻-granth膩val墨, promoting them as great works that embody the very essence of scriptural knowledge. Why is there objection to accepting the excellence and antiquity of 艢谤墨尘补诲 Bhagavad-驳墨迟腻, which is spoken by 艢谤墨 叠丑补驳补惫腻苍 and which has been adorned with such superlative titles as sarva-箩帽腻苍补-辫谤补测辞箩颈办腻 (that which employs all knowledge), sarva-艣腻蝉迟谤补-蝉腻谤补产丑奴迟腻 (the essence of all scriptures) and 迟补迟迟惫腻谤迟丑补-尘补帽箩补谤墨 (the flower bud of imports on the Absolute Truth)? In the name of showing individuality and liberality, impersonalists, monists, polytheists and those who endeavour to synthesize spirit and matter, use terms such as samanvaya (harmonization, or synthesis) that shamelessly profess everything to be equal. Such persons are forever busy demonstrating their liberal morality through concocted commentaries that endeavour to offer some speculative form of adjustment on 艢谤墨尘补诲 叠丑补驳补惫补诲-驳墨迟腻, 艢谤墨尘补诲-叠丑腻驳补惫补迟补尘 and other scriptures.

At present, the word samanvaya is misused and misinterpreted. True harmony can only be found in 叠丑补驳补惫腻苍. Fabricated conceptions can never be equated with harmony. 厂补尘补苍惫补测补-产丑腻峁�y补蝉 (commentaries that claim to present a harmonious conclusion) on the 骋墨迟腻 are now found in shops and bookstores, but it is neither concord (anvaya) nor synthesis (samanvaya) to say that the world is 笔补谤补尘别艣惫补谤补 (the Supreme Lord) or that 笔补谤补尘别艣惫补谤补 is the world. This infectious disease of the doctrine of 鈥榟armony鈥� is evident in many of the so-called educated elite. It must be opposed and refuted.

Those who pride themselves on their Western education avoid placing their faith in the scripture and investigating true knowledge through it. Rather, they resort to various types of mundane logic to satisfy their tendency for inquiry. Atheistic historians and researchers analyze a scripture using the latest research methods in order to determine its time of composition. Because they fail to accept its factual substance, they are unable to reconcile aspects of the scriptures that contradict their conclusions. 艢谤墨尘补诲 叠丑补驳补惫补诲-驳墨迟腻 is a part of 惭补丑腻产丑腻谤补迟补, yet they say it was added at a later date. This kind of research does not spread the glories of the eternal distinguished culture of sages who have seen the Truth (腻谤测补-峁涐梗颈蝉); rather, it only confirms the researchers鈥� indifference and disdain toward them. It is not a quest for immortal nectar but the spitting of poison.

Modern educated people fill their speeches and writings with the word 鈥榮ectarian鈥� so as to boast their liberality. They forget that the glory of 腻谤测补-dharma, which is eternal, is sectarianism in its most pure sense. The current of true conceptions that is received through the 驳耻谤耻-辫补谤补尘辫补谤腻 is termed 蝉补尘辫谤补诲腻测补, or a disciplic lineage that completely and properly bestows the Supreme Truth. This current has been flowing since time immemorial in the theistic society of India.

The 腻谤测补-峁涐梗颈蝉 firmly established the system of 蝉补尘辫谤补诲腻测补 on a solid, scientific foundation. The attempt to destroy it began with a fierce attack by those who adhered to atheistic communism, which came from the West. The root cause of such calamity is an erroneous understanding of the word 鈥榮ectarian鈥�. Now, many fabricated, narrow-minded sects loudly voice their opposition to the bona fide 蝉补尘辫谤补诲腻测补s. Unable to pursue the Absolute Truth, they take shelter of opportunism, thinking the frantic dance of their minds to be liberality, or public opinion. Consequently, they are forced to become impersonalists, worshipping brahma, the featureless aspect of the Absolute Truth, which is devoid of all potency. The plot to prove that 艢谤墨 叠丑补驳补惫腻苍, the Supreme Absolute Truth, is featureless is now termed non-sectarian, or a蝉腻尘辫谤补诲腻测颈办补.

It is fashionable to write so-called spiritual or non-sectarian commentaries on the 骋墨迟腻 and other scriptures. Regrettably, however, in today鈥檚 society, non-sectarianism refers to willfulness, opportunism, and lack of inhibition. One should understand that those who reject the realized truths of the 腻谤测补-峁涐梗颈蝉鈥搕hose who know past, present and future鈥揳nd the eternally perfect, exalted personalities, and who assert that their doctrines are spoiled by sectarianism, are in fact attached to impersonalism and materialism. Such people label as non-sectarian the commentaries of political leaders, fruitive workers, empiric philosophers and mystics.

To understand the actual conclusions of 艢谤墨尘补诲 叠丑补驳补惫补诲-驳墨迟腻 and to philosophically deliberate upon them, one must take shelter of the instructions of the previous 腻肠腻谤测补s and follow those instructions. One will then be able to perceive and realize the inner intention of the 骋墨迟腻. A subject becomes easy to understand if the author himself gives an explanation, or commentary, otherwise one鈥檚 own understanding of the subject will naturally be tainted by the four defects: error, illusion, imperfect sense perception and deception. Consequently, one cannot possibly understand the intention of the 骋墨迟腻 unless one takes shelter of the realized truth imparted by the sages who know past, present and future, and the previous 腻肠腻谤测补s within the disciplic succession, who are devoid of such faults. There is no other way.

I shall try to present some of the truths that my most worshipful spiritual master, 艢谤墨 艢谤墨濒补 Bhakti 笔谤补箩帽腻苍补 碍别艣补惫补 骋辞蝉惫腻尘墨 惭补丑腻谤腻箩补, spoke on the subject of the 骋墨迟腻.

The purpose of 艢谤墨尘补诲 叠丑补驳补惫补诲-驳墨迟腻 is not to promote diplomacy or the ethics of a 办峁�a迟谤颈测补, but rather to teach complete surrender to the lotus feet of 艢谤墨 碍峁涐梗峁嘺, the utmost Supreme Absolute Truth.

Arjuna, is the cause of the 骋墨迟腻鈥�s appearance and he can never be bewildered. His bewilderment is an act, solely to facilitate the appearance of the 骋墨迟腻, for he is the eternal associate and friend of 叠丑补驳补惫腻苍 艢谤墨 碍峁涐梗峁嘺.

艢谤墨 Vy膩sadeva says, 鈥�辫腻谤迟丑辞 惫补迟蝉补岣�鈥� (骋墨迟腻-尘补丑腻迟尘测补 6). From this we can understand that the milk of the 骋墨迟腻 was not only intended for Arjuna, who is here compared to a calf.

艢谤墨 碍峁涐梗峁嘺 says, 鈥�m膩m eka峁� 艣补谤补峁嘺峁� vraja鈥搕ake exclusive shelter of Me鈥� (骋墨迟腻 18.66). Here, the word ekam indicates that the sole intention of the 骋墨迟腻 is to help one surrender to 艢谤墨 碍峁涐梗峁嘺, the possessor of all potency.

In the 骋墨迟腻 (9.31), we see that 叠丑补驳补惫腻苍 makes His devotee, Arjuna, declare that His devotee never perishes: kaunteya 辫谤补迟颈箩腻苍墨丑颈 na me 产丑补办迟补岣� 辫谤补苍补艣测补迟颈. The purport is that 叠丑补驳补惫腻苍 always protects the vows of His devotees in every way, while He slackens His own vows simply upon hearing His devotee鈥檚 prayers of distress. Therefore, out of His 产丑补办迟补-惫腻迟蝉补濒测补 (affection for His devotees) 叠丑补驳补惫腻苍 proclaims His devotee鈥檚 victory.

In the 骋墨迟腻 (4.9) He says, 鈥淢y birth and activities are divine and full of inconceivable potency.鈥�

The Vedas have emanated from 莫艣惫补谤补鈥檚 breathing, but the words of 艢谤墨 骋墨迟腻 have emanated from His lips. The 骋墨迟腻 is therefore as transcendental as the Vedas. In this regard, there is no scope for argument.

In the 骋墨迟腻 (9.11) 叠丑补驳补惫腻苍 tells Arjuna, 鈥淔oolish people, who are bewildered by 尘腻测腻, consider My transcendental form of eternality, knowledge and bliss to be ordinary, like a perishable human body, and thus they slight Me.鈥� Something that is devoid of form or features is never worshipable. Moreover, absence of features does not constitute transcendence. The forms of 叠丑补驳补惫腻苍 and the 痴补颈峁ａ箛补惫补蝉 are eternal, all cognizant and blissful. They cannot be perceived by the mundane senses and are completely pure and transcendental. They are 苍颈谤驳耻峁嘺-迟补迟迟惫补, completely free from the material modes of nature.

Jagad-guru 艢谤墨尘补诲 Bhaktisiddh膩nta 厂补谤补蝉惫补迟墨 Prabhup膩da writes in the introduction to his commentary:

艢谤墨尘补诲 Bhagavad-驳墨迟腻, which consists of eighteen chapters, is celebrated as an 鲍辫补苍颈峁�a诲. There are countless expositions, commentaries and translations of this book in many languages. The commentaries of 艢谤墨濒补 艢谤墨诲丑补谤补, 艢谤墨 R膩m膩nuja, 艢谤墨 Madhva, 艢谤墨 痴颈艣惫补苍腻迟丑补 and 艢谤墨 Baladeva are most prominent. Those who have taken shelter of the Gau岣嵞珁a 痴补颈峁ａ箛补惫补蝉鈥� most worshipful 艢谤墨 Caitanyadeva are very attached to the commentaries that are approved by His associates. Those who are born in a seminal line of 产谤腻丑尘补峁嘺s follow the 蝉尘腻谤迟补-诲丑补谤尘补 as propounded by Manu and others. The 骋墨迟腻, however, delineates the system of determining caste according to character, a system that opposes this doctrine. 叠丑补驳补惫腻苍 艢谤墨 碍峁涐梗峁嘺 says, 鈥淭hose whose intelligence is plundered by the desire to be freed from distress worship the demigods according to appropriate regulations, being subject to their own natures.鈥� Why should we take shelter of demigods and not of 础诲丑辞办峁�a箩补, 叠丑补驳补惫腻苍, the Supreme Personality of Godhead who is beyond the purview of the material senses? If one abandons the worship of the transcendental Cupid, 叠丑补驳补惫腻苍 艢谤墨 痴颈峁ａ箛耻, and worships others instead, one鈥檚 human intelligence is both lost and destroyed. Until one is free from all desires, one cannot worship 碍腻尘补诲别惫补 (the transcendental ever-fresh Cupid).

In his introduction to his Rasika-谤补帽箩补苍补 commentary on the 骋墨迟腻, jagad-guru 艢谤墨濒补 厂补肠肠颈诲腻苍补苍诲补 Bhaktivinoda 峁琱腻办耻谤补 writes,

The most compassionate 叠丑补驳补惫腻苍 艢谤墨 碍峁涐梗峁嘺, whose words always hold true, spoke 艢谤墨尘补诲 叠丑补驳补惫补诲-驳墨迟腻, which is an investigation into the essential import of all the Vedas, to His friend, Arjuna, to deliver the entire world. These instructions of the 骋墨迟腻 are the only means to deliver the world.

The 骋墨迟腻 is therefore the crown jewel of all 鲍辫补苍颈峁�a诲s. The 鲍辫补苍颈峁�a诲s, the Brahma-蝉奴迟谤补 and 叠丑补驳补惫补诲-驳墨迟腻 are all pure devotional scriptures (艣耻诲诲丑补-产丑补办迟颈-艣腻蝉迟谤补s). Those who possess a transcendental nature will certainly take the renounced order upon hearing the 骋墨迟腻, just as Uddhava did. The deep import of the 骋墨迟腻 is that a person鈥檚 eligibility follows in the wake of his nature. Without the proper eligibility, the conditioned soul cannot possibly attain 叠丑补驳补惫腻苍. Fruitive action (karma), knowledge (箩帽腻苍补) and devotion (bhakti) have different natures, and thus their identities are also different. For this reason, after due deliberation, the Vedas have been divided into three divisions: 办补谤尘补-办腻峁囜笉补, 箩帽腻苍补-办腻峁囜笉补 and bhakti-办腻峁囜笉补. One鈥檚 karma transforms into bhakti once one surpasses the desire to attain religiosity (dharma), wealth (artha), sense gratification (办腻尘补) and liberation (尘辞办峁�a) and instead finds joy in the service of 叠丑补驳补惫腻苍. Bhakti is therefore the final aim of the living entity鈥檚 prescribed duty and also its fruit.

Bhakti is a very profound principle; it is the very life of 箩帽腻苍补 and karma and it fulfils their purpose. That is why the discussion on bhakti has been placed in the middle six chapters. By this we see that supremely pure bhakti is the final goal of the 骋墨迟腻. The verse, sarva-dharm膩n parityajya, found at the end of the 骋墨迟腻 (18.66), establishes that surrender to 叠丑补驳补惫腻苍 is the most confidential instruction.

To understand the actual philosophical conclusions and lessons of the 骋墨迟腻, from its auspicious beginning until its final conclusion, we must first surrender to a spiritual master in the line of the foremost Gau岣嵞珁a Vai峁ａ箛ava, 艢谤墨 搁奴辫补 骋辞蝉惫腻尘墨, because the pure words and teachings of transcendental and eternally perfect personalities are free from error, illusion and so on. In fact, they are our only welfare. The neem, mango, tamarind and bel (wood-apple) trees on the banks of the pure 叠丑腻驳补惫补迟墨 骋补峁単腻 grow bitter, sweet and sour fruit, even though they are nourished by the same water. Similarly, due to their natures, the living entities who are enchanted by 尘腻测腻, the deluding material energy, preach different conceptions after studying the same scripture.

One may ask why 叠丑补驳补惫腻苍 instructs His dear friend Arjuna to practise karma, 箩帽腻苍补, yoga and so forth if they are not the best 蝉腻诲丑补苍补. The answer is that 艢谤墨 碍峁涐梗峁嘺 also states in the 骋墨迟腻 that without bhakti to 艢谤墨 叠丑补驳补惫腻苍, all endeavours in karma, 箩帽腻苍补 and yoga are fruitless and meaningless. 艢谤墨 Caitanya 惭补丑腻辫谤补产丑耻 has instructed that worship in anugatya of the 驳辞辫墨蝉 of Vraja (ie. following in their footsteps), is the highest type of worship. 鈥�础颈艣惫补谤测补 艣颈迟丑颈濒补 preme nahi mora 辫谤墨迟补 鈥搇ove that is enfeebled by ai艣varya-箩帽腻苍补 does not satisfy Me鈥� (艢谤墨 颁补颈迟补苍测补-肠补谤颈迟腻尘峁泃补, 膧di-濒墨濒腻 3.16). This is 碍峁涐梗峁嘺鈥檚 hidden intention. In the verse sarva-dharm膩n parityajya m膩m eka峁� 艣补谤补峁嘺峁� vraja, 艢谤墨 碍峁涐梗峁嘺, the source of all divine incarnations, has revealed and proclaimed His sovereignty over the material energy and the demigods, and He has also proclaimed Himself to be the supreme object of worship for all. He is the basis and shelter of the empiric philosophers鈥� worshipful brahma, the Lord鈥檚 featureless aspect. He is the non-dual Truth (advaya-箩帽腻苍补-tattva) and He is the one true object (惫腻蝉迟补惫补-vastu)鈥搕hat is, He is one without a second.

The first six chapters of the 骋墨迟腻 discuss karma-yoga, the path of spiritual advancement where the fruit of one鈥檚 pious action is offered to the Lord. The last six discuss 箩帽腻苍补-yoga, the path of spiritual advancement through transcendental knowledge. And the middle six discuss bhakti-yoga, the path of loving devotion to the Supreme Lord (叠丑补驳补惫腻苍). From this we understand that Bhakti 惭补丑腻-诲别惫墨 is the supreme shelter of karma and 箩帽腻苍补. Bhakti 惭补丑腻-诲别惫墨 was once established as one who gives life to 箩帽腻苍补, 惫补颈谤腻驳测补 and so on, in a gathering [in which 艢谤墨尘补诲-叠丑腻驳补惫补迟补尘 was discussed] at M膩y膩t墨rtha Haridvara, the best among the seven holy places. Without the mercy of Bhakti-诲别惫墨, neither karma, 箩帽腻苍补, yoga nor any other process can give the desired result. This is specifically evidenced in the following verses: bhakty膩 m膩m abhij膩n膩nti (骋墨迟腻 18.55), bhakty膩 labhyas tv 补苍补苍测补测腻 (骋墨迟腻 8.22), bhakty膩ham ekay膩 驳谤腻丑测补岣� (艢谤墨尘补诲-叠丑腻驳补惫补迟补尘 11.14.21), bhakty膩 tu峁�yati kevalam, bhaktir evaina峁� nayati (惭腻迟丑补谤补 艢谤耻迟颈), and na s膩dhayati m膩峁� yogo (艢谤墨尘补诲-叠丑腻驳补惫补迟补尘 11.14.20).

In the authoritative scriptures, the performance of supremely pure, exclusive devotion (known as 惫颈艣耻诲诲丑腻-, 补苍补苍测腻- or 办别惫补濒腻-产丑补办迟颈) is said to be the final instruction for the living entity. From the verse, satata峁� k墨rtayanto m膩m (骋墨迟腻 9.14), we understand that worship of 叠丑补驳补惫腻苍 is the performance of the nine kinds of devotion, headed by chanting the name, form, qualities and pastimes of 艢谤墨 碍峁涐梗峁嘺. 艢谤墨 颁补颈迟补苍测补-肠补谤颈迟腻尘峁泃补 states, 鈥�补辫谤腻办峁泃补 vastu nahe 辫谤腻办峁泃补 gocara 鈥� transcendental objects are beyond mundane knowledge and the material senses鈥� (Madhya-濒墨濒腻 9.195). Pride and scholarship are defeated in such an attempt. 叠丑补驳补惫腻苍鈥檚 mercy can only be attained by surrender to Him and by offering Him one鈥檚 very self. Many people who are intoxicated by their mundane scholarship and pride try to study and teach the meaning of the scriptures, but they only cheat themselves and others. 艢谤墨 碍峁涐梗峁嘺 spoke the verse te峁Ｄ佱箖 satata-yukt膩n膩m (骋墨迟腻 10.10), for this reason.

The fundamental principle in regard to 艢谤墨 叠丑补驳补惫腻苍 (bhagavat-tattva) is realized through buddhi-yoga (pure intelligence directed towards the attainment of the Lord), which is bestowed by 叠丑补驳补惫腻苍. Those who try to understand the import of scripture while faithfully taking shelter of 艢谤墨 Hari, Guru and 痴补颈峁ａ箛补惫补蝉, very easily cross over the ocean of material existence and attain transcendental devotion to the lotus feet of 艢谤墨 碍峁涐梗峁嘺. Performance of such devotion is the qualification for prema, pure love of God. Thus the words sarva-guhyatama (most confidential), determine the supreme subject matter of the 骋墨迟腻, which is prema, the fifth goal of life and the final stage of 蝉腻诲丑补苍补-bhajana.

Through this comparative discussion of the 骋墨迟腻, 艢谤墨 叠丑补驳补惫腻苍 has established the supremacy of bhakti-yoga. 艢谤墨 Caitanya 惭补丑腻辫谤补产丑耻鈥搘ho delivers the people in the age of Kali鈥揳long with His dear associates, has shown the path to search for the most worshipful Absolute Truth. They have also shown the pinnacle of 蝉腻诲丑补苍补-bhajana. In this way they have bestowed incalculable benefit upon us. This is their causeless, heartfelt compassion upon all living entities. Throughout the entire world, their conception is therefore supported by wise men and scholars alike.

艢谤墨 Guru-Vai峁ａ箛ava d膩s膩nud膩sa鈥�
the servant of the servants
of 艢谤墨 Guru and the 痴补颈峁ａ箛补惫补蝉,

罢谤颈诲补峁囜笉颈产丑颈办峁�u
艢谤墨 Bhaktived膩nta 痴腻尘补苍补
痴测腻蝉补-辫奴箩腻 of 艢谤墨 艢谤墨 Gurup膩da-padma
25 February 1997