Diploma - Chapter summaries

CHAPTER ONE: OBSERVING THE ARMIES ON THE BATTLEFIELD

A. INTRODUCTION: PREPARATIONS FOR WAR (1.1-27)

1. Sanjaya informs King Dhrtarastra of Duryodhana's appraisal of the relative

fighting strengths of the Pandava and Kuru Armies. Bhisma and the Kuru Army
then loudly blow their conchshells giving Duryodhana joy. (1-13)
2. On the other side, the blowing of Krsna and Arjuna's transcendental conchshells,
as well as the blowing of the conchshells of the other members of the Pandava
Army, shatters the heart of Duryodhana. (14-19)
3. Arjuna requests Krsna to draw his chariot between the two armies to observe
the Kurus. Arjuna sees many relatives and well-wishers on both sides. (20-27)

B. ARJUNA'S DOUBTS (1.28-46)

Arjuna's mind reels thinking how this battle will finish his family and its
traditions. He sees great sinful reactions awaiting him if he kills his family
members. Feeling it better to be killed unarmed than to fight, Arjuna, his mind
overwhelmed with grief, casts aside his bow and sits down upon his chariot.

ARJUNA'S REASONS FOR NOT WISHING TO FIGHT

(from Chapters One and Two)

1. Compassion: Arjuna's compassion for those he's about to slay dictates he

shouldn't fight. (1.27.28)
2. Enjoyment: Arjuna thinks he will not be able to enjoy his kingdom if the
kingdom is won at the cost of the lives of his family members. (1.31-35, 2.7-8)
3. Destruction of family: Irreligion and unwanted progeny will overcome the family,
performance of traditional, varnasrama-oriented Vedic rituals will end, and
hell will await both the family and the destroyer of the family. (1.37-43)
4. Saintliness and fear of sinful reactions: Arjuna thinks enjoying royal happiness
is not worth the resulting sinful reactions for destroying the family and killing
his superiors. (1.44-45, 2.5)
5. Indecision: Arjuna does not actually know which is better, conquering the enemy
or being conquered by them.(2.6)

CHAPTER TWO: CONTENTS OF THE GITA SUMMARIZED

A. ARJUNA'S FURTHER DOUBTS AND HIS SURRENDER (2.1-10)

After Arjuna continues to express his doubts about fighting, he surrenders to
Krsna for instruction.

B. JNANA -- FIGHT! THERE IS NO DEATH FOR THE SOUL (2.11-30)

1. Death is the eternal soul changing from one body to another; therefore, since
no soul can die, Arjuna would not be killing. (11-13, 16-25)
2. Performance of duty must not be affected by happiness and distress arising
 from sense perception. (14-15)
3. The eternal, indestructible, immutable soul cannot be killed and the temporary
body cannot be saved. Therefore fight. (26-30)

C. KARMAKANDA -- FIGHT! FOR GAINS COME FROM DUTIFULLY

FIGHTING AND LOSSES COME FROM NOT FIGHTING (2.31-38)
If Arjuna dies in battle he will be promoted to heaven, and if he wins the battle,
he will rule the earth. Dishonor will overcome him if he leaves the battlefield.

D. BUDDHI-YOGA (NISKAMA KARMA) --

FIGHT! BUT WITHOUT ANY REACTION (2.39-53)
1. If Arjuna fights without being attached to the result of his fighting, fighting
simply because it is Krsna's desire, with his mind focused on Krsna and in
full resolve, his fighting will bring no sinful reaction. (39-41, 47-51)
2. Arjuna should rise above the "good and bad" of the Vedic formulas by knowing
that the purpose of the Vedas is to serve Krsna. (42-46, 52-53)

E. STHITA PRAJNA -- FIGHT! BECOME FIXED IN KRSNA

CONSCIOUSNESS (2.54-72)
1. Arjuna asks Krsna four questions about one whose consciousness is merged
in transcendence: What are his symptoms? How does he speak? How does he sit?
How does he walk? (54)
2. What are his symptoms? (How does he reveal his position?)
the self-realized soul has renounced all tinges of sense gratification by finding
pleasure in his self. (55)
3. How does he speak? (How are his mentality and words affected by the affection,
equanimity, or anger of others?) Such a pure soul is neither mentally disturbed,
elated, attached, fearful, or angry, and verbally he neither praises nor criticizes
the good and evil he attains. (56-57)
4. How dies he sit? (What is his mentality when his senses are restrained from
their objects?) Such a person remains fixed in transcendental consciousness by
virtue of his higher taste for the service of Krsna. (2.59) Therefore, one
should restrict one's senses from the sense objects by focusing them on Krsna.
Otherwise one will fall down into the material pool. (60-63)
5. How does he walk? (How does he actually engage his senses?) Free from
attachment and aversion and satisfied in Krsna consciousness, he is fixed by his
intelligence (64-65) and achieves undisturbed peace by ignoring the desires of
his mind. Thus, Internally renounced, he acts in connection with the Supreme.
(66-71)
6. (Conclusion) By living in this way, one can enter into the kingdom of God at
the time of death.(72)

CHAPTER THREE: KARMA YOGA

A. DEALING WITH THE CONFUSION: RENUNCIATION OR WORKING

IN NISKAMA KARMA (3.1-9)
1. Arjuna inquires why Krsna previously recommended buddhi yoga, using one's
intelligence to link to the Supreme, and has condemned fruitive work -- but
wishes him to fight, Krsna replies that He has actually recommended one
process with two stages -- karma and jnana. (1-2)
2. Krsna replies that since the soul is active by nature, renunciation of work, if
 one's heart is not yet clean, is inferior to performing prescribed duties with
detachment. The Vedas therefore teach us to perform work as a sacrifice
for Krsna. Thus our work will not bind us to this world. (3-9)

B. FROM KARMAKANDA TO KARMA YOGA (3.10-16)

If one cannot perform detached, dutiful work, it is better to follow the karma-kanda
section of the Vedas. But these Vedic prescribed duties, which involve sacrifices,
should be done for Krsna's pleasure.

C. NISKAMA KARMA -- ACTING DUTIFULLY, WITH DETACHMENT,

TO SET THE CORRECT EXAMPLE (3.17-35)
1. It is better if one performs his duties without fruitive desires or attachments,
as did King Janaka and as does Krsna. One should act in this way to set the
correct example for others. (17-25)
2. Although the ignorant perform their duty with attachment, the wise should not
unsettle them. The wise should perform their own duty without attachment
(and with knowledge) and thus become free. (26-32)
3. One should perform his duty according to his nature, in Krsna consciousness,
without falling victim to attractions and aversions. (33-35)

D. BEWARE OF LUST AND ANGER

Beware of lust, the soul's sinful, all-devouring enemy. Through lust, sitting in
the senses, mind, and intelligence, the soul's knowledge is covered. By
regulating the senses and through spiritually strong intelligence, one should
fix himself in his pure identity as a servant of Krsna and thereby conquer
lust. (36-43)

CHAPTER FOUR: TRANSCENDENTAL KNOWLEDGE

A. TRANSCENDENTAL KNOWLEDGE ABOUT KRSNA (4.1-10)

1. This Bhagavad-gita was previously spoken by Krsna and later repeated by the
disciplic succession of saintly kings. Now, as the succession has been broken,
Krsna will speak it again to Arjuna. (1-3)
2. Krsna can remember speaking Bhagavad-gita in a previous birth because He is
the unborn Lord who possesses a transcendental body that never deteriorates. (4-6)
3. Krsna advents Himself whenever religion declines and irreligion rises. He
delivers the pious, annihilates the miscreants, and reestablishes religion. (7-8)
4. One who actually knows the nature of Krsna's birth and activities attains Krsna's
abode. Freed from attachment, fear, and anger, many persons have become
purified and have attained love for Krsna, by being fully absorbed in Krsna. (9-10)

B. APPLYING TRANSCENDENTAL KNOWLEDGE TO WORK (4.11-15)

1. Everyone ultimately surrenders to Krsna, for it is Krsna who awards fruits
of work. (11-12)
2. Although Krsna creates the Varnasrama system according to the modes (so that
people can attain the fruits of work that they desire), He is beyond the system.
No work affects Him nor does He aspire for fruits. (13-14)
3. Knowing Krsna as the awarder of the results of all work and as the transcendental
 creator of Varnasrama, all liberated souls act without becoming entangled. Arjuna
should perform his duty and fight for Krsna, but with detachment. (15)

C. UNDERSTANDING KARMA ON THE PLATFORM OF JNANA

(TRANSCENDENTAL KNOWLEDGE) (4.16-24)
Activities in service to Krsna are akarma, actions without reactions. A person
acting with mind and intelligence free from sense gratification, without a sense
of proprietorship, accrues no sinful reactions. Free from dualities and envy,
satisfied in both success and failure, one will attain the spiritual kingdom. Thus
Krsna has explained how karma can be seen as jnana.

D. SACRIFICES LEAD TO TRANSCENDENTAL KNOWLEDGE (4.25-33)

1. Some yogis perfectly worship the demigods through sacrifices, and others
sacrifice to Brahman. To control the mind, some sacrifice their hearing, their
senses, or their breath. Some sacrifice their possessions, perform severe
austerities, practice yoga, or study the Vedas. All who sacrifice advance toward
the Supreme. These sacrifices, approved by the Vedas, suit different workers.
Knowing this, one becomes liberated. (25-32)
2. The fruit of all varieties of sacrifice is transcendental knowledge, which leads
to liberation and ultimately to pure devotional service. (33)

E. CONCLUSION -- SUMMARY OF TRANSCENDENTAL KNOWLEDGE:

(4.34-42)
1. HOW TO ACHIEVE TRANSCENDENTAL KNOWLEDGE
2. THE FRUIT OF TRANSCENDENTAL KNOWLEDGE
3. WHO CAN SUCCESSFULLY ACHIEVE TRANSCENDENTAL
KNOWLEDGE
4. THE SYMPTOMS OF ONE WHO HAS SUCCESSFULLY APPLIED
TRANSCENDENTAL KNOWLEDGE TO WORK
5. CONCLUSION

1. How to achieve: To receive transcendental knowledge, approach and surrender

to a self-realized spiritual master with submissive inquiry and service. (34)
2. The fruit: After acquiring knowledge one never again falls into illusion, for he
knows all living beings are in Krsna and are part of Him. (35) Transcendental
knowledge destroys all miseries, for it eradicates reactions to all material
activities. It is the mature fruit of both mysticism and devotional service. (36-38)
3. Who can achieve: One who has faith can acquire transcendental knowledge;
one who doubts, cannot. (39-40)
4. The symptoms of success: One successfully working in transcendental knowledge
desires no fruits, has no doubts, is not bound by work, and knows he's an eternal
servant of Krsna. (41)
5. Conclusion: Slash with knowledge all soubts born of ignorance. "Arjuna, armed
with yoga, stand and fight." (42)

CHAPTER FIVE: KARMA YOGA -- ACTION IN KRSNA

CONSCIOUSNESS

A. NISKAMA KARMA IS EQUAL TO BUT EASIER THAN RENOUNCING

 WORK (5.1-6)
1. Arjuna again asks Krsna whether renunciation is superior to working in devotion.
Krsna replies that devotional work is superior to the renunciaion of work, and
that one who is detached from the results of his work is the one who is truly
renounced. (1-3)
2. Although the results of renunciation and devotional service are ultimately the
same, devotional service is superior, for the devotee can quickly achieve Krsna. (4-6)

B. THE PERFORMANCE OF NISKAMA KARMA -- WORKING WITH

DETACHMENT (5.7-12)
1. A pure soul doesn't become entangled, although working, because he fixes his
consciousness upon Krsna. He knows that while the body acts, he does nothing:
the material senses are simply engaged with their sense objects. (7-9)
2. One who does his duty without attachment, steadily acting with body, mind,
intelligence, and senses, just for the satisfaction of Krsna, attains peace, while
one greedy for the fruits of his labor becomes entangled. (10-12)

C. THE PLATFORM OF KNOWLEDGE (ENTANGLENMENT) -- KNOWING

THE THREE DOERS: THE SOUL, MATERIAL NATURE, AND THE
SUPERSOUL (5.13-16)
The living being who knows that all bodily activities are automatically carried
out by the modes of material nature, after those activities are sanctioned by the
Supersoul, attains enlightenment through that knowledge.

D. LIBERATION THROUGH FOCUSING ONE'S CONSCIOUSNESS

ON THE SUPERSOUL (5.17-26)
1. Fixing his consciousness on the Lord, the learned sage equally views the
brahmana and the elephant, happiness and distress. He enjoys unlimitedly
because his consciousness is fixed on the Supreme. Knowing material pleasures
as temporary, he doesn't delight in them. (18-23)
2. Tolerating and checking bodily and mental urges, his happiness, activities, and
goals are within. He works for the welfare of all, is free from sin, is absorbed
in endeavoring for perfection, and is soon liberated in the Supreme. (24-26)

E. LIBERATION THROUGH ASTANGA YOGA -- A PREVIEW (5.27-28)

One can become free from desire, fear, and anger - fully liberated - through
astanga yoga.

F. PEACE FORMULA ON THE PLATFORM OF LIBERATION (5.29)

A person in full consciousness of Krsna, who knows Krsna as the supreme
controller, and the benefactor and well-wisher of all living entities, attains
peace from the pangs of material desires.

CHAPTER SIX: DHYANA-YOGA

A. ADVANCING IN YOGA THROUGH DETACHED WORK (6.1-4)

1. Sannyasa and yoga are the same, for both demand detachment from the desire
for sense gratification. (1-2)
2. In the beginning of yoga practice one must work. Thus one will attain the
advanced stage wherein one neither desires nor works for sense gratification. (3-4)

B. THE YOGA RUDDHA STAGE -- GIVING UP WORK (6.5-9)

1. The mind as friend or enemy: One must deliver and not degrade himself by
his mind, which is the friend of he who has conquered it and the enemy of he
who has failed to do so. (5-6)
2. Symptoms of one who has controlled his mind, who has achieved
success -- yogarudha -- who can give up working with detachment: One who
has conquered his mind has already reached the Supersoul and sees happiness
and distress, heat and cold, honor and dishonor, pebbles, stones, and gold as
the same. When further advanced, he regards well-wishers, the envious, the
pious, and sinners equally. (7-9)

C. STAGES IN THE PRACTICE OF YOGA (6.10-32)

1. Basic practices of yoga: Carefully controlling his mind, the successful yogi
engages his mind, body, and self in Krsna's service. (10)
2. Where to sit while practicing: The yogi should live and practice alone in a
secluded, sacred place. He should control his senses and fix his mind on one
point. (11-12)
3. How to sit in meditation: The body, neck, and head should be held erect while
the yogi stares at the tip of his nose. Devoid of fear and sex life, he should
meditate on Krsna within his heart. (13-14)
4. The results of meditation: Thus, by ceasing material existence, he will attain
the kingdom of God. (15)
5. More practices of yoga: One cannot become a yogi if one sleeps or eats too
much, or too little. (16-17)
6. <M>Yogarudha: Fixing the mind in samadhi: Thus a yogi regulates his habits. By
his pure mind, devoid of material desires, he sees and enjoys the self. (18-19)
7. How the yogi in the perfectional stage feels: Established in boundless happiness,
the yogi never departs from the truth, for he thinks nothing greater can be
gained. (20-23)
8. Obtaining the perfectional stage through controlling one's mind: One must
determinedly practice yoga by abandoning all mental and sensual desires.
Gradually, by the strength of intelligence, the yogi fixes his mind on the self. (24-25)
9. A further progression in mind control: Whenever the mind wanders the yogi
returns it to the self. By fixing his mind upon Krsna, the yogi attains his
qualitative identity with the Supreme and engages in Krsna's service. (26-27)
10. Perfection in Yoga: He sees Krsna everywhere. Krsna is never lost to him nor
is he ever lost to Krsna. Such a yogi, knowing that the Supersoul and Krsna are
one, sees the true equality of all beings and thus acts for the welfare of all.(28-32)

D. THE NECESSITY OF CONTROLLING THE MIND IN YOGA

PRACTICE (6.33-36)
Lord Krsna acknowledges Arjuna's doubt that the turbulent mind makes the
equal vision and practices of yoga difficult. The Lord then assures Arjuna that
control of the mind is needed, and is possible only through constant practice
and detachment.

E. THE DESTINATION OF THE UNSUCCESSFUL YOGI (6.37-45)

Krsna answers Arjuna's doubt about the destination of an unsuccessful yogi or
anyone on an auspicious, spiritual path. The Lord explains that after enjoying
 on the higher planets, the yogi takes birth in a righteous or aristocratic family.
If he is unsuccessful after long practice, he will take birth in a family of wise
transcendentalists. He will then automatically become attracted to yogic
principles (even without seeking them). Then, after rigorous practice, he will
attain the supreme goal. (These verses are expanded from 2.40, which refers to
the protection of one on a spiritual path)

F. THE TOPMOST YOGI (6.46-47)

A yogi is greater than an empiricist, a fruitive worker, and an ascetic. And the
yogi who always thinks of Krsna within, and who with full faith worships Krsna,
is in a class by himself, and is the greatest of all.

CHAPTER SEVEN: KNOWLEDGE OF THE ABSOLUTE

A. KNOWING KRSNA IN FULL BY HEARING ABOUT HIM (7.1-3)

Krsna requests Arjuna to hear of both His material and spiritual energies and
declares that the transcendentalist who succeeds in truly knowing Him is most rare.

B. KNOWING KRSNA AS THE SOURCE OF BOTH THE MATERIAL AND

SPIRITUAL ENERGIES (7.4-12)
1. Besides the earth, water, fire, air, ether, mind, intelligence, and false ego that
comprise Krsna's material energy, there is Krsna's spriritual energy (which
includes the jivas). Everything we see is a combination of Krsna's material and
spiritual energies. (4-5)
2. As the originator and dissolver of that which is manifest by these energies, no
truth is superior to Krsna, for everything rests on Him as pearls are strung on
a thread. (6-7)
3. Knowing Krsna as the active principle controlling this world: Krsna is the taste
appreciated within water. He is the fragrance of the earth, the intelligence of the
intelligent, the prowess of the powerful, and the strength of the strong.
4. Summary: All states of being -- whether in goodness, passion, or ignorance --
are manifest by Krsna's energy. Thus Krsna <M>is everything and controls
everything -- but still remains independent. (8-12)

C. THE THREE MODES ARE CONTROLLED BY KRSNA -- THEREFORE

SURRENDER (7.13-14)
Deluded by these three modes, no one knows Krsna who is above the modes and
is inexhaustible. Those who <M>surrender to Krsna, the controller of the modes, will
cross beyond the modes to know Him.

D. THE IMPIOUS LACK KNOWLEDGE AND NEVER SURRENDER TO

KRSNA; THE PIOUS DEVELOP KNOWLEDGE AND SURRENDER SURRENDER
(7.15-19)
1. Impious mudhas (foolish, donkey-like men), naradhamas (lowest of mankind),
mayaprta-jnanas (those whose intelligence is controlled by illusion), and asuras
(atheists), never surrender. (15)
2. Four kinds of pious men surrender to Krsna: the distressed, the seeker of wealth,
the curious, and the jnani (one in knowledge). Although all four of these are great
souls, the jnani who fully engages in devotional service is the best. For such a
jnani, after many births, has acquired knowledge of Krsna's position as the cause
 of all causes and has thus surrendered. Such a great soul is very rare.(16-19)

E. OTHERS WHO HAVE NO KNOWLEDGE: (7.20-26)

1. THOSE WHO SURRENDER TO DEMIGODS

2. THOSE WHO ARE IMPERSONALISTS
1. Surrender to demigods: Those whose intelligence is illusioned surrender --
but to demigods. Getting their temporary rewards, they go to the planets of the
demigods. But Krsna's devotees go to His eternal planets. (20-23)
2. Impersonalists: Less intelligent men think that Krsna is impersonal and has only
assumed His current form and personality. (24) Krsna's yogamaya covers these
foolish and unintelligent men so that they can never know Him. (24-25)

F. THE BEWILDERMENT OF THE LIVING ENTITY AND HIS FREEDOM

THROUGH KNOWLEDGE OF KRSNA (7.26-30)
1. The living entity's bewilderment: Krsna knows all and is thus different from
these foolish living entities who are born into delusion and are bewildered by
dualities arising from desire and hate. (26-27)
2. Becoming free: Pious, pure, intelligent persons who are freed from the dualities
arising from delusion can serve Krsna with determined devotion. (28)
3. A fourth kind of sakama devotee: Devotees desiring liberation are brahman
(spirit) and they know everything about adhyatma (the jiva) and karma
(activities). (29)
4. Freedom through knowing Krsna at the time of death: Those who take shelter
of Krsna, knowing Him as adhibhuta (the material manifestation), adhidaiva
(the demigods), and adhiyajna (the Lord of sacrifices) can know Krsna even at
the time of death. (30)

CHAPTER EIGHT: ATTAINING THE SUPREME

A. KRSNA ANSWERS ARJUNA'S QUESTIONS (8.1-4)

Arjuna asks Krsna eight questions:
questions:
1. What is brahman?
2. Who is the adhyatma, the presiding deity of the body?
3. What is karma? (Is karma fruitive or spiritual activity?)
4. What is adhibhuta (the material manifestation)?
5. Who is the adhidaiva? (Does adhidaiva refer to the demigods? The universal
form?)
6 & 7. Who is adhiyajna, the Lord of sacrifices? (Is Krsna adhiyajna? The
demigods? Where, whoever he is, does he preside?
8. How can those engaged in devotional service know Krsna at the time
of death?

Krsna briefly answers Arjuna's first seven questions as follows:

1. Brahman is the indestructible living entity.
2. Adhyatma is the living entity's nature.
3. Karma is the reactions that force the living entity to take a material body in this
world.
4. Adhibhuta is the ever changing material nature.
5. He who presides over all the demigods and their planets is the adhidevata, the
Universal Form of the Lord.
6&7. Krsna, as the Supersoul, is within everyone's heart and is adhiyajna, the Lord
 of all sacrifices.

B. REMEMBERING KRSNA (8.5-8)

In answering Arjuna's eighth question, Krsna says that whoever quits the body
remembering Him obtains Him. In fact, one attains whatever he remembers at
the time of death. Krsna therefore recommends that Arjuna should undeviatingly
meditate on Him, dedicate his activities to Him, and thus attain Him.

C. GOING BACK TO GODHEAD BY REMEMBERING KRSNA (8.9-13)

How to remember Krsna: Meditate on Krsna as the
1. one knowing everything
2. oldest
3. controller
4. smaller than the smallest
5. maintainer
6. beyond the material conception
7. inconceivable
8. always a person
9. luminous like the sun
10. beyond material nature. (8.9)

2. Yogamisra bhakti: If one practices celibacy, utters Omkara, detaches himself

from his senses, and thinks of the Supreme Personality of Godhead when quitting
the body, he reaches the spiritual planets. (10-13)

D. PURE DEVOTIONAL SERVICE

1. One who undeviatingly remembers Krsna easily attains the Lord because of
his constantly engaging in devotional service. (14)
2. The result: Those pure souls do not return again to this temporary, miserable
work of repeated birth and death. (15-16)

E. COMPARING THE MATERIAL AND SPIRITUAL WORLDS (8.17-22) (8.17-22)

1. In this material world, living entities appear during each million-year long day
of Brahma and are vanquished during each night. (17-19)
2. Beyond the manifest and unmanifest nature of the material world is the supreme
spiritual abode which is eternal, transcendental, and infallible. Once having gone
there, one never returns. Although the Lord is all pervading, He is present in that
abode and attainable by unalloyed devotion. (20-22)

F. THE SUPREMACY OF DEVOTION IN ATTAINING THE SUPREME

(8.23-28)
1. If one passes from this world in light, he obtains brahman. If he leaves in
darkness, he again comes back. (23-26)
2. The devotees, although knowing these two paths, remain fixed in devotion and
reach the Supreme abode. (27-28)
CHAPTER NINE: THE MOST CONFIDENTIAL KNOWLEDGE

A. HEARING ABOUT KRSNA -- QUALIFICATIONS AND

DISQUALIFICATIONS (9.1-3)
Non-enviousness allows one to hear confidential knowledge about Krsna and
faithlessness forces one to birth and death.

B. AISVARYA JNANA - KRSNA'S ACINTYA BHEDA ABHEDA

RELATIONSHIP WITH THE MATERIAL WORLD (9.4-10)
Krsna pervades, creates, and annihilates the entire cosmos through His material
energy. Although Krsna is the Supreme Director, the material world nevertheless
moves independently and Krsna thus remains neutral and detached.

C. NON-WORSHIPERS AND WORSHIPERS (9.11-15)

Fools, who think Krsna is an ordinary human being possessing a temporary form,
become atheists and are defeated in their endeavours. (11-12). On the other hand,
mahatmas, who know Krsna as the Supreme Personality of Godhead possessing
a transcendental and eternal form, take shelter of His divine nature and perpetually
chant His glories, bow down to Him, and serve Him. Actually, all those who take
shelter of a conception of the Supreme and worship accordingly, such as a --
1. monist, who worships himself as one with the Supreme
2. worshiper of a demigod, who imagines and worships a demigod's form as
supreme
3. worshiper of the material, universal form -- ultimately are all worshiping Krsna.

D. KRSNA IS THE SUPREMEM OBJECT OF WORSHIP (9.16-25)

1. Woshipers of the universal form: Krsna is the sacrifice, the ritual, the syllable
OM, the Vedas, the universal father, the most dear friend, the sustainer, the
goal, death, drought, heat, and the rain. (16-19)
2. Worshipers of demigods: Worshipers of demigods indirectly worship Krsna
through following the Vedas. However, not only is direct worship of Krsna
superior, but demigod worshipers are worshiping improperly. (20-25)

E. THE GLORIES OF DIRECTLY WORSHIPING KRSNA (9.26-34)

1. Krsna requests that one worship Him with devotion, even using a leaf, a fruit,
a flower, or some water. Or one can offer Krsna the austerities and charities he
performs. Such offerings will free one from all reactions to work. With one's
mind thus fixed on Krsna, the worshiper will come to Krsna. (26-28)
2. A devotee, even if committing a horrible act, is considered saintly and is
quickly rectified. Krsna requests Arjuna to boldly declare that His devotees
are never vanquished. (29-31)
3. By thinking of Krsna, offering Him obeisances, and becoming absorbed in
Him, one -- regardless of his position -- will go back to Godhead. (32-34)

CHAPTER TEN: THE OPULENCE OF THE ABSOLUTE

A. KRSNA'S POSITION AS THE ORIGIN OF EVERYTHING (10.1-7)

1. Anyone knowing Krsna as the unborn Supreme Lord and the source of all
sages and demigods is undeluded and free from sin. (1-3)
2. All qualities and attitudes (freedom from illusion, self control, and infamy) are
created by Krsna. Even the progenitors of the universe are born from His mind. (4-6)
3. Those who know Krsna's glories engage in His service. (7)

B. THE CHATUR SLOKA (10.8-11)

The Lord speaks the chatur sloka: "I am the source of all the spiritual and material
worlds. Everything emanates from Me. The wise who perfectly know this engage
in My devotional service and worship Me with all their hearts. The thoughts of
my pure devotees dwell in Me, their lives are surrendered to Me, and they derive
great satisfaction and bliss enlivening one another and conversing about Me. To
those constantly devoted to serving Me with love, I give the understanding by
which they can come to Me. To show them special mercy, I, dwelling in their
hearts, destroy with the shining lamp of knowledge the darkness born of ignorance."

C. ARJUNA'S ACCEPTANCE AND HIS REQUEST (10.12-18)

1. Arjuna, by referring to previous authorities, confirms Krsna as the Supreme
Personality of Godhead and then declares that only Krsna can actually know
His own position. (12-15)
2. Krsna says that he is the Supersoul, the sun, the moon, Lord Siva, Mount
Meru, the ocean, Om, japa, the Himalayas, the monarch, the thunderbolt,
Yamaraj, time, the wind, the shark, death, spring, gambling, splendor,
adventure, strength, silence, and wisdom. (20-38)
3. Beginning to sum-up, Krsna explains that He is the generating seed without
which nothing can exist. Krsna continues, saying that all these opulences are
mere indications of His glory -- everything beautiful, glorious, and mighty
springs from but a spark of His splendor -- as He pervades and supports the
entire universe with but a mere fragment of His total potency. (39-42)

CHAPTER ELEVEN: THE UNIVERSAL FORM

A. ARJUNA'S REQUEST AND KRSNA'S DESCRIPTION OF HIS

UNIVERSAL FORM (11.1-9)
1. Arjuna, although acknowledging that the two-armed form of Krsna is Supreme,
requests Krsna to show him that all-pervading, form which He spoke of in
Chapter 10. (1-4)
2. Krsna first described His Universal Form of opulences, demigods, and time,
before showing it to Arjuna. He then bestows upon Arjuna the divine eyes
necessary to see it. (5-8)

B. SANJAYA'S DESCRIPTION OF THE UNIVERSAL FORM (11.9-31) (11.9-31)

1. Sanjaya describes how Krsna bestows upon Arjuna the necessary vision.
Arjuna then beholds Krsna's Universal Form with its expansions divided into
many thousands although situated in dazzling ornaments, its celestial garlands,
scents, and garments -- all magnificently
2. Krsna's universal form of opulences: Arjuna, with hair standing on end,
bewildered and astonished, prays, "My dear Krsna, I see all demigods, sages,
and serpents within Your fiery form. You are the all-pervading, eternal
Personality of Godhead. The sun and the moon are Your eyes and Your glory is
unlimited. You are burning the universe by Your radiance. (14-19)
3. Krsna's kala-rupa form of time: Arjuna prays, "Seeing this fearful form and
beholding the confusion of the entire universe including the demigods, I too,
 am frightened. All the soldiers on both sides rush towards Your deathlike
faces with their blazing mouths and awful teeth. Your blazing effulgence is
devouring the world. What is Your mission? Who are You? (20-31)

C. "KALO 'SMI LOKA-KSAYA-KRT" -- BECOME MY INSTRUMENT

(11.32-34)
Krsna answers, "Time I am, destroyer of the world. The great warriors on both
sides are already slain by my plan. You can be but an instrument. Arise and fight!"

D. ARJUNA'S PRAYERS (11.35-46)

1. Arjuna tremblingly prays, " All become attached to You upon hearing Your
name, but the demons flee. They too should offer homage because You are the
cause of all causes. (35-40)
2. Arjuna then begs forgiveness for his offenses. "Please excuse my offenses
when out of madness or love I have addressed You, `O Yadhava, O Krsna!',
without knowing Your glories. No one can be equal to, or one with You.
Tolerate my wrongs as a father tolerates the wrongs of his son." (40-44)
3. Arjuna fearfully requests Krsna to again reveal His two- armed form as the
Supreme Personality of Godhead. (45-46)

E. ONLY PURE DEVOTEES CAN SEE KRSNA'S TWO-ARMED

SUPREME FORM (11.47-55)
1. Krsna withdraws His Universal Form. (47-48) He shows Arjuna His four-armed
form (49-50) and finally His two-armed form. (50-51)
2. Krsna's two-armed form can be directly seen only through pure, undivided
devotional service. (11.52-55)

CHAPTER TWELVE: DEVOTIONAL SERVICE

A. BHAKTI OVER IMPERSONALISM (12.1-7)

1. One who fixed his mind on Krsna, worshipping Him with great transcendental
faith is considered more perfect than one who worships the unmanifest,
inconceivable, impersonal. (1-2)
2. Worshipers of the impersonal make advancement only with great difficulty. (3-5)
3. Krsna personally delivers the devotees who are undeviatedly devoted to Him. (6-7)

B. PROGRESSIVE STAGES OF DEVOTION [from highest to lowest]

(12.8-12)
1. Living within Krsna by continuously fixing one's mind and intelligence upon
Him. (8)
2. Practicing the regulative principles of bhakti-yoga to increase one's desire and
ability to remember and obtain Krsna. (9)
3. Surrendering one's work to Krsna. (10)
4. Surrendering to Krsna the results of one's work. (11)
5. Cultivating meditation or knowledge. (12)

C. QUALITIES THAT ENDEAR ONE TO KRSNA (12.13-20)

1. The following qualities make one dear to Krsna: non- enviousness; kindness;
freedom from false ego; equality in happiness and distress; satisfaction; placing
 no one in difficulty; anxietylessness; independence from the ordinary course of
activities; purity; expertise; freedom from lamentation; grasping of neither
pleasure nor grief; equality with both friends and enemies; equi-position in
honor and dishonor, heat, and cold; freedom from contamination; silence;
establishment in knowledge; and satisfaction. (13-19)
2. Anyone who faithfully follows the path of devotional service, making Krsna
the Supreme goal, is very dear to Him. (20)

CHAPTER THIRTEEN: NATURE, THE ENJOYER, AND

CONSCIOUSNESS

A. ARJUNA'S SIX QUESTIONS (13.1)

Arjuna asks Krsna to explain six principles:
1. prakrti (nature)
2. purusa (the enjoyer)
3. ksetra (the field of activities)
4. ksetra-jna (the knower of the field)
5. jnanam (knowledge and the process of knowing)
6. jneyam (the object of knowledge)

B. KRSNA ANSWERS QUESTIONS 3, 4, AND 5 THE FIELD OF

ACTIVITIES AND THE KNOWER OF THE FIELD (13.2-7)
Krsna explains the field of activities, as it is described in the Vedanta Sutra, as
basically the sphere within which the conditioned soul interacts with the material
world. The knower of the field is the soul, who only has knowledge of his own
field of activities. Krsna, however, as Supersoul, is the knower of all the field of
activities of all living entities. To know these three is called knowledge.

C. KRSNA'S FURTHER ANSWER TO QUESTION 5:

THE PROCESS OF KNOWLEDGE AND LIBERATION (13.8-12)
The process by which the knower of the field, the soul, transcends the limitations
of his field of activities is called the process of knowledge. This process includes
humility and pridelessness, as well as its most important item: accepting the shelter
of a bonafide spiritual master and practicing unalloyed devotional service under
his care.

D. KRSNA ANSWERS QUESTION 6: THE OBJECT OF KNOWLEDGE

(13.13-19)
1. The soul can know the Supersoul, who is the object of knowledge and who
exists everywhere and pervades everything. The Supersoul has transcendental
senses, and He is the source of all of our senses. He is unattached and He
maintains all living entities. He is inside and outside, far and near, and beyond
our material power to see and know. He is the master of the modes of nature
and appears divided although He is one. He is the source of light in the
luminous, He is knowledge, and He is the object of knowledge. He is in
everyone's heart. (13-18)
2. Only the devotee can understand the field of activities (the body), the process
of knowledge, and both the soul and the Supersoul. (19)

E. KRSNA ANSWERS QUESTIONS 1 AND 2:

 PRAKRTI, PURUSA, AND THEIR UNION (13.20-26)
1. Prakrti, purusa (the "jiva" ksetra-jna), and their union: Material nature causes
all material changes and effects, and the living entity meets with good and bad
according to the qualities that he has acquired due to his association with
material nature. (20-22)
2. Paramatma Purusa (ksetra-jna): The Supersoul exists within all bodies as the
Overseer, the Permitter, and the Supreme Proprietor. (23)
3. Result: One who understands prakrti (ksetra), purusa (ksetra-jna jiva/
ksetra-jna-Supersoul) and their interactions attains liberation and doesn't take
his birth again in the material world.
4. Other methods of obtaining liberation are jnana, astanga, and karma (25-26)

F. JNANA CAKSUSA: THE VISION OF KNOWLEDGE (13.27-35)

1. Everything we see is a combination of the field and the knower of the field. (27)
2. Neither the Supersoul nor the soul within the body are destroyed. (28)
3. The Supersoul is equally present everywhere and is in every living being. (29)
4. The soul does nothing nor does it mix with the body, but it does, however,
illumine the body with consciousness. (30-34)
5. Summary: One who sees the distinction between the body, its owner, and the
Supersoul, and one who recognizes the process of liberation, can attain the
supreme goal. (35)

CHAPTER FOURTEEN: THE THREE MODES OF MATERIAL

NATURE

A. THE LIBERATION AND CONDITIONING OF THE LIVING ENTITY

(14.1-4)
1. By becoming fixed in the following knowledge, one attains perfection and is
liberated. (1-2)
2. Krsna is the father of all living entities, for He impregnates them within the
material energy (brahman, the mahat-tattva, the 24 elements). (3-4)

B. DESCRIPTION OF THE BINDING OF THE PURE SOUL BY THE

THREE MODES (14.5-18)
1. Overview of the modes: The living entities become conditioned by that material
energy which consists of the three modes of material nature. (5)
2. How the modes condition: The mode of goodness is illuminating and it frees
one from sinful reaction, but one becomes conditioned by a sense of happiness
and knowledge. (6) The mode of passion fills one with unlimited desires and
longings, and it binds one to material, fruitive actions. (7) The mode of
ignorance is delusion, and it binds conditioned souls by madness, indolence,
and sleep. (8)
3. Summary: The mode of goodness conditions one to happiness, passion to
fruitive activities, and ignorance to madness. (9)

C. RECOGNIZING THE SUPREMACY OF A MODE WITHIN A PERSON (14.10-13)

1. The modes compete with one another for supremacy within the individual. (10)
2. Manifesting from goodness is knowledge; from passion attachment,
 uncontrollable desire, and intense endeavour; and from ignorance inactivity
and madness. (11-13)

D. ACTIONS AND DEATH WITHIN THE MODES (14.14-18)

1. What happens at death to one predominated by a specific mode: Death in the
mode of goodness brings elevation; death in passion brings birth forcing fruitive
engagement; and death in ignorance brings animal birth.
2. Results of actions by one predominated by a specific mode: Actions in goodness
result in piety, seeing things as they are, and life on heavenly planets; actions in
passion result in misery, greed, and life on earthly planets; and actions in
ignorance result in foolishness, madness, illusion, and life in hell. (16-18)

E. TRANSCENDING THE MODES (14.19-27)

1. One transcends all three modes by knowing that all activities take place under
the control of the modes, and by understanding Krsna's position as transcendental
to the modes. (19-20)
2. Arjuna inquires about the symptoms and activities of one who has transcended
the modes and the means by which one can transcend. (21) Krsna answers (22-25)
by first describing a transcender's symptoms and activities: he sees the modes
working but remains unwaveringly fixed in the self despite the presence of
attachment, illusion, illumination, happiness, distress, praise, infamy, friends,
or enemies. (21-25)
3. The means: One who unfailingly engages in full devotional service transcends
the modes and comes to the brahman platform, the constitutional position of
happiness. Krsna is the source of that brahman. (26-27)

CHAPTER FIFTEEN: THE YOGA OF THE SUPREME PERSON

A. BECOMING DETACHED FROM THE MATERIAL WORLD -- THE

REFLECTION OF THE SPIRITUAL WORLD (15.1-5)
One should detach himself from the material world, which reflects the spiritual
world, and one should surrender to Krsna and attain that spiritual world.
PURUSOTTAMA-YOGA (6-20)

B. TRANSMIGRATIONS (15.6-11)
1. The goal is to return to the spiritual world, and those who achieve it, never
return to this material world. (6)
2. Each living entity is eternally part and parcel of Krsna. But now he is struggling
as he changes from body to body in his search for pleasure within this material
world. (7-9)
3. Although the transcendentalist sees it clearly, the foolish who have no knowledge
cannot understand how the living entity quits his body and obtains a new body
based on his mind's desires. (10-11)

C. KRSNA'S POSITION AS THE MAINTAINER (15.12-15)

Krsna should be seen as the splendor of the sun, moon, and fire; as the One
keeping the planets in orbit and making vegetables succulent; as the fire of
digestion; as the Paramatma in everyone's heart; as the giver of remembrance,
knowledge, and forgetfulness; and as the compiler of the Vedanta and the goal
of the Vedas.
D. THE THREE SLOKA BHAGAVAD-GITA: SUMMARIZING THE VEDAS
AND THE VEDANTA KINDS OF LIVING ENTITIES (15.16-20)

1. Conditioned living entities are fallible; living entities in harmony with the
Lord's creation are infallible. (16)
2. Beyond both the fallible and the infallible is the transcendental Supreme Person,
the Supersoul, who maintains the three worlds. (17)
3. And Krsna is celebrated, both in the world and in the Vedas, as that Supreme
Person -- the Supersoul. (18)
4. Whoever knows Krsna's position knows everything, and he engages in Krsna's
service. (19)
5. Knowing this most confidential part of Vedic knowledge makes one wise and
brings perfection to ones endeavours. (20)

CHAPTER SIXTEEN: THE DIVINE AND DEMONIAC NATURES

A. TRANSCENDENTAL AND DEMONIAC QUALITIES (16.1-6)

1. Twenty-six godly qualities are mentioned, some of which are; purification,
cultivation of spiritual knowledge, charity, self-control, study of the Vedas,
austerity, simplicity, freedom from anger, renunciation, aversion to fault-finding,
compassion, determination, vigor, forgiveness, cleanliness, and freedom from
envy and the passion for honor. (1-3)
2. Pride, arrogance, conceit, anger, harshness, and ignorance are demonic qualities.
(4)
3. In this world, one is either divine or demonic. (5-6)

B. THE DEMONIAC NATURE (16.7-20)

1. The demoniac activities are unclean and improper. Demons say the world is
unreal and is produced only of sex desire. Taking shelter of lust, pride, and
conceit, they act to destroy the world. Thinking sense gratification the goal of
life, their anxieties are unlimited. Bound by thousands of desires, they secure
money by illegal means. Scheming to increase their wealth, they brand
competitors as enemies and plot to kill them. Thinking themselves perfect,
powerful, and happy, they surround themselves with their relatives and perform
sacrifices and give charity to increase their happiness. (7-15)
2. Their demoniac mentality binds them into illusion, perplexes them with
anxieties, and attaches them to sense gratification. Thus they fall down into hell.
Self complacent, impudent, and deluded by wealth, pride, strength, and anger,
they perform sacrifice without following rules and regulations. Bewildered, they
envy the Supreme Lord within their own bodies as well as within the bodies of
others and blaspheme real religion. (16-18)
3. Krsna casts these mischievous demons into repeated births in demonic,
abominable species. (19-20)

C. THE CHOICE: ESCAPING TO THE SUPREME DESTINATION (16.21-24)

1. The three gates leading to the soul's degradation are lust, anger, and greed.
Every sane man should give these up, act for purification, and attain the
supreme destination. (21-22)
2. To obtain that supreme destination, one's activities should all be in accord with
 sastra. (23-24)

CHAPTER SEVENTEEN: THE DIVISIONS OF FAITH

A. ONE'S MODES DETERMINE ONE'S ACTIVITIES:FAITH AND

WORSHIP IN THE MODES (17.1-7)
1. The modes of nature controlling a person will dictate where that person places
his faith. (1-3)
2. Men in goodness worship demigods; those in passion worship the demons, and
those in ignorance worship ghosts. Those undergoing severe austerities not
recommended in the scriptures are demons. (5-6)
3. One's modes can also be understood through one's foods, sacrifices, austerities,
and charity. (7)

B. FOODS IN THE MODES (17.8-10)

Foods in goodness increase one's life, health, and happiness. Such foods are
juicy, fatty, and wholesome. Foods in passion are too bitter, too sour, salty, hot,
and pungent. They bring distress, misery, and disease. Foods in ignorance are
cooked more than three hours before being eaten, are decomposed, putrid, and
consist of remnants and untouchable things.

C. SACRIFICES IN THE MODES (17.11-13)

Sacrifices dutifully performed, according to the scriptures, by those not desiring
reward are in goodness. Sacrifices done for material rewards are in passion.
Sacrifices unfaithfully performed which, disregarding the scriptures, neglect
prasadam distribution, and in which the priests aren't remunerated are in ignorance.

D. AUSTERITY IN THE MODES (17.14-19)

Austerity can be of the body, mind, or speech. Austerity faithfully performed
for sake of the Supreme is in goodness; austerity done pridefully to gain self
respect and worship is in passion; and foolish austerity resulting in self-torture
and injury to others is in ignorance.

E. CHARITY IN THE MODES (17.20-22)

Charity given dutifully, at the proper time and place, to a worthy person, is in
goodness. Charity given with expectance of return, with desire for fruitive results,
or in a grudging mood, is in passion. Charity performed disrespectfully, at an
impure place, at an impure time, to unworthy persons, is in ignorance.

F. THE CONCLUSION: OM TAT SAT (17.23-28)

1. When the purpose of sacrifices, charity, and the eating of foods is the Absolute
Truth, the Supreme Person -- indicated by the syllables Om Tat Sat -- these
activities are performed in the mode of goodness and bring spiritual elevation.
(23-27)
2. Sacrifice, penance, and austerity done without faith in the Supreme -- without
a transcendental objective -- are useless both in this life and the next. (28)
EIGHTEENTH CHAPTER: SUMMARY -- THE PERFECTION OF RENUNCIATION

A. ACTING WITH DETACHMENT IS TRUE RENUNCIATION AND BRINGS

FREEDOM FROM REACTION (18.1-12)
1. A true sannyasi does not renounce his activities, but renounces the fruits of his
activities. (1-6)
2. Renouncing one's prescribed duties in illusion is ignorance. Renouncing one's
prescribed duties out of fear is passion. But dutifully performing one's prescribed
duties with detachment is renunciation in goodness. Such renouncers suffer no
reactions. (7-12)

B. THE CONCLUSION OF SANKHYA AND VEDANTA: ACTIONS

DIRECTED BY THE SUPERSOUL BRING FREEDOM FROM REACION
(18.13-18)
Vedanta describes five factors involved in all activities, and the most important
factor is the Supersoul. One who acts under the direction of the Supersoul is not
affected by the reactions to his actions.

C. THE ENTANGLEMENT OF THE THREE MODES (18.19-40)

1. Knowledge: One in goodness sees one undivided spirit in all entities, one in
passion sees the body as the person, and one in ignorance sees his own work
as everything. (19-22)
2. Action: Actions in goodness are dutiful, actions in passion are enacted from
false ego, and actions in ignorance disregard scriptural injunctions, cause
distress to others and result in future bondage. (23-26)
3. Performers of action: One acting without wavering in success or failure works
in goodness, one greedily attached to enjoying the fruits of his work acts in
passion, and one disregarding the scriptures, who is morose, cheating, and
lazy works in ignorance. (27-28)
4. Understandings: One in goodness understands what should be done, one in
passion can't distinguish between what should and shouldn't be done, and one
in ignorance strives in the wrong direction. (29-32)
5. Determination: Unbreakable determination is in goodness, determination attached
to sense enjoyment is in passion, and determination never solidifying into activity
is in ignorance. (33-35)
6. Happiness: Happiness in goodness is like poison in the beginning and nectar in
the end, happiness in passion is like nectar in the beginning and poison in the
end, and happiness in ignorance is delusion from beginning to end. (36-39)
7. All activities within the universe are controlled by the three modes of material
nature. (40)

D. WORSHIPING THE LORD THROUGH ONE'S OCCUPATIONAL WORK

IS TRUE RENUNCIATION AND BRINGS FREEDOM FROM REACTIONS
(18.41-48)
1. Thus being controlled by the modes, the brahmana is peaceful, self controlled,
austere, tolerant, honest, wise,and religious. The ksatriya is determined, generous,
resourceful, and courageous. The vaisya naturally tends toward business, farming,
and cow protection, while the sudra tends toward labor and service to others. (41-45)
2. Every man can become perfect by worshiping the Lord through his occupational
work which is born of the modes of nature. This work, even if faultily done, is
better than accepting another's occupation. Prescribed duties are never affected
by sinful reaction. (46-48)
E. FROM JNANA-YOGA TO PURE DEVOTIONAL SERVICE (18.49-55)
1. By following the process of self control, which includes purification of
intelligence and giving up sense gratification, attachment, hatred, and false ego,
one realizes the Supreme Brahman and becomes fully detached from all material
things. This self-realized position is called brahma-bhuta, the joyous platform
upon which pure devotional service is practiced. (49-54)
2. Krsna can be known only through devotional service. Thus protected by Krsna,
the pure devotee reaches Krsna-loka. (55)

F. WORKING IN PURE DEVOTIONAL SERVICE (18.56-60)

One surrendering to Krsna by working under Krsna's protection, depending
upon Krsna, and being fully conscious of Krsna overcomes all obstacles by the
Lord's grace. One who avoids acting under Krsna's direction, however, is forced
to act by the modes of nature that dominate him.

G. SURRENDER TO THE SUPERSOUL (18.61-63)

The Supreme Lord is in everyone's heart, therefore, surrender to Him and attain
His eternal abode. This is the most confidential knowledge, and Arjuna should
deliberate on it fully before acting.

H. THE MOST CONFIDENTIAL KNOWLEDGE OF ALL: BECOME A PURE

DEVOTEE OF KRSNA (18.64-66)
Always think of Krsna, become Krsna's devotee, worship Krsna, offer all homage
unto Krsna, and thus come to Krsna. Surrender only to Krsna; do not fear sinful
reactions.

I. PREACHING AND STUDYING THE BHAGAVAD-GITA (18.67-71)

For one who explains this knowledge of Bhagavad-gita to austere, unenvious
devotees, pure devotional service and going back to Godhead is guaranteed.
Those who study Bhagavad-gita worship Krsna with their intelligence, and
faithful, nonenvious hearers become free from sinful reactions.

J. ARJUNA IS FIRMLY FIXED (18.72-73)

After hearing the Bhagavad-gita, Arjuna is fixed and determined to act according
to Krsna's instructions.

K. SANJAYA'S PREDICTIONS (18.74-78)

Sanjaya ecstatically thinks of the wondrous form of Krsna and predicts victory for
Arjuna, the supreme archer, and Krsna, the master of all mystics.

@D18C <F35006P23>THE YOGA LADDER<F255P255>

@D12C From the bottom to the top

@D12SP One can begin his "climb" on the yoga ladder with one of many desires, both material and
spiritual. According to the quality of his desire, a person will obtain results. Thus, karmis obtain sense
pleasures, jnanis obtain brahman, yogis obtain siddhis or merge within the body of the Lord, and bhaktas
obtain Krsna's service.
@D12SP Making progress from one quality of desire to another depends on the association we achieve.

@D12C Animal life

@D12SP A "human being" who attempts to satisfy his sense desires in an unrestricted fashion according
to his whims is, practically speaking, no better than an animal.

@D12C Karma Kanda

@D12SP Following the Vedic authority to obtain one's desired sense enjoyment is called the stage of
karma kanda. In this stage, one performs sacrifices to demigods to fulfill his material ambitions. Karma
kanda is considered the beginning of human life because one on this stage restricts his activities for
enjoyment to those governed by regulations of the authorized Vedic scriptures.

@D12SP By surrendering to the Vedic scriptures to obtain one's mundane desires, one is in fact placing
himself under authority. This surrender, in and of itself, is purifying. One also necessarily associates with
the priests who perform sacrifices and one hears their words. One's goals naturally progress from desiring
happiness in this life, such as obtaining a son, to obaining heavenly pleasures in the next life. Then, by
accepting the concept of a next life, one gradually realizes that he is a soul transmigrating from body to
body and that no situation within the material world can bring him satisfaction.

@D12C Karma-yoga:
@D12C Sakama Karma-yoga and Niskama Karma-yoga

@D12C Sakama Karma-yoga

@D12SP By accepting his spiritual nature, one gradually understands that he should desire to find
eternal pleasure and entirely do away with all suffering -- birth, death, old age, and disease -- by attaining
the spiritual platform.

@D12SP But at this stage, although a spiritual goal has been assigned, one still has material desires. One
thus works according to the prescribed scriptural rules and regulations and automatically, through the
process of performing sacrifices, offers the fruit of his work to demigods and ultimately to Visnu. Thus,
one gradually develops detachment.

@D12SP By working according to the authority of the Vedic rules and regulations, by offering the fruits
of work in sacrifice to Visnu, by developing detachment, by experiencing the unending difficulties and
frustrations of the material world, and by associating with brahmana priests and other spiritualists and
hearing discourses from them, one develops transcendental knowledge.

@D12SP One at this sakama stage is, due to the mode of passion, attached to the fruit of his work as
well as to the work itself (for the work brings the fruits which satisfy his desires).

@D12C Niskama Karma-yoga

@D12SP One who has obtained transcendental knowledge knows that he is not his body, and that he is
an eternal spiritual entity. He thus naturally has no material attachments, which all spring from the lower
modes of material nature.

@D12SP Although such a person has no fruitive desires that prompt him to perform his prescribed Vedic
duties (since his knowledge has freed him from desires for sense enjoyment), he still performs all of his
duties in a detached fashion for the purpose of setting a good example for those who are not advanced in
transcendental knowledge. He thus encourages them by his example and words to engage in their duties
with a spirit of devotion.
@D12SP One at this niskama karma stage is, due to his cultivation of goodness and knowledge,
detached from the fruit of his work. He is still, however, attached to the work that he does, although he
performs that work in dutiful mood.

@D12C Attaining Liberation

@D12C by Niskama Karma
@D12C (or Astanga Yoga)

@D12SP By practicing niskama karma, one attains freedom from reactions (the mode of goodness) and
enlightenment -- knowledge that he is not his body. Then, from that platform, when one focuses his
consciousness on the Supersoul, he attains liberation in brahman. On that platform, depending upon ones
goal, one merges within Krsna's brahman effulgence or becomes absorbed in the Supersoul. Such a stage
also can be obtained through astanga yoga.

@D12C Beyond Liberation to Krsna

@D12SP By learning how Krsna is the source of both brahman and the Supersoul, and by hearing of
Krsna's opulences, a fortunate soul takes full shelter of Krsna in devotional service.