rīmad Bhagavad Gītā 12 страница

Commentary

Some people may attain the level of spiritual evolution which enables them to engage in the practice of this Dharma called upāsana even then, they may still lack faith in it; in other words they are lacking an eagerness for liberation based upon confidence in this Dharma. They will not attain Krishna but continue in the cycle of births and deaths. “O how strange it is — this obstruction caused by negative Karma!” — such is the meaning.

“Listen then to My inconceivable glory for I am the goal to be attained”: mayā tatam idaṃ sarvaṃ jagad avyakta mūrtinā | mat-sthāni sarva bhūtāni na cāhaṃ teṣv-avasthitaḥ || 4 ||

4. This entire universe is pervaded by Me, in an unmanifest form. All beings abide in Me, but I do not abide in them.

Commentary

This entire universe — composed of both sentient and insentient beings, is pervaded by Me — the inner controller whose essential nature is unmanifest. The meaning is that all this universe is pervaded by Krishna the Principal (śeṣi) so that He may sustain and manage it. This [doctrine of] universal pervasion by an inner controller, who is invisible to all beings, is taught in the Antaryāmi- Brāhmaṇa.

So also Krishna’s primacy over everything is taught.

na ca mat-sthāni bhūtāni paśya me yogam aiśvaram | bhūta-bhṛnna ca bhūtastho mamātmā bhūta-bhāvanaḥ || 5 ||

5. And yet beings do not abide in Me. Behold My divine Yoga, I am the upholder of all beings and yet I am not in them. My will alone causes their existence.

Commentary

“I am not in them” means — “I do not depend on them for My existence. I do not need any help from them to exist. And yet beings do not abide in Me, as I do not support them as a jug or any other kind of vessel supports the water contained in it. How then are they contained? By My will. Behold My divine Yogic Power, namely, My wonderful Divine qualities, unique to Me alone and having no comparison elsewhere. What are these qualities? I am the sustainer of all beings and yet I am not in them — My will alone keeps them in existence.”

The gist is that Krishna is the supporter of all beings, and yet He derives no personal assistance whatever from them. His will alone projects, sustains and controls all beings.

Sri Krishna gives an illustration to show how all beings depend on His will for their existence and activity;

yathākāśa-sthito nityaṃ vāyuḥ sarvatrago mahān | tathā sarvāṇi bhūtāni mat-sthānīty-upadhāraya || 6 ||

6. As the mighty wind moving everywhere, ever remains in space, even so, know that all beings abide in Me.

Commentary

The mighty wind exists and moves everywhere in space without any perceivable support. So it has to be admitted that the powerful air-current is dependent on Me for its existence and is being upheld by Me alone. Even so, know that all entities abide in Me, who am invisible to them, and that they are upheld by Me alone. The Vedic sages declare thus: —

The origin of clouds, the waters of the ocean remaining within bounds, the phases of the moon, the strong movements of the gale, the flash of lightning and the movements of the sun—all these are marvellous manifestations of the power of Vishnu. (?)

The meaning is that they are all the marvellous miracles which are unique to Vishnu. The Vedas and other texts also declare likewise:

‘Verily O Gargi, at the command of that imperishable One, the sun and the moon stand apart’ (Br. Up., 3.8.9,)

‘Through the fear of Him the wind blows, through the fear of Him the sun rises, through the fear of Him Agni and Indra perform their duties’ (Tai. Up., 2.8.1).

It has been declared that the existence and activity of all beings originate by the will of the Supreme Being, who is totally independent. Now Sri Krishna declares that the origin and dissolution of all entities also are accomplished by His will only:—

sarva bhūtāni kaunteya prakṛtiṃ yānti māmikām | kalpa-kṣaye punas-tāni kalpādau visṛjāmy-aham || 7 ||

7. All beings, O Arjuna, are assimilated into My Nature (Prakrti) at the end of a cycle of time (kalpa). Again I send them forth at the beginning of a new cycle.

Commentary

All the mobile and immobile entities enter into Krishna’s Being (Prakrti) at the end of a cycle, of Brahma’s life. This Prakrti (Nature), constituting the Divine Being, is described by the term Tamas, as it cannot be differentiated into name and form. Manu also concurs:

‘This universe became Tamas.... by an act of [divine] will. He produced it out of His body’ (Manu, 1.5.8).

The Vedas also declare this: —

‘He whose physical nature is Unmanifest’ (Sub. Up., 7);

‘The Unmanifest (avyakta) merges into the Imperishable (akṣara), the akṣara into

(Darkness) Tamas’ (Ibid., 2); and also —

‘There was Darkness (Tamas); consciousness was in the beginning concealed by

Darkness (Tamas)’ (Tai. Br. ii:8-9)

prakṛtiṃ svām-avaṣṭabhya visṛjāmi punaḥ punaḥ | bhūta-grāmam imaṃ kṛtsnam avaśaṃ prakṛter-vaśāt || 8 ||

8. Animating my own Nature [Prakrti], I send forth again and again all this multitude of beings, helpless under the sway of Prakrti.

Commentary

“I develop it eightfold and send forth this fourfold aggregate of beings; gods, animals, humans and inanimate things, time after time. All these entities are helpless, being under the sway of Prakrti comprising the three Gunas which cause delusion.”

If this is so, it may be argued that the inequalities of creation are due to the Lord being cruel or partial etc. To this, the Lord answers: —

na ca māṃ tāni karmāṇi nibadhnanti dhanañjaya | udāsīnavad-āsīnam asaktaṃ teṣu karmasu || 9 ||

9. But these actions do not bind Me, O Dhanañjaya, for I remain detached from them, remaining like one indifferent.

Commentary

“But results like the inequality of creation do not bind Me. I cannot be accused of such negative qualities as cruelty, partiality etc, because the differences of conditions like being born as a god, human being, animal or vegetable are all caused by the previous actions (Karmas) of individual Jīvas themselves. I am unaffected by these inequalities.” Accordingly, the author of the Vedanta-sutras says: —

‘There is no partiality or lack of compassion in Him, because creation is dependent on

Karma, for so Scripture declares’ (Br. Sutra., 2.1.34), and

‘If it be said that there can be no Karma on account of non-distinction [between Jīvas and Brahman prior to creation], it is replied that this is incorrect, because both the Jīvas and Karma are beginningless....’ (Ibid. 2.1.35).

mayādhyakṣeṇa prakṛtiḥ sūyate sacarācaram | hetunānena kaunteya jagad viparivartate || 10 ||

10. Under My supervision, Prakrti produces all beings that move and move not. Indeed, because of this, O Kaunteya, does the world revolve.

Commentary

Behold in this wonderful phenomena the cosmic dominion inherent in Krishna, and personal characteristics such as sovereignty, true resolve and being free from cruelty and similar defects! So declare the Vedas:—

‘The possessor of Maya [the Lord] projects this universe out of this [Prakrti in its subtle state]. Another [the individual Self] is confined by Maya in the world. One should know the Maya to be the Prakrti. And the possessor of Maya to be the Mighty Lord’ (Sve. Up., 4;9-10)

avajānanti māṃ mūḍhā mānuṣīṃ tanum-āśritam | paraṃ bhāvam ajānanto mama bhūta-maheśvaram || 11 ||

11. Fools disregard Me, appearing in a human form, not knowing My transcendental nature, as the Supreme Lord of all beings.

Commentary

“I am in fact the Supreme Lord of all beings, the Omniscient One, who is completely selfdetermining, who has taken a human body out of great compassion so that I might become the refuge of all. They do not realise My true disposition of unlimited compassion, magnanimity, condescension and maternal solicitude which is the reason for My appearing in a human form. But without understanding this, the ignorant consider Me as of the same nature as other beings, because I have assumed the human form.”

moghāśā mogha-karmāṇo mogha-jñānā vicetasaḥ | rākṣasīm-āsurīṃ caiva prakṛtiṃ mohinīṃ śritāḥ || 12 ||

12. Of vain hopes, of vain works and vain knowledge and insensible, verily they have a deceitful nature like that of the night-wanderers (Rakṣasas) and jealous-gods (Asuras).

Commentary

“Disregarding My transcendental disposition of supreme compassion etc, when I appear as a human; they yield to the deceptive lower drives of brutish beings. Their hopes remain futile, their enterprises remain ineffectual, and their knowledge is unproductive. This is due to their mistaken perception which fails to recognise that all things, mobile and immobile, belong to Me. They are ignorant because of the lack of knowledge of the all pervading Truth. Whatever they do regarding Me, the Lord of all, is done with an attitude that I am an ordinary mortal. So their efforts are all worthless.” — this is the meaning.

mahātmān-astu māṃ pārtha daivīṃ prakṛtim-āśritāḥ | bhajanty-ananya-manaso jñātvā-bhūtādim-avyayam || 13 |

13. But the magnanimous ones, O Arjuna, who share My divine nature, adore Me with a single mind, knowing Me to be the immutable source of beings.

satataṃ kīrtayanto māṃ yatantaśca dṛḍha-vratāḥ | namasyantaśca māṃ bhaktyā nitya-yuktā upāsate || 14 ||

14. Always glorifying Me, striving with steadfast resolution and prostrating to Me in devotion, aspiring for eternal communion with Me, they adore Me.

jñāna yajñena cāpyanye yajanto mām-upāsate | ekatvena pṛthaktvena bahudhā viśvato-mukham || 15 ||

15. Others, too, besides offering the sacrifice of wisdom, worship Me as One, who is characterised by diversity in various ways, and is multiform (in My Cosmic aspect).

Commentary

The purport is this: — the Lord Vasudeva, [in the state of Cosmic Dissolution] takes a form (śarīra) comprised of all the Jīvas and material substance of the universe in an extremely subtle state, incapable of being distinguished by name and form. He then resolves by His perfect power of will: — “May I become embodied in gross animate and inanimate entities, distinguished variously by name and form.” He then transmogrifies into the variegated cosmos comprised of gods, animals, humans and insentient matter — which exists as His corporeal manifestation (śarīra). Adoration of Krishna [through the sacrifice of wisdom] is done by contemplating in this manner.

Therefore Sri Krishna declares:— ‘I, having the universe for My body, alone abide’.

ahaṃ kratur-ahaṃ yajñāḥ svadhāham aham auṣadham | mantro’ham aham-evājyam aham-agnir-ahaṃ hutam || 16 ||

16. I am the Kratu; I am the Yajña; I am the offering to the manes; I am the herbs; I am the Mantra; I alone am the clarified butter; I am the fire; I am the act of oblating.

Commentary

I am the Kratu; which is the category of all the Vedic sacrifices such as the Jyotiṣṭoma and all the others. I am the Yajña — this refers to the fivefold daily sacrifices. I am the offering to the manes (Svadhā) — the libation offered to nourish the hosts of manes (Ancestors). I am the herbs — the grains that are offered into the fire. I am the Mantra — the formulae with which offerings are made. I alone am the clarified butter — which also implies other examples of offering too, such as the oblation of Soma juice etc. I am the fire — the three ritual Vedic fires known as Āhavaniya, Gārhapatya and Dakṣina. I am the act of oblating — the act of offering liquid into fire.

pitāham-asya jagato mātā dhātā pitāmahaḥ | vedyaṃ pavitram oṃkāra ṛk-sāma yajur-eva ca || 17 ||

17. I am the father, mother, mid-wife and grandfather of this universe. I am the object of knowledge; I am the purifier. I am the syllable Om and also the Rigveda, Samaveda and the Yajurveda.

Commentary

Here the term Dhatṛ (creator) stands for a person other than the parents, who helps in one’s birth (ie. a mid-wife). Whatever the supreme goal is, that is taught by the Vedas and is [mentally] purifying, “I alone am that. I am the syllable AUM, which is the origin of knowledge and is the seed of the entire Veda comprising of the three divisions — Rik,

Saman and Yajus.”

gatir-bhartā prabhuḥ sākṣī nivāsaḥ śaraṇaṃ suhṛt | prabhavaḥ pralayaḥ sthānaṃ nidhānaṃ bījam avyayam || 18 ||

18. I am the Goal, the Supporter, the Lord, the Witness, the Abode, the Refuge and the Friend [of the universe]. I am the Seat of origin and dissolution, that which is preserved and the imperishable seed.

Commentary

The Goal — that which is reached; it means that ultimate state to which all paths lead. The Supporter — one who upholds. The Lord — the one who rules the universe. The Witness — one who directly perceives everything that is going on. The Abode — that in which one resides such as a house etc. The Refuge — the intelligent being who has to be resorted to, who leads one to the attainment of desirable things and avoidance of evils. The Friend — one who desires one’s welfare. The Seat — that focal point [substrata] in which origin and dissolution takes place. That which is preserved (nidhanam) — that which comes into being and is again dissolved. The imperishable seed — that supreme cause which is never extinguished.

tapāmyaham ahaṃ varṣaṃ nigṛhṇāmy utsṛjāmi ca | amṛtaṃ caiva mṛtyuśca sadasac-cāham arjuna || 19 ||

19. I give heat; I am the rain which I send forth and hold back; I am immortality as well as death, O Arjuna, I am being, and also non-being.

Commentary

“In the form of fire and the sun it is I alone that send out heat. I alone am both that by which the world lives and dies. Why say more? I am being and non-being.” — Being is that which exists in the present time. Non-being is that which existed in the past and that which may exist in the future, but does not exist at the present moment.

The gist is that, “I alone am existent, all the entities exist as My self-expression; all sentient and insentient beings existing in all states, constitute My corporeal manifestation. In this way, they (the wise) adore Me, contemplating upon My essential unity with the entire universe distinguished by names and forms and characterised by varied pluralities — all the diversities being only modalities of My self-expression.”

Thus, after illustrating the character of the noble-minded whose only enjoyment consists of the experience of the Lord, and in order to emphasise their greatness, Sri Krishna describes the behaviour of ignorant men who are enrapt by the objects of desire.

traividya māṃ somapāḥ pūta-pāpa yajñāir iṣṭvā svargatiṃ prārthayante | te puṇyam āsādya surendra-lokam aśnanti divyān divi deva-bhogān || 20 ||

20. Those who are versed in the three Vedas, being purified from sin by drinking the Soma juice, pray for the way to heaven and worship Me by sacrifices. Reaching the holy realm of the King of the gods, they enjoy in heaven the celestial pleasures of the gods.

Commentary

The followers or knowers of the three Vedas are called Trai-vidya they are to be distinguished from those who follow Vedanta (Trayyanta). “Those who study the Vedanta (Science of the Self), know Me as the only subject to be known from the study of the Vedas. Considering Me as the highest goal of attainment, they adore Me through chanting My names etc., induced by deep devotion to Me, and also through spiritual study.”

But [in contrast] the followers of the three Vedas (Trai-vidya) drink the Soma beverage remaining from the sacrifices in honour of Indra and other devas, as prescribed by the Vedas. They are thereby purified of the sins that stand in the way of attainment of heaven. In these sacrifices, in which Indra and the other deities are regarded as God they actually worship Krishna through them. They however do not know that Krishna abides within these devas and so they pray for access to heaven. After attaining the world of Indra, which is free from suffering, they enjoy the divine pleasures in abundance.

te taṃ bhuktvā svarga-lokaṃ viśālaṃ kṣīṇe puṇye marta-lokaṃ viśanti | evaṃ trayī-dharmam anuprapannā gatāgataṃ kāmakāmā labhante || 21 ||

21. Having enjoyed the vast realm of heaven, they return to the realm of mortals when their merit is exhausted. Thus, those who follow the Vedic rituals and are motivated by desire, come and go.

Commentary

They return to the material realm when the positive Karma which is the cause of the experience of heaven is exhausted. After enjoying the trifling and transient pleasures of heaven, they return to Samsāra again and again.

But the great beings (followers of Vedanta) meditating on Krishna, who is incomparably dear to them, obtain boundless and unsurpassed bliss and do not return to Samsāra.

Sri Krishna describes their distinguishing features:—

ananyāś-cintayanto māṃ ye janāḥ paryupāsate | teṣāṃ nityābhiyuktānāṃ yoga-kṣemaṃ vahāmyaham || 22 ||

22. There are those who, not being mindful of anything else, adore Me alone, aspiring after eternal union with Me. I Myself take charge of their prosperity and welfare (Yoga and Kṣema).

Commentary

“Those who, excluding everything else and having no other purpose, meditate on Me as their only goal, because without Me they are unable to sustain themselves. In the case of such devotees aspiring after eternal unification with Me, I Myself undertake the responsibility of bringing them to Myself — Yoga (prosperity) and of preserving them in that state for ever — Kṣema (welfare).” The meaning is that they do not return to Samsara.

ye’pyanya-devatā-bhaktā yajante śraddhayānvitāḥ | te’pi mām-eva kaunteya yajanty-avidhi-pūrvakam || 23 ||

23. Even those who, endowed with faith are devoted to other gods, they worship Me alone, O Kaunteya, in an indirect manner.

Commentary

In the light of the principle that all entities are Krishna’s modalities and He alone is the ultimate existence; names like ‘Indra’ primarily denote Krishna alone. The worshippers of Indra and other deities therefore ultimately worship Krishna only, in ways not sanctioned by the Shastras ie. they do not worship Indra and other divinities with a proper understanding of the place of these deities in the light of the Vedanta texts. An example is:—

“Wherein (ie., in the Supreme Self) the sacrifices known as the Caturhotri attain their fulfilment through the gods.” (Tai. Ar. 3:11:1) etc.

The meaning [of this verse] is that in the Catur-hotri sacrifice like Agni-hotra, the full moon and the new moon sacrifices etc., it is the Supreme Being only that is worshipped, as He is the very Self of Indra and the others who are the ostensible subjects of worship in these sacrifices by which these worshippers obtain their aims.

Therefore, the votaries of the three Vedas do not understand that these rituals are intended for the worship of the Supreme Being and that He alone is to be worshipped. Due to their lack of insight they experience limited results, and are again liable to fall into Samsāra. Sri Krishna says further:—

ahaṃ hi sarva-yajñānāṃ bhoktā ca prabhur-eva ca | na tu mām-abhijānanti tattvenātaś-cyavanti te || 24 ||

24. For, I alone am the enjoyer and the only Lord of all sacrifices. They do not recognise Me in My true nature; hence they fall.

Commentary

I am the only Lord means that “I alone am the bestower of the rewards of all sacrifices.”

How wonderful indeed, that exactly the same type of [ritual] action, yields totally different results through the difference in intention (saṅkalpa); some experience a very trifling reward with the return [to Samsāra], while others receive a reward in the form of attainment of the Supreme Being which is absolute, limitless, and incomparable! Sri Krishna explains this: —

yānti deva-vratā devān pitṛn-yānti pitṛ-vratāḥ | bhūtāni yānti bhūtejyā yānti madyājino’pi mām || 25 ||

25. Devotees of the gods go to the gods. The ancestor worshippers go to the manes; the worshippers of inferior forces go to them; and those who worship Me come to Me.

Commentary

The term Vrata (votary rites) in the text denotes will, intention or motive (saṅkalpa). Those who are motivated with firm resolution (saṅkalpa) to worship the gods, like Indra and go to them, as do those who worship the ancestors, Yakṣas, Rakṣasas, Piśācas and other inferior forces — they all go to them. But those who, with the same liturgical acts, worship Krishna with the understanding that He is Vāsudeva, the Supreme Self, who manifests Himself through the gods, the manes and the lower forces — they are devotees and they reach Krishna only — they do not return to Samsāra. Such is the meaning.

Sri Krishna continues to say, ‘There is also another distinguishing characteristic of My votaries’ —

patraṃ puṣpaṃ phalaṃ toyaṃ yo me bhaktyā prayacchati | tad-ahaṃ bhakty-upahṛtam-aśnāmi prayatātmanaḥ || 26 ||

26. Whoever offers to Me with devotion a leaf, a flower, a fruit or some water, I accept this offering made with devotion by one who is pure of heart.

Commentary

“True devotion is love for Me so profound that the devotee cannot sustain himself without making such offering; the devotee has no purpose other than service. Such an offering coming from a heart rendered pure with that singleness of purpose — of considering the offering as an end in itself — I, the Lord of the universe, I accept and enjoy the aforesaid type of offering, as if I was obtaining a desired object far beyond the range of My expectations.”

yat-karoṣi yad-aśnāsi yaj-juhoṣi dadāsi yat | yat-tapasyasi kaunteya tat-kuruṣva mad-arpaṇam || 27 ||

27. Whatever you do, whatever you eat, whatever you offer in sacrifice, whatever you give away, whatever austerity you practice, O Kaunteya, do that as an offering to Me.

Commentary

Whatsoever secular work you do for the maintenance of the body, whatsoever you set aside for the sustenance of the body, whatsoever religious rites, obligatory (nityam) and occasional (naimittikam) you practice, like offering oblations into the sacred fire, performing charity and austerity — do all these as an offering to Me. Arpaṇa means offering — do all acts, secular and religious, as if the doer, the enjoyer and the worshipped were all offerings to Me.

śubhāśubha phalair-evaṃ mokṣyase karma-bandhanaiḥ | saṃnyāsa yoga-yuktātmā vimukto mām-upaiṣyasi || 28 ||

28. Thus imbued with a mind steadfast in the Yoga of renunciation, you will free yourself from the bonds of Karma, productive of auspicious as well as inauspicious results — thus liberated, you will come to Me.

samo’haṃ sarva-bhūteṣu na me dveṣyo’sti na priyaḥ | ye bhajanti tu māṃ bhaktyā mayi te teṣu cāpyaham || 29 ||

29. I am the same to all beings; to Me there is none hateful or dear; but those who worship Me with devotion abide in Me and I in them.

Commentary

“Being the refuge for all, I am the same to all beings, be they gods, animals, humans or plants in their multitude of forms from the highest to the lowest, being differentiated according to birth, form, character and consciousness. With regard to those seeking refuge, none is offensive to Me because of inferiority in status, birth, form, character, consciousness etc. No one is discarded as an object of abhorrence. Likewise, those who do take refuge in Me are not esteemed on account of any consideration like birth, status etc. — the fact that one has surrendered to Me is the only consideration.”

The meaning is no one is chosen for Liberation for reasons like birth, status, character etc. But Krishna appreciates those who adore Him as their only exceedingly beloved objective, and because they find it impossible to sustain themselves without worshipping Him. So they abide in Him, irrespective of their qualities such as high or low birth, etc. They remain with Krishna at ease, as if they possess qualities equal to His. He also abides in them, as if they are His superiors.

api-cet sudurācāro bhajate mām-ananyabhāk | sādhur-eva sa mantavyaḥ samyag-vyavasito hi saḥ || 30 ||

30. If even the most sinful person worships Me with devotion to no other, he must be regarded as righteous, for he has rightly resolved.

Commentary

“Even though one has transgressed the rules pertaining to one’s social situation or failed to avoid forbidden things; if one has begun to adore Me in the manner described above with undivided devotion, namely, worship as an end in itself — such a person must be considered highly righteous. He is pre-eminent among devotees and must be esteemed as worthy of honour.” The meaning is that such a person is equal to those enlightened ones [Jñanins] mentioned earlier.

What can be the reason for this? The reason is that, he has rightly resolved, ie. his resolve is in the proper direction —

“The Lord who is the exclusive Cause of the entire universe, is the Supreme Brahman, Nārāyaṇa, the Lord of all that is mobile and immobile. He is my master, my teacher, and my friend, my highest object of enjoyment,”

— such a resolve is difficult to be made by most people. Its consequence; perpetual adoration of Krishna as an end in itself, will naturally arise in one who has made this resolve. Hence he is righteous and is to be highly honoured irrespective of the transgression of social rules which is trifling compared to this kind of excellence. Such a devotee is not to be treated with disdain but esteemed: such is the meaning.

Now, if it be claimed that the transgression of rules will completely obstruct the flow of meditation, as declared in the Vedic passages like:—

‘One who has not ceased from wrong conduct, is not tranquil, is not composed and also not calm in mind, cannot obtain Him through meditation.’ (Ka. Up. 1:2:24),

Sri Krishna replies: —

kṣipraṃ bhavati dharmātmā śāśvacchāntiṃ nigacchati | kaunteya prati-jānīhi na me bhaktaḥ praṇaśyati || 31 ||

31. Speedily he becomes righteous and obtains everlasting peace, affirm on My behalf, O Kaunteya, that My devotee never perishes.

Commentary

“Very soon the qualities (Gunas) of Rajas and Tamas are eradicated along with their roots, as he has been purified of all sins through worshipping Me without any ulterior motive. Quickly his mind becomes especially attuned to meditating on Me with all the ancillaries [of Karma Yoga] and overcomes all impediments. It is this kind of adoration which was alluded to by the term ‘Dharma’ at the commencement of this chapter. Such a person obtains enduring peace, ie., attains to an eternal state, free from any conduct which hinders access to Me and from which there will be no backsliding.”

“O Arjuna, you may affirm to others that one who has taken the first steps to meditate upon Me in this way, will not perish, even though tainted by some misconduct in the past. On count of devotion to Me, one will be able to conquer the entire host of impediments [to spiritual progress]. After becoming completely free from impediments one quickly obtains perfection in Bhakti (Devotion/meditation).”

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