BG 10.03 yo mam ajam anadim ca... cited

Expressions researched:
"asammudhah sa martyesu" |"sarva-papaih pramucyate" |"vetti loka-mahesvaram" |"yo mam ajam anadim ca"

BG Chapters 7 - 12

BG 10.3, Translation and Purport:

He who knows Me as the unborn, as the beginningless, as the Supreme Lord of all the worlds—he only, undeluded among men, is freed from all sins.

As stated in the Seventh Chapter (7.3), manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye: those who are trying to elevate themselves to the platform of spiritual realization are not ordinary men; they are superior to millions and millions of ordinary men who have no knowledge of spiritual realization. But out of those actually trying to understand their spiritual situation, one who can come to the understanding that Kṛṣṇa is the Supreme Personality of Godhead, the proprietor of everything, the unborn, is the most successful spiritually realized person. In that stage only, when one has fully understood Kṛṣṇa's supreme position, can one be free completely from all sinful reactions.

Here the Lord is described by the word aja, meaning "unborn," but He is distinct from the living entities who are described in the Second Chapter as aja. The Lord is different from the living entities who are taking birth and dying due to material attachment. The conditioned souls are changing their bodies, but His body is not changeable. Even when He comes to this material world, He comes as the same unborn; therefore in the Fourth Chapter it is said that the Lord, by His internal potency, is not under the inferior, material energy, but is always in the superior energy.

In this verse the words vetti loka-maheśvaram indicate that one should know that Lord Kṛṣṇa is the supreme proprietor of the planetary systems of the universe. He was existing before the creation, and He is different from His creation. All the demigods were created within this material world, but as far as Kṛṣṇa is concerned, it is said that He is not created; therefore Kṛṣṇa is different even from the great demigods like Brahmā and Śiva. And because He is the creator of Brahmā, Śiva and all the other demigods, He is the Supreme Person of all planets.

Śrī Kṛṣṇa is therefore different from everything that is created, and anyone who knows Him as such immediately becomes liberated from all sinful reactions. One must be liberated from all sinful activities to be in the knowledge of the Supreme Lord. Only by devotional service can He be known and not by any other means, as stated in Bhagavad-gītā.

One should not try to understand Kṛṣṇa as a human being. As stated previously, only a foolish person thinks Him to be a human being. This is again expressed here in a different way. A man who is not foolish, who is intelligent enough to understand the constitutional position of the Godhead, is always free from all sinful reactions.

If Kṛṣṇa is known as the son of Devakī, then how can He be unborn? That is also explained in Śrīmad-Bhāgavatam: When He appeared before Devakī and Vāsudeva, He was not born as an ordinary child; He appeared in His original form, and then He transformed Himself into an ordinary child.

Anything done under the direction of Kṛṣṇa is transcendental. It cannot be contaminated by material reactions, which may be auspicious or inauspicious. The conception that there are things auspicious and inauspicious in the material world is more or less a mental concoction because there is nothing auspicious in the material world. Everything is inauspicious because the very material nature is inauspicious. We simply imagine it to be auspicious. Real auspiciousness depends on activities in Kṛṣṇa consciousness in full devotion and service. Therefore if we at all want our activities to be auspicious, then we should work under the directions of the Supreme Lord. Such directions are given in authoritative scriptures such as Śrīmad-Bhāgavatam and Bhagavad-gītā, or from a bona fide spiritual master. Because the spiritual master is the representative of the Supreme Lord, his direction is directly the direction of the Supreme Lord. The spiritual master, saintly persons and scriptures direct in the same way. There is no contradiction in these three sources. All actions done under such direction are free from the reactions of pious or impious activities of this material world. The transcendental attitude of the devotee in the performance of activities is actually that of renunciation, and this is called sannyāsa. As stated in the first verse of the Sixth Chapter of Bhagavad-gītā, one who acts as a matter of duty because he has been ordered to do so by the Supreme Lord, and who does not seek shelter in the fruits of his activities (anāśritaḥ karma-phalam), is a true renouncer. Anyone acting under the direction of the Supreme Lord is actually a sannyāsī and a yogī, and not the man who has simply taken the dress of the sannyāsī, or a pseudo yogī.

Bhagavad-gita As It Is Lectures

Lecture on BG 10.1 -- New York, December 30, 1966:

The possibility is sevonmukhe hi jihvādau svayam eva sphuraty adaḥ. The, if you engage your senses in the service of the Lord, then He'll reveal to your senses. The same thing. We have to acquire knowledge of God through these senses. But, in our conditional life, the senses are all impure. Therefore these senses cannot understand God simply by speculating. It is not possible. Therefore Lord says, na me viduḥ sura-gaṇāḥ (BG 10.2). Now we have got developed senses. Suppose a child. A child, his understanding and his father's understanding, there is difference because his senses are not so developed. Father's senses are developed. Similarly, as we are here in this earthly planet, there are many, many other superior planets. Their senses are far, far improved. But still they cannot understand God. Still they cannot understand.

Similarly ṛṣayaḥ. Ṛṣayaḥ means great philosophers, saintly persons, sages; they also cannot understand God.

yo mām ajam anādiṁ ca

vetti loka-maheśvaram

asammūḍhaḥ sa martyeṣu

sarva-pāpaiḥ pramucyate

Now people can say that, "What is the use of understanding God? Let God remain in His place. And let me remain in my place. What is the use?" Suppose... We cannot understand God. Now argument may be, "Yes, you don't understand God. There is no necessity of bothering for understanding God." But Kṛṣṇa says, "No." If you don't take that botheration, then you'll never be happy. Neither you'll be liberated. So it is your interest to understand God. Not that God will be profited if you understand Him. No. You'll be profited if you understand Him.

Therefore He says that yo mām ajam anādiṁ ca vetti loka-maheśvaram. "Anyone who can understand Me as the origin of everything and loka-maheśvaram, and the, I mean to, the proprietor or the master of everything, yo mām ajam anādiṁ ca vetti loka-maheśvaram." Loka-maheśvaram is the Supreme Proprietor or master of all planets or all, everything, asammūḍhaḥ, without any doubt, asammūḍhaḥ sa martyeṣu, even in this material world, sa martyeṣu sarva-pāpaiḥ pramucyate, he becomes free from all sinful reactions, simply by knowing, understanding that God is great, He's the proprietor of everything, He is the friend of everyone, and He's the origin of everything, these things. If one can understand, asammūḍhaḥ... Asammūḍhaḥ means... Not that because Bhagavad-gītā's speaking like that, not that because a swami is speaking like that, but you should understand yourself asammūḍhaḥ, without any doubt. When you understand doubtlessly that God is the proprietor of everything, then you'll be liberated and freed from all, I mean to say, anxieties and miseries.

Lecture on BG 10.1 -- New York, December 30, 1966:

So it is our interest to know God. We are always full of anxieties. Nobody is free from anxieties. Nobody's free from miseries of this material world. And here is the process. And Bhāgavata confirms it: na te viduḥ svārtha-gatiṁ hi viṣṇum (SB 7.5.31). We are making progress, but we do not know what is the ultimate goal of progress. That we do not know. Na te viduḥ.

So similarly, Bhāgavata also confirms: na te viduḥ svārtha-gatiṁ hi viṣṇuṁ durāśayā (SB 7.5.31). Durāśayā means some impossible hope. They are being conducted under the guidance of this illusory energy with some hope which is impossible to be fulfilled. Durāśayā. Na te viduḥ svārtha-gatiṁ hi viṣṇuṁ durāśayā ye bahir-artha-māninaḥ (SB 7.5.31). Why they are thinking of that impossibility? Impossible hope? Because they have taken, they are captivated by this material energy.

So Kṛṣṇa says that:

yo mām ajam anādiṁ ca

vetti loka-maheśvaram

asammūḍhaḥ sa martyeṣu

sarva-pāpaiḥ pramucyate

Pāpaiḥ. Of course, in the modern civilization, there is no distinction between pious and impious, but, according to scripture, there are pious activities and impious activities. We are always engaged in some kind of activities, either pious or impious. If we are engaged in pious activities, then we become happy in future, not exactly happy, but a little of the upper stage than others. It is stated in the scripture that by pious activities, you can have your birth in a very good place, in a very good family. You can have, you can become highly educated. You can become very beautiful and, janmaiśvarya-śruta-śrī (SB 1.8.26). Janma, just like birth in good place, in good family, good country, and aiśvarya, and wealth and opulence. And śrī means beauty. And education. These things are result of pious activities.

Lecture on BG 10.2-3 -- New York, January 1, 1967:

Although He's not known even to the demigods, even to the great sages, he can be known to you at your home, ajita jito 'py asi, although He is unconquerable, if you adopt this process. So you have to adopt the process only. Otherwise, if you don't adopt the process, there is no alternative. You cannot know. Because greater personalities than us in the human society, the devas, the sura-gaṇāḥ... Sura-gaṇāḥ means the demigods. They cannot know.

And if you follow this principle, to understand the Supreme Lord, Personality of Godhead, then what will be the result? It is stated here,

yo mām ajam anādiṁ ca

vetti loka-maheśvaram

asammūḍhaḥ sa martyeṣu

sarva-pāpaiḥ pramucyate

Sarva-pāpaiḥ pramucyate. As soon as you understand thoroughly... You can understand thoroughly. This is the process. And how you understand? The standard of understanding? The standard of understanding is that the Supreme Lord is anādi. He is the cause of all causes, but He is not caused by any other cause. He has no other cause.

Lecture on BG 10.2-3 -- New York, January 1, 1967:

Just like if you eat proper nourishing foodstuff, you'll feel yourself strength and your hunger satisfied. You haven't got to ask anybody. You'll feel yourself. Similarly, if you come to the proper path and if you follow the principle, you'll understand, "Yes, I am making progress." Pratyakṣa... In the ninth chapter He has said pratyakṣāvagamaṁ dharmyaṁ susukham.

And it is very easy. And you can do in happy mood. And what is the process? We chant Hare Kṛṣṇa and eat kṛṣṇa-prasāda and study Bhagavad-gītā philosophy, hear nice musical sounds. Is it very difficult? Is it very difficult? Not at all. So by this process you'll be asammūḍhaḥ. Nobody can cheat you. But if you want to be cheated there are so many cheaters. So don't make a cheater and cheated society. Just follow the paramparā system as it is prescribed in the Vedic literature, as it is recommended by Kṛṣṇa. Try to understand it from the authoritative source and try to apply it in your life.

Then asammūḍhaḥ sa martyeṣu. Martyeṣu means... Martya means those who are eligible for dying. Who are? These conditioned souls, beginning from Brahmā down to the insignificant ant, they are all martya. Martya means there is a time when they will die. So martyeṣu. Amongst the dying mortals he becomes the most intelligent. Asammūḍhaḥ sa martyeṣu. Why? Sarva-pāpaiḥ pramucyate. He is free from all kinds of reactions of sinful action.

Lecture on BG 10.2-3 -- New York, January 1, 1967:

In this world, in this material world, I mean to say, knowingly or unknowingly, we are all always committing sinful acts. So we have to get out of this reaction. And how to get out of it? That is also stated in the Bhagavad-gītā. Yajñārthāt karmaṇo 'nyatra loko 'yaṁ karma-bandhanaḥ (BG 3.9). If you do, act only for Kṛṣṇa... Yajña means Viṣṇu or Kṛṣṇa. If you only act for Kṛṣṇa, then you are freed from the reaction of anything. Śubhāśubha-phalaiḥ. We do something auspicious or inauspicious. But those who are in Kṛṣṇa consciousness and acting in that way, he has nothing to do with what is auspicious or inauspicious because he's in touch with the most auspicious, Kṛṣṇa. So therefore sarva-pāpaiḥ pramucyate. He becomes freed from all reactions of sinful activities. This is the process. And if we adopt this process, so ultimately we can get in touch with Kṛṣṇa and our life becomes successful. The process is very simple, and we can, everyone can adopt.

Lecture on BG 10.3 -- New York, January 2, 1967:

Prabhupāda:

yo mām ajam anādiṁ ca

vetti loka-maheśvaram

asammūḍhaḥ sa martyeṣu

sarva-pāpaiḥ pramucyate

Now, here is nice formula presented by Kṛṣṇa Himself, that one should understand the position of Kṛṣṇa. What is the position of Kṛṣṇa? Ajam, unborn. And anādi, without any cause. Everyone, we have got experience that we are born and we have our cause. The father is the cause of our birth. This is the distinction between myself and Kṛṣṇa. Now, if somebody poses himself that he is God, he has to prove himself that he is unborn and he is not caused. We are... This is very simple thing. Our practical experience is that I am born and I am caused because the father and mother is the cause. So Kṛṣṇa is not caused, neither He is born. So one has to understand this. Understanding of God, or Kṛṣṇa, is that one should be firmly convinced that God is never born, nor He is caused by anything. He is the cause of all causes. But He is not caused by anything. This is the difference.

Yo mām ajam anādiṁ ca vetti, "knows, one should know," loka-maheśvaram. And because He is not cause, therefore He is the proprietor of all manifestations. He is the proprietor. Asammūḍhaḥ. Asammūḍhaḥ means one who understands this simple philosophy, he is not illusioned. Every one of us is illusioned. This is illusion. Just like we are claiming this land as our land. "We are Americans. It is our land." "I am Indian. Oh, India is my land." This is illusion. So practically we see that how I become the owner of this land? Before my birth the land was there, and after my death the land will be there, and I do not know where I am going to take my birth. So how many times after repeated birth and death I shall go on claiming, "This is my country; this is my home," and again leave it and go another place: "This is my country; this is my home." Is it not nonsense?

If I am eternal, I am simply changing my dress, and I do not know how many times I have changed my dress during this life, and if I claim a particular dress, "Oh, this is my dress," is it not nonsense? You are changing dress always. You are changing your country, you are changing your form, and still you are claiming, "This is mine." And you are too much engrossed in this conception of life.

Lecture on BG 10.3 -- New York, January 2, 1967:

So one has to be disillusioned, means out of illusion. So whatever we are doing in this material conception of life, that is illusion. Therefore we cannot understand God. One who is not under the spell of illusion he can understand, asammūḍha. He can understand God. So first of all we have to understand whether we are not illusioned. Asammūḍhaḥ sa martyeṣu. Martyeṣu, in the, among, in the human society or in the society... Not only... Martyeṣu means all living entities who are conditioned, or, rather, conditioned souls. Asammūḍhaḥ. Sarva-pāpaiḥ pramucyate. He becomes at once freed from all... So if we want to become freed from all encumbrances of this material world, then we have to understand God. There is no question of neglecting. It is the prime duty.

Therefore in the Bhagavad-gītā it is said, manuṣyeṣu, sahasreṣu. Manuṣyāṇāṁ sahasreṣu (BG 7.3). This understanding, this perfect knowledge, is possible... Out of many, many millions of human beings or living entities, one may be enlightened. Manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye. Martyeṣu yatamāneṣu api sahasreṣu madhye yo yadṛk ca mat-tattva-vit.(?)

Oh, generally we are born all fools, because as soon as I take my birth, I am nourished by my parents very nicely, and I am educated in such a way that I falsely claim some land as my land, I falsely claim something which is not at all... But we are educated in that. This is called national education. That means to make you more foolish. That, the so-called national education, means to make you more and more foolish. I am already born foolish, and my education is given to make me more foolish. Just I am not foolish? Because I am changing my, this country, I am changing my society, I am changing my body. Still, I am claiming, "This is mine."

Lecture on BG 10.3 -- New York, January 2, 1967:

So sattva-saṅgī. And this inquiry, this association is made to give facility to the people that they may come and inquire about Kṛṣṇa. You see? And learn the science and apply it in our life and be happy. This is a process to make people actually happy. It is not a thing to exploit people. The exploitation is going on, but this society, Kṛṣṇa consciousness, it is... The aim of this society is to enlighten people about the science of Kṛṣṇa, or science of God, so that they can understand it rightly and apply it in the life and become happy.

You want happiness, but you do not know the way of happiness. This is the way of happiness, to understand Kṛṣṇa. What is the cause of distress? Distress is caused by sinful activities. So here it is said that sarva-pāpaiḥ pramucyate. If there is no sinful reaction, where is your suffering? So here it is clearly said that "One who understands Kṛṣṇa without any doubt, that He is the origin of everything, he at once becomes relieved from all reaction." Here also He says, and in the last chapter, eighteenth chapter also, the Lord says that ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi: (BG 18.66) "You just come to Me, and I shall give you protection from all reactions of sinful activities."

1974 Conversations and Morning Walks

Morning Walk -- April 3, 1974, Bombay:

Prabhupāda: Yes. Even the... Na me viduḥ sura-gaṇāḥ. Sura-gaṇāḥ means demigods, and what to speak of the rascals? How the rascals, simply by little educational qualification, can understand Kṛṣṇa?

Dr. Patel: Prabhavaṁ, the original. Prabhavaṁ.

Prabhupāda: No. Prabhavaṁ means influence, influence, prabhava.

Dr. Patel: Aham ādir hi devānāṁ maharṣīṇāṁ ca sarvaśaḥ.

Prabhupāda: Now, just try to understand this. Na me viduḥ sura-gaṇāḥ (Bg 10.2). (Hindi) ...demigods, big, big demigods, they cannot understand Him. How the rascals with little education can understand? This is the meaning. Na me viduḥ sura-gaṇāḥ prabhavaṁ (Bg 10.2). How much influence... The maharṣayaḥ, big, big saintly ṛṣis also, they cannot understand. Aham ādir hi devānām. Devānām means the first devas: the Brahmā, Viṣṇu, Maheśvara. So Viṣṇu is He Himself. Even Lord Śiva, Lord Brahmā, they do not know. Devānām.

Dr. Patel:

yo mām ajam anādiṁ ca

vetti loka-maheśvaram

asamūḍhaḥ sa martyeṣu

sarva-papaiḥ pramucyate

Prabhupāda: Yes, this is the understanding of Kṛṣṇa. Yo mām ajam. Ajam. "Because Kṛṣṇa appears as born of Vasudeva and Devaki..." That is mūrkha. He appears. He appears, ajo 'pi sann avyayātmā bhūtānām īśvaro 'pi san, sambhavāmi. That is His extraordinary power, how He ap... But when one understands that He is aja, there is no birth of Kṛṣṇa... Aja, and?

Dr. Patel: Maheśvaram.

Prabhupāda: Maheśvaram, mahā īśvaram. There are īśvaras, but parameśvara or mahā-īśvara, that is Kṛṣṇa.