Bhagavad-gita As It Is
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada
CHAPTER ELEVEN
Bg11.45
TEXT 45
adrsta-purvam hrsito ’smi drstva
bhayena ca pravyathitam mano me
tad eva me darsaya deva rupam
prasida devesa jagan-nivasa
adrsta-purvam—never seen before; hrsitah—gladdened; asmi—I am; drstva—by seeing; bhayena—out of fear; ca—also; pravyathitam—perturbed; manah—mind; me—mine; tat—therefore; eva—certainly; me—unto me; darsaya—show; deva—O Lord; rupam—the form; prasida—just be gracious; devesa—O Lord of lords; jagat-nivasa—the refuge of the universe.
TRANSLATION
After seeing this universal form, which I have never seen before, I am gladdened, but at the same time my mind is disturbed with fear. Therefore please bestow Your grace upon me and reveal again Your form as the Personality of Godhead, O Lord of lords, O abode of the universe.
PURPORT
Arjuna is always in confidence with Krsna because he is a very dear friend, and as a dear friend is gladdened by his friend’s opulence, Arjuna is very joyful to see that his friend, Krsna, is the Supreme Personality of Godhead and can show such a wonderful universal form. But at the same time, after seeing that universal form, he is afraid that he has committed so many offenses to Krsna out of his unalloyed friendship. Thus his mind is disturbed out of fear, although he had no reason to fear. Arjuna therefore is asking Krsna to show His Narayana form because He can assume any form. This universal form is material and temporary, as the material world is temporary. But in the Vaikuntha planets He has His transcendental form with four hands as Narayana. There are innumerable planets in the spiritual sky, and in each of them Krsna is present by His plenary manifestations of different names. Thus Arjuna desired to see one of the forms manifest in the Vaikuntha planets. Of course in each Vaikuntha planet the form of Narayana is four-handed, and the four hands hold different symbols, the conchshell, mace, lotus and disc. According to the different hands these four things are held in, the Narayanas are named. All of these forms are one and the same to Krsna; therefore Arjuna requests to see His four-handed feature. Bg11.46 TEXT 46 kiritinam gadinam cakra-hastam icchami tvam drastum aham tathaiva tenaiva rupena catur-bhujena sahasra-baho bhava visva-murte kiritinam—with helmet; gadinam—with club; cakra-hastam—disc in hand; icchami—I wish; tvam—You; drastum—to see; aham—I; tatha eva—in that position; tena eva—by that; rupena—with form; catur-bhujena—four-handed; sahasra-baho—O thousand-handed one; bhava—just become; visva-murte—O universal form. TRANSLATION O universal Lord, I wish to see You in Your four-armed form, with helmeted head and with club, wheel, conch and lotus flower in Your hands. I long to see You in that form. PURPORT In the Brahma-samhita it is stated that the Lord is eternally situated in hundreds and thousands of forms, and the main forms are those like Rama, Nrsimha, Narayana, etc. There are innumerable forms. But Arjuna knew that Krsna is the original Personality of Godhead assuming His temporary universal form. He is now asking to see the form of Narayana, a spiritual form. This verse establishes without any doubt the statement of the Srimad-Bhagavatam that Krsna is the original Personality of Godhead and all other features originate from Him. He is not different from His plenary expansions, and He is God in any of His innumerable forms. In all of these forms He is fresh like a young man. That is the constant feature of the Supreme Personality of Godhead. One who knows Krsna at once becomes free from all contamination of the material world. Bg11.47 TEXT 47 sri-bhagavan uvaca maya prasannena tavarjunedam rupam param darsitam atma-yogat tejo-mayam visvam anantam adyam yan me tvad anyena na drsta-purvam sri bhagavan uvaca—the Supreme Personality of Godhead said; maya—by Me; prasannena—happily; tava—unto you; arjuna—O Arjuna; idam—this; rupam—form; param—transcendental; darsitam—shown; atma-yogat—by My internal potency; tejomayam—full of effulgence; visvam—the entire universe; anantam—unlimited; adyam—original; yat me—that which is Mine; tvat-anyena—besides you; na drsta-purvam—no one has previously seen. TRANSLATION The Blessed Lord said: My dear Arjuna, happily do I show you this universal form within the material world by My internal potency. No one before you has ever seen this unlimited and glaringly effulgent form. PURPORT Arjuna wanted to see the universal form of the Supreme Lord, so out of His mercy upon His devotee Arjuna, Lord Krsna showed His universal form full of effulgence and opulence. This form was glaring like the sun, and its many faces were rapidly changing. Krsna showed this form just to satisfy the desire of His friend Arjuna. This form was manifested by Krsna through His internal potency, which is inconceivable by human speculation. No one had seen this universal form of the Lord before Arjuna, but because the form was shown to Arjuna, other devotees in the heavenly planets and in other planets in outer space could also see it. They did not see it before, but because of Arjuna they were also able to see it. In other words, all the disciplic devotees of the Lord could see the universal form which was shown to Arjuna by the mercy of Krsna. Someone commented that this form was shown to Duryodhana also when Krsna went to Duryodhana to negotiate for peace. Unfortunately, Duryodhana did not accept the peace offer, but at that time Krsna manifested some of His universal forms. But those forms are different from this one shown to Arjuna. It is clearly said that no one has ever seen this form before. Bg11.48 TEXT 48 na veda-yajnadhyayanair na danair na ca kriyabhir na tapobhir ugraih evam-rupah sakya aham nr-loke drastum tvad anyena kuru-pravira na—never; veda—Vedic study; yajna—sacrifice; adhyayanaih—studying; na danaih—by charity; na—never; ca—also; kriyabhih—by pious activities; na tapobhih—by serious penances; ugraih—severe; evam—thus; rupah—form; sakyah—can be seen; aham—I; nrloke—in this material world; drastum—to see; tvat—you; anyena—by another; kuru-pravira—O best among the Kuru warriors. TRANSLATION O best of the Kuru warriors, no one before you has ever seen this universal form of Mine, for neither by studying the Vedas, nor by performing sacrifices, nor by charities or similar activities can this form be seen. Only you have seen this. PURPORT The divine vision in this connection should be clearly understood. Who can have divine vision? Divine means godly. Unless one attains the status of divinity as a demigod, he cannot have divine vision. And what is a demigod? It is stated in the Vedic scriptures that those who are devotees of Lord Visnu are demigods. Those who are atheistic, i.e., who do not believe in Visnu, or who only recognize the impersonal part of Krsna as the Supreme, cannot have the divine vision. It is not possible to decry Krsna and at the same time have the divine vision. One cannot have the divine vision without becoming divine. In other words, those who have divine vision can also see like Arjuna. The Bhagavad-gita gives the description of the universal form, and this description was unknown to everyone before Arjuna. Now one can have some idea of the visva-rupa after this incidence; those who are actually divine can see the universal form of the Lord. But one cannot be divine without being a pure devotee of Krsna. The devotees, however, who are actually in the divine nature and who have divine vision, are not very much interested to see the universal form of the Lord. As described in the previous verse, Arjuna desired to see the four-handed form of Lord Krsna as Visnu, and he was actually afraid of the universal form. In this verse there are some significant words, just like veda-yajnadhya-yanaih, which refers to studying Vedic literature and the subject matter of sacrificial regulations. Veda refers to all kinds of Vedic literature, namely the four Vedas (Rk, Yajus, Sama and Atharva) and the eighteen Puranas and Upanisads, and Vedanta-sutra. One can study these at home or anywhere else. Similarly, there are sutras, Kalpa-sutras and Mimamsa-sutras, for studying the method of sacrifice. Danaih refers to charity which is offered to a suitable party. such as those who are engaged in the transcendental loving service of the Lord, the brahmanas and the Vaisnavas. Similarly, pious activities refer to the agni-hotra, etc., the prescribed duties of the different castes. Pious activities and the voluntary acceptance of some bodily pains are called tapasya. So one can perform all these, can accept bodily penances, give charity, study the Vedas, etc., but unless he is a devotee like Arjuna, it is not possible to see that universal form. Those who are impersonalists are also imagining that they are seeing the universal form of the Lord, but from Bhagavad-gita we understand that the impersonalists are not devotees. Therefore they are unable to see the universal form of the Lord. There are many persons who create incarnations. They falsely claim an ordinary human to be an incarnation, but this is all foolishness. We should follow the principles of Bhagavad-gita, otherwise there is no possibility of attaining perfect spiritual knowledge. Although Bhagavad-gita is considered the preliminary study of the science of God, still it is so perfect that one can distinguish what is what. The followers of a pseudo incarnation may say that they have also seen the transcendental incarnation of God, the universal form, but that is not acceptable because it is clearly stated here that unless one becomes a devotee of Krsna, one cannot see the universal form of God. So one first of all has to become a pure devotee of Krsna; then he can claim that he can show the universal form of what he has seen. A devotee of Krsna cannot accept false incarnations or followers of false incarnations. Bg11.49 TEXT 49 ma te vyatha ma ca vimudha-bhavo drstva rupam ghoram idrn mamedam vyapeta-bhih prita-manah punas tvam tad eva me rupam idam prapasya ma—let it not be; te—unto you; vyatha—trouble; ma—let it not be; ca—also; vimudha-bhavah—bewilderment; drstva—by seeing; rupam—form; ghoram—horrible; idrk—like this; mama—My; idam—as it is; vyapetabhih—just become free from all fear; prita-manah—be pleased in mind; punah—again; tvam—you; tat—that; eva—thus; me—My; rupam—form; idam—this; prapasya—just see. TRANSLATION Your mind has been perturbed upon seeing this horrible feature of Mine. Now let it be finished. My devotee, be free from all disturbance. With a peaceful mind you can now see the form you desire. PURPORT In the beginning of Bhagavad-gita Arjuna was worried about killing Bhisma and Drona, his worshipful grandfathers and masters. But Krsna said that he need not be afraid of killing his grandfather. When they tried to disrobe Draupadi in the assembly, Bhisma and Drona were silent, and for such negligence of duty they should be killed. Krsna showed His universal form to Arjuna just to show him that these people were already killed for their unlawful action. That scene was shown to Arjuna because devotees are always peaceful, and they cannot perform such horrible actions. The purpose of the revelation of the universal form was shown; now Arjuna wanted to see the four-armed form, and Krsna showed him. A devotee is not much interested in the universal form, for it does not enable one to reciprocate loving feelings. A devotee wants to offer his respectful worshiping feelings; thus he wants to see the two-handed or four-handed Krsna form so he can reciprocate in loving service with the Supreme Personality of Godhead. Bg11.50 TEXT 50 sanjaya uvaca ity arjunam vasudevas tathoktva svakam rupam darsayam asa bhuyah asvasayam asa ca bhitam enam bhutva punah saumya-vapur mahatma sanjayah uvaca—Sanjaya said; iti—thus; arjunam—unto Arjuna; vasudevah—Krsna; tatha—that way; uktva—saying; svakam—His own; rupam—form; darsayamasa—showed; bhuyah—again; asvasayamasa—also convinced him; ca—also; bhitam—fearful; enam—him; bhutva punah—becoming again; saumya-vapuh—beautiful form; mahatma—the great one. TRANSLATION Sanjaya said to Dhrtarastra: The Supreme Personality of Godhead, Krsna, while speaking thus to Arjuna, displayed His real four-armed form, and at last He showed him His two-armed form, thus encouraging the fearful Arjuna. PURPORT When Krsna appeared as the son of Vasudeva and Devaki, He first of all appeared as four-armed Narayana, but when He was requested by His parents, He transformed Himself into an ordinary child in appearance. Similarly, Krsna knew that Arjuna was not interested in seeing a four-handed form of Krsna, but since he asked to see this four-handed form, He also showed him this form again and then showed Himself in His two-handed form. The word saumya-vapuh is very significant. Saumya-vapu is a very beautiful form; it is known as the most beautiful form. When He was present, everyone was attracted simply by Krsna’s form, and because Krsna is director of the universe, He just banished the fear of Arjuna, His devotee, and showed him again His beautiful form of Krsna. In the Brahma-samhita it is stated that only a person whose eyes are smeared with the ointment of love can see the beautiful form of Sri Krsna. Bg11.51 TEXT 51 arjuna uvaca drstvedam manusam rupam tava saumyam janardana idanim asmi samvrttah sa-cetah prakrtim gatah arjunah uvaca—Arjuna said; drstva—seeing; idam—this; manusam—human being; rupam—form; tava—Your; saumyam—very beautiful; janardana—O chastiser of the enemies; idanim—just now; asmi—I am; samvrttah—settled; sa-cetah—in my consciousness; prakrtim—my own; gatah—I am. TRANSLATION When Arjuna thus saw Krsna in His original form, he said: Seeing this humanlike form, so very beautiful, my mind is now pacified, and I am restored to my original nature. PURPORT Here the words manusam rupam clearly indicate the Supreme Personality of Godhead to be originally two-handed. Those who deride Krsna to be an ordinary person are shown here to be ignorant of His divine nature. If Krsna is like an ordinary human being, then how is it possible for Him to show the universal form and again to show the four-handed Narayana form? So it is very clearly stated in Bhagavad-gita that one who thinks that Krsna is an ordinary person and misguides the reader by claiming that it is the impersonal Brahman within Krsna speaking, is doing the greatest injustice. Krsna has actually shown His universal form and His fourhanded Visnu form. So how can He be an ordinary human being? A pure devotee is not confused by misguiding commentaries on Bhagavad-gita because he knows what is what. The original verses of Bhagavad-gita are as clear as the sun; they do not require lamplight from foolish commentators. Bg11.52 TEXT 52 sri-bhagavan uvaca su-durdarsam idam rupam drstavan asi yan mama deva apy asya rupasya nityam darsana-kanksinah sri bhagavan uvaca—the Supreme Personality of Godhead said; sudur-darsana- very difficult to be seen; idam—this; rupam—form; drstavan asi—as you have seen; yat—which; mama—of Mine; devah—the demigods; api asya—also this; rupasya—of the form; nityam—eternally; darsana-kanksinah—always aspire to see. TRANSLATION The Blessed Lord said: My dear Arjuna, the form which you are now seeing is very difficult to behold. Even the demigods are ever seeking the opportunity to see this form which is so dear. PURPORT In the forty-eighth verse of this chapter Lord Krsna concluded revealing His universal form and informed Arjuna that this form is not possible to be seen by so many activities, sacrifices, etc. Now here the word sudurdarsam is used, indicating that Krsna’s two-handed form is still more confidential. One may be able to see the universal form of Krsna by adding a little tinge of devotional service to various activities like penance, Vedic study and philosophical speculation, etc. It may be possible, but without a tinge of bhakti, one cannot see; that has already been explained. Still, beyond that universal form, the form of Krsna as a two-handed man is still more difficult to see, even for demigods like Brahma and Lord Siva. They desire to see Him, and we have evidences in the Srimad-Bhagavatam that when He was supposed to be in the womb of His mother, Devaki, all the demigods from heaven came to see the marvel of Krsna. They even waited to see Him. A foolish person may deride Him, but that is an ordinary person. Krsna is actually desired to be seen by demigods like Brahma and Siva in His two-armed form. In Bhagavad-gita it is also confirmed that He is not visible to the foolish persons who deride Him. Krsna’s body, as confirmed by Brahma-samhita and confirmed by Himself in Bhagavad-gita, is completely spiritual and full of bliss and eternality. His body is never like a material body. But for some who make a study of Krsna by reading Bhagavad-gita or similar Vedic scriptures, Krsna is a problem. For one using a material process, Krsna is considered to be a great historical personality and very learned philosopher. But He isn’t an ordinary man. But some think that even though He was so powerful, He had to accept a material body. Ultimately they think that the Absolute Truth is impersonal; therefore they think that from His impersonal feature He assumed a personal feature attached to material nature. This is a materialistic calculation of the Supreme Lord. Another calculation is speculative. Those who are in search of knowledge also speculate on Krsna and consider Him to be less important than the universal form of the Supreme. Thus some think that the universal form of Krsna which was manifested to Arjuna is more important than His personal form. According to them, the personal form of the Supreme is something imaginary. They believe that in the ultimate issue, the Absolute Truth is not a person. But the transcendental process is described in Bhagavad-gita, Chapter Two: to hear about Krsna from authorities. That is the actual Vedic process, and those who are actually in the Vedic line hear about Krsna from authority, and by repeated hearing about Him, Krsna becomes dear. As we have several times discussed, Krsna is covered by His yoga-maya potency. He is not to be seen or revealed to anyone and everyone. Only by one to whom He reveals Himself can He be seen. This is confirmed in Vedic literature; for one who is a surrendered soul, the Absolute Truth can actually be understood. The transcendentalist, by continuous Krsna consciousness and by devotional service to Krsna, can have his spiritual eyes opened and can see Krsna by revelation. Such a revelation is not possible even for the demigods; therefore it is difficult even for the demigods to understand Krsna, and the advanced demigods are always in hope of seeing Krsna in His two-handed form. The conclusion is that although to see the universal form of Krsna is very, very difficult and not possible for anyone and everyone, it is still more difficult to understand His personal form as Syamasundara. Bg11.53 TEXT 53 naham vedair na tapasa na danena na cejyaya sakya evam-vidho drastum drstavan asi mam yatha na—never; aham—I; vedaih—by study of the Vedas; na—never; tapasa—by serious penances; na—never; danena—by charity; na—never; ca—also; ijyaya—by worship; sakyah—is it possible; evam-vidhah—like this; drastum—to see; drstavan—seeing; asi—you are; mam—Me; yatha—as. TRANSLATION The form which you are seeing with your transcendental eyes cannot be understood simply by studying the Vedas, nor by undergoing serious penances, nor by charity, nor by worship. It is not by these means that one can see Me as I am. PURPORT Krsna first appeared before His parents Devaki and Vasudeva in a four-handed form, and then He transformed Himself into the two-handed form. This mystery is very difficult to understand for those who are atheists or who are devoid of devotional service. For scholars who have simply studied Vedic literature by way of speculation or out of mere academic interest, Krsna is not easy to understand. Nor is He to he understood by persons who officially go to the temple to offer worship. They make their visit, but they cannot understand Krsna as He is. Krsna can be understood only through the path of devotional service, as explained by Krsna Himself in the next verse. Bg11.54 TEXT 54 bhaktya tv ananyaya sakya aham evam-vidho ’rjuna jnatum drastum ca tattvena pravestum ca parantapa bhaktya—by devotional service; tu—but; ananyaya—without being mixed with fruitive activities or speculative knowledge; sakyah—possible; aham—I; evam-vidhah—like this; arjuna—O Arjuna; jnatum—to know; drastum—to see; tattvena—in fact; pravestum—and to enter into; ca—also; parantapa—O mighty-armed one. TRANSLATION My dear Arjuna, only by undivided devotional service can I be understood as I am, standing before you, and can thus be seen directly. Only in this way can you enter into the mysteries of My understanding. PURPORT Krsna can be understood only by the process of undivided devotional service. He explicitly explains this in this verse so unauthorized commentators, who try to understand Bhagavad-gita by the speculative process, will know that they are simply wasting their time. No one can understand Krsna or how He came from parents in a four-handed form and at once changed Himself into a two-handed form. It is clearly stated here that no one can see Him. Those who, however, are very experienced students of Vedic literature can learn about Him from the Vedic literature in so many ways. There are so many rules and regulations, and if one at all wants to understand Krsna, he must follow the regulative principles described in the authoritative literature. One can perform penance in accordance with those principles. As far as charity is concerned, it is plain that charity should be given to the devotees of Krsna who are engaged in His devotional service to spread the Krsna philosophy or Krsna consciousness throughout the world. Krsna consciousness is a benediction to humanity. Lord Caitanya was appreciated by Rupa Gosvami as the most munificent man of charity because love of Krsna, which is very difficult to achieve, was distributed freely by Him. And if one worships as prescribed in the temple (in the temples in India there is always some statue, usually of Visnu or Krsna), that is a chance to progress. For the beginners in devotional service to the Lord, temple worship is very essential, and this is confirmed in the Vedic literature. One who has unflinching devotion for the Supreme Lord and is directed by the spiritual master can see the Supreme Personality of Godhead by revelation. For one who does not take personal training under the guidance of a bona fide spiritual master, it is impossible to even begin to understand Krsna. The word tu is specifically used here to indicate that no other process can be used, can be recommended, or can be successful in understanding Krsna. The personal forms of Krsna, the two-handed form and the four-handed, are completely different from the temporary universal form shown to Arjuna. The four-handed form is Narayana, and the two-handed form is Krsna; they are eternal and transcendental, whereas the universal form exhibited to Arjuna is temporary. The very word sudurdarsam, meaning difficult to see, suggests that no one saw that universal form. It also suggests that amongst the devotees there was no necessity of showing it. That form was exhibited by Krsna at the request of Arjuna because in the future, when one represents himself as an incarnation of God, people can ask to see his universal form. Krsna changes from the universal form to the four-handed form of Narayana and then to His own natural form of two hands. This indicates that the four-handed forms and other forms mentioned in Vedic literature are all emanations of the original two-handed Krsna. He is the origin of all emanations. Krsna is distinct even from these forms, not to speak of the impersonal conception. As far as the four-handed forms of Krsna are concerned, it is stated clearly that even the most identical four-handed form of Krsna (which is known as Maha-Visnu, who is lying on the cosmic ocean and from whose breathing so many innumerable universes are passing out and entering) is also an expansion of the Supreme Lord. Therefore one should conclusively worship the personal form of Krsna as the Supreme Personality of Godhead who is eternity, bliss and knowledge. He is the source of all forms of Visnu, He is the source of all forms of incarnation, and He is the original Supreme Personality, as confirmed in Bhagavad-gita. In the Vedic literature it is stated that the Supreme Absolute Truth is a person. His name is Krsna, and He sometimes descends on this earth. Similarly, in Srimad-Bhagavatam there is a description of all kinds of incarnations of the Supreme Personality of Godhead, and there it is said that Krsna is not an incarnation of God but is the original Supreme Personality of Godhead Himself. Krsnas tu bhagavan svayam. Similarly, in Bhagavad-gita the Lord says, mattah parataram nanyat: “There is nothing superior to My form as the Personality of Godhead Krsna.” He also says elsewhere in Bhagavad-gita, aham adir hi devanam: “I am the origin of all the demigods.” And after understanding Bhagavad-gita from Krsna, Arjuna also confirms this in the following words: param brahma param dhama pavitram paramam bhavan: “I now fully understand that You are the Supreme Personality of Godhead, the Absolute Truth, and that You are the refuge of everything.” Therefore the universal form which Krsna showed to Arjuna is not the original form of God. The original is the Krsna form. The universal form, with its thousands and thousands of heads and hands, is manifest just to draw the attention of those who have no love for God. It is not God’s original form. 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. Bg11.55 TEXT 55 mat-karma-krn mat-paramo mad-bhaktah sanga-varjitah nirvairah sarva-bhutesu yah sa mam eti pandava mat-karma-krt—engaged in doing My work; mat-paramah—concerning Me, the Supreme; mat-bhaktah—engaged in My devotional service; sanga-varjitah—freed from the contamination of previous activities and mental speculation; nirvairah—without an enemy; sarva-bhutesu—to every living entity; yah—one who; sah—he; mam—unto Me; eti—comes; pandava—O son of Pandu. TRANSLATION My dear Arjuna, one who is engaged in My pure devotional service, free from the contaminations of previous activities and from mental speculation, who is friendly to every living entity, certainly comes to Me. PURPORT 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. The Bhagavad-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. As far as work is concerned, one should transfer his energy entirely to Krsna conscious activities. No work should be done by any man except in relationship to Krsna. This called Krsna-karma. One may be engaged in various activities, but one should not be attached to the result of his work, but the result should be done for Him. For example, one may be engaged in business, but to transform that activity into Krsna consciousness, one has to do business for Krsna. If Krsna is the proprietor of the business, then Krsna should enjoy the profit of the business. If a businessman is in possession of thousands and thousands of dollars, and if he has to offer all this to Krsna, he can do it. This is work for Krsna. Instead of constructing a big building for his sense gratification, he can construct a nice temple for Krsna, and he can install the Deity of Krsna and arrange for the Deity’s service, as is outlined in the authorized books of devotional service. This is all Krsna-karma. One should not be attached to the result of his work, but the result should be offered to Krsna. One should also accept as prasadam, food, the remnants of offerings to Krsna. If, however, one is not able to construct a temple for Krsna, one can engage himself in cleansing the temple of Krsna; that is also Krsna-karma. One can cultivate a garden. Anyone who has land—in India, at least, any poor man has a certain amount of land—can utilize that for Krsna by growing flowers to offer Him. He can sow tulasi plants because tulasi leaves are very important, and Krsna has recommended this in Bhagavad-gita. Krsna desires that one offer Him either a leaf, or a flower, or a little water—and He is satisfied. This leaf especially refers to the tulasi So one can sow tulasi leaves and pour water on the plant. Thus, even the poorest man can engage in the service of Krsna. These are some of the examples of how one can engage in working for Krsna. The word mat-paramah refers to one who considers the association of Krsna in His supreme abode to be the highest perfection of life. Such a person does not wish to be elevated to the higher planets such as the moon or sun or heavenly planets, or even the highest planet of this universe, Brahmaloka. He has no attraction for that. He is only attracted to being transferred to the spiritual sky. And even in the spiritual sky he is not satisfied with merging into the glowing brahmajyoti effulgence, for he wants to enter the highest spiritual planet, namely Krsnaloka, Goloka Vrndavana. He has full knowledge of that planet, and therefore he is not interested in any other. As indicated by the word mad-bhaktah, he fully engages in devotional service, specifically in the nine processes of devotional engagement: hearing, chanting, remembering, worshiping, serving the lotus feet of the Lord, offering prayers, carrying out the orders of the Lord, making friends with Him, and surrendering everything to Him. One can engage in all nine devotional processes, or eight, or seven, or at least in one, and that will surely make one perfect. The term sanga-varjitah is very significant. One should disassociate himself from persons who are against Krsna. Not only are the atheistic persons against Krsna, but also those who are attracted to fruitive activities and mental speculation. Therefore the pure form of devotional service is described in Bhakti-rasamrta-sindhu as follows: anyabhilasita-sunyam jnana-karmady-anavrtam anukulyena krsnanusilanam bhaktir uttama. In this verse Srila Rupa Gosvami clearly states that if anyone wants to execute unalloyed devotional service, he must be freed from all kinds of material contamination. He must be freed from the association of persons who are addicted to fruitive activities and mental speculation. When, freed from such unwanted association and from the contamination of material desires, one favorably cultivates knowledge of Krsna, that is called pure devotional service. Anukulyasya sankaplah pratikulyasya varjanam. One should think of Krsna and act for Krsna favorably, not unfavorably. Kamsa was an enemy of Krsna’s. From the very beginning of Krsna’s birth, he planned in so many ways to kill Him, and because he was always unsuccessful, he was always thinking of Krsna. Thus while working, while eating and while sleeping, he was always Krsna conscious in every respect, but that Krsna consciousness was not favorable, and therefore in spite of his always thinking of Krsna twenty-four hours a day, he was considered a demon, and Krsna at last killed him. Of course anyone who is killed by Krsna attains salvation immediately, but that is not the aim of the pure devotee. The pure devotee does not even want salvation. He does not want to be transferred even to the highest planet, Goloka Vrndavana. His only objective is to serve Krsna wherever he may be. A devotee of Krsna is friendly to everyone. Therefore it is said here that he has no enemy. How is this? A devotee situated in Krsna consciousness knows that only devotional service to Krsna can relieve a person from all the problems of life. He has personal experience of this, and therefore he wants to introduce this system, Krsna consciousness, into human society. There are many examples in history of devotees of the Lord risking their lives for the spreading of God consciousness. The favorite example is Lord Jesus Christ. He was crucified by the nondevotees, but He sacrificed His life for spreading God consciousness. Of course, it would be superficial to understand that He was killed. Similarly, in India also there are many examples, such as Thakur Haridasa. Why such risk? Because they wanted to spread Krsna consciousness, and it is difficult. A Krsna conscious person knows that if a man is suffering, it is due to his forgetfulness of his eternal relationship with Krsna. Therefore, the highest benefit one can render to human society is relieving one’s neighbor from all material problems. In such a way, a pure devotee is engaged in the service of the Lord. Now, we can imagine how merciful Krsna is to those engaged in His service, risking everything for Him. Therefore it is certain that such persons must reach the supreme planet after leaving the body. In summary, the universal form of Krsna, which is a temporary manifestation, and the form of time which devours everything, and even the form of Visnu, four-handed, have all been exhibited by Krsna. Thus Krsna is the origin of all these manifestations. It is not that Krsna is a manifestation of the original visva-rupa, or Visnu. Krsna is the origin of all forms. There are hundreds and thousands of Visnus, but for a devotee, no form of Krsna is important but the original form, two-handed Syamasundara. In the Brahma-samhita it is stated that those who are attached to the Syamasundara form of Krsna in love and devotion can see Him always within the heart and cannot see anything else. One should understand, therefore, that the purport of this Eleventh Chapter is that the form of Krsna is essential and supreme. Thus end the Bhaktivedanta Purports to the Eleventh Chapter of the Srimad-Bhagavad-gita in the matter of the Universal Form.