Shri Bhagavan said :

Up to the sixth chapter, all theoretical and practical knowledge about Yoga has been imparted by Bhagavan Shri Krishna and all Arjuna's doubts have been removed. The last of the doubts lingering in Arjuna's heart was mentioned in verses 37 and 38 of the last chapter. When that doubt also has been removed by Bhagavan Krishna, now Arjuna is free from doubts (all subsequent questions posed by Arjuna in Bhagavad Geeta are in the nature of queries rather than doubts or misgivings). Now he is ready to go ahead on the path of Yoga wholeheartedly and without any fear or misgiving. As a matter of fact, one starts ascending to Yoga the moment one is free from doubts. The knowledge imparted by Bhagavan Krishna so far has freed Arjuna's mind from the diversions of senses and their objects. When this happens, the person automatically gets attached to Bhagavan. The expression `Mayyasaktamanah' (one whose mind is attached to Me) is a beautiful one and also somewhat mysterious. Normally, knowledge leads to non-attachment (Sanyasa). However, Mayyasaktamanah is one whose attachment towards the sense objects has been replaced by attachment towards Bhagavan. This stage is different from that of peace or contentment of Chitta where all movements have come to an end and everything is immersed in calmness and bliss of the Self. Mayyasaktamanah is on whose mind has not yet merged with the bliss consciousness of Chitta but it has an unhindered movement towards Bhagavan. The mind remains but, instead of having a craving for the sense objects, it has a craving for Bhagavan.

Similarly Madasrayah means one who is fully dependent on Me (Bhagavan) and not dependent on anything else. When dependence on sense objects, senses, mind, intellect and ego is discarded, one becomes fully and unreservedly dependent on Bhagavan. Then one has no worries, fears or obsessions. Everything is looked after by Bhagavan.

When one is Mayyasaktamanah, without any doubt, practising Yoga wholeheartedly and depending entirely on Bhagavan, one begins to have full and uninterrupted vision of Bhagavan. That is why Shri Krishna says `Listen how you will know Me in entirety'

This chapter has begun by Shri Krishna on His own. So far, all knowledge has been expounded; the concrete method of practising Atmasanyama Yoga has been elaborated in its full glory in the last chapter. All doubts have been removed from their very foundations. Arjuna has not posed any fresh question also. Now it is for Arjuna to practice Yoga as taught in the last chapter in the light of the knowledge imparted so far. What is the necessity of a further instruction? The knowledge, which Bhagavan Krishna is going to reveal in this chapter, will automatically unfold itself one a person practises the Atmasanyamayoga prescribed by Bhagavan. There was no need of revealing in advance what the aspirant was going to know in due course while practising Yoga stage by stage.

What Bhagavan Shri Krishna is going to reveal in this chapter is nothing but an act of grace. Impelled by His generous and gracious nature, Bhagavan Krishna gives what the recipient may not even deserve. Bhagavan Krishna is always willing to show very special favour to His devotee like Arjuna who is keen to go along with Him.

This does not mean that Arjuna did not deserve the grace showered on him by Bhagavan. Purified by the knowledge so far imparted, Arjuna has become free from doubt, full of faith, his mind has a craving for Bhagavan Krishna and he is entirely dependent on Bhagavan. The stage has, therefore, come when he is in a position to appreciate the revelation of this chapter. A person who is lacking in faith, who is full of doubts, who is not fully dependent on Bhagavan and who is not single-mindedly devoted to Bhagavan would not be in a position to fully appreciate this chapter.

Moreover, Bhagavan Krishna is committed to give full knowledge to Arjuna. True, Arjuna has not asked any fresh question, but he has not said so far that his delusion of which he spoke in verse 7 and 8 of chapter II has finally gone. His intellectual doubts have been removed, but he has not yet attained that divine vision of the unity of Self. He can be said that Shri Krishna is still dealing with Arjuna's request in verse 7 of chapter II and also his question in verse 4, chapter IV (pl. see discussion below that verse).

This chapter is more in the nature of a gracious revelation a process which was begun in chapter IV - rather than a piece of instruction, teaching or knowledge to be understood by intellect. This chapter is to be enjoyed rather than to be understood or followed. There is much more beyond the sheer meaning of the words in the verses of this chapter. Each of the verses is charged with the divine grace of Bhagavan Shri Krishna, which can be felt when the conditions mentioned above are satisfied.

To appreciate the full glory of the blissful revelation embodied in this chapter (and the subsequent ones) one should pray to Bhagavan Shri Krishna for his grace, mercy and devotion to His lotus feet.

If Bhagavan had this complete and self-sufficient knowledge up His sleeve, why did He not reveal it in the beginning itself (in chapter II)? Then Arjuna would not have needed anything. The answer is that this knowledge could not have been appreciated at that stage. It is not a doubt-destroying knowledge but it is that revelation which can be appreciated and grasped after all the doubts have been dispelled and one has become full of unflinching faith in Bhagavan Shri Krishna. Accordingly, Bhagavan has decided to reveal this divine knowledge at the proper stage. When one is ripe to absorb and appreciate knowledge; it expands his vision and awareness by a stroke of grace. This is what is now needed for Arjuna. At intellectual level, he has grasped all the theory and practice of the divine Yoga, his mind has become one pointed towards Bhagavan. Now all that is needed is to expand his vision so that he sees in his divine vision the reality about the world and the reality about Bhagavan and the relation between the two. When this knowledge is known (not at the level of intellect of course, but at the level of consciousness or awareness) nothing remains to be known again because everything in directly seen and experienced in the divine vision.

Arjuna is very fortunate indeed that Bhagavan Shri Krishna has found him eligible for receiving this supreme and divine knowledge. We are also fortunate that we have access at least to the words spoken by Shri Krishna. If we pray to Him constantly, one day we will be in a position to appreciate this subtlest of all knowledges.

Shri Krishna has made it clear that perfection or realisation is possible only by human effort. The sub-humans like insects, animals birds etc. are not equipped with the capacity to put in the effort for Self-realisation. They can only enjoy or suffer the effect of their actions performed in the previous births. Even beings higher than human being (like gods etc.), in spite of their supernatural powers, are unable to strive for Self-realisation because they cannot perform actions necessary for moving further on the path of Brahma. This privilege is earmarked only for human beings. After enjoying the fruits of their past actions, when one takes a human birth, then only further progress is possible (verse 43, last chapter).

Bhagavan Krishna says that even among the human beings, who are the only ones privileged to try for perfection, one out of thousands strives for perfection. Most of them go after the desires and remain entangled in the actions. Even out of those who are perfected in the technique of Yoga, a rare one knows Bhagavan in essence.

It should not be imagined that Shri Krishna is regretting that in spite of every human being possessing the potential for Self-realisation, hardly a rare one achieves that goal. Bhagavan Shri Krishna is beyond regrets. Moreover He has no reason so regret anything. Everything happens according to His divine play or Lila. He simply states a statistical principle (which operates according to His pleasure) that although every human going is equipped to strive for Self realisation, which he does achieve also, provided he is curious about it, at one point of time, out of thousands, hardly one is found trying for perfection.

Bhagavan’s statement that even among the striving who are purified in the technique of Yoga, a rare one knows Him means that one's own effort and accomplishments are never enough for knowing Bhagavan in essence. For this, His grace is a must. He reveals himself to only those who are recipients of His grace. No efforts of Self-realisation are ever enough without an earnest prayer to Him to shower His grace. And His grace will certainly be showered on us one day if we have patience and unflinching faith and love.

But how would Bhagavan Krishna justify His statement in the second line in the light of His previous statement in verse 10 of chapter IV? Very simply Bhagavan has said in verse 10 of chapter IV that `many... have come to My doing'. When they come to His being, they become one with Him. They sense to be many. Whoever knows Him in essence has to be one with Him. If many strive to know Him, and they come to His Being, they cease to be many; they become `one'. This `rare one' who knows Him is no other than He Himself. Nobody other than Him knows Him. He alone knows Himself.

That is why Bhagavan says that many perfected in the technique of Yoga may strive to know Him but who knows Him is a rare one. After knowing Him, the distinction between one and many itself breaks down. Any number of persons may thrive to know Him, they may come to His Being, but after that they merge into that 'rare one' (Bhagavan Himself) who sees one in many and many in one. Viewed in this light, Bhagavan's words are entirely free from any pessimism. At the same time He has made the point that knowing Him is a rare distinction.

Bhagavan Shri Krishna begins the revelation. He starts by the great aspect of creation. The five elements: earth, water, fire space and air represent the entire material universe. Though these five elements cannot be called elements within the meaning of modern chemistry, they do represent broad categories that cover all the physical entities (matter, energy etc.) in the universe. Earth can represent all the solids, water all liquids and air all gases. Thus; earth, water and air stand for all the matter in the universe. Fire represents energy in any form (It is well known in modern science that energy can be converted from one form to another i.e. heat energy into mechanical energy, electrical energy into light etc.) Space, the fifth element enumerated by Shri Krishna is known to be the most predominant constituent of the material universe. Not only most of the universe is matterless space, even the atoms constituting matter contain empty space to a very large extent. If the empty space of all the atoms of a normal human body were discarded, the remaining matter would be just the size of a speck of dust. Thus, almost all the universe is just empty space.

Not only this, after the advent of the theory of relativity, space is no longer regarded as just emptiness or absence of matter and energy. It is now regarded as a physical entity having its own geometry and physical properties, which lead to phenomena like gravitation. According to the theory of relativity, time and space are different dimensions of the same `space-time continuum in which the two are inseparably integrated. The `Kham' (normally meaning space or continuum) used in this verse must be taken to mean this `space-time continuum ' so that `time' (which seems to be otherwise missing from the description of the `nature' in the verse) is covered.

Thus the five elements cover all the matter, energy in various forms, space and time. The entire physical universe is covered.

Thus the five elements cover all the matter, energy.

Mana (translated as `mind') means that the cognitive faculty of mind which thinks, feels and exercises volition. Desires, attachment, excitement, fear, anger etc. arise in the `Mana'. All the sense organs are controlled by Mana and they have been included in it in this verse. The senses are powerless without the association of Mana. It can be said that the senses are the tools of Mana, but when the Mana is uncontrolled, the senses can lead it astray also. Mana is the only link between the world of senses (perception and experience of the material universe represented by the five elements discussed above) and the Self. When it is limited by the senses, the Mana enjoys the material universe by being one with it. When the Mana, having crossed the barriers of the senses, gets attached to the Self, it knows the Self by being one with the Self. Then it is called `Chitta'.

Intellect is the faculty of reasoning. It analyses a thought (arising in the Mana) and distinguishes the reasonable from the unreasonable. Normally, the intellect is subtler than Mana and is able to control it but when the Mana is in an agitated state, it can pollute and misguide the intellect also.

`Ahankara' (ego) creates the feeling of `I' or `mine' and distinguishes. `I’ and `mine' from others. It is an account of ego that we are not able to see others as our own Self. Also, it is an account of ego that we call the body, Mana, intellect as `ours'. It is on account of ego again that we feel that we feel that we are performing actions and we are being praised or humiliated.

This `Mana', `Buddhi' and `Ahankar' are the psychological elements which are regarded as equivalent to self by the ignorant. They are as inanimate as the inanimate matter or energy. They appear alive only because they are illuminated by the Self. Bhagavan Krishna has included them in His nature.

As Bhagavan is going to clarify in the next verse, the eightfold nature described in this verse is the inanimate or lower nature (called Apara Prakriti). Other than this is the higher or Apara Prakriti which is the cause of life.

The eightfold nature described in the last verse is the Apara, lower, gross or material nature. Other than this is the Para or higher nature which is Jivabhuta or in the form of Jiva. This is subtler than the Apara Prakriti is and it sustains the entire universe. This Prakriti can be called the principle of life, vital force or Prana. It is this Para Prakriti on account of which Mana, Buddhi and Ahankara become alive and active. The Mana, with the help of the senses, perceives the material universe represented by the five elements. Thoughts arise in the Mana and they are analysed by the Buddhi and Ahankara. The phenomenon of life is on account of Bhagavan's Para Prakriti.

Bhagavan Krishna says that all the beings have arisen out of the Para and Apara Prakriti described in the previous verses. The Apara Prakriti, provides the body along with the organs of senses and action and the psychological faculties (mind, intellect and ego) and the Para Prakriti provides the life consciousness. All that is animate or inanimate arises out of this twofold Prakriti of Bhagavan. Bhagavan, being the supreme Self of everything the source as well as the end of the entire universe. The entire universe is born in Him (by virtue of the two fold nature) and finally dissolves in Him, just as an earthen pitcher is created out of earth and finally, when it is destroyed, dissolves into the earth.

Just as the entire structure of a garland is dependent on the thread which sustains the beads, the entire universe owes its existence and sustenance to Bhagavan Shri Krishna. The universe is only an appearance on account of the interplay of the twofold nature of Bhagavan described earlier. In essence, nothing in the universe is different from Bhagavan. Just as an earthen pitcher differs from the earth only in appearance, not in content; so, also the universe is nothing other than Bhagavan. It appears different and diverse only within the realm of appearance.

This verse and the previous bring out of the real meaning and interrelation of Sat and Asat spoken of in verse 16 of chapter II. As proclaimed in that verse, in essence Sat (Bhagavan) alone exists. This corresponds to the elaboration in the second line of the previous verse and first line of this verse. Asat (the universe) exists only within the domain of appearance and comes into being by virtue of Bhagavan's twofold nature. The creation, sustenance and dissolution of the universe happen only within the realm of appearance. In essence, nothing happens at all and Bhagavan (who is Sat) alone remains ever unchanged.

Some intellectuals may ask `What is after all the truth?'

Does the universe exist or not? If it is only an appearance and not a reality, can it be ignored? And if its existence is real, how can it be said that Bhagavan alone exists.'

The answer is that the truth about the universe is never absolute. It depends upon the point of view. We perceive the universe as our senses reveal it to us. If our eyes were sensitive to radio waves rather than to optical waves (as they are), the universe would look very different to us. Sun would be a very insignificant source of `light’ (radio waves) like a very faint star while some stars, which are not even visible to the naked eye, would be shining like the sun. The whole scheme of colours would change. Clouds, which are so opaque, would become absolutely transparent. Similarly the appearance of the universe with respect to other senses also depends upon the sensitivity and range of the senses. Thus, the appearance of the universe depends upon the perception of the senses. Similarly the perception of happiness, sorrow, anger, fear, excitement also depends upon the sensitivity of the Mana, Buddhi and Ahankara (similar circumstances may generate different feelings among different persons). When the senses become dormant (as in deep sleep or unconsciousness) or when one transcends the senses (as in Samadhi state), the universe disappears for the subject in question. If there is no point of view, there is no universe. The truth of the universe is always dependent upon some point of view or the other (determined by the senses, Mana, Buddhi and Ahankara).

The truth of Bhagavan, Self, Brahma or Sat, on the contrary is not dependent on any point of view. It is absolute and immutable. In fact all points of view arise in Bhagavan only. He is the perceiver, He is the instruments of perception (senses, Mana, Buddhi and Ahankara), He is the object to be perceived and He alone is the act of perception and yet He is beyond all these. He is the essential truth of everything independent of points of view.

When we analyse an iron cupboard, we find that it is nothing but iron in material content. Yet it has its own shape, size, colour and rigidity. What is the truth? Is it a cupboard or it is simply iron? Depends upon our point of view. If we brought a piece of magnet near the iron cupboard, it would exert a force of attraction. The magnet would not distinguish between an iron cupboard and some other piece of iron. It would attract all the pieces of iron alike irrespective of their shape, size, colour and other qualities. From the point of view of the magnet, it is not a cupboard; it is simply iron.

Yet the cupboard aspect cannot be ignored; if we have a different point of view. We cannot keep our clothes in a lump of iron although the magnet may testify that it is as much iron as the cupboard and both are the same in content. Similarly, shape size, colour, rigidity etc. may have their own significance depending upon our point of view. If we are interested in sale proceeds, we may certainly distinguish between graphite, charcoal and diamond. If we are simply interested in burning it and getting carbon dioxide we may treat them alike because they are all nothing but carbon in essence.

Similarly, from a worldly point of view, the universe does exist and we must accept the verdict of the senses, mind etc. for carrying on our worldly activities. However, for realising the absolute truth, we must look beyond the senses, also when we would find that, in essence, everything is threaded on Bhagavan only.

`Beads' in this verse could mean clusters of yarn beads made of knots on the same thread.

Bhagavan Krishna illustrates the meaning of the previous verse by concrete worldly examples. He says that He is the essence of all the worldly objects and beings. He is the essence of water (in fact all liquids) in the shape of sapidity, the essence of sun and moon in the form of light, the essence of space in the form of sound, the essence of all the Vedas in the form of OM - the sacred Mantra, and the essence of all men in the form of manliness.

In all these examples, Bhagavan has shown Himself to be the very basis of the existence of various manifestations. Nothing can be water without the quality of sapidity. Similarly sun and moon cannot be conceived without their light and so on for other examples. The example of sound and space is particularly interesting. Sound, according to modern science, is disturbance in the intervening medium (which travels in the form of waves and is recognised by ears as the sensation of sound). Some cosmologists believe that primordial matter and energy in the universe have arisen out of a disturbance in space, which are called vacuum fluctuations and is a quantum mechanical phenomenon. Thus, the entire physical universe appears to have come into existence on account of the primordial sound in the space. Sound or disturbance is the creative aspect of space, responsible for the entire creation.

According to the Sankhya theory, the five gross elements (earth, water, air fire, and space) have arisen out of the subtle Tanmatras (Gandha, Rasa, Sparsha, Roopa and Shabda). Thus, water has arisen out of Rasa (Sapidity), Tanmatra and space out of Shabda (sound) Tanmatra. This also shows why Bhagavan has called himself Rasa in water and Shabda in space.

These are not mere examples at intellectual level. This is Bhagavan Shri Krishna's supreme revelation, which broadens the awakening and expands consciousness, provided one has faith and devotion to Him. The import of these verses is beyond their meaning.

`Punyogandhah' means the Gandha (odour) Tanmatra, which is the origin of the earth according to Sankhya theory. Brilliance sustains the fire. There can be no fire without brilliance. Life is the vitality or Prana, which is the basis and origin of all living beings. The ascetics or men of austerities base themselves on Tapa (austerity). They are sustained by Tapa. Hence, Bhagavan Shri Krishna illustrates how, in the subtlest way, He sustains every manifestation.

Bhagavan Shri Krishna reveals Himself as the eternal seed of all beings. Just as the entire diverse structure of a tree (including its roots, stem, branches, leaves, flowers and fruits) is inherent in its seed, the entire form of the diverse totality of all beings is inherent in the unmanifest body of Bhagavan. Moreover, ordinary seeds are not eternal but perishable. When the tree grows, the seed is no more. Bhagavan, however, is eternal and imperishable. He contains the entire structure of the universe in unmanifest form (like a seed) before the universe is created. After the universe comes into being, He sustains the universe and after the universe comes to an end, the eternal seed again remains. The eternal seed, which creates, sustains and dissolves the universe, remains the same throughout the life of the universe.

Bhagavan Krishna says that He is the intelligence of those who excel in intelligent and glory in those who are glorious. All the qualities of human beings are on account of Him. He, in the subtlest form, sustains all the qualities in which people appear to excel.

Bhagavan Shri Krishna proclaims that He is that might among the mighty which is devoid of attachment and desire; that might which is utilised for a pure and selfless cause. As if to make the point that desire is not to be condemned altogether, He adds that He is also that desire which is not contrary to Dharma, the righteous path. Desire arises out of the activity of Rajas Guna and is responsible for creating and sustaining the universe. Desire, which is contrary to Dharma, is to be eschewed, but the desire, which is in accordance with Dharma, is a manifestation of Bhagavan and is responsible for maintaining the universe.

A point arises now. Bhagavan Krishna, while revealing His glory, has proclaimed Himself to be the best of every manifestation. What about the evil and negative qualities? Are they not Bhagavan's manifestations too? Why does He not say that He is the weakness of the weak also, for instance? Surely, Bhagavan is the cause and essence of every quality, positive or negative; the basis of all manifestations, noble or evil.

He does not even distinguish between good and bad, noble and evil, virtue and vice etc. He is beyond all qualities. By calling Arjuna the best of Bharatas, Bhagavan has indicated that for him, who had all the noble of qualities and virtues, He is to be seen as the essence of all the virtues and positive qualities. An evil person (like Kansa) would no doubt see Bhagavan Krishna as the worst of all demons endowed with all the evil and negative qualities. If Bhagavan were to reveal His divinity to an evil- natured person like Kansa or Jarasandha (for argument's sake), Bhagavan would proclaim Himself as the essence of all that is evil and the worst of vices. Thus the divine revelation is according to the nature of the subject. In this case, Arjuna being a noble person endowed with all the positive qualities, Bhagavan's revelation comes in the form of the best of all virtues and the essence of all that is majestic, glorious and beautiful.

All that has been described by Shri Krishna in verse 4 as Apara Prakriti arises out of the three Gunas, Sattva, Rajas and Tamas and is permeated by them. The three Gunas are the primary building blocks of the Apara Prakriti. When they are held in equilibrium, there is no creation, but when this equilibrium is disturbed, the creation starts. Particularly, mind, intellect and ego experience various moods and undergo various phases on account of these Gunas. This subject has been dealt with in detail in chapter XIV of Bhagvad Geeta.

Bhagavan Shri Krishna says that all that arises out of the three Gunas should be known as arising out of Him. However, this is not a physical process like the birth of a child from the mother. That is why Bhagavan adds that He is not in them and they are not in Him although He is the cause of them. Bhagavan is not physically situated in the entities born of the three Gunas, because He cannot be contained or limited by any entity. The entities are not in Bhagavan either, in the sense of being situated in a cavity inside the body of Bhagavan. In the case of an earthen pitcher, although it arises out of earth, it can neither be said that the earth is in the pitcher nor can it be said that the pitcher is in the earth. Similar is the relation of the entities with respect to Bhagavan.

All the entities arise out of Bhagavan but this creation is not a physical process. In fact the creation exists only from the point of view of the mind (along with the senses), intellect and ego. From the absolute point of view of Brahma or Bhagavan, there is no creation at all. In fact Brahma has no point of view at all. It is pure awareness in which the experience, the objects of experience and the act of experience merge into one. This aspect of Brahma remains unchanged through creation or destruction. The entities (created with respect to the mind, ego and intellect) do not come to reside in Brahma physically, nor the Brahma goes to reside in the entities. In spite of being the creator of all the entities, He remains unmoved, unchanged and uninvolved.

The universe is incapable of knowing Bhagavan. The inanimate objects have neither awareness nor sense perception. The living things limited by mind, intellect and ego cannot know Him because He is beyond these three (Most animals do not have even intellect. They go by instincts). Human beings can make an effort to know Him as elaborated by Bhagavan in earlier chapter - particularly in chapter VI. But, one knows Him only when He showers His grace and when one knows Him, he becomes Him.

Bhagavan is beyond the three Gunas from which the entire universe arises and He is immutable. Although he permeates the entire changeable universe, He remains unchanged. This sounds like a paradox but the contradiction remains only if creation, sustenance and destruction of the universe are regarded as physical processes. As discussed below the previous verse, they are not.

Bhagavan Krishna's Maya is divine because it is His own nature. Earlier, Bhagavan has called it Atmamaya. To the ignorant it appears like illusion and bondage on account of the limitation of consciousness. Maya is responsible for bondage of actions, attachment to the sense objects, attachment to the fruits of actions etc. In reality, action or effort towards Yajyna alone is relevant for bringing about one's purification and evolution towards the supreme goal. The fruits of actions are totally irrelevant. Bhagavan has said in verse 19, chapter-III that performing actions worthy of performance, and giving up attachment for their fruits, one reaches the supreme goal. On account of the divine Maya, consisting of the Gunas, the ignorant experience an attraction towards the fruits of action, which leads them astray. Instead of pursuing actions dedicated to Yajyna, they run after the fruits of action and waste their lives.

It is very difficult to surmount Maya by an egoistic effort. Without Bhagavan's grace, one cannot cross Maya. Those who worship Him alone, cross this Maya. Worshipping Bhagavan for the sake of some worldly benefit is not worshipping Him alone. Really, it is the cherished worldly gain, which is being worshipped rather than Bhagavan; Bhagavan is only a means to achieve a worldly aim. Worshipping Him alone means worshipping Him exclusively, seeking Him only. By exclusive devotion to Bhagavan one knows Him and His Maya. Then one is no longer deluded by it. Its attraction is gone. Then one sees it as a divine play of Bhagavan, which is its real nature.

Maya is divine. It has a function to perform. It is only on account of its Gunas and their binding power that creation comes into being and is sustained. Statistically most people are subject to Maya, though eventually, each one of them is destined to find the supreme goal by his own process of evolution. Thus, the worldly affairs and evolution towards the supreme goal go on side by side as cosmic processes. This is nature.

Bhagavan Shri Krishna has revealed a very direct way to cross Maya - exclusive devotion to Him. Yet not all worship Him. These are those whose discrimination has been taken away by Maya. As long as one is overcome by a delusion, he does not see the necessity of coming out of it. Only when he realises that he has been a victim of a delusion, does he attempt to come out of it. These people completely overpowered by Maya are given to demoniac attitude (described in verse 4, chapter XVI), they perform evil actions because they have turned away from Yajyna. They have been described as wretches or the worst of men because they do not even realise that they are ruining their lives.

However, this stage cannot last forever. No one can keep of falling indefinitely. At some stage, these people giving to demoniac attitude learn their lesson and are awakened. Then they develop curiosity in Yoga and their further evolution is assured. Otherwise, Bhagavan Himself, appearing as an Avatara `destroys' them and ends their demoniac individuality.

Out of these, only the Gynani (the enlightened) worships Him with the proper perspective. The remaining ones are interested in Him for other reasons. The Arta (the desperate) worships Him in the belief that Bhagavan will ward off his troubles as a result of worship. The curious wants to know the truth out of sheer curiosity. The seeker of the wealth expects Bhagavan to grant him material benefits as a result of His worship. But all these four have been described as men of virtuous deeds in contrast to the people of evil actions described in the previous verse. The reason is that the moments one turns to the worship of Bhagavan for whatever reason and by whatever motive, the awakening starts and one day he is sure to get true enlightenment.

That is why Bhagavan classifies all His worshippers, interested and disinterested as men of virtuous deeds. Men of evil actions, described in the previous verse do not worship Bhagavan at all.

The enlightened is ever united, and therefore, he has the divine perspective unlimited or distorted by worldly desires or sense disturbances. Hence is absorbed in single minded and exclusive devotion to Bhagavan. Bhagavan is extremely dear to him and he is ever satisfied in devotion and love for Him because he also is Bhagavan's beloved. Bhagavan Shri Krishna elaborates in the next verse why He regards the enlightened as superior to the other three mentioned in the previous verse.

By calling all the four mentioned in verse 16 generous, Bhagavan Shri Krishna has revealed His own generosity. He is prepared to greet and welcome whoever worships Him with a pure mind, even though he not be enlightened and not free from worldly desires. In verse 16, Bhagavan has said that all these four are performers of virtuous deeds, for they all keep on rising higher and higher and one day they get enlightened. In this verse `Udara' can mean noble also. Whoever worships Bhagavan with a pure mind, for whatever reason, is noble. People with demoniac attitude never worship Him.

The enlightened is the Self itself. He has reached the highest goal. He is ever united and established in Bhagavan's highest state. Nothing is better than this state. Bhagavan is the only Jynani. Whoever gets full enlightenment becomes Bhagavan, the Self. The bond of love and devotion mentioned in the previous verse, thus represents Para Bhakti - the highest form of love in which the lover and the beloved become identical.

Bhagavan says that the enlightenment is a hard earned goal, the culmination of the evolutionary process spread over many births. At the end of these births, one becomes Jynani and then there are no more births because the individual consciousness comes to an end and the Jynani attains universal divine consciousness. Then he worships Bhagavan Vasudeva with unwavering devotion, realising fully that the entire universe is nothing but Bhagavan. When this realisation or awakening comes, there is no difference between sitting in meditation, worshipping Bhagavan in a conventional way and carrying on worldly affairs. Hence, in every way, a Jynani worships Bhagavan only. This state is indeed a rare achievement. It does not come easily.

But that does not mean that we have any reason to be disheartened. We should have total faith in Bhagavan Shri Krishna and should not bother whether enlightenment comes easily or with difficulty. Let it come whenever the Lord desires. We should be happy in whatever way He chooses to keep us. Ultimately He will surely grace us.

Those who are overpowered by desires, naturally strive only for fulfilling those desires. They worship various other deities like ghosts, spirits and demigods, with the object of fulfilling those desires. They observe all the rites and rules which are prescribed for this purpose. They are helpless against their own nature, which binds them to desires. The nature arises out of past actions.

There is a difference between worshipping Bhagavan for fulfilling worldly desires and worshipping `other deities' for fulfilling particular desires. The other deities are worshipped with the knowledge that they are not Bhagavan (who is almighty, all pervading and the Self of all) but their are deities other than Bhagavan who possess supernatural powers to accomplish certain actions. Each deity is supposed to possess a limited power to grant boons in a limited sphere. Thus, when a certain boon is desired, the relevant deity only has to be worshipped following a prescribed procedure.

Bhagavan always graces each person to follow his path of evolution and move forward. Overpowered by worldly desires, when a devotee wishes to worship a particular deity, Bhagavan helps him by fixing his faith with that deity.

The meaning of this verse is very general and it has applicability even out of the present context. The word used by Bhagavan in the verse is `Tanu' which means `body' literally.

By implication it means any manifestation or form which has a shape. Hence, even apart from gods etc. mentioned in the previous verse, if a person wants to worship some other manifestations, Bhagavan fixes his faith accordingly. Bhagavan always helps every person along his path of evolution determined by his nature.

A great secret! The person thinks that he is getting the boons are granted by the particular deity, but behind the supernatural power of the deity is the omnipotent Bhagavan. He grants the boons through all deities.

Another interpretation of the verse can be that against the desires, which a devotee may be seeking to fulfil, not all are fulfilled (if worshipping one deity or another fulfilled all the desires, nobody would remain dissatisfied and probably nobody would seek Self-realisation). Only those are fulfilled which are sanctioned by Bhagavan, keeping the view the ultimate welfare of the devotes. With his mind satisfied on account of fulfilment of certain desires and with the lesson learnt out of unfulfilled desires, he moves forward on the path of evolution.

Even the boons granted by Bhagavan through various deities contain a useful lesson, which the devotee realises in time as he moves further along his path. These boons are not everlasting. They come to an end over a period of time. Thus, after prolonged experience (may be of several lifetimes) the devotee realises that it is pointless to seek fulfilment of worldly desires.

Whatever a person worships, he gets that as the final destination. Whoever worships gods, goes to these gods. The gods are, however, perishable like all other manifestations. Those who worship Bhagavan go to Him and attain eternal bliss because Bhagavan is beyond destruction.

Bhagavan Shri Krishna reveals the secret of what is `Him'. He is not any personified being, although He may appear so to the senses. The dull-witted, the unwise, devoid of the divine discrimination think that Bhagavan Shri Krishna is or was that personified manifestation of which we have read and heard so much. He is that also, no doubt, but He is not limited or confined by any personified form. Beyond His manifest form, which was in front of Arjuna, is the supreme state of His which is unmanifest, to which nothing is superior and which is immutable. Those who know this supreme state or existence know really who He is.

When He says that `the universe regard Me as subject to personification' Bhagavan Shri Krishna does not merely refer to his Human form which was in front of Arjuna. All the forms that we see in the universe - human and otherwise, living and non-living - are His forms. Beyond all of them He exists ever in His supreme, unsurpassed state. Those who think that He is identical with any of the forms are mistaken. At the same time, those who discriminate against any particular form or dislike anybody are also equally mistaken, because He is equally in all the forms. Behind every personality - however, noble or wicked, is He, ever established in His supreme and unsurpassed state, immutable and unmanifest. Hence, we should not be deluded by the diversity of external forms, personalities and behaviour patterns. They are all equally His and represent His own divine nature.

Bhagavan says 'I am not manifest to all'. One meaning is that He is not manifest to everybody but only to His true devotees who are able to cross His Yoga Maya. To the remaining, He is veiled by His own Yoga Maya. Another meaning is that He is not manifest to any of His manifestations. Although they are His own forms, they cannot know Him as long as they are limited by their form. The different limbs of a person (if somehow they become conscious of their separate individuality) cannot know the person to whom they belong. When their individual consciousness merges in the unified consciousness of the person who is the owner of the limbs, then alone it is possible to know who that person is. Similarly when a manifestation transcends its own form and limitation so that its individual consciousness (ego) merges with the universal consciousness of Bhagavan, it is possible to become Him and know Him.

The Sanskrit word 'Sarvam' (meaning `all') symbolically represents the entire manifest universe. It may be infinite and unlimited in extent, but it is contained in the domain of space-time. Brahma is not contained in any domain whatsoever. Hence, He cannot be described even by the word `Sarvam'.

Now Bhagavan Shri Krishna has made a much more startling statement than He had made in verse 5 of chapter IV. In that verse he had said that He knows all the births of Arjuna and Himself. Now He says that he knows all the beings who lived in the past, who are living in the present and who will live in future; It looks a tremendous statement to make, but it is not surprising, coming from Him. Time itself is His manifestation and permeated by Him all through. Not only He knows the entire time - past presented and future - the power and action of time arises out of Him. It is an understatement to say that He knows past, present and future.

He surely knows all the beings; they are His own manifestations brought into existence by His own divine Maya. He permeates them all. But they do not know Him as long as they held on to the consciousness of `beings' separate from one another and from Him. This is because, as discussed in the previous verse, He is not manifest to them as long as they are bound by a limited consciousness. As long as one has the consciousness of `Bhuta' (one having a form and individuality), it is impossible to know Him.

Glory to you, O Krishna, Lord! We got the first definite assurance that you know us, the insignificant beings living a momentary existence. How will you now escape the responsibility of rescuing us?

The delusion is bound to arise on account of the experience of duality (happiness, misery; victory, defect; gain, loss etc.) born of the basic experience of duality viz. desire and aversion, as long as one has the status of `Bhuta' (a being having a form and having ego) in this universe. If one transcends the `Bhuta' - consciousness, and crosses the boundaries of desire and aversion, the delusion no longer remains. The next verse explains this.

But why have you rendered this verse in a non committal tone leaving it to us to grasp what is it which leads to melting of sins, disappearance of delusion and inclination towards the virtuous actions and devotion to You? What should we do to get over the delusion and the sins? Worship you? But how can we, when you have not favoured us even with devotion to your lotus feet? Is your grace not required even to make a beginning? Why beat about the bush then?

As long as the sins remain in the form of past Sanskaras, delusion is hard to overcome and one is not attracted by devotion to Bhagavan. This does not imply that His supreme grace must wait till the sins are exhausted; His grace can destroy the sins in no time. Rather, the meaning is that when the delusion of duality starts disappearing and one is firmly attracted by Bhagavan's devotion, it is an indication that sins are melting away and He is gracing us by engaging us in virtuous actions.

Complete knowledge means the knowledge of Brahma, the knowledge of the nature and behaviour of embodied divinity (individual beings) and the entire field of action. Although Bhagavan Shri Krishna has thrown considerable light on each of these three (in chapters II to V particularly), the full knowledge of them cannot be imparted in a verbal discourse. Hence, Bhagavan says that those who strive for liberation taking refuge in Me, gradually, on their own, (or rather by His grace) come to know what is Brahma, what is the field of individual beings and what is the true nature of action. Bhagavan has not imparted knowledge of these three to Arjuna, but He has revealed the way in which He can know them.

The entire universe created and governed by Bhagavan's mysterious divine nature is permeated by decay and death in contrast to Him who is immutable and imperishable. Hence, for getting liberation from decay and death, one must put up a sincere effort taking refuge in Him. Then ultimately, by His grace, one knows the realm beyond decay and death.

Adhyatma literally means concerning Self. It means, by implication, the nature and behaviour of different individual beings, which come into being as a result of the interplay of the twofold nature of Bhagavan Shri Krishna. Knowing the entire Adhyatma is knowing the essence of the diversity of nature and behaviour of the individual beings. It is on account of lack of knowledge of Adhyatma that we wonder why some people are saintly, selfless, kind while others are wicked, selfish and cruel etc. Knowing all actions means grasping the essence of all the activity, which arises or seems to arise from the beings and from inert nature and which influences or appears to influence them.

It is very difficult indeed to know Him - even remember Him at the time of death. Even in the slightest agony perturbing the senses, the mind becomes so turbulent that His image is lost. At the time of death, the senses, mind, intellect and ego raise such hue and cry as if the whole world were coming to an end. How can one know Him at the time of death? When one knows the consciousness that lies beyond the senses, mind, intellect and ego, the consciousness, which knows no death, then one is capable of knowing Him at the time of death. Such a person knows Him in all the three aspects of Adhibhuta, Adhideva, and Adhiyajyna.

Literally, Adhibhuta means `concerning Bhuta' or beings; Adhideva means `concerning god' and Adhiyajyna means ` concerning sacrifice'. By implication, Adhibhuta means the perishable aspect of the Reality (the entire material universe), Adhideva means the Lord of the entire creation and destruction and Adhiyajyna means the unmanifest aspect of divinity, which is the witness of all that happens to an embodied soul (Jivatma). These three are only different aspects of the same Brahma or Bhagavan Krishna and should not be imagined as separate entities. When one knows them and sees the unity of all the three, one is able to know Him even at the time of death.