yasya deve parā bhaktir
yathā deve tathā gurau
tasyaite kathitā hy arthāḥ
prakāśante mahātmanaḥ
One who has unflinching devotion for the Supreme Lord and is directed by the spiritual master, in whom he has similar unflinching faith, can see the Supreme Personality of Godhead by revelation. One cannot understand Kṛṣṇa by mental speculation. For one who does not take personal training under the guidance of a bona fide spiritual master, it is impossible to even begin to understand Kṛṣṇa. The word tu is specifically used here to indicate that no other process can be used, can be recommended, or can be successful in understanding Kṛṣṇa.
The personal forms of Kṛṣṇa, the two-handed form and the four-handed, are described as su-durdarśam, very difficult to see. They are completely different from the temporary universal form shown to Arjuna. The four-handed form of Nārāyaṇa and the two-handed form of Kṛṣṇa are eternal and transcendental, whereas the universal form exhibited to Arjuna is temporary. The words tvad anyena na dṛṣṭa-pūrvam (verse 47) state that before Arjuna, no one had seen that universal form. Also, they suggest that amongst the devotees there was no necessity of showing it. That form was exhibited by Kṛṣṇa at the request of Arjuna so that in the future, when one represents himself as an incarnation of God, people can ask to see his universal form.
The word na, used repeatedly in the previous verse, indicates that one should not be very much proud of such credentials as an academic education in Vedic literature. One must take to the devotional service of Kṛṣṇa. Only then can one attempt to write commentaries on Bhagavad-gītā.
Kṛṣṇa changes from the universal form to the four-handed form of Nārāyaṇa and then to His own natural form of two hands. This indicates that the four-handed forms and other forms mentioned in Vedic literature are all emanations of the original two-handed Kṛṣṇa. He is the origin of all emanations. Kṛṣṇa is distinct even from these forms, what to speak of the impersonal conception. As far as the four-handed forms of Kṛṣṇa are concerned, it is stated clearly that even the most identical four-handed form of Kṛṣṇa (which is known as Mahā-viṣṇu, who is lying on the cosmic ocean and from whose breathing so many innumerable universes are passing out and entering) is also an expansion of the Supreme Lord. As stated in the Brahma-saṁhitā (5.48),
jīvanti loma-vila-jā jagad-aṇḍa-nāthāḥ
viṣṇur mahān sa iha yasya kalā-viśeṣo
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
“The Mahā-viṣṇu, into whom all the innumerable universes enter and from whom they come forth again simply by His breathing process, is a plenary expansion of Kṛṣṇa. Therefore I worship Govinda, Kṛṣṇa, the cause of all causes.” Therefore one should conclusively worship the personal form of Kṛṣṇa as the Supreme Personality of Godhead who has eternal bliss and knowledge. He is the source of all forms of Viṣṇu, He is the source of all forms of incarnation, and He is the original Supreme Personality, as confirmed in Bhagavad-gītā.
In the Vedic literature (Gopāla-tāpanī Upaniṣad 1.1) the following statement appears:
sac-cid-ānanda-rūpāya
kṛṣṇāyākliṣṭa-kāriṇe
namo vedānta-vedyāya
gurave buddhi-sākṣiṇe
“I offer my respectful obeisances unto Kṛṣṇa, who has a transcendental form of bliss, eternity and knowledge. I offer my respect to Him, because understanding Him means understanding the Vedas, and He is therefore the supreme spiritual master.” Then it is said, kṛṣṇo vai paramaṁ daivatam: “Kṛṣṇa is the Supreme Personality of Godhead.” (Gopāla-tāpanī Upaniṣad 1.3) Eko vaśī sarva-gaḥ kṛṣṇa īḍyaḥ: “That one Kṛṣṇa is the Supreme Personality of Godhead, and He is worshipable.” Eko ’pi san bahudhā yo ’vabhāti: “Kṛṣṇa is one, but He is manifested in unlimited forms and expanded incarnations.” (Gopāla-tāpanī Upaniṣad 1.21)
The Brahma-saṁhitā (5.1) says,
īśvaraḥ paramaḥ kṛṣṇaḥ
sac-cid-ānanda-vigrahaḥ
anādir ādir govindaḥ
sarva-kāraṇa-kāraṇam
“The Supreme Personality of Godhead is Kṛṣṇa, who has a body of eternity, knowledge and bliss. He has no beginning, for He is the beginning of everything. He is the cause of all causes.”
Elsewhere it is said, yatrāvatīrṇaṁ kṛṣṇākhyaṁ paraṁ brahma narākṛti: “The Supreme Absolute Truth is a person, His name is Kṛṣṇa, and He sometimes descends on this earth.” Similarly, in the Śrīmad-Bhāgavatam we find a description of all kinds of incarnations of the Supreme Personality of Godhead, and in this list the name of Kṛṣṇa also appears. But then it is said that this Kṛṣṇa is not an incarnation of God but is the original Supreme Personality of Godhead Himself (ete cāṁśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam).
Similarly, in Bhagavad-gītā the Lord says, mattaḥ parataraṁ nānyat: “There is nothing superior to My form as the Personality of Godhead Kṛṣṇa.” He also says elsewhere in Bhagavad-gītā, aham ādir hi devānām: “I am the origin of all the demigods.” And after understanding Bhagavad-gītā from Kṛṣṇa, Arjuna also confirms this in the following words: paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān, “I now fully understand that You are the Supreme Personality of Godhead, the Absolute Truth, and that You are the refuge of everything.” Therefore the universal form which Kṛṣṇa showed to Arjuna is not the original form of God. The original is the Kṛṣṇa form. The universal form, with its thousands and thousands of heads and hands, is manifest just to draw the attention of those who have no love for God. It is not God’s original form.
The universal form is not attractive for pure devotees, who are in love with the Lord in different transcendental relationships. The Supreme Godhead exchanges transcendental love in His original form of Kṛṣṇa. Therefore to Arjuna, who was so intimately related with Kṛṣṇa in friendship, this form of the universal manifestation was not pleasing; rather, it was fearful. Arjuna, who was a constant companion of Kṛṣṇa’s, must have had transcendental eyes; he was not an ordinary man. Therefore he was not captivated by the universal form. This form may seem wonderful to persons who are involved in elevating themselves by fruitive activities, but to persons who are engaged in devotional service the two-handed form of Kṛṣṇa is the most dear.
TEXT 55
मत्कर्मकृन्मत्परमो मद्भक्तः सङ्गवर्जितः ।
निर्वैरः सर्वभूतेषु यः स मामेति पाण्डव ।। 55 ।।
mat-karma-kṛn mat-paramo
mad-bhaktaḥ saṅga-varjitaḥ
nirvairaḥ sarva-bhūteṣu
yaḥ sa mām eti pāṇḍava
mat-karma-kṛt – engaged in doing My work; mat-paramaḥ – considering Me the Supreme; mat-bhaktaḥ – engaged in My devotional service; saṅga-varjitaḥ – freed from the contamination of fruitive activities and mental speculation; nirvairaḥ – without an enemy; sarva-bhūteṣu – among all living entities; yaḥ – one who; saḥ – he; mām – unto Me; eti – comes; pāṇḍava – O son of Pāṇḍu.
My dear Arjuna, he who engages in My pure devotional service, free from the contaminations of fruitive activities and mental speculation, he who works for Me, who makes Me the supreme goal of his life, and who is friendly to every living being – he certainly comes to Me.
Anyone who wants to approach the supreme of all the Personalities of Godhead, on the Kṛṣṇaloka planet in the spiritual sky, and be intimately connected with the Supreme Personality, Kṛṣṇa, must take this formula, as stated by the Supreme Himself. Therefore, this verse is considered to be the essence of Bhagavad-gītā. The Bhagavad-gītā is a book directed to the conditioned souls, who are engaged in the material world with the purpose of lording it over nature and who do not know of the real, spiritual life. The Bhagavad-gītā is meant to show how one can understand his spiritual existence and his eternal relationship with the supreme spiritual personality and to teach one how to go back home, back to Godhead. Now here is the verse which clearly explains the process by which one can attain success in his spiritual activity: devotional service.
As far as work is concerned, one should transfer his energy entirely to Kṛṣṇa conscious activities. As stated in the Bhakti-rasāmṛta-sindhu (1.2.255),
anāsaktasya viṣayān
yathārham upayuñjataḥ
nirbandhaḥ kṛṣṇa-sambandhe
yuktaṁ vairāgyam ucyate
No work should be done by any man except in relationship to Kṛṣṇa. This is called kṛṣṇa-karma. One may be engaged in various activities, but one should not be attached to the result of his work; the result should be done only for Him. For example, one may be engaged in business, but to transform that activity into Kṛṣṇa consciousness, one has to do business for Kṛṣṇa. If Kṛṣṇa is the proprietor of the business, then Kṛṣṇa should enjoy the profit of the business.
If a businessman is in possession of thousands and thousands of dollars, and if he has to offer all this to Kṛṣṇa, he can do it. This is work for Kṛṣṇa. Instead of constructing a big building for his sense gratification, he can construct a nice temple for Kṛṣṇa, and he can install the Deity of Kṛṣṇa and arrange for the Deity’s service, as is outlined in the authorized books of devotional service. This is all kṛṣṇa-karma. One should not be attached to the result of his work, but the result should be offered to Kṛṣṇa, and one should accept as prasādam the remnants of offerings to Kṛṣṇa. If one constructs a very big building for Kṛṣṇa and installs the Deity of Kṛṣṇa, one is not prohibited from living there, but it is understood that the proprietor of the building is Kṛṣṇa.
That is called Kṛṣṇa consciousness. If, however, one is not able to construct a temple for Kṛṣṇa, one can engage himself in cleansing the temple of Kṛṣṇa; that is also kṛṣṇa-karma. One can cultivate a garden. Anyone who has land – in India, at least, any poor man has a certain amount of land – can utilize that for Kṛṣṇa by growing flowers to offer Him. One can sow tulasī plants, because tulasī leaves are very important and Kṛṣṇa has recommended this in Bhagavad-gītā. Patraṁ puṣpaṁ phalaṁ
