Salutation for the removal of delusion about the Self. Hari. The greatness of that which is beyond the intellect, the distinction of actions, and the greatness of knowledge are spoken of in this chapter. He says: ‘this duty previously performed’.

Salutation for the removal of delusion about the Self. Hari. The greatness of that which is beyond the intellect, the distinction of actions, and the greatness of knowledge are spoken of in this chapter. He says: ‘this duty previously performed’.

Salutation for the removal of delusion about the Self. Hari. The greatness of that which is beyond the intellect, the distinction of actions, and the greatness of knowledge are spoken of in this chapter. He says: ‘this duty previously performed’.

‘All things are in Me’ is stated. To know the greatness of that, he asks: what is the other (apara)?

Sri Madhvacharya did not comment on this sloka.

He does not say that the Self had no beginning; rather, he says ‘though unborn, I am’—the Self is imperishable; the body is not. ‘Infinite, the One whose face is everywhere’—here is a characterization of form. Regarding manifestations and the imperishable seed: the portion that is imperishable is the ground; manifestation is the individual manifestation. The assertion of self’s beginninglessness is applied uniformly. How could one posit a producer of the beginningless and eternal who, while abiding in His own nature, gives rise to entities like Vasudeva and others as if they were born? He does not mean that He resides in some independent other and so is called ‘own’ (svam). It is said that substance and action are distinct. That is what is spoken there, and from that arises the entire creation. The Self, by maya and by Self‑knowledge, is distinguished from prakriti by a separate designation—names like ketu, keta, manas, kriya, manisha, maya are mere appellations. By the causes of creation He made bodies and so forth and by bewildering power produced the appearance of birth. The unreal appears as if born. The great mother is declared to be that which is called Shri, the earth. The bewildering power (vimoha) is named Durgā; yet it is by Vishnu’s potency. The mighty power of the Self appears as if with the strength of self‑knowledge to deluded minds. The Lord is the supreme among deities. This is stated: among gods, Brahma, Rudra, Sri, Sesha and others are subordinate to You; to them the title ‘chief’ is given. Hence You are the Lord—able and supreme.

Sri Madhvacharya did not comment on this śloka.

There is a rule that God does not act only to relieve beings from birth, etc. Yet by His līlā and by His very nature He does what He wills. Such is said to be the natural disposition of God. For the world, though originating in līlā, is real (Brahma-sūtra 2.1.33). Like a child at play, He enacts pastimes; like a foe-causing terror He may begin hostilities; possessing infinite might, He remains complete in Himself without lack, and yet all actions occur. Hence the sages, versed in the supreme, declare for those opposed: “calm ones” and so on in the Rik and the Veda—indicating peaceful seers.

The statement that freeing from repeated births is the purpose of all knowledge is to show the rule of vision, not to teach that knowledge by itself is liberation. The Vedic statement 'one who knows all this ever worships Me' points to the path of vision belonging to that knower and not to anyone else, as Mahākaurma says. From knowing that, one attains non-birth (liberation); other statements indicate other destinies. The phrase 'not another's' limits and defines the reality: by that limitation all knowledge is negated unless one knows that one ultimate truth. No one—neither man nor even Indra—is capable of full knowledge apart from that; therefore one must inquire everywhere (Skandapurāṇa).

'They are also liberated'—this is said of the one free from passion. 'They are wholehearted, saturated with Me, seeing nothing anywhere without Me'—such is the meaning.

'Not by devotion to Me alone do many become liberated'—that is, in other manifestations of deity liberation does not occur merely by devotion to them; yet I give results corresponding to all of them. I serve by granting fruits, not by taking on qualities. Why this distinction? Hence He says 'My path': devotees of other deities also follow My path, since I am the agent and the enjoyer of all actions. Those who worship other deities will be treated later (verse 9.23). The Vedic passage names one deity of the gods. It denotes the Lord Himself; it does not mean a separate unborn one devoted to another. This is the signification.

Why do they follow My path? Quickly, indeed, is the attainment of fruit, therefore they take My way. Hence the Vedic injunction 'be steadfast' (Chhāndogya Upaniṣad 1.7.6).

'I indeed am the doer'—thus He says; and 'the fourfold varṇa' refers to the fourfold social order. The guṇa division: the brāhmaṇa is sattvic, the kṣatriya is rajasic-sattvic, the vaiśya is rajasic-tamasic, the śūdra tamasic. The division by work is described elsewhere: restraint (śama), self-control (dama), etc. In activity there is distinction between agent and non-agent; thus the Ṛg says 'Viśvakarmā, creatures of mind' implying difference. Body denotes caste by birth, knowledge by action and form. What is accomplished is described earlier.

'Therefore these actions cling to Me' (4.14)—and then 'they do not cling to Me' is stated: 'there is no desire for the fruits of my actions.' Desire alone exists, not abiding in that. It is said: though one may desire, that god does not wish—like one disinterested with regard to the world. Vishnu is not ruled by desire; desire is for the world. Not all become liberated at once; liberation comes in sequence. Thus the scriptures: 'knowing Him, the wise do not return to death'—and questions such as 'how is this?' are answered by 'indeed, infinite'.

'Having known thus, one is freed even in the very performance of action'—this means: prior knowledge (the previous state) pertains to the action performed earlier.

'Perform action'—this injunction shows that the nature of action is difficult to describe fully: what is action, what is non-action?

Not merely by knowing that alone will you be liberated; the phrase 'by knowing alone' refers to the sense of the karmic subject. Elsewhere the Lord says: without knowing whose action, non-action, or mixed action it is, how could one see the vision, and from where liberation? Non-action (akarma) is the cause in some sense; actions, non-actions and mixed actions are prohibited because binding. Therefore one must distinguish action and so on. Even those under curses are not able to know this quickly; hence the statement 'this is deep'.

Karma is the very nature of action — therefore it is called karma. When one beholds a true act as performed in action, ‘it is Vishnu alone who acts; I am not any reflective image doing anything,’ and when one sees an act in the state of non-action, as in deep sleep or latent potential, ‘that which I see as the action of the Supreme Lord — He alone is the Supreme Lord who always effects all creation and so on’ — such a one is the wise knower; he alone is the jñāni, he is the one united with yoga. All apparent inactivity also is in truth full action, because all actions are done and all fruits are present in the complete doer.

This indeed makes the world manifest — thus begins the five-verse passage. The actions burned by the fire of knowledge.

Not by absence of desire-formation alone; rather, having abandoned attachment and affection, knowledge itself is described as the very nature, and one of constant satisfaction. ‘‘I am of the nature of the eternally satisfied, unattached Lord’’ — thus.

He says that abandonment of desire is the means: ‘‘dispassionate’’ — meaning one whose mind has become the self, who is free from expectation. ‘‘Atman’’ here signifies mind. Renunciation of possessions is non-pretension. ‘‘He indeed does nothing’’ (4.20) — the sense is: he does not acquire sin.

He defines the mark of the self as ‘‘that which is content with whatever is obtained by chance.’’ How is one beyond the pairs of opposites? — hence he says ‘‘equal,’’ meaning established in steadiness.

‘‘He withdraws from attachment to what is gone’’ — that is, one free from attachment to the fruits of past association, who is without self-regard regarding body and the like; whose mind is fixed in knowledge; the knower is the supreme Lord (parameshvara) in the sense of one established in supreme knowledge.

‘‘Having the mind established in knowledge’’ — here he explains ‘‘offering to Brahman.’’ All this is called Brahman because it functions under the rule of the dependent reality; not because it is identical in its own nature. ‘‘Having renounced the dependent’’ is stated because all say ‘‘You are the all’’ (sarvo bhavān). The sages say: ‘‘All is that,’’ not ‘‘all is the very nature of that’’ (Padma). ‘‘All is that’’ (Yoga Vasistha / Upanishadic citations). With samadhi, action becomes Brahman itself.

On distinctions of sacrifices: divine (daiva) is that which is of or for the Lord. The worship of the Lord is the sacrifice of those who are devoted to the Lord — this is a specification of action. There is no other such sacrifice for certain ascetics. ‘‘The sacrifice is the Lord’’ — ‘‘sacrifice by sacrifice’’ (Ṛg and Yajur citations). The scriptural tradition declares Vishnu as the deity of sacrifice. Offering by means of sacrifice is uniformly described. Also: ‘‘Vishnu was not worshipped by Rudra with animals; Brahma by his eldest son; offerings of the forefathers are represented’’ — various scriptural statements.

Sri Madhvacharya did not comment on this sloka.

Self-restraint is named as the method (upāya) in the fire.

When substance is offered, these are material sacrifices. Penance offered with the intention of dedicating it to the Supreme Lord is the penance-sacrifice. ‘‘This penance is the oblation (havi)’’ — in the fire of Brahman one offers this; that is the homa — the intention of offering is the cognition of homa.

Others practice prāṇāyāma: they offer apāna into prāṇa or prāṇa into apāna — meaning its seat is in the kumbhaka region.

By regulated eating, from the exhaustion of prāṇa by prāṇa itself one offers prāṇas into the prāṇas. Or, as heard in scriptural statements: ‘‘What the wise person cuts off by speech and mind’’ (Kaṭha 3.13). This is also established in other texts: by small eating the prāṇas are indeed offered into the prāṇas.

By observing regulated food, the life-forces are offered into the life-forces through the drying up of prana. Whatever the wise cut off from speech and mind is offered into the pranas, as in Kathaka 3.13 and other passages. It is also established in other scriptures that if one eats little, those life-forces are indeed offered into the pranas.

Brahman, the Supreme Self, in whose mouth [the deity speaks]: “I am indeed the enjoyer of all sacrifices, the Lord Himself” (9.24) — he speaks of ritual acts born of mind, speech and body. Knowing thus, by performing those acts you will attain liberation. Even abandoning battle, if you engage in action for the sake of liberation, that too is action; hence what is ordained should not be abandoned, is the import.

All practices of worship, when joined with their limbs, yield the fruit of knowledge — that is the meaning.

Even now it is only knowledge; yet delusion arises. Do not be severed from it.

By that knowledge through which you realize Me abiding in the Self and all beings as I am, on account of the destruction of delusion you perceive.

Knowledge, which is the cause, is praised again by this triad of verses.

Sri Madhvacharya did not comment on this sloka.

He takes up here the means and their opposing fruits, and then withdraws by showing the replies to them.

He takes up here the means and their opposing fruits, and then withdraws by showing the replies to them.

Sri Madhvacharya did not comment on this sloka.

Sri Madhvacharya did not comment on this sloka.

Sri Madhvacharya did not comment on this sloka.