My dear father, our home is not in the cities or towns or villages. Being forest dwellers, we always live in the forest and on the hills.

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COMMENTARY

This verse speaks of the dire result of not worshiping Indra. If one neglects his religious duties out of lust, greed, fear or enmity, he will not attain any benefit now or in the future.

|| 10.24.12 ||

śrī-śuka uvāca

vaco niśamya nandasya tathānyeṣāṁ vrajaukasām

indrāya manyuṁ janayan pitaraṁ prāha keśavaḥ

TRANSLATION

Śukadeva Gosvāmī said: When Lord Keśava [Kṛṣṇa] heard the statements of His father, Nanda, and other senior residents of Vraja, He addressed His father as follows, to arouse anger in Lord Indra.

COMMENTARY

Kṛṣṇa’s aim in provoking Indra’s anger was to break the mountain of his false pride. By lifting Govardhana Hill Śrī Kṛṣṇa would thus initiate a blissful annual festival called Govardhana-pūjā, and He would further enjoy the pleasant pastime of dwelling for seven days beneath the hill with all His loving devotees. These are the successive reasons for Kṛṣṇa’s words.

|| 10.24.13 ||

śrī-bhagavān uvāca

karmaṇā jāyate jantuḥ karmaṇaiva pralīyate

sukhaṁ duḥkhaṁ bhayaṁ kṣemaṁ karmaṇaivābhipadyate

TRANSLATION

Lord Kṛṣṇa said: It is by the force of karma that a living entity takes birth, and it is by karma alone that he meets his destruction. His happiness, distress, fear and sense of security all arise as the effects of karma.

COMMENTARY

In order to show pastimes as a human being Kṛṣṇa spoke the philosophy known as Karma-vāda or Karma-mīmāṁsā to minimize the importance of the demigods. Karma-mīmāṁsā is basically atheism with a belief in reincarnation.

|| 10.24.14 ||

asti ced īśvaraḥ kaścit phala-rūpy anya-karmaṇām

kartāraṁ bhajate so ’pi na hy akartuḥ prabhur hi saḥ

TRANSLATION

Even if there is some supreme controller who awards all others the results of their activities, He must also depend upon a performer’s engaging in activity. After all, there is no question of being the bestower of fruitive results unless fruitive activities have actually been performed.

COMMENTARY

“But how can inanimate karma alone give results? There must be a dispenser of the results of action, a lord.” This verse answers this objection. “If such a lord exists, he must give results to those who perform actions.”

Then Kṛṣṇa makes His logic stronger by negation. “If there is a supreme controller, He must depend on a performer of activity to reciprocate with and must therefore also be subject to the laws of karma, being obliged to award happiness and distress to conditioned souls according to the laws of good and evil.”

|| 10.24.15 ||

kim indreṇeha bhūtānāṁ sva-sva-karmānuvartinām

anīśenānyathā kartuṁ svabhāva-vihitaṁ nṛṇām

TRANSLATION

Living beings in this world are forced to experience the consequences of their own particular previous work. Since Lord Indra cannot in any way change the destiny of human beings, which is born of their own nature, why should people worship him?

COMMENTARY

“The demigods have no function at all; they are like the nipples on the neck of a goat.” Thus, Kṛṣṇa says that there is no need to worship Indra because people are simply reaping their inevitable karma. There may be an objection, “Action cannot take place unless the Supersoul instigates it. Thus, how can You say that the demigods have no function?”

Kṛṣṇa answers, “The Supersoul inspires the soul to act on the basis of his previous impressions (saṁskāras), and for no other purpose. Since one only acts according to his previous deeds, worship of Indra will have no effect.”

|| 10.24.16 ||

svabhāva-tantro hi janaḥ svabhāvam anuvartate

svabhāva-stham idaṁ sarvaṁ sa-devāsura-mānuṣam

TRANSLATION

Every individual is under the control of his own conditioned nature, and thus he must follow that nature. This entire universe, with all its demigods, demons and human beings, is based on the conditioned nature of the living entities.

COMMENTARY

Śrī Kṛṣṇa here elaborates upon the argument given in the previous verse. “Since the actions one does in this life depend on his svabhāva (conditioned nature), why bother worshiping God or the demigods?”

|| 10.24.17 ||

dehān uccāvacāñ jantuḥ prāpyotsṛjati karmaṇā

śatrur mitram udāsīnaḥ karmaiva gurur īśvaraḥ

TRANSLATION

Because it is karma that causes the conditioned living entity to accept and then give up different high-and low-grade material bodies, this karma is his enemy, friend and neutral witness, his spiritual master and controlling lord.

COMMENTARY

“It is our action (karma), which is based on previous impressions, which gives all results. Therefore it is worshipable.” That is the intention of this and half the next verse.

|| 10.24.18 ||

tasmāt sampūjayet karma svabhāva-sthaḥ sva-karma-kṛt

anjasā yena varteta tad evāsya hi daivatam

TRANSLATION

Therefore one should seriously worship work itself. A person should remain in the position corresponding to his nature and should perform his own duty. Indeed, that by which we may live nicely is really our worshipable deity.

COMMENTARY

Śrī Kṛṣṇa here proposes that our work (karma) or occupation is really God and that we should therefore simply worship (sampūjayet) our work. Though karma in general should be respected, karma as the cause is also proved through scripture. Those situated in their social position (varṇa) such as brāhmaṇas, perform actions according to that varṇa (svakarmakam).

Nanda Mahārāja said, “But how can there be success of a sacrifice where the ingredients are offered to the demigods without accepting the demigods?”

Kṛṣṇa: “The demigods are only karmaṅga, secondary assistants to the karma itself, according to the philosophy of hetutvad (causality). In this way the demigods are reconciled. Karma, the work by which we live happily, is our deity.”

|| 10.24.19 ||

ājīvyaikataraṁ bhāvaṁ yas tv anyam upajīvati

na tasmād vindate kṣemaṁ jārān nāry asatī yathā

TRANSLATION

If one thing is actually sustaining our life but we take shelter of something else, how can we achieve any real benefit? We would be like an unfaithful woman, who can never achieve any actual benefit by consorting with her paramour.

COMMENTARY

In this verse Kṛṣṇa speaks of the effects of not following His advice.

|| 10.24.20 ||

varteta brahmāṇā vipro rājanyo rakṣayā bhuvaḥ

vaiśyas tu vārtayā jīvec chūdras tu dvija-sevayā

TRANSLATION

The brāhmaṇa maintains his life by studying and teaching the Vedas, the member of the royal order by protecting the earth, the vaiśya by trade, and the śūdra by serving the higher, twice-born classes.

COMMENTARY

Kṛṣṇa said, “The prescribed duty by which we maintain our lives is our object of worship.” Kṛṣṇa gives examples from the different varṇas, social positions. Kṛṣṇa contined, “For brāhmaṇas the Vedic scriptures are the object of worship. For the ksatriya the earth is the object of worship. For the vaiśya agriculture, trade, and other occupations are the objects of worship. For the śūdras the higher castes are the objects of worship.”

|| 10.24.21 ||

kṛṣi-vāṇijya-go-rakṣā kusīdaṁ tūryam ucyate

vārtā catur-vidhā tatra vayaṁ go-vṛttayo ’niśam

TRANSLATION

The occupational duties of the vaiśya are conceived in four divisions: farming, commerce, cow protection and moneylending. Out of these, we as a community are always engaged in cow protection.

COMMENTARY

Although Kṛṣṇa mentioned vaiśyas in the previous verse, He describes the vaiśyas’ duties in more detail in this verse because Nanda and the others were vaiśyas.

Kṛṣṇa said, “There are four occupational duties for the vaiśya: agriculture, trade, raising cows and lending money. Among those occupations we are continuously raising cows. Even during times of hardship we have not resorted to the alternative occupations. Thus for us cows are worshipable.”

|| 10.24.22 ||

sattvaṁ rajas tama iti sthity-utpatty-anta-hetavaḥ

rajasotpadyate viśvam anyonyaṁ vividhaṁ jagat

TRANSLATION

The causes of creation, maintenance and destruction are the three modes of nature—namely goodness, passion and ignorance. In particular, the mode of passion creates this universe and through sexual combination causes it to become full of variety.

COMMENTARY

Anticipating the possible objection that a livelihood based on cows certainly depends on Lord Indra, who supplies rain, Śrī Kṛṣṇa here introduces a mechanistic theory of existence in two verses known as atheistic Sāṅkhya. By the mode of passion the universe is created, and men and women unite to produce offspring.

|| 10.24.23 ||

rajasā coditā meghā varṣanty ambūni sarvataḥ

prajās tair eva sidhyanti mahendraḥ kiṁ kariṣyati

TRANSLATION

Impelled by the material mode of passion, the clouds pour down their rain everywhere, and by this rain all creatures gain their sustenance. What has the great Indra to do with this arrangement?

COMMENTARY

Śrī Kṛṣṇa continues His mechanistic explanation of existence, concluding mahendraḥ kiṁ kariṣyati: “Who needs the great Indra, since the rain, sent by the clouds, which in turn are impelled by the mode of passion, is actually producing everyone’s food?” The word sarvataḥ indicates that the clouds magnanimously send their rain even on the ocean, rocks and barren land where there is no apparent necessity for such sweet water.

|| 10.24.24 ||

na naḥ purojanapadā na grāmā na gṛhā vayam

vanaukasas tāta nityaṁ vana-śaila-nivāsinaḥ

TRANSLATION

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