Footnotes
[1] The brāhman order is one of the four traditional social orders.
[2] A mrudang is a type of drum, and a gomukh is type of traditional trumpet.
[3] Māyā, also known as prakruti, is an instrument or power of Parabrahma that is used as the substance of creation and the cause of ignorance. It is insentient, eternal, and characterized by the three gunas and darkness.
[4] ‘Narak’ refers to the infernal regions.
[5] During the sacred shrāddh ceremony one’s ancestors are given offerings. Without these offerings their condition in the after-world becomes jeopardized.
[6] The Kshatriya order is one of the four social orders and is traditionally associated with the roles of warriors and rulers.
[7] ‘Sānkhya’ refers to discernment resulting from realizing the metaphysical elements, their qualities and natures, and their distinctions.
[8] ‘Yoga’ refers to conviction in Paramātmā’s present form.
[9] The term ‘yoga’ mentioned in the previous verse is referred to here by ‘dharma’, indicating that ‘dharma’ also refers to conviction in Paramātmā’s present form.
[10] The three gunas of māyā refer to the three qualities: sattva (sattvaguna), rajas (rajoguna), and tamas (tamoguna).
[11] To be brahmarūp is to attain the highest spiritual state wherein a jīva or īshwar acquires the virtues of Aksharbrahma that are instrumental for attaining liberation, allowing them to be free of māyā and offer supreme devotion to Parabrahma.
[12] ‘Yoga’ understood as “being skillful at performing action” refers to, among other things, performing action while (1) understanding Paramātmā as the bestower of the fruits of action, (2) renouncing the desire of its fruits, (3) being engrossed within Paramātmā, and (4) remaining detached.
[13] A yogī is one who practices yoga.
[14] This was revealed earlier in the second chapter.
[15] A sānkhya-yoga is a devotee of Paramātmā who possesses an affinity for understanding philosophical truths (tattvagnan).
[16] ‘Gnan-yoga’ refers to yoga in the form of knowledge (gnan).
[17] A karma-yogī is a devotee of Paramātmā who possesses an affinity for performing karma to please Paramātmā.
[18] ‘Karma-yoga’ refers to yoga in the form of action (karma).
[19] A yagna is a sacrificial rite involving an offering that is typically performed in front of a sacred fire and is often accompanied by reciting Vedic mantras.
[20] Attaining brahmabhāv means becoming brahmarūp—acquiring the virtues of Aksharbrahma that are instrumental for attaining liberation.
[21] Rajas (rajoguna) is one of the qualities (gunas) of māyā.
[22] ‘Vivaswān’ refers to the sun deity.
[23] ‘Yoga-māyā’ refers to Parabrahma’s divine powers.
[24] ‘Adharma’ refers to the absence or opposition to dharma.
[25] ‘Akarma’ refers to knowing or realizing Paramātmā’s magnificence and glory.
[26] ‘Brahma-yagna’ refers to the sacrificial fire of Aksharbrahma. Here, it refers to the life and actions of the karma-yogī—one who has conviction in Akshar-Purushottam and performs karma only to please them.
[27] The havis is an offering that is given into the sacrificial fire (yagna).
[28] ‘Hotru’ refers to one who offers oblations within the sacrificial fire (yagna).
[29] ‘Dravya-yagna’ refers to gifting responsibly acquired wealth to the deserving or offering oblations in a yagna to please Paramātmā.
[30] ‘Tapo-yagna’ refers to practicing austerities to please Paramātmā.
[31] ‘Yoga-yagna’ refers to fully concentrating the mind on Paramātmā’s present form.
[32] ‘Swādhyāya-yagna’ refers to studying the scriptures to further reflect on the magnificence of Paramātmā.
[33] ‘Gnan-yagna’ refers to conveying scriptural teachings to others to encourage further reflection on Paramātmā’s magnificence.
[34] Apān is one of the five prāns, specifically the vital air (prān) that moves downwards in the body.
[35] Prasād is food or other items offered to God or guru during worship. After an offering is made, prasād is received as a blessed gift from the Divine. It is considered sacred and imbued with God’s and the guru’s blessings and grace.
[36] ‘Gnan-yagna’ refers to joining oneself with Aksharbrahma and realizing Paramātmā.
[37] ‘Sarvabhūtātmabhūtātmā’ refers to the Brahmarūp devotee—one who is one with Aksharbrahma, the ātmā of all beings.
[38] A sanyāsī is one who practices sanyās-yoga.
[39] The agnihotra is a Vedic fire ritual involving offering ghee, rice, and other oblations into a sacred fire while reciting mantras and prayers.
[40] ‘Sanyās’ refers to the practice of submitting all things to Paramātmā’s present form.
[41] Sevā is offering service to the Divine without the expectation of return.
[42] ‘The unconquered self’ refers to one who is not associated with Aksharbrahma and Parabrahma.
[43] Kusha is a type of grass that is often spread over sacred and sacrificial areas during ritual performances.
[44] Rajoguna (rajas) is one of the three qualities (gunas) of māyā.
[45] Understanding “the happiness and misery of all beings as equal to their own” means: Just as one’s happiness and misery are dependent on Paramātmā’s will, the happiness and misery of all beings are also dependent on Paramātmā’s will.
[46] ‘Favorable’ refers to favorable for practicing devotion.
[47] ‘Buddhi-yoga’ here refers to the conviction in yoga possessed in one’s previous life.
[48] ‘Vignan’ refers to the knowledge of the glory and magnificence of Paramātmā’s present form and the wisdom that helps one attain brahmabhāv.
[49] The ‘jivatman’ refers to the ātmā (the self) of living beings and creatures.
[50] Akshar or Aksharbrahma is superior to all with the exception of Paramātmā.
[51] ‘Purush’ can refer to either Vairāja, Pradhān-Purush, or Prakruti-Purush —various progenitors of creation.
[52] ‘Brahmacharya’ refers to becoming engrossed in Brahman (Aksharbrahma). It involves engaging in activities with a constant reflection that promotes the upāsanā of Paramātmā and one’s union with Aksharbrahma. These are achieved by developing a deep connection and association with the manifest brahmaswarūp guru and realizing that “I am one with Aksharbrahma.”
[53] ‘Punarāvartī’ refers to that from which one returns.
[54] Asūyā is the disposition to find fault in the virtuous.
[55] ‘Vignan’refers to brahmavidyā—the knowledge of Aksharbrahma and Parabrahma.
[56] ‘Prakruti’ refers to māyā or materiality, while ‘purush’ refers to a mukta (liberated jīvātmā or īshwarātmā (self)), who is inspired by God (through Aksharbrahma) to cause the creation of the world. A purush’s union with prakruti ultimately results in the creation of infinite worlds.
[57] The smrutis are sacred texts that support Vedic revelations and injunctions.
[58] Ghee is typically prepared by simmering butter, which is churned from cream (traditionally made by churning the topmost layer of yogurt), skimming any impurities from the surface, then pouring and retaining the clear liquid fat while discarding the solid residue that has settled to the bottom. It is offered as oblations in a yagna through the medium of agni (the sacrificial fire).
[59] ‘Sat’ refers to that which is present or in the state of being, whereas ‘asat’ refers to that which was in the past, will be in the future, or exists as a cause.
[60] Soma is the juice of a sacred plant and was an essential offering in Vedic sacrifices.
[61] ‘Yoga’ here refers to the attainment of that which is not attained—specifically, the attainment of Paramātmā’s present form.
[62] ‘Kshem’ refers to the preservation of what is already acquired—specifically, the continued preservation of one’s attainment of Paramātmā’s present form.
[63] Sanyās-yoga refers to yoga in the form of the detachment (sanyās)—the practice of submitting all things to Paramātmā’s present form.
[64] ‘Rājarshi’ refers to a sage-like ruler.
[65] ‘Manu’ is a title or the name of the progenitors of humankind.
[66] ‘Buddhi-yoga’ refers to the association of the brahmaswarūp gunātīt guru.
[67] ‘Ātmabhāv’ refers to Aksharbrahma—the brahmaswarūp guru, who like Paramātmā possesses the desire to liberate all.
[68] A vibhūti is that in which Parabrahma’s glory and magnificence is exhibited.
[69] A jap-yagna is a yagna that is focused on reciting a ritual mantra.
[70] A yagna is a sacrificial fire.
[71] The Gandharvas are celestial beings who perform music, song, and dance in the heavenly realms.
[72] ‘Adhyātmavidyā’ refers to brahmavidyā—the knowledge of Akshar-Purushottam.
[73] The dvandva-samās is a Sanskrit linguistic compound in which multiple individual terms are combined to form a compound word.
[74] ‘Sat’ here refers to strength, knowledge or wisdom, vitality, and other virtues that the illustrious possess.
[75] A chakra is a throwing weapon that is circular with a sharpened outer edge.
[76] Here ‘Akshar’ refers to Aksharbrahma and Parabrahma.
[77] ‘Dharma’ refers to Bhāgvad Dharma, the eternal dharma, which is characterized by singular conviction in Paramātmā’s present form.
[78] ‘Purush’ refers to being.
[79] ‘Swasti’ expresses the sentiments of well-being.
[80] The Yakshas are a class of generally benevolent but sometimes mischievous beings who are the custodians of earthly treasures.
[81] The Siddhas are a group of enlightened beings who have achieved high physical and spiritual perfection.
[82] ‘Vishwamūrti’ refers to Parabrahma, who exists in all forms and is all-pervading and omnipresent.
[83] ‘Vāsudev’ refers to one who contains all beings.
[84] ‘Avyakta’ translated as unmanifest is to be understood in the sense of possessing a form that is imperceivable by the worldly senses.
[85] They remain silent when speaking would harm others.
[86] ‘Dharma’ refers to swarūp-nishthā—conviction in Paramātmā’s present form.
[87] On a cosmic level, the ahankār is a product of mahattattva and is of three types: sātvika-ahankār, rājas-ahankār, and tāmas-ahankār. The remaining elements used in creation are produced from these three.
[88] The mahattattva is the “major element.” It is the first of the entities produced by Pradhān-Purush.
[89] ‘Pradhān’ refers to māyā or materiality.
[90] ‘Matpara’ also identifies Aksharbrahma as engrossed in Paramātmā.
[91] ‘Prakrti’ here refers to māyā—the eternally changing, inanimate, and the material cause of creation that serves as an instrument of Parabrahma and the cause of ignorance and the rebirth of bound jīvātmās and īshwarātmās.
[92] The brahmaswarūp gurusare identified as the gunātīt gurus or Aksharbrahma gurus.
[93] ‘Shravan-bhakti’ refers to a form of devotion that involves listening to spiritual discourses.
[94] Such a person does not believe the ātmā and Paramātmā as the doer since both remain unaffected even when performing action.
[95] Paramātmā’s actions are not bound by māyā, instead he acts independently (according to his own will).
[96] They do not become averse when they witness the three gunas manifested.
[97] ‘Gunātīt’ refers to transcending the gunas. When qualifying a person, it describes them as being uninfluenced by māyā.
[98] ‘Bhakti-yoga’ refers to yoga in the form of loving devotion and service (bhakti).
[99] ‘Ekāntik-dharma’ refers to Bhāgvad Dharma, the eternal dharma, which is characterized by singular conviction in Paramātmā’s present form.
[100] The eternal pīpal tree represents the world’s ceaseless progression and regression.
[101] ‘Prakruti’ here refers to the base materialistic and worldly natures.
[102] By being able to control the senses, such a devotee is described as acquiring some of Paramātmā’s powers (aishvarya). It is in this sense a devotee is described here as being “a part of Paramātmā.”
[103] The vaishvānar fire (agni) resides within the stomach and aids in digesting food.
[104] The meaning of ‘discretion’ is understood to be in the sense of avoiding gossiping or revealing the failings of others.
[105] ‘Daivī virtues’ refers to the common attributes among the righteous. These are contrasted from the attributes of the āsūrī—those who are unrighteous.
[106] ‘Dehābhimān’ refers to identifying the body, instead of the ātmā, as one’s self.
[107] ‘Āsurī attributes’ refers to characteristics that are common among the unrighteous. These are contrasted from the virtues of the daivī—those who are righteous.
[108] ‘Taking impure vows’ refers to consuming alcohol, meat, and other impure substances.
[109] These misaligned proclamations are founded on false belief that they are independent and able to perform these actions on their own.
[110] They perceive faults in Paramātmā, who possess only divine virtues.
[111] ‘Sansār’ refers to the world, which causes one to endure the cycle of birth and death.
[112] ‘Destruction of the ātmā’ refers to the deprivation or downfall of the ātmā.
[113] ‘Sāttvikī,’ ‘rājasī,’ and ‘tāmasī’ refer to being characterized by sattvaguna, rajoguna, or tamoguna, respectively.
[114] ‘Sāttvik’ refers to being characterized by sattvaguna.
[115] The Rākshases are a class of demonic beings.
[116] Prets are restless, hungry spirits who have died with a strong attachment to the material world.
[117] ‘Dakshinā’ refers to offerings donated to those who conduct a yagna, the guru, or the mandir after the completion of a yagna.
[118] ‘Renunciant’ (‘tyāgī’) refers to those who have foregone the desire for the fruits of their actions.
[119] Even though there are five causes of karma as described earlier…
[120] ‘Karan’ refers to objects and other causal instruments that are useful to fulfill action.
[121] The differences mentioned refer to those of species, caste, gender, class, and others.
[122] By such tāmasī knowledge one becomes attached to offering worshipful service (upāsanā) to lesser beings with the expectation of fulfilling all of one’s desires.
[123] A person in whom tamoguna predominates is known as tamogunī.
[124] ‘Brāhman’, ‘kshatriya’, ‘vaishya’, and ‘shūdra’ refer to the traditional four social orders.
[125] The antahkaran refers to the complete mind, which comprises of four faculties, each characterized by its individual function. These four faculties include the man, buddhi, chitt, and the ahankār. The function of the man is to generate thoughts and desires. The buddhi consolidates thoughts, makes decisions and resolutions, forms convictions, and discriminates. The chitt is responsible for repeated contemplation and focus, and the ahankār functions to form a sense of being or the self.
[126] ‘Knowledge’ (‘gnan’) and ‘wisdom’ (‘vignān’) refer to knowledge that is instrumental to scriptural study and instruction or wisdom that leads to liberation, respectively.
[127] Such karma is advised by the guru and the scriptures.
[128] “Attaining Aksharbrahma” refers to attaining brahmabhāv—a state where one acquires attributes similar to those of Aksharbrahma.
[129] Abandon your own beliefs of what is right and wrong.
[130] ‘Dharma-filled’ describes the dialogue as about having conviction in Paramātmā’s present form.