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Eleventh Chapter. The VIsion Of The Universal Form In Srimad-Bhagavad-Gita

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Srimad-Bhagavad-Gita, English translation and commentary by Swami Swarupananda, [1909] Arjuna said: 1. By the supremely profound words, on the discrimination of Self, that have been spoken by Thee out of compassion towards me, this my delusion is gone. 2. Of Thee, O lotus-eyed, I have heard at length, of the origin and dissolution of beings, as also Thy inexhaustible greatness. 3. So it is, O Lord Supreme! as Thou hast declared Thyself. (Still) I desire to see Thy Ishvara-Form, O Purusha Supreme. 3 4. If, O Lord, Thou thinkest me capable of seeing it, then, O Lord of Yogis, show me Thy immutable Self. The Blessed Lord said: 5. Behold, O son of Prithâ, by hundreds and thousands, My different forms celestial, of various colours and shapes. 6. Behold the Adityas, the Vasus, the Rudras, the twin Ashvins, and the Maruts; behold, O descendant of Bharata, many wonders never seen before. 7. See now, O Gudâkesha, in this My body, the whole universe centred in one,—including the moving and the unmoving,—and all else that thou desirest to see. 7 8. But thou canst not see Me with these eyes of thine; I give thee supersensuous sight; behold My Yoga Power Supreme. 8 Sanjaya said: 9. Having thus spoken, O King, Hari, the Great Lord of Yoga, showed unto the son of Prithâ, His Supreme Ishvara-Form— 10. With numerous mouths and eyes, with numerous wondrous sights, with numerous celestial ornaments, with numerous celestial weapons uplifted; 11. Wearing celestial garlands and apparel, anointed with celestial-scented unguents, the All-wonderful, Resplendent, Boundless and All-formed. 12. If the splendour of a thousand suns were to rise up at once in the sky, that would be like the splendour of that Mighty Being. 12 13. There in the body of the God of gods, the son of Pându then saw the whole universe resting in one, with its manifold divisions. 14. Then Dhananjaya, filled with wonder, with his hair standing on end, bending down his head to the Deva in adoration, spoke with joined palms. 14 Arjuna said: 15. I see all the Devas, O Deva, in Thy body, and hosts of all grades of beings; Brahma, the Lord, seated on the lotus, and all the Rishis and celestial serpents. 16. I see Thee of boundless form on every side with manifold arms, stomachs, mouths and eyes; neither the end nor the middle, nor also the beginning of Thee do I see, O Lord of the universe, O Universal Form. 17. I see Thee with diadem, club, and discus; a mass of radiance shining everywhere, very hard to look at, all around blazing like burning fire and sun, and immeasurable. 18. Thou art the Imperishable, the Supreme Being, the one thing to be known. Thou art the great Refuge of this universe;. Thou art the undying Guardian of the Eternal Dharma, Thou art the Ancient. Purusha, I ween. 19. I see Thee without beginning, middle or end, infinite in power, of manifold arms; the sun and the moon Thine eyes, the burning fire Thy mouth; heating the whole universe with Thy radiance. 20. The space betwixt heaven and earth and all the quarters are filled by Thee alone; having seen this, Thy marvellous and awful Form, the three worlds are trembling with fear, O Great-souled One. 21. Verily, into Thee enter these hosts of Devas; some extol Thee in fear with joined palms; "May it be well! thus saying, bands of great Rishis and Siddhas praise Thee with splendid hymns. 22. The Rudras, Adityas, Vasus, Sâdhyas, Vishva-Devas, the two Ashvins, Maruts, Ushmapâs, and hosts of Gandharvas, Yakshas, Asuras, and Siddhas,—all these are looking at Thee, all quite astounded. 22 23. Having seen Thy immeasurable Form—with many mouths and eyes, O mighty-armed, with many arms, thighs and feet, with many stomachs, and fearful with many tusks,—the worlds are terrified, and so am I. 24. On seeing Thee touching the sky, shining in many a colour, with mouths wide open, with large fiery eyes, I am terrified at heart, and find no courage nor peace, O Vishnu. 25. Having seen Thy mouths, fearful with tusks, (blazing) like Pralaya-fires, I know not the four quarters, nor do I find peace; have mercy, O Lord of the Devas, O Abode of the universe. 25 26-27. All these sons of Dhritarâshtra, with hosts of monarchs, Bhishma, Drona, and Sutaputra, with the warrior chiefs of ours, enter precipitately into Thy mouth, terrible with tusks and fearful to behold. Some are found sticking in the interstices of Thy teeth, with their heads crushed to powder. 26 28. Verily, as the many torrents of rivers flow towards the ocean, so do these heroes in the world of men enter Thy fiercely flaming mouths.28 29. As moths precipitately rush into a blazing fire only to perish, even so do these creatures also precipitately rush into Thy mouths only to perish. 28 30. Swallowing all the worlds on every side with Thy flaming mouths, Thou are licking Thy lips. Thy fierce rays, filling the whole world with radiance, are burning, O Vishnu! 30 31. Tell me who Thou art, fierce in form. Salutation to Thee, O Deva Supreme; have mercy. I desire to know Thee, O Primeval One. I know not indeed Thy purpose. The Blessed Lord said: 32. I am the mighty world-destroying Time, here made manifest for the purpose of infolding the world. Even without thee, none of the warriors arrayed in the hostile armies shall live. 32 33. Therefore do thou arise and acquire fame. Conquer the enemies, and enjoy the unrivalled dominion. Verily by Myself have they been already slain; be thou merely an apparent cause, O Savyasâchin (Arjuna). 33 34. Drona, Bhishma, Jayadratha, Karna, as well as other brave warriors,— these already killed by Me, do thou kill. Be not distressed with fear; fight, and thou shalt conquer thy enemies in battle. 34 Sanjaya said: 35. Having, heard that speech of Keshava, the diademed one (Arjuna), with joined palms, trembling, prostrated himself, and again addressed Krishna in a choked voice, bowing down, overwhelmed with fear. Arjuna said: 36. It is meet, O Hrishikesha, that the world is delighted and rejoices in Thy praise, that Râkshasas fly in fear to all quarters and all the hosts of Siddhas bow down to Thee in adoration. 37. And why should they not, O Great-souled One, bow to Thee, greater than, and the Primal Cause of even Brahmâ, O Infinite Being, O Lord of the Devas, O Abode of the universe? Thou art the Imperishable, the Being and the non-Being, (as well as) That which is Beyond (them). 37 38. Thou art the Primal Deva, the Ancient Purusha; Thou art the Supreme Refuge of this universe, Thou art the Knower, and the One Thing to be known; Thou art the Supreme Goal. By Thee is the universe pervaded, O Boundless Form. 39. Thou art Vâyu, Yama, Agni, Varuna, the Moon, Prajâpati, and the Great-Grandfather. Salutation, salutation to Thee, a thousand times, and again and again salutation, salutation to Thee! 39 40. Salutation to Thee before and behind, salutation to Thee on every side, O All! Thou, infinite in power and infinite in prowess, pervadest all; wherefore Thou art All. 40 41-42. Whatever I have presumptuously said from carelessness or love, addressing Thee as, "O Krishna, O Yâdava, O friend," regarding Thee merely as a friend, unconscious of this Thy greatness—in whatever way I may have been disrespectful to Thee in fun, while walking, reposing, sitting, or at meals, when alone (with Thee), O Achyuta, or in company— [paragraph continues] I implore Thee, Immeasurable One, to forgive all this. 41 43. Thou art the Father of the world, moving and unmoving; the object of its worship; greater than the great. None there exists who is equal to Thee in the three worlds; who then can excel Thee, O. Thou of power incomparable? 43 44. So prostrating my body in adoration, I crave Thy forgiveness, Lord adorable! As a father forgiveth his son, friend a dear friend, a beloved one his love, even so shouldst Thou forgive me, O Deva. 45. Overjoyed am I to have seen what I saw never before; yet my mind is distracted with terror. Show me, O Deva, only that Form of Thine. Have mercy, O Lord of Devas, O Abode of the universe. 46. Diademed, bearing a mace and a discus, Thee I desire to see as before. Assume that same four-armed Form, O Thou of thousand arms, of universal Form. The Blessed Lord said: 47. Graciously have I shown to thee, O Arjuna, this Form supreme, by My own Yoga power, this resplendent, primeval, infinite, universal Form of Mine, which hath not been seen before by anyone else. 48. Neither by the study of the Veda and Yajna, nor by gifts, nor by rituals, nor by severe austerities, am I in such Form seen, in the world of men, by any other than thee, O great hero of the Kurus. 49. Be not afraid nor bewildered, having beheld this Form of Mine, so terrific. With thy fears dispelled and with gladdened heart, now see again this (former) form of Mine. Sanjaya said: 50. So Vâsudeva, having thus spoken to Arjuna, showed again His own Form and the Great-souled One, assuming His gentle Form, pacified him who was terrified. Arjuna said: 51. Having seen this Thy gentle human Form, O Janârdana, my thoughts are now composed and I am restored to my nature. The Blessed Lord said: 52. Very hard indeed it is to see this Form of Mine which thou hast seen. Even the Devas ever long to behold this Form. 53. Neither by the Vedas, nor by austerity, nor by gifts, nor by sacrifice can I be seen as thou hast seen Me. 54. But by the single-minded devotion I may in this Form, be known, O Arjuna, and seen in reality, and also entered into, O scorcher of foes. 54 55. He who does work for Me alone and has Me for his goal, is devoted to Me, is freed from attachment, and bears enmity towards no creature—he entereth into Me, O Pândava. 55   The end of the eleventh chapter designated, The Vision of the Universal Form. 242:3 Thy Ishvara-Form—as possessed of omnipotence, omnipresence, infinite wisdom, strength, virtue and splendour. 244:7 Centred in one—as part of My body. All else—e.g., your success or defeat in the war, about which you entertain a doubt (II. 6). 245:8 Me—in My Universal Form. 246:12 Mighty Being: The Universal Form. The splendour of the Universal Form excels all others; it is indeed beyond compare. 247:14 Deva: God, in His Universal Form. 253:22 Ushmapâs—The Pitris. 254:25 Pralaya-fires: The fires which consume the worlds at the time of the final dissolution (Pralaya) of the universe I know . . . quarters: I cannot distinguish the East from the West, nor the North from the South. 256:26 Sutaputra: The son of a charioteer, Kama. 257:28 28 & 29.—The two similes vividly illustrate how the assembled warriors rush to destruction, out of their uncontrollable nature, with or without discrimination. 258:30 Licking Thy lips: consuming entirely, enjoying it, as it were. 259:32 Even without thee &c.—Even without thy instrumentality, i.e., even if thou, O Arjuna, wouldst not fight, the end of all these warriors is inevitable, because I as the all-destroying Time have already killed them; so thy instrumentality in that work is insignificant. 260:33 Be thou . . . cause.—People will think thee as the vanquisher of thy enemies, whom even the Devas cannot kill, and thus thou wilt gain glory; but thou art only an instrument in My hand. Savyasâchin—one who could shoot arrows even with his left hand. 261:34 Already killed by me:—so do not be afraid of incurring sin by killing Drona, Bhishma and others though they are venerable to you as; your Guru, grandsire, etc. Distressed with fear—as regards success because these great warriors are regarded as invincible. 263:37 Brahmâ: the Hiranyagarbha. The Being and the non-Being, &c.—The Sat (manifested) and the Asat (unmanifested), which form the Upâdhis (adjuncts) of the Akshara (Imperishable); as such He is spoken of as the Sat and the Asat. In reality, the Imperishable transcends the Sat and the Asat. 265:39 Vâyu . . . Moon: The God of wind, death, fire, waters, and the moon. The Great-Grandfather—The Creator even of Brahmâ who is known as the Grandfather. 265:40 On every side: As Thou art present everywhere. Pervadest: by Thy One Self. 267:41 Love: Confidence born of affection. In company: in the presence of others. 267:43 None . . . to Thee—There cannot be two or more Ishvaras; if there were, the world could not get on as it does. When one Ishvara desires to create, another may desire to destroy. Who knows that all the different Ishvaras would be of one mind, as they would all be independent of each other? 274:54 Single-minded devotion: That devotion which never seeks any other object but the Lord alone, and consequently cognises no other object but the Lord. 274:55 Does work for Me alone: Serves Me alone in all forms and manner of ways, with his whole heart and soul, and thus does not become attached to them. He alone, whose devotion takes the forms as described in this sloka, can know and realise Him as He is in reality, and subsequently become one with Him.

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1 Enakshi Ganguly = "Arjun's delusion or lila (लीला) was caused by Krishna. Krishna chose Arjun as the one who would doubt, in order to narrate the way of the Supreme Being. The delusion was created by God, and was removed by God."
2 Enakshi Ganguly = "The God-form. "
3 Enakshi Ganguly = "Source (and a whole lot more information!): http://abstract.desktopnexus.com/wallpaper/171463/"
4 Enakshi Ganguly = "Information on Adityas"
5 Enakshi Ganguly = "Source (and more details about the Vasus): http://vipasana-vidushika.blogspot.com/2013_08_01_archive.html"
6 Enakshi Ganguly = "Information on the Vasus"The eight Vasus are different powers within us. These powers can do many things but cannot control the five senses.Once an impulse comes in through the senses, these powers take over the thought formation process. Our culture gives great importance to thoughts. However, the sages tried to develop the powers working behind thought formation.""
7 Enakshi Ganguly = "Source: http://www.gopixpic.com/1024/shiva-deus-indiano/http:%7C%7C4*bp*blogspot*com%7C-rPYl1-ze1yw%7CUX30hN8s83I%7CAAAAAAABQM0%7C3KyscuX6CUY%7Cs1600%7Cshiva*gif/"
8 Enakshi Ganguly = "More Information on Rudras"
9 Enakshi Ganguly = "More Information on the Ashvins Twins"
10 Enakshi Ganguly = "Source: http://www.himalayanacademy.com/site/search/media_type/painting/file_id/rajam/page/54"
11 Enakshi Ganguly = ""The Maruts were minor storm deities who in Vedic times were the sons of Rudra and the attendants of Indra. There number is variously given as two, twenty-seven, or sixty. They were aggressive and violent in character. They were the drivers of the clouds, the bringers of wind, the fellers of trees, and the crushers of mountains. They sometimes accompanied Indra into battle, and attended him at his court."Source (and more information): http://www.pantheon.org/articles/m/maruts.html"
12 Enakshi Ganguly = "Source: http://www.justiceforhindus.org/wp-content/uploads/2014/01/maruts1-300x243.gif"
13 Enakshi Ganguly = ""Devotees who are correctly situated in a transcendental relationship with Krsna are attracted by loving features, not by a godless display of opulences. The playmates of Krsna, the friends of Krsna and the parents of Krsna never want Krsna to show His opulences. They are so immersed in pure love that they do not even know that Krsna is the Supreme Personality of Godhead. In their loving exchange they forget that Krsna is the Supreme Lord. In theSrimad-Bhagavatam it is stated that the boys who play with Krsna are all highly pious souls, and after many, many births they are able to play with Krsna. Such boys do not know that Krsna is the Supreme Personality of Godhead. They take Him as a personal friend. The Supreme Person is considered as the impersonal Brahman by great sages, as the Supreme Personality of Godhead by the devotees, and as a product of this material nature by ordinary men. The fact is that the devotee is not concerned to see the visva-rupa, the universal form, but Arjuna wanted to see it to substantiate Krsna's statement so that in the future people could understand that Krsna not only theoretically or philosophically presented Himself as the Supreme but actually presented Himself as such to Arjuna. Arjuna must confirm this because Arjuna is the beginning of the parampara system. Those who are actually interested to understanding the Supreme Personality of Godhead, Krsna, and who follow in the footsteps of Arjuna should understand that Krsna not only theoretically presented Himself as the Supreme, but actually revealed Himself as the Supreme. "Source: http://www.asitis.com/11/8.html"
14 Enakshi Ganguly = "Source: http://www1.sulekha.com/mstore/innervoice/albums/default/Universal%20Form.JPG"
15 Enakshi Ganguly = "Means an oily substance.Source: http://www.merriam-webster.com/dictionary/unguent"
16 Enakshi Ganguly = ""Endless, endless, endless are the worlds that have been created. This particular world, these fourteen realms that are called this Brahmanda, which is ruled by Chaturmukha Brahma, is only one; and that entire thing was seen in some corner. Millions of them were rolling as fireballs, like solar orbs, and this universe was seen in some corner."Source: http://www.swami-krishnananda.org/bgita/Commentary_Bhagavadgita.pdf"
17 Enakshi Ganguly = "Arjun was one of the sons of Pandu. "
18 Enakshi Ganguly = ""one who brings prosperity and wealth in the land he goes to" Another name for Arjun.Source: http://en.wikipedia.org/wiki/Arjuna"
19 Enakshi Ganguly = "ऋषि (Devanagari)Those that wrote the Vedas."
20 Enakshi Ganguly = "Means the Self, the Consciousness, and/or the Divine being.  "
21 Enakshi Ganguly = "Fun Fact: The original name for Hinduism was actually Santana Dharma, which means the Eternal Faith. It has no beginning, middle, or end. Thus, there is/are not true founder(s) of Hinduism. Additionally, followers of Hinduism don't go to heaven or hell after death; they come back to relive a different life."
22 Enakshi Ganguly = "Not the Christian heaven. In the Hindu context, heaven is simply another plane that exists, just like the material world. Heaven is where all the deities exist (sometimes as separate beings, but also as one entity)."
23 Enakshi Ganguly = "Heaven can be reached by mortals when they have reached moksha, or the release from worldly goods. This is why mane religious Hindus leave a materialistic life in order to pursue a life of an ascetic or sage."
24 Enakshi Ganguly = "Heaven can be reached by mortals when they have reached moksha, or the release from worldly goods. This is why mane religious Hindus leave a materialistic life in order to pursue a life of an ascetic or sage."
25 Enakshi Ganguly = "The three worlds being: Heaven, Earth, and what some would call Hell, but is better known as Naraka (Sanskrit: नरक). This is where the God Yama, ruler of Hell, deliberates what type of hell one ought to be sentenced to. The stay in hell is only temporary, and the being is sent back to Earth to 'try again'. "
26 Enakshi Ganguly = "Yama, God of Hell/Death, riding a buffalo:Source: http://upload.wikimedia.org/wikipedia/commons/3/33/Yama_on_buffalo.jpg"
27 Shawn Bose = "Yama is the sun of Surya, the Vedic Sun God.  He is known as the ruler of the Netherworld because he is considered the first mortal who dies and created the path to it.  He is also regarded as the God of Dharma, as often interpreted as truth and duty - this is why he in turn is the father of Yudhisthira, the eldest Pandava who is the living embodiment of virtuousness.  "
28 Enakshi Ganguly = ""Today modern physics tells us that matter can be converted into light. There is an inter-convertibility between matter and form, and all the contents of the physical universe can be decomposed into a rarefied radiance. Actually, the sun and the stars, which are repositories of light, are constituted of rarefied matter which becomes gaseous; so light is also a kind of gas. But light is something more than gas....Light is just radiance, and such light flooded the entire atmosphere even as Arjuna asked to see the Lord's grand Universal Form. The materiality of the world, the outsideness of the world, the visibility of objects, vanished into the menstuum of this inundating blaze, the ocean of light."Source: http://www.swami-krishnananda.org/bgita/Commentary_Bhagavadgita.pdf"
29 Enakshi Ganguly = ""He was the Arjuna that had the blessing of the great radiance, but he did not in any way become a different person. He could not get transformed and trasnmuted into that light, because he saw it, but he did not become it...A dry piece of grass cannot carry hot embers; the grass will be reduced to ashes. So when we ask for the vision of the Almighty, perhaps we do not know what it is that we are asking for. We are asking for the abolition of our existence in order that God may exist...He is utterly special, Who wants everything to be cut and dried. 'Do you want Me? Then you should not be.' We will be frightened. 'If I am not there, what good is there in my asking You to have this vision?...'...This is the reason why none of us can be said to be wholly fit for this kind of realisation, and neither was Arjuna."Source: http://www.swami-krishnananda.org/bgita/Commentary_Bhagavadgita.pdf"
30 Enakshi Ganguly = "Krishna opens his mouth to show Arjun that those he worries to kill, are already dead. Such a display quells our worries as believers, because whatever we worry about already has an end that has been take care of by God. Arjun worries about killing, when death is inevitable. This does not mean that we can take another's life freely, rather, it demonstrates that we are first obligated to our duties before all else. As a Kshatriya, a warrior, Arjun's duty is to protect and defend his people. He must do so, despite the illusion of fleeting existence. Thus, Krishna presents the reality of the universe to Arjun, and dispels Arjun's maya (illusion)."
31 Enakshi Ganguly = ""Though the Bhagavadgita was spoke prior to the commencement of the war, in another realm of existence the Mahabharata had already taken place, the events had been recounted and the conclusion had been drawn...Everything had been done in another realm; we may call it the fourth dimensional realm, where events occur prior to their manifestation in the three-dimensional world...An ideological war takes place first in the ethereal realm. Just as disease manifests inside first before it manifests itself outside in the body, in a similar manner, the decision as to what would be the outcome of the Mahabharata war had already been taken in higher realms, and the implementation of the decision in the form of an actual conflict, from the point of view of the process of time, was yet to take place."Source: http://www.swami-krishnananda.org/bgita/Commentary_Bhagavadgita.pdf"
32 Enakshi Ganguly = "The Hindu religion is more accepting of all other dogmas simply because that is the dogma itself.  Hinduism has no beginning nor an end, thus all other religions that have come forth and blossomed in this world are not the un-truth or the un-reality. There are various creeks of an ocean, just as they are different branches of a tree-- this does not mean that they are the same but it does not mean that they are wholly different either. The nuances of the human faith ought to be accepted all under the framework of one God. As Krishna told Arjun, 'I will come back many many times to this world, when sin is at its greatest and truth is at its lowest, to aid my creation to the righteous path.' If what Krishna said is true, then religions are all but an attempt to right the wrongs of humanity, but in different ways and within various contexts. "
33 Enakshi Ganguly = ""Lord Krishna reiterates that it is His will that the Kauravas are to perish and that Arjuna should arise for battle and attain fame by conquering Bhishma, Drona and Karna who are unable to be conquered even by the demigods. The Kauravas and their army have already been slain before the battle has even commenced by the desire of Lord Krishna through His potency known as kala or all consuming time and He informs Arjuna that he is nimitta-matramor merely the instrument, for accomplishing this. Lord Krishna addresses Arjuna as savyasacin meaning skilful with the left hand because being ambidextrous he is able to shoot arrows equally with his left hand as well as with his right hand."Source: http://www.bhagavad-gita.org/Gita/verse-11-31.html"
34 Enakshi Ganguly = ""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 Krsna. Therefore to Arjuna, who was so intimately related with Krsna in friendship, this form of the universal manifestation was not pleasing; rather, it was fearful. Arjuna, who is a constant companion of Krsna'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 Krsna is the most dear."Source: http://www.asitis.com/11/54.html"
35 Enakshi Ganguly = "Ananta: O Infinite One!Deveśa: O Lord of lords, God of gods!Jagannivāsa: O Abode of the universe!Source: http://www.swami-krishnananda.org/bgita/Commentary_Bhagavadgita.pdf"
36 Enakshi Ganguly = "wind."
37 Enakshi Ganguly = "God of death."
38 Enakshi Ganguly = "fire."
39 Enakshi Ganguly = "water."
40 Enakshi Ganguly = "There are five different ways a devotee may address God: Santabhava: peacefullyDasyabhava: obediently (devotionally)Sakhyabhava: friendly (like a peer)Vatsalyabhava: nurturing (like a parent)Madhurabhava: romanticallyBhava Culture"
41 Enakshi Ganguly = ""Human action cannot touch Eternity, because all action is in the process of time...Therefore, our studies of the Vedas, our tapasyas, our charities, our philanthropies, our deeds--whatever their merit, they are, after all, like performances in the dream world. When we wake up, the merits of all out good deeds in dream dissappear. Similarly, in the quality of the perception of the Supreme being, actions of the human being in the world of space and time bear no relevance...How could we have the vision of that Eternal, which is timeless, when the instruments that we are using for that purpose are in time?"Source: http://www.swami-krishnananda.org/bgita/Commentary_Bhagavadgita.pdf"
42 Enakshi Ganguly = ""'The means and the end should be on a common pedestal. An inadequate means cannot suffice for the achievement of an end that is supremely adequate. Study of the Vedas and the scriptures, and intense physical austerity, mortification of the flesh, any kind of charity and philanthropic deed that you perform, and sacrifices of any kind-- these will not suffice. No mortal deed can take you to the Immortal.'"Source: http://www.swami-krishnananda.org/bgita/Commentary_Bhagavadgita.pdf"
43 Enakshi Ganguly = ""Anyone who wants to approach the supreme of all the Personalities of Godhead, on the Krsnaloka planet in the spiritual sky, and be intimately connected with the Supreme Personality, Krsna, must take this formula, as is stated by the Supreme Himself. Therefore, this verse is considered to be the essence of Bhagavad-gita. The Bhagavad-gita 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. TheBhagavad-gita 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."Source: http://www.asitis.com/11/55.html"
44 Enakshi Ganguly = "Devotional service, to many, can mean simply donating to their place of worship, or holding a pooja, or by going to the temple. For those who want to incorporate God in everyday living, devotional service can mean intent: doing yoga without expecting to lose weight, reading the news simply to understand, washing the dishes without expecting thanks. If we can incorporate the big lessons into small tasks, we can be closer to finding inner peace and happiness. "
45 Enakshi Ganguly = "Swami Krishnananda says it better: "The word 'ananya' comes many a time in the bhagavadgita. Sri Krishna never forgets to use this word 'ananya'...We are all devotees of God in some way; but are we ananya? Ananya means undivided, non-separate, non-externalised, whole-souled love...It is not the mind, the intellect and the feeling that love God. Most of out affections are psychological...The practical daily conduct of business is also to be a part of devotion to God, and devotion to God is not to be confined to the chapel of the puja room or the temple...We cannot come from the puja. It is a whole-souled dedication of ours."Source: http://www.swami-krishnananda.org/bgita/Commentary_Bhagavadgita.pdf"
46 Enakshi Ganguly = "1) Perform all actions and duties for My sake.2) Regard Me as Supreme over all things (material or non-material).3) Be intensely devoted to Me throughout the day and throughout the night.4) Stay detached from all things and be free from worldly contamination.5) Do not maintain enmity and do not create enmity.Only those who follow such rules, come back home to Me.Source: http://www.swami-krishnananda.org/bgita/Commentary_Bhagavadgita.pdf"