Chapter One

Observing the Armies on the Battlefield of Kuruksetra

Text 1-26 —Introduction

The devotee of Krishna is always victorious, regardless of the material
odds against him.

Texts 1-11 —The battle, and omens of victory

Duryodhana’s conversation with Dronacarya reveals his
expertise in political diplomacy, as well as his inflated ego.

Texts 12-26 — The war begins

Conchshells are blown by both armies(12-19). Arjuna’s
chariot drawn between the two armies, he sees his
relatives and becomes confused (20-26)

Text 27-46 — Arjuna’s arguments against fighting in the war

27-29 — Argument 1: Compassion

Arjuna, as a softhearted, gentle devotee, does not want to kill.
This compassion is good, but is not properly guided by
intelligence.1

30-35 — Argument 2: Enjoyment

All possible outcomes in the battle bring only suffering.
Arjuna feels the war is not worth it for his personal
satisfaction.2 In material consciousness, both victory and
defeat bring suffering.

36 — Argument 3: Sinful reaction

Arjuna argues that it is sinful to kill his superiors and relatives.3

37-43 — Argument 4: Destruction of family

Arjuna says that fighting in this war will ruin society by
destroying families and their religious and moral traditions.4

Text 44-46 — Conclusion:

Arjuna decides not to fight, and, in despair, throws aside his bow
and arrows.

1
Krishna answers the argument of compassion in 2.10-30
2
Krishna answers the argument of enjoyment in 2.31-38
3
Krishna answers the argument of sinful reaction in 2.33
4
Krishna answers the argument of destruction of family in 3.20-24
 Chapter Two
Contents of the Gita Summarized

Texts 1-9 — Arjuna’s Surrender

Krishna responds to Arjuna’s confusion with strong, critical words
(1-3). Arjuna restats his previous arguments [4-6], then becomes
confused. He therefore surrenders to Krishna in the mood of a
disciple, setting the proper example [7-8]. He then honestly
expresses his mind to his spiritual master, saying, “Govinda, I
shall not fight.” [9]

Texts 10-13 — Krishna’s basic instructions on the soul

A truly wise person does not mistake the body to be the self. The
individual soul eternally exists, and the body constantly changes.
Therefore, one should not abandon his religious duties due to
bodily attachments.

Texts 14-25 — Krishna restates and strengthens His points

One must execute his duty regardless of bodily inconvenience
[14, 15] for the soul is eternal and the body temporary. [16] The
soul cannot be killed and the body cannot be saved from death
[17-18], therefore Arjuna should not shrink from the necessity of
war.
Krishna reiterates these points from different angles, [19-
21] and quotes sastra to support His opinion [20]. He then
explains that the soul is impervious to all material
transformations. For the soul, death is simply a change of body,
as commonplace as a change of clothes. [22-25]

Texts 26-30 — Even if there is no soul…

Krishna addresses the following doubt, “What if, as many
philosophers say, there is no soul distinct from the body?”
Even if this is true, Arjuna should still fight. [26] If the soul
is not a distinct entity and is simply a product of matter, it will
dissolve again into matter after death, and again that matter will
be reformed into life. Thus “death” generates no loss. [27-28]
Krishna says the idea that there is no distinct soul is
merely the creation of groping philosophers whose insufficient
minds are bewildered by the imperceptible and amazing soul
[29]. Factually, the soul is a distinct, indestructible entity living
within the body. [30]
Texts 31-38 — Happiness comes from duty
Arjuna argued that war would bring him unhappiness. Here
Krishna shows that abandoning the war would bring unhappiness
by creating an infamous stain in Arjuna’s ksatriya reputation.
Fighting in the war, however, could bring only happiness, win or
lose - If Arjuna loses he goes to the heavenly planets, if he wins
he enjoys the earthly kingdom. [31-37]
Krishna concludes by stating that Arjuna should not make
his decisions based upon material happiness. Rather, he should
fight for the sake of duty and thus become purified. [38]

Texts 39-53 — Action without reaction: buddhi-yoga

39-46 —Acting with and without wisdom (buddhi)

39-41 — The glories of buddhi-yoga
Two significant glories of buddhi-yoga: its benefits
are eternal, and it frees one from indecisiveness.
42-46 — The faults of acting without buddhi
Those who act without knowledge become
enamoured by opulence and enjoyment, and follow
only the portions of the Vedas that grant material
boons (42-43). Such persons never develop
steadiness or determination (44). Therefore one
should rise above the materialistic portion of the
Vedas by knowing that their purpose is to serve
Krishna (45-46)

47-53 —The result of acting in buddhi-yoga: liberation

Acting out of duty only, without personal attachment, is
“yoga” (47-48). This yoga keeps all sinful reactions far
away, and will purify even previous sins, thereby granting
liberation (49-51). However, to engage in such detached,
dutiful activity one must become disinterested in all hopes
of sense gratification—typically promised in Vedic karma-
khanda (52). Being thus fixed, one achieves samadhi (53).

Texts 54-72 — Symptoms of one in buddhi-yoga

Text 54 — Arjuna’s questions

Arjuna asks four questions about the character of one who
has realized and become fixed in buddhi-yoga
1.What are his general symptoms?
2.How does he speak?
3.How does he sit still (i.e. restrain himself)?
4.How does he walk (i.e. engage in activity)?

Text 55-71 — Krishna’s answers

55 — The general symptom of a self-realized soul
He renounces all desires for sense gratification
and enjoys pleasure within himself.
56-57 — How he speaks
He neither praises nor condemns the duality of
mundane good and evil.
58-63 — How he “sits”
He can perfectly withdraw his senses from the
sense objects (58) because he has a higher taste
of spiritual bliss (59), gained by focusing the mind
on Krishna (61).
There is no other effective means to control
the senses (60).
If not fixed on Krishna, the mind fixates on sense
objects, and thus inevitably drags one into illusion
(62-63).
64-71 — How he “walks”
When engaging his senses, he does so with
regulation and religious principle (65). Thus his
senses become satisfied, and his mind becomes
peaceful (66). Without such regulated engagement
agitated senses (67) search for satisfaction in
sense objects, thus dragging the devotee into
illusion (68).
Although the sensory engagements of a self-
realized soul appear similar to the activities of
materialists, they are as different as night and day
(69), for, unlike the common man, the actions of a
buddhi-yogi are not driven by desire (70) or false-
ego (71).

Text 72 —Conclusion: One thus situated enters the kingdom of

God.
 Chapter Three
Karma Yoga

Texts 1-2 — Arjuna’s confusion

In the Second Chapter, Krishna told Arjuna to become both a yogi
and a warrior. This appeared contradictory and confusing to
Arjuna. How could one cultivate buddhi, samadhi, and sense
control – yet fight in a bloody war at the same time? He asks
Krishna to clear up his confusion: which path is better, karma
(active duties) or sankhya (cultivation of knowledge)?

Texts 3-8 — Karma yoga is superior to Sankhya yoga5

Both Karma and Sankhya are valid and interdependent paths of
self-realization (3) Action (karma) without knowledge (sankhya)
is mundane work. Knowledge without action is powerless.6

Inferiority of Sankhya-yoga
Sankhya is incomplete. (4) Knowledge in a vacuum cannot
help anyone. It must be put into practice. Sankhya yoga is
impractical (5). It requires renunciation from active life, but
no one can give up all activities, for the soul is active in
both the conditioned and liberated state. Those who make
a show of complete renunciation are pretenders (6).

Superiority of Karma-yoga
A sincere person effectively controls the senses and mind
by engaging them in dutiful work without attachment (7).
This is the superior yoga. One cannot even remain alive, to
say nothing of achieving self-realization, without engaging
in some work (8).

Texts 9-16 — How Karma purifies

If actions bind the living entity through Karma, how can the
same actions free him?
Actions done for Vishnu’s sake, without personal
attachment, produce no karmic reaction. They are non-
different from yajna, and they liberate the performer (9).
5
Definitions
Sankhya-yoga —Analytic study of nature’s elements, with an aim to differentiate the
permanent from the impermanent and thus detach the soul from the body.
Karma-yoga — Engagement in dutiful activity without desire for fruitive result, thus liberating
the performer from the reactions to his work.
6
Srila Prabhupada says, “Religion without philosophy is sentiment, or sometimes fanaticism,
while philosophy without religion is mental speculation.”
 What if one cannot work for Vishnu without personal
attachment?
He should fulfill his desires through Vedic Yajna. Although
endeavoring for sense gratification, he will coincidentally
perform sacrifice to Vishnu and the demigods, thus
gradually purifying his heart (10).

Sacrifice has two results: it fulfils desires and purifies the heart.
How does sacrifice fulfill desires?
Vishnu and the demigods, being pleased by the sacrifices,
benedict the performer with fulfillment of his desires (11).
Enjoying the results of sacrifice is religious, but trying to
enjoy without sacrifice is sinful (12). The example given is
of food (13). Sacrifice brings rain from the demigods, which
nourishes the crops that make everyone prosperous and
happy (14).

If sacrifice is executed for enjoyment, how does it purify the

heart?
Sacrifices are delineated in the Vedas, which emanate from
the Lord. Following the rules of sacrifice is therefore an act
of following the will of Krishna. As such, these activities are
ultimately transcendental and purifying (15). Without
following the prescriptions of the Veda, selfish activity
simply takes one into darkness (16).

Texts 17-35 — Acting without fruitive desire (niskama karma

yoga)
One with material desires should become purified by prescribed
duties, but what about someone already purified of material
desires?
One without material desires has no need of duties, nor
has he any aversion to them (17-18). Such great people
perform prescribed duties with detachment, to set the
proper example for common men (19-21). For example,
Krishna has no mundane desires, yet He carefully performs
prescribed duties. Otherwise, unqualified people would
prematurely imitate His example and thus ruin themselves
and society (22-24). The self-realized perform their duties
to set the proper example for common people (25).

Why don’t they set an example of renunciation?

Most people are not qualified to follow an example of
renunciation. If an attached person renounces worldly
responsibilities, he will eventually try to fulfill his desires by
irresponsible means (26).
 How should one preach to those who are attached?
The ignorant consider themselves the doer and enjoyer of
their duties (27), but the wise are aware that all material
activities are transacted by the modes of nature. They
therefore never endeavor to enjoy the fruits of such work
(28). Although an ignorant person may engage in work for
inferior sense gratification, the wise should not discourage
them from work (29). Rather they should set the proper
example by performing all duties exclusively for the
pleasure of Krishna (30), and teach others to do the same
(26).
Anyone who follows this teaching will be liberated
(31), anyone who does not will be ruined (32).
You cannot force someone to give up their
conditioned nature and material desires (33), but you can
gradually purify them by dovetailing their sense enjoyment
according to religious duty (34). Therefore, it is very
dangerous to give up one’s duties and try to follow
someone else’s path (35).

Texts 36-43 — Conquering the ultimate enemy: lust

Arjuna asks, “You have explained that one must always do his
duty. Still, it is very difficult. There is something that forces one
to abandon duty and act sinfully, even against his will. What is
that force?” (36)
Krishna answers that lust (37) covers the living entity (38)
and forces him into sin. Lust is therefore our ultimate enemy. It is
very powerful. It can devour everything in the world, yet still
remain hungry and strong (39).

How can one conquer this enemy?

To conquer an enemy, one must know where he hides. Lust
hides in the senses, the mind, and the intelligence (40).
Intelligence is stronger than the mind, which is stronger
than the senses (42). Since the senses are the weakest,
they are the easiest place to begin conquering lust.
Destroy lust in the senses by following religious regulations
(41). Knowing that the soul is higher than even the
intelligence, take strength to defeat this enemy (43).
 Chapter Four
Transcendental Knowledge

Texts 1-10 — Transcendental Knowledge about Krishna

The second and third chapters stressed working in knowledge. In
this chapter, Krishna gives that knowledge.

Texts 1-3 — Ancient origins of Bhagavad Gita

The science of work described in previous chapters is very
old and authorized. Krishna taught this same science to
Vivisvan millions of years ago (1). Because the disciplic
succession which carried this ancient knowledge down
through the ages is lost(2), Krishna now instructs it again
to Arjuna, who is qualified to receive it because he is a
friend and devotee of Krishna.(3)

Texts 4-8 — Knowledge of Krishna’s transcendental position

Arjuna asks how Krishna, who is only about 100 years old,
could have instructed Bhagavad Gita to Vivisvan over 100
million years ago (4). Krishna’s answer reveals His
transcendental position: “My ‘birth’ and ‘death’ are not like
yours (5), for I appear in My original transcendental form,
which is unborn and never dies (6). I appear by My own
will, to reestablish religion and annihilate irreligion (7) by
uplifting the saintly and destroying the miscreants (8).

Texts 9-10 — Effects of knowing Krishna’s transcendental

position
Those who understand this about Krishna’s appearance
and activities are liberated (9). Many persons in the past
have thus become liberated from attachment, fear, and
anger, and ultimately achieved love for Krishna (10).

Texts 11-15 — Reciprocation & Elevation

Text 10 explained that one who approaches Krishna without
attachment, fear or anger will achieve pure love of Godhead.
What about those who understand Krishna and take shelter of
Him but cannot fully surrender and overcome their attachments?
Krishna rewards the worshipper whatever he desires (11).
If the worshipper cannot be free from material desires Krishna
will fulfill those desires, but such persons generally approach
demigods, not Krishna (12).
 How can these people become free from their excessive
attachments?
Krishna created the varnasrama dharma system so such
people could purify themselves by regulating their desires
(13). Since Krishna is free from all fruitive attachments, He
has no personal interest in varnasrama. He creates it only
to help the living entities fulfill their desires and become
purified (14). Previous liberated souls performed their
varnasrama duties for Krishna’s pleasure, knowing Him to
be the transcendental creator of Varnasrama. Krishna
advises Arjuna to do the same. (15)

Texts 16-24 — Inaction in action

Without following previous liberated souls one is sure to be
bewildered in discerning proper action, improper action, and
inaction (16).

Texts 17-18 — Distinguishing three types of actions

One must accurately differentiate between proper action,
improper action, and transcendental action – karma,
vikarma, and akarma (17). Akarma can result from karma,
and karma can result from akarma. In other words,
freedom from reaction can result from proper action, and
sinful reaction can result from improper renunciation (18).

Texts 19-24 — Example of inaction in action (akarma in

karma)
One’s actions produce no reaction when he works without
attachment to sense gratification (19-20), only for life’s
necessities (22), and is satisfied with whatever he obtains
by providence. (23) Working in this consciousness reveals
Brahman (24).

Texts 25-33 — Varieties of sacrifice

Texts 25-29 list various sacrifices appropriate for different types
of people. If performed in the consciousness described in 19-23
they give the result described in 24 — realization of Brahman.
Such sacrifices free one from sin, allowing one to taste nectar in
this life and the next, and to advance towards liberation (30-31).
As different types of medicine cure different diseases, different
sacrifices are meant for different types of people (32). To be
effective, sacrifices must be performed with knowledge of their
purpose and goal (33).
Texts 34-42 — How to Acquire Knowledge

Texts 34-38 — Acquiring knowledge and it’s reward

Duty and sacrifice must be performed in knowledge – but
how does one acquire such knowledge? By inquiring from
and serving a guru (34) one will obtain knowledge and
realization that all living entities are part of Brahman. With
such vision, one will never fall into illusion (35). Rather, he
will cross over the ocean of miseries (36), burn his sins to
ashes (37), and finally achieve the mature fruit of all
mysticism and devotion (38).

Texts 39-40 — Eligibility

Who can acquire transcendental knowledge from a self-
realized soul? The faithful can, with dedication and sense
control (39). The faithless cannot (40).

Texts 41-42 — Conclusion

No sinful reactions can affect one who performs his duties
with transcendental knowledge (41). Therefore, “Armed
with yoga, O Arjuna, stand and fight.” (42)
 Chapter Five
Karma-yoga — Action in Krishna Consciousness

Texts 1-6 — Karma Yoga is Superior to Sannyasa

In Chapter Four, Krishna confused Arjuna again by
simultaneously stressing jïäna (renunciation) and karma (work).
Arjuna begins Chapter Five by asking for clarification.7

Texts 1-3 — Karma yoga is the same as sannyasa, but better

Arjuna says, “First you tell me to renounce work, then you
tell me to work. Which one do you want me to do?” (1)
Krishna answers, “Renunciation of work is good and
working in devotion is also good, but working in devotion is
better (2). One who works in devotion is the true
renunciate, the real sannyasi. He will easily achieve
liberation (3).”

Texts 4-6 — Why karma yoga is better than sannyasa

Karma-yoga and sannyasa are the same, because they
both lead to the same goal – self-realization (4-5).
However, renunciation is too difficult and distressful.
Karma-yoga is better because it is easier. It therefore
quickly bestows liberation (6).

Texts 7-12 — How to perform karma yoga

The dutiful householder should perform karma yoga as follows:
1. He should try to shelter and support all living entities just
as he would take care of his own self — which is practically
impossible without controlling the senses, the mind, and the
intelligence (7).
2. He should perform his worldly duties with detachment,
understanding that he, the soul, is not directly involved in
these affairs, which are only automated interactions between
the senses and sense objects (8-9).
3. He should give the fruits of his actions to Krishna – this
insures that he is freed from fruitive motivation, and thus
untouched by karmic reaction (10).

The karma-yogi performs his duties for purification, not out of

attachment to the fruits of his work. He therefore attains peace.
Those who are greedy for enjoyment, however, become
entangled by their actions and suffer (11-12).
7
See “Confusing Verses of Chapter Four”
Texts 13-17 — How to be detached from one’s actions and
their fruits
Detachment comes to one who realizes that he is not
autonomous in his actions; that without the Lord’s sanction, he
cannot do anything.
To realize this, one must first know himself to be different
from the body - an inhabitant of the body, like the inhabitant of a
city. The body performs actions, not the soul. He thus sees the
body, not the self, as the performer and cause of all work (13).
He therefore perceives material nature as the cause of all worldly
actions (14).
Material nature is insentient, however, and controlled by
the Supreme Lord. Therefore he sees the Lord as the ultimate
performer of all actions, and the cause of all fruits.
Does that make Him responsible for all the good and bad
things done in this world? He is not responsible (15). He simply
sanctions the activities desired by the soul. The soul initiates all
actions by his desires, and is therefore responsible for their good
and bad reactions.

There are three factors in any worldly activity: The desire of the
living entity, the sanction of the Supersoul, and the
transformation of material nature. When the living entity desires
something, the Supersoul may then command material nature to
bring about its fulfillment. When a person understands this he no
longer thinks, “I am the master. I am independent.” Rather, he
thinks, “I can only desire, and if the Lord agrees, he can fulfill my
desire through material nature.” Knowing this allows him to be
detached from the fruits of his endeavors and thus effectively
perform karma-yoga, culminating in full enlightenment (16),
leading to liberation (17).

Texts 18-26 — Characteristics of an enlightened, liberated

karma yogi

Texts 18-22 — The vision of a self-realized soul

The liberated, enlightened soul sees everything and
everyone equally (18) because he has no attraction or
aversion to matter and is thus as flawless and impartial as
the Lord (19). Being without desire or hatred, his
intelligence does not rejoice or lament, rather it remains
sharp and fixed in the self (20). Being fixed on the self, he
experiences great happiness within, and is therefore never
attracted to temporary sense gratification (21), which is
actually only a source of misery (22).
 Texts 23-26 — Internal and external behavior of a self-realized
soul
The karma yogi patiently tolerates the forces of desire and
anger (23) by focussing his happiness, activities, and goals
inward (24) and purifying his external activities by
constantly working for the benefit of others (25).
Endeavoring in this way, he soon attains liberation (26).

Texts 27-29 — From karma yoga to bhakti yoga

One who thus purifies his vision and activity by niskama karma
yoga can then make further advancement by practice of
meditation (añöäìga-yoga) (27-28). By meditating on the
Supersoul, one can develop devotion to Him (bhakti-yoga), the
supreme enjoyer, ultimate controller, and best friend (29).
 Chapter Six
Dhyana Yoga

Texts 1-9 — Prerequisites for Meditation

Before practicing the meditation mentioned at the end of
Chapter Five(añöäìga-yoga), one must become (a) purified by
niskäma-karma-yoga, (b) in full control of the mind, and (c)
completely indifferent to and unaffected by all material things.

Texts 1-4 — From niskama-karma-yoga to meditation

One should not prematurely renounce his duties, for by
giving up desire for the fruits of one’s actions one becomes
a true saàyäsé and yogé (1). Detached action is equal to
renunciation, as both require freedom from desire for
sense gratification (2).
In the beginning, one should continue to perform his
activities, giving up the desire to enjoy their fruit (3). Later,
when completely purified, he can also give up the work
itself (4).

Texts 5-6 — Full control of the mind

The mind can be either a friend or an enemy (5). A
controlled mind is a friend, for it focuses on the Supersoul.
An uncontrolled mind is an enemy, for it fixates on material
desires (6).

Texts 7-9 — Complete indifference to material existence

One who has made the mind his friend is completely
neutral to all varieties of material existence such as heat
and cold, honor and dishonor, etc. (7). He sees all objects
equally - pebbles, stones, and gold (8). Further advanced,
he sees all people equally - friends and enemies, pious and
sinners, etc. (9).

Texts 10-17 — Basic practices of meditation (astanga-yoga)

One free of possessiveness and material desires may practice
añöäìa-yoga in a sacred, secluded place, where he can carefully
control his mind by fixing it upon the Supersoul (10). There, he
should sit down on a proper seat and fix the mind upon one point
(11-12). Sitting very straight and staring at the tip of the nose,
freed from fear and sexual activity, he meditates on the
Supersoul (13-14) and thus go back to Godhead (15). The yogé
 must keep careful balance in his eating, sleeping, recreation, and
work (16-17).

Texts 18-32 — Perfection in meditation

The yogé becomes perfect when his concentration remains
perfectly fixed on the self without the slightest distraction (18),
like an unwavering flame in a windless place (19). He relishes
boundless transcendental happiness by directly experiencing the
soul and Supersoul within his heart. Thinking that there is
nothing greater than this joy, his focus never departs from
within, even in the midst of great difficulty. He thereby escapes
all misery (20-23).

Texts 24-28 — Coming to perfection

Such perfection does not come cheaply. It requires patient
faith and firm determination (24) to achieve the goal step
by step (25). At first, the mind will fly about in search of
enjoyment, but the yogé must never give in. He must
always bring the mind back within himself (26). He will
gradually experience happiness as he becomes freed from
the modes of nature and sinful reactions, realizes the self
(27) and achieves full perfection and bliss by realizing the
Supersoul (28).

Texts 29-30 — The vision of a perfect yogi

The realized yogé sees the Supersoul in everyone’s heart,
and sees everyone being supported by the Supersoul (29).
He thus never looses sight of the Supreme Lord, and
therefore never falls from the path of yoga (30).

Texts 31-32 — The actions of a perfect yogi

Realizing Krishna to be the origin of Supersoul, the perfect
yogé worships and serves Him in all circumstances (31).
Having experienced that external consciousness causes
unhappiness, and that Krishna consciousness brings
happiness, the yogé tries to help everyone, without
distinction between friend or enemy, to become happy by
turning their consciousness toward Krishna (32).

Texts 33-45 — Doubts about yoga

Texts 33-36 — Is it really possible to control the mind?

Arjuna doubts that it is possible to control the powerful,
obstinate mind (33-34). Krishna replies that it is indeed
difficult, but possible by steady practice and detachment.
 However, without carefully following the rules and
regulations of spiritual life it is practically impossible (35-
36).

Texts 37-45 — Failure in yoga = total failure materially and

spiritually?
Arjuna asks, “What happens to one who gives up
everything to practice yoga, but later falls away from the
path of self-realization? (37) Having given up his worldly
duties he will not go to heaven; yet having also given up
yoga he will not get liberation either. It seems he has
ruined himself materially and spiritually (38). O Krishna,
only You can satisfy this doubt of mine (39).”
Krishna answers, “My dear friend, he does not lose
anything materially or spiritually. One who does good
always benefits (40). A yogé who falls away after making
only a little advancement takes birth in the heavenly
planets for a long, happy life. He is then reborn into a
religious and/or wealthy family (41). Other yogés, who
make significant advancement but cannot attain
perfection, take birth in a family of transcendentalists (42),
and immediately begin their yoga practice from the point
at which they left off (43-44). Thus the yogé eventually
achieves liberation (45).

Texts 46-47 — The topmost yogi

A yogé is better than all others who endeavor for perfection (48).
Even better than the yogé is the devotee who worships Krishna.
(47)
 Chapter Seven
Knowledge of The Absolute

Krishna completed the sixth chapter by stating that the best yogé is
one who always thinks of Him in devotion. How is it possible to do this?

Texts 1-3 — “Just hear”

To always think of Krishna in devotion, one must hear about
Krishna and His supreme position (1). In this chapter, Krishna will
fully reveal Himself as the Supreme Personality of Godhead, the
source of both spiritual (numinous) and material (phenomenal)
existence (2). This knowledge is very rarely achieved (3).

Texts 4-7 — The supreme position of Krishna

Material energy consists of eight elements (4). Superior to it is
the conscious entity, who can control matter (5). Superior to both
mater and spirit, however, is Krishna - the origin of both (6).
Krishna, however, has no origin. Nothing is superior to Him.
Everything depends on Him, as the existence of a pearl necklace
depends upon its thread (7).

Texts 8-12 — Examples how everything depends on Krishna

Krishna is the essence and cause of all things. Taste is the
essence of water. Light, of the sun and moon. “Oà,” of the
Vedas. Sound, of ether. Endeavor is the essence of being human
(8). Fragrance is the essence of earth. Heat, of Fire. The life force
is the essence of all living beings. Penance is the essence of
asceticism (9). The pradhana (“béjaà”) is the cause and essence
of all material entities. Intelligence is the essence of the
intelligent. Power, of the powerful (10). Strength is the essence
of the strong. And regulated sex life is the essence of following
religious principles (11).
Summary: “I am the essence and origin of everything in
the three modes of nature.” This may arouse a doubt: Taste,
strength, power, sexuality, etc. are all objects within the three
modes of nature. If Krishna is all of those things, is He also within
the modes of nature? In answer Krishna states, “I am the origin
of all these essences, and I am the origin of the modes
themselves. Therefore, I am never subordinate to them ” (12).

Texts 13-19 — Surrendering to Krishna

Why don’t people know this about You?
 Because they are bewildered by the three modes (13)

How can they get free from these modes?

My mäyä, made of the three modes, is very strong. They
can never get free by their own efforts. Only by
surrendering to Me can one overcome. (14)

Then why don’t they surrender to You?

There are four reasons: (15)
• they are simply attached to fruitive work –
müòha
• they have no genuine spiritual culture and are
enamoured by material “culture” – narädhama
• the range of their knowledge is devoted only to
the material world – mäyayäpahåta-jïänäù
• they are envious towards God – äsuraà
bhävam äçitäù

Who does surrender?

Four types of pious people: (16)
• those needing relief from distress – ärtaù
• those who want opulence – arthärthé
• those who have become inquisitive – jijïäsuù
• those who are wise – jïäné

Of these four, who is the best?

The wise man is best because his attraction to Krishna is
more pure and steady (17). He is without material desires
and gives his mind to Krishna. The other three are also
dear (18). After many lifetimes they come to the platform
of jïäné. Then, realizing väsudeva sarvam (“Krishna is
everything”) they finally become pure devotees – which is
very rare (19).

Texts 20-24 — Surrendering, but not to Krishna

Many people turn to higher forces to fulfill their needs for relief,
knowledge, opulence, etc., but not all of them surrender directly
to Krishna. Some turn to demigods, other’s to the impersonal
Brahman.

Texts 20-23 — Those who surrender to the demigods

Persons controlled by material desires often surrender to
demigods (20). However, it is Krishna who supplies both
the faith offered by the worshipper (21) and the reward
granted by the demigod (22). Not knowing this, less-
 intelligent demigod worshippers ignore Krishna and thus
achieve only temporary material rewards, whereas
Krishna’s devotees achieve unlimited eternal bliss in His
association (23).

Text 24 —Those who worship the impersonal Brahman

The unintelligent think impersonal Brahman is supreme.
They imagine Krishna’s form and pastimes to be temporary
manifestations of Brahman in contact with the modes of
nature.

Texts 25-30 — Overcoming inability to recognize and serve

Krishna
If it is true that Krishna’s form and pastimes are eternal, why
aren’t they always visible to everyone?
“I hide myself, by my mäyä, from the foolish and
unintelligent (25). Fools think that I can be covered by
mäyä. I can never be covered. I am always fully cognizant
of everything, past, present and future. I cover them,
therefore they cannot know Me (26).”

How do they become covered? And when?

From the very beginning their desire and hate cause them
to become bewildered by duality (27).

How can they remove this bewilderment and come to recognize

Krishna as the Supreme?
One can become free from the delusion of duality by
ceasing to act according to desire and hate, behaving
religiously and thus eradicating his sinful reactions. Then
they can serve Krishna with full determination (28).
Sometimes, due to intelligence, one desires to be
freed from old age and death, and therefore takes refuge
in Krishna’s service. He can also get free from
bewilderment and become a devotee (29).
Those who thus surrender to Krishna can know Him,
the Supreme Personality of Godhead, even at the difficult
time of death (30).
 Chapter Eight
Attaining the Supreme

Texts 1-4 — Arjuna Asks Eight Questions (1-2)

Krishna Answers the First Seven As Follows (3-4)

1. Brahman (spirit) is the indestructible living entity

2. Adhyatma (the controller of body) is one’s acquired nature
3. Karma (work) is activity which generates a material body
4. Adhibhuta (the material manifestation) is the constantly
changing world
5. Adhidaiva (the supreme demigod) is the universal form
6. Adhiyajna (the enjoyer of sacrifice) is Paramatma
7. Where does Adhiyajna reside? The Paramatma resides in the
heart of all.
8. How to remember Krishna at the time of death? The answer to
this question forms the main subject of the entire chapter.

Texts 5-8 — Krishna Answers the Eighth Question

Whoever remembers the Supreme at the point of death will
attain the supreme destination, for one’s state of mind at the
time of death determines the destination attained in the next life
(6). Therefore, throughout life one should practice remembering
Krishna by dedicating his mental and physical activities to the
Lord’s service (7). This will insure that one remembers Krishna at
the time of death, and thus attains this supreme abode (8).

Texts 9-13 — Practicing Remembrance of Krishna through

Meditation
One may practice remembering Krishna by meditating on Him as
the wisest, oldest person, who is the controller and maintainer of
all, yet is smaller than the smallest and has an inconceivable
transcendental form beyond all darkness and brilliant like the sun
(9). To facilitate this meditation one should practice fixing the
prana in the topmost chakra (10), should renounce all sense
gratification, especially sex life (11-12), and should chant “0m” to
remember the Supreme Personality of Godhead (13).

Texts 14-15 — Practicing Remembrance of Krishna through

Bhakti
Although this yoga practice is genuine, it is easier and more
effective to remember the Lord through unalloyed love and
 devotion (14). Such bhakti-yogis achieve Krishna directly, and
never fall down from the highest Vaikuntha planet (15).

Texts 16-22 — Glories of the Supreme Abode

Krishna glorifies the supreme abode by contrasting it to the
material worlds, which are all places of temporality and death
(16), being destroyed and recreated again and again (17-19).
The spiritual world, however, is the transcendental, eternal,
indestructible (20) abode of the Supreme Lord (21). That all-
pervading Lord and His abode are attained by unalloyed bhakti-
yoga (22).

Texts 23-26 — Attaining the Supreme through Mystic Yoga

The Supreme abode can also be achieved through mystic yoga,
by controlling the time at which one leaves his body (23). Yogis
who pass in times of brightness may attain the Supreme, while
those who pass in the times of darkness may not (24-26).

Texts 27-28 — Supremacy of Bhakti in Attaining the

Supreme
Bhakti-yogis, however, attain the Supreme regardless of these
external circumstances - for they are always fixed in devotion to
the Supreme (27) and thus automatically and effortlessly achieve
all the results of jnana, yoga, and karma (28).
 Chapter Nine
The Most Confidential Knowledge

Chapter eight concluded that bhakti is the best form of yoga. Chapter
Nine supplies the specific knowledge required for performing that most
confidential yoga.

Texts 1-3 — Introduction

Because Arjuna is free from envy of Krishna (1) he can hear and
understand this most confidential knowledge (2). Those who are
faithless, however, cannot (3).

Texts 4-10 — Knowing Krishna’s Unique Supremacy.

Full dedication to Krishna is possible when one understands
Krishna’s unique supremacy.

Texts 4-5 — Two philosophical points:

• Everything is within Krishna, yet Krishna is not within
everything.
• Everything rests upon Krishna, yet does not cause
Him any burden.

Text 6 — Illustrates these points with the example of sky

and space
• The atmosphere is contained within space, but all of
space is not contained within the atmosphere. Similarly
everything is within Krishna, yet Krishna is not within
everything.
• Although the wind blows within the sky,8 the sky
does not blow away or move. Similarly everything rests
upon Krishna, yet Krishna does not become affected or
burdened.

Texts 7-10 — More details on Krishna’s supremacy

Everything destroyed merges into Krishna. Everything
created emerges from Krishna (7). Whether manifest or
unmanifest, the entire universe is fully under His control
(8) yet He is not directly responsible for the good and evil
done therein (9). He remains neutral and simply sanctions
the material energy to punish or reward the living entities
with good or evil, as they deserve. (10)
8
Wind / atmosphere = vayu. Space / sky = akash.
Texts 11-15 — Duratmas, Mahatmas, and Others.

Texts 11-12 — Duratmas

Without knowing Krishna’s supremacy, one will foolishly
mistake Him to be an ordinary living entity (11). He will
therefore lose all devotional inclination, be overwhelmed
by the demoniac nature and achieve complete ruination
(12).

Texts 13-14 — Mahatmas

On the other hand, those who know Krishna’s supremacy
come under the protection of the divine nature (13) by
constantly engaging in His service.

Texts 15 — Others
There are still others who neither fully reject Krishna, nor
fully accept Him. They are:
• The monists - “I am one with Krishna”
• The demigod worshippers - “Krishna has become
many”
• Worshippers of universal form - “Everything is
Krishna”

Texts 16-25 — The Faults of Indirect Worship

These three – monists, demigod worshippers, and universal form
worshippers - worship Krishna indirectly, since whatever they
worship is simply a manifestation of Him (16-20).
Indirect worship, however, brings temporary results that
end in repeated birth and death (21). Whereas direct
worshippers, even if they are not completely perfect, achieve
complete perfection by Krishna’s grace (22). Therefore it is
unwise to worship Krishna indirectly (23). Without directly
recognizing Krishna’s supreme position, one is sure to fall down
(24).
In summary, indirect worship does not yield the same
result as direct worship. Only the direct worshipper can achieve
Krishna’s eternal association, others achieve lesser, temporary
destinations (25).

Texts 27-34 — Superiority of Bhakti

Bhakti is the simplest path, yet it yields the most super-excellent
result. It is so simple, one needs only offer a flower or some
water (26). One can even offer the fruit of whatever he is already
doing (27). The result he gains is liberation and realization of
Krishna (28).
The demigod worshippers work so hard and get only birth
and death as a reward. The bhakta offers a little flower and gets
everything. Is this fair? Krishna is fair and equal to all. He
reciprocates perfectly with everyone. He fully protects and
maintains His devotees because they fully depend on Him
exclusively (29).
Even if the devotee is imperfect, Krishna counts him as a
saint (30) and quickly purifies him (31). Even the disadvantaged
or unqualified devotee will achieve Krishna by His mercy (32),
what to speak of the qualified (33).Therefore, worship Krishna
directly by always thinking of Him and serving Him. Thus you
will achieve the most confidential result of the most confidential
knowledge – Krishna’s personal association (34).
 Chapter Ten
The Opulence of the Absolute

Having established that the supreme yoga, bhakti, is practiced by

constant remembrance of Him, in this chapter Krishna will teach us
how to remember Him when we see opulent, beautiful, and powerful
things within this world.

Text 1 — Introduction
Krishna continues enthusiastically speaking to Arjuna, “Keep
listening carefully. I will now reveal more wonderful details to you
about my opulence.”

Texts 2-7 — Krishna, the Mysterious Origin of Everything

Not even the demigods and great sages can know Krishna fully
because He is the origin of everything (2). In other words, they
cannot know Sri Krishna as the unborn beginningless Supreme
Lord (3) because He is the origin of the qualities by which one
seeks to understand truth (4-5), and He is the source of the
sages themselves (6). Therefore no one can understand Krishna
by conventional means. However, if one does understand these
mystic opulences of Krishna, he will become Krishna’s devotee
(7).

Texts 8-11 — Bhagavad Gita Summarized in Four Verses9

One who knows Krishna’s position as the Supreme source of
everything becomes His pure devotee (8). Krishna becomes his
life and soul, and he speaks and hears about Krishna constantly
(9). This attracts Krishna’s mercy, which guides the devotee
back to Krishna’s association (10), and destroys all His
impediments (11).

Texts 12-18 — Arjuna’s Response

Arjuna accepts that Krishna is the Supreme Personality of
Godhead (12). Great sages confirm this (13) but Arjuna
especially accepts Krishna’s own statements as truisms, since no
one among demigods or demons can perfectly know the
Supreme (14) only the Lord can fully know Himself (15).

9
“Chatur-shloki bhagavad-gita”
 Arjuna therefore requests to hear about Krishna directly
from Krishna. By hearing about Krishna’s opulence one will
always remember Him (17), and thus relish great nectar (18).

Texts 19-42 — The Opulence of the Absolute

Krishna gives a partial list of His unlimited opulences (19),
revealing Him to be the cause of everything (20). Texts 21-38
present Krishna’s opulences by showing Him as the chief of all
qualities and personalities.
In summary, nothing great or small can exist without
Krishna (39). There is no end to Krishna’s opulence (40), for
everything opulent, beautiful, and powerful springs from but a
spark of His splendor (41). Indeed Krishna supports and
pervades the entire universe with a mere fragment of Himself
(42).
 Chapter Eleven
The Universal Form

Texts 1-4 — Arjuna’s request

By hearing all Krishna has said, Arjuna’s illusion has been
removed (1) and he understands that Krishna is the Supreme
Personality of Godhead (2). He has heard that Krishna, who
stands before him on the chariot, pervades and supports the
entire universe10 (3). Now he requests to see Krishna pervading
the universe (4).

Texts 5-34 — Vision of the Universal Form

Krishna tells Arjuna that in the universal form he will see limitless
forms (5), all the demigods (6)... indeed he will see everything in
existence within the universal form (7).
Krishna then allows Arjuna to see this form (8-9), unlimited,
divine, and wondrous (11), more radiant than hundreds of
thousands of suns (12), and containing all of material existence
in one place (13).
Filled with ecstatic wonder, Arjuna prays (14), “I see in you
all the demigods (15), unlimited arms, bellies, mouths, eyes, etc.
(16) spread in all directions and blazing like the sun (17). You
are the Supreme Lord (18). The sun and moon are Your eyes
(19).
Arjuna then sees kala-rupa, the terrible form of universal
time (20). Kala-rupa is being petitioned by the demigods and
sages (21-22). It is a terrible, fearsome sight (23) unsettling and
bewildering the mind (24), with blazing deathlike faces and awful
teeth (25) devouring all the soldiers of both armies (26-28),
devouring all people from all sides (29-30).
Arjuna fearfully asks, “Who are You? What is your
mission?” (31)
Krishna, in the form of Universal Time, replies, “Time I am.
My mission is to destroy everything (32). I have already
destroyed all your enemies (33). Therefore fight, do your duty,
and become glorious as my instrument (34).

Texts 35-46 — Arjuna’s Prayers

Arjuna folds his hands and tremblingly prays in a faltering voice
(35), “Your name pleases and attracts everyone. You are
worshipped by great souls, while demons flee (36), as well they

10
see 10.42
 should, for You are the Supreme God of Gods, the Cause of all
causes (37). You are the oldest and wisest, the shelter -
transcendental and limitless. You pervade everything (38) and
are the essence of everything (39). Obeisances unto You!
Almighty One! (46)
“I have offended you by treating you as an ordinary friend.
Please forgive me! (41-42) I know now that You are the Supreme
Father (43). Therefore I fall down before you, begging
forgiveness (44). My Lord, please withdraw this fearsome
Universal Form and show me Your pleasant, four-armed Visnu
Form. (45-46).

Texts 47-55 — The Vision of Pure Devotees and Two Armed

Krishna
Krishna says “I have shown you this universal form that no one
else has ever seen (47). It cannot be glimpsed by any personal
effort (48). But this fearsome form has disturbed your mind.
Therefore let the vision be over (49).”
Krishna then showed Arjuna His transcendental four-armed
form, and finally this original two-armed form, (50). This
beautiful form pacified Arjuna’s mind (51).
Krishna then revealed that this two-armed form is actually
more rarely seen than the Universal Form (52). No endeavor can
reveal this two-armed form (53). Only pure devotional service
can reveal this most confidential, mysterious form (54). Only the
most purified devotional service free from jnana and karma,
executed without envy, can bring one to understand the
Supreme Personality of Godhead, Syamasundara Krishna.
 Chapter Twelve
Devotional Service

Texts 1-7 — Supremacy of Devotional Service

Having experienced the Universal Form, Arjuna wants to clarify
that worship of Sri Krishna is superior to worship of the Universal
Form or the unmanifested Brahman (1). Krishna says, “those
who practice devotional service are the most perfect (2).”
Those who worship the unmanifested will also reach
Krishna eventually (4), but their path is very difficult and
troublesome (5-6). On the other hand, those who practice
devotional service have a simple and easy path, for Krishna
personally delivers them (7).

Texts 8-12 — How to Practice Devotional Service

Practice devotional service by always thinking exclusively about
Krishna (8). If you cannot do this, practice doing it by following
sadhana (9). If you cannot engage your mind and intelligence in
Krishna’s service by sadhana, then engage your external senses
by working for Him (10). If you cannot dedicate your work to
Krishna, continue doing your own work and offer the fruits to
Krishna (11). If you cannot do even that, then you can prepare
yourself for devotional service by cultivating knowledge. In this
way you will progress through various realizations and become
able to renounce the fruits of your work (12).

Texts 13-20 — Qualities of a Devotee

A devotee never retaliates or envies any one. He tries to help
everyone because he has no false-ego or possessiveness. Even
if someone causes him distress, he remains equipoised and
forgiving because he is internally satisfied in constant yoga with
Krishna. All these good qualities result from his mind and
intelligence being fixed on Krishna (13-14). He never causes
distress to others (15). He is detached from everything worldly
(16), unaffected by material emotions (17), and equipoised in
duality (19). These qualities make one very dear to Krishna.
Dearest of all is one who makes Krishna the goal of his life (20).
 Chapter Thirteen
Nature, the Enjoyer, and Consciousness

Text 1 — Arjuna’s six questions

Arjuna inquires about matter, spirit and knowledge.
• Matter — prakrti, ksetra
• Spirit — purusa, ksetra-jna
• Knowledge —jnana, jneya11

Texts 2-7 — Description of ksetra and ksetra-jna

Krishna explains that the “field of activities” (ksetra) is the body,
and the “knower of the field” (ksetra-jna) is the soul. (2) There is
also a second ksetra-jna, the Supersoul, who is the “knower of all
fields.” (3)
Summarizing the philosophical conclusions of great sages,
especially of Vyasadeva’s Vedanta Sutra, Krishna explains that
the field of activities (ksetra) consists of the gross and subtle
elements, the senses, and sense objects. (6) Transformations of
this field cause desire and hatred, happiness and distress, etc.
(7)

Texts 8-19 — Description of jnana (the process of acquiring

knowledge) and jneya (that which is to be
known).
Jnana: Cultivation of the qualities described here is the real
method of acquiring knowledge (8-12).
Jneya: The soul and Supersoul are the real objects to be
known. The soul is a type of Brahman that is eternal and
subordinate to the Supreme Brahman (13). The Supersoul is all
pervading (14), transcendental (15), all-reconciling (16),
undivided (17), and the source of all knowledge and
enlightenment (18).
This science of ksetra, ksetra-jna, jnana, and jneya is most
fully understood by the Lord’s devotee (19)

Text 20-26 — Description of prakrti (nature) and purusa (the

enjoyer)
All “good” and “bad” events (“transformations”) occur in matter
(prakrti) (20), but the happiness and distress resulting from such
events is caused by the purusa’s identification with prakrti (21).
11
Re: Chapter Title, “nature” refers to mater (prakrti & ksetra) “enjoyer” refers to spirit
(purusa & ksetra-jna) and “consciousness” in this context seems to refer to (jnana & jneya )
 The desire to enjoy forges the bond between purusa and prakrti
(22).
There is a second type of purusa, the Supersoul, who is
never entangled like the ordinary purusa (23). Knowing this
causes liberation (24). One can achieve this understanding
through various types of yoga (25), of which bhakti is easiest and
best (26).

Texts 27-35 — Result of liberation through knowledge:

realized vision
The realized person can distinguish spirit and mater in all
circumstances (27), and he sees the indestructible Supersoul
always accompanying all the indestructible living entities (28).
Thus seeing the Supersoul everywhere, he acts in proper
knowledge and never degrades himself by pursuing the selfish
desires of the mind (29).
He sees that ultimately neither he nor others are acting
(30). Only the body acts in this world, but the living entity is
distinct from the field of activity (31), never mixing with the body
(32), just as the sky (space) pervades all things and is yet
uncontaminated by them (33), or as the sun illuminates all things
yet remains unaffected (34). Seeing in this way, one becomes
liberated (35).
 Chapter Fourteen
The Three Modes of Material Nature

Texts 1-2 — Introduction to and glorification of Chapter

Fourteen
One who understands this chapter attains liberation.

Texts 3-10 — What binds the soul to the material world

How does the soul come into the material world?
Material nature is the mother, supplying the living entity
with a physical body (3). Krishna is the father of all, for He
impregnates nature with the seed-like souls (4).

Having appeared in the material world, What binds the soul and
keeps him there?
The three modes of nature bind the soul to matter (5).
Goodness binds the living entity with attachment to
happiness- sukha, and knowledge - jnana (6). Passion
binds by the ropes of desire – trsna, and attachement –
sanga 12 (7). Ignorance binds most forcibly with madness –
pramada, indolence – alasya, and sleep – nidra (8-9).
These three modes struggle dominate each other. If
one assists goodness, it will dominate. Similarly, if one
assists ignorance and passion, they will dominate (10)

Texts 11-13 — Symptoms of the modes

Observing the symptoms of illumination and proper
understanding, we can understand that goodness dominates
(11). We know that passion prevails over goodness and
ignorance when we observe greed, a strong desire to
accumulate, to begin new ventures, and to enjoy (12). By
observing moroseness, laziness, and confusion, we know that
ignorance prevails over goodness and passion (13).

Texts 14-18 — Death and activity in the modes

14-15 — Results of dying in various modes

Dying in goodness leads to heavenly planets (15).
Dying in passion leads to human birth among fruitive

12
“Desire” is for what one does not have. “Attachment” is for what one does have.
 workers. Dying in ignorance leads to birth among the
animals (16).

16 — Results of actions in various modes

Actions in goodness lead to purity; in passion to
misery; in ignorance to foolishness.

17-18 — Results of modes summarized

Texts 19-27 — Transcending the modes

The three modes of nature perform all material actions, and the
Supreme Lord controls these modes (19). One who realizes this
can become liberated from those modes and their ill effects,
even while remaining in the body (20).
What are the symptoms of such a person (21)? He is
completely neutral and detached from “good” and “bad”
transformations of the modes (22-25).
How does one achieve this liberation (21)? By engaging in
pure devotional service one can achieve Brahman liberation (26),
and go beyond to realize Krishna, the source of Brahman (27).
 Chapter Fifteen
The Yoga of the Supreme Person

Texts 1-6 — Leaving the Material World

The material world is like an upside-down banyan tree (1),
nourished by the three modes and fruitive activities (2). This
tree is not real, it is a reflection of the real tree in the spiritual
world. It is impossible to fully understand the tree, but one can
cut it down with the axe of renunciation. Then one must go
beyond the tree and surrender to the Supreme Person, from
Whom the entire tree has sprouted (3-4).

Who will be able to surrender to that Supreme Person?

One who is free from false prestige and material
possessions can surrender and attain the supreme abode
(5).

What are the characteristics of that supreme abode?

It is beautifully self-luminous. Achieving that place, one
never leaves (6).

Texts 7-11 — The Living Entity’s Transmigration

The living entities are eternal parts of Krishna and thus belong
with Him in the spiritual world, but they are now struggling hard
with the mind and senses in the material world (7). The living
entity acquires the material mind and carries it from one body to
the next, like the air carries various scents (8). Thus carried by
the mind, he enters various bodies to obtain different senses, all
with the goal of enjoying the sense objects (9).

Why don’t we see this happening?

Perhaps fools cannot see, but one trained in knowledge
certainly can (10), because their minds are clarified by
practice of yoga (11).

Texts 12-15 — Appreciating Krishna’s Position

Since the living entities are so enraptured in pursuit of sense
gratification, how can they ever come to appreciate Krishna?
Enamoured with sense enjoyment, the living entity should
contemplate that such pleasures are impossible to relish with out
the light of the sun, moon, and fire, etc. all of which are Krishna’s
energies. Krishna holds the earth together, from which
 vegetables grow, made tasty by His moonlight (13). The
palatable dishes then prepared from these vegetables are
indigestible without Krishna’s energies of fire and air (14). In this
way, even the conditioned living entity can appreciate and
recognize Krishna.
Indeed, Krishna is the only source of happiness. He
provides awareness of current experiences, remembrance of
previous pleasant experiences, and forgetfulness of unpleasant
ones. Krishna also brings bliss to the transcendentalist by
compiling the Vedanta, supplying the knowledge through which
the living entity achieves liberation (15).

Texts 16-20 — Summary of Vedanta

Being the knower of the Vedas, Krishna now summarizes
Vedanta in three verses. First, one should know that there are
two types of living entities: liberated and conditioned (16). The
Supreme Soul (Paramatma), is the master of both the liberated
and conditioned living entities (17) and is therefore the Supreme
Person (18). One who knows without a doubt that Sri Krishna is
that Paramatma engages fully in devotional service (19). This is
the essence of Vedanta. Whoever understands it will become
perfect (20).
 Chapter Sixteen
The Divine and Demoniac Natures

Texts 1-5 — Divine and Demoniac Qualities

Krishna lists the characteristics of saintly (1-3) and demoniac
people (4). Saintly qualities lead to liberation. Demoniac
qualities lead to bondage (5).

Texts 6-20 — Demoniac Nature

Krishna describes the Nature of a person with demoniac qualities
(6).They do not know good from evil, and are unclean, brash, and
dishonest (7). They are atheists, saying that the world is unreal
and is caused only by lust, not by God (8). Following this
philosophy, they perform activities that destroy the world (9).
When their plans are frustrated, they seek relief in lust and
power (10). Their entire life is dedicated to obtaining sense
gratification. They do not hesitate to secure money by unethical
means for acheiving this goal (11-12). Upon achieving wealth,
they think it the result of their own hard work, not destiny or
mercy. They plot to kill their enemies and become the perfect,
powerful supreme enjoyer of heavenly delights (13-15).
Instead of enjoying heavenly pleasure, however, their
sinful activities take them to hell (16). Their hypocritical
religious observances cannot save them (17) for they are
envious of God and saintly people (18). They are cast into
demoniac wombs (19) and thus glide down to hell (20).

Texts 21-24 — Getting Free From Demoniac Qualities

All these demoniac qualities begin with lust, anger, and greed.
By controlling these qualities one escapes the demoniac life and
attains happiness and the supreme destination (22). To control
and regulate these three demoniac qualities, one must follow the
scriptural injunctions (23-24).
 Chapter Seventeen
The Divisions of Faith

Texts 1-6 — Types of Conditioned Faith

Arjuna asks, “You mentioned that those who disregard the Vedas
and do not worship God become Demoniac. What about those
who do some kind of worship, but also disregard the Vedas?” (1)
If one does not follow the Vedas – he will follow his natural
instinct, which will be either in the mode of goodness, passion, or
ignorance (2). Thus his faith will be characterized by one of
these three modes. (3) If one is in the mode of goodness, he
worships demigods; if in passion, he worships demons; in
ignorance, he worships ghosts (4).
Such people disregard the Vedas due to laziness. Others,
however, purposely go against the Vedas and perform terrible
austerities out of lust and pride. Such persons are demons, for
they give pain to the Supersoul and all beings (5-6).

Texts 7-22 — Symptoms of Conditioned Faith

One can determine the mode affecting one’s faith by observing
symptoms in one’s eating, sacrifice, austerity, and charity (7).

Food
Goodness – juicy, wholesome, healthy, and pure (8)
Passion – overly spiced, overpowering flavors (9)
Ignorance – old, decomposed, untouchable (10)

Sacrifice
Goodness – done out of duty, without fruitive desire, follows
Vedic prescriptions (11)
Passion – done for fruitive reward or pride (12)
Ignorance – done without faith, without Vedic prescription,
without prasad distribution, mantra chanting, and
charity to the priests. (13)

Austerity
Austerity has three aspects: Austerity of body , speech, and
mind

Austerity of body – showing respect to superiors, by

cleanliness, simplicity, celibacy and
non violence (14)
 Austerity of speech – truthful, pleasing, and beneficial
words (15)
Austerity of the mind – satisfaction, simplicity, gravity,
self-control, and purification (16)

One can engage in these austerities in the mode of goodness,

passion, and ignorance.
Goodness – with faith, without fruitive desires (17)
Passion – without pride, for increasing respect, honor,
and worship (18)
Ignorance – foolishly done to harm oneself and others (19)

Charity
Goodness – without fruitive desire to proper person at proper
time and place (20)
Passion – without desire for fruitive rewards, or in a grudging
mood (21)
Ignorance – to improper person, or at wrong place or without
proper respect (22)

Texts 23-28 — Getting Free From Defects in One’s Sacrifice,

Austerity, and Charity
Analyzing the above information, one can see that the basic
characteristic of religion in the mode of goodness is motivation
for purification, a sense of duty, and a desire to please the Lord.
One can instill this mentality in one’s sacrifice, austerity, and
charity by including in them the mantra, “om tat sat” –
reminding oneself that the goal of the religious activity is to
satisfy Visnu. (23)
“Om” helps one remember the Lord (24). “Tat” helps one
become free from fruitive desires and attain liberation (25).
“Sat” helps one dedicate the activity to the pleasure of the Lord
and His devotee (26-27).
Religious activity not performed in the proper
consciousness - the mode of goodness - is practically useless
(28). Therefore one should give up his inborn conceptions of
religion, influenced by the modes of nature, and develop faith in
the sastra.
 Chapter Eighteen
The Perfection of Renunciation

Chapter Overview
Texts 1-12 – Summary of Chapters 1-6, Karma yoga
Texts 13-44 – Summary of Chapters 13-17, Jnana-yoga
Texts 45-48 – Purification through karma-yoga
Texts 49-54 – Purification through jnana yoga
Texts 55-66 – The Supreme Objective: Bhakti-yoga
Texts 67-78 – Closing: About Bhagavad Gita.

Texts 1-12 — Summary of chapters 1-6, Karma-yoga.

Arjuna asks Krishna to distinguish “tyaga: and “sannyasa” (1).
Krishna begins by citing great philosophers who say “tyaga”
means to renounce the fruits of one’s work, and “sannyasa”
means to renounce both the fruits and the work itself. Some
even say that one should renounce religious duties in sannyasa.
(2-3). Krishna, however, says that there are three types of
renunciation (4), and that religious duties (as opposed to worldly
duties) purify the heart (5), and thus should not be given up. One
should perform them for purification without expectation of
fruitive result (6).

Three types of renunciation

Ignorance - renounces religious duties, thinking them material
(7)
Passion - renounces religious duties, thinking them too
bothersome (8)
Goodness - renounces worldly activities and performs religious
duties without fruitive desire (9). Such renunciation
is steady and unaffected by dualities like attachment
and aversion (10).

Krishna adds that it is practically impossible to give up all activity.

Therefore true renunciation is to perform only religious duties,
without attachment to their fruits (11). Although various good
and bad reactions result from religious duties, one who works
without desire for these fruits is not subject to them. He becomes
liberated from all reaction (12).
Texts 13-44 — Summary of Chapters 13-17, Jnana Yoga
To more precisely explain the consciousness of one not bound by
the fruits of his actions, Krishna refers to Vedanta-sutra (13),
which describes five factors participating in every action (14).

I. Adhisthan – the place

II. Karta – the doer (i.e. consciousness reflected in false-
ego)
III. Karana – the senses
IV. Cesta – the effort, exerted by life airs to move the
body
V. Daivi – the sanction of God, or destiny

These five cooperatively perform every act – both religious and

irreligious (15). Therefore it is not intelligent to consider oneself
the independent doer of one’s actions (16). One who does not
foolishly think himself the sole cause of his fruits does not
become enamoured by those fruits (17).
Action is motivated by the knower knowing the known. In
other words, activity is motivated by a person (“knower”)
perceiving a desirable object/goal. Being thus inspired, action is
then carried out by the senses, with effort (“work”) exerted by
the karta (“doer”) (18).

There are three types of knowledge, action, and performers (19).

Knowledge
Goodness – sees the same type of soul in all living beings (20)
Passion – sees different types of souls in different living beings
(21)
Ignorance – sees no soul, only sense gratification (22)

Action
Goodness – effort is regulated by sastra (23)
Passion – effort is unregulated, overwhelming desire to enjoy
(24)
Ignorance – Disregards sastra, performed in illusion, causes
violence and distress to others (25)

Performers
Goodness – works without false ego, with determination and
enthusiasm, steady in both success and failure (26)
Passion – works with fruitive desires, with greed, envy, and
lack of cleanliness, not steady in both success and
failure (27)
 Ignorance – obstinately goes against authority, lazy, dejected,
procrastinates, cheats and insults others to achieve
success (28)

There are also 3 types of understanding and determination (29)

Understanding
Goodness – can distinguish right from wrong (30)
Passion – can’t distinguish right from wrong (31)
Ignorance – mistakes right for wrong (32)

Determination
Goodness – unbreakable determination to achieve liberation by
sense control (33)
Passion – unbreakable determination to achieve sense
gratification, economic development, and mundane
religiosity (34)
Ignorance – cannot go beyond dreaming (35)

There are also 3 types of happiness (36)

Happiness
Goodness – poison first, nectar later (37)
Passion – nectar first, poison later (38)
Ignorance – only an illusory hope for nectar. Poison from
beginning to end. Arises from intoxication and sleep
(39)

The modes of nature affect everyone in this world (40) and thus
create four types of people (41):

Brahmana – works by being peaceful, self controlled, austere,

pure, tolerant, honest, knowledgeable, wise, religious
(42)
Ksatriya – works by being heroic, powerful, determined,
resourceful, courageous in battle, generous,
dominant (43)
Vaisya – works at farming, cow protection, trade
Sudra – works by serving the other three classes (44)

Texts 45-48 — Purification Through Karma-yoga.

Anyone – brahmana, ksatriya, vaisya, or sudra and become
perfect by following the duties prescribed to his varna (45), for
the Lord’s pleasure (46). As one should not take medicine
 prescribed to someone else, one should stick to his own
prescribed duties, and not try to take someone else’s (47), even
if one’s own duty appears difficult or defective (48)

Texts 49-54 — Purification Through Jnana-yoga.

One who is self-controlled and completely unattached can
engage in jnana-yoga (49) to achieve the supreme perfection
(50) by controlling the mind, giving up sense objects, living
alone, and by eating, speaking and doing very little, and freeing
oneself from all bad qualities. In this way one can remain in
peaceful trance (51-53). He can then realize Brahman, and may
finally achieve devotion to Krishna (54).

Texts 55-63 — Pure Bhakti Yoga

Krishna says, “one who has devotion to Me can properly
understand Me, and can enter My abode (55). I personally
protect My devotee from all reactions and lead him directly to My
supreme abode (56). Therefore, perform your duties in full
dependence on My protection (57). You will pass over all
obstacles. If you do not, you will be bound (58). Your duty is to
fight, and even if you try to abandon it the modes of nature will
force you to do it (59). If you do not follow My orders, you will
follow the orders of your lower nature, like a puppet (60). The
Supreme Lord is the master puppeteer (61). Therefore surrender
to Him utterly. By His grace you will attain the Supreme
Destination (62).
“Deliberate on this, and decide what you want to do (63).”

Texts 64-66 — The Supreme Instruction

Krishna will now reveal the supreme instruction (64): “Always
think of Me, become My devotee, worship Me, offer obeisances to
Me, thus you will come to Me” (65).

If one simply thinks of Krishna at all times, what will become of

His duties?
“Give up those duties. Your only real duty is to surrender
exclusively to Me. Do only what I ask of you and nothing
else – thus you will remain untouched by material
reactions. I will personally take care of you. Do not
hesitate. Do not fear.” (66)
Texts 67-78 — The Glories of Teaching and Learning
Bhagavad Gita
One should not teach Bhagavad-gita to anyone who is not
austere, devoted to Krishna, and engaged in His service, and
especially not to those who envy Krishna (67). One who teaches
the Gita to Krishna’s devotees gets pure devotional service and
returns to Krishna (68). No one is more dear to Krishna than he
(69).
Anyone who studies the Gita worships Krishna by his
intelligence (70) If he hears with faith and without envy, he will
also attain auspicious love of Godhead, and return to the spiritual
planets. (71).
Krishna asks if the Bhagavad-gita has freed Arjuna from
ignorance and illusion (72). Arjuna replies that it has. He is now
prepared to follow Krishna’s desire.

Sanjaya glorifies the Gita

Sanjaya’s hair stands on end (74), having heard the Gita by
the mercy of his spiritual master (75). He finds thrilling
pleasure by remembering Bhagavad-gita (76). Again and
again he becomes struck with wonder and joy (77).

Bhagavad-gita began with Dhrtarastra asking what would

happen on the battlefield of Kuruksetra. Sanjaya now tactfully
answers: “Krishna and Arjuna cannot be defeated. You have no
hope of victory” (78).