Why indeed this should be declared with particular illustrations! The reason is as follows:

—“All existing entities in the universe possesses the properties of Sattva (harmony), Rajas (activity) and Tamas (inertia) in the forms of their bodies, senses, objects of enjoyment and their causes —

know them all to have originated from Me alone, and they abide in Me alone, as they constitute My ‘corporeality’.

I am not in them in so far as I do not depend on them for My existence at any time.

In the case of sentient beings, though, the physical body depends for its existence on the Self. The Self in turn depends on the physical body for its embodiment.

In My case, however, there is no need for any assistance in my “embodiment.” They [all entities] merely serve the purpose of My Līlā” [cosmic recreation] —this is the meaning.

“रसोऽहं इत्यादि विज्ञानम् | अवादयोऽपि तत एव | तथाऽपि रसादिस्वभावानां रसाणां च स्वभावत्वे रसत्वे न विशेषतोऽपि स एव नियामकः | नत्ववादिनियमानुवद्धो रसादिस्तत्पारत्वादिश्च इति दर्शयति अप्सु रस इत्यादि शब्दैः | भोगश्च विशेषतो रसादेः इति च | उपासनार्थं च |” - I am the Essence, thus the supra-sensory Wisdom (विज्ञान). What is narrated later is the greatness of the Lord. Even then, the inherent nature like essence and also the substance being natural attributes or substance is mentioned as special supervision of the Lord. The fact that attributes like substance do not come on their own in the water therefore, substance is shown by using special words like essence in the water. More than the water it is the essence in the water that is represented by the Lord. The same is the case of उपासना, spiritual practice.

“रसादिनां रसादि त्वे स्वभावत्वे तथैव च | सारत्वे सर्वधर्मेषु विशेषणापि कारणम् | सारभोक्ता च सर्वत्र यतोऽतो जगदीश्वरः | रसादिमानिनां देहे स सर्वत्र व्यवस्थितः | अवादयः पार्पदा एव ध्येयः स ज्ञानिना हरिः | रसादिसम्पत्त्याऽन्येषां वासुदेवो जगत्पतिः || इति |” - The essence in flavours and their inherent attribute are due to special reason of its Dharma. The enjoyer of the essence is always the Lord of the Universe, dwelling in all bodies as essence. The presiding deities sheltered in water etc. are but the reflection of the Lord. Sri Vasudeva who is Lord of the worlds, therefore, should be sought by those who seek the essence of the things. Inherent nature, the Jiva are an in this manner (due to the grace of the Lord), thus in Gita-Kalpa.

“स्वभावो जीव एव च | सर्वस्वभावो नियतस्तेनैव किमतः परम् | न तदस्ति विना यत् स्यान्मया भूतं चराचरम् | इति च | धर्माविरुद्धः कामरागविवर्जितम् इत्याद्युपासनार्थम् ||” - All inherent natural tendencies are as ordained by the Lord. There is nothing whatsoever without My essence in animate or the inanimate creatures. Also thus has been spoken. For the sake of spiritual practice desires which are not contrary to Dharma, renunciation of desires and attachments have been recommended.

“धर्माविरुद्धाकामेऽसावुपास्यः काममिच्छता | विहीने कामरागादेर्वले च बलमिच्छताम् | ध्यातस्तत्र त्वनिच्छदिभजानमेव ददाति सः || उक्तं च गीताकल्पे ||” - The desires, not contrary to Dharma, should be sought by the aspirant Strength, without the powerful influence of desires and without attachment, should be sought Then by His Win alone the awareness win be attained, thus in Gita-Kalpa.

“पुण्योगन्धः इति भोगापेक्षया च | तथापि श्रुतिः - पुण्यमेवामुं गच्छति, ऋतं पिवन्तो मुकुतस्य लोके इत्यादिका | ऋतं च पुण्यं - ऋतं सत्यं तथा धर्मः मुकुतं चाभिधीयते इत्यभिधानात् | ऋतं तु मानसो धनः सत्यं स्यात् सम्प्रयोगगः || इति च | न च अनन्त्यो अभिचाकशीति, अन्यो निरन्तोऽपि वलेन भूयान् | इत्यादि विरोध स्थूलाननोक्ते ||” - The pure fragrance, thus to show expectation of enjoyment. Thus in scriptures, the merits alone reach Him. In the World of meritorious, ऋत (cosmic law) alone is enjoyed. ऋत is that which is meritorious. ऋत, सत्य and धर्म are the auspicious actions that are followed due to such statements. ऋत is attribute of the Mind; सत्य Truth is what one puts in practice.

“अह च सूक्ष्माशनं - प्रविविक्ताहारतर इवैष भवत्यस्मच्छारीरादात्मनः | इति | न चात्र जीव उच्यते | शारीरात्मनः | इति भेदाभिनानात् | स्वप्नदिश्च शरीर एव | शारीरस्तु त्रिधा भिन्नो जाग्रदादिष्ववस्थिते इति वचनाद् गारुडे ||” - Even though not enjoying, He still illuminates and the other one even though devoid of food, is still powerful, in such statements there is no contradiction. In this verse the jiva is not mentioned because of reference earlier to the आत्मा being endowed with a body as in a dream state. In this verse the jiva is not mentioned because of reference earlier to the आत्मा being endowed with a body as in a dream state, thus in Garuda Purana.

“अस्मात् - अस्मात् इतिश्वरनिवृत्त्यर्थः | शारीरी तावुभौ ज्ञेयौ जीवेश्चेश्वरसंज्ञितः | अनादि वन्धनस्त्वेको नित्यमुक्तस्तथाऽपरः | इति वचनाद्वैये ||” - By the word अस्मात् - the Lord alone is referred. The body is assumed both for the Jiva as well as for the Lord. One is with the eternal bondage; while the Supreme one is ever liberated, thus in Narada Puraana.

“भेदाश्रुतेच्छ | सति गतन्तरे पुरुषभेदं एव कल्प्यो नत्ववस्थाभेदः | आह च - प्रविविक्तभृग् यतो ह्यस्माच्छारीरात् पुरुषोत्तमः | अतोऽभोक्ता च भोक्ता चस्थूलाभोगत् स एव तु || इति गीताकल्पे ||” - The distinction is clarified in the Scriptures. The distinction in persons also should be imagined and not from their forms. The enjoyment by Purushottama is distinctive than that of the Jiva. He is the enjoyer as well as the non-enjoyer. But He is not the enjoyer of the gross forms”, thus in Gita-Kalpa.

“सोप्यु स्थित्वा रमयति रसनामा ततः स्मृतः | सूर्यचन्द्रादिदिषु स्थित्वा प्रभानामा प्रभासनात् || वेदस्थः प्रणवाख्योऽसावात्मान यत् प्रणोत्यतः | स्वे स्थितः शब्दनामाऽसौ सच्छब्दयति केशवः ||” - Dwelling in water as the essence, he (the Lord) is known as the essence thereof. Dwelling in Sun and Moon as light, He is known as the Illumination. Dwelling in Vedas as the very Self, He is praised as pranava. Dwelling in Space as the sound, Keshava is known as the Word.

“पुण्यापुण्यं गन्धयति स्वयं पुण्यो धरास्थितः | तेजयत्यग्निसंस्थं सन्मृतस्थो जीवनप्रदः | तपस्विस्थस्तपयति व्यञ्जनाद् बीजसञ्जितः | बोधनाद् बुद्धिनामाऽसौ बुद्धिमस्तु व्यवथितः ||” - Abiding in the earth, only as meritorious, He causes both the merits as well as the demerits. Abiding in fire, He is known as Energy. Abiding in the human beings, He is known as giver of life. Abiding in austerity, He is known as intense dedication. By manifesting, He is the Seed. Abiding in wise men, He is Wisdom.

“नित्यपूर्णवलत्वात्तु वलं कामविवर्जितम् | अगगजवलश्चैव स्थानेभ्योऽन्येष्वायोजनात् || एतादृशवलात्माऽसौ बलिनां वलदः स्वयम् | वेति पूर्णत्ववाची स्यात् तद्वतेवलमुच्यते || प्रायो हि कामिता अर्थो धर्मं हन्युर्हरिः पुनः | न धर्महानिकृत् किन्तु कामितो धर्मवृद्धिकृत् || धर्मविरुद्धकामोऽतो विष्णुभूतेषु संस्थितः | एवं स सर्वतश्चान्यः स्वतंत्रश्चैव सर्वगः || व्यवस्थैव सर्वेषां सर्वदा सर्वदः प्रभुः ||” - Being devoid of desire and attachments He is eternally endowed with strength. Since He does not use it in wrong places, His strength is non-passionate. Since He grants strength similar to His, He is strength of the powerful ones. Since व symbolizes strength and ल bliss, He is वल, strength itself. Primarily, sensual desires cause decrease in righteousness but do not cause any harm if attuned to Dharma. Sri Vishnu abides in all desires which are not contrary to Dharma. Therefore, Sri Vishnu even when abiding in everything, yet remains distinct from them all and as the Lord of all of them.

10 "As the ever-enduring seed of all beings know me O Son of Pṛthā; I am the talent of the talented; I am the brilliance of the brilliant. 11 "And I am the strength of the strong ones in so far as it is, O Bull of the Bharata clan, devoid of longing and passion. In (the heart of all) beings I am their desire in so far as it does not run counter to righteousness. (40)

I am that Self-same and unoriginated, beginningless seed of all the universe, which spreads out, through creation, with sprouts as wide as the endless sky, and which at the time of its dissolution gulps down even the three syllables अ, उ, and म forming the Sacred 'Om' and which appears in the form of the universe as long as there exists the universe and at the time of the dissolution of the universe appearing as nothing in reality. And this mystic knowledge I am making easy for you to grasp. You will realise its real meaning and value, when it is joined to the knowledge of discrimination between the pure, divine essence (spirit) within us, and the grosser material of our compound person. Leaving aside all this irrelevant talk, I tell you in short, that I am the penance in the ascetics, I am the strength in the strong ones, as also the very life of intellect in men of intellect; I am the essence of desires (काम) through which are secured the (four) objects of life, (such as Dharma, and the three others). Desire usually acts according to the bidding of the senses and is the servant of feelings and yet it does not allow the senses to go against the law of duty. This Kāma leaves off the path forbidden by Sacred Law, and walks along the royal road of performing duties, enjoined by scriptures, keeping (itself) constantly in the light shed by Law. When the Kāma moves in this path, the law of the religions is fulfilled and thus the men doing worldly duties attain the highest good in the holy waters of liberation. This desire, under the power of Vedic Laws, fosters the growth of the creeper of universal life, from parent to offspring, on the path of actions in such a way that its foliage gets overladen with fruit, and it ultimately consummates in liberation. I,—the Supreme amongst Yogins, am the root of this Kāma (desires) from which seed are created in this way all the beings. It need not be repeated ever and anon—the eternal truth is this. This entire creation, in short, spreads out from me.

'Balaṁ balavatām cāham kāmarāgavivarjitam'—The strength, free from desire and attachment, utilized on noble and holy cause and sanctioned by scripture and saints, gets sanctified and therefore the Lord declares, "I am the strength of the strong, free from desire and attachment." This strength is acceptable.

Lord Kṛṣṇa Himself, has explained that the strength possessed of attachment and desire, should be abandoned (17/5) because it is a demoniacal trait. Similar, is the case with strength used in 16/14, 16/18 and 18/53. In 6/34, it has been used as an adjective for mind, and it is a demoniacal trait, because it also possesses, attachment and desire. Thus, such strength (power), is to be abandoned. But, strength free from desire and attachment, as explained in 7/11 as well as in 17/8, is sanctified strength, which is acceptable.

'Dharmāviruddho bhūteṣu kāmo'smi bharatarṣabha'—"I am

righteous passion approved by the scriptures.' Desire, free from attachment and pleasure* is laudable, because it helps in producing offsprings and it remains under control of man. But sexual desire, possessed of attachment and pleasure, misguides a man, enables him to perform actions, against dictates of scriptures and leads him to afflictions, sins and degradation.

People who, by using birth-control methods, indulge in sexual intercourse for sensual pleasure, pave their way to hell. Men and women, in the true sense of the terms, are those who have the capacity to produce children, otherwise they are impotent. An eunuch, is not authorized to perform religious rites, such as religious sacrifice and offer water and food etc., to manes. A woman, is called a mother, because she gives birth to children, who call her mother. If the potentiality of generating children is destroyed, she no more deserves to be addressed as 'Mother'—a very venerable vocative. Therefore, strivers should have sexual desire to produce children, according to ordinance of the scripture, in order to lead a pious family life, or they should observe celibacy.

**Appendix**—The entire moving universe is born of passion. Therefore a man's passion not conflicting with righteousness and which is approved by the scriptures, is the manifestation of God. The Lord has already declared—'mattaḥ parataraṃ nānyatkiñcidasti' (7/7) (there is nothing else besides Me) and further He will declare—'ye caiva sāttvikā bhāvā' (7/12) (all entities born of sattva, rājasa and tāmasa are evolved from Me) and 'Vāsudevaḥ sarvam' (7/19) (all is God). Therefore just as righteous desire is the manifestation of God, similarly unrighteous passion is also not different from God. Those who act being guided by unrighteous desires, pave the way to hells in the forms

*Here the desire stands for the desire of the householders sanctioned by the scriptures rather than the desire which has been mentioned as the most sinful in the thirty-seventh verse of the third chapter.

of God because hells are also God only. But the aim of the Gītā is not to lead a man to hell or to the cycle of birth and death but is to lead him to the attainment of salvation. The aim is ever for salvation or bliss, not for sufferings. No one wants pain (suffering). Arjuna has also entreated Lord Kṛṣṇa to tell him the highest good for him.* For example, words are good and also bad, but in grammar only the good words are reflected upon, because grammar etc., also aim at a man's salvation.

बलं सामर्थ्यं ओजो बलवतां अहम्, तच्च बलं कामरागविवर्जितम्, कामश्च रागश्च कामरागौ -- कामः तृष्णा असन्निकृष्टेषु विषयेषु, रागो रञ्जना प्राप्तेषु विषयेषु -- ताभ्यां कामरागाभ्यां विवर्जितं देहादिधारणमात्रार्थं बलं सत्त्वमहमस्मि ; न तु यत्संसारिणां तृष्णारागकारणम् । किञ्च -- धर्माविरुद्धः धर्मेण शास्त्रार्थेन अविरुद्धो यः प्राणिषु भूतेषु कामः, यथा देहधारणमात्राद्यर्थः अशनपानादिविषयः, स कामः अस्मि हे भरतर्षभ ॥ किञ्च --

बलवानोंका जो कामना और आसक्तिसे रहित बल—ओज—सामर्थ्य है, वह मैं हूँ ।

(अभिप्राय यह कि) अप्राप्त विषयोंकी जो तृष्णा है, उसका नाम 'काम' है और प्राप्त विषयोंमें जो प्रीति—तन्मयता है, उसका नाम 'राग' है, उन दोनोंसे रहित, केवल देह आदिको धारण करनेके लिये जो बल है, वह मैं हूँ । जो संसारी जीवोंका बल कामना और आसक्तिका कारण है, वह मैं नहीं हूँ ।

तथा हे भरतश्रेष्ठ ! प्राणियोंमें जो धर्मसे अविरुद्ध शास्त्रानुकूल कामना है, जैसे देहधारणमात्रके लिये खाने-पीनेकी इच्छा आदि, वह (इच्छारूप) काम भी मैं ही हूँ

(7.40) जो उत्पत्ति के समय ही आकाश के अंकुर से विस्तृत होता है, और जो अन्तकाल में ओंकार के अक्षरों का लय कर देता है,

(7.41) जब तक विश्वाकार रहता है तब तक जो विश्व के समान ही दिखाई देता है, और फिर महाप्रलय के समय बिलकुल नहीं रहता,

(7.42) ऐसा जो सहज अनादि है वह विश्वबीज में हूँ। यह मैं तुम्हारे हाथ में देता हूँ।

(7.43) हे पाण्डव! इसे जब तुम खुले-खुले आत्मानात्म-विचाररूपी गाँव में ले जाओगे तब इसका उत्तम उपयोग दिखाई देगा। (7.44) परन्तु यह अनवसरोचित वाणी रहने दो। अब हम संक्षेप से कहते हैं कि तपस्वियों में जो तप है वह मेरा रूप जानो।

(7.45) बलवानों में जो अचल बल है वह मैं हूँ। बुद्धिमानों में जो केवल बुद्धि रहती है वह मैं हूँ।

(7.46) प्राणियों में जो काम रहता है, जिससे अर्थ और अनन्तर श्रेष्ठ धर्म साध्य किया जाता है, सो आत्माराम श्रीकृष्ण कहते हैं, मैं हूँ।

(7.47) सामान्यतः जो यथार्थ में विकार उत्पन्न होने के कारण इन्द्रियों के इच्छानुसार ही कर्म करता है परन्तु धर्म के विरुद्ध नहीं,

(7.48) जो निषेधरूपी आड़ा-टेढ़ा मार्ग छोड़कर विधि के मार्ग से नियमरूपी मशाल संग लिये चलता है,

(7.49) जिसके इस रीति से व्यवहार करने से ही धर्म की पूर्णता होती है और संसार को मोक्षरूपी तीर्थ का पट्टा प्राप्त होता है,

(7.50) जो वेदमहिमारूपी मण्डप पर कामसृष्टिरूप बेल का, जब तक कि उसके पल्लव कर्मफल से मोक्ष तक न पहुँच जायँ तब तक, विस्तार करता रहता है (7.51) इस प्रकार नियम से चलनेहारा जो काम है और जो सब प्राणियों का बीज-रूप है वह — प्राणियों के नाथ श्रीकृष्ण कहते हैं — मैं हूँ।

(7.52) अब एक-एक कहाँ तक वर्णन करूँ, यह सब वस्तुसमुदाय मुझसे ही विस्तृत हुआ जानना चाहिए।

भावार्थ— हे भरत श्रेष्ठ! मैं बलवानों का काम और राग से रहित बल हूँ तथा समस्त प्राणियों में धर्मानुकूल काम हूँ।

व्याख्या— काम-राग से रहित बल अर्थात् स्वार्थ बुद्धि से रहित बल या योग्यता, जैसे मालवीयजी आदि की योग्यता अथवा उन महापुरुषों की शक्ति जो सब प्रकार की सिद्धियाँ होने पर भी भिक्षा माँग कर खाते हैं। धर्मानुकूल काम (स्वभावार्थ में ऋतुगमन) भी मेरा ही स्वरूप है। काम के समान ही धर्मानुकूल क्रोध, लोभ, मोहादि भी समझने चाहिए। अतः धर्मानुकूल होने पर सन्तानोत्पादन, अर्थोपार्जन और युद्धादि भी मेरी ही उपासना हैं, यदि उनमें स्वार्थ बुद्धि न हो।

‘बलं बलवतां चाहं कामरागविवर्जितम्’—कठिन-से-कठिन काम करते हुए भी अपने भीतर एक कामना-आसक्तिरहित शुद्ध, निर्मल उत्साह रहता है। काम पूरा होनेपर भी ‘मेरा कार्य शास्त्र और धर्मके अनुकूल है तथा लोकमर्यादाके अनुसार सन्तजनानुमोदित है’—ऐसे विचारसे मनमें एक उत्साह रहता है। इसका नाम ‘बल’ है। यह बल भगवान्का ही स्वरूप है। अतः यह बल ग्राह्य है।

गीतामें भगवान्ने खुद ही बलकी व्याख्या कर दी है। सत्रहवें अध्यायके पाँचवें श्लोकमें ‘कामरागबलान्विताः’ पदमें आया बल कामना और आसक्तिसे युक्त होनेसे दुराग्रह और हठका वाचक है। अतः यह बल भगवान्का स्वरूप नहीं है, प्रत्युत आसुरी सम्पत्ति होनेसे त्याज्य है। ऐसे ही ‘सिद्धोऽहं बलवान्सुखी’ (गीता १६। १४) और ‘अहङ्कारं बलं दर्पम्’ (गीता १६। १८; १८। ५३) पदोंमें आया बल भी त्याज्य है। छठे अध्यायके चौतीसवें श्लोकमें

‘बलवदुदुदम्’ पदमें आया बल शब्द मनका विशेषण है। वह बल भी आसुरी सम्पत्तिका ही है; क्योंकि उसमें कामना और आसक्ति है। परन्तु यहाँ (७। ११में) जो बल आया है, वह कामना और आसक्तिसे रहित है, इसलिये यह सात्त्विक उत्साहका वाचक है और ग्राह्य है। सत्रहवें अध्यायके आठवें श्लोकमें ‘आयुःसत्त्वबलारोग्य...’ पदमें आया बल शब्द भी इसी सात्त्विक बलका वाचक है।

‘धर्माविरुद्धो भूतेषु कामोऽस्मि भरतर्षभ’—हे भरतवंशियोंमें श्रेष्ठ अर्जुन! मनुष्योंमें धर्मसे अविरुद्ध अर्थात् धर्मयुक्त ‘काम’ मेरा स्वरूप है। कारण कि शास्त्र और लोक-मर्यादाके अनुसार शुभ-भावसे केवल सन्तान-उत्पत्तिके लिये जो काम होता है, वह काम मनुष्यके अधीन होता है। परंतु आसक्ति, कामना, सुखभोग आदिके लिये जो काम होता है, उस काममें मनुष्य पराधीन हो जाता है और उसके वशमें होकर वह न करनेलायक शास्त्रविरुद्ध काममें

१-प्राणियोंमें अनेकता होनेपर भी उनमें परस्पर प्रेमकी एकता होनी चाहिये। जैसे काँटा पैरमें गड़ता है, पर आँसू नेत्रोंमें आते हैं, ऐसा ही भाव सम्पूर्ण प्राणियोंमें रहना चाहिये—‘सर्वभूतहिते रताः’ (गीता ५। २५, १२। ४)। एकमात्र प्रेम ही ऐसी चीज है, जिसमें कोई भेद नहीं रहता। प्रेमका भेद नहीं कर सकते। प्रेममें सब एक हो जाते हैं। ज्ञानमें तत्त्वभेद तो नहीं रहता, पर मतभेद रहता है। प्रेममें मतभेद भी नहीं रहता। अतः प्रेमसे आगे कुछ भी नहीं है। प्रेमसे त्रिलोकीनाथ भगवान् भी वशमें हो जाते हैं।

२-धर्मका विधान मनुष्योंके लिये ही है; क्योंकि मनुष्येतर प्राणियोंमें धर्मकी मर्यादा लागू ही नहीं होती।

३-तीसरे अध्यायके सैंतीसवें श्लोकमें भगवान्ने जिस कामको सम्पूर्ण पापोंका हेतु बताया है, उस कामका वाचक यहाँ ‘काम’ शब्द नहीं है। यहाँ ‘काम’ शब्द गृहस्थधर्मके पालनका वाचक है।

प्रवृत्त हो जाता है। शास्त्रविरुद्ध काम पतनका तथा सम्पूर्ण पापों और दुःखोंका हेतु होता है।

कृत्रिम उपायोंसे सन्तति-निरोध कराकर केवल भोग-बुद्धिसे काममें प्रवृत्त होना महान् नरकोंका दरवाजा है। जो सन्तानकी उत्पत्ति कर सके, वह 'पुरुष' कहलाता है और जो गर्भ धारण कर सके, वह 'स्त्री' कहलाती है। अगर पुरुष और स्त्री आपरेशनके द्वारा अपनी सन्तानोत्पत्ति करनेकी योग्यता-(पुरुषत्व और स्त्रीत्व-) को नष्ट कर

देते हैं, वे दोनों ही हिंजड़े कहलानेयोग्य हैं। नपुंसक होनेके कारण देवकार्य (हवन-पूजन आदि) और पितृकार्य (श्राद्ध-तर्पण)-में उनका अधिकार नहीं रहता। स्त्रीमें मातृशक्ति नष्ट हो जानेके कारण उसके लिये परम आदरणीय एवं प्रिय 'माँ' सम्बोधनका प्रयोग भी नहीं किया जा सकता। इसलिये मनुष्यको चाहिये कि वह या तो शास्त्र और लोकमर्यादाके अनुसार केवल सन्तानोत्पत्तिके लिये कामका सेवन करे अथवा ब्रह्मचर्यका पालन करे।

**परिशिष्ट भाव**—जंगम सृष्टिमात्र कामसे पैदा होती है। अतः मनुष्यमें जो काम धर्मसे विरुद्ध नहीं है, मर्यादाके अनुसार है, वह काम भगवान्का स्वरूप है। भगवान् पहले कह चुके हैं—'मत्तः परतरं नान्यत्किंचिदस्ति' (७।७) और आगे भी कहेंगे—'ये चैव सात्त्विका भावा' (७।१२), 'वासुदेवः सर्वम्' (७।१९)। अतः जैसे धर्मयुक्त काम भगवान्का स्वरूप है, ऐसे ही धर्मविरुद्ध काम भी भगवान्से अलग नहीं है। जो धर्मविरुद्ध कामका आचरण करते हैं, उनको नरकरूपसे भगवान् मिलते हैं; क्योंकि नरक भी भगवान् ही हैं। परन्तु गीताका उद्देश्य मनुष्यको नरकोंमें अथवा जन्म-मरणमें भेजना नहीं है, प्रत्युत उसका कल्याण करना है। उद्देश्य सदा कल्याणका, आनन्दका ही होता है, दुःखका नहीं। दुःख कोई भी नहीं चाहता। अर्जुनने भी कल्याणकी बात पूछी है। उदाहरणार्थ, शब्द अच्छे भी होते हैं और बुरे भी, पर व्याकरणमें अच्छे शब्दोंपर ही विचार किया जाता है; क्योंकि व्याकरण आदि भी मनुष्यके उद्धारके लिये हैं।