Bhagavad-gétä

At a Glance

A Companion Study Guide

for Preachers, Teachers
and Students

Text by Narayani Devi Dasi

Illustrations by Satadhama Devi Dasi
Copyright 2007 by Narayani Dasi

All rights reserved

No part of this work may be reprinted in any form or by any

means reproduced without permission in writing from the
publisher.

All quotes from the Bhagavad-gita are from The Bhaktivedanta

Book Trust International.
 Dedication

To Çréla Prabhupäda, who desired that the

message of Bhagavad-gétä be spread to all people
of the world. As Lord Caitanya Mahäprabhu
desired,

yäre dekha, täre kaha ‘kåñëa’-upadeça

ämära äjïäya guru haïä tära’ ei deça

“Instruct everyone to follow the orders of Lord

Çré Kåñëa as they are given in Bhagavad-gétä
and Çrémad-Bhägavatam. In this way become a
spiritual master and try to liberate everyone in
this land.” (Cc. Madhya 7.128)
 Acknowledgements
The main inspirations for this book were my eternal spiritual master,
His Divine Grace A. C. Bhaktivedanta Swami Prabhupäda, and the holy
names that he kindly gave me: Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare
Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare. Srila Prabhupäda
desired to have a picture for each verse of the Bhagavad-gétä, and we
hope this book will help fulfill his cherished desire.
I am eternally grateful to Bhurijana prabhu for inspiring me to
study Bhagavad-gétä and to teach it to others through his VIHE. I am
very grateful to Çatadhäma Däsé, the artist who painstakingly drew the
pictures, despite hot summer Våndävana weather, ill health, and ever
changing residences with austere conditions. May Lord Kåñëa bless her
in her advancement in spiritual life. Kürma Rüpa Däsa did the design
and layout. Yaçodämayi Devé helped design the book, giving many
long hours of her time. Anurädhä däsé painted the pictures of Çréla
Prabhupäda. My son, Govinda Däsa helped with layout of the pictures
and my stepdaughter Vrinda helped with computer art.
During my writing retreats in Mäyäpur, Païcaratna, Saìkalpa, and
Dayaräma prabhus helped with accommodation and prasädam. Çeña
prabhu helped with residence in Våndavana and Mäyäpur.
Special thanks goes to the those who donated for the printing of the
book: Rädhä Jévan Däsa always supports these projects and I especially
appreciate his help. Sarvajïa Kåñëa däsa gives ongoing support for this
and future projects. Thanks go to Çrékaré devé däsé, Räjendranandana,
Pavamäna das, Praçänta devé däsé, Mädhavendra Puré and Lélä Mädhuré,
Tyäga Caitanya Däsa.
Vrajesvaré and Bhägavata däsés made a beautiful musical rendition
of selected verses. Govinda dä s also spent many long hours making an
interactive CD. Bhaktin Elena helped with graphics.
 Contents
Chapter One 11
Part One 13
Part One Summary 15
Part Two 17
Part Two Summary 19
Chapter Two 21
Part One 23
Part One Summary 25
Part Two 27
Part Two Summary 29
Part Three 31
Part Three Summary 33
Part Four 35
Part Four Summary 37
Chapter Three 39
Part One 41
Part One, Summary 43
Part Two 45
Part Two Summary 47
Part Three 49
Part Three Summary 51
Chapter Four 53
Part One 55
Part One Summary 57
Part Two 59
Part Two Summary 61
Part Three 63
Part Three Summary 65
Chapter Five 67
Part One 69
Part One Summary 71
Part Two 73
Part Two Summary 75
Chapter Six 77
Part One 79
Part One Summary 81
Part Two 83
Part Two Summary 85
Part Three 87
Part Three Summary 89
Chapter Seven 91
Part One 93
Part One Summary 95
Part Two 97
Part Two Summary 99
Chapter Eight 101
Part One, 103
Part One Summary 105
Part Two 107
Part Two Summary 109
Chapter Nine 111
Part One 113
Part One Summary 115
Part Two 117
Part Two Summary 119
Part Three 121
Part Four 123
Part Four Summary 125
Chapter Ten 127 Chapter Sixteen 197
Part One 129
Part Two 133
Part Two Summary 135
Part Three 137
Part Three Summary 139 Chapter Seventeen 207
Chapter Eleven 141
Part One 143
Part One Summary 145
Part Two 147
Part Two Summary 149 Chapter Eighteen 217
Part Three 151
Part Three Summary 153
Part Four Summary 157
Chapter Twelve 159
Part One 161
Part One Summary 163
Part Two 165
Chapter Thirteen 167
Part One 169
Part One Summary 171
Part Two 173
Part Two Summary 175
Chapter Fourteen 177
Part One 179
Part One Summary 181
Part Two 183
Part Two Summary 185
Chapter Fifteen 187
Part One 189
Part One Summary 191
Part Two 193
Part Two Summary 195
Part One 199
Part One Summary 201
Part Two 203
Part Two Summary 205
Part One 209
Part One Summary 211
Part Two 213
Part Two Summary 215
Part One 219
Part One Summary 221
Part Two 223
Part Two Summary 225
Part Three 227
Part Three Summary 229
Part Four 231
Part Four Summary 233
Part Five 235
Part Five Summary 237
Part Six 239
Part Six Summary 241
 Introduction
Bhagavad-gétä is the song of God, sung by Lord Kåñëa to His friend
and disciple Arjuna. We may sometimes wonder that if there is a God,
what would He look like? To answer all such speculations, Lord Kåñëa
came to this world 5000 years ago and showed everyone His beautiful
form and amazing pastimes. We may question, why would God want
to come to this mortal world?
About 500 years ago one king named Akbar asked the same
question of his minister Birbal who was a greatly learned scholar.
Birbal did not answer at once but waited for some time. One day the
king’s small grandson fell into a pond and was drowning. The king
quickly took off all his fine ornaments and clothes and jumped into the
water to save his small grandson. In the same way, Lord Kåñëa comes
here to speak words of wisdom that will save us from our anxieties
and sufferings in this world and to attract us to join with Him in His
eternal pastimes in the world of transcendence.
In Bhagavad-gétä, Kåñëa speaks not only to Arjuna, but to all
people in all countries, of all religions and for all times. Kåñëa claims

all of us, even the animals, as His own. In Bhagavad-gétä, Kåñëa shows
His concern for us by giving us advice how to live happily in this
world and beyond. Sincere seekers will find in Bhagavad-gétä eternal
principles of truth that illuminate life’s journey. Those who face great
challenges in life will find solutions to problems and great meaning
and purpose to life. Kåñëa’s words in Bhagavad-gétä give nourishment
for the mind, solace to the heart and help us to face life with renewed
enthusiasm and hope.
Within our present ISKCON society many of our artists who were
present at the time when our beloved spiritual master Çréla Prabhupäda
was on this earth are aware of a cherished desire which he expressed
to them. Çréla Prabhupäda wanted that his artists paint a picture
to illustrate each verse of the Bhagavad-gétä. In this book we have
endeavored to fulfill this desire of Çréla Prabhupäda. In some cases,
we have also included the purport of the verse within the picture.
We hope that the readers will enjoy reading each verse in poetic form
along with its illustration.

 tataù çvetair hayair yukte
mahati syandane sthitau
mädhavaù päëòavaç caiva
divyau çaìkhau pradadhmatuù

On the other side, both Lord Kåñëa and Arjuna,

stationed on a great chariot drawn by white horses,
sounded their transcendental conchshells. Bg. 1.14


 HOW TO READ THE PICTURES

In this book all the illustrations contain several lotus

flowers. Generally, there is a lotus flower at the top
or center of each illustration, and it has individually
named petals that indicate the main philosophical
themes of the chapter. The other lotus flowers in
the illustration, with numbered petals, illustrate the
chapter’s individual verses. A poetic rendition of each
verse appears on the page(s) following the picture.

10
 Chapter One

P
Part One
P r e pa r at i o n s fo r W a r
S i g n s of V i c t o r y

P
Part Two
B h a k ta V at s a l a
Arjuna’s Doubts
D e s t r u c t i o n of D y n a s t y

dhåtaräñöra uväca
dharma-kñetre kuru-kñetre
samavetä yuyutsavaù
mämakäù päëòaväç caiva
kim akurvata saïjaya

Dhåtaräñöra said: O Saïjaya, after my sons and the sons of

Päëòu assembled in the place of pilgrimage at Kurukñetra,
desiring to fight, what did they do? Bg. 1.1

11
12
 Chapter One, Part One

1 Dharmakñetra Kurukñetra 4 Just see Päëòavas’ army

a holy field indeed. full of heroic men
Dhåtaräñöra asked, “What will befall like Bhéma and Arjuna,
my sons of evil deed?” Viräö, Drupad, Yuyudhän.

With Kåñëa on Arjuna’s side 5 Dhåñöaketu is but one I list

No harm will ever come. who’s powerful in the fight.
My heart is full of anxiety Warriors will avowed assist
my sons will be overcome. to put the foes to flight!

2 Saïjaya spoke: “Your eldest son 6 Fighting men, great charioteers

has gone to see his teacher will now support His cause.
encouraging, ‘No compromise!’” In weapon-arts have trained for years,
his face of serious feature. so fierce and without flaws.

Duryodhona questions Drona: 7 Just see who’ll lead my men:

Now listen well
3 Why have you taught Drupada’s son for I will tell
since it had been foretold about the chief captains.
that he would kill you soon in battle
with knowledge you have told? 8 Bhéñma, Karëa, Açvatthämä
Who never will retreat,
Yourself and Kåpäcarya,
Who never have been beat.

13
9 So many heroes are prepared 14 Both Kåñëa and Arjuna
to fight unto the death. On chariot with horses white,
Their weapons now will not be spared with transcendental conchshells
for battle till last breath. proclaimed: “We will win the fight!”

10-11 With Bhéñma our protector, 15 Päïcajanya in Lord Kåñëa’s hand,

our strength is beyond all measure. Arjuna’s Devadatta,
To see Bhéma whose strength is less And Bhéma with his great Pauëòram
gives my heart greatest pleasure. Made Duryodhan’s heart shatter.

Support Grandfather Bhéñma 16-18 Yudhiñöhira blew Anantavijaya,

who leads our grand display. Nakula and Sahadev,
Stand firm in your positions! Inspired the rest to blow theirs too,
Let not your focus stray! all were warriors brave.

12 Bhéñma blew his conchshell, 19 The blowing of those conchshells

a loud and lionlike call, vibrating all around
great joy entered Duryodhana’s heart, did shatter the hearts of the Kauravas
but Bhéñma knew he’d fall. with their uproarious sound.

13 Tumultuous sounds then followed 20 With Hanumän on his flag

with powerful impact, Arjuna took up his bow,
as horns and bugles, trumpets, drums And spoke to Krsna with these words,
became at once compact. Observing the military show.

14
 Chapter One, Part One Summary

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

Concerned about the outcome of the battle, Dåtaräñöra asks
his secretary Säïjaya what his sons and the sons of Päëòu did
after arriving at the battlefield. Säïjaya describes the scene,
envisioned within his heart. Duryodhana has approached his
commander Drona with encouraging words, reporting their
advantage of many experienced generals and vast numbers
of soldiers. Suddenly Bhéñma and all their fighters blow their
conchshells, making a tumultuous sound.

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

Hanumän perched on Arjuna’s flag, Lord Kåñëa sitting
next to Arjuna, and the heart-shattering sound of their
transcendental conchshells all combine to announce the
imminent victory of the Päëòavas in battle.

15
16
 Chapter One, Part Two

21-22 O Acyuta please drive my chariot 27 On seeing all his relatives

between the armies here. compassion filled his heart.
I want to see with whom I’ll fight Then speaking to Lord Kåñëa,
for they are near and dear. how he did not want to start.

23 Let me now see those who’ve come 28 Arjuna said: To see my friends
Duryodhana to please before me now to fight,
rejecting peace they’ve come to fight my limbs aquiver, my mouth so dry,
our kingdom now to seize. as if it’s out of fright.

24 Säïjaya said: Lord Kåñëa drew 29-30 My body’s trembling, hairs on end.
the chariot inbetween Gäëòéva’s slipping from my hand;
the armies of both parties From future evil, my mind is reeling;
so everyone could be seen. I can no longer stand.

25 Amidst the armies of the world 31 If I kill all my relatives

Lord Kåñëa said, “Behold I’ll cause so much distress.
the Kurus all assembled here Nor do I want a kingdom now,
like Drona and Bhéñma bold. victory, or happiness.

26 Within the armies on both sides 32-35 O Govinda of what avail

Arjuna could clearly see are kingdoms without a friend.
all kinds of friends and relatives I shall not fight for all the worlds,
as many as could be. for pleasure will not send.

17
36 If we kill such aggressors 42 For those destroying tradition
such sin will give us pain. there will be no salvation.
O Kåñëa, O Mädhava, such evil deeds will surely be
no pleasure will we gain. the cause of devastation.

37-38 Although these men can kill their friends, 43 O Janärdana You know as well
their hearts so filled with greed, that disciplic successions always tell
why should we fight, since we can see destroyers of tradition surely dwell
the crime in evil deed? forever in a miserable hell.

39 In such great war we’ll surely see 44 How strange it is

destruction of dynasty, that we sinfully act
encouraging irreligion by killing our men,
for the entire family. To enjoy we react.

40 When irreligion enters 45 It is better for me

there’ll be pollution of our women, with no weapon in hand,
and then we’ll find a great increase to be killed by them,
of unwanted children. unresisting I stand.

Säïjaya said:
41 Unwanted population causes
hellish life for all. 46 Arjuna spoke and sitting down,
In such corrupt families his bow and arrows threw,
the ancestors will fall. his mind upset with dismal thoughts
and only grief he knew.

18
 Chapter One, Part Two Summary

3. Bhakta Vatsala (Verses 21-27):

Arjuna, the beloved friend of Lord Kåñëa, now orders
Acyuta, the infallible Supreme Lord Kåñëa, who
has become Arjuna’s charioteer, to place his chariot
between the two armies. Seeing all his friends and
relatives ready to fight against him, Arjuna spoke in a
voice overwhelmed with compassion,

4. Arjuna’s Doubts (Verses 28-38):

Hesitating to fight, Arjuna expresses his inability to
kill his relatives for several reasons: his compassion
for them, his fear of sinful reactions for his deeds,
and his realization of the futility of gaining pleasures
of heavenly or earthly kingdoms in exchange for
their lives.

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

Arjuna foresees the results of the end of a great
dynasty: unprotected women, unwanted children and
loss of family tradition. Throwing aside his bow and
arrows, he sits down, overwhelmed with grief.

19
20
 Chapter Two

P
Part One
Arjuna’s Doubts and Surrender
Soul is Eternal

P
Part Two
Q u a l i t i e s of S o u l
K ñ at r i ya ’ s D h a r m a

P
Part Three
B u d d h i -Y o g a
D e v o t i o n a l S e r v i c e L i b e r at e s

P
Part Four
Higher Taste
Samädhi
mäträ-sparçäs tu kaunteya
çétoñëa-sukha-duùkha-däù
ägamäpäyino ‘nityäs
täàs titikñasva bhärata

O son of Kunté, the nonpermanent appearance of

happiness and distress, and their disappearance
in due course, are like the appearance and
disappearance of winter and summer seasons.
They arise from sense perception, O scion of
Bharata, and one must learn to tolerate them
without being disturbed. Bg. 2.14

21
 Chapter Two, Part One
1-2 Lord Kåñëa said: Why do I see
you full of anxiety?
An Äryan who knows the value of life
is not tinged with impurity.
3 O Arjuna, such impotence
does not befit the wise.
Give up such petty weakness.
Have courage and arise!
4 O Madhusüdana,
how can I counterattack,
my gurus, Bhéñma, Drona,
even if they should attack?
5 Better if I go begging
and sit with stick and bowl,
than to live at the cost of lives
of such great souls.
6 Nor do we know
which option is best—
to win or lose
this mighty conquest.
23
7 Now I’m confused about my duty,
tell what’s best for me,
Your surrendered disciple;
to You I bend my knee.
8 I’m overcome with grief
which I cannot drive away,
even if I win a kingdom
with unrivalled sway.
Säïjaya said:
9 Arjuna being overwhelmed
while thinking of his plight,
then spoke his final words:
Govinda, I shall not fight!
10 Seeing Arjuna sad
as if bound for destruction,
Lord Kåñëa smiled at him
and began His instruction.
Lord Kåñëa said:
11 While speaking learned words,
why do you feel such dread?
A wise man laments not
For the living or the dead.
12 Never were these kings not living
nor even you, nor Me.
And in the future none of us
will ever cease to be.
The sober person knows:
13 As the soul constantly passes
through youthful body ‘til old age,
the soul at death will change his body
bewildered not at any stage.
14 Happiness and distress
are a temporary state
like winter and summer seasons.
Just learn to tolerate!
15 One who can tolerate
for spiritual realization,
24
undisturbed whether sad or glad,
achieves liberation.
16 The material body won’t endure,
so seers of truth do say,
while the soul will never change
and eternally will stay.
17 Now you should know—
that which pervades the body whole
is indestructible—
no one can kill the soul.
18 The eternal soul’s material body
will someday surely end.
Therefore, fight O Arjuna,
My disciple and My friend.
19 If one thinks the self the slayer
or one thinks the self is slain,
he does not know—for the self slays not
nor is he ever slain.
 Chapter Two, Part One Summary

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

Seeing Arjuna’s lamentation, Kåñëa encourages him
not to yield to degrading impotence, but to act with
courage. After giving some last arguments, full of
confusion and indecision, Arjuna accepts Lord Kåñëa
as his spiritual master and requests instruction.

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

Kåñëa’s first instructions explain how the body is
temporary and the soul eternal. Therefore Arjuna
should tolerate the happiness and distress which
naturally arise, since they are temporary and relate
to the body only. The soul lives on and cannot be
killed, therefore he should go on with his duty and
fight.

25
26
 Chapter Two, Part Two

20 For the soul there is no death, 25 Inconceivable to scientists,

nor does he ever come to be. the soul remains invisible.
Unborn, eternal, primeval, So for the body do not grieve,
not slain—forever free. for the soul is unchangeable.

21 How can a person knowing 26 Even if you think the soul

that the soul is unborn, still is born and always dies,
kill anyone with such knowledge still don’t lament, O mighty-armed—
or cause anyone to kill? for the soul, no one cries.

22 As someone puts on new clothing 27 For one who’s born is sure to die
when they become old, and after death will come.
the soul puts on new bodies, Therefore fight and do your duty!
when death makes old ones cold. Lamentation overcome!

23 The soul cannot be burned by fire 28 All beings were first unmanifest,
nor cut by any weapon, then manifest again,
nor wet by water or withered by wind, and then become unmanifest,
because it’s a spiritual atom. so why this lamentation?

24 The soul is unbreakable, insoluble, 29 Some see the soul as amazing;

not dried nor burned by flame, others describe him as such;
all-pervading, unchangeable, some hear of him as amazing,
eternally the same. but cannot understand him much.

27
30 The soul within the body 35 Your gurus and all generals
can never be killed. will think you’ve left from fear,
So not for anyone consider you insignificant
should you with grief be filled. and ruin your career.

31 As a kñatriya true you have to fight 36 Your enemies will describe you
for principled religion. most unkindly with disdain!
No better engagement there is for you! They’ll scorn your great ability!
No need for hesitation! What could be greater pain!?

32 When fighting comes true kñatriyas 37 Either you will win and get the earth
will ask for nothing more. or you’ll die and go to heaven.
For fighting for religious codes So get up now and fight with strength
will open heaven’s door. and great determination!

33 If you’ll not fight religiously, 38 Now rise and fight for fighting’s sake,
reaping sin and devastation, aloof to victory or defeat,
neglecting duties as a fighter, loss or gain, happiness or pain,
you’ll lose your reputation. and sin you’ll never meet.

34 The fighters will call you, “Coward!”

and constantly defame.
Dishonor now is worse than death,
to tarnish your good name!

28
 Chapter Two, Part Two Summary

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

The soul is never born, eternal, invisible,
inconceivable, and cannot be killed by any weapon.
Therefore Arjuna should not grieve, but fight.

4. Kñatriya Dharma (Verses 31-38):

Lord Kåñëa has explained to Arjuna that he should
not lament for the eternal soul, Thus, Kåñëa has
defeated Arjuna’s argument of refusing to fight on
the grounds of compassion. Now, Kåñëa has argued
from the opposite viewpoint. Arjuna was born as
a king and his duty was to fight to uphold law and
order in the state. By fighting, Arjuna would follow
his destined path in life and would also be true to
his nature. If he refused to fight, other kings would
misunderstand and think that he was a true coward.

29
 Chapter Two, Part Three

39 Now apply this knowledge I’ve related to you— 45 The Vedas speak of nature’s modes
work without fruitive gain— which always tend to bind.
for by working in such knowledge So free yourself, transcend these modes!
you’ll be free from karma’s chain. Leave anxieties behind!

40 In this work there’ll be no loss; 46 As one can serve all small wells’ needs
advancement will be clear, by going to a lake,
and by such progress you’ll be saved so Vedas’ purpose can be served
from life’s most dangerous fear. by acting for Kåñëa’s sake.

41 Those on this path are firmly fixed, The Vedas are like wells
resolute purpose is displayed; and Kåñëa is the ocean.
for those who are irresolute So worship Kåñëa’s lotus feet
intelligence is splayed. with love and devotion.

42-43 Less intelligent men do like to hear 47 Without the fruit you have the right
the Vedic words like flowers, to do your prescribed duty.
which recommend a sacrifice You’re not the cause of the results,
to attain some heavenly powers. nor should you leave your duty.

44 When sense enjoyment fills the mind 48 With evenness of mind,

and opulence does make one blind by success and failure not harassed,
determination one can’t find equipoised perform your duty,
for devotion to God within one’s mind. in such yoga be steadfast.

31
49 In devotion work for Me,
leaving fruits and you’ll be wiser.
One who wants to enjoy the fruits
Is certainly a miser.

50 By devotion you’ll be free

of good and bad while you’re alive.
It is the art of all work—
therefore for this yoga strive!

51 The wise take refuge in the Lord,

with devotion they do serve.
Renouncing fruits, beyond misery,
attain that state they do deserve.

52 When your intelligence is

from delusion’s forest freed,
chanting Kåñëa’s holy names,
Vedic rituals there’s no need.

53 Undisturbed by Vedic language,

always fixed in trance on Me,
following My orders,
you’ll remain in samädhi.

32
 Chapter Two, Part Three Summary

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

After urging Arjuna to follow the spirit born of his
nature, Lord Kåñëa combines knowledge of the soul
with work born of one’s nature to make: buddhi-
yoga or devotional service to the Lord. Leaving aside
allurements of elevation for temporary enjoyment
described in the Vedas, Arjuna is encouraged to
engage in devotion, which is never lost and which is
the real purpose of the Vedas.

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

Lord Kåñëa urges Arjuna to engage in devotional
service with detachment from the fruits. By taking
refuge in the Lord, great sages have attained
liberation.

33
 Chapter Two, Part Four

54 How will I know if one is fixed? 59 Yogés artificially stop senses

In which way will he talk? while material taste remains.
Somebody now may try to cheat, Devotees get a higher taste—
How will he sit and walk? automatically refrains.

55 Pure consciousness will manifest 60 A wise man finds his mind is sometimes
without material desire, snatched by senses strong.
when mind is satisfied in self, Although he tries his best,
alive in kértan’s fire. he cannot stop from doing wrong.

56 A sage of steady mind 61 One who uses senses for My work

for miseries sheds no tear, and always thinks of Me,
nor happiness feels good about, intelligence is steady,
freed of attachment, anger, fear. from his senses he is free.

57 He who for evil never laments, 62 While thinking of sense objects,

nor in happiness rejoice. attachment turns to lust.
Without attachment, firmly fixed, When lust develops to extreme,
perfect knowledge is his choice. then anger is a must.

58 As a tortoise within his shell 63 From anger next delusion,

withdraws his senses all, then memory confusion,
a wise man keeps his senses intelligence is lost,
far away from mäyä’s call. then material illusion.

35
64 One will achieve the Lord’s mercy 69 What is night for all beings,
by spiritual regulation, for the self-controlled is light.
thus controlling all his senses, What is light for all beings,
no attachment or aversion. for thoughtful sages is night.

65 For one who is absorbed in Me 70 As the ocean remains still

miseries are no longer. although into it rivers flow,
In such a happy state of mind, the sage is undisturbed despite
Intelligence is stronger. desires which come and go.

66 One’s whose mind is not on Me 71 A servant of Lord Kåñëa,

cannot have any peace. giving up sense desires,
When intelligence is uncontrolled, for ownership never aspires,
happiness will decrease. he alone real peace acquires.

67 As a boat on the water 72 The unbewildered soul

is by strong wind swept away, will follow the spiritual way,
so the mind which thinks of senses so even at the time of death,
can be easily carried away. will in God’s kingdom stay.

68 The senses cannot be stopped

by human endeavor,
but only by engaging
in Kåñëa’s service forever.

36
 Chapter Two, Part Four Summary

7. Higher Taste (Verses 54-63):

A transcendentalist knows that meditation on sense
objects while restricting the senses only leads to lust,
anger, delusion and ultimate falldown. Therefore,
he engages his senses in devotional service to Kåñëa,
thus gaining a higher taste.

8. Samädhi (Verses 64-72):

Engaging in Lord Kåñëa’s service by following the
regulative principles of freedom, one achieves the
Lord’s mercy, controls his mind and senses, becomes
fixed in samädhi and at the time of death enters the
kingdom of God.

37
38
 Chapter Three

P
Part One
K a r m a -Y o g a
S a c r i f i c e fo r V i ñ ë u

P
Part Two
Work as Example
The Ignorant and Wise

P
Part Three
W o r k fo r K å ñ n a
Conquering Lust

yajïärthät karmaëo ‘nyatra

loko ‘yaà karma-bandhanaù
tad-arthaà karma kaunteya
mukta-saìgaù samäcara

Work done as a sacrifice for Viñëu has to be

performed; otherwise work causes bondage in this
material world. Therefore, O son of Kunté, perform
your prescribed duties for His satisfaction, and in
that way you will always remain free from bondage.
Bg. 3.9

39
 Chapter Three, Part One
Arjuna asked:
1 O Keçava, why do you urge
me to engage in ghastly war,
if You think intelligence is better
than fruitive work by far.
2 Your words have now bewildered me,
so I have one request:
Please tell me decisively
what is for me the best.
Lord Kåñëa said:
3 Some men will realize the self
by philosophical speculation;
while others know the self
by work with adulation.
4 Sins will not go by stopping work
and making a big show.
Nor by renunciation only,
perfection can one know.
41
5 Being forced to work, all men are
by the modes helplessly caught,
cannot refrain from work,
not for a moment’s thought.
6 One who stops the senses’ work
pretending meditation,
deludes himself by such pretense,
and is lost to deviation.
7 But one who can control
the senses by the mind,
by using them in work with love
is of a superior kind.
8 Perform your prescribed duty
which is the best action.
You can’t maintain your body
by taking to inaction.
9 Just make your work a sacrifice
for Viñëu’s satisfaction.
Detachment you will gain
And freedom from reaction.
10 At creation’s dawn all men were born 15 Man’s duties are in Vedas told,
with sacrifice required, which come from God directly.
to give them greatest happiness Therefore the Lord is always found
and all things they desired. in sacrifice perfectly.

11 Do sacrifice of Hari näma! 16 If one does not do sacrifice

Being pleased with your austerity, such sinning gives no gain,
the demigods are nourished For one who enjoys senses
and rain down prosperity. lives totally in vain.

12 In charge of your necessities,

the demigods supply.
But he who like a thief enjoys,
the demigods defy.

13 The devotees from all sins are free

giving food to the Lord’s feet.
While those who eat for senses’ joy,
sin alone will eat.

14 All living beings subsist on grain

which is produced from rain,
and rain is born of sacrifice—
doing duty free from gain.

42
 Chapter Three, Part One, Summary

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

Arjuna expresses his confusion about whether
to renounce work or to work in devotion. Kåñëa
explains that premature renunciation may lead to
artificial meditation while maintaining material
desires. Better to work as a sacrifice for Viñëu, which
gives freedom from reaction.

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

In this age of Kali, the recommended sacrifice is
chanting of the holy names in saìkértana. It is given
in the Vedas, and by following this cycle of sacrifice,
one will receive all necessities of life.

43
 Chapter Three, Part Two
17 For one who’s taking pleasure
in self-realization,
to do his prescribed duty
has no obligation.
18 A self-realized soul will nothing gain
By doing prescribed deed,
Nor will he stop his work—nor help
From others does he need.
19 One should act without desiring
fruits of his activity,
for by such work one surely reaches
the Supreme Divinity.
20 Great kings like Janaka did work
and so attained perfection.
So you should work for duty’s sake
for public’s education.
21 Whatever acts a great man does
the common men will follow,
45
and standards set by his good work
the world will have tomorrow.
22 Within all the worlds three
there is no work for Me,
nor do I want anything,
yet I do work, though free.
23 Although I’m God, I show the world
the greatest humility,
I have to show the righteous way
for all men imitate Me.
24 If I shunned work, then all the worlds
would end in ruination,
destroying peace of everyone,
with unwanted population.
25 As ignorant perform their work
with greatest of attachment,
so learned men may also act,
leading others with detachment.
26 Let not the wise disrupt the minds
Of those attached to work.
Rather than stop, encourage them
to do devotional work.

27 Bewildered by material modes,

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

28 In knowledge of the truth, the wise

work not under senses’ spell.
Devotion and fruitive work—
the difference knowing well.

29 Though foolish ones, attached to work

are going the wrong track,
the wise should not unsettle them,
though knowledge they do lack.

46
 Chapter Three, Part Two Summary

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

Although self-realized souls have no duty, yet they
work to show an example to the world. Even Lord
Kåñëa acts to set the standards that the whole world
will follow.

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

Lord Kåñëa describes the ignorant worker who
thinks he does everything, unaware that it is simply
the modes of nature that force him to act. Yet Kåñëa
advises the wise man not to disturb him, but to
encourage him in acts of devotion.

47
48
 Chapter Three, Part Three
30 O Arjuna, just surrender,
Keeping Me in your mind’s sight,
Being selfless, without lethargy,
please get up now and fight!
31 One who does his duty faithfully
by following My instruction,
will free himself from karma’s chains
and see his sins’ destruction.
32 But envious ones who are
to His words disobedient—
are ignorant, befooled and doomed
to karma’s punishment.
33 One cannot free oneself
by false meditation.
For one must to himself be true.
What good is repression?
34 One should not follow senses’ call
for sense gratification,
since attraction and repulsion
block one’s self-realization.
49
35 Destruction while performing work
according to one’s modes,
is better than another’s work,
which great danger forebodes.
36 Arjuna asked: why do we act
sometimes most sinfully,
as if engaged by force,
even unwillingly?
Lord Kåñëa answered:
37 This world’s all-devouring,
sinful enemy is lust,
and when lust is unsatisfied,
then anger is a must.
38 As fire by smoke is covered,
or a mirror by dust,
or embryo by the womb,
different beings are covered by lust.
39 Thus consciousness is covered by
the enemy—lust’s desire,
which never can be satisfied
and burns us all like fire.

40 The sitting places of this lust

are intelligence, senses, mind,
which covers knowledge of the soul
and makes all people blind.

41 Thus one must always curb this lust

by senses’ regulation,
and slay this destroyer
of self-realization.

42 The senses are superior

to the body as a whole,
higher is mind, then intelligence,
but highest is the soul.

43 Thus knowing oneself higher than

senses, mind, intelligence material—
just conquer lust of lower self
by consciousness spiritual.

50
 Chapter Three, Part Three Summary

5. Work for Kåñëa (Verses 30-35):

One should faithfully follow Kåñëa’s instructions to
become free from sinful reactions and advance on
the path of self-realization. Otherwise, if one acts
according to the senses’ whims he will be punished
by the laws of nature.

6. Conquering lust (Verses 36-43):

Our greatest enemy is lust, which is sitting in
our senses, mind and intelligence. Therefore,
knowing the soul’s superiority to the lower self, one
should conquer lust by spiritual strength of Kåñëa
consciousness.

51
52
 Chapter Four

P
Part One

K n o w l e d g e of k å ñ ë a
K å ñ ë a S at i s f i e s E v e r y o n e
Part Two

P
A n a ly s i s of K a r m a
Karma-yo ga in Knowled ge
Part Three

P
S a c r i f i c e of K n o w l e d g e
Guru Gives Knowled ge

pariträëäya sädhünäà
vinäçäya ca duñkåtäm
dharma-saàsthäpanärthäya
sambhavämi yuge yuge

To deliver the pious and to annihilate the

miscreants, as well as to reestablish the
principles of religion, I Myself appear,
millennium after millennium. Bg. 4.8

53
54
 Chapter Four, Part One
Lord Kåñëa said:
1 The sungod learned this science from Me,
and he taught it to Manu.
Then Manu, mankind’s father
Taught it to his son Ikñväku.
2 Thus saintly kings in disciplic succession
got knowledge with realization.
But passing time destroyed the chain,
science lost by deviation.
3 Because you are My devotee
I tell you this ancient history.
Because you are My friend
you can understand its mystery.
4 Arjuna asked: How can it be
the sungod is older than You,
yet many millions of years ago
he was instructed by You?
55
5 Lord Kåñëa said, both you and I
have many births long passed.
I can remember all of them,
but you can’t think of the last.
6 Although unborn, without old age
which is far from the norm,
though lord of all, I yet appear
in my transcendental form.
7 Whenever and wherever there is
decline in true religion,
I come to bring true love of God
and stop all irreligion.
8 To save good people and kill
demoniac minds of all bad men,
to establish religious principles,
I come again and again.
9 Anyone who at his death 14 There is no work that affects Me,
My birth and acts does understand, nor do I want the fruit.
after his death does not come back, Nor will there be entanglement
but achieves My eternal land. for one who knows this truth.

10 Being absorbed in Me, 15 All liberated souls have worked like this
from attachment, anger, and fear free, since the start of creation.
purified by knowledge of Me, So think of Me and do your work
wise souls attained pure love for Me. and you’ll get liberation.

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

12 Men worship demigods,

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

13 According to nature’s modes and work

society’s divided into four.
Though I’m the creator, without a change
I am yet the nondoer.

56
 Chapter Four, Part One Summary

1. Knowledge of Kåñëa (Verses 1-10):

Kåñëa instructs Arjuna in the history of Gétä which
was spoken many millions of years ago to the sungod
and was later passed down in disciplic succession
to saintly kings. But the chain was broken, so Kåñëa
is now explaining the same knowledge to Arjuna
because he is a devotee and friend of Kåñëa. The
Lord appears in different ages to rectify lost religious
principles, to protect His devotees and to kill the
demons. One who understands His transcendental
nature and activities does not take birth again, but
attains pure love and goes back to Godhead.

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

As people worship Kåñëa, He reciprocates with them.
In the beginning, He created varëäçrama according
the work and qualities of human beings, yet He is
above it, since He has no desire for the fruits of work
in this world.

57
 Chapter Four, Part Two

16 Even wise men are confused to know 20 Ever satisfied and independent,
what’s action and inaction. no attachment in his mind,
Now I’ll explain what action is, he performs no fruitive action,
so you’ll get liberation. though doing work of any kind.

17 Good action is called karma, 21 Such a man of understanding acts

Bad deeds are called vikarma. with controlled intelligence and mind,
Yet one who works and thinks of Me without proprietorship,
Is receiving akarma. no reaction will bind.

18 One who sees inaction in action 22 Freed from duality, without envy,
and action in passivity, satisfied with any gain,
is always transcendental steady in success and failure,
though engaged in activity. he’s freed from karma’s chain.

19 One is known to be in knowledge

Who acts free of material desire,
Since all his fruitive action
Is burned up by knowledge’s fire.

59
23 One who works
but remains unattached
becomes transcendental,
since his knowledge is unmatched.

24 One absorbed in Kåñëa

in his spiritual constitution
attains the spiritual world
because of his spiritual contribution.

60
 Chapter Four, Part Two Summary

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

Krsna explains karma (pious work), vikarma
(impious work) and akarma (devotional work).

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

One who is absorbed in Kåñëa consciousness while
doing his work, unattached to the fruits, attains the
spiritual world.

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 Chapter Four, Part Three

25 Some worship demigods 30 All these sacrificers

with sacrificial fire, from all sins become clear,
while others offer sacrifice tasting sacrificial nectar,
to Supreme Brahman’s fire. attain the spiritual atmosphere.

26 Brahmacärés sacrifice 31 If one thinks that

the hearing and the senses, sacrifice can be neglected,
while gåhasthas sacrifice then in this life or after,
the objects of the senses. what joy can be expected?

27 Those who are interested 32 All these different sacrifices

in self-realization, are from Vedas created.
through the fire of controlled mind Knowing them as such
give the breath as oblation. you’ll become liberated.

28 Some give up possessions 33 Greater than sacrifice

In severe austerity, of possessions material
Others study Vedas, practice yoga, is sacrifice of work
Take vows in great sincerity. in knowledge spiritual.

29 Some will stop the breath 34 Approach a guru and learn the truth.
to remain in trance, inquire from him submissively
while others stop their eating And render your service,
so that they may advance. Since he has seen the truth decisively.

63
35 When you have learned 40 For the ignorant and faithless
about the truth divine no happiness will sprout,
you’ll know that everyone because for God and scriptures
is in Me and is Mine. they have the greatest doubt.

36 Even if you’re sinful, 41 One who has renounced

If you stay in Gétä’s boat, the fruits of action,
Crossing ocean of miseries, with doubts destroyed
Very easily you’ll float. is free from reaction.

37 As the blazing fire 42 Thus your doubts

Burns firewood into ashes, should be slashed by wisdom’s light.
So the fire of knowledge armed with yoga,
All reaction smashes. now stand and fight!

38 When you have enjoyed knowledge’s

transcendental fruit,
very soon you’ll hear
Kåñëa’s transcendental flute.

39 A faithful man, always absorbed

does make his senses cease,
and quickly attains
the supreme spiritual peace.

64
 Chapter Four, Part Three Summary

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

There are many sacrifices, both material and
spiritual, but the best is the sacrifice of knowledge
while working.

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

Just approach a guru who has seen the truth by
inquiring from him submissively and serving him.
You will gain knowledge that everything is within
Kåñëa and belongs to Him. A faithful man who
works for Kåñëa becomes free from sins, whereas the
doubting soul gains unhappiness. Therefore, Arjuna
is urged by Kåñëa to take the weapon of knowledge,
to stand and fight.

65
66
 Chapter Five

P
Part One
K a r m a -Y o g a i s B e s t
P r oc e s s of K a r m a -Y o g a

P
Part Two
S o u l , S u p e r s o u l a n d n at u r e
S u p e r s o u l M e d i tat i o n

bhoktäraà yajïa-tapasäà
sarva-loka-maheçvaram
suhådaà sarva-bhütänäà
jïätvä mäà çäntim åcchati

A person in full consciousness of Me, knowing Me

to be the ultimate beneficiary of all sacrifices and
austerities, the Supreme Lord of all planets and
demigods, and the benefactor and well-wisher of
all living entities, attains peace from the pangs of
material miseries. Bg. 5.29

67
 Chapter Five, Part One

Arjuna said: 5 One who knows the two paths

lead to the same goal,
1 First You say renounce, sees the paths as one
then work at Your behest. and sees things as a whole.
Now kindly tell me clearly
which of the two is best. 6 Renunciation without devotion
will make one simply bored.
Lord Kåñëa said: Devotees, being purified
Go quickly to their Lord.
2 Work and renunciation
are both good for liberation, 7 One who works in devotion,
but of the two, work in devotion to everyone is dear,
beats renunciation. controlling mind and senses,
reactions come not near.
3 Who neither hates
nor desires the fruits 8-9 Aloof from all his senses
is liberated even while asleep,
in all his pursuits. a devotee thinks of Krsna
within himself so deep.
4 Ignorant people see in the two paths
a different trend, 10 One who gives his work’s fruits
but wise men see them both leading to the Supreme Power,
to the selfsame end. is like a lotus leaf—
unaffected by a shower.

69
11 The yogis abandon
all material aspiration,
act with body, mind, intelligence
for purification.

12 One who gives his fruits to Me

attains unending peace.
For one who wants to have the fruits,
reactions never cease.

70
 Chapter Five, Part One Summary

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

Again confused, Arjuna asked which is best:
renunciation or work in devotion. Lord Kåñëa
answers that although both are good for liberation,
devotional service is best.

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

One who works in devotion to Kåñëa attains peace,
whereas One who is greedy for the fruits becomes
entangled.

71
 Chapter Five, Part Two

13 When one controls his nature, 18 Seeing Supersoul in hearts

no work he creates, like television,
and happily he resides the sage sees all
in the city of nine gates. with equal vision.

14 The master of the body, 19 With mind in equanimity,

of material work not creator, beyond both birth and death,
nor creating any fruits— he’s flawless like Brahman
all is done by material nature. living in Brahman with every breath.

15 The Lord is not responsible 20 Without joy for something pleasant

for sinful acts or pious, nor unhappy for the unpleasant,
yet everyone’s bewildered intelligent, knowing the science of God,
by ignorance, causing crisis. he is always transcendent.

16 When knowledge enlightens one, 21 Without attraction to material pleasure,

ignorance destroyed in every way, in trance, enjoying spiritual pleasure,
this knowledge lights up everything, concentrating on the Supreme,
as sun lights up the day. his pleasure is without measure.

17 When one’s intelligence, mind, faith, 22 Material senses’ pleasures

are fixed in the Supreme state, later pierce with misery’s dart,
cleansed of all misgivings, pleasure which is quickly ending
on liberation’s path proceeds straight. sages never will take part.

73
23 When the senses agitate, 29 Knowing Me as Lord of planets,
one responds with toleration, purpose of all austerities,
one remains happy in the state well-wisher of all living beings,
of self-realization. gains freedom from all miseries.

24 When one’s happiness is internal

one rejoices within,
the Supreme he will attain,
now illumined from within.

25 Beyond duality and doubt,

working for mankind’s salvation,
being freed from all sins,
he soon gets liberation.

26 Free from anger and material desires,

always striving for perfection,
the pure devotees quickly move
in the Supreme Lord’s direction.

27-28 Controlling senses, mind and breath,

in Supreme meditation,
free from desires, fear and anger,
one achieves liberation.

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 Chapter Five, Part Two Summary

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

As the soul desires, the Supersoul sanctions and
nature supplies. The Supersoul is therefore not
responsible for the reactions that come, as it is a
matter of ignorance or knowledge of the conditioned
soul that makes a difference. Knowledge is like the
sun which lights up the heart.

4. Supersoul Meditation (Verses 17-29):

One who meditates on the Supersoul as the best
friend, the Lord of all planets, and the purpose of all
austerities, enjoys happiness within and freedom
from all miseries.

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76
 Chapter Six

P
Part One
N e o p h y t e t o A d va n c e d Y o g é
R e g u l at i o n s of Y o g a

P
Part Two
H i g h e r L e v e l s of P r a c t i c e
S u p e r s o u l R e a l i z at i o n
Part Two
U n s u cc e s s f u l Y o g é
Topmost Yogé
yoginäm api sarveñäà
mad-gatenäntar-ätmanä
çraddhävän bhajate yo mäà
sa me yuktatamo mataù

And of all yogés, the one with great faith who

always abides in Me, thinks of Me within himself,
and renders transcendental loving service to Me—
he is the most intimately united with Me in yoga
and is the highest of all. That is My opinion.
Bg 6.47

77
 Chapter Six, Part One

1 One who works with detachment 7 With mind controlled, linked with Supersoul,
is a mystic true. one will attain tranquility.
No need to give up everything distress and happiness, heat and cold,
and no work does he do. he sees with true equality.

2 To link with the Supreme 8 When satisfied by knowledge

is yoga and renunciation. and full realization,
To be a yogi he must renounce stones and gold are just the same
sense gratification. by his calculation.

3 A neophyte must do his work 9 An even more advanced yogé

To practice yoga eightfold; we will find,
Whereas one who has achieved success who sees the friends and enemies
Need not work—so it’s told. with an equal mind.

4 One has attained to yoga by 10 With mind fixed on Supersoul,

renouncing material affinity, alone in a place secluded,
not acting for the senses, the yogé’s mind is then controlled,
nor in any fruitive activity. and in no way deluded.

5-6 For one of controlled mind, 11-12 With deerskin upon kuça grass
his mind as friend is best, one can yoga practice start,
since the uncontrolled mind controlling mind and senses,
of enemies is greatest. purifying the heart.

79
13-14 The yogé stares at nose’s tip—
his posture like a pole,
no fear, no sex, with mind on Me,
making Me life’s highest goal.

15 With action, body, mind controlled,

one will reach the Lord’s abode,
the highest of all places,
giving up the material road.

16-17 For one whose eating, sleep and work

and pleasure regulated,
by yoga practice constantly
all pains are mitigated.

18 When the yogé practices yoga,

disciplining mental activity,
meditating on Supersoul,
he attains yogic divinity.

19 As a lamp’s flame in a windless place

has no fluctuation,
the yogé with controlled mind
remains steady in his meditation.

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 Chapter Six, Part One Summary

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

A neophyte on the eightfold yoga path must do
his work while practicing yoga, while an advanced
practitioner may cease from materialistic work. As
one advances on the path, he sees material loss and
gain as well as different friends and enemies with an
equal mind.

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

To practice yoga one must go to a secluded place,
control the mind and senses, sit in yogic äsanas,
fixing the mind on the Supersoul in the heart. He
must be regulated in eating, sleeping, working
and recreation and remain always steady in his
meditation.

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 Chapter Six, Part Two

20-23 When one can see the highest Self 28 Steady in the Self,
in joyous meditation, in unlimited happiness,
no miseries will trouble him, free from material dust,
being freed of contamination. in touch with Supreme consciousness.

24 One should practice yoga 29 When the yogé sees all beings,
with faith, determination, within them he sees Me,
controlling senses—God will help, and everyone in Me,
seeing your dedication. everywhere does he see Me.

25 Gradually, with full conviction, 30 For one who sees Me everywhere,

step by step one should advance, and everything in Me,
with mind fixed on the Self alone, I am never lost to him,
completely in a trance. nor is he ever lost to Me.

26 Whenever the mind wanders 31 The perfect yogé truly knows

one must bring it quickly back, that the Supersoul is Me.
controlling it completely He worships Me and always
and keeping it on track. Remains with Me.

27 One whose mind is peaceful, 32 The perfect yogé sees all beings
fixing it on Me within, with equal vision,
attains the highest happiness, whether happy or distressed,
and he is freed from sin. whatever the transition.

83
33 Arjuna said, “This yoga seems
to me impractical.
The mind is so unsteady,
to control it is impossible!

34 For the mind is restless, turbulent,

obstinate, very strong,
and harder than to catch the wind—
it can’t be tamed for long!

Lord Kåñëa spoke:

35 To curb the restless mind

is a difficult achievement,
but it is possible
by practice and detachment.

36 For one whose mind is uncontrolled

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

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 Chapter Six, Part Two Summary

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

As one advances in his trance of meditation on
Supersoul, he achieves the highest happiness, in
touch with the Lord within. From where the mind
wanders, the yogé must always bring it back under
control.

4. Supersoul Realization (Verses 28-36):

Constantly meditating on the Supersoul within,
the yogé perceives the Supersoul within all living
beings. In such a state of divine love, he is never lost
to Kåñëa. He sees Kåñëa as Supersoul in all beings.
Arjuna declares the yoga system to be impractical for
him since the mind is so restless. The Lord explains
that it is possible to control the mind by practice and
by detachment.

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 Chapter Six, Part Three
Arjuna Inquired:
37 What happens to the yogé
who begins self-realization,
but later leaves to enjoy again?
What is his destination?
38 Does such a man, like riven cloud,
deviated, only perish?
Not material, nor spiritual,
no shelter does he cherish.
39 Now I have told You, Kåñëa
Of everything I doubt.
Except for You no one is there
who can factually take it out.
Lord Kåñëa spoke:
40 My devotee is auspicious and
will never meet destruction.
One who does good, My friend
is never covered by corruption.
87
41 The unsuccessful yogé
will enjoy so long in heaven.
Then born again from wealthy men,
Or the son of a Brahmin.
42 Or if he’s really fortunate
he’ll take his birth again
in a family of devotees
who are rarest among men.
43 On taking such a birth
he again will get the chance
to make much further progress.
To success he will advance.
44 Through practice in his previous life
he seeks the yoga system,
beyond the Vedic principles,
he leaves materialism.
45 After many, many births
of sincere yogic endeavor,
the yogé finally achieves
the supreme goal forever.

46 A yogé is higher than a karmé,

And higher than a jïäné,
And higher than ascetic too—
So always be a yogé!

47 The yogé who will think of Me,

with faith and spiritual love,
is close to Me in yogic bond.
Of all yogés he’s above.

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 Chapter Six, Part Three Summary

5. Unsuccessful Yogé (Verses 37-45):

Arjuna asks what is the destination of the
unsuccessful yogé. Kåñëa explains that the yoga
practice is never lost and his next birth will be in
a rich or pious family, or if he is very fortunate,
in a family of devotees of the Lord. He is naturally
attracted to the yogic principles and tries to advance
further to achieve complete success.

6. Topmost Yogé (Verses 46-47):

The yogé is higher than the karmé, jïäné and ascetic.
But of all yogés, the devotee who is intimately
connected with Kåñëa, always meditating on Him in
transcendental faith and loving service is the highest
of all.

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 Chapter Seven

P
Part One
Kåñëa isSupreme
Kåñëa is the Essence

P
Part Two
The Impious and Pious
Demigod Worshippers and Impers onalists
Freedom from Bewilderment

raso ‘ham apsu kaunteya

prabhäsmi çaçi-süryayoù
praëavaù sarva-vedeñu
çabdaù khe pauruñaà nåñu

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

the sun and the moon, the syllable oà in the Vedic
mantras; I am the sound in ether and ability in
man. Bg 7.8

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 Chapter Seven, Part One
Lord Kåñëa spoke:
1 O Arjuna please hear how
with mind attached to Me,
by practicing yoga free from doubt
you can know everything of Me.
2 Now I shall tell you knowledge
of everything complete,
both material and spiritual,
which cannot be beat.
3 Of many thousands among men
one may try to become free,
and of those who are free,
few know the truth of Me.
4 Earth, water, fire, air, ether,
mind, intelligence, false ego—
my material energies created,
but yet they are separated.
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5 Besides this inferior nature,
is a superior energy of Mine,
who are all living beings,
who struggle, though they’re divine.
6 Of all material and spiritual
you should know for certain,
that I’m its dissolution
as well as its origin.
7 No truth is above Me,
of all beings I’m the head.
All things do rest on Me
as pearls strung on a thread.
8 I am the taste of water,
of sun and moon the light,
Oà in Vedas, sound in ether,
and all of man’s might.
9 I am fragrance of the earth,
and the heat in fire,
the life of all that lives,
and all penance ascetics do desire.
10 Know that of all living beings
I’m the original seed,
intelligence of the wise, and power
of men of mighty deed.

11 I am the strength of strong men

with no passion or desire,
I am sex life in marriage,
with a sacrificial fire.

12 All the modes of nature

are My energy material,
yet I am independent
and completely spiritual.

13 Deluded by the modes,

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

14 These modes belong to Me,

so they’re difficult to flee.
Just surrender unto Me;
easily cross it and be free.

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 Chapter Seven, Part One Summary

1. Kåñëa is Supreme (Verses 1-7):

Out of many millions of men, hardly one will
know Kåñëa as the supreme truth, from whom all
energies—material and spiritual—emanate.

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

One who knows that Kåñëa is the essence of all
elements—the taste of water, the light of sun and
moon, etc.—surrenders to Kåñëa and easily gets free
from the modes of nature. Others remain struggling
in ignorance of Kåñëa.

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 Chapter Seven, Part Two

15 Those who will not worship Me 20 Those who worship demigods,

are lower than a fool, minds filled with material desire
materialistic, atheistic, follow all the rules and regulations
learning nothing in their school. for the fruit to which they aspire.

16 Four kinds of pious men 21 As Supersoul in one’s heart,

surrender unto Me— I make his faith steady,
distressed, the poor, inquisitive, so he can devote himself
searching knowledge about Me. to his favorite deity.

17 Of these, the one in knowledge, 22 With such a faith, he worships

always serving Me, and obtains his every need,
is best of all—to him I’m dear, but actually these benefits
and he is dear to Me. are from Me alone, indeed!

18 Though all these souls are great, 23 Less brainy men like demigods,
the one in knowledge is above, who give fruits temporary.
united with Me in service, But My devotees worship Me
in transcendental love. Reaching My place extraordinary.

19 After many births of knowledge, 24 Foolish men who know Me not

one surrenders to My care, think I’ve assumed this form.
knowing Me the cause of all. They do not know My spiritual nature,
Such a soul is very rare. changeless, beyond the norm.

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25 For the foolish among men 30 One who knows I’m behind sacrifice,
I stay covered by Mäyä’s curtain. the universe, demigods all—
They don’t know I’m infallible can understand and know Me
and unborn for certain. even when he hears death’s call.

26 As Supreme Lord I know everything—

future, present, past as well.
I know all living beings,
but of Me no one can tell.

27 O Arjuna, all living beings

are born into delusion,
by dualities of desire and hate,
overcome with illusion.

28 One who has acted piously,

whose sins have reached cessation,
freed from all dualities,
serves Me with determination.

29 Intelligent souls who serve Me well

desiring liberation,
are in Brahman, full well knowing
all worldly and spiritual manifestation.

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 Chapter Seven, Part Two Summary

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

Impious men—fools, materialistic, bewildered scientists,
atheists—do not surrender to Kåñëa. Pious men—when
distressed, in need of money, or inquisitive, searching for
truth—worship Kåñëa. The wise man is best since he serves
Kåñëa in knowledge

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

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

5. Freedom from Bewilderment (Verses 26-30):

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

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 Chapter Eight

P
Part One
Arjuna’s Questions
Remembering Kåñëa
Yo ga-Miçra Bhakti

P
Part Two
pure devotional service
m at e r i a l a n d s p i r i t u a l w o r l d s
devotional service includes all

anta-käle ca mäm eva

smaran muktvä kalevaram
yaù prayäti sa mad-bhävaà
yäti nästy atra saàçayaù

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

remembering Me alone, at once attains My nature.
Of this there is no doubt. Bg 8.5

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 Chapter Eight, Part One,
Arjuna inquired:
1-2 Of Brahman, self, demigods, and work
I wish to know the truth.
Where is the Lord of sacrifice?
At death—how can we know You?
Lord Kåñëa replied:
3 The living being is Brahman,
his self his eternal nature.
Karma is action to gain
a body of material feature.
4 The universe is the Lord’s own form;
always changing material nature;
and I am the Supersoul
in the heart of every creature.
5 One at death remembering Me,
from his body going out,
at once attains My nature.
Of this there is no doubt.
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6 Whatever one will think of
when his body he will quit,
that thought will always stay with him
and he will attain it.
7 Always think of Me as Kåñëa,
while you stand and fight.
With your mind attached to Me,
you’ll attain Me with delight.
8 One who never deviates
and always thinks of Me,
by chanting Hare Kåñëa,
is sure to reach Me.
9 The Lord is oldest, knows it all,
smaller than the small,
maintainer, an effulgent person
transcendental to all.
10 Raising life air between the eyebrows,
one who at the time of death,
remembers Kåñëa only
goes to Him with his last breath.
11 Persons learned in the Vedas,
saying “Oà”, who are great sages,
enter into Brahman,
and are celibate through the ages.

12 One is fixed in yoga,

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

13 Being fixed in yoga practice,

chanting Kåñëa’s name or Oà,
one who thinks of Kåñëa, leaves this world,
to the eternal world goes home.

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 Chapter Eight, Part One Summary

1. Arjuna’s Questions (Verses 1-4):

Arjuna asks Çré Kåñëa about Brahman, the self, the
demigods, fruitive work, the Lord of sacrifice and
how to remember Kåñëa at the time of death. Lord
Kåñëa answers the first seven questions.

2. Remembering Kåñëa (Verses 5-9):

Kåñëa recommends that Arjuna fight and at the same
time think of Him. Çréla Prabhupäda explains that the
easiest way to think of Kåñëa is to chant Hare Kåñëa.

3. Yoga-miçra Bhakti (Verses 10-13):

Yogés may think of Kåñëa at the time of death, chant
oàkära, practice controlling the breath and raising
the life airs to the top of the head. Then they may go
to Kåñëa.

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14 For one who always thinks of Me 19 Again, again the day will come
I’m easy to obtain. and all beings will evolve,
Always serving Me with pleasure, but then again the night will come
no material desires remain. and they will all dissolve.

15 Kåñëa’s devotees never return 20 Yet there is a spiritual world

to this fleeting world of pain. which is never diminished,
Enjoying highest happiness, beyond creation or destruction,
there is no greater gain. when all these worlds are finished.

16 Within this universe, high to low 21 That world is called infallible,

it’s a miserable place. where there is never lack.
But one who comes to stay with Me, And one who goes to My abode
no birth or death will face. will never come back.

17 A thousand ages all combined 22 The Lord who lives in His abode,
will make Brahmä’s daylight. by devotion one can attain,
A thousand ages more will make and yet He’s all-pervading,
Lord Brahmä’s dark night. within Him all things remain.

18 When Brahmä’s day is manifest 23 Now hear from Me the different times
all beings come alive. which I will now explain,
But then again they all will die by which one comes back to this world
when his night will arrive. or in the spiritual world remains.

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

25 Those who leave during the smoke,

or go up to the moon,
in black fortnight, sun in the south
will come back very soon.

26 While passing from this world,

in the day or darkness black—
in day one never comes again,
in darkness one comes back.

27 Devotees who know these two paths

are never in confusion.
So always fix yourself
in loving devotion.

28 From Vedic study, sacrifice, charity,

knowledge, all results one will receive—
if one just takes to bhakti—
My abode he will achieve.

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 Chapter Eight, Part Two Summary

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

Since this world is temporary and miserable,
mahätmäs always think of Kåñëa and go to Him,
never to return to this world.

5. Material and Spiritual Worlds (Verses 17-22):

This material world is created and destroyed
again and again. Thus here all beings live and die
repeatedly. But transcendental to this is the spiritual
world from which no one returns.

6. Devotional Service Includes All (Verses 23-28):

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

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 Chapter Nine

P
Part One
King Of Knowled ge
A c i n t ya -B h e d ä b h e da T at t va

P
Part Two
Devotees And Nondevotees
Universal Form

P
Part Three
Demigod Worshipers And Devotees
Pure Devotional Service

mahätmänas tu mäà pärtha

daivéà prakåtim äçritäù
bhajanty ananya-manaso
jïätvä bhütädim avyayam

O son of Påthä, those who are not deluded, the great souls, are
under the protection of the divine nature. They are fully engaged
in devotional service because they know Me as the Supreme
Personality of Godhead, original and inexhaustible. Bg 9.13
satataà kértayanto mäà
yatantaç ca dåòha-vratäù
namasyantaç ca mäà bhaktyä
nitya-yuktä upäsate

Always chanting My glories, endeavoring with great

determination, bowing down before Me, these great souls
perpetually worship Me with devotion. Bg 9.14

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 Chapter Nine, Part One
Lord Kåñëa spoke:
1 O Arjuna, because
You’re never envious
I shall speak a truth mysterious,
saving you from miseries most treacherous
2 This knowledge is most pure,
of all education the king,
religion’s perfection, the path of joy,
gives realization everlasting.
3 Those who are not faithful
as they traverse this path
return to repeated
birth and death.
4 In My form unmanifest
I pervade the universe.
Although all are in Me,
I am not in all things diverse.
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5 Yet all are not in Me.
Behold My mystic manifestation!
I maintain all; I’m everywhere,
yet My self is the source of creation.
6 As the mighty wind rests always
in ethereal space,
all beings rest in Me.
They’re always in their place.
7-8 Again and again
by My will there is creation.
Again and again
There is annihilation.
9 All this work does not bind Me
as I have spiritual engagement.
Yet in this world I’m neutral
as if full of detachment.
10 This great material nature
is under My direction
producing all beings
in creation and destruction.

114
 Chapter Nine, Part One Summary

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

The Lord promised to speak the most elevated
confidential spiritual knowledge to Arjuna because
he is not envious. This knowledge is joyful, the
perfection of religion. Those who do not accept the
path of devotional service return to the path of birth
and death.

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

Although Lord Kåñëa is present everywhere in His
unmanifested form, He is always enjoying in the
spiritual world. Although creation and destruction
happen according to His will, He is not attached to it.

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 Chapter Nine, Part Two

11 Fools always deride Me 15 Indirectly do others worship Me,

when I descend as human being, as the universal form,
ignorant of My spiritual nature, or as the supreme one,
My control of everything. or in any demigod’s form.

12 For such bewildered souls, 16 The ritual am I, and I only

of atheistic philosophy, the sacrifice, the offering and oblation,
whatever they may desire the healing herb, the butter,
will end in catastrophe. fire, and spiritual vibration.

13 Those undeluded mahätmas 17 Of this universe I am the father,

work under divine protection, mother, support and grandfather.
engaged in My devotional service, I am wisdom’s object, oà in the Vedas,
knowing Me as the Lord in perfection. the Åk, Säma, Yajur Vedas.

14 Always chanting My glories, 18 I am the goal, sustainer, master, witness,

serving with determination, abode, refuge, and dearest friend indeed.
bowing down before Me, I am everything’s basis, creation and end,
worshiping Me without cessation. the resting place and eternal seed.

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

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 Chapter Nine, Part Two Summary

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

Atheistic men deride Kåñëa’s form and reap the
results of frustration in all endeavors. Devotees,
however, take shelter of Kåñëa’s internal potency,
always chanting, worshiping and serving Kåñëa with
determination. Still others worship Kåñëa indirectly
in the universal form, as the demigods, or as the
supreme Brahman.

4. Universal Form (Verses 16-19):

Lord Kåñëna is all aspects of the worship of the
universal form: the mantras, the goal, the Vedas, the
support, mother, father, witness, beginning and end,
immortality and death personified.

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 Chapter Nine, Part Three

20 By sacrifice to the demigods

one worships Me indirectly.
After reaching Indra’s planet,
he enjoys perfectly.
21 So enjoying for years
on the planets of heaven,
tasting fleeting happiness,
they come to earth again.
22 For those who worship Me
without deviation,
I protect whatever they have
and give them self-realization.
23 Whatever one gives to other gods
is really meant for Me.
Demigods give Me all they get,
but this—one does not see.
25 The demigod worshippers will live with the same;
those who worship ghosts, with ghosts will be;
ancestor worshippers, with ancestors will live;
and those who worship Me will live with Me.
Chapter Nine, Part Three Summary
5. Demigod Worshippers and Devotees
(Verses 20-25):
Demigod woshippers attain flickering heavenly
happiness, only to return to suffering on this earth.
The devotees, however, are always protected by the
Lord, who provides their every need. Those who
worship demigods go to demigods, but devotees go to
Kåñëa.

24 I am the object of your sacrifice,

the only enjoyer of all.
Those who deny My spiritual nature—
certainly they must fall.

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 Chapter Nine, Part Four

26 If one offers Me 30 Even if sometimes

a leaf, fruit, water or flower, My devotee does wrong,
I accept that offering consider him saintly
by devotion’s power. if to Me his service stays strong.

27 All that you eat, or do, 31 Quickly righteous he becomes

or offer, or give away, as his heart he purifies.
You should offer to Me, Declare it boldly—
while you also pray. My devotee never dies!

28 In this way you’ll be freed 32 Even vaiçyäs, women, çüdräs

from karma’s chain. who for Me have dedication,
You’ll be liberated and can surely approach
My abode you’ll attain. the supreme destination.

29 I am equal to all. 33 And even greater still

I’m in everyone’s heart. are the righteous and the saintly
But My devotee is My friend— who in this world of misery
from him I’ll never part. always serve Me.

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34 Always think of Me;
bow down and worship Me.
Completely absorbed in Me,
you will surely come to Me.

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 Chapter Nine, Part Four Summary

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

Kåñëa claims all living beings as His children, so He
fulfills everyone’s desires. But He takes special care
for those who become His devotees. If His devotees
sometimes make mistakes, He picks them up and
makes them pure. And though they may have no
qualification for spiritual life, if they are sincere,
He accepts them and brings them to His side in the
spiritual world. All fallen souls may take shelter of
Kåñëa by thinking of Him, worshiping Him, and they
will surely reach the supreme destination.

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 Chapter Ten

P
Part One
Kåñëa Is Origin
C at u ù Ç l o k é

mac-cittä mad-gata-präëä
bodhayantaù parasparam
kathayantaç ca mäà nityaà
tuñyanti ca ramanti ca

The thoughts of My pure devotees dwell in Me,

their lives are fully devoted to My service, and
they derive great satisfaction and bliss from always
enlightening one another and conversing about Me.
Bg 10.9

P Part Two
Arjuna’s Re quest
Kåñëa’s Opulences
P

Part Three
More Opulences
A l l - P e r va d i n g S u p e r s o u l

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 Chapter Ten, Part One

Lord Kåñëa said:

1 O Arjuna, please listen 6 The Four Kumäras, Manus,

to My word supreme, and seven great sages,
for your benefit and joy all creatures born from Me
beyond your dream. throughout the ages.
7 One who knows this glory
2 Neither demigods nor sages and power of Mine
know My source, engages purely in
for in all respects My service divine.
I am their source.
8 Both material and spiritual
3 As unborn, Supreme Lord— come from Me.
if one knows Me— Knowing this, wise men
undeluded among men, worship only Me.
from sin he is free.
9 My surrendered pure devotees
4-5 Intelligence, knowledge, forgiveness, always think of Me.
truthfulness, pain and joyous sensations, Their happiness is always
birth, death, satisfaction, charity— to converse about Me.
are among My various creations.

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10 One who’s constantly devoted
and worships Me with love,
attains knowledge from Me,
by which he reaches Me above.

11 Out of compassion for them,

I, dwelling in the heart,
destroy with shining knowledge,
their ignorance so dark.

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 Chapter Ten, Part One Summary

1. Kåñëa is Origin (Verses 1-7):

Lord Kåñëa is the origin of all demigods, sages, all
creatures and all qualities, such as intelligence,
knowledge, pain and pleasure.

2. Catuù Çloké (Verses 8-11):

Great surrendered devotees who know that Kåñëa is
the origin of everything, worship Kåñëa and derive
great happiness conversing about Him. This pleases
Lord Kåñëa, who enlightens them within their hearts.

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 Chapter Ten, Part Two

Arjuna spoke: 17 On You how shall

I meditate?
12-13 You’re Supreme Brahman, Absolute On what various forms
Truth, divine person original. may I contemplate?
You’re explaining this to me,
as all great sages also tell. 18 Of Your glories and potencies
I do desire
14 O Kåñëa, I accept as truth to hear again.
all that You have told. Of this I never tire.
Neither gods nor demons know
Your personality of old. Lord Kåñëa said:

15 You alone know Yourself 19 Since I have

Oh Lord of all divinity, limitless opulence,
Lord of beings, Lord of universe, I will mention those
Oh Lord of infinity. of prominence.

16 Please tell me in detail 20 I am the Supersoul

of Your powers divine in everyone’s heart.
which pervade the universe Of all beings I’m the end,
and make it shine. the middle and the start.

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21 Of Ädityas I am Viñëu, 26 Of trees I’m the fig;
And the sun is My eye. of sages I’m Närada;
I’m Maréci of the Maruts, of singers Citraratha;
Of stars—the moon in the night sky. of siddhas I’m Kapila.

22 Of the senses I’m the mind; 27 Of horses born of nectar

of the Vedas I am Säma; I’m Uccaiùçravä;
of living beings I’m consciousness; Of men I’m the king;
of demigods I’m Indra. Of elephants I’m Airävata.

23 Of the Rudras I’m Lord Çiva; 28 Of weapons I’m the thunderbolt;

Of yakñas I’m Kuvera; of cows I’m surabhi;
I am Agni of the Vasus I’m Kandarpa, god of love;
and of mountains I am Meru. of serpents I’m Väsuki.

24 Of priests I’m Båhaspati,

lord of devotion.
Of generals I’m Skanda
and of water I’m the ocean.

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

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 Chapter Ten, Part Two Summary

3. Arjuna’s Request (Verses 12-18):

Arjuna accepts Kåñëa as the Supreme Personality
of Godhead, then requests knowledge of His
opulences.

4. Kåñëa’s Opulences (Verses 19-28):

Lord Kåñëa describes His chief opulences: He is
the beginning, middle and end of all creatures;
chief demigod Indra; chief Rudra Çiva; chief
priest Båhaspati; chief serpent Väsuki.

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 Chapter Ten, Part Three

29 Of Näga snakes I’m Ananta; 34 I am all-devouring death;

of lord of aquatics Varuna; creator of all things yet to be;
of ancestors I’m Aryamä; among women I’m fame fortune, speech,
I’m Lord of death, Yama. intelligence, faithfulness, patience, memory.

30 Of demons I’m Prahläda 35 Of hymns I’m Båhat-säma;

who is without a crime. I’m Gäyatré sung by brähmaëas;
of beasts—the lion; of birds—Garuda; Of months, November-December;
of subduers I am time. I’m spring amongst the seasons.

31 Of fighters great I am Räma; 36 I’m the gambling of the cheats;

I am the wind of purifiers; Of the splendid I’m the splendor;
of fish I am the shark; I am the strength of the strong;
I am the Ganges among rivers. I am victory and adventure.

32 I am the beginning, the middle 37 Of the Våñëis I am Väsudeva;

and the end of all creations; of Päëòavas I am Arjuna;
I’m the spiritual science of self; of sages I am Vyäsa;
I’m the truth among logicians. of great thinkers I’m Uçanä.

33 Of letters I am “A”’ 38 Among punishments I am

I am time which lasts forever; the rod that does chastise;
of creators I am Brahmä I’m morality, I’m silence;
whose faces turn everywhere. I’m the wisdom of the wise.

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

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

41 Know that all glorious,

beautiful, mighty creations,
spring but from a spark
of My fragmental manifestations.

42 For all this detailed knowledge,

say what need is there?
with a spark of Myself
I’m pervading everywhere.

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 Chapter Ten, Part Three Summary

5. More Opulences (Verses 29-37):

Lord Kåñëa further elaborates on His opulences, such
as: chief Våñëi—Väsudeva, chief Päëòava—Arjuna,
chief sage—Vyäsa.

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

After giving an indication of His many opulences,
Lord Kåñëa concludes that all glorious things spring
from but a spark of His power.

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 Chapter Eleven

P
Part One

Arjuna’s Re quest
Arjuna’s Vision

P
Part Two

D i v i n e E ff u l g e n c e
Arjuna’s Bewilderment

P
Part Three

Kåñëa’s Instructions
A r j u n a ’ s P r ay e r s

P
Part Four

A r j u n a ’ s P r ay e r s
Kåñëa’s Supreme Form
çré-bhagavän uväca
kälo ‘smi loka-kñaya-kåt pravåddho
lokän samähartum iha pravåttaù
åte ‘pi tväà na bhaviñyanti sarve
ye ‘vasthitäù pratyanékeñu yodhäù

The Supreme Personality of Godhead said: Time I

am, the great destroyer of the worlds, and I have
come here to destroy all people. With the exception
of you [the Päëòavas], all the soldiers here on both
sides will be slain. Bg 11.32

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 Chapter Eleven, Part One

Arjuna said: Lord Kåñëa said:

1 I have heard Your 5 Now behold, O Arjuna,

confidential instruction, this opulence of Mine—
and you have dispelled thousands of multicolored
all my illusion. forms divine.

2 I have heard in detail of 6-7 Please see now the demigods

birth and death of all beings. and every living creature.
Although You create, You’re See all you may want now,
aloof from everything. as well as in the future.

3 Although I see here 8 But you cannot see Me

Your actual position— with your present eyes.
how have you entered To see My mystic opulence
this cosmic manifestation? I’ll give you divine eyes.

4 If you think I’m able Säïjaya said:

to see Your cosmic form,
then please show me 9 The Supreme Lord of
Your universal form. all power transcendental
then displayed
His form universal.

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

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

13 Arjuna could see the whole

universe in one place,
though divided into thousands
within universal space.

14 Then Arjuna, astonished,

his hair standing on end,
offered respectful prayers,
forgetting Kåñëa was his friend.

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 Chapter Eleven, Part One Summary

Verses 1-8: Arjuna’s Request

Arjuna requests to see the Lord’s universal form. The
Lord prepares Arjuna by giving him divine eyes.

Verses 9-14: Arjuna’s Vision

Arjuna saw unlimited eyes, mouths dazzling like
hundreds and thousands of suns. He momentarily
forgot his friendship with Kåñëa and became filled
with wonder. Thus he began to offer prayers.

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 Chapter Eleven, Part Two
Arjuna said:
15 In Your body I see demigods
and other living entities.
I see Brahmä and Lord Çiva
and other divinities.
16-17 I see many, many forms
of unlimited opulence,
but it’s difficult to see
with Your glaring effulgence.
18 You are the supreme objective
the oldest, inexhaustible,
religion’s maintainer,
the Supreme Godhead eternal.
19 You are the origin,
no beginning, middle, end.
With the sun and moon Your eyes,
unlimited heat do You send.
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20 Throughout the sky and all space
You are all-pervading.
By showing Your fierce form,
all people You’re perplexing.
21 All demigods surrender,
seeking Your protection,
while chanting Vedic hymns
of supreme perfection.
22 Beholding you in wonder are
Lord Çiva, Vasus, Yakñas,
Ädityas, Gandharvas,
Maruts and Asuras.
23 All planets are disturbed
seeing Your many faces, eyes,
Your terrible teeth,
and so am I.
24 Seeing Your radiant color
filling the skies,
I am very afraid,
seeing Your mouths and eyes.
 25 Be merciful to Me. 31 Please tell me who You are.
Seeing Your deathlike faces blazing, Your fierce form causes great fear.
I cannot keep my balance. What is Your mission?
For me it’s too amazing. Of this I want to hear.

26-27 All the soldiers are rushing

into Your mouths at great speed,
their heads crushed by Your teeth,
a gruesome sight indeed!

28 As the rivers always flow

down into the sea,
so these warriors in Your blazing mouths
perish easily.

29 All people madly rush

into Your mouths—a blazing pyre,
as moths will quickly fly
into a blazing fire.

30 Devouring all people

with Your scorching rays,
destroying the worlds,
Your effulgence ever stays.

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 Chapter Eleven, Part Two Summary

Verses 15-23: Divine Effulgence

Arjuna sees all living entities within the Lord’s
universal form. Sages chant Vedic hymns while
demigods surrender, very afraid.

Verses 24-31: Arjuna’s Bewilderment

Arjuna begs mercy, seeing all warriors rushing with
full speed into the Lord’s mouths, being crushed
between the teeth. He asks, “Who are You and what
is Your mission?”

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 Chapter Eleven, Part Three

Lord Kåñëa said: Arjuna said:

32 Time I am, 36 The world becomes joyful

the destroyer of all. on hearing Your name.
Except for you Päëòavas while pure beings bow down,
all soldiers will fall. the demons flee in shame.

33 Get up and fight! 37 Why don’t they worship You,

Regain your kingdom’s government. O Lord original,
Though I’ve killed all enemies, O cause of all causes,
you can be My instrument. O Lord transcendental?

34 Bhéçma, Drona, Karëa— 38 You’re the Supreme Person,

I have destroyed all your enemies. the only sanctuary.
Simply fight and You know everything,
you will gain all victories. pervading all systems planetary.

35 After hearing these words, 39 I offer my obeisances—

Arjuna, humble and meek, You are moon, air, fire, water.
trembling and faltering I offer my obeisances,
began to speak. You’re controller, supreme grandfather.

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

41-42 Though we’ve eaten together

and I’ve called You “Kåñëa, my friend”,
please forgive all my offenses,
I’ve committed without end.

43 You’re the universal father,

spiritual master worshipable.
You have no equal,
and You are immeasurable.

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 Chapter Eleven, Part Three Summary

Verses 32-34: Kåñëa’s Instructions

The Lord answers: Time I am and I have destroyed
all Your enemies. You may simply be an instrument
in the fight.

Verses 35-43: Arjuna’s Prayers

Arjuna offers obeisances to Kåñëa as the Supreme
Personality of Godhead and begs forgiveness for his
past offenses.

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 Chapter Eleven, Part Four

44 O Supreme Lord, I bow down 48 This form of mine cannot be seen

and beg Your mercy great. by any great austerity,
As a friend to friend, as father to son nor sacrifice, nor Vedic study,
or as lover—please tolerate. nor similar activity.

45 Seeing this universal form, 49 Your mind has been disturbed,

my mind’s disturbed with fear. but now you may be free.
Be merciful to me and show With peaceful mind please see
Your personal form most dear. the form you wish to see.

46 I wish to see Your four-armed form Säïjaya said:

with conch, club, lotus, wheel.
I long to see this form of Yours,
if You wish to reveal.
Lord Kåñëa said:
50 While speaking to Arjuna,
He showed His four-armed form,
Encouraging Arjuna,
He showed His two-armed form.

47 This universal form Arjuna said:

I do show you happily.
No one has ever seen this form 51 Seeing your human
from My internal potency. form so beautiful,
my mind is pacified
and I am very peaceful.

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 Lord Kåñëa said:

52 The form which you’re now seeing

is very, very rare.
Demigods always desire this form
which is beyond compare.

53 The form which you are seeing

can never be known
by charity, austerity—
I never can be shown.

54 By pure devotional service

can I be known directly
and you can also penetrate
My deepest mystery.

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

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 Chapter Eleven, Part Four Summary

Verses 44-46: Arjuna’s Prayers

Arjuna begs forgiveness for his past familiarity with
Krsna and desires to see the Lord’s four-armed form.

Verses 47-55: Kåñëa’s Supreme Form

Lord Kåñëa revealed His four-armed form and most
beautiful humanlike two-armed form. He explained
that He can be known only by pure devotional
service, free from jïäna and karma.

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 Chapter Twelve

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Part One
Bhakti Over Impers onalism
P r o g r e s s i v e S ta g e s O f D e v o t i o n

ye tu sarväëi karmäëi
mayi sannyasya mat-paräù
ananyenaiva yogena
mäà dhyäyanta upäsate
teñäm ahaà samuddhartä
måtyu-saàsära-sägarät
bhavämi na cirät pärtha
mayy äveçita-cetasäm

But those who worship Me, giving up all their

activities unto Me and being devoted to Me
without deviation, engaged in devotional service
and always meditating upon Me, having fixed
their minds upon Me, O son of Påthä—for them
I am the swift deliverer from the ocean of birth
and death. BG 12.6-7
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Part Two
D e vo t i o na l Q ua l i t i e s

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 Chapter Twelve, Part One

Arjuna inquired: 6-7 For one devoted to Me

without deviation,
1 Who is better— I deliver him swiftly
One engaged in Your service on the path of liberation.
or one who worships
the impersonal, unmanifest? 8 Just fix your mind on Me,
with intelligence in Me.
Lord Kåñëa said: Thus without a doubt
you’ll always live in Me.
2 He whose mind on My
personal form is fixed 9 If you cannot fix your mind
is most perfect, without deviation,
since his faith is unmixed. practice bhakti-yoga—
you’ll desire My destination.
3-4 One who worships Brahman
which is formless, beyond perception 10 If you cannot practice bhakti,
after many births of practice just try to work for Me.
will also gain perfection. You’ll become perfect
by serving My devotee.
5 Meditation on the formless
is difficult for those of form. 11 If you cannot work for Me,
To gain perfection easily then give up your work’s fruit
is way beyond the norm. to some worthy cause,
being satisfied in that pursuit.

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

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 Chapter Twelve, Part One Summary

Verses 1-7: Bhakti Over Impersonalism

Arjuna inquires which is better: devotional service or
impersonalism. Lord Kåñëa explains how devotional
service is better because it is easier and more natural
for the conditioned soul.

Verses 8-12: Progressive Stages of Devotion

Lord Kåñëa gives a progressive path of advancement
for the devotee from the highest devotee who always
thinks of Him, to the lowest, who simply works for
Him. For those who cannot follow the direct path of
service to Kåñëa or to His devotees, the indirect path
of karma, jïäna, dhyäna is recommended.

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13-14 One who is not envious, 20 Engaged in faithful devotional service,

equal in distress and happiness, making the supreme goal Me,
engaged in devotional service, following this imperishable path,
is very dear to Me. My devotee is very dear to Me.

15 One who disturbs nobody, Chapter Twelve, Part Two Summary

not disturbed by anxiety,
steady in happiness and distress,
is very dear to Me.
16 Pure, expert, without cares,
independent of common activity,
not striving for some result,
My devotee is dear to Me.
Verses 13-20: Devotional Qualities
A pure devotee is an unenvious friend to
all, free from anxiety, equal in happiness
and distress, unattached to the result
of work, always engaged in devotional
service. As such, he is very dear to Kåñëa.

17 Neither lamenting, nor desiring

for anything that be,
renouncing auspicious, inauspicious,
My devotee is dear to Me.

18-19 One who’s equal to friend and enemy,

fame and infamy,
from contamination free,
is very dear to Me.

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 Chapter Thirteen

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Part One
Kñetra And Kñetrajïa
P r oc e s s of K n o w l e d g e

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Part Two
O b j e c t of K n o w l e d g e
Prakåti And Puruña
Part Three
Vision of Knowled ge

upadrañöänumantä ca
bhartä bhoktä maheçvaraù
paramätmeti cäpy ukto
dehe ‘smin puruñaù paraù

Yet in this body there is another, a transcendental

enjoyer, who is the Lord, the supreme proprietor,
who exists as the overseer and permitter, and who
is known as the Supersoul. Bg 13.23

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 Chapter Thirteen, Part One
Arjuna asked:
1-2 What is prakåti, puruña,
knowledge and it’s goal,
the field and its knower?
Please tell me so I’ll know.
Lord Kåñëa replied:
The body is the field
and its knower is the soul.
3 I’m also knower in all bodies.
They are in My dominion.
Knowing body and its owners
is knowledge—in My opinion.
4 Now I’ll describe activities’ field
and how it’s constituted,
its changes, causes, knower,
how his influence is distributed.
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5 Knowledge of field and knower
is told by sages in the Vedas,
especially in Vedänta-sütra,
written by Vyäsadeva.
6-7 Five elements, false ego, intelligence,
ten senses, mind and convictions,
sense objects, desire, hatred—
are the field and its interactions.
8-12 Approaching a spiritual master,
nonviolence, tolerance, humility,
cleanliness, self control,
renunciation, simplicity.
Of life’s problems—birth, death,
old age, disease—having perception;
with detachment for home,
wife, land, wealth and children.
Without false ego, accepting
distress, happiness with even mind;
constant devotion to Me
of the purest kind.
 Detachment from the masses, 17 Though the Supersoul appears
seeing importance of self-realization, to be divided like the sun,
philosophical search for Absolute Truth— in everyone’s heart,
all are knowledge’s manifestation. yet He is only one.

13 Brahman, the spirit, is knowledge’s goal 18 He is the goal of knowledge

and it’s subordinate to Me. and is the source of light.
It lies beyond the cause and effect He’s in everyone’s heart
of this world that you see. and is our heart’s delight.

14 His hands and legs, His eyes and faces 19 Thus the field, knowledge, knowable
are pervading everywhere. have been described summarily.
He hears everything and My devotees attain to My nature
in this way lives everywhere. by knowing this thoroughly.

15 The Supersoul is the source of senses,

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

16 Internally and externally,

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

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 Chapter Thirteen, Part One Summary

Verses 1-7: Kñetra and Kñetrajïa

Arjuna inquires about prakåti, puruña,
knowledge and it’s goal, the field and its knower.
The Lord explains that there are two knowers of
the body—the soul and Supersoul. Then, quoting
various sages and the Vedänta-sütra, Lord Kåñëa
explains the field of activities, consisting of the
ten senses, five elements, etc.

Verses 8-12: Process of Knowledge

The process of knowledge begins with humble
submission to a spiritual master, which leads to
understanding the temporary nature of material
relationships and gives detachment. The most
important quality is engaging in pure devotional
service, which results in all other good qualities.

Verses 13-19: Object of Knowledge

Brahman, the spirit, is the knowable, and its basis
is the Supersoul, who lives in everyone’s heart,
the source and object of all knowledge, light and
inspiration.

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 Chapter Thirteen, Part Two

20 Beginningless are living entities 25 Some realize Supersoul by meditation,

and material nature. others by knowledge’s cultivation,
Their changes and the modes still others by working without desire
are products of material nature. for sense gratification.

21 Of material activities and effects, 26 Yet there are those in ignorance

nature is the cause. of any spiritual path,
Of sufferings and enjoyments, who hear of the Lord from authorities—
the living entity is the cause. then transcend the material path.

22 Living entities follow the path of life 27 All beings moving, nonmoving
in material nature’s association, that you see in this creation
thus meeting good and evil species are the field of activities and its knower
in eternal transmigration. in different combinations.

23 Yet the Supersoul exists, 28 One who sees individual soul

transcendental enjoyer and proprietor. along with the Supersoul,
In everyone’s heart knowing neither is ever destroyed,
He is overseer and permitter. sees the Absolute Truth as a whole.

24 One who understands material nature, 29 Seeing the Supersoul in all beings
living entity and their interaction as an equal manifestation,
surely attains liberation, one never degrades himself,
regardless of his present position. and finally gets the spiritual destination.

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30 One who sees in material activities 35 One who sees the difference
that the body does everything— between the body and the soul,
he is actually the true seer— understanding liberation’s process
knowing that the self does nothing. attains the supreme goal.

31 When a man ceases to see

the material bodies’ differentiation,
he sees all beings everywhere
and attains the Brahman conception.

32 The soul is transcendental—

that’s the vision of eternity!
Despite being in material nature,
he has no material affinity.

33 As the all-pervading sky

does not mix with anything,
the soul in Brahman vision
to the body does not cling.

34 As the sun illuminates

everything within this cosmos,
the soul within the body
illumines by consciousness.

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 Chapter Thirteen, Part Two Summary

Verses 20-26: Prakåti and Puruña

The material nature, prakåti, causes all material
activities and effects, whereas the living entity
cause his own suffering and enjoyment due to
his misplaced desires. The Supersoul exists along
with the soul in the heart, always permitting,
witnessing and overseeing the souls’ activities.
Supersoul realization is normally achieved by the
paths of karma, jïäna, yoga, but in this age of Kali
none of these are feasible, so it is recommended
that one simply chant and hear Hare Kåñëa, which
can benefit anyone without previous qualification.

Verses 27-35: Vision of Knowledge

One who sees the Supersoul along with the
individual soul in every body is not entangled
with the body and achieves the transcendental
destination due to his Brahman vision of eternity.

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Chapter Fourteen

P
Part One
Kåñëa as F at h e r
C o n d i t i o n i n g of t h e M o d e s
C h a r a c t e r i s t i c s of t h e M o d e s

P
Part Two
R e s u lt s of t h e Modes
Transcending the Modes

sattvaà rajas tama iti

guëäù prakåti-sambhaväù
nibadhnanti mahä-bäho
dehe dehinam avyayam

Material nature consists of three modes—goodness,

passion and ignorance. When the eternal living
entity comes in contact with nature, O mighty-
armed Arjuna, he becomes conditioned by these
modes. Bg 14.5

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 Chapter Fourteen, Part One

Lord Kåñëa said: 5 Goodness, passion, ignorance

are nature’s modes three
1 Again I shall tell you which condition
this supreme wisdom, the living entity.
knowing which sages
have all gained perfection. 6 Pure, illuminating—
mode of goodness
2 Being fixed in this knowledge conditions one to knowledge
you’ll become My friend, and happiness.
never born at creation
nor disturbed at the end. 7 Mode of passion—
born of desires
3 Unto Mäyädevé forces one to do work
I give My seed. for the fruit which he desires.
Thus all living beings
in that way we breed. 8 Mode of ignorance
causes delusion
4 Of all living beings of madness, laziness,
Mäyädevé is mother, sleeping in illusion.
and I am also
the seed-giving father. 9 Goodness conditions to happiness,
passion to one’s fruits,
ignorance to madness—
to each one as it suits.

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

11 One can experience

goodness’ manifestation
when one’s body is graced
by knowledge’s illumination.

12 When passion increases

its intensity,
we find increased attachment,
desire, and great activity.

13 When ignorance increases

we find madness and illusion,
inertia, darkness,
and great confusion.

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 Chapter Fourteen, Part One Summary

Verses 1-4: Kåñëa as Father

Kåñëa is the father of all species of life and
Mäyädevi is the mother.

Verses 5-9: Conditioning of the Modes: Goodness

conditions one to knowledge and happiness;
passion conditions one to the fruits of action;
ignorance conditions one to madness, laziness and
sleep.

Verses 10-13: Characteristics of the Modes:

Goodness illuminates one with knowledge;
passion increases attachment, activity and desires;
ignorance increases madness, illusion, inertia.

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 Chapter Fourteen, Part Two

14 When one 19 When you see in all activities

in goodness dies, these modes of material nature,
he to the seeing the Lord as transcendental,
higher planet flies. you can know My spiritual nature.

15 One who dies in passion 20 When the conditioned soul is able

will join those doing fruitive action. these three modes to transcend,
One who dies in ignorance free from birth and death,
becomes an animal of his preference. enjoys nectar without end.

16 Acting in goodness Arjuna inquired:

gives purification;
passion gives distress.
Ignorance gives foolishness’ manifestation.
17 From goodness one gets knowledge
and from passion one gets sadness.
From ignorance one gets foolishness,
illusion and madness.
18 Those in goodness go to heaven;
those in ignorance go to hell,
while those in mode of passion
on earthly planets dwell.
21 If one has truly transcended,
then what is his behavior?
And how does he transcend
the modes of nature?
Lord Kåñëa replied:
22 One who hates not attachment,
Or knowledge when they appear,
Nor long for them excessively
When they disappear

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

24 who sees equally

a stone or piece of gold,
honor or dishonor
as equal he’ll behold,

25 renouncing fruitive work

due to his devotional stature—
such a devotee has transcended
the modes of nature.

26 One engaging in devotion

without deviation,
transcends the modes of nature,
attains Brahman situation.

27 And I am the basis

of Brahman eternal,
of imperishable happiness
and life immortal.

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 Chapter Fourteen, Part Two Summary

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

goodness go to heaven; those in passion go to
earthly planets; those in ignorance go to hell or
animal species.

Verses 19-27: Transcending the Modes

One engaged in undeviating devotional service to
the Lord at once transcends the modes of nature
and attains Brahman. Lord Kåñëa is the basis of
eternal Brahman.

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 Chapter Fifteen

P
Part One
B a n ya n T r e e
T r a n s m i g r at i o n

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Part Two
K å ñ ë a A s M a i n ta i n e r
S u m m a r y O f V e d ä n ta - S ü t r a

çré-bhagavän uväca
ürdhva-mülam adhaù-çäkham
açvatthaà prähur avyayam
chandäàsi yasya parëäni
yas taà veda sa veda-vit

The Supreme Personality of Godhead said: It is

said that there is an imperishable banyan tree
that has its roots upward and its branches down
and whose leaves are the Vedic hymns. One who
knows this tree is the knower of the Vedas.
Bg 15.1

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 Chapter Fifteen, Part One

Lord Kåñëa spoke: 5 Freed from illusion and false association

1-2 There’s a banyan tree with upward roots;
dharma, artha, käma, mokña are its fruits.
Some roots are also going down;
to fruitive actions being bound.
Some branches are lower, some are higher,
but all are situated on desire.
This material tree is a dim reflection
of the spiritual tree which is Vedas’
perfection.
3-4 No one can find
this tree’s foundation.
One must cut it with detachment
and determination.
Then giving up
this material dream,
one must surrender
to the Lord Supreme.
material lust and sense gratification,
surrendering to Kåñëa by this transformation,
he goes back to Godhead—eternal liberation.
6 My supreme abode does not need
the sunshine, nor moonlight.
One who goes there does not return,
enjoying supreme delight.
7 My eternal parts, the conditioned souls,
in this world are forever blind,
struggling hard with the six senses,
including the demoniac mind.
8 From body to body brought
by conceptions of his mind,
the conditioned soul wanders—
as aromas in air we find.
9 Thus getting a new body
with ears, eyes, tongue and nose,
following his mind’s desires,
he gets the body which he chose.

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10-11 One who sees this transmigration
is situated in self-realization.
But the fools absorbed in self-gratification
will never get the inspiration.

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 Chapter Fifteen, Part One Summary

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

spiritual world is like a banyan tree appearing in
this material world and situated on desire. One
must cut this tree with the weapon of detachment
and then surrender to Lord Kåñëa, going back to
Godhead.

Verses 6-11: Transmigration: The spiritual world

is self-illuminated and one who goes there does
not return to this material world. All living
beings in this world are struggling with the mind
and senses. At the end of life their conceptions
carry them to the next body to enjoy or suffer.
Self-realized souls can understand the process
of transmigration, whereas to the foolish it ever
remains a mystery.

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12 From Me comes the sun 17 The Supreme Lord

which turns darkness into light, is the Supersoul,
and from Me comes the fire who enters and maintains
and the bright moonlight. this universe whole.

13 I enter into planets 18 Beyond all living beings,

and thus they stay in orbits. Kåñëa says, “I’m transcendental,
I become the moon, worshiped by all persons
and the plants grow up so soon. as the Supreme Personal.”

14 I am the fire 19 One who knows Me as Supreme Lord

of digestion, is knowing everything,
the air of life— and he therefore loves My service—
outgoing and ingestion. with devotion he’s engaging.

15 In the heart as Supersoul 20 This knowledge of the Vedas

I make one remember and forget. is most confidential.
The Vedas know Me as the Lord One who knows this will be wise
And the Vedas I edit. and will reach life’s true potential.

16 In the material world

every entity is fallible.
In the spiritual world
everyone is infallible.

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 Chapter Fifteen, Part Two Summary

Verses 12-15: Kåñëa as Maintainer: Kåñëa

maintains everyone as Supersoul by entering the
planets, giving the juice of life to all vegetables
as the moon; by entering the body and acting as
the fire of digestion and the air of life. He also
maintains the subtle body by giving remembrance
and forgetfulness. He is the goal of the Vedas.

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

are two classes of beings: fallible and infallible.
Above these is the Lord as Supersoul, but the
highest of all is Kåñëa, the Supreme Personality
of Godhead. One who has this confidential
knowledge of the Vedas worships Kåñëa in pure
devotional service.

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 Chapter Sixteen

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Part One
T r a n s c e n d e n ta l Q u a l i t i e s
D e m o n i ac Q ua l i t i e s

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Part Two
D e m o n i a c N at u r e
R e s u lt s of D e m o n i a c A c t i v i t i e s

tän ahaà dviñataù krürän

saàsäreñu narädhamän
kñipämy ajasram açubhän
äsuréñv eva yoniñu

Those who are envious and mischievous, who are

the lowest among men, I perpetually cast into the
ocean of material existence, into various demoniac
species of life. Bg 16.19

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 Chapter Sixteen, Part One
Lord Kåñëa spoke:
1 Fearlessness, self-purification,
wisdom’s cultivation,
self-control, sacrifice, charity,
Vedic study, simplicity, austerity,
2 Nonviolence, truthfulness,
tranquility, renunciation,
no faultfinding, compassion,
gentleness, determination.
3 Vigor, forgiveness,
fortitude, cleanliness,
not desiring honor, nonenviousness,
are qualities of transcendence.
4 Demoniac qualities
begin with arrogance,
then pride, anger, conceit,
harshness and ignorance.
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5 The transcendental qualities
will give one liberation;
demoniac qualities give bondage
and devastation.
6 In this world there are two classes
of created men.
I’ve described to you the divine.
Now hear about the demon.
7 Demoniac persons act
without knowing right or wrong.
Untruthful and unclean,
they can’t behave rightly for long.
8 They say this world’s unreal—
in God they do not trust.
The world’s produced of sex desire
and has no cause but lust.
9 Their intelligence is lost;
they’ll not follow good instruction.
Instead they make such harmful things
like weapons of mass destruction.
 Chapter Sixteen, Part One Summary

Verses 1-3: Transcendental Qualities

Divine qualities include fearlessness and
cultivation of knowledge for sannyäsés, austerity
for vänaprasthas, sacrifice and charity for
gåhasthas, Vedic study for brahmacärés. Other
qualities for all four varëas include nonviolence,
truthfulness, forgiveness and being nonenvious.

Verses 4-9: Demoniac Qualities

Demoniac qualities include pride, anger, conceit,
harshness and ignorance. Such qualities lead
to bondage, whereas divine qualities lead to
liberation. They do not believe in God, and
perform destructive activities.

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 Chapter Sixteen, Part Two
10 Obsessed with lust, pride, false prestige
to increase their enjoyment,
they work so hard at horrible jobs
attracted by the impermanent.
11-12 They think to enjoy unlimitedly
is life’s delicious honey.
Though stung by desires, anxiety, anger,
they illegally get their money.
The demons think:
13-15 Now I’ve become so very rich
my enemies I will kill.
I’ll do sacrifice and charity
and all desires fulfill.
Lord Kåñëa said:
16 Thus suffering anxieties,
and bound by Mäyä’s spell,
attached to sense enjoyment,
they quickly fall to hell.
203
17 Deluded by wealth and false prestige,
these self-complacent fools
may make a show of spiritual life
while neglecting all the rules.
18 Bewildered by pride, lust, anger
and bereft of spiritual vision,
they’re envious of the Lord Himself
and blaspheme real religion.
19-20 Those envious, mischievous
lowest of men,
I throw to lowest species
like dog, hog, snake and scorpion.
21 The three gates to hell—
lust, anger and greed
should be shunned by all sane men.
To degradation of soul they lead.
22 Escaping these three gates,
one acts for self-realization
and gradually attains
the supreme destination.
23 One who throws away the scriptures,
acting by his own speculation
attains no perfection, nor happiness
nor the supreme destination.

24 One must understand his duty

following scriptural regulation,
then act accordingly
for gradual elevation.

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 Chapter Sixteen, Part Two Summary

Verses 10-18: Demoniac Nature

The goal of life for demons is to enjoy unlimitedly.
In pursuance of this, they will beg, borrow or
steal, even murder if necessary. Sometimes they
may make a show of religion while neglecting the
rules and regulations. Finally, they blaspheme the
Lord and real religion.

Verses 19-24: Results of Demoniac Activities

Lord Kåñëa throws these demons to the lowest
species of life, where they remain birth after birth.
The three gates to hell are lust, anger and greed.
Therefore, all sane men should reject these three
and instead act for self-realization to achieve the
supreme destination.

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 Chapter Seventeen

P
Part One
W o r s h i p A n d F oo d I n T h e M o d e s
Sacrifice In The Modes

P
Part Two
Austerity In The Modes
Charity In The Modes
O m T at S at

sad-bhäve sädhu-bhäve ca
sad ity etat prayujyate
praçaste karmaëi tathä
sac-chabdaù pärtha yujyate
yajïe tapasi däne ca
sthitiù sad iti cocyate
karma caiva tad-arthéyaà
sad ity eväbhidhéyate

The Absolute Truth is the objective of devotional

sacrifice, and it is indicated by the word sat. The
performer of such sacrifice is also called sat, as are
all works of sacrifice, penance and charity which,
true to the absolute nature, are performed to please
the Supreme Person, O son of Påthä. Bg 17.26-27

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 Chapter Seventeen, Part One
Arjuna asked:
1 What happens to one who worships
by his imagination?
Is he in goodness, or ignorance?
Or is he in passion?
Lord Kåñëa replied:
2-3 One’s faith is of three kinds
according to association
with the material modes of nature—
goodness, ignorance and passion.
4 Men in goodness worship demigods,
in passion they worship demons,
while ghosts and spirits are worshiped
by the most ignorant men.
5-6 Demons perform austerities
not mentioned in the scripture.
Impelled by pride and lust,
themselves and Supersoul they torture.
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7 According to three modes
one may perform austerity
and eat his food, do sacrifice,
and even give in charity.
8 Foods in goodness are juicy and sweet,
give health, joy, purification.
They’re fattening and palatable,
increasing life and satisfaction.
9 Bitter foods, sour, salty, hot
will passionate people please.
Such pungent, dry foods surely cause
pain, distress and disease.
10 Food in the mode of ignorance
is more than three hours old.
It’s tasteless, putrid, unclean, stale
and sometimes filled with mold.
11 Sacrifice according to duty
offered with great respect
is in the mode of goodness.
No reward does he expect.
12 Sacrifice in passion
by one who’s proud and vain
may be so grand and glorious,
only for material gain.

13 Those who sacrifice without mantras,

for the scriptures having defiance,
without faith or gifts in charity—
are surely in ignorance.

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 Chapter Seventeen, Part One Summary

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

Arjuna inquired of the person who worships
according to his imagination. Lord Kåñëa
replied that such men’s faith is of three kinds: in
goodness, passion and ignorance. Food is of three
kinds: Healthy, juicy, sweet foods are in the mode
of goodness; bitter, sour, hot, salty foods are in
passion; decomposing, tasteless, unclean foods are
in ignorance.

Verses 11-13: Sacrifice in the Modes: Sacrifice

according to duty, with respect, without
expectation of reward is in goodness; sacrifice
with pride and for some gain is in passion;
sacrifice without following the scriptures in
ignorance.

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 Chapter Seventeen, Part Two

14 Worship of superiors 19 Practicing self-torture,

is the body’s austerity— a fool may do some penance,
also nonviolence, cleanliness, desiring to injure others—
celibacy and simplicity. he’s in the mode of ignorance.

15 Austerity of speech means 20 In the mode of goodness

speaking truth beneficially, one gives out of duty,
avoiding offensive speech, free of expectations,
reciting the Vedas regularly. to Kåñëa’s devotee.

16 Austerity of the mind 21 Charity performed

means simplicity, serenity, with great expectation
self-control and gravity, or in a grudging mood
thinking with great purity. is charity in passion.

17 In the mode of goodness 22 Charity in ignorance is given

one need not benefit materially, at improper time and place
but desires Lord Kåñëa’s pleasure to unworthy persons—
through this threefold austerity. with respect not a trace.

18 Showy austerities performed 23 Chanting oà tat sat

by those of passionate temperament from beginning of creation,
who desire respect and honor brähmaëas performed sacrifices
will not be permanent. for Lord Kåñëa’s satisfaction.

213
 24 Sacrifices, charities, penances
do spiritualists perform,
beginning always with oà
to reach the Supreme platform.

25 Chanting the word tat,

perform sacrifice, penance and charity.
Getting free from material bondage
is the purpose of spiritual activity.

26-27 The Absolute Truth—sat—

is the object of devotion.
Spiritual sacrifice, penance and charity
are to please the Supreme Person.

28 Sacrifices, charities, austerities

without faith in the Supreme
are always useless—
like a temporary dream.

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 Chapter Seventeen, Part Two Summary

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

goodness by body, mind and words is performed
for Lord Kåñëa’s pleasure. Austerity in passion
is performed to satisfy some personal desire for
honor. Austerity in ignorance is harmful for
oneself and others.

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

goodness is out of duty for the pleasure of Kåñëa
and His devotees. Charity in passion is with desire
for results. Charity in ignorance neglects the
scriptural rules.

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

and austerities should be performed along
with chanting oà tat sat for the pleasure of the
Supreme Person. Without such chanting and faith
in the Supreme, all performances are useless in
this life and the next.

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 Chapter Eighteen

P
Part One

P
Part Six
K a r m a -Y o g a
Arjuna Agrees to Fight
J ï ä n a -Y o g a
P Part Two
man-manä bhava mad-bhakto
Knowledge in the Modes mad-yäjé mäà namaskuru
Action in the Modes mäm evaiñyasi satyaà te
Worker in the Modes pratijäne priyo ‘si me
P

Part Three sarva-dharmän parityajya

U n d e r s ta n d i n g i n t h e M o d e s mäm ekaà çaraëaà vraja
D e t e r m i n at i o n i n t h e M o d e s ahaà tväà sarva-päpebhyo
mokñayiñyämi mä çucaù
Happiness in the Modes
Conclusion Always think of Me, become My devotee, wor-
ship Me and offer your homage unto Me. Thus
P

Part Four you will come to Me without fail. I promise you

Worshiping Krsna Through Work this because you are My very dear friend.
W o r s h i p i n g K r s n a T h r o u g h J ï ä n a -Y o g a
Abandon all varieties of religion and just surren-
der unto Me. I shall deliver you from all sinful
P

Part Five
reactions. Do not fear. Bg. 18.65-66
Surrender to Krsna

217
 Chapter Eighteen, Part One
Arjuna said:
1 Please tell me the purpose
of renunciation,
and how to know
sannyäsa’s manifestation.
Lord Kåñëa said:
2 Giving up the fruits of action
is called renunciation,
and that state is called sannyäsa
by great learned men.
3 Some learned sages say,
“Give up fruitive activity!”
Whereas others never give up
sacrifice, penance and charity.
4 Now please hear from Me
about renunciation,
described in scriptures as having
three kinds of manifestation.
219
5 For sacrifice, charity, and penance
never consider renunciation.
Even great souls perform these
for their purification.
6 Perform these activities
without expectation,
as a matter of duty.
That is My opinion.
7 Never renounce prescribed duties;
that is a great illusion.
Giving up prescribed duties
is mode of ignorance renunciation.
8 Renouncing duties as troublesome
is mode of passion renunciation.
Such action never leads
to anyone’s elevation.
9 One who does his duty
with a sense of dutifulness,
not desiring the fruit
is in the mode of goodness.
 10 Those unattached to auspicious work, 16 Neglecting these five factors,
inauspicious work do not hate, thinking oneself the only doer,
have no doubts about work, one is not very intelligent,
being in mode of goodness state. nor can one see things as they are.

11 An embodied being cannot give up 17 One whose intelligence is free

activities of any kind. from false ego’s motivation,
Giving up the fruits of action although killing in this world,
he is of truly renounced mind. is not bound by his action.

12 After death those not renounced 18 Knowledge, the knower and its object
must suffer threefold fruits of action. are action’s motivation;
But those in renounced order the senses, work and doer
will have no reaction. are action’s foundation.

13-14 In performing all action

there are five factors:
the place, senses, performer,
Supersoul, and the endeavor.

15 All actions right or wrong

performed by body, speech or mind
are caused by these factors
of five kinds.

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 Chapter Eighteen, Part One Summary

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

is better: renunciation or sannyäsa. Kåñëa answers
that real renunciation is to give up the results
of one’s work and perform one’s duty with
detachment.

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

action there are five factors: the place, senses,
performer, Supersoul, and the endeavor. One who
understands these factors is free from false ego
and is not bound by his actions.

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 Chapter Eighteen, Part Two

19 Knowledge, action and doer 24 Action done with great effort

are known in categories three. to fulfill sense desire,
Listen well now as being pushed by false ego,
they are described by Me. will increase passion’s fire.

20 One with knowledge in goodness 25 Action done in delusion

perceives all souls as one— not considering future consequence,
undivided though divided— inflicting painful injury
like tiny rays of the sun. is in the mode of ignorance.

21 Knowledge in passion 26 The worker from attachments free,

sees the body as the soul. indifferent to failure or success,
Or they see beyond the body enthusiastic and resolute,
no Supreme Soul. is in the mode of goodness.

22 Lacking knowledge of the truth 27 One attached to his work’s fruits,

is knowledge in darkness, who is greedy and envious,
being attached to work as everything is in the mode of passion,
desiring material happiness. moved by happiness and distress.

23 Actions done from duty, 28 One who works against the scriptures,
without love or hate, insulting others, obstinate, cheating,
unattached to the fruit is in the mode of ignorance—
is in mode of goodness state. always morose and procrastinating.

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 Chapter Eighteen, Part Two Summary

Verses 19-22: Knowledge in the Modes: In

goodness one sees the soul, in passion one sees
different bodies, and in ignorance being attached
to work for the body, one’s knowledge is covered.

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

of goodness, one performs action out of duty with
detachment, in passion work is done with great
effort for sense pleasure, and in ignorance action
is done without considering future results by
inflicting pain on others

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

goodness is detached, enthusiastic and resolute; in
passion he is envious and greedy for the fruits; in
ignorance he works against the scriptures, morose
and procrastinating, cheating.

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 Chapter Eighteen, Part Three

29 O winner of wealth, please listen 34 One in the mode of passion

as I will now tell has such determination,
of understanding and determination being attached to results in
of three kinds in detail. moneymaking for sense gratification.

30 Understanding in goodness tells us 35 In the mode of ignorance

what will liberate, what will bind, unintelligent determination
what we should or should not fear, cannot go beyond dreaming,
and what is work of the right kind. fear, depression, lamentation.

31 Understanding in passion knows not 36-37 Mode of goodness pleasure seems

religious or irreligious, like poison purification,
nor what work should not be done, but ultimately one tastes nectar
nor what work is auspicious. of self-realization.

32 Understanding in darkness 38 Mode of passion pleasure seems

sees irreligion as religion, like nectar happiness,
always going in the wrong direction, but by contacting the senses
under great illusion. quickly changes to distress.

33 Unbreakable determination 39 From mode of ignorance pleasure

sustained with steadfastness, always misery one will reap,
controlling mind, life and senses, to self-realization blind,
is in the mode of goodness. caused by illusion, laziness, sleep.

227
40 Either demigod or human,
there is no being that be
who can say with conviction,
“From nature’s modes, I’m free.”

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Chapter Eighteen, Part Three Summary

Verses 33-35: Determination in the Modes: In

goodness, determination is unbreakable with
control of the mind, life and senses. In passion,
one is determined to get results in religion for
material gain to aid in sense gratification. In
ignorance, there is no determination and one is
lost in a dreamlike state, full of fear, depression
and lamentation.

Verses 36-39: Happiness in the Modes: Happiness

in goodness seems like poison in the beginning,
but is nectar in the end because it awakens one
to self-realization. Happiness in passion from
sense gratification is like nectar in the beginning,
but poison at last. Happiness in ignorance is
misery from beginning to end, being blind to self-
realization.

Verse 40: Conclusion: no one in this world is free

from the three modes of nature.

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 Chapter Eighteen, Part Four

41 Brähmaëas, kñatriyas, vaiçyäs, çüdras— 45-46 By following one’s qualities of work

who they are we can know every man can gain perfection.
by the qualities of work Now hear how one can do this
in modes of nature which they show. by following My instruction.

42 Qualities of work for brähmaëas— 47 Although it may be imperfect

peacefulness, self-control, austerity, better accept one’s occupation.
tolerance, honesty, wisdom, Prescribed duties of one’s nature
religiousness, and purity. can’t be touched by sinful reaction.

43 Qualities of work for kñatriyas— 48 Every endeavor has some fault;

heroism, power, determination, it can never be perfect.
resourcefulness, courage in battle, Therefore work born of one’s nature
generosity and leadership’s manifestation. one should never neglect.

44 For vaiçyäs—farming, business 49 By self-control one gains

and cow protection. the results of renunciation—
For çüdras serving others being unattached to material things,
is their perfection. giving up sense gratification.

50 Now hear from Me in brief

how to attain Brahman perfection
by acting perfectly
according to My description.

231
51-53 By intelligence gaining purification,
controlling the mind with determination,
giving up objects of sense gratification,
controlling the tongue, always in trance,
freed from lust and anger’s manifestation
one certainly gets elevation
to the position of self-realization.

54 One who has gained Brahman realization

is free from desires and lamentation.
Seeing equally all beings, he gains
pure devotional service—real liberation.

55 Only by devotional service can we

the Supreme Lord understand.
Being fully in love with Kåñëa,
we can enter Goloka—His spiritual land.

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 Chapter Eighteen, Part Four Summary

Verses 41-48: Worshiping Kåñëa Through Work:

Brähmaëas, kñatriyas, vaiçyäs and çüdras can be
understood by their qualities of work. When they
work for Kåñëa, all impurities are removed and
they are freed from sinful reaction.

Verses 49-55: Worshiping Kåñëa Through Jïäna-

yoga: By following the process of knowledge one
attains Brahman realization, freed from desire
and lamentation. In this state, one attains pure
devotional service to Lord Kåñëa and one can
understand Him. Thus one goes back to Goloka
Våndävana at the end of life.

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 Chapter Eighteen, Part Five

56. My devotee who works hard 62 Surrender unto Him

under My protection, and you’ll gain peace without strife.
by My grace goes back to Godhead— His grace, going back to Godhead
the supreme perfection. you’ll gain eternal life.

57 Just perform devotional service, 63 The most confidential knowledge

depending upon Me, I have now explained to you.
working under My protection, Deliberate on this fully.
become fully conscious of Me. Then do what you wish to do.

58 Being Kåñëa conscious you’ll overcome 64 I’ll again speak confidentially

all obstacles by My grace. because you’re My friend so dear.
But if you act through false ego This is for your benefit,
you’ll be lost without a trace. so please kindly hear.

59-60 If you neglect My direction 65 Always think of Me, become My devotee

and do not fight any more, Worship Me, offer obeisances to Me.
then you’ll still falsely fight I promise you’ll come to Me,
since you must engage in war. since you’re My friend, so dear to Me.

61 The Supreme Lord is sitting 66 Give up all kinds of religion

within every being’s heart, and surrender unto Me.
directing all his wanderings I’ll free you from your sins.
through his body which is like a cart. From all fear now be free.

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 Chapter Eighteen, Part Five Summary

Verses 56-66: Surrender to Kåñëa: By performing

pure devotional service to Lord Kåñëa one
overcomes all obstacles. Lord Kåñëa therefore
requests everyone to always think of Him, become
His devotee, worship Him, offer obeisances to Him
and surely one will come to Him. By surrendering
to Kåñëa one is free from sin and becomes fearless.

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 Chapter Eighteen, Part Six
67 Do not tell this secret knowledge
to those not doing devotional service,
nor to those who are not austere,
nor to those who are envious.
68 For one who explains this secret
to the gentle devotees,
devotional service is guaranteed
and he will surely come to Me.
69 There is not any servant
more dear to Me than he,
nor will there ever be one
more dear to Me than he.
70 He who studies this conversation
with great diligence
surely worships Me
by his intelligence.
71 One who listens
with faith and without envy,
attains the pious planets,
from sinful reaction getting free.
239
72 O Arjuna, have you heard this
attentively with your mind?
Is your ignorance dispelled?
Any illusion do you find?
Arjuna said:
73 Memory regained by Your mercy,
illusion gone, I see the facts.
I am firm and free from doubts,
and by Your guidance I’ll now act.
Säïjaya said:
74 Thus I’ve heard the conversation
of two souls who are great
and so wonderful is that message
that my hair is standing straight.
75 By Vyäsadeva’s mercy
I’ve heard these talks directly
from yogeçvara Lord Kåñëa
speaking to Arjuna personally.
76 As I repeatedly remember
this transcendental treasure—
Lord Kåñëa’s talks with Arjuna—
I feel transcendental pleasure.

77 Whenever Lord Kåñëa’s form

I do remember,
I rejoice repeatedly
and am struck with greater wonder.

78 Wherever there is Kåñëa—

of all mystics the supreme—
and Arjuna, supreme archer,
will come victory and power extreme.

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 Chapter Eighteen, Part Six Summary

Verses 67-78: Arjuna Agrees to Fight: Lord Kåñëa

promises that one who preaches Gétä to the
devotees will gain pure devotional service and
go back to Godhead. Arjuna is now freed from
illusion and agrees to fight according to Lord
Kåñëa’s direction. After hearing the conversation
between Kåñëa and Arjuna, Säïjaya is in ecstasy.
Thus he declares that victory is assured wherever
there is Kåñëa, master of all mystic power, and
wherever there is Arjuna, the supreme archer.

241