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RUDRAVAISNAVA

SAMPRADAYABhagavad-Gita

Chapter 3, verse 1

Commencing in chapter two, verse eleven Lord Krishna instructs Arjuna that he is lamenting for what should not be grieved for. A pattern has been set in motion that gives a sense of discrimination between the soul and the physical body and has been instructed as a way to attain moksa or liberation. So jnana yoga or a requisite mentality towards the soul has been taught, now learn how to apply this in respect to requisite activities in karma yoga as was explained beginning in chapter two, verse thirty-nine. Although jnana yoga and karma-yoga have been explained in detail, the relationship between the two has not been established as to which is superior and which is subordinate. In regard to discrimination and the cultivation of spiritual knowledge and being informed that they lead one to moksa or liberation; Arjuna came to the conclusion that Lord Krishna valued this path to be superior to karma yoga or the path of actions. But if this was true then Arjuna was bewildered because he did not understand why Lord Krishna was urging him to engage in a ghastly, horrific war by repeatedly telling him to arise and fight

Thus ends the commentary to Bhagavad-Gita, chapter 3, verse 1 by Sridhara Swami.

Bhagavad-GitaChapter 3, verse 2

We see Lord Krishna stating in chapter two, verse 31 that “There is no greater good fortune for a ksatriya warrior then to engage in a war for righteousness. So the superiority of actions has also being praised by Him. Due to the praising of both jnana yoga and karma yoga in a seemingly equal manner some conflict arises in Arjuna’s mind and he became confused. But still he is clear enough to understand that the Lord being compassionate is never really perplexing to His devotees; but it may appear so because of a lack of clarity. So Arjuna can perceive he is being seemingly bewildered and this is the underlying meaning of the verse. So Arjuna is beseeching Lord Krishna to clarify definitively which is the superior path of the two that gives blessedness and leads to final beatitude being moksa or liberation.

Thus ends the commentary to Srimad Bhagavad-Gita, chapter two, verse 2, by Sridhara Swami.


The Supreme Lord Krishna explains to Arjuna that he is looking at jnana yoga and karma yoga as two independent paths but He informs him that He has not stated this point of view.Lord Krishna has taught that both can give unadulterated devotion to the ultimate truth. Which yoga is superior or subordinate to the other is not a question as they each can attain the desired goal. They are two different paths to a singular destination suited to the ambiences of different aspirants. Lord Krishna, the omniscient one has explained very clearly in chapter two of the two classes of aspirants in the human race being the sinless of pure mind and the sinful of impure mind. Lord Krishna has explained that for purified minds jnana yoga or the yoga of knowledge is appropriate as in chapter two verse sixty-one states: the self controlled one sits in meditation on Him. But for minds not yet purified karma yoga or the yoga of action is more suitable as in chapter two verse thirty-one states there is no greater fortune for a ksatriya warrior than a righteous war. Therefore in respect to the two paths they are actually two stages of the same path separated only by purity and impurity of mind. You have already been taught the requisite state of mind conducive to realisation of the soul in jnana yoga now learn of it from the point of view of karma yoga.



Therefore until the light of knowledge dawns within a completely purified mind prescribed actions in the Vedic scriptures must be performed for purification by the different castes in various stages of life called varna-asrama. This is what Lord Krishna is explaining here. Otherwise due to a lack of purity in the mind spiritual knowledge will not manifest. This is the purport. In the Brihad IV.IV.XXII it states: The renunciates realising the Supreme Lord became liberated. So it can be understood that renunciation leads to moksa or liberation. But there might arise the question that if moksa is the result of renunciation then what is the need for actions? Apprehending such a doubt the verse states na ca sannyasanad eva meaning not only by renunciation. The import is that renunciation alone is not sufficient in itself to attain moksa if there is not sufficient spiritual knowledge accompanying it.

Thus ends the commentary by Sridhara Swami.


The renunciation of actions factually means not being attached to them. It does not mean actually giving them up, as that is impossible. Nobody neither a wise man or a fool under any circumstances can refrain from actions for a moment. The reason Lord Krishna is stating is that all are compelled to act forced by one’s likes and dislikes influenced by one’s

attachments and aversions arising out of prakriti, material nature and designated by one’s past life activities.



The unqualified renunciate who in ignorance attempts to perform jnana yoga the cultivation of spiritual knowledge is being censored now. In a strong sense Lord Krishna states: that fool who by forcefully restraining the senses under the pretext of meditation but is inwardly reflecting on the objects of the senses is a cheat and a charlatan. Being impure the mind of such an impostor lacks the tranquillity and lucidity to practice such meditation.



Now Lord Krishna reveals that a person performing karma yoga, actions performed without attachment to the rewards is superior to the cheating renunciate spoken of in the previous verse. That person who performs their actions with the mind offering them to the Supreme Lord is properly performing karma yoga by which their mind gradually becomes purified and they develop spiritual knowledge.



One should perform the duties prescribed in the Vedic scriptures appropriate for ones stage in life. The daily duties like praying, meditating and worshipping are being referred to by Lord Krishna. Action is superior to inaction for by abstention from action none of these activities can be accomplished. What to say of those, if one fails to take actions even the maintenance of their physical body will not be possible.



Everyone in the world is locked and bound to the material existence by actions. The renunciates state that: since all actions lead to bondage they should not be performed. But refuting this Lord Krishna states yagna-artaht that sacrifices done for the Supreme Lord without expectation of reward are exempt from bondage. This is confirmed in the Tattitrya Samhita I.VII.XXXXIV that sacrifice is non-different from the Supreme Lord. But for all other actions not sanctioned by worship to Him and not offered to Him the result is bondage. Therefore actions should be performed in this way without desires with firm faith and dedication to the Supreme Lord.

Thus ends the commentary to Bhagavad-Gita, chapter 3, verse 9, by Sridhara Swami.


So we see that not only Lord Krishna is stating this but also according to Prajapati or Brahma the creator of all material beings, that one who performs actions is superior to one who performs no actions. This is being explained in this and the next three verses. The words saha-yagnah-prajah means all progeny in existence in general but specifically the brahmans and ksatriyas who perform worship according to the Vedic scriptures. Verily remembering Lord Krishna and chanting His holy names is yagna or worship and by such sacrifice mankind will flourish and prosper. Here the word yagna means the time sacrificed to do the daily duties offered to the Supreme Lord and other obligatory activities such as following Ekadasi. Although there is no question of praising work that is done with desires it still exhibits that in general actions are better than inertness and lassitude which are more objectionable.



How does the sacrifice yield desired enjoyments? Lord Krishna answers this here. By yagna or worship and appeasement one pleases the devas or demi-gods, who in turn please the offerer with prosperity and abundance. Thus mutually gratifying each other both humans and the devas will be happy and attained the highest good.

Thus ends the commentary to the Bhagavad-Gita, chapter 3, verse 11, by Sridhara Swami.

Bhagavad-Gita

Chapter 3, verse 12

Lord Krishna reveals the positive results in performing yagna or worship to the devas or demi-gods in receiving prosperity and abundance and the negative results in not first offering what one is about to partake to the demi-gods in reciprocation. Therefore one who enjoys food which was originally placed on Earth by the demi-gods and which mankind uses for their life preservation and sustenance without offering it first to them in yagna or

worship is a thief . This is for ordinary people. For duly initiated Brahmins in one of the four authorised disciplic successions the five daily yagnas must be performed as well.

1) Brahma yagna- Study of the Vedic scriptures 2) Pitri yagna- Offering vegetarian foods to the anscestors3) Deva yagna- Offering of oblations to the demi-gods4) Bhuta yagna- Offering blessings to all created being5) Nri yagna- Showing hospitality to any guest that comes by



Therefore it can be understood that those humans who perform yagna or worship to the Supreme Lord Krishna are pre-eminent among the human species and not others. This is shown by the word santah meaning they are saintly and virtuous. Those who accept food after first offering it to the Supreme Lord are freed from the sins acquired from the five areas in the home causing harm to any living entity. They are: the mortar and pestle where sometimes extremely small bugs are accidentally killed, the grindstone where microscopic amoebas inside of the seeds are ground to death, the fireplace where sometimes crawling things come into when the fire is out only to be burned to death when the fire is lt, the waterpot where sometimes insects fly into and drown and the broom which while sweeping dirt and dust from the house might also sweep ants and such in such a way as to cause their demise. These are the five areas of harm in the home causing accidental death to harmless creatures as confirmed in the Manu Samhita III. 68. Those sinful wretches who do not first offer what they eat to the Supreme Lord are not freed from any of these sins but they are punished for them and verily day by day they eat only sin. On account of these sins multiplying daily they have no opportunity to attain heaven.



Because it is due to actions that the Earth keeps revolving, actions should be performed. This Lord Krishna is emphasising in this verse and the next two verses with the words bhavanti bhutani meaning beings are born. They are born from food turned into semen., that food was created from rains that resulted from yagna or worship and that worship was performed by actions and from the efforts of those was accomplished. This is the meaning. In the Manu Samhita III.76 it states that the ghee or clarified butter duly offered into the sacrificial fire ascends to the sun and from that the sun manifests clouds full of rain. From rain results the growth of food and from food humans come into existence from the semen of males fertilising the eggs females.



So it is explained very clearly that actions originate from the prescribed instructions of the Vedic injunctions and these actions put forth to accomplish these actions are called yagna or worship and appeasement. Brahman clearly refers to the Vedas here and the Vedas come from the Supreme Brahman, the imperishable source of Brahman, the Supreme Lord Krishna. The Brihad II.IV.X states that the Rig Veda, Yajur Veda, Sama Veda etc. are the infinite breath of the Supreme. So comprehending this, the knowledge found within the Vedas and the performance of the injunctions and instructions is certainly for humanities highest good. As the Supreme is attained by yagna it is known to rest in yagna. Therefore it should be understood that the imperishable Supreme Brahman although all-pervading, eternally, always resides in yagna. Also as action is the basis of the worlds revolving therefore Brahman known through the Vedas although all pervading, by the use of mantras chanted by brahmins and Vaisnavas with explanations of Vedic scriptures as well as historical examples; it can be clearly perceived that yagna is connected to all events of the past that originated and reached maturity and fulfilment by worship or appeasement as well as all existing things in the present that flourish and prosper whether for short or long duration. All these things were successful only due to yagna or worship and appeasement. So the idea here is that the injunctions of the Vedas are mandatory for the benefit of all living entities and that yagna should always be performed everyday of ones life.



Therefore as it is the Supreme Lord, Himself who originally emanated the eternal Vedas and set in motion the cycle of prescribed actions to allow living beings the opportunity to attain the highest benefit from yagna or worship. If human beings do not make the effort to perform and adhere to yagna then their whole human life is in vain. This is what Lord Krishna is conveying here. The Vedas are the actual words of the Supreme Lord, by understanding and following the Vedic scriptures one can begin to understand and follow the Supreme Lord. From the breath of the Supreme Lord comes the Vedas, from the Vedas the predilection of humans to perform actions, from yagna these actions are accomplished, from accomplishment comes rains, from rains food, from food human beings are born from semen and eggs and thus again the cycle begins again with the predelection of humans to perform actions. One who does not keep this covenant and follow this cycle of yagna which is revolving eternally in the material existence, set themselves apart from the spiritual reality and are living a sinful life daily from morning to night. For such persons rejoice solely in their senses and sense objects alone and not in actions performed in worshipping the one from whom they originated from, the Supreme Lord. Therefore the meaning is uselessly they live their lives in vain.



Having prescribed the path of prescribed actions for attaining purity of mind for the ignorant now Lord Krishna now explains in this verse and the next that actions are not necessary for one who is spiritually developed in attma-tattva or knowledge of the eternal soul. This is because such a person has actually realised their eternality and are enraptured solely by their soul experiencing unlimited bliss in every moment completely free from all external desires for pleasure and enjoyment; such a one on this platform has no more duties to perform. This is the meaning to be understood.



Now the reason for the previous verse is being explained in this verse by Lord Krishna and that is that such a spiritually advanced person has already passed the test achieving atma-tattva or soul realisation which is the ultimate goal of human existence. So such a one being irrevocably anchored in spiritual consciousness without any worldly ego consciousness has no actions to perform and thus has no merits or demerits attaching themselves; for such a person has transcended all injunctions and prohibitions of the Vedic scriptures. Yet it is seen in the Brihadaranyaka Upanisad I.IV.X that the demi-gods do not like that men attain divine knowledge. So it has been recorded that the demi-gods put obstacles on the path of moksa or liberation to block one’s success. So for preventing such obstacles the demi-gods should be worshipped by ritualistic activities. Anticipating some doubt Lord Krishna declares that a liberated being in atma-tattva or soul realisation has not to depend upon any living being from Brahma who was the creator of the material manifestation down to an inanimate microbe. Thus no need to perform any action and the demi-gods are powerless to affect and influence the failure of a liberated being because such a person in atma-tattva has already transcended the material manifestation. This is the meaning of text I.IV.X quoted above. The obstacles put in one’s path from the demi-gods are exclusively in relation to a human aspiring for moksa or liberation and such obstacles are only possible before atma- tattva is attained never after as after that person is above and beyond their jurisdiction.



Activities are unnecessary for one situated in atma-tattva or soul realisation; but all others must perform the prescribed injunctions of the Vedic scriptures according to qualification. This is compulsory. Furthermore Lord Krishna is stating that one should be unattached to the results but perform actions as duty requires. There are regular activities such as being vegetarian and fasting on Ekadasi and there are occasional activities like offerings to one’s ancestors once a year. But for all activities one must remain unattached and by doing so

one attains spiritual insights which purifies the mind, leading to the highest attainment of moksa or liberation from the cycle of birth and death.



Here Lord Krishna follows the approved adage of citing previous historical examples such as King Janaka the father of Sita who was Rama’s wife. King Janaka by prescribed Vedic activities purified his mind and consciousness and achieved perfection; but after becoming situated in atma-tattva or soul realisation still King Janaka performed prescribed Vedic activities for the purification of the world and felt bliss. So one should not think that after realisation it is not worthy to purify others for the welfare of all created beings as it is still beneficial. Also people seeing such a great king as Janaka performing sacred actions also became inspired to follow his example. To the contrary those wallowing in material nature in the mode of ignorance fail to perform Vedic actions are ruined in this life and the next..



How the performance of prescribed Vedic actions acts as an incentive to the masses is what Lord Krishna is emphasising here. That line of reasoning that great personalities accept as authoritative people will also follow.



In this regard Lord Krishna is using Himself as an example citing that fact that as the creator of all the worlds He has nothing to gain as He controls everything and yet He still performs His transcendental pastimes completely in line with the Vedic scriptures to benefit the welfare of all beings and the world.



This verse continues the theme of the previous verse that if Lord Krishna did not perform prescribed Vedic actions with vigilance and attention when the need arose then lesser great personalities would follow His example and it would bring ruin to the world.



What would happen then? Lord Krishna states that the world would degenerate and decay due to the absence of prescribed Vedic activities and that He would be the cause of the pollution of traditional values of the masses and the destruction of society.



In this verse the topic of the previous two verse is being concluded with Lord Krishna confirming that those great souls who have attained atma-tatva or soul realisation should perform prescribed Vedic actions for the benefit of the world out of compassion. As the ignorant perform actions being attached to the rewards contrarily one situated in atma-tattva should unattached perform Vedic activities solely for the welfare of the world.



It may be put forth that if one feels compassion for the ignorant one should give them knowledge of atma-tattva or soul realisation which is the highest. Lord Krishna neutralises this argument by stating na vicalayet tan meaning on should not try to impart knowledge to them. The ignorant should not be influenced to refrain from performing their duties by superior instructions about the atma or soul that they are not qualified to understand. The spiritually wise in Vedic knowledge should inspire the ignorant to perform their duties with attentiveness and care. If the minds of the ignorant become disturbed and unsettled then they may lose faith in working altogether and with actions stopped and knowledge not rising the ignorant would lose out in both ways.



An argument may be put forth that if the person situated in knowledge of the Vedas also has to perform actions then what is the difference between the ignorant and the wise? Lord Krishna apprehending such a doubt explains the difference between the two in this verse and the next. All actions are impelled by prakriti or material nature through the gunas being the three modes of sattva or goodness, rajas or passion and tamas or nescience and these are experienced by the mind when the senses make contact with sense objects. Thus the ignorant person believes that they are the doer of the actions because the false ego has

accepted the physical body as the self and deluded by this egoism has superimposed the senses over the self in illusion.



Lord Krishna is explaining that the person situated in Vedic wisdom knows that the atma or soul is not the same as the physical body and the senses. Such a person knows the distinction between the two and realises the actions performed are not of the atma and knowing they are only the temporary manifestation of prakriti or material nature, does not become attached to the actions or there results. Such a person comprehends that the senses reside in the mind and are transferred to the sense objects by thought impulses and are connected to the atma.



When Lord Krishna states that one should not disturb the minds, He is referring to the ignorant, all those who are still deluded by prakriti or the material nature and the three gunas or the modes of sattva or goodness, rajas or passion and tamas or nescience. One who is situated in the wisdom of Vedic knowledge should not unbalance the equilibrium of the ignorant who although attached to the results of actions are at least doing their daily duties.



So it has been shown that even those in jnana yoga or the cultivating of spiritual knowledge should perform prescribed Vedic activities. But as for Arjuna who was not situated in jnana yoga and had not achieved atma-tattva or soul realisation; the only alternative for him was to perform actions in karma yoga or activities prescribed in the Vedic scriptures according to qualification. The word sannyasa means renounce. What is to be renounced? Lord Krishna is explaining to Arjuna to renounce all actions for himself and instead to dedicate all his actions as yagna or worship as an offering to the Supreme Lord. One should try to be guided by the Lord in every action they perform. One should think that they are being guided by the Supreme Lord at all times. Relinquishing both desire and attachment and thereby being free from any ego conceptions of I-ness or my-ness and any conceptions of ownership; one should cheerfully perform all actions for the satisfaction of the Supreme Lord. In this way Lord Krishna is instructing Arjuna to free himself from delusion and to fight banishing all lamentation.



The advantage of performing prescribed Vedic activities is being stated by Lord Krishna. Those situated in karma yoga or performing prescribed Vedic actions that have faith in the pristine teachings of the Bhagavad-Gita and perform these instructions in their daily lives, without blaspheming the teachings by thinking that they are incorrect and unnecessary will also gradually be freed from all reactions which cause bondage in the material worlds the same as the person situated in jnana yoga or the cultivation of spiritual knowledge.



Now Lord Krishna gives the defects in not believing and following prescribed Vedic activities. Those who are inimical to the teachings of Bhagavad-Gita and are antagonistic to the injunction of the Vedas that all activities should be performed in yagna or worship for the satisfaction of the Supreme Lord. Such people should be known as fools and lacking in discrimination and all of their activities contrary to this are doomed to failure.



It may be submitted that if follow the teachings of Bhagavad-Gita yields so much why isn’t everyone following their prescribed duties, free from desires and attachment. Lord Krishna answers that even a person of Vedic wisdom acts according to the nature received from samskara or impressions from past life actions. One always follows without fail their own disposition and nature. So it goes without saying that an ignorant person is even more dominated by their nature and will act ignorantly in all matters. So understanding in this light what can restraint of the senses accomplish with prakriti or material nature being so powerful? This is the meaning.


Bhagavad-Gita

Chapter two, verse 34

If a persons inclination is dependent solely on their nature influenced by the three gunas or the modes of goodness, passion and nescience within prakriti or material nature then the question may arise what is the need for the injunctions and prohibitions in the Vedic scriptures? What Lord Krishna is emphasising here is that the attraction and aversion for each of the senses towards various sense objects is already established and fixed. This is why the word indriyasya is repeated twice to affirm this. Hence in accordance to this fixed relationship there is the inclination. Yet the Vedic scriptures declare that a person should not be influenced by dualities like attraction and aversion, agreeable and disagreeable because they are obstacles on the path of one seeking moksa or liberation. By stimulating attraction and aversion from the remembrance of various sense objects, prakriti forcibly engages an unwary person in sense gratification, like being dragged into a deep current. But the Vedic scriptures instruct one to offer all actions in yagna or worship to the Supreme Lord which will neutralise the dualities of attraction and aversion for sense objects and absolve one from all reactions. Exactly like a person safely taking refuge in a boat before entering a deep current.



One should engage themselves in their duties overriding one’s normal inclinations which are even seen to be in the natures of animals. One maybe would like to switch their duties for anothers but it is very risky that the duties one was never trained for would be as successful as the duty that one was well versed in. Engaging in ones own duty one possesses the correct inner mentality to accomplish it; but for engagment in another’s duty the correct inner mentality would not be present even if the external action was performed perfectly. There might be worry or indecision and questions regarding some aspects of another’s duty and unresolved these would lead to inner conflict which is very detrimental for one’s consciousness and atma tattva or soul realisation. This is Lord Krishna’s meaning.



Lord Krishna has stated in verse thirty-four that one should not come under the influence of attraction and aversion. Arjuna considering this to be impossible poses this question as it is seen that a person who is able to restrain and control their senses through discrimination can at any moment revert back to committing sinful activities. So Arjuna is enquiring is about the main cause for such flagrant inconsistency in people.


Bhagavad-Gita

Chapter 3, verse 37

The answer to Arjuna’s previous question is now being answered by Lord Krishna. The main cause for such flagrant behaviour is kama or lust. Also krodha or anger is spoken about but it is actually instigated by lust as well. This is because when kama is unable to satisfy its desires then immediately it takes the form of krodha. This kama is born from rajas guna or the mode of passion. This indicates that when there is an increase of sattva guna or the mode of goodness then kama will be decreased proportionately. It should be clearly understood that kama and krodha are formidable enemies on the path of moksa or liberation from the cycle of birth and death. Both kama and krodha must be terminated by the method Lord Krishna prescribes in the next verses; for it is definitely not appropriate to try to appease either of them as it is useless to try to pacify kama because it has an insatiable appetite and is never satisfied and it is also useless to appease krodha because it is has a terribly temperament and is unpredictably sinful.



The inimical nature of kama or lust is being illustrated here by Lord Krishna giving three clear examples, concluding that spiritual knowledge is completely covered by kama as well.



Now the inimical nature of kama or lust is being made even more explicit by Lord Krishna.It is the discriminative faculty of knowledge that is covered by kama. To the ignorant while enjoying sense objects kama itself is the cause of pleasure; but the subsequent reaction will be inimical. To the person situated in Vedic wisdom who understands that they will receive a subsequent reaction, then kama is a cause of pain even while trying to enjoy. Therefore kama is understood to be an eternal enemy. Moreover even if supplied with delightful sense objects of enjoyment it is never enough because kama is insatiable and when it is not satisfied kama turns to krodha or anger and that leads to grief and affliction just like a forest fire burning everything in its path. So from these statements its eternal inimical nature towards all beings has been declared.



By revealing the locations of where kama or lust is stationed Lord Krishna is indicating the means to defeat kama. As desire arises from contact with sense objects by seeing, hearing, touching etc. the mind is agitated and a determined effort to enjoy arises and lust manifests itself from within the mind completely overpowering the intellect and the discriminatory faculties and a person is controlled and deluded, forced to be a slave of their sense..



Now Lord Krishna gives the antidote to avoid being controlled by kama or lust. For the novice practitioner the advice is to immediately by strength of mind control the sense in the very beginning before being deluded. For one more advanced knowledge of Vedic scriptures can assist one in evading being controlled by kama. For one even more advanced knowledge of the atma or soul and one’s true position can protect one from the ravages of kama. Or it can also denote accepting a spiritual master who is transcendant to kama and receiving relevant instructions to fortify oneself or by means of meditation on the Supreme Lord. In the Brihadaranyaka Upanisad IV.IV.XXI it states: The intelligent aspirant’s understanding should achieve intuitive knowledge.


Bhagavad-GitaChapter two, verse 42

Here Lord Krishna reveals the nature of the atma or soul by which being focused on in concentration it is possible to control the impetuous senses. By showing the order of priority it can be seen that the eternal atma is definitely different form one’s physical body. The physical body is cognisable, the senses are superior to it because they are subtle and because they reveal to the body the objects of the senses indicating that they are distinct from the objects as well. The mind due to volition is superior to the senses as it directs them. Superior to the mind is the intellect which contains the discriminatory and determinative faculties because volition is always preceded by a decision. But that which is superior to even the intellect and who is residing as a witness within the heart is the eternal atma or soul. The word sah indicating the atma refers to verse 40 where the word dehinam meaning embodied being was given as the atma.



Now this topic is being concluded. Modifications such as desire which is instigated by the senses and agitates the body and lust which is inflamed by the sense objects and overpowers the mind are both only operating under the intellect. But the atma or soul is not subject to modification and is the witness to all these changes. Thus realising the atma which is transcendental to all these one should control the sense by the atma, steer the mind

by the atma and direct the intellect by the atma. Although kama or lust is extremely difficult to conquer and exerts very powerful activity with firm conviction and determination one must completely terminate and eradicate this most pernicious enemy in the form of kama and free oneself from the ravages of delusion.

Worshipping the spiritual masters in disciplic succession whom with devotion through the performance of prescribed Vedic activities have attained moksa or liberation and have attested that the eternally blissful Supreme Lord Krishna, the originator of all should be propitiated through all activities.

Thus ends the commentaries to Bhagavad-Gita: chapter 3 by Sridhara Swami.

Thus ends the commenatary to Srimad Bhagavad-Gita, chapter two, verse 43, by Sridhara Swami.

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