Lord Krishna is revealing the eternal truth that He is the ātma or soul within all beings in existence, be they human, animal, aquatic, plant, demi- gods or any other species of life that was not cloned.

He is the maintainer, sustainer and monitor of all beings through the medium of the ātma and all of its impulses come from Him. All souls emanate from the Supreme Lord and because of Him are completely spiritual and eternal.

All the souls of all the living beings in creation everywhere in creation as a total aggregate comprise the form of the Supreme Lord's eternal, transcendental spiritual body.

Whoever does not avail themselves and conformably act to this eternal truth, or take this eternal truth seriously in earnest, or who deems unnecessary and not worth the effort,

this person should be understood to be completely destitute of knowledge and unable to evolve spiritually and are incapable of achieving ātma tattva or knowledge of the soul, become lost.

Spiritual intelligence is what determines the light of knowledge in the material existence. In the absence of spiritual knowledge, darkness and ignorance prevails and knowledge becomes erroneous and defective.

Thus it has been illustrated that doership transpires due to the union of prakṛti or material nature and the physical body being influenced by the gunas or modes of goodness, passion and nescience and this is dependent ultimately upon the Supreme Lord.

Reflecting in this manner it can be ascertained that karma yoga or the path of performing prescribed Vedic actions is appropriate for one performing jñāna yoga or the path of cultivating Vedic knowledge as well.

Karma yoga is appropriate on account of it being easy to perform, exempt from the danger of failure and requires no assistance from other methods in its application.

Contrarily jñāna yoga is difficult to practice, susceptible to failure and must perform some karma yoga anyway in order to maintain health and vigour which is essential for body maintenance if one is to perform any yoga at all.

Also it has been pointed out how it is necessary for a person of distinction situated in Vedic wisdom to set an example to inspire the common man for the benefit and welfare of the world.

What difficulties and dangers are fraught for the performers of jñāna yoga are now explained in the remainder of this chapter.

“विद्वद्विदुषाः कर्मभेदमाह - प्रकृतेः इति | प्रकृतेः गुणैः इन्द्रियाभिः | प्रकृतिमपेक्ष्य गुणभूतानि हि तानि | रसम्बन्धीन्नि च | न हि प्रतिविम्बस्य क्रिया ||” - The difference between actions of the wise one and of the ignorant one is shown here, qualifying with words like प्रकृतेः - by nature, गुणैः by attributes. इन्द्रियाभिः - influenced by the senses. The senses are lower than प्रकृति and गुणः. Further because of the association (of the senses), not actions of the प्रतिविम्ब - the Jiva.

“कर्मभेदस्य गुणभेदस्य च तत्त्ववित् | गुणाः इन्द्रयादीनि | गुणेषु विषयेषु | प्रकृतेः गुणेषु इन्द्रियादिषु समुद्याः इन्द्रियाद्यभिमानाद्वि विषयादिसङ्गः | गुणकर्मसु विषयेषु कर्मसु च | “शब्दाद्या इन्द्रियाद्याश्च सत्वाद्याश्च शुभानि च | अप्रधानानि च गुणा निगद्यन्ते निरुक्तिगैः || इत्यभिधानात् | सत्वाद्यङ्गीकारे गुणा गुणेषु इत्युक्तं स्यात्? ||” - Knowing in principle the distinction between actions and attributes). गुण here means the senses. Therefore, गुणेषु means by the senses-objects The attributes of nature are those influenced by senses, therefore become deluded. Being influenced by the ego-sense and associated with sense-objects. Here गुण कर्मसु means sense attributes and consequential actions. Sense objects like sound etc., senses like eye and the rest, auspicious attributes like luminosity (Satva) etc. should be understood as Secondary attributes, thus according to the meaning in the dictionary. By association of attributes like satva etc.

“अतः सर्वाणि कर्माणि मध्येय सन्न्यस्य भान्तितो जीवऽध्यारोपितानि मध्येय विमुच्य - भगवानेव सर्वाणि कर्माणि करोति इति मत्सुजा इति च | आत्मानं मामधिकृत्य यच्चेतः तदध्यात्मचेतः | सन्न्यस्यास्तु भगवान् करोति इति | निर्ममत्वं नाहं करोमि इति ||” - Surrendering all the actions to Me alone, giving up all the actions done by the Jiva from deluded feeling (that he is the doer), and (realizing that) the Lord alone performs all actions he (the wise-one) worships Me. सन्न्यास means realizing that all actions are performed by the Lord alone. निर्ममत्वम् means Jiva does not perform any actions at all.

“फलमाह - य मे इति | ये त्वेवं निवृत्तकर्मिणस्तेऽपि मुच्यन्ते ज्ञानद्वारा | किं वाऽपरोक्षज्ञानिनः ? न तु साधनान्तरमुच्यते - निवृत्तादीनि कर्माणि ह्यपरोक्षशुद्ध्य | अपरोक्षदृष्टिस्तु मुक्तौ किञ्चिद्मम मार्गते | सर्वे तादन्ताराधाय मुक्तये साधनं भवेत् | न किञ्चिदन्ताराधाय निर्वाणायापरोक्षदृक् || - इति ह्युक्तं नारायणाष्टाक्षकल्पे | अत एव समुच्चयनियमोऽपि निराकृतः ||” - Sri Krishna speaks about the fruits of listening to advise. Those who perform actions with the sense of renunciation, are released through the path of Wisdom. What is there then to be spoken of those who have attained realization? Performance of action is not suggested as an alternate medium. Renunciation etc. of the actions is for the sake of realization of the Lord alone. For realization of the Lord, liberation does not depend on anyone particular Path. All depending upon them (Performance of unattached actions) become liberated through its means. But renunciation by itself, not dependent on anything else, will liberate one completely. thus, in Narayanaa shtkakshara Kalpa Therefore, contention that Wisdom and performance of Action alone constitute for deliverance is not correct.

“नाहं कर्ता हरिः कर्ता तत्पूजा कर्मचारिलम् | तथाऽपि मत्कृता पूजा तत्प्रसादेन नान्यथा || तदभक्तिस्तत्फलं मह्यं तत्प्रसादात् पुनः पुनः | कर्मन्यासो हरावेवं विष्णोस्तुत्पत्तिकरः सदा || यस्मात् स्वतन्त्रकर्तृत्वं विष्णोरेव न चान्यगम् | तदधीनं स्वतन्त्रत्वं स्वावरापेक्षयैव तु || जीवस्य विकृतिर्नाम कर्तृत्वं जडसंश्रयम् | पुमान् देया च गौर्दीन्धी स्तनो दोग्धेतिवत् क्रमात् || इति ब्रह्मतर्कवचनादीशद्ववरजीवप्रकृत्यादीनां कर्तृत्वमकर्तृत्वं च विभागेन ज्ञातव्यं सर्वत्र |” - Jiva is not the doer but Sri Hari alone is the doer. His adoration, verily, is the performance of all actions. Even the worship done by one is due to His Grace alone, not otherwise. Devotion towards Him is its own reward and reiteration of Grace. Performance of such action towards Sri Hari alone constitutes the ordained action. Sri Vishnu alone is endless fulfillment. By Sri Vishnu alone is independent performance of action, not from any one else. Dependent on Him, who is independent of others. The actions of the Jiva are fraught with adaptations, due to existence of grossness. Like the person being free as the milkman, the cow being the dependent as the instrument and the nipples being affected due to modifications in that order. One should always understand the performance and non-performance of action as differentiate between those of the Lord, the Jiva and the Prakriti, thus, in Brahma Tarka.

“क्वचित् स्वभावः प्रकृतिः क्वचित् त्रिगुणात्मिका | क्वचित् प्रकृष्टकर्तृत्वाद् भगवान् प्रकृतिर्हरिः | इति शब्दनिर्णये | स्वभावतस्त्रीधा जीवा उत्तमाधमध्यमाः | उत्तमास्तत्र देवाद्या मर्त्यमध्यास्तु मध्यमाः || अधमा असुराद्याश्च नैषामस्त्यन्यथाभवः | शरीरमात्रान्यथाल्ये स्वजातिं पुनरेष्यति || उत्तमा मुक्तियोग्याच्च मृत्तियोग्यास्तु मध्यमाः | अपरेऽन्यतमोयोग्याः प्राप्तिः साधनपूर्तितः || पूज्यभावे न सवपपानादि संसृति स्मृता | नैव पूतिश्च सवेषां नित्यकालहरिच्छया || अतोऽनुवर्तते नित्यं संसारोऽयमनादिमान् | अतोऽधमनां जीवानां मिथ्याज्ञानादयोऽखिलाः || स्वाभाविका गुणा ज्ञेया मध्यमर्त्येषु मिश्रिताः | तत्त्वज्ञानं विष्णुभक्तिरित्याद्या देवतादिषु || कार्यते स्ववशः कर्म सर्वैरैः प्राकृतगुणैः | स्वाभाविकगुणनेतान् हेतु कृत्यैव विष्णामाणेषु कर्ताहमिति मृदुधीः | मन्यते तत्त्वविद् विष्णुगुणा इच्छादयस्तु ये || स्वाभाविकेषु जीवस्य कामाद्येषु सदैव तु | प्रेरकत्वेन वर्तन्ते स्वातन्त्र्यं मम न क्वचित् || इति मत्वा न सक्तः स्यात् प्रीताऽस्य भवति प्रभुः | स्वभावगुणसमृद्धा ज्ञानादिगुणवत्तरम् || स्वातन्त्र्येणैव कर्तारं चाऽस्मानं प्रतिजानते | तान् गुणान् कर्म तच्चैव विष्णवधीनं न ते विदुः | तेष्वयोग्येषु तत्त्वज्ञस्तत्त्वं नातिप्रकाशयेत् || वेदेद् विवाहरूपेण नोपदेशात्मना क्वचित् | सभ्यरूपेण वा वीयात् पृष्ठेऽव्यक्तिकृदेव वा || बुद्धवाऽप्यसी यतो नित्यं स्वभावानुगच्छितः | स्वभावं यान्ति भूतानि निग्रहः किं करिष्यति || इत्यादिप्रकाशसंन्यासम् |” - Prakriti is to be understood in some cases as one's inclination (svabhaava) and in other cases as the three-fold attributes. Yet in other cases because of His superior creative act, Sri Hari should be so understood, thus, in Shabda Nirnaya. By attributes and inclination, the Jiva is three-fold, the best, the worst and the intermediate. The gods being the best, the asuras being the worst and the mortals being the intermediate. There can be no change in their (respective) attributes and inclination. Even though externally they may appear to be different (than what they are), internally they revert back to their own attributes and inclination. The best ones are qualified for moksha, deliverance, the intermediate ones are qualified for primordial life and others, the worst ones live in eternal darkness. The deliverance is only by performing actions fulfilling each one's attributes and inclination. In the absence of being properly inclined, all continue to flow indefinitely like a river. Since there is eternal continuity of the Primordial world according to the will of Sri Hari there is eternal continuity. Therefore for the worst of the Jivas there would always be distorted knowledge. The intermediate mortal beings will have mixed knowledge suited to their natural attributes and inclination. Wisdom of essential principles and devotion to Sri Vishnu will only be for gods and the like ones. Jivas being subservient to the Supreme Being each one performs their actions according to their natural attributes and inclination. Sri Vishnu gets the performance done from them according to their individual sva-bhaava. The deluded people consider themselves to be the performers of the actions. But those who know in principle that the nature of the attributes and inclination attributes and inclination are energized as willed by Sri Vishnu's will, have no independence of actions. In them the Lord becomes exceedingly pleased. The deluded ones influenced by their attributes and inclination consider themselves to be wise and independent and do not consider their attributes and inclination, knowledge and actions to be dependent upon Sri Vishnu. Being thus not qualified, they would not be illumined. They would only be convinced through arguments, and not through scriptural instructions. In general assembly, (where both noble and evil persons gather) general guidance may be given, so that it may enlighten at least the noble ones. Even though spoken by the wise, they (the evil ones) will react according to their attributes and inclination. Since they act according to their attributes, who and what is the use of controlling (their behaviour)? Thus, according to Prakasha Samhita.

32 *'Those on the other hand who, envious of it, do not act up to this mine teaching: consider them, the thoughtless ones, as doomed to destruction, being utterly confounded in all their wisdom.* (191)

Those, on the other hand, who under the grip of delusive Māyā give themselves up to indulgence to the senses, and turn away from my teaching or treat it lightly looking at it with a contemptuous eye as idle talk, out of sheer impudence, are evil souls that are intoxicated with the drink of wine in the form of infatuation, poisoned with sense-objects, and stuck up in the mire of ignorance. The fools cannot appreciate the teaching of the Yoga of actions, just as jewels placed in the hands of a corpse are wasted, or just as the blind cannot enjoy morning light, or just as moon-light is of no use to a crow. The fools, therefore, do not heed it (teaching) but, on the contrary, ridicule it and this is but natural, as a moth cannot bear the lamp-light. It goes to embrace the flame that consumes it: in the same way the enjoyment of the sense-objects is self-destruction to such fools. Similarly O Pārtha, such ones should not even be talked to as they get wearied with thoughts on spiritual matters.

'Ye tvetadabhyasūyanto nānutiṣṭhanti me matam'—Having shown the advantage of practising His teaching (in the thirty-first

verse) here the term 'tu' (but) has been used, to distinguish those who do not follow His teaching, from those who do follow.

Some people hold that as worldly, selfish people, want to acquire worldly objects and also want to get profit themselves, similarly, the Lord wants all actions to be surrendered to Him and also that He should be regarded, as the Lord. Those who think so, find fault with His teaching.

Similarly, 'those who think that in worldly affairs, desire is a must, and it is impossible to renounce attachment, aversion and a feeling of mine, also slight His teaching.

Those people who hanker after worldly pleasures and prosperity and regard the body, objects and actions etc., as theirs, and for them, do not follow His teaching.

'Sarvajñānavimūdhān tān'—Those who do not follow the Lord's teaching are under delusion regarding worldly knowledge (sciences, arts etc.). They remain engrossed, in inventions and scientific discoveries, like motor cars, aeroplanes, radios, televisions etc. Similarly, they remain engaged in knowing about painting, architecture, arts, crafts, mystical formulas, incantations, implements, different scripts and languages, custom traditions and other developments. They are fully convinced, that there is nothing beyond these things (Gītā 16/11). Such people, are said to be under delusion regarding knowledge.

'Acetasah'—They are devoid of discrimination, because they cannot distinguish the real from the unreal, righteous from unrighteous, salvation from bondage and so on. They remain ignorant, like animals. 'Of vain hopes, of vain actions, of vain knowledge and senseless, they verily are' (Gītā 9/12).

'Viddhi naṣṭān'—Know those human beings who do not follow the Lord's teaching, to be doomed to destruction. It means, that they will be subjected to the cycle of birth and death.

A man can attain salvation, upto the time of death (Gītā 8/5). Therefore, those people, who do not follow the Lord's

teaching in this life at present can follow it, at sometime in future because of good company etc., and can attain salvation. But if they do not follow His teachings even upto death, they should be known to be doomed, to destruction, because they are deprived of God-realization.

He, who does not follow the Lord's teaching, performs actions out of attachment and aversion, which are his foes (Gītā 3/34). Transient objects and actions perish, but a man while performing actions, comes under the sway of attachment and aversion, which lead him to lower births and hells. Therefore, the Lord declares, that such a man will be doomed to destruction.

In the thirty-first verse, the Lord declares that those who follow His teachings are released from the bondage of actions, while in this verse He declares, that those who do not, follow His teaching, are to be doomed to destruction. It means, that the Lord urges upon people to follow His teachings, even if they do not believe in Him. If they do not follow His teaching, they will be doomed to. But if a striver, believing in Him, follows His teaching, He offers Himself to him. If he, without believing in Him, follows His teaching, He leads him to salvation. It means, that he who believes in Him, attains His love while he who follows His teaching, attains salvation.

*Link:—Why are those people, who do not follow the Lord's teaching, doomed to destruction? The Lord, answers the question in the next verse.*

ये तु तद्विपरीताः एतत् मम मतं अभ्यसूयन्तः निन्दन्तः न अनुतिष्ठन्ति नानुवर्तन्ते मे मतम्, सर्वेषु ज्ञानेषु विविधं मूढाः ते । सर्वज्ञानविमूढान् तान् विद्धि जानीहि नष्टान् नाशं गतान् अचेतसः अविवेकिनः ॥ कस्मात् पुनः कारणात् त्वदीयं मतं नानुतिष्ठन्ति, परधर्मान् अनुतिष्ठन्ति, स्वधर्मं च नानुवर्तन्ते, त्वत्प्रतिकूलाः कथं न बिभ्यति त्वच्छासनातिक्रमदोषात् ? तत्राह --

नातरी प्रकृतिमंतु होऊनी । इंद्रियां लळा देऊनी । जे हें माझे मत अव्हेरुनी । ओसंडिती ॥ १९४ ॥

जे सामान्यत्वें लेखिती । अवज्ञा करूनि देखिती । कां हा अर्थवादु म्हणती । वाचाळपणें ॥ १९५ ॥

ते मोहमदिरा भ्रमले । विषयविखें घारले । अज्ञानपंकी बुडाले । निभ्रांत मानीं ॥ १९६ ॥

देखें शवाचां हातीं दिधलें । जैसे कां रत्न वायां गेलें । नातरी जात्यंधा पाहलें । प्रमाण नोहे ॥ १९७ ॥

कां चंद्राचा उदयो जैसा । उपयोगा नवचे वायसा । मूर्खा विवेकु हा तैसा । रुचेल ना ॥ १९८ ॥

तैसे ते पार्था । जे विमुख या परमार्था । तयांसी संभाषण सर्वथा । करावे ना ॥ १९९ ॥

म्हणोनि ते न मानिती । आणि निंदाही करूं लागती । सांगे पतंग काय साहती । प्रकाशातें ॥ २०० ॥

पतंगा दीपीं आलिंगन । तेथ त्यासी अचूक मरण । तेवीं विषयाचरण । आत्मघाता ॥ २०१ ॥

(3.194) अन्यथा, यह भी निश्चय जानो कि जो प्रकृति के अधीन हो इन्द्रियों को दुलरा कर मेरे मत का अनादर करके त्याग कर देते हैं, जो उसे सामान्य समझते हैं, उसकी अवज्ञा करते हैं, अथवा ऐसी बक करते हैं कि यह स्तुति वाक्य है

(3.196) वे मोह की मदिरा से मत-वाले अथवा विषयरूप विष से सने हुए अथवा अज्ञानरूप कीचड़ में फँसे हुए हैं।

(3.197) मृत मनुष्य के हाथ में रक्खा हुआ रत्न जैसा वृथा है, अथवा जन्मान्ध को जैसे प्रकाश प्रमाणित नहीं होता, (3.198) अथवा चन्द्र का उदय जैसे कौवे को उपयोगी नहीं होता, वैसे ही यह विवेक मूर्ख मनुष्य को नहीं भाता।

(3.199) उसी प्रकार हे पार्थ! जो इस परमार्थ से विमुख है उनसे सम्भाषण ही न करना चाहिए।

(3.200) क्योंकि वे इसे नहीं मानते और इसकी निन्दा भी करने लगते हैं। कहो प्रकाश क्या पतंगों से सहा जाता है?

(3.201) पतंग दीपक को आलिंगन देता है तो जैसे उसकी अवश्य ही मृत्यु हो जाती है वैसे ही विषयों के आचरण से आत्मनाश हो जाता है।

'ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम्'—तीसवें श्लोकमें वर्णित सिद्धान्तके अनुसार चलनेवालोंके लाभका वर्णन इकतीसवें श्लोकमें करनेके बाद इस सिद्धान्तके अनुसार न चलनेवालोंकी पृथक्ता करनेहेतु यहाँ 'तु' पदका प्रयोग हुआ है।

जैसे संसारमें सभी स्वार्थी मनुष्य चाहते हैं कि हमें ही सब पदार्थ मिलें, हमें ही लाभ हो, ऐसे ही भगवान् भी चाहते हैं कि समस्त कर्मोंको मेरे ही अर्पण किया जाय, मेरेको ही स्वामी माना जाय—इस प्रकार मानना 'भगवान्' पर दोषारोपण करना है।

कामनाके बिना संसारका कार्य कैसे चलेगा? ममताका सर्वथा त्याग तो हो ही नहीं सकता; राग-द्वेषादि विकारोंसे रहित होना असम्भव है—इस प्रकार मानना भगवान्के 'मत' पर दोषारोपण करना है।

भोग और संग्रहकी इच्छावाले जो मनुष्य शरीरादि पदार्थोंको अपने और अपने लिये मानते हैं और समस्त कर्म अपने लिये ही करते हैं, वे भगवान्के मतके अनुसार नहीं चलते।

**'सर्वज्ञानविमूढान् तान्'**—जो मनुष्य भगवान्के मतका अनुसरण नहीं करते, वे सब प्रकारके सांसारिक

ज्ञानों-(विद्याओं, कलाओं आदि-) में मोहित रहते हैं। वे मोटर, हवाई जहाज, रेडियो, टेलीविजन आदि आविष्कारोंमें, उनके कला-कौशलको जाननेमें तथा नये-नये आविष्कार करनेमें ही रचे-पचे रहते हैं। जलपर तैरने, मकान आदि बनाने, चित्रकारी करने आदि शिल्प-कलाओंमें; मन्त्र, तन्त्र, यन्त्र आदिकी जानकारी प्राप्त करनेमें तथा उनके द्वारा विलक्षण-विलक्षण चमत्कार दिखानेमें, देश-विदेशकी भाषाओं, लिपियों, रीति-रिवाजों, खान-पान आदिकी जानकारी प्राप्त करनेमें ही वे लगे रहते हैं। जो कुछ है, वह यही है—ऐसा उनका निश्चय होता है (गीता—सोलहवें अध्यायका ग्यारहवाँ श्लोक)। ऐसे लोगोंको यहाँ सम्पूर्ण ज्ञानोंमें मोहित कहा गया है।

‘अचेतसः’—भगवानके मतका अनुसरण न करने-वाले मनुष्योंमें सत्-असत्, सार-असार, धर्म-अधर्म, बन्धन-मोक्ष आदि पारमार्थिक बातोंका भी ज्ञान (विवेक) नहीं होता। उनमें चेतनता नहीं होती, वे पशुकी तरह बेहोश रहते हैं। वे व्यर्थ आशा, व्यर्थ कर्म और व्यर्थ ज्ञानवाले विशिष्टचित्त मूढ़ पुरुष होते हैं—‘मोघाशा मोघकर्मणो मोघज्ञाना विचेतसः’ (गीता ९। १२)।

‘विद्धि नष्टान्’—मनुष्य-शरीरको पाकर भी जो भगवानके मतके अनुसार नहीं चलते, उन मनुष्योंको नष्ट हुए ही समझना चाहिये। तात्पर्य है कि वे मनुष्य जन्म-मरणके चक्रमें ही पड़े रहेंगे।

मनुष्यजीवनमें अन्तकालतक मुक्तिकी सम्भावना रहती है (गीता—आठवें अध्यायका पाँचवाँ श्लोक)। अतः जो मनुष्य वर्तमानमें भगवानके मतका अनुसरण नहीं करते, वे भी भविष्यमें सत्संग आदिके प्रभावसे भगवानके मतका अनुसरण कर सकते हैं, जिससे उनकी मुक्ति हो सकती है।

परन्तु यदि उन मनुष्योंका भाव जैसा वर्तमानमें है, वैसा ही भविष्यमें भी बना रहा तो उन्हें (भगवत्प्राप्तिसे वंचित रह जानेके कारण) नष्ट हुए ही समझना चाहिये। इसी कारण भगवानने ऐसे मनुष्योंके लिये ‘नष्टान् विद्धि’ पदोंका प्रयोग किया है।

भगवानके मतका अनुसरण न करनेवाला मनुष्य समस्त कर्म राग अथवा द्वेषपूर्वक करता है। राग और द्वेष—दोनों ही मनुष्यके महान् शत्रु हैं—‘ती हास्य परिपथिनी’ (गीता ३। ३४)। नाशवान् होनेके कारण पदार्थ और कर्म तो सदा साथ नहीं रहते, पर राग-द्वेषपूर्वक कर्म करनेसे मनुष्य तादात्म्य, ममता और कामनासे आबद्ध होकर बार-बार नीच योनियों और नरकोंको प्राप्त होता रहता है। इसीलिये भगवानने ऐसे मनुष्योंको नष्ट हुए ही समझनेकी बात कही है।

इकतीसवें और बत्तीसवें—दोनों श्लोकोंमें भगवानने कहा है कि मेरे सिद्धान्तके अनुसार चलनेवाले मनुष्य कर्म-बन्धनसे मुक्त हो जाते हैं और न चलनेवाले मनुष्योंका पतन हो जाता है। इससे यह तात्पर्य निकलता है कि मनुष्य भगवानको माने या न माने, इसमें भगवानका कोई आग्रह नहीं है; परन्तु उसे भगवानके मत-(सिद्धान्त-) का पालन अवश्य करना चाहिये—इसमें भगवानकी आज्ञा है। अगर वह ऐसा नहीं करेगा तो उसका पतन अवश्य हो जायगा। हाँ, यदि साधक भगवानको मानकर उनके मतका अनुष्ठान करे तो भगवान उसे अपने-आपको दे देंगे। परन्तु यदि भगवानको न मानकर केवल उनके मतका अनुष्ठान करे तो भगवान उसका उद्धार कर देंगे। तात्पर्य यह है कि भगवानको माननेवालेको ‘प्रेम’ की प्राप्ति और भगवानका मत माननेवालेको ‘मुक्ति’ की प्राप्ति होती है।

सम्बन्ध—भगवानके मतके अनुसार कर्म न करनेसे मनुष्यका पतन हो जाता है—ऐसा क्यों है? इसका उत्तर भगवान आगेके श्लोकमें देते हैं।