Bhagavad-gétäAt a Glance

A Companion Study Guidefor Preachers, Teachers

and Students

text by Narayani Devi DasiIllustratIons by Satadhama Devi Dasi

Copyright 2007 by Narayani Dasi

All rights reserved

No part of this work may be reprinted in any form or by any means reproduced without permission in writing from the publisher.

All quotes from the Bhagavad-gita are from The Bhaktivedanta Book Trust International.

DeDication

To Çréla Prabhupäda, who desired that the

message of Bhagavad-gétä be spread to all people

of the world. As Lord Caitanya Mahäprabhu

desired,

yäre dekha, täre kaha ‘kåñëa’-upadeça

ämära äjïäya guru haïä tära’ ei deça

“Instruct everyone to follow the orders of Lord

Çré Kåñëa as they are given in Bhagavad-gétä

and Çrémad-Bhägavatam. In this way become a

spiritual master and try to liberate everyone in

this land.” (Cc. Madhya 7.128)

acknowleDgements

The main inspirations for this book were my eternal spiritual master,

His Divine Grace A. C. Bhaktivedanta Swami Prabhupäda, and the holy

names that he kindly gave me: Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare

Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare. Srila Prabhupäda

desired to have a picture for each verse of the Bhagavad-gétä, and we

hope this book will help fulfill his cherished desire.

I am eternally grateful to Bhurijana prabhu for inspiring me to

study Bhagavad-gétä and to teach it to others through his VIHE. I am

very grateful to Çatadhäma Däsé, the artist who painstakingly drew the

pictures, despite hot summer Våndävana weather, ill health, and ever

changing residences with austere conditions. May Lord Kåñëa bless her

in her advancement in spiritual life. Kürma Rüpa Däsa did the design

and layout. Yaçodämayi Devé helped design the book, giving many

long hours of her time. Anurädhä däsé painted the pictures of Çréla

Prabhupäda. My son, Govinda Däsa helped with layout of the pictures

and my stepdaughter Vrinda helped with computer art.

During my writing retreats in Mäyäpur, Païcaratna, Saìkalpa, and

Dayaräma prabhus helped with accommodation and prasädam. Çeña

prabhu helped with residence in Våndavana and Mäyäpur.

Special thanks goes to the those who donated for the printing of the

book: Rädhä Jévan Däsa always supports these projects and I especially

appreciate his help. Sarvajïa Kåñëa däsa gives ongoing support for this

and future projects. Thanks go to Çrékaré devé däsé, Räjendranandana,

Pavamäna das, Praçänta devé däsé, Mädhavendra Puré and Lélä Mädhuré,

Tyäga Caitanya Däsa.

Vrajesvaré and Bhägavata däsés made a beautiful musical rendition

of selected verses. Govinda dä s also spent many long hours making an

interactive CD. Bhaktin Elena helped with graphics.

Chapter One 11Part One 13Part One Summary 15Part Two 17Part Two Summary 19

Chapter twO 21Part One 23Part One Summary 25Part Two 27Part Two Summary 29Part Three 31Part Three Summary 33Part Four 35Part Four Summary 37

Chapter three 39Part One 41Part One, Summary 43Part Two 45Part Two Summary 47Part Three 49Part Three Summary 51

Chapter FOur 53Part One 55Part One Summary 57Part Two 59Part Two Summary 61Part Three 63Part Three Summary 65

COntents

Chapter Five 67Part One 69Part One Summary 71Part Two 73Part Two Summary 75

Chapter six 77Part One 79Part One Summary 81Part Two 83Part Two Summary 85Part Three 87Part Three Summary 89

Chapter seven 91Part One 93Part One Summary 95Part Two 97Part Two Summary 99

Chapter eight 101Part One, 103Part One Summary 105Part Two 107Part Two Summary 109

Chapter nine 111Part One 113Part One Summary 115Part Two 117Part Two Summary 119Part Three 121Part Four 123Part Four Summary 125

Chapter ten 127Part One 129Part Two 133Part Two Summary 135Part Three 137Part Three Summary 139

Chapter eleven 141Part One 143Part One Summary 145Part Two 147Part Two Summary 149Part Three 151Part Three Summary 153Part Four Summary 157

Chapter twelve 159Part One 161Part One Summary 163Part Two 165

Chapter thirteen 167Part One 169Part One Summary 171Part Two 173Part Two Summary 175

Chapter FOurteen 177Part One 179Part One Summary 181Part Two 183Part Two Summary 185

Chapter FiFteen 187Part One 189Part One Summary 191Part Two 193Part Two Summary 195

Chapter sixteen 197Part One 199Part One Summary 201Part Two 203Part Two Summary 205

Chapter seventeen 207Part One 209Part One Summary 211Part Two 213Part Two Summary 215

Chapter eighteen 217Part One 219Part One Summary 221Part Two 223Part Two Summary 225Part Three 227Part Three Summary 229Part Four 231Part Four Summary 233Part Five 235Part Five Summary 237Part Six 239Part Six Summary 241

7

Bhagavad-gétä is the song of God, sung by Lord Kåñëa to His friend

and disciple Arjuna. We may sometimes wonder that if there is a God,

what would He look like? To answer all such speculations, Lord Kåñëa

came to this world 5000 years ago and showed everyone His beautiful

form and amazing pastimes. We may question, why would God want

to come to this mortal world?

About 500 years ago one king named Akbar asked the same

question of his minister Birbal who was a greatly learned scholar.

Birbal did not answer at once but waited for some time. One day the

king’s small grandson fell into a pond and was drowning. The king

quickly took off all his fine ornaments and clothes and jumped into the

water to save his small grandson. In the same way, Lord Kåñëa comes

here to speak words of wisdom that will save us from our anxieties

and sufferings in this world and to attract us to join with Him in His

eternal pastimes in the world of transcendence.

In Bhagavad-gétä, Kåñëa speaks not only to Arjuna, but to all

people in all countries, of all religions and for all times. Kåñëa claims

all of us, even the animals, as His own. In Bhagavad-gétä, Kåñëa shows

His concern for us by giving us advice how to live happily in this

world and beyond. Sincere seekers will find in Bhagavad-gétä eternal

principles of truth that illuminate life’s journey. Those who face great

challenges in life will find solutions to problems and great meaning

and purpose to life. Kåñëa’s words in Bhagavad-gétä give nourishment

for the mind, solace to the heart and help us to face life with renewed

enthusiasm and hope.

Within our present ISKCON society many of our artists who were

present at the time when our beloved spiritual master Çréla Prabhupäda

was on this earth are aware of a cherished desire which he expressed

to them. Çréla Prabhupäda wanted that his artists paint a picture

to illustrate each verse of the Bhagavad-gétä. In this book we have

endeavored to fulfill this desire of Çréla Prabhupäda. In some cases,

we have also included the purport of the verse within the picture.

We hope that the readers will enjoy reading each verse in poetic form

along with its illustration.

intrOduCtiOn

8

9

tataù çvetair hayair yukte

mahati syandane sthitau

mädhavaù päëòavaç caiva

divyau çaìkhau pradadhmatuù

On the other side, both Lord Kåñëa and Arjuna,

stationed on a great chariot drawn by white horses,

sounded their transcendental conchshells. Bg. 1.14

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HOW TO READ THE PICTURES

In this book all the illustrations contain several lotus

flowers. Generally, there is a lotus flower at the top

or center of each illustration, and it has individually

named petals that indicate the main philosophical

themes of the chapter. The other lotus flowers in

the illustration, with numbered petals, illustrate the

chapter’s individual verses. A poetic rendition of each

verse appears on the page(s) following the picture.

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Chapter One

Part One

pr e pa r at i O n s F O r wa r si g n s O F vi C t O r y

Part Two

Bh a k ta vat sa la

ar j u na’s dO u Bt s de s t r u C t i O n O F dy nas t y

dhåtaräñöra uväcadharma-kñetre kuru-kñetre

samavetä yuyutsavaùmämakäù päëòaväç caiva

kim akurvata saïjaya

Dhåtaräñöra said: O Saïjaya, after my sons and the sons of Päëòu assembled in the place of pilgrimage at Kurukñetra, desiring to fight, what did they do? Bg. 1.1

PP

12

13

1 Dharmakñetra Kurukñetra

a holy field indeed.

Dhåtaräñöra asked, “What will befall

my sons of evil deed?”

With Kåñëa on Arjuna’s side

No harm will ever come.

My heart is full of anxiety

my sons will be overcome.

2 Saïjaya spoke: “Your eldest son

has gone to see his teacher

encouraging, ‘No compromise!’”

his face of serious feature.

Duryodhona questions Drona:

3 Why have you taught Drupada’s son

since it had been foretold

that he would kill you soon in battle

with knowledge you have told?

4 Just see Päëòavas’ army

full of heroic men

like Bhéma and Arjuna,

Viräö, Drupad, Yuyudhän.

5 Dhåñöaketu is but one I list

who’s powerful in the fight.

Warriors will avowed assist

to put the foes to flight!

6 Fighting men, great charioteers

will now support His cause.

In weapon-arts have trained for years,

so fierce and without flaws.

7 Just see who’ll lead my men:

Now listen well

for I will tell

about the chief captains.

8 Bhéñma, Karëa, Açvatthämä

Who never will retreat,

Yourself and Kåpäcarya,

Who never have been beat.

Chapter One, Part One

14

9 So many heroes are prepared

to fight unto the death.

Their weapons now will not be spared

for battle till last breath.

10-11 With Bhéñma our protector,

our strength is beyond all measure.

To see Bhéma whose strength is less

gives my heart greatest pleasure.

Support Grandfather Bhéñma

who leads our grand display.

Stand firm in your positions!

Let not your focus stray!

12 Bhéñma blew his conchshell,

a loud and lionlike call,

great joy entered Duryodhana’s heart,

but Bhéñma knew he’d fall.

13 Tumultuous sounds then followed

with powerful impact,

as horns and bugles, trumpets, drums

became at once compact.

14 Both Kåñëa and Arjuna

On chariot with horses white,

with transcendental conchshells

proclaimed: “We will win the fight!”

15 Päïcajanya in Lord Kåñëa’s hand,

Arjuna’s Devadatta,

And Bhéma with his great Pauëòram

Made Duryodhan’s heart shatter.

16-18 Yudhiñöhira blew Anantavijaya,

Nakula and Sahadev,

Inspired the rest to blow theirs too,

all were warriors brave.

19 The blowing of those conchshells

vibrating all around

did shatter the hearts of the Kauravas

with their uproarious sound.

20 With Hanumän on his flag

Arjuna took up his bow,

And spoke to Krsna with these words,Observing the military show.

15

Chapter One, Part One Summary

1. Preparations for War (Verses 1-13):

Concerned about the outcome of the battle, Dåtaräñöra asks

his secretary Säïjaya what his sons and the sons of Päëòu did

after arriving at the battlefield. Säïjaya describes the scene,

envisioned within his heart. Duryodhana has approached his

commander Drona with encouraging words, reporting their

advantage of many experienced generals and vast numbers

of soldiers. Suddenly Bhéñma and all their fighters blow their

conchshells, making a tumultuous sound.

2. Signs of Victory (Verses 14-20):

Hanumän perched on Arjuna’s flag, Lord Kåñëa sitting

next to Arjuna, and the heart-shattering sound of their

transcendental conchshells all combine to announce the

imminent victory of the Päëòavas in battle.

16

17

21-22 O Acyuta please drive my chariot

between the armies here.

I want to see with whom I’ll fight

for they are near and dear.

23 Let me now see those who’ve come

Duryodhana to please

rejecting peace they’ve come to fight

our kingdom now to seize.

24 Säïjaya said: Lord Kåñëa drew

the chariot inbetween

the armies of both parties

so everyone could be seen.

25 Amidst the armies of the world

Lord Kåñëa said, “Behold

the Kurus all assembled here

like Drona and Bhéñma bold.

26 Within the armies on both sides

Arjuna could clearly see

all kinds of friends and relatives

as many as could be.

27 On seeing all his relatives

compassion filled his heart.

Then speaking to Lord Kåñëa,

how he did not want to start.

28 Arjuna said: To see my friends

before me now to fight,

my limbs aquiver, my mouth so dry,

as if it’s out of fright.

29-30 My body’s trembling, hairs on end.

Gäëòéva’s slipping from my hand;

From future evil, my mind is reeling;

I can no longer stand.

31 If I kill all my relatives

I’ll cause so much distress.

Nor do I want a kingdom now,

victory, or happiness.

32-35 O Govinda of what avail

are kingdoms without a friend.

I shall not fight for all the worlds,

for pleasure will not send.

Chapter One, Part Two

18

36 If we kill such aggressors

such sin will give us pain.

O Kåñëa, O Mädhava,

no pleasure will we gain.

37-38 Although these men can kill their friends,

their hearts so filled with greed,

why should we fight, since we can see

the crime in evil deed?

39 In such great war we’ll surely see

destruction of dynasty,

encouraging irreligion

for the entire family.

40 When irreligion enters

there’ll be pollution of our women,

and then we’ll find a great increase

of unwanted children.

41 Unwanted population causes

hellish life for all.

In such corrupt families

the ancestors will fall.

42 For those destroying tradition

there will be no salvation.

such evil deeds will surely be

the cause of devastation.

43 O Janärdana You know as well

that disciplic successions always tell

destroyers of tradition surely dwell

forever in a miserable hell.

44 How strange it is

that we sinfully act

by killing our men,

To enjoy we react.

45 It is better for me

with no weapon in hand,

to be killed by them,

unresisting I stand.

Säïjaya said:

46 Arjuna spoke and sitting down,

his bow and arrows threw,

his mind upset with dismal thoughts

and only grief he knew.

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Chapter One, Part Two Summary

3. Bhakta Vatsala (Verses 21-27):

Arjuna, the beloved friend of Lord Kåñëa, now orders

Acyuta, the infallible Supreme Lord Kåñëa, who

has become Arjuna’s charioteer, to place his chariot

between the two armies. Seeing all his friends and

relatives ready to fight against him, Arjuna spoke in a

voice overwhelmed with compassion,

4. Arjuna’s Doubts (Verses 28-38):

Hesitating to fight, Arjuna expresses his inability to

kill his relatives for several reasons: his compassion

for them, his fear of sinful reactions for his deeds,

and his realization of the futility of gaining pleasures

of heavenly or earthly kingdoms in exchange for

their lives.

5. Destruction of Dynasty (Verses 39-46):

Arjuna foresees the results of the end of a great

dynasty: unprotected women, unwanted children and

loss of family tradition. Throwing aside his bow and

arrows, he sits down, overwhelmed with grief.

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21

Chapter twO

Part One

ar j u na’s dO u Bt s a n d su r r e n d e r

sO u l i s et e r na l

Part Two

Qua l i t i e s O F sO u l

kñ at r i ya’s dh a r m a

Part Three

Bu ddh i-yO ga

de vO t i O na l se r v i C e li B e r at e s

Part Four

hi g h e r tas t e

sa m ä dh i

mäträ-sparçäs tu kaunteyaçétoñëa-sukha-duùkha-däù

ägamäpäyino ‘nityästäàs titikñasva bhärata

O son of Kunté, the nonpermanent appearance of

happiness and distress, and their disappearance

in due course, are like the appearance and

disappearance of winter and summer seasons.

They arise from sense perception, O scion of

Bharata, and one must learn to tolerate them

without being disturbed. Bg. 2.14

PP

PP

23

1-2 Lord Kåñëa said: Why do I see you full of anxiety? An Äryan who knows the value of life is not tinged with impurity.

3 O Arjuna, such impotence does not befit the wise. Give up such petty weakness. Have courage and arise!

4 O Madhusüdana, how can I counterattack, my gurus, Bhéñma, Drona, even if they should attack?

5 Better if I go begging and sit with stick and bowl, than to live at the cost of lives of such great souls.

6 Nor do we know which option is best— to win or lose this mighty conquest.

7 Now I’m confused about my duty, tell what’s best for me, Your surrendered disciple; to You I bend my knee.

8 I’m overcome with grief which I cannot drive away, even if I win a kingdom with unrivalled sway.

Säïjaya said:

9 Arjuna being overwhelmed while thinking of his plight, then spoke his final words: Govinda, I shall not fight!

10 Seeing Arjuna sad as if bound for destruction, Lord Kåñëa smiled at him and began His instruction. Lord Kåñëa said:

Chapter Two, Part One

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11 While speaking learned words, why do you feel such dread? A wise man laments not For the living or the dead.

12 Never were these kings not living nor even you, nor Me. And in the future none of us will ever cease to be.

The sober person knows:

13 As the soul constantly passes through youthful body ‘til old age, the soul at death will change his body bewildered not at any stage.

14 Happiness and distress are a temporary state like winter and summer seasons. Just learn to tolerate!

15 One who can tolerate for spiritual realization,

undisturbed whether sad or glad, achieves liberation.

16 The material body won’t endure, so seers of truth do say, while the soul will never change and eternally will stay.

17 Now you should know— that which pervades the body whole is indestructible— no one can kill the soul.

18 The eternal soul’s material body will someday surely end. Therefore, fight O Arjuna, My disciple and My friend.

19 If one thinks the self the slayer or one thinks the self is slain, he does not know—for the self slays not nor is he ever slain.

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Chapter Two, Part One Summary

1. Arjuna’s Doubts and Surrender: (Verses 1-10):

Seeing Arjuna’s lamentation, Kåñëa encourages him

not to yield to degrading impotence, but to act with

courage. After giving some last arguments, full of

confusion and indecision, Arjuna accepts Lord Kåñëa

as his spiritual master and requests instruction.

2. Soul is Eternal (Verses 11-19):

Kåñëa’s first instructions explain how the body is

temporary and the soul eternal. Therefore Arjuna

should tolerate the happiness and distress which

naturally arise, since they are temporary and relate

to the body only. The soul lives on and cannot be

killed, therefore he should go on with his duty and

fight.

26

27

20 For the soul there is no death, nor does he ever come to be. Unborn, eternal, primeval, not slain—forever free.

21 How can a person knowing that the soul is unborn, still kill anyone with such knowledge or cause anyone to kill?

22 As someone puts on new clothing when they become old, the soul puts on new bodies, when death makes old ones cold.

23 The soul cannot be burned by fire nor cut by any weapon, nor wet by water or withered by wind, because it’s a spiritual atom.

24 The soul is unbreakable, insoluble, not dried nor burned by flame, all-pervading, unchangeable, eternally the same.

25 Inconceivable to scientists, the soul remains invisible. So for the body do not grieve, for the soul is unchangeable.

26 Even if you think the soul is born and always dies, still don’t lament, O mighty-armed— for the soul, no one cries.

27 For one who’s born is sure to die and after death will come. Therefore fight and do your duty! Lamentation overcome!

28 All beings were first unmanifest, then manifest again, and then become unmanifest, so why this lamentation?

29 Some see the soul as amazing; others describe him as such; some hear of him as amazing, but cannot understand him much.

Chapter Two, Part Two

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30 The soul within the body can never be killed. So not for anyone should you with grief be filled.

31 As a kñatriya true you have to fight for principled religion. No better engagement there is for you! No need for hesitation!

32 When fighting comes true kñatriyas will ask for nothing more. For fighting for religious codes will open heaven’s door.

33 If you’ll not fight religiously, reaping sin and devastation, neglecting duties as a fighter, you’ll lose your reputation.

34 The fighters will call you, “Coward!” and constantly defame. Dishonor now is worse than death, to tarnish your good name!

35 Your gurus and all generals will think you’ve left from fear, consider you insignificant and ruin your career.

36 Your enemies will describe you most unkindly with disdain! They’ll scorn your great ability! What could be greater pain!?

37 Either you will win and get the earth or you’ll die and go to heaven. So get up now and fight with strength and great determination!

38 Now rise and fight for fighting’s sake, aloof to victory or defeat, loss or gain, happiness or pain, and sin you’ll never meet.

29

Chapter Two, Part Two Summary

3. Qualities of Soul (Verses 20-30):

The soul is never born, eternal, invisible,

inconceivable, and cannot be killed by any weapon.

Therefore Arjuna should not grieve, but fight.

4. Kñatriya Dharma (Verses 31-38):

Lord Kåñëa has explained to Arjuna that he should

not lament for the eternal soul, Thus, Kåñëa has

defeated Arjuna’s argument of refusing to fight on

the grounds of compassion. Now, Kåñëa has argued

from the opposite viewpoint. Arjuna was born as

a king and his duty was to fight to uphold law and

order in the state. By fighting, Arjuna would follow

his destined path in life and would also be true to

his nature. If he refused to fight, other kings would

misunderstand and think that he was a true coward.

31

39 Now apply this knowledge I’ve related to you— work without fruitive gain— for by working in such knowledge you’ll be free from karma’s chain.

40 In this work there’ll be no loss; advancement will be clear, and by such progress you’ll be saved from life’s most dangerous fear.

41 Those on this path are firmly fixed, resolute purpose is displayed; for those who are irresolute intelligence is splayed.

42-43 Less intelligent men do like to hear the Vedic words like flowers, which recommend a sacrifice to attain some heavenly powers.

44 When sense enjoyment fills the mind and opulence does make one blind determination one can’t find for devotion to God within one’s mind.

45 The Vedas speak of nature’s modes which always tend to bind. So free yourself, transcend these modes! Leave anxieties behind!

46 As one can serve all small wells’ needs by going to a lake, so Vedas’ purpose can be served by acting for Kåñëa’s sake.

The Vedas are like wells and Kåñëa is the ocean. So worship Kåñëa’s lotus feet with love and devotion.

47 Without the fruit you have the right to do your prescribed duty. You’re not the cause of the results, nor should you leave your duty.

48 With evenness of mind, by success and failure not harassed, equipoised perform your duty, in such yoga be steadfast.

Chapter Two, Part Three

32

49 In devotion work for Me, leaving fruits and you’ll be wiser. One who wants to enjoy the fruits Is certainly a miser.

50 By devotion you’ll be free of good and bad while you’re alive. It is the art of all work— therefore for this yoga strive!

51 The wise take refuge in the Lord, with devotion they do serve. Renouncing fruits, beyond misery, attain that state they do deserve.

52 When your intelligence is from delusion’s forest freed, chanting Kåñëa’s holy names, Vedic rituals there’s no need.

53 Undisturbed by Vedic language, always fixed in trance on Me, following My orders, you’ll remain in samädhi.

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Chapter Two, Part Three Summary

5. Buddhi-yoga (Verses 39-46):

After urging Arjuna to follow the spirit born of his

nature, Lord Kåñëa combines knowledge of the soul

with work born of one’s nature to make: buddhi-

yoga or devotional service to the Lord. Leaving aside

allurements of elevation for temporary enjoyment

described in the Vedas, Arjuna is encouraged to

engage in devotion, which is never lost and which is

the real purpose of the Vedas.

6. Devotional Service Liberates (Verses 47-53):

Lord Kåñëa urges Arjuna to engage in devotional

service with detachment from the fruits. By taking

refuge in the Lord, great sages have attained

liberation.

35

54 How will I know if one is fixed? In which way will he talk? Somebody now may try to cheat, How will he sit and walk?

55 Pure consciousness will manifest without material desire, when mind is satisfied in self, alive in kértan’s fire.

56 A sage of steady mind for miseries sheds no tear, nor happiness feels good about, freed of attachment, anger, fear.

57 He who for evil never laments, nor in happiness rejoice. Without attachment, firmly fixed, perfect knowledge is his choice.

58 As a tortoise within his shell withdraws his senses all, a wise man keeps his senses far away from mäyä’s call.

59 Yogés artificially stop senses while material taste remains. Devotees get a higher taste— automatically refrains.

60 A wise man finds his mind is sometimes snatched by senses strong. Although he tries his best, he cannot stop from doing wrong.

61 One who uses senses for My work and always thinks of Me, intelligence is steady, from his senses he is free.

62 While thinking of sense objects, attachment turns to lust. When lust develops to extreme, then anger is a must.

63 From anger next delusion, then memory confusion, intelligence is lost, then material illusion.

Chapter Two, Part Four

36

64 One will achieve the Lord’s mercy by spiritual regulation, thus controlling all his senses, no attachment or aversion.

65 For one who is absorbed in Me miseries are no longer. In such a happy state of mind, Intelligence is stronger.

66 One’s whose mind is not on Me cannot have any peace. When intelligence is uncontrolled, happiness will decrease.

67 As a boat on the water is by strong wind swept away, so the mind which thinks of senses can be easily carried away.

68 The senses cannot be stopped by human endeavor, but only by engaging in Kåñëa’s service forever.

69 What is night for all beings, for the self-controlled is light. What is light for all beings, for thoughtful sages is night.

70 As the ocean remains still although into it rivers flow, the sage is undisturbed despite desires which come and go.

71 A servant of Lord Kåñëa, giving up sense desires, for ownership never aspires, he alone real peace acquires.

72 The unbewildered soul will follow the spiritual way, so even at the time of death, will in God’s kingdom stay.

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Chapter Two, Part Four Summary

7. Higher Taste (Verses 54-63):

A transcendentalist knows that meditation on sense

objects while restricting the senses only leads to lust,

anger, delusion and ultimate falldown. Therefore,

he engages his senses in devotional service to Kåñëa,

thus gaining a higher taste.

8. Samädhi (Verses 64-72):

Engaging in Lord Kåñëa’s service by following the

regulative principles of freedom, one achieves the

Lord’s mercy, controls his mind and senses, becomes

fixed in samädhi and at the time of death enters the

kingdom of God.

38

39

PP

P

Chapter three

Part One

ka r m a-yO ga

saC r i F i C e F O r vi ñ ë u

Part Two

wO r k as ex a m p l e

th e ig n O r a n t a n d wi s e

Part Three

wO r k F O r kå ñ na

CO n Q u e r i n g lu s t

yajïärthät karmaëo ‘nyatraloko ‘yaà karma-bandhanaù

tad-arthaà karma kaunteyamukta-saìgaù samäcara

Work done as a sacrifice for Viñëu has to be

performed; otherwise work causes bondage in this

material world. Therefore, O son of Kunté, perform

your prescribed duties for His satisfaction, and in

that way you will always remain free from bondage.

Bg. 3.9

41

Arjuna asked:

1 O Keçava, why do you urgeme to engage in ghastly war,if You think intelligence is betterthan fruitive work by far.

2 Your words have now bewildered me,so I have one request:Please tell me decisivelywhat is for me the best.

Lord Kåñëa said:

3 Some men will realize the selfby philosophical speculation;while others know the selfby work with adulation.

4 Sins will not go by stopping workand making a big show.Nor by renunciation only,perfection can one know.

5 Being forced to work, all men areby the modes helplessly caught,cannot refrain from work,not for a moment’s thought.

6 One who stops the senses’ workpretending meditation,deludes himself by such pretense,and is lost to deviation.

7 But one who can controlthe senses by the mind,by using them in work with loveis of a superior kind.

8 Perform your prescribed dutywhich is the best action.You can’t maintain your bodyby taking to inaction.

9 Just make your work a sacrificefor Viñëu’s satisfaction.Detachment you will gainAnd freedom from reaction.

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10 At creation’s dawn all men were bornwith sacrifice required,to give them greatest happinessand all things they desired.

11 Do sacrifice of Hari näma!Being pleased with your austerity,the demigods are nourishedand rain down prosperity.

12 In charge of your necessities,the demigods supply.But he who like a thief enjoys, the demigods defy.

13 The devotees from all sins are freegiving food to the Lord’s feet.While those who eat for senses’ joy,sin alone will eat.

14 All living beings subsist on grainwhich is produced from rain,and rain is born of sacrifice—doing duty free from gain.

15 Man’s duties are in Vedas told,which come from God directly.Therefore the Lord is always foundin sacrifice perfectly.

16 If one does not do sacrificesuch sinning gives no gain,For one who enjoys senseslives totally in vain.

43

Chapter Three, Part One, Summary

1. Karma-yoga (Verses 1-9):

Arjuna expresses his confusion about whether

to renounce work or to work in devotion. Kåñëa

explains that premature renunciation may lead to

artificial meditation while maintaining material

desires. Better to work as a sacrifice for Viñëu, which

gives freedom from reaction.

2. Sacrifice for Viñëu (Verses 10-16):

In this age of Kali, the recommended sacrifice is

chanting of the holy names in saìkértana. It is given

in the Vedas, and by following this cycle of sacrifice,

one will receive all necessities of life.

45

and standards set by his good workthe world will have tomorrow.

22 Within all the worlds threethere is no work for Me,nor do I want anything,yet I do work, though free.

23 Although I’m God, I show the worldthe greatest humility,I have to show the righteous wayfor all men imitate Me.

24 If I shunned work, then all the worldswould end in ruination,destroying peace of everyone,with unwanted population.

25 As ignorant perform their workwith greatest of attachment,so learned men may also act,leading others with detachment.

Chapter Three, Part Two

17 For one who’s taking pleasurein self-realization,to do his prescribed dutyhas no obligation.

18 A self-realized soul will nothing gain

By doing prescribed deed,Nor will he stop his work—nor helpFrom others does he need.

19 One should act without desiringfruits of his activity,for by such work one surely reachesthe Supreme Divinity.

20 Great kings like Janaka did workand so attained perfection.So you should work for duty’s sakefor public’s education.

21 Whatever acts a great man doesthe common men will follow,

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26 Let not the wise disrupt the mindsOf those attached to work.Rather than stop, encourage themto do devotional work.

27 Bewildered by material modes,One thinks he does it all.Yet actually he is not free,but works by nature’s call.

28 In knowledge of the truth, the wisework not under senses’ spell.Devotion and fruitive work—the difference knowing well.

29 Though foolish ones, attached to workare going the wrong track,the wise should not unsettle them,though knowledge they do lack.

47

Chapter Three, Part Two Summary

3. Work as Example (Verses 17-24):

Although self-realized souls have no duty, yet they

work to show an example to the world. Even Lord

Kåñëa acts to set the standards that the whole world

will follow.

4. The Ignorant and Wise (Verses 25-29):

Lord Kåñëa describes the ignorant worker who

thinks he does everything, unaware that it is simply

the modes of nature that force him to act. Yet Kåñëa

advises the wise man not to disturb him, but to

encourage him in acts of devotion.

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49

30 O Arjuna, just surrender,Keeping Me in your mind’s sight,Being selfless, without lethargy,please get up now and fight!

31 One who does his duty faithfullyby following My instruction,will free himself from karma’s chainsand see his sins’ destruction.

32 But envious ones who areto His words disobedient—are ignorant, befooled and doomedto karma’s punishment.

33 One cannot free oneselfby false meditation.For one must to himself be true.What good is repression?

34 One should not follow senses’ callfor sense gratification,since attraction and repulsionblock one’s self-realization.

35 Destruction while performing workaccording to one’s modes,is better than another’s work,which great danger forebodes.

36 Arjuna asked: why do we actsometimes most sinfully,as if engaged by force,even unwillingly?

Lord Kåñëa answered:

37 This world’s all-devouring,sinful enemy is lust,and when lust is unsatisfied,then anger is a must.

38 As fire by smoke is covered,or a mirror by dust,or embryo by the womb,different beings are covered by lust.

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39 Thus consciousness is covered bythe enemy—lust’s desire,which never can be satisfiedand burns us all like fire.

40 The sitting places of this lustare intelligence, senses, mind,which covers knowledge of the souland makes all people blind.

41 Thus one must always curb this lustby senses’ regulation,and slay this destroyerof self-realization.

42 The senses are superiorto the body as a whole,higher is mind, then intelligence,but highest is the soul.

43 Thus knowing oneself higher thansenses, mind, intelligence material—just conquer lust of lower selfby consciousness spiritual.

51

Chapter Three, Part Three Summary

5. Work for Kåñëa (Verses 30-35):

One should faithfully follow Kåñëa’s instructions to

become free from sinful reactions and advance on

the path of self-realization. Otherwise, if one acts

according to the senses’ whims he will be punished

by the laws of nature.

6. Conquering lust (Verses 36-43):

Our greatest enemy is lust, which is sitting in

our senses, mind and intelligence. Therefore,

knowing the soul’s superiority to the lower self, one

should conquer lust by spiritual strength of Kåñëa

consciousness.

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53

Chapter FOur

Part One

kn Ow l e d g e O F k å ñ ë a

kå ñ ë a sat i s F i e s ev e r yO n e

Part Two

ana ly s i s O F ka r m a

ka r m a-yO ga i n kn Ow l e d g e

Part Three

saC r i F i C e O F kn Ow l e d g e

gu r u gi v e s kn Ow l e d g e

pariträëäya sädhünäàvinäçäya ca duñkåtäm

dharma-saàsthäpanärthäyasambhavämi yuge yuge

To deliver the pious and to annihilate the

miscreants, as well as to reestablish the

principles of religion, I Myself appear,

millennium after millennium. Bg. 4.8

PP

P

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55

Lord Kåñëa said:

1 The sungod learned this science from Me,and he taught it to Manu.Then Manu, mankind’s fatherTaught it to his son Ikñväku.

2 Thus saintly kings in disciplic successiongot knowledge with realization.But passing time destroyed the chain, science lost by deviation.

3 Because you are My devotee I tell you this ancient history.Because you are My friendyou can understand its mystery.

4 Arjuna asked: How can it be the sungod is older than You,yet many millions of years agohe was instructed by You?

5 Lord Kåñëa said, both you and Ihave many births long passed.I can remember all of them,but you can’t think of the last.

6 Although unborn, without old agewhich is far from the norm,though lord of all, I yet appearin my transcendental form.

7 Whenever and wherever there isdecline in true religion,I come to bring true love of Godand stop all irreligion.

8 To save good people and killdemoniac minds of all bad men,to establish religious principles,I come again and again.

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9 Anyone who at his deathMy birth and acts does understand,after his death does not come back,but achieves My eternal land.

10 Being absorbed in Me,from attachment, anger, and fear free,purified by knowledge of Me,wise souls attained pure love for Me.

11 As everyone surrenders to Methey get their just reward.Since everyone follows Me,they on their path go forward.

12 Men worship demigods,desiring success avidly.Of course, by working hard like this,men get results speedily.

13 According to nature’s modes and work society’s divided into four.Though I’m the creator, without a changeI am yet the nondoer.

14 There is no work that affects Me,nor do I want the fruit.Nor will there be entanglementfor one who knows this truth.

15 All liberated souls have worked like thissince the start of creation.So think of Me and do your workand you’ll get liberation.

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Chapter Four, Part One Summary

1. Knowledge of Kåñëa (Verses 1-10):

Kåñëa instructs Arjuna in the history of Gétä which

was spoken many millions of years ago to the sungod

and was later passed down in disciplic succession

to saintly kings. But the chain was broken, so Kåñëa

is now explaining the same knowledge to Arjuna

because he is a devotee and friend of Kåñëa. The

Lord appears in different ages to rectify lost religious

principles, to protect His devotees and to kill the

demons. One who understands His transcendental

nature and activities does not take birth again, but

attains pure love and goes back to Godhead.

2. Kåñëa Satisfies Everyone (Verses 11-15):

As people worship Kåñëa, He reciprocates with them.

In the beginning, He created varëäçrama according

the work and qualities of human beings, yet He is

above it, since He has no desire for the fruits of work

in this world.

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16 Even wise men are confused to knowwhat’s action and inaction.Now I’ll explain what action is,so you’ll get liberation.

17 Good action is called karma,Bad deeds are called vikarma.Yet one who works and thinks of MeIs receiving akarma.

18 One who sees inaction in actionand action in passivity,is always transcendentalthough engaged in activity.

19 One is known to be in knowledge Who acts free of material desire,Since all his fruitive actionIs burned up by knowledge’s fire.

20 Ever satisfied and independent,no attachment in his mind,he performs no fruitive action,though doing work of any kind.

21 Such a man of understanding actswith controlled intelligence and mind,without proprietorship,no reaction will bind.

22 Freed from duality, without envy,satisfied with any gain,steady in success and failure,he’s freed from karma’s chain.

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23 One who worksbut remains unattachedbecomes transcendental,since his knowledge is unmatched.

24 One absorbed in Kåñëain his spiritual constitutionattains the spiritual worldbecause of his spiritual contribution.

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Chapter Four, Part Two Summary

3. Analysis of Karma (Verses 16-18):

Krsna explains karma (pious work), vikarma

(impious work) and akarma (devotional work).

4. Karma-yoga in Knowledge (Verses 19-24):

One who is absorbed in Kåñëa consciousness while

doing his work, unattached to the fruits, attains the

spiritual world.

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25 Some worship demigodswith sacrificial fire,while others offer sacrificeto Supreme Brahman’s fire.

26 Brahmacärés sacrificethe hearing and the senses,while gåhasthas sacrificethe objects of the senses.

27 Those who are interestedin self-realization,through the fire of controlled mindgive the breath as oblation.

28 Some give up possessionsIn severe austerity,Others study Vedas, practice yoga,Take vows in great sincerity.

29 Some will stop the breathto remain in trance,while others stop their eatingso that they may advance.

30 All these sacrificersfrom all sins become clear,tasting sacrificial nectar,attain the spiritual atmosphere.

31 If one thinks thatsacrifice can be neglected,then in this life or after,what joy can be expected?

32 All these different sacrificesare from Vedas created.Knowing them as suchyou’ll become liberated.

33 Greater than sacrificeof possessions materialis sacrifice of workin knowledge spiritual.

34 Approach a guru and learn the truth.inquire from him submissivelyAnd render your service,Since he has seen the truth decisively.

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35 When you have learned about the truth divineyou’ll know that everyoneis in Me and is Mine.

36 Even if you’re sinful,If you stay in Gétä’s boat,Crossing ocean of miseries,Very easily you’ll float.

37 As the blazing fire Burns firewood into ashes,So the fire of knowledgeAll reaction smashes.

38 When you have enjoyed knowledge’stranscendental fruit,very soon you’ll hearKåñëa’s transcendental flute.

39 A faithful man, always absorbeddoes make his senses cease,and quickly attainsthe supreme spiritual peace.

40 For the ignorant and faithlessno happiness will sprout,because for God and scripturesthey have the greatest doubt.

41 One who has renouncedthe fruits of action,with doubts destroyedis free from reaction.

42 Thus your doubtsshould be slashed by wisdom’s light.armed with yoga,now stand and fight!

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Chapter Four, Part Three Summary

5. Sacrifice of Knowledge (Verses 25-33):

There are many sacrifices, both material and

spiritual, but the best is the sacrifice of knowledge

while working.

6. Guru Gives Knowledge (Verses 34-42):

Just approach a guru who has seen the truth by

inquiring from him submissively and serving him.

You will gain knowledge that everything is within

Kåñëa and belongs to Him. A faithful man who

works for Kåñëa becomes free from sins, whereas the

doubting soul gains unhappiness. Therefore, Arjuna

is urged by Kåñëa to take the weapon of knowledge,

to stand and fight.

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67

Chapter Five

Part One

ka r m a-yO ga i s Be s t

prO C e s s O F ka r m a-yO ga

Part Two

sO u l, su p e r s O u l a n d nat u r e

su p e r s O u l me d i tat i O n

bhoktäraà yajïa-tapasäàsarva-loka-maheçvaram

suhådaà sarva-bhütänäàjïätvä mäà çäntim åcchati

A person in full consciousness of Me, knowing Me

to be the ultimate beneficiary of all sacrifices and

austerities, the Supreme Lord of all planets and

demigods, and the benefactor and well-wisher of

all living entities, attains peace from the pangs of

material miseries. Bg. 5.29

PP

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Arjuna said:

1 First You say renounce,then work at Your behest.Now kindly tell me clearlywhich of the two is best.

Lord Kåñëa said:

2 Work and renunciationare both good for liberation,but of the two, work in devotionbeats renunciation.

3 Who neither hates nor desires the fruitsis liberatedin all his pursuits.

4 Ignorant people see in the two pathsa different trend,but wise men see them both leadingto the selfsame end.

5 One who knows the two pathslead to the same goal,sees the paths as oneand sees things as a whole.

6 Renunciation without devotionwill make one simply bored.Devotees, being purifiedGo quickly to their Lord.

7 One who works in devotion,to everyone is dear,controlling mind and senses,reactions come not near.

8-9 Aloof from all his senseseven while asleep,a devotee thinks of Krsnawithin himself so deep.

10 One who gives his work’s fruitsto the Supreme Power,is like a lotus leaf—unaffected by a shower.

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11 The yogis abandonall material aspiration,act with body, mind, intelligencefor purification.

12 One who gives his fruits to Meattains unending peace.For one who wants to have the fruits,reactions never cease.

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Chapter Five, Part One Summary

1. Karma-yoga is best (Verses 1-6);

Again confused, Arjuna asked which is best:

renunciation or work in devotion. Lord Kåñëa

answers that although both are good for liberation,

devotional service is best.

2. Process of Karma-yoga (Verses 7-12):

One who works in devotion to Kåñëa attains peace,

whereas One who is greedy for the fruits becomes

entangled.

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13 When one controls his nature, no work he creates, and happily he resides in the city of nine gates.

14 The master of the body, of material work not creator, nor creating any fruits— all is done by material nature.

15 The Lord is not responsible for sinful acts or pious, yet everyone’s bewildered by ignorance, causing crisis.

16 When knowledge enlightens one, ignorance destroyed in every way, this knowledge lights up everything, as sun lights up the day.

17 When one’s intelligence, mind, faith, are fixed in the Supreme state, cleansed of all misgivings, on liberation’s path proceeds straight.

18 Seeing Supersoul in hearts like television, the sage sees all with equal vision.

19 With mind in equanimity, beyond both birth and death, he’s flawless like Brahman living in Brahman with every breath.

20 Without joy for something pleasant nor unhappy for the unpleasant, intelligent, knowing the science of God, he is always transcendent.

21 Without attraction to material pleasure, in trance, enjoying spiritual pleasure, concentrating on the Supreme, his pleasure is without measure.

22 Material senses’ pleasures later pierce with misery’s dart, pleasure which is quickly ending sages never will take part.

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23 When the senses agitate, one responds with toleration, one remains happy in the state of self-realization.

24 When one’s happiness is internal one rejoices within, the Supreme he will attain, now illumined from within.

25 Beyond duality and doubt, working for mankind’s salvation, being freed from all sins, he soon gets liberation.

26 Free from anger and material desires, always striving for perfection, the pure devotees quickly move in the Supreme Lord’s direction.

27-28 Controlling senses, mind and breath, in Supreme meditation, free from desires, fear and anger, one achieves liberation.

29 Knowing Me as Lord of planets, purpose of all austerities, well-wisher of all living beings, gains freedom from all miseries.

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Chapter Five, Part Two Summary

3. Soul, Supersoul, and Nature (Verses 13-16):

As the soul desires, the Supersoul sanctions and

nature supplies. The Supersoul is therefore not

responsible for the reactions that come, as it is a

matter of ignorance or knowledge of the conditioned

soul that makes a difference. Knowledge is like the

sun which lights up the heart.

4. Supersoul Meditation (Verses 17-29):

One who meditates on the Supersoul as the best

friend, the Lord of all planets, and the purpose of all

austerities, enjoys happiness within and freedom

from all miseries.

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77

Chapter six

Part One

ne O p h y t e t O adva n C e d yO g é

re g u lat i O n s O F yO ga

Part Two

hi g h e r le v e l s O F pr aC t i C e

su p e r s O u l re a l i z at i O n

Part Two

un su C C e s s F u l yO g é

tO p m O s t yO g é

yoginäm api sarveñäàmad-gatenäntar-ätmanä

çraddhävän bhajate yo mäàsa me yuktatamo mataù

And of all yogés, the one with great faith who

always abides in Me, thinks of Me within himself,

and renders transcendental loving service to Me—

he is the most intimately united with Me in yoga

and is the highest of all. That is My opinion.

Bg 6.47

PP

79

1 One who works with detachmentis a mystic true.No need to give up everythingand no work does he do.

2 To link with the Supreme is yoga and renunciation.To be a yogi he must renouncesense gratification.

3 A neophyte must do his workTo practice yoga eightfold;Whereas one who has achieved successNeed not work—so it’s told.

4 One has attained to yoga byrenouncing material affinity,not acting for the senses,nor in any fruitive activity.

5-6 For one of controlled mind,his mind as friend is best,since the uncontrolled mindof enemies is greatest.

7 With mind controlled, linked with Supersoul,one will attain tranquility.distress and happiness, heat and cold,he sees with true equality.

8 When satisfied by knowledgeand full realization,stones and gold are just the sameby his calculation.

9 An even more advanced yogéwe will find,who sees the friends and enemieswith an equal mind.

10 With mind fixed on Supersoul,alone in a place secluded,the yogé’s mind is then controlled,and in no way deluded.

11-12 With deerskin upon kuça grassone can yoga practice start,controlling mind and senses,purifying the heart.

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13-14 The yogé stares at nose’s tip—his posture like a pole,no fear, no sex, with mind on Me,making Me life’s highest goal.

15 With action, body, mind controlled,one will reach the Lord’s abode,the highest of all places,giving up the material road.

16-17 For one whose eating, sleep and work and pleasure regulated, by yoga practice constantly all pains are mitigated.

18 When the yogé practices yoga,disciplining mental activity,meditating on Supersoul,he attains yogic divinity.

19 As a lamp’s flame in a windless placehas no fluctuation,the yogé with controlled mindremains steady in his meditation.

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Chapter Six, Part One Summary

1. Neophyte to Advanced Yogé (Verses 1-9):

A neophyte on the eightfold yoga path must do

his work while practicing yoga, while an advanced

practitioner may cease from materialistic work. As

one advances on the path, he sees material loss and

gain as well as different friends and enemies with an

equal mind.

2. Regulations of Yoga (Verses 10-19):

To practice yoga one must go to a secluded place,

control the mind and senses, sit in yogic äsanas,

fixing the mind on the Supersoul in the heart. He

must be regulated in eating, sleeping, working

and recreation and remain always steady in his

meditation.

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20-23 When one can see the highest Selfin joyous meditation,no miseries will trouble him,being freed of contamination.

24 One should practice yoga with faith, determination, controlling senses—God will help, seeing your dedication.

25 Gradually, with full conviction, step by step one should advance, with mind fixed on the Self alone, completely in a trance.

26 Whenever the mind wanders one must bring it quickly back, controlling it completely and keeping it on track.

27 One whose mind is peaceful, fixing it on Me within, attains the highest happiness, and he is freed from sin.

28 Steady in the Self, in unlimited happiness, free from material dust, in touch with Supreme consciousness.

29 When the yogé sees all beings, within them he sees Me, and everyone in Me, everywhere does he see Me.

30 For one who sees Me everywhere, and everything in Me, I am never lost to him, nor is he ever lost to Me.

31 The perfect yogé truly knows that the Supersoul is Me. He worships Me and always Remains with Me.

32 The perfect yogé sees all beings with equal vision, whether happy or distressed, whatever the transition.

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33 Arjuna said, “This yoga seems to me impractical. The mind is so unsteady, to control it is impossible!

34 For the mind is restless, turbulent, obstinate, very strong, and harder than to catch the wind— it can’t be tamed for long!

Lord Kåñëa spoke:

35 To curb the restless mind is a difficult achievement, but it is possible by practice and detachment.

36 For one whose mind is uncontrolled there is much complication, but one who works with controlled mind gets self-realization.

85

Chapter Six, Part Two Summary

3. Higher Levels of Practice (Verses 20-27):

As one advances in his trance of meditation on

Supersoul, he achieves the highest happiness, in

touch with the Lord within. From where the mind

wanders, the yogé must always bring it back under

control.

4. Supersoul Realization (Verses 28-36):

Constantly meditating on the Supersoul within,

the yogé perceives the Supersoul within all living

beings. In such a state of divine love, he is never lost

to Kåñëa. He sees Kåñëa as Supersoul in all beings.

Arjuna declares the yoga system to be impractical for

him since the mind is so restless. The Lord explains

that it is possible to control the mind by practice and

by detachment.

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Arjuna Inquired:

37 What happens to the yogé who begins self-realization, but later leaves to enjoy again? What is his destination?

38 Does such a man, like riven cloud, deviated, only perish? Not material, nor spiritual, no shelter does he cherish.

39 Now I have told You, KåñëaOf everything I doubt.Except for You no one is therewho can factually take it out.

Lord Kåñëa spoke:

40 My devotee is auspicious andwill never meet destruction.One who does good, My friendis never covered by corruption.

41 The unsuccessful yogéwill enjoy so long in heaven.Then born again from wealthy men,Or the son of a Brahmin.

42 Or if he’s really fortunatehe’ll take his birth againin a family of devoteeswho are rarest among men.

43 On taking such a birthhe again will get the chanceto make much further progress.To success he will advance.

44 Through practice in his previous lifehe seeks the yoga system,beyond the Vedic principles,he leaves materialism.

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45 After many, many birthsof sincere yogic endeavor,the yogé finally achievesthe supreme goal forever.

46 A yogé is higher than a karmé,And higher than a jïäné,And higher than ascetic too—So always be a yogé!

47 The yogé who will think of Me,with faith and spiritual love,is close to Me in yogic bond.Of all yogés he’s above.

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Chapter Six, Part Three Summary

5. Unsuccessful Yogé (Verses 37-45):

Arjuna asks what is the destination of the

unsuccessful yogé. Kåñëa explains that the yoga

practice is never lost and his next birth will be in

a rich or pious family, or if he is very fortunate,

in a family of devotees of the Lord. He is naturally

attracted to the yogic principles and tries to advance

further to achieve complete success.

6. Topmost Yogé (Verses 46-47):

The yogé is higher than the karmé, jïäné and ascetic.

But of all yogés, the devotee who is intimately

connected with Kåñëa, always meditating on Him in

transcendental faith and loving service is the highest

of all.

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91

Chapter seven

Part One

kå ñ ë a i s su p r e m e

kå ñ ë a i s t h e es s e n C e

Part Two

th e im p i O u s a n d pi O u s

de m i g O d wO r s h i p p e r s a n d im p e r s O na l i s t s

Fr e e d O m F rO m Be w i l d e r m e n t

raso ‘ham apsu kaunteyaprabhäsmi çaçi-süryayoù

praëavaù sarva-vedeñuçabdaù khe pauruñaà nåñu

O son of Kunté, I am the taste of water, the light of

the sun and the moon, the syllable oà in the Vedic

mantras; I am the sound in ether and ability in

man. Bg 7.8

PP

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93

Lord Kåñëa spoke:

1 O Arjuna please hear how with mind attached to Me,by practicing yoga free from doubtyou can know everything of Me.

2 Now I shall tell you knowledgeof everything complete,both material and spiritual,which cannot be beat.

3 Of many thousands among menone may try to become free,and of those who are free,few know the truth of Me.

4 Earth, water, fire, air, ether,mind, intelligence, false ego—my material energies created,but yet they are separated.

5 Besides this inferior nature,is a superior energy of Mine,who are all living beings,who struggle, though they’re divine.

6 Of all material and spiritualyou should know for certain,that I’m its dissolutionas well as its origin.

7 No truth is above Me,of all beings I’m the head.All things do rest on Meas pearls strung on a thread.

8 I am the taste of water,of sun and moon the light,Oà in Vedas, sound in ether,and all of man’s might.

9 I am fragrance of the earth,and the heat in fire,the life of all that lives,and all penance ascetics do desire.

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10 Know that of all living beingsI’m the original seed,intelligence of the wise, and powerof men of mighty deed.

11 I am the strength of strong menwith no passion or desire,I am sex life in marriage,with a sacrificial fire.

12 All the modes of natureare My energy material,yet I am independentand completely spiritual.

13 Deluded by the modes,the whole world knows Me not,Since I’m above, inexhaustible,and by the modes not caught.

14 These modes belong to Me,so they’re difficult to flee.Just surrender unto Me;easily cross it and be free.

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Chapter Seven, Part One Summary

1. Kåñëa is Supreme (Verses 1-7):

Out of many millions of men, hardly one will

know Kåñëa as the supreme truth, from whom all

energies—material and spiritual—emanate.

2. Kåñëa is the Essence (Verses 8-14):

One who knows that Kåñëa is the essence of all

elements—the taste of water, the light of sun and

moon, etc.—surrenders to Kåñëa and easily gets free

from the modes of nature. Others remain struggling

in ignorance of Kåñëa.

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15 Those who will not worship Meare lower than a fool,materialistic, atheistic,learning nothing in their school.

16 Four kinds of pious mensurrender unto Me—distressed, the poor, inquisitive,searching knowledge about Me.

17 Of these, the one in knowledge,always serving Me,is best of all—to him I’m dear,and he is dear to Me.

18 Though all these souls are great,the one in knowledge is above,united with Me in service,in transcendental love.

19 After many births of knowledge,one surrenders to My care,knowing Me the cause of all.Such a soul is very rare.

20 Those who worship demigods,minds filled with material desirefollow all the rules and regulationsfor the fruit to which they aspire.

21 As Supersoul in one’s heart,I make his faith steady,so he can devote himselfto his favorite deity.

22 With such a faith, he worshipsand obtains his every need,but actually these benefitsare from Me alone, indeed!

23 Less brainy men like demigods,who give fruits temporary.But My devotees worship MeReaching My place extraordinary.

24 Foolish men who know Me notthink I’ve assumed this form.They do not know My spiritual nature,changeless, beyond the norm.

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25 For the foolish among menI stay covered by Mäyä’s curtain.They don’t know I’m infallibleand unborn for certain.

26 As Supreme Lord I know everything—future, present, past as well.I know all living beings,but of Me no one can tell.

27 O Arjuna, all living beingsare born into delusion,by dualities of desire and hate,overcome with illusion.

28 One who has acted piously,whose sins have reached cessation,freed from all dualities,serves Me with determination.

29 Intelligent souls who serve Me welldesiring liberation,are in Brahman, full well knowingall worldly and spiritual manifestation.

30 One who knows I’m behind sacrifice,the universe, demigods all—can understand and know Meeven when he hears death’s call.

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Chapter Seven, Part Two Summary

3. The Impious and Pious (Verses 15-19):

Impious men—fools, materialistic, bewildered scientists,

atheists—do not surrender to Kåñëa. Pious men—when

distressed, in need of money, or inquisitive, searching for

truth—worship Kåñëa. The wise man is best since he serves

Kåñëa in knowledge

4. Demigod Worshippers and Impersonalists (Verses 20-25):

Less intelligent men worship demigods to fulfill material desires, not knowing that Kåñëa in the heart strengthens their faith, and also gives the material benefits. Those who have no intelligence think Kåñëa’s form is temporary, yet unknown to them, Kåñëa is unborn. For such foolish men, Kåñëa remains eternally covered by the curtain of yoga-mäyä.

5. Freedom from Bewilderment (Verses 26-30):Kåñëa knows everything—past, present, future. But all beings of this world, not knowing Him, are born into delusion, overcome by desire and hate. Yet there are those pious men whose sins are finished, freed from dualities, who serve Kåñëa with determination. Desiring liberation from old age and death, they work on the Brahman platform and at the time of death understand Kåñëa as the underlying principle behind all sacrifices, the universe and the demigods.

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Chapter eight

Part One

ar j u na’s Qu e s t i O n s

re m e m B e r i n g kå ñ ë a

yO ga-mi ç r a Bh a k t i

Part Two

p u r e d e vO t i O na l s e r v i C e

m at e r i a l a n d s p i r i t ua l wO r l d s

d e vO t i O na l s e r v i C e i n C lu d e s a l l

anta-käle ca mäm evasmaran muktvä kalevaram

yaù prayäti sa mad-bhävaàyäti nästy atra saàçayaù

And whoever, at the end of his life, quits his body,

remembering Me alone, at once attains My nature.

Of this there is no doubt. Bg 8.5

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Arjuna inquired:

1-2 Of Brahman, self, demigods, and work I wish to know the truth. Where is the Lord of sacrifice? At death—how can we know You?

Lord Kåñëa replied:

3 The living being is Brahman,his self his eternal nature.Karma is action to gaina body of material feature.

4 The universe is the Lord’s own form; always changing material nature; and I am the Supersoul in the heart of every creature.

5 One at death remembering Me, from his body going out, at once attains My nature. Of this there is no doubt.

Chapter Eight, Part One,

6 Whatever one will think of when his body he will quit, that thought will always stay with him and he will attain it.

7 Always think of Me as Kåñëa, while you stand and fight. With your mind attached to Me, you’ll attain Me with delight.

8 One who never deviates and always thinks of Me, by chanting Hare Kåñëa, is sure to reach Me.

9 The Lord is oldest, knows it all, smaller than the small, maintainer, an effulgent person transcendental to all.

10 Raising life air between the eyebrows,one who at the time of death,remembers Kåñëa onlygoes to Him with his last breath.

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11 Persons learned in the Vedas, saying “Oà”, who are great sages, enter into Brahman, and are celibate through the ages.

12 One is fixed in yoga, from all mundane acts detached, bringing life air to the top of head, mind on Kåñëa in heart attached.

13 Being fixed in yoga practice, chanting Kåñëa’s name or Oà, one who thinks of Kåñëa, leaves this world, to the eternal world goes home.

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Chapter Eight, Part One Summary

1. Arjuna’s Questions (Verses 1-4):

Arjuna asks Çré Kåñëa about Brahman, the self, the

demigods, fruitive work, the Lord of sacrifice and

how to remember Kåñëa at the time of death. Lord

Kåñëa answers the first seven questions.

2. Remembering Kåñëa (Verses 5-9):

Kåñëa recommends that Arjuna fight and at the same

time think of Him. Çréla Prabhupäda explains that the

easiest way to think of Kåñëa is to chant Hare Kåñëa.

3. Yoga-miçra Bhakti (Verses 10-13):

Yogés may think of Kåñëa at the time of death, chant

oàkära, practice controlling the breath and raising

the life airs to the top of the head. Then they may go

to Kåñëa.

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14 For one who always thinks of Me I’m easy to obtain. Always serving Me with pleasure, no material desires remain.

15 Kåñëa’s devotees never return to this fleeting world of pain. Enjoying highest happiness, there is no greater gain.

16 Within this universe, high to low it’s a miserable place. But one who comes to stay with Me, no birth or death will face.

17 A thousand ages all combined will make Brahmä’s daylight. A thousand ages more will make Lord Brahmä’s dark night.

18 When Brahmä’s day is manifest all beings come alive. But then again they all will die when his night will arrive.

Chapter Eight, Part Two

19 Again, again the day will come and all beings will evolve, but then again the night will come and they will all dissolve.

20 Yet there is a spiritual world which is never diminished, beyond creation or destruction, when all these worlds are finished.

21 That world is called infallible, where there is never lack. And one who goes to My abode will never come back.

22 The Lord who lives in His abode, by devotion one can attain, and yet He’s all-pervading, within Him all things remain.

23 Now hear from Me the different times which I will now explain, by which one comes back to this world or in the spiritual world remains.

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24 Those who know Supreme Brahman will leave during fire and light, while the sun is in the north, during the moon’s bright fortnight.

25 Those who leave during the smoke, or go up to the moon, in black fortnight, sun in the south will come back very soon.

26 While passing from this world, in the day or darkness black— in day one never comes again, in darkness one comes back.

27 Devotees who know these two paths are never in confusion. So always fix yourself in loving devotion.

28 From Vedic study, sacrifice, charity, knowledge, all results one will receive— if one just takes to bhakti— My abode he will achieve.

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Chapter Eight, Part Two Summary

4. Pure Devotional Service (Verses 14-16):

Since this world is temporary and miserable,

mahätmäs always think of Kåñëa and go to Him,

never to return to this world.

5. Material and Spiritual Worlds (Verses 17-22):This material world is created and destroyed again and again. Thus here all beings live and die repeatedly. But transcendental to this is the spiritual world from which no one returns.

6. Devotional Service Includes All (Verses 23-28):Although there are different times at which the yogés leave this world, the devotees do not fear, for they are in Kåñëa’s hands. They know that all the results derived from Vedic study, charity, karma-käëòa and jïäna-käëòa are included in devotional service to Kåñëa and at the end the devotee surpasses all by going to the spiritual world.

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Chapter nine

Part One

ki n g OF kn Ow l e d g e

aC i n t ya-Bh e d ä B h e da tat t va

Part Two

de vO t e e s an d nO n d e vO t e e s

un i v e r sa l FO r m

Part Three

de m i g O d wO r s h i p e r s an d de vO t e e s

pu r e de vO t i O na l se r v i C e

mahätmänas tu mäà pärthadaivéà prakåtim äçritäùbhajanty ananya-manasojïätvä bhütädim avyayam

O son of Påthä, those who are not deluded, the great souls, are

under the protection of the divine nature. They are fully engaged

in devotional service because they know Me as the Supreme

Personality of Godhead, original and inexhaustible. Bg 9.13

satataà kértayanto mäàyatantaç ca dåòha-vratäù

namasyantaç ca mäà bhaktyänitya-yuktä upäsate

Always chanting My glories, endeavoring with great

determination, bowing down before Me, these great souls

perpetually worship Me with devotion. Bg 9.14

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Lord Kåñëa spoke:

1 O Arjuna, becauseYou’re never enviousI shall speak a truth mysterious,saving you from miseries most treacherous

2 This knowledge is most pure,of all education the king,religion’s perfection, the path of joy,gives realization everlasting.

3 Those who are not faithful as they traverse this pathreturn to repeatedbirth and death.

4 In My form unmanifestI pervade the universe.Although all are in Me,I am not in all things diverse.

5 Yet all are not in Me.Behold My mystic manifestation!I maintain all; I’m everywhere,yet My self is the source of creation.

6 As the mighty wind rests alwaysin ethereal space,all beings rest in Me.They’re always in their place.

7-8 Again and againby My will there is creation.Again and againThere is annihilation.

9 All this work does not bind Meas I have spiritual engagement.Yet in this world I’m neutralas if full of detachment.

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10 This great material natureis under My directionproducing all beingsin creation and destruction.

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Chapter Nine, Part One Summary

1. King of Knowledge: (Verses 1-3):

The Lord promised to speak the most elevated

confidential spiritual knowledge to Arjuna because

he is not envious. This knowledge is joyful, the

perfection of religion. Those who do not accept the

path of devotional service return to the path of birth

and death.

2. Acintya-bhedäbheda Tattva (Verses 4-10):

Although Lord Kåñëa is present everywhere in His

unmanifested form, He is always enjoying in the

spiritual world. Although creation and destruction

happen according to His will, He is not attached to it.

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11 Fools always deride Mewhen I descend as human being,ignorant of My spiritual nature,My control of everything.

12 For such bewildered souls,of atheistic philosophy,whatever they may desirewill end in catastrophe.

13 Those undeluded mahätmaswork under divine protection,engaged in My devotional service,knowing Me as the Lord in perfection.

14 Always chanting My glories,serving with determination,bowing down before Me,worshiping Me without cessation.

15 Indirectly do others worship Me,as the universal form,or as the supreme one,or in any demigod’s form.

16 The ritual am I, and I onlythe sacrifice, the offering and oblation,the healing herb, the butter,fire, and spiritual vibration.

17 Of this universe I am the father, mother, support and grandfather. I am wisdom’s object, oà in the Vedas, the Åk, Säma, Yajur Vedas.

18 I am the goal, sustainer, master, witness,abode, refuge, and dearest friend indeed.I am everything’s basis, creation and end, the resting place and eternal seed.

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19 I control the rain,and the drought and heat.I am immortality and death,matter and spirit are at My feet.

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Chapter Nine, Part Two Summary

3. Devotees and Nondevotees (Verses 11-15):

Atheistic men deride Kåñëa’s form and reap the

results of frustration in all endeavors. Devotees,

however, take shelter of Kåñëa’s internal potency,

always chanting, worshiping and serving Kåñëa with

determination. Still others worship Kåñëa indirectly

in the universal form, as the demigods, or as the

supreme Brahman.

4. Universal Form (Verses 16-19):

Lord Kåñëna is all aspects of the worship of the

universal form: the mantras, the goal, the Vedas, the

support, mother, father, witness, beginning and end,

immortality and death personified.

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20 By sacrifice to the demigods one worships Me indirectly. After reaching Indra’s planet, he enjoys perfectly.

21 So enjoying for years on the planets of heaven, tasting fleeting happiness, they come to earth again.

22 For those who worship Me without deviation, I protect whatever they have and give them self-realization.

23 Whatever one gives to other gods is really meant for Me. Demigods give Me all they get, but this—one does not see.

24 I am the object of your sacrifice, the only enjoyer of all. Those who deny My spiritual nature— certainly they must fall.

Chapter Nine, Part Three

25 The demigod worshippers will live with the same; those who worship ghosts, with ghosts will be; ancestor worshippers, with ancestors will live; and those who worship Me will live with Me.

Chapter Nine, Part Three Summary

5. Demigod Worshippers and Devotees (Verses 20-25):

Demigod woshippers attain flickering heavenly happiness, only to return to suffering on this earth. The devotees, however, are always protected by the Lord, who provides their every need. Those who worship demigods go to demigods, but devotees go to Kåñëa.

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26 If one offers Me a leaf, fruit, water or flower, I accept that offering by devotion’s power.

27 All that you eat, or do, or offer, or give away, You should offer to Me, while you also pray.

28 In this way you’ll be freed from karma’s chain. You’ll be liberated and My abode you’ll attain.

29 I am equal to all. I’m in everyone’s heart. But My devotee is My friend— from him I’ll never part.

Chapter Nine, Part Four

30 Even if sometimes My devotee does wrong, consider him saintly if to Me his service stays strong.

31 Quickly righteous he becomes as his heart he purifies. Declare it boldly— My devotee never dies!

32 Even vaiçyäs, women, çüdräs who for Me have dedication, can surely approach the supreme destination.

33 And even greater still are the righteous and the saintly who in this world of misery always serve Me.

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34 Always think of Me;

bow down and worship Me.

Completely absorbed in Me,

you will surely come to Me.

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Chapter Nine, Part Four Summary

6. Pure Devotional Service (Verses 26-34):

Kåñëa claims all living beings as His children, so He

fulfills everyone’s desires. But He takes special care

for those who become His devotees. If His devotees

sometimes make mistakes, He picks them up and

makes them pure. And though they may have no

qualification for spiritual life, if they are sincere,

He accepts them and brings them to His side in the

spiritual world. All fallen souls may take shelter of

Kåñëa by thinking of Him, worshiping Him, and they

will surely reach the supreme destination.

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Chapter ten

Part One

kå ñ ë a is Or i g i n

Cat u ù çlO k é

mac-cittä mad-gata-präëäbodhayantaù parasparam

kathayantaç ca mäà nityaàtuñyanti ca ramanti ca

The thoughts of My pure devotees dwell in Me,

their lives are fully devoted to My service, and

they derive great satisfaction and bliss from always

enlightening one another and conversing about Me.

Bg 10.9

Part Two

ar j u na’s re Q u e s t kå ñ ë a’s Op u l e n C e s

Part Three

mO r e Op u l e n C e s al l-pe r va d i n g su p e r s O u l

PP

P

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129

Lord Kåñëa said:

1 O Arjuna, please listen

to My word supreme,

for your benefit and joy

beyond your dream.

2 Neither demigods nor sages

know My source,

for in all respects

I am their source.

3 As unborn, Supreme Lord—

if one knows Me—

undeluded among men,

from sin he is free.

4-5 Intelligence, knowledge, forgiveness,

truthfulness, pain and joyous sensations,

birth, death, satisfaction, charity—

are among My various creations.

6 The Four Kumäras, Manus,

and seven great sages,

all creatures born from Me

throughout the ages.

7 One who knows this glory

and power of Mine

engages purely in

My service divine.

8 Both material and spiritual

come from Me.

Knowing this, wise men

worship only Me.

9 My surrendered pure devotees

always think of Me.

Their happiness is always

to converse about Me.

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10 One who’s constantly devoted

and worships Me with love,

attains knowledge from Me,

by which he reaches Me above.

11 Out of compassion for them,

I, dwelling in the heart,

destroy with shining knowledge,

their ignorance so dark.

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Chapter Ten, Part One Summary

1. Kåñëa is Origin (Verses 1-7):

Lord Kåñëa is the origin of all demigods, sages, all

creatures and all qualities, such as intelligence,

knowledge, pain and pleasure.

2. Catuù Çloké (Verses 8-11):

Great surrendered devotees who know that Kåñëa is

the origin of everything, worship Kåñëa and derive

great happiness conversing about Him. This pleases

Lord Kåñëa, who enlightens them within their hearts.

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133

Arjuna spoke:

12-13 You’re Supreme Brahman, Absolute Truth, divine person original.You’re explaining this to me,as all great sages also tell.

14 O Kåñëa, I accept as truthall that You have told.Neither gods nor demons knowYour personality of old.

15 You alone know YourselfOh Lord of all divinity,Lord of beings, Lord of universe,Oh Lord of infinity.

16 Please tell me in detailof Your powers divinewhich pervade the universeand make it shine.

17 On You how shallI meditate?On what various forms may I contemplate?

18 Of Your glories and potenciesI do desireto hear again.Of this I never tire.

Lord Kåñëa said:

19 Since I havelimitless opulence,I will mention thoseof prominence.

20 I am the Supersoulin everyone’s heart.Of all beings I’m the end,the middle and the start.

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21 Of Ädityas I am Viñëu,And the sun is My eye.I’m Maréci of the Maruts,Of stars—the moon in the night sky.

22 Of the senses I’m the mind;of the Vedas I am Säma;of living beings I’m consciousness;of demigods I’m Indra.

23 Of the Rudras I’m Lord Çiva;Of yakñas I’m Kuvera;I am Agni of the Vasusand of mountains I am Meru.

24 Of priests I’m Båhaspati,lord of devotion.Of generals I’m Skandaand of water I’m the ocean.

25 Of vibrations I am oà;of sages, Bhågu of great fame;I’m immovable Himälayas;I’m chanting of the holy name.

26 Of trees I’m the fig;of sages I’m Närada;of singers Citraratha;of siddhas I’m Kapila.

27 Of horses born of nectarI’m Uccaiùçravä;Of men I’m the king;Of elephants I’m Airävata.

28 Of weapons I’m the thunderbolt;of cows I’m surabhi;I’m Kandarpa, god of love;of serpents I’m Väsuki.

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Chapter Ten, Part Two Summary

3. Arjuna’s Request (Verses 12-18):

Arjuna accepts Kåñëa as the Supreme Personality

of Godhead, then requests knowledge of His

opulences.

4. Kåñëa’s Opulences (Verses 19-28):

Lord Kåñëa describes His chief opulences: He is

the beginning, middle and end of all creatures;

chief demigod Indra; chief Rudra Çiva; chief

priest Båhaspati; chief serpent Väsuki.

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137

29 Of Näga snakes I’m Ananta;of lord of aquatics Varuna;of ancestors I’m Aryamä;I’m Lord of death, Yama.

30 Of demons I’m Prahlädawho is without a crime.of beasts—the lion; of birds—Garuda;of subduers I am time.

31 Of fighters great I am Räma;I am the wind of purifiers;of fish I am the shark;I am the Ganges among rivers.

32 I am the beginning, the middleand the end of all creations;I’m the spiritual science of self;I’m the truth among logicians.

33 Of letters I am “A”’I am time which lasts forever;of creators I am Brahmäwhose faces turn everywhere.

34 I am all-devouring death;creator of all things yet to be;among women I’m fame fortune, speech,intelligence, faithfulness, patience, memory.

35 Of hymns I’m Båhat-säma;I’m Gäyatré sung by brähmaëas;Of months, November-December;I’m spring amongst the seasons.

36 I’m the gambling of the cheats;Of the splendid I’m the splendor;I am the strength of the strong;I am victory and adventure.

37 Of the Våñëis I am Väsudeva;of Päëòavas I am Arjuna;of sages I am Vyäsa;of great thinkers I’m Uçanä.

38 Among punishments I amthe rod that does chastise;I’m morality, I’m silence;I’m the wisdom of the wise.

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39 Of all existences I’m the generating seed.Of all the moving or unmoving,there’s no one I don’t feed.

40 Of all My opulencethere’s abundance without limit.I’ve just given indication,of My opulence infinite.

41 Know that all glorious,beautiful, mighty creations,spring but from a sparkof My fragmental manifestations.

42 For all this detailed knowledge,say what need is there?with a spark of MyselfI’m pervading everywhere.

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Chapter Ten, Part Three Summary

5. More Opulences (Verses 29-37):

Lord Kåñëa further elaborates on His opulences, such

as: chief Våñëi—Väsudeva, chief Päëòava—Arjuna,

chief sage—Vyäsa.

6. All-pervading Supersoul (Verses 39-42):

After giving an indication of His many opulences,

Lord Kåñëa concludes that all glorious things spring

from but a spark of His power.

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PP

PP

Chapter eleven

Part One

ar j u na’s re Q u e s t

ar j u na’s vi s i O n

Part Two

di v i n e eF F u lg e n C e

ar j u na’s Be w i l d e r m e n t

Part Three

kå ñ ë a’s in s t r u C t i O n s

ar j u na’s pr ay e r s

Part Four

ar j u na’s pr ay e r s

kå ñ ë a’s su p r e m e FO r m

çré-bhagavän uväcakälo ‘smi loka-kñaya-kåt pravåddho

lokän samähartum iha pravåttaùåte ‘pi tväà na bhaviñyanti sarve

ye ‘vasthitäù pratyanékeñu yodhäù

The Supreme Personality of Godhead said: Time I

am, the great destroyer of the worlds, and I have

come here to destroy all people. With the exception

of you [the Päëòavas], all the soldiers here on both

sides will be slain. Bg 11.32

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143

Arjuna said:

1 I have heard Yourconfidential instruction,and you have dispelledall my illusion.

2 I have heard in detail ofbirth and death of all beings.Although You create, You’realoof from everything.

3 Although I see hereYour actual position—how have you enteredthis cosmic manifestation?

4 If you think I’m ableto see Your cosmic form,then please show meYour universal form.

Lord Kåñëa said:

5 Now behold, O Arjuna,this opulence of Mine—thousands of multicoloredforms divine.

6-7 Please see now the demigods and every living creature. See all you may want now, as well as in the future.

8 But you cannot see Mewith your present eyes.To see My mystic opulenceI’ll give you divine eyes.

Säïjaya said:

9 The Supreme Lord of all power transcendentalthen displayed His form universal.

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144

10-11 Arjunja saw unlimited mouths,unlimited eyes,with dazzling ornaments,surpassing the skies.

12 If thousands of suns were at once to rise,one could imagine the effulgenceof the Lord within the sky.

13 Arjuna could see the wholeuniverse in one place,though divided into thousandswithin universal space.

14 Then Arjuna, astonished,his hair standing on end,offered respectful prayers,forgetting Kåñëa was his friend.

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Chapter Eleven, Part One Summary

Verses 1-8: Arjuna’s Request

Arjuna requests to see the Lord’s universal form. The

Lord prepares Arjuna by giving him divine eyes.

Verses 9-14: Arjuna’s Vision

Arjuna saw unlimited eyes, mouths dazzling like

hundreds and thousands of suns. He momentarily

forgot his friendship with Kåñëa and became filled

with wonder. Thus he began to offer prayers.

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147

Arjuna said:

15 In Your body I see demigodsand other living entities.I see Brahmä and Lord Çivaand other divinities.

16-17 I see many, many formsof unlimited opulence,but it’s difficult to seewith Your glaring effulgence.

18 You are the supreme objectivethe oldest, inexhaustible,religion’s maintainer,the Supreme Godhead eternal.

19 You are the origin,no beginning, middle, end.With the sun and moon Your eyes,unlimited heat do You send.

20 Throughout the sky and all spaceYou are all-pervading.By showing Your fierce form,all people You’re perplexing.

21 All demigods surrender,seeking Your protection,while chanting Vedic hymnsof supreme perfection.

22 Beholding you in wonder areLord Çiva, Vasus, Yakñas,Ädityas, Gandharvas,Maruts and Asuras.

23 All planets are disturbedseeing Your many faces, eyes,Your terrible teeth,and so am I.

24 Seeing Your radiant colorfilling the skies,I am very afraid,seeing Your mouths and eyes.

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25 Be merciful to Me.Seeing Your deathlike faces blazing,I cannot keep my balance.For me it’s too amazing.

26-27 All the soldiers are rushinginto Your mouths at great speed, their heads crushed by Your teeth,a gruesome sight indeed!

28 As the rivers always flowdown into the sea,so these warriors in Your blazing mouthsperish easily.

29 All people madly rushinto Your mouths—a blazing pyre,as moths will quickly flyinto a blazing fire.

30 Devouring all peoplewith Your scorching rays,destroying the worlds,Your effulgence ever stays.

31 Please tell me who You are.Your fierce form causes great fear.What is Your mission?Of this I want to hear.

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Chapter Eleven, Part Two Summary

Verses 15-23: Divine Effulgence

Arjuna sees all living entities within the Lord’s

universal form. Sages chant Vedic hymns while

demigods surrender, very afraid.

Verses 24-31: Arjuna’s Bewilderment

Arjuna begs mercy, seeing all warriors rushing with

full speed into the Lord’s mouths, being crushed

between the teeth. He asks, “Who are You and what

is Your mission?”

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Lord Kåñëa said:

32 Time I am,the destroyer of all.Except for you Päëòavasall soldiers will fall.

33 Get up and fight!Regain your kingdom’s government.Though I’ve killed all enemies,you can be My instrument.

34 Bhéçma, Drona, Karëa—I have destroyed all your enemies.Simply fight andyou will gain all victories.

35 After hearing these words,Arjuna, humble and meek,trembling and falteringbegan to speak.

Arjuna said:

36 The world becomes joyfulon hearing Your name.while pure beings bow down,the demons flee in shame.

37 Why don’t they worship You,O Lord original,O cause of all causes,O Lord transcendental?

38 You’re the Supreme Person,the only sanctuary.You know everything,pervading all systems planetary.

39 I offer my obeisances—You are moon, air, fire, water.I offer my obeisances,You’re controller, supreme grandfather.

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40 Obeisances from all sides,O master of limitless might.You’re all-pervadingand You’re everything in sight.

41-42 Though we’ve eaten togetherand I’ve called You “Kåñëa, my friend”,please forgive all my offenses,I’ve committed without end.

43 You’re the universal father,spiritual master worshipable.You have no equal,and You are immeasurable.

153

Chapter Eleven, Part Three Summary

Verses 32-34: Kåñëa’s Instructions

The Lord answers: Time I am and I have destroyed

all Your enemies. You may simply be an instrument

in the fight.

Verses 35-43: Arjuna’s Prayers

Arjuna offers obeisances to Kåñëa as the Supreme

Personality of Godhead and begs forgiveness for his

past offenses.

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155

44 O Supreme Lord, I bow downand beg Your mercy great.As a friend to friend, as father to sonor as lover—please tolerate.

45 Seeing this universal form,my mind’s disturbed with fear.Be merciful to me and show Your personal form most dear.

46 I wish to see Your four-armed formwith conch, club, lotus, wheel.I long to see this form of Yours,if You wish to reveal.

Lord Kåñëa said:

47 This universal formI do show you happily.No one has ever seen this formfrom My internal potency.

48 This form of mine cannot be seenby any great austerity,nor sacrifice, nor Vedic study,nor similar activity.

49 Your mind has been disturbed,but now you may be free.With peaceful mind please seethe form you wish to see.

Säïjaya said:

50 While speaking to Arjuna,He showed His four-armed form,Encouraging Arjuna,He showed His two-armed form.

Arjuna said:

51 Seeing your humanform so beautiful,my mind is pacifiedand I am very peaceful.

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Lord Kåñëa said:

52 The form which you’re now seeingis very, very rare.Demigods always desire this formwhich is beyond compare.

53 The form which you are seeingcan never be knownby charity, austerity—I never can be shown.

54 By pure devotional servicecan I be known directlyand you can also penetrateMy deepest mystery.

55 My pure devotee,free from sinful activity,a friend to every entitywill surely come to Me.

157

Chapter Eleven, Part Four Summary

Verses 44-46: Arjuna’s Prayers

Arjuna begs forgiveness for his past familiarity with

Krsna and desires to see the Lord’s four-armed form.

Verses 47-55: Kåñëa’s Supreme Form

Lord Kåñëa revealed His four-armed form and most

beautiful humanlike two-armed form. He explained

that He can be known only by pure devotional

service, free from jïäna and karma.

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159

Chapter twelve

Part One

Bh a k t i Ov e r im p e r s O na l i s m

prO g r e s s i v e stag e s OF de vO t i O n

ye tu sarväëi karmäëimayi sannyasya mat-paräù

ananyenaiva yogenamäà dhyäyanta upäsate

teñäm ahaà samuddhartämåtyu-saàsära-sägarät

bhavämi na cirät pärthamayy äveçita-cetasäm

But those who worship Me, giving up all their

activities unto Me and being devoted to Me

without deviation, engaged in devotional service

and always meditating upon Me, having fixed

their minds upon Me, O son of Påthä—for them

I am the swift deliverer from the ocean of birth

and death. BG 12.6-7

Part Two

de vO t i O na l Qua l i t i e s

PP

160

161

Arjuna inquired:

1 Who is better—One engaged in Your serviceor one who worshipsthe impersonal, unmanifest?

Lord Kåñëa said:

2 He whose mind on Mypersonal form is fixedis most perfect,since his faith is unmixed.

3-4 One who worships Brahmanwhich is formless, beyond perceptionafter many births of practicewill also gain perfection.

5 Meditation on the formlessis difficult for those of form.To gain perfection easilyis way beyond the norm.

6-7 For one devoted to Mewithout deviation,I deliver him swiftlyon the path of liberation.

8 Just fix your mind on Me,with intelligence in Me.Thus without a doubtyou’ll always live in Me.

9 If you cannot fix your mindwithout deviation,practice bhakti-yoga—you’ll desire My destination.

10 If you cannot practice bhakti,just try to work for Me.You’ll become perfectby serving My devotee.

11 If you cannot work for Me,then give up your work’s fruitto some worthy cause,being satisfied in that pursuit.

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12 If you cannot follow My path which is direct,then do karma, jïäna, dhyäna,which is indirect.

163

Chapter Twelve, Part One Summary

Verses 1-7: Bhakti Over Impersonalism

Arjuna inquires which is better: devotional service or

impersonalism. Lord Kåñëa explains how devotional

service is better because it is easier and more natural

for the conditioned soul.

Verses 8-12: Progressive Stages of Devotion

Lord Kåñëa gives a progressive path of advancement

for the devotee from the highest devotee who always

thinks of Him, to the lowest, who simply works for

Him. For those who cannot follow the direct path of

service to Kåñëa or to His devotees, the indirect path

of karma, jïäna, dhyäna is recommended.

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165

13-14 One who is not envious,equal in distress and happiness,engaged in devotional service,is very dear to Me.

15 One who disturbs nobody,not disturbed by anxiety,steady in happiness and distress,is very dear to Me.

16 Pure, expert, without cares, independent of common activity,not striving for some result,My devotee is dear to Me.

17 Neither lamenting, nor desiringfor anything that be,renouncing auspicious, inauspicious,My devotee is dear to Me.

18-19 One who’s equal to friend and enemy,fame and infamy,from contamination free,is very dear to Me.

20 Engaged in faithful devotional service,making the supreme goal Me,following this imperishable path,My devotee is very dear to Me.

Chapter Twelve, Part Two Summary

Verses 13-20: Devotional Qualities

A pure devotee is an unenvious friend to

all, free from anxiety, equal in happiness

and distress, unattached to the result

of work, always engaged in devotional

service. As such, he is very dear to Kåñëa.

Chapter Twelve, Part Two

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167

Chapter thirteen

Part One

kñ e t r a an d kñ e t r a j ï a

prO C e s s O F kn Ow l e d g e

Part Two

OB j e C t O F kn Ow l e d g e

pr a k å t i an d pu r u ñ a

Part Three

vi s i O n O F kn Ow l e d g e

upadrañöänumantä cabhartä bhoktä maheçvaraù

paramätmeti cäpy uktodehe ‘smin puruñaù paraù

Yet in this body there is another, a transcendental

enjoyer, who is the Lord, the supreme proprietor,

who exists as the overseer and permitter, and who

is known as the Supersoul. Bg 13.23

PP

168

169

Arjuna asked:

1-2 What is prakåti, puruña,knowledge and it’s goal,the field and its knower?Please tell me so I’ll know.

Lord Kåñëa replied:

The body is the fieldand its knower is the soul.

3 I’m also knower in all bodies.They are in My dominion.Knowing body and its ownersis knowledge—in My opinion.

4 Now I’ll describe activities’ fieldand how it’s constituted,its changes, causes, knower,how his influence is distributed.

5 Knowledge of field and knoweris told by sages in the Vedas,especially in Vedänta-sütra,written by Vyäsadeva.

6-7 Five elements, false ego, intelligence,ten senses, mind and convictions,sense objects, desire, hatred—are the field and its interactions.

8-12 Approaching a spiritual master,nonviolence, tolerance, humility,cleanliness, self control,renunciation, simplicity.

Of life’s problems—birth, death,old age, disease—having perception;with detachment for home,wife, land, wealth and children.

Without false ego, accepting distress, happiness with even mind;constant devotion to Meof the purest kind.

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Detachment from the masses,seeing importance of self-realization,philosophical search for Absolute Truth—all are knowledge’s manifestation.

13 Brahman, the spirit, is knowledge’s goaland it’s subordinate to Me.It lies beyond the cause and effectof this world that you see.

14 His hands and legs, His eyes and facesare pervading everywhere.He hears everything andin this way lives everywhere.

15 The Supersoul is the source of senses,

yet He is without senses.Unattached though creator, He’s above, yet master of modes of nature.

16 Internally and externally,the Lord exists in all.Although far away beyond the senses,He is also near to all.

17 Though the Supersoul appearsto be divided like the sun,in everyone’s heart,yet He is only one.

18 He is the goal of knowledgeand is the source of light.He’s in everyone’s heartand is our heart’s delight.

19 Thus the field, knowledge, knowablehave been described summarily.My devotees attain to My natureby knowing this thoroughly.

171

Chapter Thirteen, Part One Summary

Verses 1-7: Kñetra and Kñetrajïa

Arjuna inquires about prakåti, puruña,

knowledge and it’s goal, the field and its knower.

The Lord explains that there are two knowers of

the body—the soul and Supersoul. Then, quoting

various sages and the Vedänta-sütra, Lord Kåñëa

explains the field of activities, consisting of the

ten senses, five elements, etc.

Verses 8-12: Process of Knowledge

The process of knowledge begins with humble

submission to a spiritual master, which leads to

understanding the temporary nature of material

relationships and gives detachment. The most

important quality is engaging in pure devotional

service, which results in all other good qualities.

Verses 13-19: Object of Knowledge

Brahman, the spirit, is the knowable, and its basis

is the Supersoul, who lives in everyone’s heart,

the source and object of all knowledge, light and

inspiration.

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173

20 Beginningless are living entitiesand material nature.Their changes and the modesare products of material nature.

21 Of material activities and effects,nature is the cause.Of sufferings and enjoyments,the living entity is the cause.

22 Living entities follow the path of lifein material nature’s association,thus meeting good and evil speciesin eternal transmigration.

23 Yet the Supersoul exists,transcendental enjoyer and proprietor.In everyone’s heartHe is overseer and permitter.

24 One who understands material nature,living entity and their interactionsurely attains liberation,regardless of his present position.

25 Some realize Supersoul by meditation,others by knowledge’s cultivation,still others by working without desirefor sense gratification.

26 Yet there are those in ignoranceof any spiritual path,who hear of the Lord from authorities—then transcend the material path.

27 All beings moving, nonmovingthat you see in this creationare the field of activities and its knowerin different combinations.

28 One who sees individual soulalong with the Supersoul,knowing neither is ever destroyed,sees the Absolute Truth as a whole.

29 Seeing the Supersoul in all beingsas an equal manifestation,one never degrades himself,and finally gets the spiritual destination.

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30 One who sees in material activities that the body does everything—he is actually the true seer—knowing that the self does nothing.

31 When a man ceases to seethe material bodies’ differentiation,he sees all beings everywhereand attains the Brahman conception.

32 The soul is transcendental—that’s the vision of eternity!Despite being in material nature,he has no material affinity.

33 As the all-pervading skydoes not mix with anything,the soul in Brahman visionto the body does not cling.

34 As the sun illuminateseverything within this cosmos,the soul within the bodyillumines by consciousness.

35 One who sees the differencebetween the body and the soul,understanding liberation’s processattains the supreme goal.

175

Chapter Thirteen, Part Two Summary

Verses 20-26: Prakåti and Puruña

The material nature, prakåti, causes all material

activities and effects, whereas the living entity

cause his own suffering and enjoyment due to

his misplaced desires. The Supersoul exists along

with the soul in the heart, always permitting,

witnessing and overseeing the souls’ activities.

Supersoul realization is normally achieved by the

paths of karma, jïäna, yoga, but in this age of Kali

none of these are feasible, so it is recommended

that one simply chant and hear Hare Kåñëa, which

can benefit anyone without previous qualification.

Verses 27-35: Vision of Knowledge

One who sees the Supersoul along with the

individual soul in every body is not entangled

with the body and achieves the transcendental

destination due to his Brahman vision of eternity.

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177

Chapter FOurteen

Part One

kå ñ ë a as Fat h e r

CO n d i t i O n i n g O F t h e mO d e s

Ch a r aC t e r i s t i C s O F t h e mO d e s

Part Two

re su lt s O F t h e mO d e s

tr a n s C e n d i n g t h e mO d e s

sattvaà rajas tama itiguëäù prakåti-sambhaväù

nibadhnanti mahä-bähodehe dehinam avyayam

Material nature consists of three modes—goodness,

passion and ignorance. When the eternal living

entity comes in contact with nature, O mighty-

armed Arjuna, he becomes conditioned by these

modes. Bg 14.5

PP

178

179

Lord Kåñëa said:

1 Again I shall tell youthis supreme wisdom,knowing which sageshave all gained perfection.

2 Being fixed in this knowledgeyou’ll become My friend,never born at creationnor disturbed at the end.

3 Unto MäyädevéI give My seed.Thus all living beingsin that way we breed.

4 Of all living beingsMäyädevé is mother,and I am alsothe seed-giving father.

5 Goodness, passion, ignoranceare nature’s modes threewhich conditionthe living entity.

6 Pure, illuminating—mode of goodnessconditions one to knowledgeand happiness.

7 Mode of passion—born of desiresforces one to do workfor the fruit which he desires.

8 Mode of ignorancecauses delusionof madness, laziness,sleeping in illusion.

9 Goodness conditions to happiness,passion to one’s fruits,ignorance to madness—to each one as it suits.

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10 Sometimes goodness winsthe competition,then passion, then ignorance—a constant repetition.

11 One can experiencegoodness’ manifestationwhen one’s body is gracedby knowledge’s illumination.

12 When passion increasesits intensity,we find increased attachment,desire, and great activity.

13 When ignorance increaseswe find madness and illusion,inertia, darkness,and great confusion.

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Chapter Fourteen, Part One Summary

Verses 1-4: Kåñëa as Father

Kåñëa is the father of all species of life and

Mäyädevi is the mother.

Verses 5-9: Conditioning of the Modes: Goodness

conditions one to knowledge and happiness;

passion conditions one to the fruits of action;

ignorance conditions one to madness, laziness and

sleep.

Verses 10-13: Characteristics of the Modes:

Goodness illuminates one with knowledge;

passion increases attachment, activity and desires;

ignorance increases madness, illusion, inertia.

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183

14 When one in goodness dies,he to thehigher planet flies.

15 One who dies in passionwill join those doing fruitive action.One who dies in ignorancebecomes an animal of his preference.

16 Acting in goodness gives purification;passion gives distress.Ignorance gives foolishness’ manifestation.

17 From goodness one gets knowledgeand from passion one gets sadness.From ignorance one gets foolishness,illusion and madness.

18 Those in goodness go to heaven;those in ignorance go to hell,while those in mode of passionon earthly planets dwell.

19 When you see in all activitiesthese modes of material nature,seeing the Lord as transcendental,you can know My spiritual nature.

20 When the conditioned soul is ablethese three modes to transcend,free from birth and death,enjoys nectar without end.

Arjuna inquired:

21 If one has truly transcended,then what is his behavior?And how does he transcendthe modes of nature?

Lord Kåñëa replied:

22 One who hates not attachment,Or knowledge when they appear,Nor long for them excessively When they disappear

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184

23 who is unconcernedwith the modes’ reactions,remaining always firm,beyond distractions,

24 who sees equallya stone or piece of gold,honor or dishonoras equal he’ll behold,

25 renouncing fruitive workdue to his devotional stature—such a devotee has transcendedthe modes of nature.

26 One engaging in devotionwithout deviation,transcends the modes of nature,attains Brahman situation.

27 And I am the basisof Brahman eternal,of imperishable happinessand life immortal.

185

Chapter Fourteen, Part Two Summary

Verses 14-18: Results of the Modes: Those in

goodness go to heaven; those in passion go to

earthly planets; those in ignorance go to hell or

animal species.

Verses 19-27: Transcending the Modes

One engaged in undeviating devotional service to

the Lord at once transcends the modes of nature

and attains Brahman. Lord Kåñëa is the basis of

eternal Brahman.

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187

Chapter FiFteen

Part One

Ba n ya n tr e e

tr a n s m i g r at i O n

Part Two

kå ñ ë a as ma i n ta i n e r

su m m a r y OF ve d ä n ta-sü t r a

çré-bhagavän uväcaürdhva-mülam adhaù-çäkham

açvatthaà prähur avyayamchandäàsi yasya parëäni

yas taà veda sa veda-vit

The Supreme Personality of Godhead said: It is

said that there is an imperishable banyan tree

that has its roots upward and its branches down

and whose leaves are the Vedic hymns. One who

knows this tree is the knower of the Vedas.

Bg 15.1

PP

188

189

Lord Kåñëa spoke:

1-2 There’s a banyan tree with upward roots;dharma, artha, käma, mokña are its fruits.Some roots are also going down;to fruitive actions being bound.

Some branches are lower, some are higher,but all are situated on desire.This material tree is a dim reflectionof the spiritual tree which is Vedas’ perfection.

3-4 No one can findthis tree’s foundation.One must cut it with detachmentand determination.

Then giving upthis material dream,one must surrenderto the Lord Supreme.

5 Freed from illusion and false associationmaterial lust and sense gratification,surrendering to Kåñëa by this transformation,he goes back to Godhead—eternal liberation.

6 My supreme abode does not needthe sunshine, nor moonlight.One who goes there does not return,enjoying supreme delight.

7 My eternal parts, the conditioned souls,in this world are forever blind,struggling hard with the six senses,including the demoniac mind.

8 From body to body broughtby conceptions of his mind,the conditioned soul wanders—as aromas in air we find.

9 Thus getting a new bodywith ears, eyes, tongue and nose,following his mind’s desires,he gets the body which he chose.

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10-11 One who sees this transmigrationis situated in self-realization.But the fools absorbed in self-gratificationwill never get the inspiration.

191

Chapter Fifteen, Part One Summary

Verses 1-5: Banyan Tree: The reflection of the

spiritual world is like a banyan tree appearing in

this material world and situated on desire. One

must cut this tree with the weapon of detachment

and then surrender to Lord Kåñëa, going back to

Godhead.

Verses 6-11: Transmigration: The spiritual world

is self-illuminated and one who goes there does

not return to this material world. All living

beings in this world are struggling with the mind

and senses. At the end of life their conceptions

carry them to the next body to enjoy or suffer.

Self-realized souls can understand the process

of transmigration, whereas to the foolish it ever

remains a mystery.

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193

12 From Me comes the sunwhich turns darkness into light,and from Me comes the fireand the bright moonlight.

13 I enter into planetsand thus they stay in orbits.I become the moon,and the plants grow up so soon.

14 I am the fireof digestion,the air of life—outgoing and ingestion.

15 In the heart as SupersoulI make one remember and forget.The Vedas know Me as the LordAnd the Vedas I edit.

16 In the material worldevery entity is fallible.In the spiritual worldeveryone is infallible.

17 The Supreme Lordis the Supersoul,who enters and maintainsthis universe whole.

18 Beyond all living beings,Kåñëa says, “I’m transcendental,worshiped by all personsas the Supreme Personal.”

19 One who knows Me as Supreme Lordis knowing everything,and he therefore loves My service—with devotion he’s engaging.

20 This knowledge of the Vedasis most confidential.One who knows this will be wiseand will reach life’s true potential.

Chapter Fifteen, Part Two

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Chapter Fifteen, Part Two Summary

Verses 12-15: Kåñëa as Maintainer: Kåñëa

maintains everyone as Supersoul by entering the

planets, giving the juice of life to all vegetables

as the moon; by entering the body and acting as

the fire of digestion and the air of life. He also

maintains the subtle body by giving remembrance

and forgetfulness. He is the goal of the Vedas.

Verses 16-20: Summary of Vedänta-sütra: There

are two classes of beings: fallible and infallible.

Above these is the Lord as Supersoul, but the

highest of all is Kåñëa, the Supreme Personality

of Godhead. One who has this confidential

knowledge of the Vedas worships Kåñëa in pure

devotional service.

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197

Chapter sixteen

Part One

tr a n s C e n d e n ta l Qua l i t i e s

de m O n i aC Qua l i t i e s

Part Two

de m O n i aC nat u r e

re su lt s O F de m O n i aC aC t i v i t i e s

tän ahaà dviñataù krüränsaàsäreñu narädhamän

kñipämy ajasram açubhänäsuréñv eva yoniñu

Those who are envious and mischievous, who are

the lowest among men, I perpetually cast into the

ocean of material existence, into various demoniac

species of life. Bg 16.19

PP

198

199

Lord Kåñëa spoke:

1 Fearlessness, self-purification,wisdom’s cultivation,self-control, sacrifice, charity,Vedic study, simplicity, austerity,

2 Nonviolence, truthfulness,tranquility, renunciation,no faultfinding, compassion,gentleness, determination.

3 Vigor, forgiveness,fortitude, cleanliness,not desiring honor, nonenviousness,are qualities of transcendence.

4 Demoniac qualitiesbegin with arrogance,then pride, anger, conceit,harshness and ignorance.

5 The transcendental qualitieswill give one liberation;demoniac qualities give bondageand devastation.

6 In this world there are two classesof created men.I’ve described to you the divine.Now hear about the demon.

7 Demoniac persons actwithout knowing right or wrong.Untruthful and unclean,they can’t behave rightly for long.

8 They say this world’s unreal—in God they do not trust.The world’s produced of sex desireand has no cause but lust.

9 Their intelligence is lost; they’ll not follow good instruction.Instead they make such harmful thingslike weapons of mass destruction.

Chapter Sixteen, Part One

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Chapter Sixteen, Part One Summary

Verses 1-3: Transcendental Qualities

Divine qualities include fearlessness and

cultivation of knowledge for sannyäsés, austerity

for vänaprasthas, sacrifice and charity for

gåhasthas, Vedic study for brahmacärés. Other

qualities for all four varëas include nonviolence,

truthfulness, forgiveness and being nonenvious.

Verses 4-9: Demoniac Qualities

Demoniac qualities include pride, anger, conceit,

harshness and ignorance. Such qualities lead

to bondage, whereas divine qualities lead to

liberation. They do not believe in God, and

perform destructive activities.

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203

10 Obsessed with lust, pride, false prestigeto increase their enjoyment,they work so hard at horrible jobsattracted by the impermanent.

11-12 They think to enjoy unlimitedlyis life’s delicious honey.Though stung by desires, anxiety, anger,they illegally get their money.

The demons think:

13-15 Now I’ve become so very richmy enemies I will kill.I’ll do sacrifice and charityand all desires fulfill.

Lord Kåñëa said:

16 Thus suffering anxieties,and bound by Mäyä’s spell,attached to sense enjoyment,they quickly fall to hell.

17 Deluded by wealth and false prestige,these self-complacent foolsmay make a show of spiritual lifewhile neglecting all the rules.

18 Bewildered by pride, lust, angerand bereft of spiritual vision,they’re envious of the Lord Himselfand blaspheme real religion.

19-20 Those envious, mischievouslowest of men,I throw to lowest specieslike dog, hog, snake and scorpion.

21 The three gates to hell—lust, anger and greedshould be shunned by all sane men.To degradation of soul they lead.

22 Escaping these three gates,one acts for self-realizationand gradually attainsthe supreme destination.

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23 One who throws away the scriptures,acting by his own speculationattains no perfection, nor happinessnor the supreme destination.

24 One must understand his dutyfollowing scriptural regulation,then act accordinglyfor gradual elevation.

205

Chapter Sixteen, Part Two Summary

Verses 10-18: Demoniac Nature

The goal of life for demons is to enjoy unlimitedly.

In pursuance of this, they will beg, borrow or

steal, even murder if necessary. Sometimes they

may make a show of religion while neglecting the

rules and regulations. Finally, they blaspheme the

Lord and real religion.

Verses 19-24: Results of Demoniac Activities

Lord Kåñëa throws these demons to the lowest

species of life, where they remain birth after birth.

The three gates to hell are lust, anger and greed.

Therefore, all sane men should reject these three

and instead act for self-realization to achieve the

supreme destination.

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207

Chapter seventeen

Part One

wO r s h i p an d FO O d in th e mO d e s

saC r i F i C e in th e mO d e s

Part Two

au s t e r i t y in th e mO d e s

Ch a r i t y in th e mO d e s

Om tat sat

sad-bhäve sädhu-bhäve casad ity etat prayujyate

praçaste karmaëi tathäsac-chabdaù pärtha yujyate

yajïe tapasi däne casthitiù sad iti cocyate

karma caiva tad-arthéyaàsad ity eväbhidhéyate

The Absolute Truth is the objective of devotional

sacrifice, and it is indicated by the word sat. The

performer of such sacrifice is also called sat, as are

all works of sacrifice, penance and charity which,

true to the absolute nature, are performed to please

the Supreme Person, O son of Påthä. Bg 17.26-27

PP

209

Arjuna asked:

1 What happens to one who worshipsby his imagination?Is he in goodness, or ignorance?Or is he in passion?

Lord Kåñëa replied:

2-3 One’s faith is of three kindsaccording to associationwith the material modes of nature—goodness, ignorance and passion.

4 Men in goodness worship demigods,in passion they worship demons,while ghosts and spirits are worshipedby the most ignorant men.

5-6 Demons perform austeritiesnot mentioned in the scripture.Impelled by pride and lust,themselves and Supersoul they torture.

7 According to three modesone may perform austerityand eat his food, do sacrifice,and even give in charity.

8 Foods in goodness are juicy and sweet,give health, joy, purification.They’re fattening and palatable,increasing life and satisfaction.

9 Bitter foods, sour, salty, hotwill passionate people please.Such pungent, dry foods surely causepain, distress and disease.

10 Food in the mode of ignoranceis more than three hours old.It’s tasteless, putrid, unclean, staleand sometimes filled with mold.

11 Sacrifice according to dutyoffered with great respectis in the mode of goodness.No reward does he expect.

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12 Sacrifice in passionby one who’s proud and vainmay be so grand and glorious,only for material gain.

13 Those who sacrifice without mantras,for the scriptures having defiance,without faith or gifts in charity—are surely in ignorance.

211

Chapter Seventeen, Part One Summary

Verses 1-10: Worship and Food in the Modes:

Arjuna inquired of the person who worships

according to his imagination. Lord Kåñëa

replied that such men’s faith is of three kinds: in

goodness, passion and ignorance. Food is of three

kinds: Healthy, juicy, sweet foods are in the mode

of goodness; bitter, sour, hot, salty foods are in

passion; decomposing, tasteless, unclean foods are

in ignorance.

Verses 11-13: Sacrifice in the Modes: Sacrifice

according to duty, with respect, without

expectation of reward is in goodness; sacrifice

with pride and for some gain is in passion;

sacrifice without following the scriptures in

ignorance.

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14 Worship of superiorsis the body’s austerity—also nonviolence, cleanliness,celibacy and simplicity.

15 Austerity of speech means speaking truth beneficially,avoiding offensive speech,reciting the Vedas regularly.

16 Austerity of the mindmeans simplicity, serenity,self-control and gravity,thinking with great purity.

17 In the mode of goodnessone need not benefit materially,but desires Lord Kåñëa’s pleasurethrough this threefold austerity.

18 Showy austerities performedby those of passionate temperamentwho desire respect and honorwill not be permanent.

19 Practicing self-torture,a fool may do some penance,desiring to injure others—he’s in the mode of ignorance.

20 In the mode of goodnessone gives out of duty,free of expectations,to Kåñëa’s devotee.

21 Charity performed with great expectationor in a grudging moodis charity in passion.

22 Charity in ignorance is given at improper time and placeto unworthy persons—with respect not a trace.

23 Chanting oà tat satfrom beginning of creation,brähmaëas performed sacrificesfor Lord Kåñëa’s satisfaction.

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24 Sacrifices, charities, penancesdo spiritualists perform,beginning always with oàto reach the Supreme platform.

25 Chanting the word tat,perform sacrifice, penance and charity.Getting free from material bondageis the purpose of spiritual activity.

26-27 The Absolute Truth—sat—is the object of devotion.Spiritual sacrifice, penance and charityare to please the Supreme Person.

28 Sacrifices, charities, austeritieswithout faith in the Supremeare always useless—like a temporary dream.

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Chapter Seventeen, Part Two Summary

Verses 14-19: Austerity in the Modes: Austerity in

goodness by body, mind and words is performed

for Lord Kåñëa’s pleasure. Austerity in passion

is performed to satisfy some personal desire for

honor. Austerity in ignorance is harmful for

oneself and others.

Verses 20-22: Charity in the Modes: Charity in

goodness is out of duty for the pleasure of Kåñëa

and His devotees. Charity in passion is with desire

for results. Charity in ignorance neglects the

scriptural rules.

Verses 23-28: Oà tat sat: All sacrifices, charities

and austerities should be performed along

with chanting oà tat sat for the pleasure of the

Supreme Person. Without such chanting and faith

in the Supreme, all performances are useless in

this life and the next.

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217

Part One

ka r m a-yO ga

jï ä na-yO ga

Part Two

knOwledge in the mOdes

aCtiOn in the mOdes

wOrker in the mOdes

Part Three

un d e r s ta n d i n g i n t h e mO d e s

de t e r m i nat i O n i n t h e mO d e s

ha p p i n e s s i n t h e mO d e s

CO n C lu s i O n

Part Four

wO r s h i p i n g kr s na th rO u g h wO r k

wO r s h i p i n g kr s na th rO u g h jï ä na-yO ga

Part Five

surrender tO krsna

Part Six

arjuna agrees tO Fight

man-manä bhava mad-bhakto mad-yäjé mäà namaskurumäm evaiñyasi satyaà te pratijäne priyo ‘si me

sarva-dharmän parityajya mäm ekaà çaraëaà vrajaahaà tväà sarva-päpebhyomokñayiñyämi mä çucaù

Always think of Me, become My devotee, wor-ship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.

Abandon all varieties of religion and just surren-der unto Me. I shall deliver you from all sinful reactions. Do not fear. Bg. 18.65-66

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Arjuna said:

1 Please tell me the purposeof renunciation,and how to know sannyäsa’s manifestation.

Lord Kåñëa said:

2 Giving up the fruits of actionis called renunciation,and that state is called sannyäsaby great learned men.

3 Some learned sages say, “Give up fruitive activity!”Whereas others never give upsacrifice, penance and charity.

4 Now please hear from Meabout renunciation,described in scriptures as havingthree kinds of manifestation.

5 For sacrifice, charity, and penancenever consider renunciation.Even great souls perform thesefor their purification.

6 Perform these activitieswithout expectation,as a matter of duty.That is My opinion.

7 Never renounce prescribed duties;that is a great illusion.Giving up prescribed dutiesis mode of ignorance renunciation.

8 Renouncing duties as troublesomeis mode of passion renunciation.Such action never leads to anyone’s elevation.

9 One who does his dutywith a sense of dutifulness,not desiring the fruitis in the mode of goodness.

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10 Those unattached to auspicious work,inauspicious work do not hate,have no doubts about work,being in mode of goodness state.

11 An embodied being cannot give upactivities of any kind.Giving up the fruits of actionhe is of truly renounced mind.

12 After death those not renouncedmust suffer threefold fruits of action.But those in renounced orderwill have no reaction.

13-14 In performing all actionthere are five factors:the place, senses, performer,Supersoul, and the endeavor.

15 All actions right or wrongperformed by body, speech or mindare caused by these factorsof five kinds.

16 Neglecting these five factors,thinking oneself the only doer,one is not very intelligent,nor can one see things as they are.

17 One whose intelligence is freefrom false ego’s motivation,although killing in this world,is not bound by his action.

18 Knowledge, the knower and its objectare action’s motivation;the senses, work and doerare action’s foundation.

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Chapter Eighteen, Part One Summary

Verses 1-12: Karma-yoga: Arjuna inquires which

is better: renunciation or sannyäsa. Kåñëa answers

that real renunciation is to give up the results

of one’s work and perform one’s duty with

detachment.

Verses 13-18: Jïäna-yoga: In performing all

action there are five factors: the place, senses,

performer, Supersoul, and the endeavor. One who

understands these factors is free from false ego

and is not bound by his actions.

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19 Knowledge, action and doerare known in categories three.Listen well now as they are described by Me.

20 One with knowledge in goodnessperceives all souls as one—undivided though divided—like tiny rays of the sun.

21 Knowledge in passionsees the body as the soul.Or they see beyond the bodyno Supreme Soul.

22 Lacking knowledge of the truthis knowledge in darkness,being attached to work as everythingdesiring material happiness.

23 Actions done from duty,without love or hate,unattached to the fruitis in mode of goodness state.

24 Action done with great effortto fulfill sense desire,being pushed by false ego,will increase passion’s fire.

25 Action done in delusionnot considering future consequence,inflicting painful injuryis in the mode of ignorance.

26 The worker from attachments free,indifferent to failure or success,enthusiastic and resolute,is in the mode of goodness.

27 One attached to his work’s fruits,who is greedy and envious,is in the mode of passion,moved by happiness and distress.

28 One who works against the scriptures,insulting others, obstinate, cheating,is in the mode of ignorance—always morose and procrastinating.

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Chapter Eighteen, Part Two Summary

Verses 19-22: Knowledge in the Modes: In

goodness one sees the soul, in passion one sees

different bodies, and in ignorance being attached

to work for the body, one’s knowledge is covered.

Verses 23-25: Action in the Modes: In the mode

of goodness, one performs action out of duty with

detachment, in passion work is done with great

effort for sense pleasure, and in ignorance action

is done without considering future results by

inflicting pain on others

Verses 26-28: Worker in the modes: The worker in

goodness is detached, enthusiastic and resolute; in

passion he is envious and greedy for the fruits; in

ignorance he works against the scriptures, morose

and procrastinating, cheating.

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29 O winner of wealth, please listenas I will now tellof understanding and determinationof three kinds in detail.

30 Understanding in goodness tells uswhat will liberate, what will bind,what we should or should not fear,and what is work of the right kind.

31 Understanding in passion knows notreligious or irreligious,nor what work should not be done,nor what work is auspicious.

32 Understanding in darknesssees irreligion as religion,always going in the wrong direction,under great illusion.

33 Unbreakable determinationsustained with steadfastness,controlling mind, life and senses,is in the mode of goodness.

34 One in the mode of passionhas such determination,being attached to results inmoneymaking for sense gratification.

35 In the mode of ignoranceunintelligent determinationcannot go beyond dreaming,fear, depression, lamentation.

36-37 Mode of goodness pleasure seemslike poison purification,but ultimately one tastes nectarof self-realization.

38 Mode of passion pleasure seemslike nectar happiness,but by contacting the sensesquickly changes to distress.

39 From mode of ignorance pleasure always misery one will reap,to self-realization blind,caused by illusion, laziness, sleep.

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40 Either demigod or human,there is no being that bewho can say with conviction,“From nature’s modes, I’m free.”

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Chapter Eighteen, Part Three Summary

Verses 33-35: Determination in the Modes: In

goodness, determination is unbreakable with

control of the mind, life and senses. In passion,

one is determined to get results in religion for

material gain to aid in sense gratification. In

ignorance, there is no determination and one is

lost in a dreamlike state, full of fear, depression

and lamentation.

Verses 36-39: Happiness in the Modes: Happiness

in goodness seems like poison in the beginning,

but is nectar in the end because it awakens one

to self-realization. Happiness in passion from

sense gratification is like nectar in the beginning,

but poison at last. Happiness in ignorance is

misery from beginning to end, being blind to self-

realization.

Verse 40: Conclusion: no one in this world is free

from the three modes of nature.

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41 Brähmaëas, kñatriyas, vaiçyäs, çüdras—who they are we can knowby the qualities of workin modes of nature which they show.

42 Qualities of work for brähmaëas—peacefulness, self-control, austerity,tolerance, honesty, wisdom,religiousness, and purity.

43 Qualities of work for kñatriyas—heroism, power, determination,resourcefulness, courage in battle,generosity and leadership’s manifestation.

44 For vaiçyäs—farming, businessand cow protection.For çüdras serving othersis their perfection.

45-46 By following one’s qualities of workevery man can gain perfection.Now hear how one can do thisby following My instruction.

47 Although it may be imperfectbetter accept one’s occupation.Prescribed duties of one’s naturecan’t be touched by sinful reaction.

48 Every endeavor has some fault;it can never be perfect.Therefore work born of one’s natureone should never neglect.

49 By self-control one gainsthe results of renunciation—being unattached to material things,giving up sense gratification.

50 Now hear from Me in briefhow to attain Brahman perfectionby acting perfectlyaccording to My description.

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51-53 By intelligence gaining purification,controlling the mind with determination,giving up objects of sense gratification,controlling the tongue, always in trance,freed from lust and anger’s manifestationone certainly gets elevationto the position of self-realization.

54 One who has gained Brahman realizationis free from desires and lamentation.Seeing equally all beings, he gainspure devotional service—real liberation.

55 Only by devotional service can wethe Supreme Lord understand.Being fully in love with Kåñëa,we can enter Goloka—His spiritual land.

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Chapter Eighteen, Part Four Summary

Verses 41-48: Worshiping Kåñëa Through Work:

Brähmaëas, kñatriyas, vaiçyäs and çüdras can be

understood by their qualities of work. When they

work for Kåñëa, all impurities are removed and

they are freed from sinful reaction.

Verses 49-55: Worshiping Kåñëa Through Jïäna-

yoga: By following the process of knowledge one

attains Brahman realization, freed from desire

and lamentation. In this state, one attains pure

devotional service to Lord Kåñëa and one can

understand Him. Thus one goes back to Goloka

Våndävana at the end of life.

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56. My devotee who works hardunder My protection,by My grace goes back to Godhead—the supreme perfection.

57 Just perform devotional service,depending upon Me,working under My protection,become fully conscious of Me.

58 Being Kåñëa conscious you’ll overcomeall obstacles by My grace.But if you act through false egoyou’ll be lost without a trace.

59-60 If you neglect My directionand do not fight any more,then you’ll still falsely fightsince you must engage in war.

61 The Supreme Lord is sittingwithin every being’s heart,directing all his wanderingsthrough his body which is like a cart.

62 Surrender unto Himand you’ll gain peace without strife.His grace, going back to Godheadyou’ll gain eternal life.

63 The most confidential knowledgeI have now explained to you.Deliberate on this fully.Then do what you wish to do.

64 I’ll again speak confidentiallybecause you’re My friend so dear.This is for your benefit,so please kindly hear.

65 Always think of Me, become My devoteeWorship Me, offer obeisances to Me.I promise you’ll come to Me, since you’re My friend, so dear to Me.

66 Give up all kinds of religionand surrender unto Me.I’ll free you from your sins.From all fear now be free.

Chapter Eighteen, Part Five

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Chapter Eighteen, Part Five Summary

Verses 56-66: Surrender to Kåñëa: By performing

pure devotional service to Lord Kåñëa one

overcomes all obstacles. Lord Kåñëa therefore

requests everyone to always think of Him, become

His devotee, worship Him, offer obeisances to Him

and surely one will come to Him. By surrendering

to Kåñëa one is free from sin and becomes fearless.

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67 Do not tell this secret knowledgeto those not doing devotional service,nor to those who are not austere,nor to those who are envious.

68 For one who explains this secretto the gentle devotees,devotional service is guaranteedand he will surely come to Me.

69 There is not any servant more dear to Me than he,nor will there ever be onemore dear to Me than he.

70 He who studies this conversationwith great diligencesurely worships Meby his intelligence.

71 One who listenswith faith and without envy,attains the pious planets,from sinful reaction getting free.

72 O Arjuna, have you heard thisattentively with your mind?Is your ignorance dispelled?Any illusion do you find?

Arjuna said:

73 Memory regained by Your mercy,illusion gone, I see the facts.I am firm and free from doubts,and by Your guidance I’ll now act.

Säïjaya said:

74 Thus I’ve heard the conversationof two souls who are greatand so wonderful is that messagethat my hair is standing straight.

75 By Vyäsadeva’s mercyI’ve heard these talks directlyfrom yogeçvara Lord Kåñëaspeaking to Arjuna personally.

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76 As I repeatedly rememberthis transcendental treasure—Lord Kåñëa’s talks with Arjuna—I feel transcendental pleasure.

77 Whenever Lord Kåñëa’s formI do remember,I rejoice repeatedlyand am struck with greater wonder.

78 Wherever there is Kåñëa—of all mystics the supreme—and Arjuna, supreme archer,will come victory and power extreme.

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Chapter Eighteen, Part Six Summary

Verses 67-78: Arjuna Agrees to Fight: Lord Kåñëa

promises that one who preaches Gétä to the

devotees will gain pure devotional service and

go back to Godhead. Arjuna is now freed from

illusion and agrees to fight according to Lord

Kåñëa’s direction. After hearing the conversation

between Kåñëa and Arjuna, Säïjaya is in ecstasy.

Thus he declares that victory is assured wherever

there is Kåñëa, master of all mystic power, and

wherever there is Arjuna, the supreme archer.