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BHAGAVAD GITA OVERVIEW
Chapter 9
INTRODUCTION
Srila Prabhupada says in 9.1 ppt: “The very beginning of Bhagavad-gita, the First Chapter, is
more or less an introduction to the rest of the book; and in the Second and Third chapters, the
spiritual knowledge described is called confidential. Topics discussed in the Seventh and Eighth
chapters are specifically related to devotional service, and because they bring enlightenment in
Krsna consciousness, they are called more confidential. But the matters which are described in
the Ninth Chapter deal with unalloyed, pure devotion. Therefore this is called the most
confidential.”
In the 8th chapter Lord Krishna has explained that the “ananya” devotee surpasses both light and
dark conditions of material existence, and gains the best of everything and more.
In this chapter the importance of ananya bhakti is going to be stressed more and more, even in
some very extraordinary ways. We are coming into the very heart of the Bhagavad Gita , so we
are going to be seeing some of the highest concepts in Krishna consciousness coming out,
particularly towards the end of this chapter and in the beginning of the next. Srila Vishvanatha
Chakravarti Thakore says that the Bhagavad Gita is the essence of all Vedic literatures, and the
middle 6 chapters are the essence of Bhagavad Gita (so they are the “essence of the essence”),
and the 9th and 10th chapters are “the essence of the essence of the essence.” He explains that
the first 6 chapters have introduced bhakti. The 7th and 8th have explained bhakti mixed with
karma, jnana and yoga, and the 9th and 10th are explaining pure bhakti — “ananya-bhakti.”
Srila Vishvanatha Chakravarti Thakore explains that this ananya-bhakti has the potency to
overwhelm attachments to jnana, karma or yoga-misra bhaktis. He says: “It is very powerful,
like the strong currents of the Ganges, coming from the mountains, powerfully sweeping away
everything with great force. It needs nothing else to purify the heart. But to come to this ananya-
bhakti level one needs to understand Krishna , so Lord Krishna will speak further about His
opulences.
He is also going to explain more about His opulences so that our minds can become more
attached to Him. Our Acharyas have explained that we need to know these things in order to be
able to worship Him.
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A. Hearing About Krishna — Qualifications and Disqualifications (1-3)
Nonenviousness gives one the qualification to hear confidential knowledge, and
faithlessness disqualifies one and forces one to fall down and take repeated birth and
death.
1. Here Lord Krishna is stressing the need to be non-envious.
Srila Baladeva Vidyabhushana says that enviousness means to find fault, even in the
midst of good qualities. Such a person should not be taught this knowledge.
2. This raja vidya is bhakti, which we are about to hear about.
It is so secret because it explains about the soul’s relationship with Krishna
It is so purifying that it cleanses one of all effects of sin without the aid of any other
process.
It is the perfection of religion because one comes to directly perceive the object
within the process. Unlike other processes where the process does not embody the
result.
It is everlasting because it goes on after liberation, whereas other processes end at
liberation. The liberated state is different from the practicing state.
It is joyful because one can engage in it with one’s senses without inhibition.
It is easy — we will see later in this chapter “patram puspam....”
3. Srila Vishvanatha Chakravarti Thakore says that Arjuna asks that if it is so nice then why
are so many people in samsara. So Krishna explains — they have no faith.
What are they not faithful about? The process of devotion. So they cannot take to the
simple process of devotion. They want some other process.
B. Krishna ’s Acintya-Bheda-Abheda Relationship with the Material World
(4-10)
This is the beginning of this confidential knowledge which will help increase our faith and
devotion. It is a type of aisvarya jnana, which will arouse a sense of servitude towards the
Lord in us. This understanding is like a catalyst for our devotion.
One meaning of the word “jnana” is “an instrument by which you know.” Jnana is not
different from bhakti if it tells of Krishna .
It is not that the philosophy of acintya bheda-abheda tattva philosophy was actually
created by Lord Caitanya. It is the eternal philosophy which gives the clearest
understanding of what reality is. Lord Krishna is now going to explain His relationship
with this realm in these terms now.
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The idea presented in this section is that Krishna pervades, creates, and annihilates the
entire cosmos through His material energy. Although Krsna is the Supreme Director, the
material world nevertheless moves independently and Krsna thus remains neutral and
detached.
4. He is all-pervading in an unmanifest form. Everything is in Him, but He is not in them.
So the idea is that everything in this world is resting on His energy, but not on Him
personally. But because that energy is His it is also part of His nature, so in another sense
everything is resting on Him.
5. Here He seems to contradict Himself, by having said in 4 that all beings are in Me, then in 5 by
saying that everything is not in Me. In fact, according to Srila Vishvanatha Chakravarti Thakore ,
Arjuna protests (after hearing verse 5), that “You have just contradicted Yourself.” But Lord
Krishna replies “No, it is actually My expertise.”
This is the bheda-abheda concept.
6. Then, in order to clarify the apparent contradiction, the Lord speaks this verse to illustrate the
concept He is expressing.
Srila Prabhupada explains in his purport: “For the ordinary person it is almost inconceivable
how the huge material creation is resting in Him. But the Lord is giving an example which may help
us to understand. The sky may be the biggest manifestation we can conceive. And in that sky the
wind or air is the biggest manifestation in the cosmic world. The movement of the air influences the
movements of everything. But although the wind is great, it is still situated within the sky; the wind is
not beyond the sky. Similarly, all the wonderful cosmic manifestations are existing by the supreme
will of God, and all of them are subordinate to that supreme will. As we generally say, not a blade of
grass moves without the will of the Supreme Personality of Godhead. Thus everything is moving
under His will: by His will everything is being created, everything is being maintained, and everything
is being annihilated. Still He is aloof from everything, as the sky is always aloof from the activities of
the wind."
The wind has no effect on the sky because the sky has no attachment for the wind.
Similarly because Krishna has no attachment for the conditioned souls they have no
effect on Him.
“Sky” = “space” — when something moves in space it contacts the air in the space,
but not the space itself.
7. So now the question arises, if Krishna is not involved, then how does He create and
destroy. He answers by speaking this verse.
It is by His energy.
8. Krishna here says it is going on by His will.
By His will His energy causes all the interactions of living entities and matter to go
on in this world.
So the question may arise how can this all go on without Krishna becoming
implicated? The answer is verse 9.
9. He is seated “as though neutral” — udasina-vat.
In other words He is ultimately responsible, but not immediately. So in one sense He is
acting, and in another He isn’t.
10. Arjuna appears to have not understood vs 9, so Krishna rephrases the idea. (VCT)
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This world is going on “maya-adhyaksena” — right under My eyes. So He is
involved, but not involved.
Example of Mah€r€ja Ambarisa is very nice (VCT). He was residing in Mathura, the
capital of his Empire, and his occupation was doing 'puja' all day long. Yet simply by his
presence everything was going on nicely in all the Empire.
Srila Prabhupada explains in his purport: "Because He glances over material nature, there is
undoubtedly activity on the part of the Supreme Lord, but He has nothing to do with the manifesta-
tion of the material world directly. This example is given in the smrti: when there is a fragrant flower
before someone, the fragrance is touched by the smelling power of the person yet the smelling and the
flower are detached from one another. There is a similar connection between the material world and
the Supreme Personality of Godhead; actually He has nothing to do with this material world, but He
creates by His glance and ordains. In summary, material nature, without the superintendence of the
Supreme Personality of Godhead, cannot do anything. Yet the Supreme Personality is detached from
all material activities."
So seeing Krishna is so wonderful, why don’t all the people surrender to Him?
We see in the next verses.
C. Non-Worshippers and Worshippers (11-15)
Verses 11 and 12 describe the demons who will not surrender to Krishna . Then 13-14
describe the pure devotees, and 15 describes 3 other types of people who do worship the
Supreme, but in different ways.
11. Sometimes people accept other forms of the Lord which are carrying out different
functions in the universe, but they cannot relate to this human-like form.
Eg. Lord Brahma in Brahma-vimohana-lila.
12. The result of disrespecting the form of Krishna is falldown.
They become innately attracted to demoniac concepts of two types:
raksasa — lusty (passion)
asura — violent (ignorance)
Srila Baladeva Vidyabhushana says: Even if they are jnanis, if they disrespect the form
of Krishna they will not achieve liberation. If they are demigod worshippers and they
disrespect His form they cannot achieve heaven. If they are devotees they will not achieve
the goal. They will all fall down.
13. Now Lord Krishna describes the good fortune of those who do worship His form.
The demons were “prakrtim mohinim’sritah”, but these great devotees are “daivim
prakrtim asritah.”
“ananya-manaso”
Srila Vishvanatha Chakravarti Thakore says that Lord Krishna says: “Those great souls
who have been blessed by My devotion are not human, but are divine. They
worship Me in this human-like form. They know My form is sac-cid-ananda, which
is necessary to become My devotee. This is the most confidential knowledge, and it
is so secret that most people cannot accept it or even understand it.”
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14. These are their activities:
kirtan
drdha-vrata — they have fixed vows (eg chanting rounds)
namasyanta — offer obeisances, or engage in all varieties of devotional service
(indicated by the use of the word “ca”)
nitya-yukta — they will be eternally linked with the Lord, and now they are
endeavouring for it.
15. Three other types of people who worship the Supreme:
ekatvena — impersonalists (oneness)
prthaktvena — demigod worshippers (duality)
bahudha visvato mukha — worship universal form (multiplicity)
So far in Bhagavad Gita we have heard about the impersonalists and the demigod
worshippers, but not of the worshippers of the universal form. So now Lord Krishna
will explain about them (16-19)
D. Krishna is the Supreme Object of Worship (16-25)
1. Worshippers of the universal form. Even though such people are not well situated, still
the ideas presented here can help us become “mayy asakta manah.” (16-19)
16-19. Different descriptions of the universal form.
Srila Prabhupada says in the purport of 19: "Since Krsna is both matter and spirit, the
gigantic universal form comprising all material manifestations is also Krsna, and His pastimes in
Vrndavana as two-handed Syamasundara, playing on a flute, are those of the Supreme Personality of
Godhead."
2. More about demigod worship. They should really worship Krishna , and if they don’t
they will fall down (20-25)
20-21. The temporary nature of demigod worship is explained. In verse 20 the sins they
become purified of are those which could take them to hell. But they do not become
fully purified.
What is the final achievement: repeated birth and death
22. Even though we usually understand that Krishna has no work to perform — He leaves
that up to Vishnu — still He is prepared to work for His pure devotees.
Even if they are not due to get something He will see they do. If they are due to lose
something He will see that they retain it. In these ways He contradicts the laws of
karma.
Story of Arjunacarya, as told by Srila Prabhupada : “Now this Arjunacarya...that's a
very nice story. When he was writing commentaries, oh, he thought, "How is that Lord will
come Himself and deliver the goods? Oh, it is not possible. He might be sending through some
agent." So he wanted to cut vahamy aham, "I bear the burden and deliver." He wrote in a way
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that "I send some agent who delivers." So that Arjunacarya went to take bath, and in the
meantime two boys, very beautiful boys, they brought some very nice foodstuff in large quantity.
And in India there is a process to taking two sides burden on the bamboo. Just like a scale it is
balanced. So these two boys brought some very highly valuable foodstuff and grains and ghee,
and his wife was there. And the boys said, "My dear mother, Arjunacarya has sent these goods
to you. Please take delivery." "Oh, you are so nice boys, you are so beautiful boys, and he has
given (such a burden to you). And Acarya is not so cruel. How is that? He has given so much
burden to you, and he is not kind..?" (One of the boys replied) "Oh, I was not taking, and just
see, he has beaten me. Here is cane mark. Oh, see." His wife became very much astonished,
that "Acarya is not so cruel. How he has become so cruel?" So she was thinking in that way.
Then "All right, my dear boys. You come on." And gave him shelter. And (one of the boys
said), "No. I shall go because Arjunacarya again comes. He will chastise us." (She replied)
"No, no. You sit down, take foodstuff." He(she) prepared foodstuff, and then they went away.
And when Arjunacarya came back, then he saw that his wife is eating. Because it is the system
of Indian families that after the husband has taken the food, the wife will take. So they don't
take together. After the family members--the boys and the husband is sumptuously fed-- then
the housewife takes. So Arjunacarya, "Oh, you are taking food? What is that?" So the wife
said, "Acarya, you have become so much cruel nowadays?" (He replied) "Oh, what is that?"
(She said) "Two boys, very nice boys, they have brought so many foodstuff. You loaded on
their head, and they denied to take it, and you have beaten them, chastised?"
He said, "No. I have never done this. Why shall I do it?" Then she described, "Oh, such a nice
beautiful boy." Then Arjunacarya understood that "Because I wanted that God does not deliver,
so He has delivered these goods, and because I cut these alphabets that He does not give
personally, so He has shown that beating mark." There is an incident in southern India of
Yamunacarya. That story is there. Of course, you may believe or not believe. That's a different
thing. But here the Lord says that "I personally deliver." So those who are in Krsna
consciousness, those who are actually busy in the matter of discharging their duties as a Krsna
conscious person, they may be assured that so far their living condition is concerned or their
comforts of life is concerned, that is assured by the Lord. There will be no hampering.
According to Srila Vishvanatha Chakravarti Thakore Arjuna protests that “You are
carrying the needs of Your devotees on Your head. What sort of devotees are they?
(Engaging You in their service in so many ways) How could they be said to have
prema?”
Lord Krishna replies: “They have not given Me the burden. I do it by My own sweet
will. Just like a householder does not feel it a burden to maintain His family, but he
enjoys doing it, similarly I enjoy looking after My devotees. Just like a young man who
loves a young girl. Sometimes she asks him to carry her, and he does so. He doesn’t feel
it to be a burden, rather he looks to find opportunities to do so out of affection. In the
same way I get pleasure from carrying the needs of My devotees. They don’t give Me the
burden, but I voluntarily take it. Even sometimes they forget completely to look after their
bodies, so then I carry everything for them” (Not just what they lack)
So this is the way Lord Krishna relates with His ananya devotees.
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23. Then back to the demigod worshippers.
They are indirectly worshipping Krishna , but in a wrong way.
24. So, as usually happens when one does something in the wrong way, they fall down.
25. Different destinations of different worshippers. Of course those who don’t worship
Krishna will fall down, if they haven’t already.
E. The Glories of Directly Worshipping Krishna (26-34)
1. Krsna requests that one worship Him with devotion, even using a leaf, a fruit, a flower, or
some water. Or one can offer Krsna the austerities and charities he performs. Such offerings
will free one from all reaction to work. With one's mind thus fixed on Krsna, the worshiper
will come to Krsna. (26-28) ]
26. Pure devotional service.
Very simple — one leaf, one fruit etc.
Ideal system that food is grown by devotees etc.
Then Arjuna asks Krishna what should I do?
27. Krishna replies that you are not really qualified for pure bhakti. So you should do
whatever you are going to do anyway, but do it for me. This is sakama bhakti.
Srila Vishvanatha Chakravarti Thakore says that Krishna says “O Arjuna, at present you
are unable to give up karma and jnana, and thus you don't have the qualification for ananya
bhakti. At the same time, you are not so degraded that you have to perform sakama bhakti
(bhakti with personal motive). Therefore you should perform karma yoga which is mixed with
karma and jnana, but niskama. And how you will do it is explained in this verse. So whatever
material or spiritual activiites you perform, whatever you eat or drink, whatever austerities you
perform, you should offer them all to Me. Act in this way.
********** These points are not so clear *************
(So why is this not niskama karma yoga?) Srila Vishvanatha Chakravarti Thakore says: Those
who are niskama karmis will offer only to Krishna those activities which are recommended in
scripture (their regulated prescribed duties), but Krishna is saying that you offer everything, even
those activities which are outside scriptural rules (regular activities). In bhakti devotees offer
everything to the Lord. Their own self, their life, their senses, their every activity is offered to
the Lord. So not only do they offer their prescribed activities, but they offer themselves to the
Lord. That means they are not separate from the Lord. In this way they are one with the Lord.
(In karma yoga you perform the activity and then offer the result. But in bhakti the devotee has
already offered himself, therefore everything is automatically offered. To offer means that one
thinks that one owns something oneself, and therefore one can offer that to Krishna . But in
bhakti one is aware that everything, including oneself, already belongs to Krishna so there is not
exactly the sense of “offering”. One is rather just supplying pleasure to Krishna .)
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28. In these ways the simplicity of devotional service is shown.
2. A devotee, even if committing a horrible activity, is to be considered saintly and
quickly becomes righteous. Krishna then asks Arjuna to declare it boldly that His devotee
is never vanquished. (29-31)
29. The first part of this verse shows how Supersoul relates with the karmis.
The second part shows how Bhagavan relates with the devotees.
As Paramatma He is equal to all, but as Bhagavan He even becomes the enemy of His
devotees’ enemy. He told Duryodhana that: “Anyone who is envious of the Pandavas and is
their enemy is envious of Me and is also My enemy.”
Srila Prabhupada says in his purport: “One may question here that if Krsna is equal to
everyone and no one is His special friend, then why does He take a special interest in the
devotees who are always engaged in His transcendental service? But this is not discrimination; it
is natural. Any man in this material world may be very charitably disposed, yet he has a special
interest in his own children.”
30. There are 3 possible understandings to this verse:
Just talking of the possibility of an impossible situation to make a point.
If one is sinful before coming to Krishna consciousness, his past shouldn’t be
considered when he is a devotee.
If sin is actually performed in devotional service.
Srila Prabhupada says in his purport: “The words sadhur eva, ``he is saintly,'' are very
emphatic. They are a warning to the nondevotees that because of an accidental falldown a devotee
should not be derided; he should still be considered saintly even if he has accidentally fallen down.
And the word mantavyah is still more emphatic. If one does not follow this rule, and derides a
devotee for his accidental falldown, then one is disobeying the order of the Supreme Lord. The only
qualification of a devotee is to be unflinchingly and exclusively engaged in devotional service."
Srila Vishvanatha Chakravarti Thakore says that Krishna says “I have just said I am
equal to everyone, but if my devotees perform improper acts I don’t reject them.
Arjuna asks: “If one sees a person doing like this, how could one think he is a sadhu?”
Krishna says: “You should think like this. My order is the proof”
Arjuna: “When he is worshipping he may be a sadhu, but when he’s doing nonsense he’s not
sadhu.”
Krishna : “No, he’s only a sadhu. In every regard, because he is properly resolved to serve Me.
Ramanujacarya says that a person might think that such a fallen devotee should be rejected, but
he says that this is not correct. Not only should he not be thrown out, but he must be seen as a
sadhu, otherwise it is an offense to Krishna Himself.
Arjuna then says: “ Such an irreligious man who is rendering service, how do You accept his
service? His heart is polluted by lust, greed, anger and his offerings are polluted by such things.”
Then Srila Vishvanatha Chakravarti Thakore says that Lord Krishna speaks the first half of the
next verse.
31. Then according to Srila Vishvanatha Chakravarti Thakore and Srila Baladeva
Vidyabhushana Krishna says: “Very quickly he becomes righteous, then I accept his offerings.
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He quickly becomes righteous because he laments, remembering Me again and again. He thinks:
“Alas, alas, there is no other devotee like me. I am like a black spot among the devotees.” In this
way his heart burns in the fire of lamentation. Again and again he curses himself. Through
experiencing the burning fire of this ordeal, he becomes purified. He thinks: “I am unable to give
up this sinful activity, and I am going to go to hell for this, but I will never give up devotional
service to Krishna .” Because of this determination I keep him a sadhu and I accept the impurity
of his activity.”
Arjuna says: “I understand he becomes righteous, there is no dispute, but if he remains sinful,
does abominable activities during his life, should we still consider him a sadhu?"
Krsna become angry, His eyes become enlarged, He says:"Kaunteya-pratijanihi", My devotee never
perishes! Even if he dies he does not go down. There is no need for prayascitta. My unalloyed
devotee, if by mistake he acts improperly, he will become purified by My power and again attain Me."
When Krsna said like this, Arjuna put his hand on his head and said in a great worry: "Many people
will not agree." And he became morose. "How can I help them to understand this fact?"
Krsna says: "Take mrdangas, take karatalas, take drums and bang everything loudly and go to where
they are speaking like this and raise both hands in the air take a vow, take a oath in My name and say
like this: "The devotee of the Lord even if improperly behaving, will never perish! He will reach the
proper destination." And when you speak like this, all the people will fall at your feet and say:
"Maharaja you are our guru!"
But why is Krsna Himself not taking this oath? He Himself in the 18th Chapter will take a vow. Why
doesn't He take it here? Actually the Lord was intending taking the vow Himself, but then, before
speaking thought for a moment: "I like My devotees very much, and I can't tolerate problems put
upon them. I always protect My devotees and in this battlefield I have to break My own word when
Arjuna will be fighting with Bhisma. People will laugh and they will say: 'O He has spoken so many
words, but He broke them.' But they know that Arjuna's words are 'like lines carved on a stone'.
Krsna therefore thought: 'Arjuna, not Me, should make this vow!'
So this is why the devotee should surrender to Krsna, because Krsna is so kind and merciful to His
devotees in so many ways. Because He is a personal guide and He personally takes interest in His
devotee.
3. By thinking of Krishna etc, regardless of one’s position materially one will come to
Him. (32-34)
32. Further description of the potency of devotional service to purify, despite great
impurity being there.
Lower birth can be taken that all those mentioned are lower birth, or other Acharyas
take it to mean untouchables.
Bhakti is to potent
33. So it is even easier for the pious, elevated people.
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34. The first thing is one should fix the mind on Krishna , not just work, work, work. That is
what these courses are about.
Srila Baladeva Vidyabhushana says: "the mind should be fixed on Krsna
uninterruptedly like honey flows from a bottle." So much work can be done for
anyone, but the mind is the key. One should not just work and the mind be elsewhere —
this is not real devotion.
Srila Prabhupada explains in his Purport: "There is a beautiful poem about Krsna in which it is
clearly stated that any person who is engaged in the worship of demigods is most unintelligent and
cannot achieve at any time the supreme award of Krsna. The devotee, in the beginning, may
sometimes fall from the standard, but still he should be considered superior to other philosophers and
yogis. One who always engages in Krsna consciousness should be understood to be a perfectly saintly
person. His accidental nondevotional activities will diminish, and he will soon be situated without any
doubt in complete perfection. The pure devotee has no actual chance to fall down, because the
Supreme Godhead personally takes care of His pure devotees. Therefore, the intelligent person
should take directly to the process of Krsna consciousness and happily live in this material world. He
will eventually receive the supreme award of Krsna."
This verse is the essence of all confidential knowledge. It is exactly in the middle of the
Bhagavad-gita. This is the 'most confidential knowledge.
1. aisvarya is needed for madhurya. When a persondeals humbly despite his opulences. That is
madhurya. Aisvarya for the purpose of developing madhurya.
4. Lord is free of control of material energy, but it is not free of His control
5. I support all living entities, but My soul is not in them, just My energy. They are not in Him
like water is in a pot.
14. They go to My temple and offer obeisances like sticks on the ground, not caring for dirt or
mud out of love for Me.
22. I can create universes, so how can it be a burden for Me?
The burden of bringing them to Me is Mine
26. If someone is not My devotee, but they show some devotion at the time of offering
something, then I don’t accept it.
28. By working in the spirit of 27 one will achienve this state.
30. Remember what Srila Vishvanatha Chakravarti Thakore said about power of ananya bhakti
to overwhelm other things, like Ganges sweeps everything away. (see intro, first page of
overview notes)
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