Bhagavad-gita As It Is
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada
CHAPTER NINE
Bg9.20
TEXT 20
trai-vidya mam soma-pah puta-papa
yajnair istva svar-gatim prarthayante
te punyam asadya surendra-lokam
asnanti divyan divi deva-bhogan
trai-vidyah—the knowers of the three Vedas; mam—unto Me; soma-pah—drinkers of soma juice; puta—purified; papah—sins; yajnaih—with sacrifices; istva—after worshiping; svargatim—passage to heaven; prarthayante—pray; te—they; punyam—virtue; asadya—enjoying; surendra—of Indra; lokam—world; asnanti—enjoy; divyan—celestial; divi—in heaven; deva-bhogan—pleasures of the gods.
TRANSLATION
Those who study the Vedas and drink the soma juice, seeking the heavenly planets, worship Me indirectly. They take birth on the planet of Indra, where they enjoy godly delights.
PURPORT
The word trai-vidyah refers to the three Vedas, Sama, Yajur and Rg. A brahmana who has studied these three Vedas is called a tri-vedi. Anyone who is very much attached to knowledge derived from these three Vedas is respected in society. Unfortunately, there are many great scholars of the Vedas who do not know the ultimate purport of studying them. Therefore Krsna herein declares Himself to be the ultimate goal for the tri-vedis. Actual tri-vedis take shelter under the lotus feet of Krsna and engage in pure devotional service to satisfy the Lord. Devotional service begins with the chanting of the Hare Krsna mantra and side by side trying to understand Krsna in truth. Unfortunately those who are simply official students of the Vedas become more interested in offering sacrifices to the different demigods like Indra, Candra, etc. By such endeavor, the worshipers of different demigods are certainly purified of the contamination of the lower qualities of nature and are thereby elevated to the higher planetary system or heavenly planets known as Maharloka, Janaloka, Tapoloka, etc. Once situated on those higher planetary systems, one can satisfy his senses hundreds of thousands of times better than on this planet. Bg9.21 TEXT 21 te tam bhuktva svarga-lokam visalam ksine punye martya-lokam visanti evam trayi-dharmam anuprapanna gatagatam kama-kama labhante te—they; tam—that; bhuktva—enjoying; svarga-lokam—heaven; visalam—vast; ksine—being exhausted; punye—merits; martya-lokam—mortal earth; visanti—fall down; evam—thus; trayi—three Vedas; dharmam—doctrines; anuprapannah—following; gata-agatam—death and birth; kama-kamah—desiring sense enjoyments; labhante—attain. TRANSLATION When they have thus enjoyed heavenly sense pleasure, they return to this mortal planet again. Thus, through the Vedic principles, they achieve only flickering happiness. PURPORT One who is promoted to those higher planetary systems enjoys a longer duration of life and better facilities for sense enjoyment, yet one is not allowed to stay there forever. One is again sent back to this earthly planet upon finishing the resultant fruits of pious activities. He who has not attained perfection of knowledge, as indicated in the Vedanta-sutra (janmady asya yatah), or, in other words, he who fails to understand Krsna, the cause of all causes, becomes baffled in achieving the ultimate goal of life and is thus subjected to the routine of being promoted to the higher planets and then again coming down, as if situated on a ferris wheel which sometimes goes up and sometimes comes down. The purport is that instead of being elevated to the spiritual world where there is no longer any possibility of coming down, one simply revolves in the cycle of birth and death on higher and lower planetary systems. One should better take to the spiritual world to enjoy eternal life full of bliss and knowledge and never return to this miserable material existence. Bg9.22 TEXT 22 ananyas cintayanto mam ye janah paryupasate tesam nityabhiyuktanam yoga-ksemam vahamy aham ananyah—no other; cintayantah—concentrating; mam—unto Me; ye—who; janah—persons; paryupasate—properly worship; tesam—their; nitya—always abhiyuktanam—fixed in devotion; yoga-ksemam—requirements; vahami—carry; aham—I. TRANSLATION But those who worship Me with devotion, meditating on My transcendental form—to them I carry what they lack and preserve what they have. PURPORT One who is unable to live for a moment without Krsna consciousness cannot but think of Krsna twenty-four hours, being engaged in devotional service by hearing, chanting, remembering, offering prayers, worshiping, serving the lotus feet of the Lord, rendering other services, cultivating friendship and surrendering fully to the Lord. Such activities are all auspicious and full of spiritual potencies; indeed, they make the devotee perfect in self-realization. Then his only desire is to achieve the association of the Supreme Personality of Godhead. This is called yoga. By the mercy of the Lord, such a devotee never comes back to this material condition of life. Ksema refers to the merciful protection of the Lord. The Lord helps the devotee to achieve Krsna consciousness by yoga, and when he becomes fully Krsna conscious the Lord protects him from falling down to a miserable conditioned life. Bg9.23 TEXT 23 ye ’py anya-devata-bhakta yajante sraddhayanvitah te ’pi mam eva kaunteya yajanty avidhi-purvakam ye—those; api—also; anya—other; devata—demigods; bhaktah—devotees; yajante—worship; sraddhaya-anvitah—with faith; te—they; api—also; mam—Me; eva—even; kaunteya—O son of Kunti; yajanti—sacrifice; avidhi-purvakam—in a wrong way. TRANSLATION Whatever a man may sacrifice to other gods, O son of Kunti, is really meant for Me alone, but it is offered without true understanding. PURPORT “Persons who are engaged in the worship of demigods are not very intelligent, although such worship is done to Me indirectly,” Krsna says. For example, when a man pours water on the leaves and branches of a tree without pouring water on the root, he does so without sufficient knowledge or without observing regulative principles. Similarly, the process of rendering service to different parts of the body is to supply food to the stomach. The demigods are, so to speak, different officers and directors in the government of the Supreme Lord. One has to follow the laws made by the government, not by the officers or directors. Similarly, everyone is to offer his worship to the Supreme Lord only. That will automatically satisfy the different officers and directors of the Lord. The officers and directors are engaged as representatives of the government, and to offer some bribe to the officers and directors is illegal. This is stated here as avidhi-purvakam. In other words, Krsna does not approve the unnecessary worship of the demigods. Bg9.24 TEXT 24 aham hi sarva-yajnanam bhokta ca prabhur eva ca na tu mam abhijananti tattvenatas cyavanti te aham—I; hi—surely; sarva—of all; yajnanam—sacrifices; bhokta—enjoyer; ca—and; prabhuh—Lord; eva—also; ca—and; na—not; tu—but; mam—Me; abhijananti—know; tattvena—in reality; atah—therefore; cyavanti—fall down; te—they. TRANSLATION I am the only enjoyer and the only object of sacrifice. Those who do not recognize My true transcendental nature fall down. PURPORT Here it is clearly stated that there are many types of yajna performances recommended in the Vedic literatures, but actually all of them are meant for satisfying the Supreme Lord. Yajna means Visnu. In the Second Chapter of Bhagavad-gita it is clearly stated that one should only work for satisfying Yajna or Visnu. The perfectional form of human civilization, known as varnasrama-dharma, is specifically meant for satisfying Visnu. Therefore, Krsna says in this verse, “I am the enjoyer of all sacrifices because I am the supreme master.” However, less intelligent persons, without knowing this fact, worship demigods for temporary benefit. Therefore they fall down to material existence and do not achieve the desired goal of life. If, however, anyone has any material desire to be fulfilled, he had better pray for it to the Supreme Lord (although that is not pure devotion), and he will thus achieve the desired result. Bg9.25 TEXT 25 yanti deva-vrata devan pitrn yanti pitr-vratah bhutani yanti bhutejya yanti mad-yajino ’pi mam yanti—achieve; deva-vratah—worshipers of demigods; devan—to demigods; pitrn—to ancestors; yanti—go; pitr-vratah—worshipers of ancestors; bhutani—to ghosts and spirits; yanti—go; bhutejyah—worshipers of ghosts and spirits; yanti—go; mat—My; yajinah—devotees; api—also; mam—unto Me. TRANSLATION Those who worship the demigods will take birth among the demigods; those who worship ghosts and spirits will take birth among such beings; those who worship ancestors go to the ancestors; and those who worship Me will live with Me. PURPORT If anyone has any desire to go to the moon, the sun, or any other planet, one can attain the desired destination by following specific Vedic principles recommended for that purpose. These are vividly described in the fruitive activities portion of the Vedas, technically known as darsa-paurnamasi, which recommends a specific worship of demigods situated on different heavenly planets. Similarly, one can attain the pita planets by performing a specific yajna. Similarly, one can go to many ghostly planets and become a yaksa, raksa or pisaca. Pisaca worship is called “black arts” or “black magic.” There are many men who practice this black art, and they think that it is spiritualism, but such activities are completely materialistic. Similarly, a pure devotee, who worships the Supreme Personality of Godhead only, achieves the planets of Vaikuntha and Krsnaloka without a doubt. It is very easy to understand through this important verse that if by simply worshiping the demigods one can achieve the heavenly planets, or by worshiping the pita achieve the pita planets, or by practicing the black arts achieve the ghostly planets, why can the pure devotee not achieve the planet of Krsna or Visnu? Unfortunately many people have no information of these sublime planets where Krsna and Visnu live, and because they do not know of them they fall down. Even the impersonalists fall down from the brahmajyoti. This Krsna consciousness movement is therefore distributing sublime information to the entire human society to the effect that by simply chanting the Hare Krsna mantra one can become perfect in this life and go back home, back to Godhead. Bg9.26 TEXT 26 patram puspam phalam toyam yo me bhaktya prayacchati tad aham bhakty-upahrtam asnami prayatatmanah patram—a leaf; puspam—a flower; phalam—a fruit; toyam—water; yah—whoever; me—unto Me; bhaktya—with devotion; prayacchati—offers; tat—that; aham—I; bhakti-upahrtam—offered in devotion; asnami—accept; prayata-atmanah—of one in pure consciousness. TRANSLATION If one offers Me with love and devotion a leaf, a flower, fruit a water, I will accept it. PURPORT Here Lord Krsna, having established that He is the only enjoyer, the primeval Lord, and the real object of all sacrificial offerings, reveals what types of sacrifices He desires to be offered. If one wishes to engage in devotional service to the Supreme in order to be purified and to reach the goal of life—the transcendental loving service of God—then he should find out what the Lord desires of him. One who loves Krsna will give Him whatever He wants, and he avoids offering anything which is undesirable or unasked for. Thus, meat, fish and eggs should not be offered to Krsna. If He desired such things as offerings, He would have said so. Instead He clearly requests that a leaf, fruit, flowers and water be given to Him, and He says of this offering, “I will accept it.” Therefore, we should understand that He will not accept meat, fish and eggs. Vegetables, grains, fruits, milk and water are the proper foods for human beings and are prescribed by Lord Krsna Himself. Whatever else we eat cannot be offered to Him, since He will not accept it. Thus we cannot be acting on the level of loving devotion if we offer such foods. In the Third Chapter, verse thirteen, Sri Krsna explains that only the remains of sacrifice are purified and fit for consumption by those who are seeking advancement in life and release from the clutches of the material entanglement. Those who do not make an offering of their food, He says in the same verse, are said to be eating only sin. In other words, their every mouthful is simply deepening their involvement in the complexities of material nature. But preparing nice, simple vegetable dishes, offering them before the picture or Deity of Lord Krsna and bowing down and praying for Him to accept such a humble offering, enable one to advance steadily in life, to purify the body, and to create fine brain tissues which will lead to clear thinking. Above all, the offering should be made with an attitude of love. Krsna has no need of food, since He already possesses everything that be, yet He will accept the offering of one who desires to please Him in that way. The important element, in preparation, in serving and in offering, is to act with love for Krsna. The impersonalist philosophers, who wish to maintain that the Absolute Truth is without senses, cannot comprehend this verse of Bhagavad-gita. To them, it is either a metaphor or proof of the mundane character of Krsna, the speaker of the Gita. But, in actuality, Krsna, the Supreme Godhead, has senses, and it is stated that His senses are interchangeable; in other words, one sense can perform the function of any other. This is what it means to say that Krsna is absolute. Lacking senses, He could hardly be considered full in all opulences. In the Seventh Chapter, Krsna has explained that He impregnates the living entities into material nature. This is done by His looking upon material nature. And so in this instance, Krsna’s hearing the devotee’s words of love in offering foodstuffs is wholly identical with His eating and actually tasting. This point should be emphasized: because of His absolute position, His hearing is wholly identical with His eating and tasting. Only the devotee, who accepts Krsna as He describes Himself, without interpretation, can understand that the Supreme Absolute Truth can eat food and enjoy it. Bg9.27 TEXT 27 yat karosi yad asnasi yaj juhosi dadasi yat yat tapasyasi kaunteya tat kurusva mad-arpanam yat—what; karosi—you do; yat—whatever; asnasi—you eat; yat—whatever; juhosi—you offer; dadasi—you give away; yat—whatever; yat—whatever; tapasyasi—austerities you perform; kaunteya—O son of Kunti; tat—that; kurusva—make; mat—unto Me; arpanam—offering. TRANSLATION O son of Kunti, all that you do, all that you eat, all that you offer and give away, as well as all austerities that you may perform, should be done as an offering unto Me. PURPORT Thus, it is the duty of everyone to mold his life in such a way that he will not forget Krsna in any circumstance. Everyone has to work for maintenance of his body and soul together, and Krsna recommends herein that one should work for Him. Everyone has to eat something to live; therefore he should accept the remnants of foodstuffs offered to Krsna. Any civilized man has to perform some religious ritualistic ceremonies; therefore Krsna recommends, “Do it for Me,” and this is called arcana. Everyone has a tendency to give something in charity; Krsna says, “Give it to Me,” and this means that all surplus money accummulated should be utilized in furthering the Krsna consciousness movement. Nowadays people are very much inclined to the meditational process, which is not practical in this age, but if anyone practices meditating on Krsna twenty-four hours by chanting the Hare Krsna mantra round his beads, he is surely the greatest yogi, as substantiated by the Sixth Chapter of Bhagavad-gita. Bg9.28 TEXT 28 subhasubha-phalair evam moksyase karma-bandhanaih sannyasa-yoga-yuktatma vimukto mam upaisyasi subha—good; asubha—evil; phalaih—results; evam—thus; moksyase—free; karma—action; bandhanaih—bondage; sannyasa—of renunciation; yoga—the yoga; yukta-atma—having the mind firmly set on; vimuktah—liberated; mam—to Me; upaisyasi—you will attain. TRANSLATION In this way you will be freed from all reactions to good and evil deeds, and by this principle of renunciation you will be liberated and come to Me. PURPORT One who acts in Krsna consciousness under superior direction is called yukta. The technical term is yukta-vairagya. This is further explained by Rupa Gosvami as follows. Rupa Gosvami says that as long as we are in this material world we have to act; we cannot cease acting. Therefore if actions are performed and the fruits are given to Krsna, then that is called yukta-vairagya. Actually situated in renunciation, such activities clear the mirror of the mind, and as the actor gradually makes progress in spiritual realization he becomes completely surrendered to the Supreme Personality of Godhead. Therefore at the end he becomes liberated, and this liberation is also specified. By this liberation he does not become one with the brahmajyoti but rather enters into the planet of the Supreme Lord. It is clearly mentioned here: mam upaisyasi, “he comes to Me,” back home, back to Godhead. There are five different stages of liberation, and here it is specified that the devotee who has always lived his lifetime here under the direction of the Supreme Lord, as stated, has evolved to the point where he can, after quitting this body, go back to Godhead and engage directly in the association of the Supreme Lord. Anyone who has no other interest but to dedicate his life to the service of the Lord is actually a sannyasi Such a person always thinks of himself as an eternal servant, dependant on the supreme will of the Lord. As such, whatever he does, he does it for the benefit of the Lord. Whatever action he performs, he performs it as service to the Lord. He does not give serious attention to the fruitive activities or prescribed duties mentioned in the Vedas. For ordinary persons it is obligatory to execute the prescribed duties mentioned in the Vedas, but although a pure devotee who is completely engaged in the service of the Lord may sometimes appear to go against the prescribed Vedic duties, actually it is not so. It is said, therefore, by Vaisnava authorities that even the most intelligent person cannot understand the plans and activities of a pure devotee. The exact words are vaisnavera kriya mudra vijne na bujhaya. A person who is thus always engaged in the service of the Lord or is always thinking and planning how to serve the Lord is to be considered completely liberated at present and in the future. His going home, back to Godhead, is guaranteed. He is above all materialistic criticism, just as Krsna is above all criticism. Bg9.29 TEXT 29 samo ’ham sarva-bhutesu na me dvesyo ’sti na priyah ye bhajanti tu mam bhaktya mayi te tesu capy aham samah—equally disposed; aham—I; sarva-bhutesu—to all living entities; na—no one; me—Mine; dvesyah—hateful; asti—is; na—nor; priyah—dear; ye—those; bhajanti—render transcendental service; tu—yet; mam—unto Me; bhaktya—in devotion; mayi—unto Me; te—such persons; tesu—in them; ca—also; api—certainly; aham—I. TRANSLATION I envy no one, nor am I partial to anyone. I am equal to all. But whoever renders service unto Me in devotion is a friend, is in Me, and I am also a friend to him. 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. The Lord claims that every living entity—in whatever form—is His son, and as such He provides everyone with a generous supply of the necessities of life. He is just like a cloud which pours rain all over, regardless whether it falls on rock or land or water. But for His devotees, He gives specific attention. Such devotees are mentioned here: they are always in Krsna consciousness, and therefore they are always transcendentally situated in Krsna. The very phrase Krsna consciousness suggests that those who are in such consciousness are living transcendentalists, situated in Him. The Lord says here distinctly, “mayi te,” “in Me.” Naturally, as a result, the Lord is also in them. This is reciprocal. This also explains the words: asti na priyah/ye bhajanti: “Whoever surrenders unto Me, proportionately I take care of him.” This transcendental reciprocation exists because both the Lord and the devotee are conscious. When a diamond is set in a golden ring, it looks very nice. The gold is glorified, and at the same time the diamond is glorified. The Lord and the living entity eternally glitter, and when a living entity becomes inclined to the service of the Supreme Lord, he looks like gold. The Lord is a diamond, and so this combination is very nice. Living entities in a pure state are called devotees. The Supreme Lord becomes the devotee of His devotees. If a reciprocal relationship is not present between the devotee and the Lord, then there is no personalist philosophy. In the impersonal philosophy there is no reciprocation between the Supreme and the living entity, but in the personalist philosophy there is. The example is often given that the Lord is like a desire tree, and whatever one wants from this desire tree, the Lord supplies. But here the explanation is more complete. The Lord is here stated to be partial to the devotees. This is the manifestation of the Lord’s special mercy to the devotees. The Lord’s reciprocation should not be considered to be under the law of karma. It belongs to the transcendental situation in which the Lord and His devotees function. Devotional service of the Lord is not an activity of this material world; it is part of the spiritual world where eternity, bliss and knowledge predominate. Bg9.30 TEXT 30 api cet su-duracaro bhajate mam ananya-bhak sadhur eva sa mantavyah samyag vyavasito hi sah api—in spite of; cet—although; suduracarah—one committing the most abominable actions; bhajate—engaged in devotional service; mam—unto Me; ananya-bhak—without deviation; sadhuh—saint; eva—certainly; sah—he; mantavyah—to be considered; samyak—completely; vyavasitah—situated; hi—certainly; sah—he. TRANSLATION Even if one commits the most abominable actions, if he is engaged in devotional service, he is to be considered saintly because he is properly situated. PURPORT The word suduracaro used in this verse is very significant, and we should understand it properly. When a living entity is conditioned, he has two kinds of activities: one is conditional, and the other is constitutional. As for protecting the body or abiding by the rules of society and state, certainly there are different activities, even for the devotees, in connection with the conditional life, and such activities are called conditional. Besides these, the living entity who is fully conscious of his spiritual nature and is engaged in Krsna consciousness, or the devotional service of the Lord, has activities which are called transcendental. Such activities are performed in his constitutional position, and they are technically called devotional service. Now, in the conditioned state, sometimes devotional service and the conditional service in relation to the body will parallel one another. But then again, sometimes these activities become opposed to one another. As far as possible, a devotee is very cautious so that he does not do anything that could disrupt his wholesome condition. He knows that perfection in his activities depends on his progressive realization of Krsna consciousness. Sometimes, however, it may be seen that a person in Krsna consciousness commits some act which may be taken as most abominable socially or politically. But such a temporary falldown does not disqualify him. In the Srimad-Bhagavatam it is stated that if a person falls down, but is wholeheartedly engaged in the transcendental service of the Supreme Lord, the Lord, being situated within his heart, beautifies him and excuses him from that abomination. The material contamination is so strong that even a yogi fully engaged in the service of the Lord sometimes becomes ensnared; but Krsna consciousness is so strong that such an occasional falldown is at once rectified. Therefore the process of devotional service is always a success. No one should deride a devotee for some accidental falldown from the ideal path, for, as is explained in the next verse, such occasional falldowns will be stopped in due course, as soon as a devotee is completely situated in Krsna consciousness. Therefore a person who is situated in Krsna consciousness and is engaged with determination in the process of chanting Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/Hare Rama, Hare Rama, Rama Rama, Hare Hare should be considered to be in the transcendental position, even if by chance or accident he is found to have fallen. 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 fallen down accidentally. And the word mantavyah is still more emphatic. If one does not follow this rule, and derides a devotee for his accidental falldown, then he is disobeying the order of the Supreme Lord. The only qualification of a devotee is to be unflinchingly and exclusively engaged in devotional service. The mark of a spot which may be seen on the moon does not become an impediment to the moonlight. Similarly, the accidental falldown of a devotee from the path of a saintly character does not make him abominable. On the other hand, one should not misunderstand that a devotee in transcendental devotional service can act in all kinds of abominable ways; this verse only refers to an accident due to the strong power of material connections. Devotional service is more or less a declaration of war against the illusory energy. As long as one is not strong enough to fight the illusory energy, there may be accidental falldowns. But when one is strong enough, he is no longer subjected to such falldowns, as previously explained. No one should take advantage of this verse and commit nonsense and think that he is still a devotee. If he does not improve in his character by devotional service, then it is to be understood that he is not a high devotee. Bg9.31 TEXT 31 ksipram bhavati dharmatma sasvac-chantim nigacchati kaunteya pratijanihi na me bhaktah pranasyati ksipram—very soon; bhavati—becomes; dharma-atma—righteous; sasvat-santim—lasting peace; nigacchati—attains; kaunteya—O son of Kunti; pratijanihi—justly declare; na—never; me—Mine; bhaktah—devotee; pranasyati—perishes. TRANSLATION He quickly becomes righteous and attains lasting peace. O son of Kunti, declare it boldly that My devotee never perishes. PURPORT This should not be misunderstood. In the Seventh Chapter the Lord says that one who is engaged in mischievous activities cannot become a devotee of the Lord. One who is not a devotee of the Lord has no good qualifications whatsoever. The question remains, then, how can a person engaged in abominable activities—either by accident or intention—be a pure devotee? This question may justly be raised. The miscreants, as stated in the Seventh Chapter, who never come to the devotional service of the Lord, have no good qualifications, as is stated in the Srimad-Bhagavatam. Generally, a devotee who is engaged in the nine kinds of devotional activities is engaged in the process of cleansing all material contamination from the heart. He puts the Supreme Personality of Godhead within his heart, and all sinful contaminations are naturally washed away. Continuous thinking of the Supreme Lord makes him pure by nature. According to the Vedas, there is a certain regulation that if one falls down from his exalted position, he has to undergo certain ritualistic processes to purify himself. But here there is no such condition because the purifying process is already there in the heart of the devotee, due to his remembering the Supreme Personality of Godhead constantly. Therefore, the chanting of Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare should be continued without stoppage. This will protect a devotee from all accidental falldowns. He will thus remain perpetually free from all material contaminations. Bg9.32 TEXT 32 mam hi partha vyapasritya ye ’pi syuh papa-yonayah striyo vaisyas tatha sudras te ’pi yanti param gatim mam—unto Me; hi—certainly; partha—O son of Prtha; vyapasritya—particularly taking shelter; ye—anyone; api—also; syuh—becomes; papa-yonayah—born of a lower family; striyah—women; vaisyah—mercantile people; tatha—also; sudrah—lower class men; te api—even they; yanti—go; param—supreme; gatim—destination. TRANSLATION O son of Prtha, those who take shelter in Me, though they be of lower birth—women, vaisyas [merchants], as well as sudras [workers]—can approach the supreme destination. PURPORT It is clearly declared here by the Supreme Lord that in devotional service there is no distinction between the lower or higher classes of people. In the material conception of life, there are such divisions, but for a person engaged in transcendental devotional service to the Lord, there are not. Everyone is eligible for the supreme destination. In the Srimad-Bhagavatam it is stated that even the lowest, who are called candalas (dog-eaters), can be elevated by association with a pure devotee. Therefore devotional service and guidance of a pure devotee are so strong that there is no discrimination between the lower and higher classes of men; anyone can take to it. The most simple man taking center of the pure devotee can be purified by proper guidance. According to the different modes of material nature, men are classified in the mode of goodness (brahmanas), the mode of passion (ksatriyas, or administrators), the mixed modes of passion and ignorance (vaisyas, or merchants), and the mode of ignorance (sudras, or workers). Those lower than them are called candalas, and they are born in sinful families. Generally, those who are born in sinful families are not accepted by the higher classes. But the process of devotional service and the pure devotee of the Supreme God are so strong that all the lower classes can attain the highest perfection of life. This is possible only when one takes center of Krsna. One has to take center completely of Krsna. Then one can become much greater than great jnanis and yogis. Bg9.33 TEXT 33 kim punar brahmanah punya bhakta rajarsayas tatha anityam asukham lokam imam prapya bhajasva mam kim—how much; punah—again; brahmanah—brahmanas; punyah—righteous; bhaktah—devotees; rajarsayah—saintly kings; tatha—also; anityam—temporary; asukham—sorrowful; lokam—planets; imam—this; prapya—gaining; bhajasva—are engaged in loving service; mam—unto Me. TRANSLATION How much greater then are the brahmanas, the righteous, the devotees and saintly kings who in this temporary miserable world engage in loving service unto Me. PURPORT In this material world there are classifications of people, but, after all, this world is not a happy place for anyone. It is clearly stated here, anityam asukham lokam: this world is temporary and full of miseries, not habitable for any sane gentleman. This world is declared by the Supreme Personality of Godhead to be temporary and full of miseries. Some of the philosophers, especially the minor philosophers, say that this world is false, but we can understand from Bhagavad-gita that the world is not false; it is temporary. There is a difference between temporary and false. This world is temporary, but there is another world which is eternal. This world is miserable, but the other world is eternal and blissful. Arjuna was born in a saintly royal family. To him also the Lord says, “Take to My devotional service and come quickly back to Godhead, back home.” No one should remain in this temporary world, full as it is with miseries. Everyone should attach himself to the bosom of the Supreme Personality of Godhead so that he can be eternally happy. The devotional service of the Supreme Lord is the only process by which all problems of all classes of men can be solved. Everyone should therefore take to Krsna consciousness and make his life perfect. Bg9.34 TEXT 34 man-mana bhava mad-bhakto mad-yaji mam namaskuru mam evaisyasi yuktvaivam atmanam mat-parayanah mat-manah—always thinking of Me; bhava—become; mat—My; bhaktah—devotee; mat—My; yaji—worshiper; mam—unto Me; namaskuru—offer obeisances; mam—unto Me; eva—completely; esyasi—come; yuktva evam—being absorbed; atmanam—your soul; mat-parayanah—devoted to Me. TRANSLATION Engage your mind always in thinking of Me, offer obeisances and worship Me. Being completely absorbed in Me, surely you will come to Me. PURPORT In this verse it is clearly indicated that Krsna consciousness is the only means of being delivered from the clutches of this contaminated material world. Sometimes unscrupulous commentators distort the meaning of what is clearly stated here: that all devotional service should be offered to the Supreme Personality of Godhead, Krsna. Unfortunately, unscrupulous commentators divert the mind of the reader to that which is not at all feasible. Such commentators do not know that there is no difference between Krsna’s mind and Krsna. Krsna is not an ordinary human being; He is Absolute Truth. His body, mind and He Himself are one and absolute. It is stated in the Kurma Purana, as it is quoted by Bhaktisiddhanta Sarasvati Gosvami in his Anubhasya comments on Caitanya-caritamrta, Fifth Chapter, Adi-lila, verses 41–48, “deha-dehi-vibhedo ’yam nesvare vidyate kvacit,” which means that there is no difference in Krsna, the Supreme Lord, between Himself and His body. But, because they do not know this science of Krsna, the commentators hide Krsna and divide His personality from His mind or from His body. Although this is sheer ignorance of the science of Krsna, some men make profit out of misleading the people. There are some who are demonic; they also think of Krsna, but enviously, just like King Kamsa, Krsna’s uncle. He was also thinking of Krsna always, but he thought of Krsna as his enemy. He was always in anxiety, wondering when Krsna would come to kill him. That kind of thinking will not help us. One should be thinking of Krsna in devotional love. That is bhakti. One should cultivate the knowledge of Krsna continually. What is that favorable cultivation? It is to learn from a bona fide teacher. Krsna is the Supreme Personality of Godhead, and we have several times explained that His body is not material, but is eternal, blissful knowledge. This kind of talk about Krsna will help one become a devotee. Otherwise, understanding Krsna from the wrong source will prove fruitless. One should therefore engage his mind in the eternal form, the primal form of Krsna; with conviction in his heart that Krsna is the Supreme, he should engage himself in worship. There are hundreds of thousands of temples in India for the worship of Krsna, and devotional service is practiced there. When such practice is made, one has to offer obeisances to Krsna. One should lower his head before the Deity and engage his mind, his body, his activities—everything. That will make one fully absorbed in Krsna without deviation. This will help one transfer into the Krsnaloka. One should not be deviated by unscrupulous commentators. One must engage in the nine different processes of devotional service, beginning with hearing and chanting about Krsna. Pure devotional service is the highest achievement of human society. In the Seventh and Eighth Chapters of Bhagavad-gita, pure devotional service to the Lord has been explained, apart from the yoga of knowledge and mystic yoga or fruitive activities. Those who are not purely sanctified may be attracted by different features of the Lord, like the impersonal brahmajyoti and localized Paramatma, but a pure devotee directly takes to the service of the Supreme Lord. 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 all other philosophers and yogis. One who always engages in Krsna consciousness should be understood to be the perfect 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 this process of Krsna consciousness and happily live in this material world. He will eventually receive the supreme award of Krsna. Thus end the Bhaktivedanta Purports to the Ninth Chapter of the Srimad-Bhagavad-gita in the matter of the Most Confidential Knowledge.