bhagavad gita vihe outlines

8/7/2019 Bhagavad Gita VIHE Outlines

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Chapter OneObserving the Armies on the Battlefield of Kuruksetra

Text 1-26 IntroductionThe devotee of Krishna is always victorious, regardless of the materialodds against him.

Texts 1-11 The battle, and omens of victory

Duryodhanas conversation with Dronacarya reveals hisexpertise in political diplomacy, as well as his inflated ego.

Texts 12-26 The war begins

Conchshells are blown by both armies(12-19). Arjunaschariot drawn between the two armies, he sees hisrelatives and becomes confused (20-26)

Text 27-46 Arjunas 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 byintelligence.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 personalsatisfaction.2 In material consciousness, both victory anddefeat 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 bydestroying families and their religious and moral traditions.4

Text 44-46 Conclusion:

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

1 Krishna answers the argument of compassion in 2.10-302 Krishna answers the argument of enjoyment in 2.31-383 Krishna answers the argument of sinful reaction in 2.334 Krishna answers the argument of destruction of family in 3.20-24


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Chapter TwoContents of the Gita Summarized

Texts 1-9 Arjunas SurrenderKrishna responds to Arjunas confusion with strong, critical words(1-3). Arjuna restats his previous arguments [4-6], then becomesconfused. He therefore surrenders to Krishna in the mood of adisciple, setting the proper example [7-8]. He then honestlyexpresses his mind to his spiritual master, saying, Govinda, Ishall not fight. [9]

Texts 10-13 Krishnas 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 tobodily 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] Thesoul cannot be killed and the body cannot be saved from death[17-18], therefore Arjuna should not shrink from the necessity ofwar.

Krishna reiterates these points from different angles, [19-

21] and quotes sastra to support His opinion [20]. He thenexplains that the soul is impervious to all materialtransformations. 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 manyphilosophers say, there is no soul distinct from the body?

Even if this is true, Arjuna should still fight. [26] If the soulis not a distinct entity and is simply a product of matter, it will

dissolve again into matter after death, and again that matter willbe 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 insufficientminds are bewildered by the imperceptible and amazing soul[29]. Factually, the soul is a distinct, indestructible entity livingwithin the body. [30]


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Texts 31-38 Happiness comes from duty

Arjuna argued that war would bring him unhappiness. HereKrishna shows that abandoning the war would bring unhappinessby creating an infamous stain in Arjunas 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 winshe enjoys the earthly kingdom. [31-37]

Krishna concludes by stating that Arjuna should not makehis decisions based upon material happiness. Rather, he shouldfight 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 benefitsare eternal, and it frees one from indecisiveness.

42-46 The faults of acting without buddhiThose who act without knowledge becomeenamoured by opulence and enjoyment, and followonly the portions of the Vedas that grant materialboons (42-43). Such persons never developsteadiness or determination (44). Therefore oneshould rise above the materialistic portion of theVedas by knowing that their purpose is to serveKrishna (45-46)

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

Acting out of duty only, without personal attachment, isyoga (47-48). This yoga keeps all sinful reactions faraway, and will purify even previous sins, thereby grantingliberation (49-51). However, to engage in such detached,dutiful activity one must become disinterested in all hopesof sense gratificationtypically promised in Vedic karma-khanda (52). Being thus fixed, one achieves samadhi (53).

Texts 54-72 Symptoms of one in buddhi-yoga

Text 54 Arjunas questions

Arjuna asks four questions about the character of one whohas realized and become fixed in buddhi-yoga

1.What are his general symptoms?2.How does he speak?


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3.How does he sit still (i.e. restrain himself)?4.How does he walk (i.e. engage in activity)?

Text 55-71 Krishnas answers

55 The general symptom of a self-realized soul

He renounces all desires for sense gratificationand enjoys pleasure within himself.

56-57 How he speaksHe neither praises nor condemns the duality ofmundane good and evil.

58-63 How he sitsHe can perfectly withdraw his senses from thesense objects (58) because he has a higher tasteof spiritual bliss (59), gained by focusing the mindon Krishna (61).

There is no other effective means to controlthe senses (60).If not fixed on Krishna, the mind fixates on senseobjects, and thus inevitably drags one into illusion(62-63).

64-71 How he walksWhen engaging his senses, he does so withregulation and religious principle (65). Thus hissenses become satisfied, and his mind becomespeaceful (66). Without such regulated engagement

agitated senses (67) search for satisfaction insense objects, thus dragging the devotee intoillusion (68).

Although the sensory engagements of a self-realized soul appear similar to the activities ofmaterialists, they are as different as night and day(69), for, unlike the common man, the actions of abuddhi-yogi are not driven by desire (70) or false-ego (71).

Text 72 Conclusion: One thus situated enters the kingdom of

God.


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Chapter ThreeKarma Yoga

Texts 1-2 Arjunas confusionIn the Second Chapter, Krishna told Arjuna to become both a yogiand a warrior. This appeared contradictory and confusing toArjuna. How could one cultivate buddhi, samadhi, and sensecontrol yet fight in a bloody war at the same time? He asksKrishna 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 Karmaand Sankhyaare 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 cannothelp anyone. It must be put into practice. Sankhya yoga isimpractical (5). It requires renunciation from active life, butno one can give up all activities, for the soul is active inboth the conditioned and liberated state. Those who makea show of complete renunciation are pretenders (6).

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

Texts 9-16 How Karma purifiesIf actions bind the living entity through Karma, how can thesame actions free him?

Actions done for Vishnus sake, without personalattachment, produce no karmic reaction. They are non-different from yajna, and they liberate the performer (9).

5 DefinitionsSankhya-yoga Analytic study of natures elements, with an aim to differentiate thepermanent from the impermanent and thus detach the soul from the body.Karma-yoga Engagement in dutiful activity without desire for fruitive result, thus liberatingthe 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.


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What if one cannot work for Vishnu without personalattachment?

He should fulfill his desires through Vedic Yajna. Althoughendeavoring for sense gratification, he will coincidentallyperform 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 toenjoy without sacrifice is sinful (12). The example given isof food (13). Sacrifice brings rain from the demigods, whichnourishes the crops that make everyone prosperous andhappy (14).

If sacrifice is executed for enjoyment, how does it purify theheart?

Sacrifices are delineated in the Vedas, which emanate fromthe Lord. Following the rules of sacrifice is therefore an actof following the will of Krishna. As such, these activities areultimately transcendental and purifying (15). Withoutfollowing the prescriptions of the Veda, selfish activitysimply takes one into darkness (16).

Texts 17-35 Acting without fruitive desire (niskama karma

yoga)One with material desires should become purified by prescribedduties, but what about someone already purified of materialdesires?

One without material desires has no need of duties, norhas he any aversion to them (17-18). Such great peopleperform prescribed duties with detachment, to set theproper example for common men (19-21). For example,Krishna has no mundane desires, yet He carefully performsprescribed duties. Otherwise, unqualified people wouldprematurely imitate His example and thus ruin themselves

and society (22-24). The self-realized perform their dutiesto set the proper example for common people (25).

Why dont they set an example of renunciation?Most people are not qualified to follow an example ofrenunciation. If an attached person renounces worldlyresponsibilities, he will eventually try to fulfill his desires byirresponsible means (26).


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How should one preach to those who are attached?The ignorant consider themselves the doer and enjoyer oftheir duties (27), but the wise are aware that all materialactivities are transacted by the modes of nature. Theytherefore never endeavor to enjoy the fruits of such work

(28). Although an ignorant person may engage in work forinferior sense gratification, the wise should not discouragethem from work (29). Rather they should set the properexample by performing all duties exclusively for thepleasure 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 theirconditioned nature and material desires (33), but you cangradually purify them by dovetailing their sense enjoyment

according to religious duty (34). Therefore, it is verydangerous to give up ones duties and try to followsomeone elses path (35).

Texts 36-43 Conquering the ultimate enemy: lust

Arjuna asks, You have explained that one must always do hisduty. Still, it is very difficult. There is something that forces oneto abandon duty and act sinfully, even against his will. What isthat 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 stillremain hungry and strong (39).

How can one conquer this enemy?To conquer an enemy, one must know where he hides. Lusthides in the senses, the mind, and the intelligence (40).Intelligence is stronger than the mind, which is strongerthan 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 theintelligence, take strength to defeat this enemy (43).


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Chapter FourTranscendental Knowledge

Texts 1-10 Transcendental Knowledge about Krishna

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

Texts 1-3 Ancient origins of Bhagavad Gita

The science of work described in previous chapters is veryold and authorized. Krishna taught this same science toVivisvan millions of years ago (1). Because the disciplicsuccession which carried this ancient knowledge downthrough the ages is lost(2), Krishna now instructs it againto Arjuna, who is qualified to receive it because he is afriend and devotee of Krishna.(3)

Texts 4-8 Knowledge of Krishnas transcendental position

Arjuna asks how Krishna, who is only about 100 years old,could have instructed Bhagavad Gita to Vivisvan over 100million years ago (4). Krishnas answer reveals Histranscendental position: My birth and death are not likeyours (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) byuplifting the saintly and destroying the miscreants (8).

Texts 9-10 Effects of knowing Krishnas transcendentalposition

Those who understand this about Krishnas appearanceand activities are liberated (9). Many persons in the pasthave thus become liberated from attachment, fear, andanger, and ultimately achieved love for Krishna (10).

Texts 11-15 Reciprocation & Elevation

Text 10 explained that one who approaches Krishna withoutattachment, fear or anger will achieve pure love of Godhead.What about those who understand Krishna and take shelter ofHim 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 Krishnawill fulfill those desires, but such persons generally approachdemigods, not Krishna (12).


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How can these people become free from their excessiveattachments?

Krishna created the varnasrama dharma system so suchpeople could purify themselves by regulating their desires

(13). Since Krishna is free from all fruitive attachments, Hehas no personal interest in varnasrama. He creates it onlyto help the living entities fulfill their desires and becomepurified (14). Previous liberated souls performed theirvarnasrama duties for Krishnas pleasure, knowing Him tobe the transcendental creator of Varnasrama. Krishnaadvises Arjuna to do the same. (15)

Texts 16-24 Inaction in action

Without following previous liberated souls one is sure to bebewildered 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, andsinful reaction can result from improper renunciation (18).

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

karma)Ones actions produce no reaction when he works withoutattachment to sense gratification (19-20), only for lifesnecessities (22), and is satisfied with whatever he obtainsby providence. (23) Working in this consciousness revealsBrahman (24).

Texts 25-33 Varieties of sacrifice

Texts 25-29 list various sacrifices appropriate for different typesof 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 inthis life and the next, and to advance towards liberation (30-31).As different types of medicine cure different diseases, differentsacrifices are meant for different types of people (32). To beeffective, sacrifices must be performed with knowledge of theirpurpose and goal (33).


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Texts 34-42 How to Acquire Knowledge

Texts 34-38 Acquiring knowledge and its reward

Duty and sacrifice must be performed in knowledge buthow does one acquire such knowledge? By inquiring from

and serving a guru (34) one will obtain knowledge andrealization that all living entities are part of Brahman. Withsuch vision, one will never fall into illusion (35). Rather, hewill cross over the ocean of miseries (36), burn his sins toashes (37), and finally achieve the mature fruit of allmysticism and devotion (38).

Texts 39-40 Eligibility

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

Texts 41-42 Conclusion

No sinful reactions can affect one who performs his dutieswith transcendental knowledge (41). Therefore, Armedwith yoga, O Arjuna, stand and fight. (42)


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Chapter FiveKarma-yoga Action in Krishna Consciousness

Texts 1-6 Karma Yoga is Superior to SannyasaIn Chapter Four, Krishna confused Arjuna again bysimultaneously stressing jna (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 youtell me to work. Which one do you want me to do? (1)Krishna answers, Renunciation of work is good andworking in devotion is also good, but working in devotion isbetter (2). One who works in devotion is the truerenunciate, the real sannyasi. He will easily achieveliberation (3).

Texts 4-6 Why karma yoga is better than sannyasa

Karma-yoga and sannyasa are the same, because theyboth 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 thereforequickly bestows liberation (6).

Texts 7-12 How to perform karma yogaThe dutiful householder should perform karma yoga as follows:

1. He should try to shelter and support all living entities justas he would take care of his own self which is practicallyimpossible without controlling the senses, the mind, and theintelligence (7).2. He should perform his worldly duties with detachment,understanding that he, the soul, is not directly involved inthese affairs, which are only automated interactions betweenthe 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 thusuntouched by karmic reaction (10).

The karma-yogi performs his duties for purification, not out ofattachment to the fruits of his work. He therefore attains peace.Those who are greedy for enjoyment, however, becomeentangled by their actions and suffer (11-12).

7 See Confusing Verses of Chapter Four
http://opt/scribd/conversion/tmp/scratch6657/Confusing%20Verse1.dochttp://opt/scribd/conversion/tmp/scratch6657/Confusing%20Verse1.doc


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Texts 13-17 How to be detached from ones actions andtheir fruits

Detachment comes to one who realizes that he is notautonomous in his actions; that without the Lords sanction, hecannot do anything.

To realize this, one must first know himself to be differentfrom the body - an inhabitantof the body, like the inhabitant of acity. The body performs actions, not the soul. He thus sees thebody, not the self, as the performer and cause of all work (13).He therefore perceives material nature as the cause of all worldlyactions (14).

Material nature is insentient, however, and controlled bythe Supreme Lord. Therefore he sees the Lord as the ultimateperformer of all actions, and the cause of all fruits.

Does that make Him responsible for all the good and badthings done in this world? He is not responsible (15). He simplysanctions the activities desired by the soul. The soul initiates allactions by his desires, and is therefore responsible for their goodand bad reactions.

There are three factors in any worldly activity: The desire of theliving entity, the sanction of the Supersoul, and thetransformation of material nature. When the living entity desiressomething, the Supersoul may then command material nature tobring about its fulfillment. When a person understands this he nolonger thinks, I am the master. I am independent. Rather, he

thinks, I can only desire, and if the Lord agrees, he can fulfill mydesire through material nature. Knowing this allows him to bedetached from the fruits of his endeavors and thus effectivelyperform karma-yoga, culminating in full enlightenment (16),leading to liberation (17).

Texts 18-26 Characteristics of an enlightened, liberatedkarma 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 oraversion to matter and is thus as flawless and impartial asthe Lord (19). Being without desire or hatred, hisintelligence does not rejoice or lament, rather it remainssharp and fixed in the self (20). Being fixed on the self, heexperiences great happiness within, and is therefore neverattracted to temporary sense gratification (21), which isactually only a source of misery (22).


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Texts 23-26 Internal and external behavior of a self-realizedsoul

The karma yogi patiently tolerates the forces of desire andanger (23) by focussing his happiness, activities, and goalsinward (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 karmayoga can then make further advancement by practice ofmeditation (aga-yoga) (27-28). By meditating on theSupersoul, one can develop devotion to Him (bhakti-yoga), thesupreme enjoyer, ultimate controller, and best friend (29).


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Chapter SixDhyana Yoga

Texts 1-9 Prerequisites for MeditationBefore practicing the meditation mentioned at the end ofChapter Five(aga-yoga), one must become (a) purified byniskma-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 bygiving up desire for the fruits of ones actions one becomesa true says and yog (1). Detached action is equal torenunciation, as both require freedom from desire forsense gratification (2).

In the beginning, one should continue to perform hisactivities, giving up the desire to enjoy their fruit (3). Later,when completely purified, he can also give up the workitself (4).

Texts 5-6 Full control of the mind

The mind can be either a friend or an enemy (5). Acontrolled 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 completelyneutral to all varieties of material existence such as heatand cold, honor and dishonor, etc. (7). He sees all objectsequally - pebbles, stones, and gold (8). Further advanced,he sees all people equally - friends and enemies, pious andsinners, etc. (9).

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

One free of possessiveness and material desires may practiceaa-yoga in a sacred, secluded place, where he can carefullycontrol his mind by fixing it upon the Supersoul (10). There, heshould 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 theSupersoul (13-14) and thus go back to Godhead (15). The yog


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must keep careful balance in his eating, sleeping, recreation, andwork (16-17).

Texts 18-32 Perfection in meditation

The yog 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 relishesboundless transcendental happiness by directly experiencing thesoul and Supersoul within his heart. Thinking that there isnothing greater than this joy, his focus never departs fromwithin, even in the midst of great difficulty. He thereby escapesall misery (20-23).

Texts 24-28 Coming to perfection

Such perfection does not come cheaply. It requires patientfaith and firm determination (24) to achieve the goal step

by step (25). At first, the mind will fly about in search ofenjoyment, but the yog must never give in. He mustalways bring the mind back within himself (26). He willgradually experience happiness as he becomes freed fromthe modes of nature and sinful reactions, realizes the self(27) and achieves full perfection and bliss by realizing theSupersoul (28).

Texts 29-30 The vision of a perfect yogi

The realized yog sees the Supersoul in everyones heart,and sees everyone being supported by the Supersoul (29).He thus never looses sight of the Supreme Lord, andtherefore never falls from the path ofyoga (30).

Texts 31-32 The actions of a perfect yogi

Realizing Krishna to be the origin of Supersoul, the perfectyog worships and serves Him in all circumstances (31).Having experienced that external consciousness causesunhappiness, and that Krishna consciousness bringshappiness, the yog tries to help everyone, withoutdistinction 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 indeeddifficult, but possible by steady practice and detachment.


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However, without carefully following the rules andregulations 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 upeverything to practice yoga, but later falls away from thepath of self-realization? (37) Having given up his worldlyduties he will not go to heaven; yet having also given upyoga he will not get liberation either. It seems he hasruined himself materially and spiritually (38). O Krishna,only You can satisfy this doubt of mine (39).

Krishna answers, My dear friend, he does not loseanything materially or spiritually. One who does goodalways benefits (40). A yog who falls away after making

only a little advancement takes birth in the heavenlyplanets for a long, happy life. He is then reborn into areligious and/or wealthy family (41). Other yogs, whomake significant advancement but cannot attainperfection, take birth in a family of transcendentalists (42),and immediately begin their yoga practice from the pointat which they left off (43-44). Thus the yog eventuallyachieves liberation (45).

Texts 46-47 The topmost yogi

A yog is better than all others who endeavor for perfection (48).Even better than the yog is the devotee who worships Krishna.(47)


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Chapter SevenKnowledge of The Absolute

Krishna completed the sixth chapter by stating that the best yog isone 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 hearaboutKrishna and His supreme position (1). In this chapter, Krishna willfully reveal Himself as the Supreme Personality of Godhead, thesource 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 isthe conscious entity, who can control matter (5). Superior to bothmater 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 necklacedepends upon its thread (7).

Texts 8-12 Examples how everything depends on Krishna

Krishna is the essence and cause of all things. Taste is theessence of water. Light, of the sun and moon. O, 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 forceis the essence of all living beings. Penance is the essence ofasceticism (9). The pradhana (bja) is the cause and essenceof all material entities. Intelligence is the essence of theintelligent. Power, of the powerful (10). Strength is the essenceof the strong. And regulated sex life is the essence of followingreligious principles (11).

Summary: I am the essence and origin of everything inthe 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 withinthe modes of nature? In answer Krishna states, I am the originof all these essences, and I am the origin of the modesthemselves. Therefore, I am never subordinate to them (12).

Texts 13-19 Surrendering to Krishna

Why dont people know this about You?


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Because they are bewildered by the three modes (13)

How can they get free from these modes?My my, made of the three modes, is very strong. Theycan never get free by their own efforts. Only by

surrendering to Me can one overcome. (14)Then why dont they surrender to You?

There are four reasons: (15)

they are simply attached to fruitive work mha they have no genuine spiritual culture and areenamoured by material culture nardhama the range of their knowledge is devoted only tothe material world myaypahta-jn they are envious towards God sura

bhvam it

Who does surrender?Four types of pious people: (16)

those needing relief from distress rta those who want opulence arthrth those who have become inquisitive jijsu those who are wise jn

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 desiresand gives his mind to Krishna. The other three are alsodear (18). After many lifetimes they come to the platformofjn. Then, realizing vsudeva sarvam (Krishna iseverything) they finally become pure devotees which isvery 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 directlyto Krishna. Some turn to demigods, others to the impersonalBrahman.

Texts 20-23 Those who surrender to the demigods

Persons controlled by material desires often surrender todemigods (20). However, it is Krishna who supplies boththe faith offered by the worshipper (21) and the rewardgranted by the demigod (22). Not knowing this, less-


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intelligent demigod worshippers ignore Krishna and thusachieve only temporary material rewards, whereasKrishnas devotees achieve unlimited eternal bliss in Hisassociation (23).

Text 24 Those who worship the impersonal BrahmanThe unintelligent think impersonal Brahman is supreme.They imagine Krishnas form and pastimes to be temporarymanifestations of Brahman in contact with the modes ofnature.

Texts 25-30 Overcoming inability to recognize and serveKrishna

If it is true that Krishnas form and pastimes are eternal, whyarent they always visible to everyone?

I hide myself, by my my, from the foolish andunintelligent (25). Fools think that I can be covered bymy. I can never be covered. I am always fully cognizantof 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 themto become bewildered by duality (27).

How can they remove this bewilderment and come to recognizeKrishna as the Supreme?

One can become free from the delusion of duality byceasing to act according to desire and hate, behavingreligiously and thus eradicating his sinful reactions. Thenthey can serve Krishna with full determination (28).

Sometimes, due to intelligence, one desires to befreed from old age and death, and therefore takes refugein Krishnas service. He can also get free frombewilderment and become a devotee (29).

Those who thus surrender to Krishna can know Him,the Supreme Personality of Godhead, even at the difficulttime of death (30).


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Chapter EightAttaining 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 entity2. Adhyatma (the controller of body) is ones acquired nature3. Karma (work) is activity which generates a material body4. Adhibhuta (the material manifestation) is the constantly

changing world5. Adhidaiva (the supreme demigod) is the universal form6. Adhiyajna (the enjoyer of sacrifice) is Paramatma7. 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 willattain the supreme destination, for ones state of mind at thetime of death determines the destination attained in the next life(6). Therefore, throughout life one should practice rememberingKrishna by dedicating his mental and physical activities to the

Lords service (7). This will insure that one remembers Krishna atthe time of death, and thus attains this supreme abode (8).

Texts 9-13 Practicing Remembrance of Krishna throughMeditation

One may practice remembering Krishna by meditating on Him asthe wisest, oldest person, who is the controller and maintainer ofall, yet is smaller than the smallest and has an inconceivabletranscendental form beyond all darkness and brilliant like the sun(9). To facilitate this meditation one should practice fixing theprana in the topmost chakra (10), should renounce all sensegratification, especially sex life (11-12), and should chant 0m toremember the Supreme Personality of Godhead (13).

Texts 14-15 Practicing Remembrance of Krishna throughBhakti

Although this yoga practice is genuine, it is easier and moreeffective to remember the Lord through unalloyed love and


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devotion (14). Such bhakti-yogis achieve Krishna directly, andnever 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). Yogiswho pass in times of brightness may attain the Supreme, whilethose who pass in the times of darkness may not (24-26).

Texts 27-28 Supremacy of Bhakti in Attaining theSupreme

Bhakti-yogis, however, attain the Supreme regardless of theseexternal circumstances - for they are always fixed in devotion tothe Supreme (27) and thus automatically and effortlessly achieveall the results of jnana, yoga, and karma (28).


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Chapter NineThe Most Confidential Knowledge

Chapter eight concluded that bhakti is the best form of yoga. ChapterNine supplies the specific knowledge required for performing that mostconfidential yoga.

Texts 1-3 Introduction

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

Texts 4-10 Knowing Krishnas Unique Supremacy.

Full dedication to Krishna is possible when one understandsKrishnas unique supremacy.

Texts 4-5 Two philosophical points:

Everything is within Krishna, yet Krishna is not withineverything.

Everything rests upon Krishna, yet does not causeHim any burden.

Text 6 Illustrates these points with the example of skyand space

The atmosphere is contained within space, but all ofspace is not contained within the atmosphere. Similarlyeverything is within Krishna, yet Krishna is not withineverything.

Although the wind blows within the sky,8 the skydoes not blow away or move. Similarly everything restsupon Krishna, yet Krishna does not become affected orburdened.

Texts 7-10 More details on Krishnas supremacy

Everything destroyed merges into Krishna. Everythingcreated emerges from Krishna (7). Whether manifest orunmanifest, the entire universe is fully under His control(8) yet He is not directly responsible for the good and evildone therein (9). He remains neutral and simply sanctionsthe material energy to punish or reward the living entitieswith good or evil, as they deserve. (10)

8 Wind / atmosphere = vayu. Space / sky = akash.


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Texts 11-15 Duratmas, Mahatmas, and Others.

Texts 11-12 Duratmas

Without knowing Krishnas supremacy, one will foolishlymistake Him to be an ordinary living entity (11). He will

therefore lose all devotional inclination, be overwhelmedby the demoniac nature and achieve complete ruination(12).

Texts 13-14 Mahatmas

On the other hand, those who know Krishnas supremacycome under the protection of the divine nature (13) byconstantly engaging in His service.

Texts 15 Others

There are still others who neither fully reject Krishna, norfully accept Him. They are:

The monists - I am one with Krishna

The demigod worshippers - Krishna has becomemany

Worshippers of universal form - Everything isKrishna

Texts 16-25 The Faults of Indirect Worship

These three monists, demigod worshippers, and universal formworshippers - 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 directworshippers, even if they are not completely perfect, achievecomplete perfection by Krishnas grace (22). Therefore it isunwise to worship Krishna indirectly (23). Without directlyrecognizing Krishnas supreme position, one is sure to fall down(24).

In summary, indirect worship does not yield the sameresult as direct worship. Only the direct worshipper can achieveKrishnas 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-excellentresult. It is so simple, one needs only offer a flower or somewater (26). One can even offer the fruit of whatever he is already


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doing (27). The result he gains is liberation and realization ofKrishna (28).

The demigod worshippers work so hard and get only birthand death as a reward. The bhakta offers a little flower and getseverything. Is this fair? Krishna is fair and equal to all. He

reciprocates perfectly with everyone. He fully protects andmaintains His devotees because they fully depend on Himexclusively (29).

Even if the devotee is imperfect, Krishna counts him as asaint (30) and quickly purifies him (31). Even the disadvantagedor unqualified devotee will achieve Krishna by His mercy (32),what to speak of the qualified (33).Therefore, worship Krishnadirectly by always thinking of Him and serving Him. Thus youwill achieve the most confidential result of the most confidentialknowledge Krishnas personal association (34).


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Chapter TenThe Opulence of the Absolute

Having established that the supreme yoga, bhakti, is practiced byconstant remembrance of Him, in this chapter Krishna will teach ushow to remember Him when we see opulent, beautiful, and powerfulthings within this world.

Text 1 Introduction

Krishna continues enthusiastically speaking to Arjuna, Keeplistening carefully. I will now reveal more wonderful details to youabout my opulence.

Texts 2-7 Krishna, the Mysterious Origin of EverythingNot even the demigods and great sages can know Krishna fullybecause He is the origin of everything (2). In other words, theycannot know Sri Krishna as the unborn beginningless SupremeLord (3) because He is the origin of the qualities by which oneseeks to understand truth (4-5), and He is the source of thesages themselves (6). Therefore no one can understand Krishnaby conventional means. However, if one does understand thesemystic opulences of Krishna, he will become Krishnas devotee(7).

Texts 8-11 Bhagavad Gita Summarized in Four Verses9

One who knows Krishnas position as the Supreme source ofeverything becomes His pure devotee (8). Krishna becomes hislife and soul, and he speaks and hears about Krishna constantly(9). This attracts Krishnas mercy, which guides the devoteeback to Krishnas association (10), and destroys all Hisimpediments (11).

Texts 12-18 Arjunas Response

Arjuna accepts that Krishna is the Supreme Personality ofGodhead (12). Great sages confirm this (13) but Arjunaespecially accepts Krishnas own statements as truisms, since noone among demigods or demons can perfectly know theSupreme (14) only the Lord can fully know Himself (15).

9 Chatur-shloki bhagavad-gita


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Arjuna therefore requests to hear about Krishna directlyfrom Krishna. By hearing about Krishnas opulence one willalways remember Him (17), and thus relish great nectar (18).

Texts 19-42 The Opulence of the AbsoluteKrishna gives a partial list of His unlimited opulences (19),revealing Him to be the cause of everything (20). Texts 21-38present Krishnas opulences by showing Him as the chief of allqualities and personalities.

In summary, nothing great or small can exist withoutKrishna (39). There is no end to Krishnas opulence (40), foreverything opulent, beautiful, and powerful springs from but aspark of His splendor (41). Indeed Krishna supports andpervades the entire universe with a mere fragment of Himself(42).


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Chapter ElevenThe Universal Form

Texts 1-4 Arjunas requestBy hearing all Krishna has said, Arjunas illusion has beenremoved (1) and he understands that Krishna is the SupremePersonality of Godhead (2). He has heard that Krishna, whostands before him on the chariot, pervades and supports theentire universe10 (3). Now he requests tosee Krishna pervadingthe 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 inexistence within the universal form (7).Krishna then allows Arjuna to see this form (8-9), unlimited,

divine, and wondrous (11), more radiant than hundreds ofthousands of suns (12), and containing all of material existencein one place (13).

Filled with ecstatic wonder, Arjuna prays (14), I see in youall the demigods (15), unlimited arms, bellies, mouths, eyes, etc.(16) spread in all directions and blazing like the sun (17). Youare the Supreme Lord (18). The sun and moon are Your eyes(19).

Arjuna then sees kala-rupa, the terrible form of universaltime (20). Kala-rupa is being petitioned by the demigods andsages (21-22). It is a terrible, fearsome sight (23) unsettling andbewildering the mind (24), with blazing deathlike faces and awfulteeth (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 yourmission? (31)

Krishna, in the form of Universal Time, replies, Time I am.My mission is to destroy everything (32). I have alreadydestroyed all your enemies (33). Therefore fight, do your duty,

and become glorious as my instrument (34).

Texts 35-46 Arjunas Prayers

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

10 see 10.42


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should, for You are the Supreme God of Gods, the Cause of allcauses (37). You are the oldest and wisest, the shelter -transcendental and limitless. You pervade everything (38) andare 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 SupremeFather (43). Therefore I fall down before you, beggingforgiveness (44). My Lord, please withdraw this fearsomeUniversal Form and show me Your pleasant, four-armed VisnuForm. (45-46).

Texts 47-55 The Vision of Pure Devotees and Two ArmedKrishna

Krishna says I have shown you this universal form that no oneelse has ever seen (47). It cannot be glimpsed by any personaleffort (48). But this fearsome form has disturbed your mind.Therefore let the vision be over (49).

Krishna then showed Arjuna His transcendental four-armedform, and finally this original two-armed form, (50). Thisbeautiful form pacified Arjunas mind (51).

Krishna then revealed that this two-armed form is actuallymore rarely seen than the Universal Form (52). No endeavor canreveal this two-armed form (53). Only pure devotional servicecan reveal this most confidential, mysterious form (54). Only themost purified devotional service free from jnana and karma,executed without envy, can bring one to understand theSupreme Personality of Godhead, Syamasundara Krishna.


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Chapter TwelveDevotional Service

Texts 1-7 Supremacy of Devotional ServiceHaving experienced the Universal Form, Arjuna wants to clarifythat worship of Sri Krishna is superior to worship of the UniversalForm or the unmanifested Brahman (1). Krishna says, thosewho practice devotional service are the most perfect (2).

Those who worship the unmanifested will also reachKrishna eventually (4), but their path is very difficult andtroublesome (5-6). On the other hand, those who practicedevotional service have a simple and easy path, for Krishnapersonally delivers them (7).

Texts 8-12 How to Practice Devotional ServicePractice devotional service by always thinking exclusively aboutKrishna (8). If you cannot do this, practice doing it by followingsadhana (9). If you cannot engage your mind and intelligence inKrishnas service by sadhana, then engage your external sensesby working for Him (10). If you cannot dedicate your work toKrishna, continue doing your own work and offer the fruits toKrishna (11). If you cannot do even that, then you can prepareyourself for devotional service by cultivating knowledge. In thisway 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 helpeveryone because he has no false-ego or possessiveness. Evenif someone causes him distress, he remains equipoised andforgiving because he is internally satisfied in constant yoga withKrishna. All these good qualities result from his mind andintelligence being fixed on Krishna (13-14). He never causesdistress 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).


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Chapter ThirteenNature, the Enjoyer, and Consciousness

Text 1 Arjunas six questionsArjuna 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 isalso a second ksetra-jna, the Supersoul, who is the knower of all

fields. (3)Summarizing the philosophical conclusions of great sages,

especially of Vyasadevas Vedanta Sutra, Krishna explains thatthe field of activities (ksetra) consists of the gross and subtleelements, the senses, and sense objects. (6) Transformations ofthis field cause desire and hatred, happiness and distress, etc.(7)

Texts 8-19 Description of jnana (the process of acquiringknowledge) and jneya (that which is to beknown).

Jnana: Cultivation of the qualities described here is the realmethod of acquiring knowledge (8-12).

Jneya: The soul and Supersoul are the real objects to beknown. The soul is a type of Brahman that is eternal andsubordinate to the Supreme Brahman (13). The Supersoul is allpervading (14), transcendental (15), all-reconciling (16),undivided (17), and the source of all knowledge andenlightenment (18).

This science of ksetra, ksetra-jna, jnana, and jneya is mostfully understood by the Lords devotee (19)

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

All good and bad events (transformations) occur in matter(prakrti) (20), but the happiness and distress resulting from suchevents is caused by the purusas 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)


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The desire to enjoy forges the bond between purusa and prakrti(22).

There is a second type of purusa, the Supersoul, who isnever entangled like the ordinary purusa (23). Knowing thiscauses liberation (24). One can achieve this understanding

through various types of yoga (25), of which bhakti is easiest andbest (26).

Texts 27-35 Result of liberation through knowledge:realized vision

The realized person can distinguish spirit and mater in allcircumstances (27), and he sees the indestructible Supersoulalways accompanying all the indestructible living entities (28).Thus seeing the Supersoul everywhere, he acts in properknowledge and never degrades himself by pursuing the selfishdesires 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 isdistinct from the field of activity (31), never mixing with the body(32), just as the sky (space) pervades all things and is yetuncontaminated by them (33), or as the sun illuminates all thingsyet remains unaffected (34). Seeing in this way, one becomesliberated (35).


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Chapter FourteenThe Three Modes of Material Nature

Texts 1-2 Introduction to and glorification of ChapterFourteen

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 entitywith a physical body (3). Krishna is the father of all, for Heimpregnates nature with the seed-like souls (4).

Having appeared in the material world, What binds the soul andkeeps him there?

The three modes of nature bind the soul to matter (5).Goodness binds the living entity with attachment tohappiness- sukha, and knowledge - jnana (6). Passionbinds 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. Ifone 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 properunderstanding, we can understand that goodness dominates(11). We know that passion prevails over goodness andignorance when we observe greed, a strong desire toaccumulate, to begin new ventures, and to enjoy (12). Byobserving moroseness, laziness, and confusion, we know thatignorance 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.


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workers. Dying in ignorance leads to birth among theanimals (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 theSupreme Lord controls these modes (19). One who realizes thiscan 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 iscompletely neutral and detached from good and badtransformations of the modes (22-25).

How does one achieve this liberation (21)? By engaging inpure devotional service one can achieve Brahman liberation (26),and go beyond to realize Krishna, the source of Brahman (27).


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Chapter FifteenThe 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). Thistree is not real, it is a reflection of the real tree in the spiritualworld. It is impossible to fully understand the tree, but one cancut it down with the axe of renunciation. Then one must gobeyond the tree and surrender to the Supreme Person, fromWhom 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 materialpossessions can surrender and attain the supreme abode(5).

What are the characteristics of that supreme abode?It is beautifully self-luminous. Achieving that place, onenever leaves (6).

Texts 7-11 The Living Entitys Transmigration

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

Why dont we see this happening?Perhaps fools cannot see, but one trained in knowledgecertainly can (10), because their minds are clarified bypractice of yoga (11).

Texts 12-15 Appreciating Krishnas Position

Since the living entities are so enraptured in pursuit of sensegratification, how can they ever come to appreciate Krishna?

Enamoured with sense enjoyment, the living entity shouldcontemplate that such pleasures are impossible to relish with outthe light of the sun, moon, and fire, etc. all of which are Krishnasenergies. Krishna holds the earth together, from which


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vegetables grow, made tasty by His moonlight (13). Thepalatable dishes then prepared from these vegetables areindigestible without Krishnas energies of fire and air (14). In thisway, even the conditioned living entity can appreciate andrecognize Krishna.

Indeed, Krishna is the only source of happiness. Heprovides awareness of current experiences, remembrance ofprevious pleasant experiences, and forgetfulness of unpleasantones. Krishna also brings bliss to the transcendentalist bycompiling the Vedanta, supplying the knowledge through whichthe living entity achieves liberation (15).

Texts 16-20 Summary of Vedanta

Being the knower of the Vedas, Krishna now summarizesVedanta in three verses. First, one should know that there aretwo types of living entities: liberated and conditioned (16). The

Supreme Soul (Paramatma), is the master of both the liberatedand conditioned living entities (17) and is therefore the SupremePerson (18). One who knows without a doubt that Sri Krishna isthat Paramatma engages fully in devotional service (19). This isthe essence of Vedanta. Whoever understands it will becomeperfect (20).


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Chapter SixteenThe Divine and Demoniac Natures

Texts 1-5 Divine and Demoniac QualitiesKrishna lists the characteristics of saintly (1-3) and demoniacpeople (4). Saintly qualities lead to liberation. Demoniacqualities 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, anddishonest (7). They are atheists, saying that the world is unrealand 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 andpower (10). Their entire life is dedicated to obtaining sensegratification. They do not hesitate to secure money by unethicalmeans for acheiving this goal (11-12). Upon achieving wealth,they think it the result of their own hard work, not destiny ormercy. They plot to kill their enemies and become the perfect,powerful supreme enjoyer of heavenly delights (13-15).

Instead of enjoying heavenly pleasure, however, theirsinful activities take them to hell (16). Their hypocriticalreligious observances cannot save them (17) for they are

envious of God and saintly people (18). They are cast intodemoniac 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 andattains happiness and the supreme destination (22). To controland regulate these three demoniac qualities, one must follow thescriptural injunctions (23-24).


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Chapter SeventeenThe Divisions of Faith

Texts 1-6 Types of Conditioned FaithArjuna asks, You mentioned that those who disregard the Vedasand do not worship God become Demoniac. What about thosewho do some kind of worship, but also disregard the Vedas? (1)

If one does not follow the Vedas he will follow his naturalinstinct, which will be either in the mode of goodness, passion, orignorance (2). Thus his faith will be characterized by one ofthese three modes. (3) If one is in the mode of goodness, heworships demigods; if in passion, he worships demons; inignorance, he worships ghosts (4).

Such people disregard the Vedas due to laziness. Others,however, purposely go against the Vedas and perform terribleausterities out of lust and pride. Such persons are demons, forthey give pain to the Supersoul and all beings (5-6).

Texts 7-22 Symptoms of Conditioned Faith

One can determine the mode affecting ones faith by observingsymptoms in ones 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, followsVedic prescriptions (11)

Passion done for fruitive reward or pride (12)Ignorance done without faith, without Vedic prescription,

without prasad distribution, mantra chanting, andcharity to the priests. (13)

Austerity

Austerity has three aspects: Austerity of body , speech, andmind

Austerity of body showing respect to superiors, bycleanliness, simplicity, celibacy andnon violence (14)


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Austerity of speech truthful, pleasing, and beneficialwords (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 propertime 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 Ones Sacrifice,Austerity, and Charity

Analyzing the above information, one can see that the basiccharacteristic of religion in the mode of goodness is motivationfor purification, a sense of duty, and a desire to please the Lord.One can instill this mentality in ones sacrifice, austerity, andcharity by including in them the mantra, om tat sat reminding oneself that the goal of the religious activity is tosatisfy Visnu. (23)

Om helps one remember the Lord (24). Tat helps onebecome free from fruitive desires and attain liberation (25).Sat helps one dedicate the activity to the pleasure of the Lordand His devotee (26-27).

Religious activity not performed in the properconsciousness - 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 inthe sastra.


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Chapter EighteenThe Perfection of Renunciation

Chapter Overview

Texts 1-12 Summary of Chapters 1-6, Karma yogaTexts 13-44 Summary of Chapters 13-17, Jnana-yogaTexts 45-48 Purification through karma-yogaTexts 49-54 Purification through jnana yogaTexts 55-66 The Supreme Objective: Bhakti-yogaTexts 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 tyagameans to renounce the fruits of ones work, and sannyasameans to renounce both the fruits and the work itself. Someeven say that one should renounce religious duties in sannyasa.(2-3). Krishna, however, says that there are three types ofrenunciation (4), and that religious duties (as opposed to worldlyduties) purify the heart (5), and thus should not be given up. Oneshould perform them for purification without expectation offruitive result (6).

Three types of renunciationIgnorance - 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 renunciationis steady and unaffected by dualities like attachmentand 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 goodand bad reactions result from religious duties, one who workswithout desire for these fruits is not subject to them. He becomesliberated from all reaction (12).


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Texts 13-44 Summary of Chapters 13-17, Jnana Yoga

To more precisely explain the consciousness of one not bound bythe fruits of his actions, Krishna refers to Vedanta-sutra (13),which describes five factors participating in every action (14).

I. Adhisthan the placeII. Karta the doer (i.e. consciousness reflected in false-

ego)III. Karana the sensesIV. Cesta the effort, exerted by life airs to move the

bodyV. Daivi the sanction of God, or destiny

These five cooperatively perform every act both religious andirreligious (15). Therefore it is not intelligent to consider oneselfthe independent doer of ones actions (16). One who does not

foolishly think himself the sole cause of his fruits does notbecome enamoured by those fruits (17).

Action is motivated by the knower knowing the known. Inother words, activity is motivated by a person (knower)perceiving a desirable object/goal. Being thus inspired, action isthen carried out by the senses, with effort (work) exerted bythe 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 andenthusiasm, steady in both success and failure (26)

Passion works with fruitive desires, with greed, envy, andlack of cleanliness, not steady in both success andfailure (27)


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Ignorance obstinately goes against authority, lazy, dejected,procrastinates, cheats and insults others to achievesuccess (28)

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

Understanding

Goodness can distinguish right from wrong (30)Passion cant distinguish right from wrong (31)

Ignorance mistakes right for wrong (32)

Determination

Goodness unbreakable determination to achieve liberation bysense control (33)

Passion unbreakable determination to achieve sensegratification, 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 frombeginning to end. Arises from intoxication and sleep(39)

The modes of nature affect everyone in this world (40) and thuscreate 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 becomeperfect by following the duties prescribed to his varna (45), forthe Lords pleasure (46). As one should not take medicine


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prescribed to someone else, one should stick to his ownprescribed duties, and not try to take someone elses (47), evenif ones own duty appears difficult or defective (48)

Texts 49-54 Purification Through Jnana-yoga.

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

Texts 55-63 Pure Bhakti Yoga

Krishna says, one who has devotion to Me can properlyunderstand Me, and can enter My abode (55). I personallyprotect My devotee from all reactions and lead him directly to Mysupreme abode (56). Therefore, perform your duties in fulldependence on My protection (57). You will pass over allobstacles. If you do not, you will be bound (58). Your duty is tofight, and even if you try to abandon it the modes of nature willforce you to do it (59). If you do not follow My orders, you willfollow the orders of your lower nature, like a puppet (60). TheSupreme Lord is the master puppeteer (61). Therefore surrenderto Him utterly. By His grace you will attain the SupremeDestination (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): Alwaysthink of Me, become My devotee, worship Me, offer obeisances toMe, thus you will come to Me (65).

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

Give up those duties. Your only real duty is to surrenderexclusively to Me. Do only what I ask of you and nothing

else thus you will remain untouched by materialreactions. I will personally take care of you. Do nothesitate. Do not fear. (66)


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Texts 67-78 The Glories of Teaching and LearningBhagavad Gita

One should not teach Bhagavad-gita to anyone who is notaustere, devoted to Krishna, and engaged in His service, andespecially not to those who envy Krishna (67). One who teachesthe Gita to Krishnas devotees gets pure devotional service andreturns to Krishna (68). No one is more dear to Krishna than he(69).

Anyone who studies the Gita worships Krishna by hisintelligence (70) If he hears with faith and without envy, he willalso attain auspicious love of Godhead, and return to the spiritualplanets. (71).

Krishna asks if the Bhagavad-gita has freed Arjuna fromignorance and illusion (72). Arjuna replies that it has. He is nowprepared to follow Krishnas desire.

Sanjaya glorifies the Gita

Sanjayas hair stands on end (74), having heard the Gita bythe mercy of his spiritual master (75). He finds thrillingpleasure by remembering Bhagavad-gita (76). Again andagain he becomes struck with wonder and joy (77).

Bhagavad-gita began with Dhrtarastra asking what wouldhappen on the battlefield of Kuruksetra. Sanjaya now tactfullyanswers: Krishna and Arjuna cannot be defeated. You have nohope of victory (78).

bhagavad gita vihe outlines

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