rīmad Bhagavad Gītā 22 страница

viṣayendriya saṃyogād yat tad agre’mṛtopamam | pariṇāme viṣam iva tat sukhaṃ rājasaṃ smṛtam || 38 ||

38. That pleasure which arises from contact of the sense organs with their objects, which at first is like ambrosia but in the end like poison — that is declared to be Rajasic.

Commentary

When one engages in sense gratification, the joy that is engendered at first is delectable, but becomes like poison causing hell-like misery once satiation has been achieved or once one is incapable of further enjoyment due to over-indulgence. This pleasure is said to be in the Mode of Rajas.

yad agre cānubandhe ca sukhaṃ mohanam ātmanaḥ | nidrālasya pramādotthaṃ tat tāmasam udāhṛtam || 39 ||

39. That pleasure which is characterised by self-delusion both in the beginning and the sequel, arising from sleep, indolence and negligence is declared to be Tamasic.

Commentary

Here 'delusion' means the absence of knowledge about things as they really are. 'Sloth' is lethargy in the activities of the senses. When sensory perceptions are slow, retardation results. 'Negligence' is neglect of one's duty. From this too, one's learning becomes obstructed. In this manner these two (sloth & negligence) cause delusion.

na tad asti pṛthivyāṃ vā divi deveṣu vā punaḥ |

sattvaṃ prakṛtair muktaṃ yad ebhiḥ syāt tribhir guṇaiḥ || 40 ||

40. There is no being on earth or even among the gods in heaven, that is free from [the influence] these three Gunas arising from Prakrti.

The Fourfold Division of Vocations

Now Sri Krishna, proceeds to teach about the vocations of the various social classes — the Brāhmaṇas (Intellectuals), Kṣatriyas (administrators), Vaiśyas (entreupreneurs) and Śūdras (workers) based upon their previous Karmas; all of which He classifies according to the Gunas. He declares that all such activities when performed in the spirit of renunciation and as acts of worship are a means to final Liberation which is the attainment of the Supreme Being.

brāhmaṇa kṣatriya viśāṃ śūdrāṇāṃ ca paraṅtapa | karmāṇi pravibhaktāni svabhāva prabhavair guṇaiḥ || 41 ||

41. The duties of the Brāhmaṇas, Kṣatriyas; Vaishyas and the Śūdras O Arjuna, are distinctly divided according to their inherent dispositions.

Commentary

The character of Brāhmaṇas, Kṣatriyas, Vaishyas, and Śūdras arise from their various inherent dispositions. In other words their past Karma is the cause of their being born in a specific social group. The dominant Guna [in one's character] is the result of such Karma. The Sattva-guna becomes dominant in the character of the Brāhmaṇa through the suppression of the qualities of Rajas and Tamas. In the Kṣatriya the dominant quality is Rajas through the suppression of Sattva and Tamas. The Tamo-guna becomes the inherent nature of the Vaishya, becoming slightly dominant by suppressing Sattva and Rajas. While in the Śūdra the Tamo Guna is much more dominant.

Obligations and duties are assigned to them by the Scriptures according to their inherent dispositions. For the Shastras assume that the Brāhmaṇas and the others possess particular attributes and accordingly suggest their duties and occupations.

śamo damas tapaḥ śaucaṃ kṣāntir ārjavam eva ca | jñānaṃ vijñānam āstikyaṃ brahmam-karma svabhāvajam || 42 ||

42. Serenity and restraint, self-discipline, purity, forbearance, integrity, wisdom, insight and faith in the Vedas — all these constitute the functions of the Brāhmaṇas based on their inherent disposition

Commentary

Serenity is the control of the external sense-organs, restraint is the control of the mind, self-discipline is the regulating of enjoyments as enjoined by the Shastras. Purity is maintaining fitness for the performance of rituals as enjoined by the Shastras. Forbearance is the retaining of mental composure even while being injured by others. Integrity is straight-forwardness, that is, dealing with others according to what one actually feels. Wisdom is the correct understanding of the nature of the higher and lower truths. Insight is the understanding of the notable and unique attributes of the Supreme Reality. Faith in the Vedas (āstikyam) is the firm conviction in the truth of everything enjoined in the Vedas; in other words, a conviction that cannot be unsettled for any reason whatever. A firm conviction that —

(1) The Lord Vasudeva, the Supreme Being, is signified by the term Para-Brahman.

(2) He is devoid of even the slightest trace of negativity,

(3) He possesses an inestimable abundance of auspicious and excellent attributes such as omniscience, power etc., boundless and essential to Him.

(4) The sole purpose of the whole of the Vedas and the Vedanta is to reveal Him.

(5) He is the sole cause of the universe

(6) He is the ground (substratum) of the entire universe.

(7) He is the essential actuator of all.

(8) All actions [secular and religious] enjoined in the Vedas are to be done as sacred acts.

(9) When propitiated in this manner the Lord confers the results of the practice of Dharma (Right living), Artha (Financial advancement), Kama (Pleasure) and Moksha (Liberation). All of which have already been taught in the Gita.

śauryaṃ tejo dhṛtir dākṣyaṃ yuddhe cāpyapalāyanam | dānam īśvara-bhāvaśca kṣātraṃ karma svabhāvajam || 43 ||

43. Valor, power, determination, proficiency and courage in battle, generosity and leadership are the inherent characteristics of the Kṣatriyas.

Commentary

Valor is the ability to engage in combat without fear. Power is the capacity to remain undefeated by others. Determination is the capacity to carry to completion any undertaking that has been started, despite obstacles. Proficiency is skill in the executing of all tasks. Courage is not retreating in a battle even when faced with certain death.

Generosity is the ability to give away one's own possessions even in their entirety. Leadership is the capacity to govern well.

kṛṣi go-rakṣya vāṇijyaṃ vaiśya-karma svabhāvajam | paricaryātmakaṃ karma śūdrasyāpi svabhāvajam || 44 ||

44. Agriculture, cattle-breeding and trade are the innate vocations of Vaiśyas, and the duty of the Śūdras is service, arising from their innate dispositions.

Commentary

All these have been described to stress that the professions of the four social groups are supplementary to the performance of sacrifices and other rituals which are ordained by the Shastra. Sacrifices etc., are the prerogative of the first three social groups.

Because the Brāhmaṇas [presumably] posses a preponderance of Sattva, the control of the senses, mind etc., [should] come easily and naturally to them and have thus been prescribed as their Dharma (duty). Control of the mind, senses etc., have not been recommended as the duties of Kṣatriyas and the Vaiśyas since this can only be achieved with great difficulty owing to the respective preponderance of Rajas and Tamas in them. The vocation of a Brāhmaṇa is officiating as a priest in sacrifices, teaching the Vedas and receiving gratuity. The vocation of a Kṣatriya is public administration and protection, and that of the Vaiśyas is farming etc., as mentioned before. The duty and vocation of the Śūdra is service under the direction of the other three orders.

sve sve karmaṇy-abhirataḥ saṃsiddhiṃ labhate naraḥ | svakarma nirataḥ siddhiṃ yathā vindati tacchṛṇu || 45 ||

45. Through dedication to one's own duties, one attains perfection. How dedication to one's own duty achieves perfection listen now:—

Commentary

Perfection is the supreme state of ultimate beatitude.

yataḥ pravṛttir bhūtānāṃ yena sarvam idaṃ tatam | svakarmaṇā tam abhyarcya siddhiṃ vindati mānavaḥ || 46 ||

46. By worshipping the One from whom all beings have evolved and by whom all this is pervaded — through the performance of one's own vocational Dharma — perfection is attained.

Commentary

It has been mentioned before that everything in the Universe originates from Krishna and the entire cosmos is pervaded by Him.

śreyān svadharmo viguṇaḥ para-dharmāt svanuṣṭhitāt | svabhāva niyataṃ karma kurvan-nāpnoti kilbiṣam || 47 ||

47. Better is one's own Dharma, even when imperfectly done, than the Dharma of another wellperformed. When one practices the Dharma ordained by one's own nature, one incurs no fault.

Commentary

One's own Dharma is that practice which is suitable for one to undertake according to one's natural disposition (svabhāva), and takes the form of Divine Service, relinquishing the idea of agency etc., as has been taught previously. The Dharma [referred to here] known as Karma Yoga, consists in physical and mental activity and is thus easy to perform by one engrossed in Material Nature (Prakrti). Thus, Karma Yoga, even if it is defective in some respects, is better than the Dharma of another, that is — Jñāna-yoga, a practice that is suitable for one capable of controlling the senses. This practice is difficult and prone to failure, and may only occasionally be well performed.

Thus Sri Krishna reminds us here about the teaching of the third chapter — [that

Karma Yoga is superior to Jñāna Yoga.] sahajaṃ karma kaunteya sadoṣam api na tyajet | sarvārambhā hi doṣeṇa dhūmenāgnir ivāvṛtāḥ || 48 ||

48. One should not relinquish one's natural vocational skills [Karma] O Arjuna, though they may be imperfect; for, all undertakings are enveloped by imperfection like fire by smoke.

Commentary

The meaning is that even though one may be capable of practicing Jñāna Yoga, one should rather perform Karma Yoga only. All undertakings, whether of Karma or Jñāna, are indeed accompanied by a certain degree of imperfection, that is, involve painful effort, as fire is attended by smoke. But still there is this difference:— Karma Yoga is easy and free from the liability to misadventure, but Jñāna Yoga is the exact opposite to this.

asakta buddhiḥ sarvatra jitātmā vigata spṛhaḥ | naiṣkarmya siddhiṃ paramāṃ sanyāsenādhigacchati || 49 ||

49. One who is completely unattached, who is self-controlled and is free from desires — attains by renunciation the supreme perfection of liberation from all activity.

Commentary

The gist is that one attains steadfastness in mindfulness (Dhyāna Yoga) which is the consummation of even Jñāna Yoga. Dhyāna Yoga which is going to be described hereafter consists in the complete cessation of sensory activity.

siddhiṃ prāpto yathā brahma tathāpnoti nibodha me | samāsenaiva kaunteya niṣṭhā jñānasya yā parā || 50 ||

50. Learn from me in brief, O Arjuna, how one who has achieved perfection, attains Brahman (Self-realisation), which is the supreme consummation of wisdom.

Commentary

'One who has achieved perfection', is one who has attained perfect mindfulness through Karma Yoga practiced consistently on a daily basis throughout life. In other words; “I shall teach you briefly by what mode of living, one can attain Brahman (Selfrealisation) — the supreme goal of wisdom”. The meaning is that Self-realisation is the supreme consummation, the ultimate perfection of insight gained through mindfulness.

buddhyā viśuddhayā yukto dhṛtyātmānaṃ niyamya ca | śabdādīn viṣayāṃs-tyaktvā rāga-dveṣau vyudasya ca || 51 ||

51. Endowed with a purified intellect, subduing the mind by steadfastness, relinquishing sound and other objects of the senses and abandoning attraction and aversion;

'Endowed with a purified intellect' — means endowed with the intellect (Buddhi) focusing on the Self as it really is. 'Subduing the mind by steadfastness' — means preparing the mind for meditation by practicing the gradually withdrawal from external objects. 'Relinquishing sound and other objects of senses' — means not paying attention to them, and 'abandoning attraction and aversion' associated with engagement with objects of the senses.

vivikta-sevī laghvāśī yata-vāk-kāya-mānasaḥ | dhyāna yoga paro nityaṃ vairāgyaṃ samupāśritaḥ || 52 ||

52. Resorting to solitude, eating moderately, restraining speech, body and mind, perpetually engaged in the Yoga of meditation and practicing dispassion;

Commentary

'Resorting to solitude' means living in a secluded place free from hindrances to meditation; 'eating moderately' means eating neither too much nor too little; 'restraining speech, body and mind' means directing the functions of the body, speech and mind to meditation; 'perpetually engaged in the Yoga of meditation' means daily practicing meditation until death; 'exercising dispassion' means developing non-attachment to everything except the one object of contemplation [the Self] through reflection on the imperfections of all objects [of enjoyment].

ahaṅkāraṃ balaṃ darpaṃ kāmaṃ krodhaṃ parigraham | vimucya nirmamaḥ śānto brahma-bhūyāya kalpate || 53 ||

53. Forsaking self-affirmative ideation, power play, arrogance, desire, anger and property, free from the notion of possessiveness and tranquil — one becomes worthy of the state of Brahman.

Commentary

'Forsaking self-affirmative ideation (ahaṅkāra)’ means abandoning the concept that the body is the Self; diminishing the force of previous Vāsanas (mental impression and habitual patterns) which nourish self-affirmative ideation.

brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati | samaḥ sarveṣu bhūteṣu mad-bhaktiṃ labhate parām || 54 ||

54. Having realised the state of Brahman, full of joy, neither grieving nor craving, being the same to all beings, one attains supreme devotion to Me.

Commentary

'Having realised the state of Brahman', means having realised the essential nature of the Self as consisting of unlimited knowledge and naturally completely dependent and subservient to Krishna. 'Full of joy' means not affected by various forms of suffering (kleṣas) that arise from Karma and other causes, and does not grieve for any being other than [separation from] Krishna, nor desires anything other than Him. ‘The same to all beings’ means that one becomes equally indifferent to all beings other than Krishna and regards them as worthless as straw and thus attains supreme devotion to Him. ‘Supreme devotion’ is a realisation which makes one love Krishna ardently — an experience of Krishna as the Lord of all, who creates, sustains and dissolves the universe in cosmic play, who is the Lotus-eyed Lord of Sri; and the personal Lord of the individual Self.

bhaktyā mām abhijānāti yāvān yaścāsmi tattvataḥ | tato māṃ tattvato jñātvā viśate tad anantaram || 55 ||

55. By [such] devotion, one realises Me and knows who I am in reality — Knowing Me thus in truth, through devotion one thereafter enters into Me.

Commentary

“Through such devotion, one comes to understand My essential nature and My attributes and sovereign glory. After obtaining this realisation of the Ultimate Truth through loving devotion, one then enters into Me — attains unification with Me”.

The meaning is that one attains Krishna by means of ardent Bhakti which develops after the direct vision of the divine nature, attributes and glory of the Lord as they really are. The term 'through devotion' indicates the Bhakti which is the cause of unification; as stated in the text;—

'But by exclusive devotion it is possible to truly know, see and enter into Me' (11.54).

Thus the culmination of the sequence which started from the performance of obligatory (nitya) and periodic (naimittika) duties without desire for rewards, but performed as service to the Supreme Being has been described. Sri Krishna now explains that even actions directed at attaining material benefit (Kāmya-karmas) culminate in the same attainment as those described above, provided they too are done as service to the Divine.

sarva karmāṇyapi sadā kurvāṇo mad vyapāśrayaḥ | mat prasādād avāpnoti śāśvataṃ padam avyayam || 56 ||

56. Constantly engaged in all works, taking refuge in Me, through My grace, one attains the eternal and immutable state.

Commentary

Not only obligatory and periodic duties but all works, even those meant for material gain (desiderative acts or Kāmya Karmas) when done by 'taking refuge in Me' — that is, transferring to Krishna the ideas of agency and proprietorship, one attains, by His Grace, the eternal realm which is unchanging or perfect. 'Pada' (realm) indicates the goal which is attained; ie. Krishna Himself.

cetasā sarva karmāṇi mayi saṃnyasya mat paraḥ | buddhi-yogam upāśritya mac-cittaḥ satataṃ bhava || 57 ||

57. Mentally dedicating all works to Me, thinking of Me as the Supreme Goal, and resorting to the Yoga of Discrimination (Buddhi-Yoga), focus your mind on Me.

mac-cittaḥ sarva durgāṇi mat-prasādāt tariṣyasi | atha cettvam ahaṅkārān na śrosyasi vinaṅkṣyasi || 58 ||

58. Focusing your mind on Me, you shall, by My grace, surmount all obstacles. If, however, out of self-conceit, you do not heed Me, you shall be ruined.

yad ahaṅkāram āśritya na yotsya iti manyase | mithyaiṣa vyavasāyaste prakṛtis-tvāṃ niyokṣyati || 59 ||

59. If out of self-conceit, you think; 'I will not fight,' your resolve is futile — Nature will compel you.

'self-conceit’ means under a false sense of independence, and thinking that you know what is good for you and what is not.

svabhāvajane kaunteya nibaddhaḥ svena karmaṇā | kartuṃ necchasi yan mohāt kariṣyasy-avaśo’pi tat || 60 ||

60. O Arjuna (Kaunteya), bound by your own Karma inborn in your own nature, having no selfcontrol, you will be compelled to do that very thing which, through delusion, you now desire not to do. īśvaraḥ sarva bhūtānāṃ hṛddeśe’rjuna tiṣṭhati | bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā || 61 ||

61. The Lord abides in the heart of every being, O Arjuna, spinning them round and round, by His power, as if they were mounted on a machine.

Commentary

Lord Vasudeva, who is the ruler over all, abides in the mind of every being, from which arises all knowledge which leads to all types of activities — both worldly and spiritual. The machine is the body and senses also called Prakrti;— it is activated by Krishna in accordance with the Modes of Material Nature (Maya). This has already been mentioned in the verses:—

'And I am seated in the hearts of all. From Me are memory, knowledge and their absence also' (15.15)

'From Me everything proceeds' (10.8).

The Vedas also proclaim the same :—

'He who, dwelling in the Self..........................' (Br. Up. Madh: 3.7.22).

Sri Krishna now explains the way to become liberated from Maya:—

tam-eva śaraṇaṃ gaccha sarva-bhāvena bhārata | tat prasādāt parāṃ śāntiṃ sthānaṃ prāpsyasi śāśvatam || 62 ||

62. Take refuge in Him alone, O Arjuna (Bharata), with your whole being. By His grace, you shall obtain supreme-peace and the eternal abode.

Commentary

Take refuge with all your might (Sarva bhāvena), that is surrender mentally and emotionally to Sri Krishna, the ruler of all and you will attain supreme peace here and the eternal abode hereafter.

iti te jñānam ākhyātaṃ guhyād guhyataraṃ mayā | vimṛśyaitad aśeṣeṇa yathecchasi tathā kuru || 63 ||

63. Thus I have taught you that knowledge which is the greatest of all mysteries. Reflecting on it thoroughly, do what you will.

sarva guhyatamaṃ bhūyaḥ śṛṇu me paramaṃ vacaḥ | iṣṭo’si me dṛṣam iti tato vakṣyāmi te hitam || 64 ||

64. Hear again My supreme teaching, the most secret of all; as you are exceedingly dear to Me, I will declare what is good for you.

manmanā bhava mad-bhakto mad yājī māṃ namas kuru | mām evaiṣyasi satyaṃ te pratijāne priyo’si me || 65 ||

65. Focus your mind on Me, be devoted to Me, worship Me, prostrate before Me and you shall come to Me alone. I promise you this verily, for you are dear to Me.

Commentary

‘Focus your mind on Me’ enjoins the cultivation of mindfulness (Vedana), which is expressed more explicitly by the terms ‘meditation’ (Dhyāna) and ‘worship’ (Upāsana) — which is proclaimed in Vedanta texts. This meditation culminates in direct perception (Darsana) which is continuous mindfulness [of Krishna] full of ardent love.

‘Be devoted to Me’ — means practice continual mindfulness of Me who am exceedingly dear to you as you are incomparably dear to Me. ‘Worship Me’ (madyāji) — is a further application of being My devotee. Yajña here refers to worship in general and the desire to worship (ārādhana) follows the [realisation of] complete subservience to the Lord.

“Following these instructions you shall come to Me. I make this solemn promise to you. Do not take it as being mere rhetoric, for you are dear to Me”. One who loves Krishna ardently, it also intensely loved by Krishna, and consequently, not being able to bear the mutual separation, Krishna Himself will make every effort to assure a reunion.

sarva dharmān parityajya mām ekaṃ śaraṇaṃ vraja | ahaṃ tvā sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ || 66 ||

66. Completely relinquishing all Dharmas, take refuge in Me alone. I will release you from all sins, grieve not.

Commentary

'Relinquishing all Dharmas’ — means the complete abandonment of the notion of agency, proprietorship, results etc., in the practice of Karma, Jñāna and Bhakti Yogas which are the means (dharmas) for attaining the highest good when done as Divine Service.

'I will release you from all sins' — means that I will free you from all obstacles that prevent you from attaining Me; consisting of [the karmic reaction of] innumerable acts of doing what is forbidden and neglecting what is bidden. Accumulating from beginingless times [the reactions of] these deeds cause obstacles in spiritual development.

An alternative interpretation is this:— Bhakti Yoga is possible only for those individuals who love the Lord intensely and who are free from all negative karma. One’s karmic reactions (sins) are obstacles in the path of developing loving devotion and are so numerous that the expiatory rites which would exculpate them could not possibly be performed in the limited time of one life span. Arjuna therefore thought that he was incapable of practicing Bhakti Yoga. To remedy Arjuna's despondency the Lord said: 'Completely relinquishing all Dharmas, take refuge in Me alone.' The term ‘Dharma’ used in this context would apply to the expiatory rites. So in order to successfully commence Bhakti Yoga, surrender to Me alone. I am supremely compassionate, the refuge of all without distinction, an ocean of maternal solicitude for those dependent on Me. I will release you from all sins, which have been explained as obstacles to the practice of Bhakti Yoga — grieve not.

idaṃ te nātapaskāya nābhaktāya kadācana | na cāśuśrūṣave vācyaṃ na ca māṃ yo’bhyasūyasi || 67 ||

67. This teaching you should never reveal to one who is devoid of self-discipline and devotion, nor to one who has no desire to listen, nor certainly to one who traduces Me.

This most secret doctrine should not be revealed by you to anyone who has not practiced some form of self-discipline. Neither should this be taught to one who is not devoted to Me or to you as the teacher. The meaning is that you should not reveal this teaching to one who, though practicing self-discipline, is not a devotee and does not serve Me. It should also never be taught to one who, though a devotee, has no desire to listen. Nor should it be imparted to one who vilifies Me, that is, when My divine nature, glories and attributes are described — discovers defects in them. The grammatical differences of case (from ablative to nominative form) indicates that the last one mentioned is the most despicable character.

ya imaṃ paraṃ guhyaṃ mad bhakteṣv-abhidhāsyati | bhaktiṃ mayi parāṃ kṛtvā mām evaiṣyaty-asaṃśayaḥ || 68 ||

68. One, who possessed of supreme devotion to Me, expounds this highest mystery to my devotees, shall come to Me, there is no doubt about this.

na ca tasmān manuṣyeṣu kaścin me priya-kṛttamaḥ | bhavitā na ca me tasmād anyaḥ priyataro bhuvi || 69 ||

69. Nor is there among human beings anyone who does more precious service to Me. Nor shall there be another on earth dearer to Me than he.

Commentary

The first reference — to those who are unworthy to hear the teachings of Gita, is meant to stress that teaching it to them is more displeasing to the Lord than not teaching those who are worthy.

adhyeṣyete ca ya imaṃ dharmyaṃ saṃvādam āvayoḥ | jñāna-yajñena tenāham iṣṭaḥ syām iti me matiḥ || 70 ||

70. And whoever studies this dialogue of ours about Dharma, worships Me through the sacrifice of knowledge (Jñāna-yajña); such is My conviction.

śraddhāvān anasūyaśca śṛṇuyād api yo naraḥ |

so’pi muktaḥ śubhāṃllokān prāpnuyāt puṇya karmaṇām || 71 ||

71. And the one who listens to it with faith and free from envy, shall also be liberated and will attain the auspicious realms of those who have performed meritorious deeds

Commentary

One who has faith and is free from malice, hearing the Gita when taught [by a qualified teacher], shall, by such hearing, be delivered from all obstacles which hinder taking to devotional life; reaching the auspicious realms (śubha Lokas), ie, the realms of the hosts of devotees who have done virtuous acts.

kaccid etacchātaṃ pārtha tvyaikāgreṇa cetasā | kaccid ajñāna saṃmohaḥ pranaṣṭaste dhanañjaya || 72 ||

72. Have you paid attention to this, O Arjuna (Partha), with a concentrated mind? Has your delusion, caused by ignorance been dispelled O Dhananjaya?

arjuna uvāca naṣṭo mohaḥ smṛtir labdhā tvat prasādān mayācyuta | sthito’smi gata sandehaḥ kariṣye vacanaṃ tava || 73 || Arjuna said:

73. Destroyed is my delusion and I have, by Your grace, O Krishna, gained insight (Smrti). Freed from doubts, I stand steadfast, I will act according to Your word.

Commentary

Delusion or misapprehension here means (a) the misconception that the Atman is the Prakrti (body-mind complex) which is actually the non-self; (b) the lack of understanding that all sentient and insentient entities, constitute the ‘vesture’ of the Divine who is their antarātman (inner-self). (c) The notion that works, both obligatory (nitya-karma) and periodic (naimittika-karma), cause bondage when in fact they are a means for attaining the Supreme Being — when done as service to Him. All such misapprehension is now destroyed.

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