1

Bhagavadgita new
CHAPTER ONE

A. The very beginning of the Bhagavadgita, the First Chapter, is

more or less an introduction to the rest of the book. (9.1 Pur
port)

CHAPTER TWO

A. Chapter Two instructs us in self realization by an analytical

study of the material body and the spirit soul, as explained by
the supreme authority, Lord Sri Krsna. This realization is
possible when one works without attachment to fruitive results
and is situated in the fixed conception of the real self. (2.1
Purport)

B. Srila Bhaktivinode Thakur has summarized this Second Chapter

of the Bhagavadgita as being the contents for the whole text.
In the Bhagavadgita, the subject matters are karmayoga, jnana
yoga, and bhaktiyoga. In the Second Chapter karmayoga and
jnanayoga have been clearly discussed, and a glimpse of bhakti
yoga has also been given, as the contents for the complete text.
(2.72 Purport)
(2.73
C. In the Second Chapter, preliminary knowledge of the soul and
its entanglement in the material body were explained. How to get
out of the material entanglement by buddhiyoga, or devotional
service was also explained therein. (5.1 Purport)

CHAPTER THREE

A. Krsna explains Karma yoga, work in Krsna consciousness, in

this Third Chapter. (3.2 Purport)

B. This Third Chapter of the Bhagavadgita is conclusively a

directive to Krsna consciousness by knowing oneself as the eter
nal servitor of the Supreme Personality of Godhead, without
considering impersonal voidness the ultimate end. In the materi
al existence of life, one is certainly influenced by propensities
for lust and desire for dominating the resources of material
nature. Desire for overlording and for sense gratification is
the greatest enemy of the conditioned soul; but by the strength
of Krsna consciousness, one can control the material senses, the
mind and the intelligence. One may not give up work and pre
scribed duties all of a sudden, but by gradually developing Krsna
consciousness, one can be in the transcendental position without
being influenced by the material senses and the mind, by steady
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intelligence directed towards one's pure identity. This is the

sum total of this chapter. (3.43 Purport)

CHAPTER FOUR

A. In the Fourth Chapter the Lord told Arjuna that all kinds of
sacrificial work culminate in knowledge. However, at the end of
the Fourth Chapter, the Lord advised Arjuna to wake up and fight,
being situated in perfect knowledge. Therefore by simultaneously
stressing the importance of both work in devotion and inaction in
knowledge, Krsna has perplexed Arjuna and confused his determina
tion.(5.1 Purport)
ð
A. In this Fifth Chapter of the Bhagavadgita, the Lord says that
work in devotional service is better than dry mental speculation.
Devotional service is easier than the latter because, being
transcendental in nature, it frees one from reaction. (5.1 Pur
port)
B. This Fifth Chapter is a practical explanation of Krsna con
sciousness, known as karmayoga. The question of mental specula
tion as to how karmayoga can give liberation is answered here
with. To work in Krsna consciousness is to work with the com
plete knowledge of the Lord as the predominator. Such work is no
different than transcendental knowledge. Direct Krsna conscious
ness is bhaktiyoga, and jnanayoga is a path leading to bhakti.
Krsna consciousness means to work in full knowledge of one's
relationship with the Supreme Absolute, and the perfection of
this consciousness is full knowledge of Krsna, or the Supreme
Personality of Godhead. (5.29 Purport)

CHAPTER SIX
A. In this chapter the Lord explains that the process of the
eightfold yoga system is a means to control the mind and the
senses. However, this is very difficult for people in general to
perform, especially in the age of Kali Yuga. Although the eight
fold yoga system is recommended in this chapter, the Lord empha
sizes that karmayoga, or acting in Krsna consciousness, is
better. (6.1 Purport)

CHAPTER SEVEN
A. The Seventh Chapter discusses the opulent potency of the
Supreme Personality of Godhead, His different energies, the
inferior and superior nature, and all this material manifesta
tion. (9.1 Purport)
B. This Seventh Chapter particularly explains how one can become
a fully Krsna conscious person...Many subjects have been dis
cussed in this chapter: the man in distress, the inquisitive man,
the man in want of material necessities, knowledge of Brahman,
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knowledge of Paramatma, liberation from birth, death, and dis

eases, and worship of the Supreme Lord. (7:30 Purport)
C. In this Seventh Chapter of the Bhagavadgita, the nature of
Krsna consciousness is fully described. Krsna is full in all
opulences, and how He manifests such opulences is described
herein. Also four kinds of fortunate people who become attached
to Krsna and four kinds of unfortunate people who never take to
Krsna consciousness are described in this chapter. (7.1 Purport)

CHAPTER EIGHT
A. In this chapter Lord Krsna answers different questions from
Arjuna, beginning with "What is brahman?" The Lord also explains
karma (fruitive activities), devotional service and yogic princi
ples, and devotional service in its pure form. (8.1 Purport)
B. (Referring to 8.28) This verse is the summation of the Seventh
and Eighth Chapters, which particularly deal with Krsna con
sciousness and devotional service. (8.28 Purport)

A. The matters which are described in The Ninth Chapter deal with
pure, unalloyed devotion. Therefore this is called most confi
dential. (9:1 Purport)
CHAPTER TWELVE
A. In this chapter (12) from verse 2 through the end, from _mayy
avesya mano ye mam“ ("fixing the mind on Me") through _ye tu dhar
mamrtam idam“ ("this religion of eternal engagement"), the Supreme
Lord has explained the process of transcendental service for
approaching Him. Such processes are very dear to the Lord, and
He accepts a person engaged in them. (12.20 Purport)

CHAPTER THIRTEEN
A. The purport of this Thirteenth Chapter is that one should know
the distinction between the body, the owner of the body, and the
Supersoul. One should recognize the process of liberation as
described in verses eight through twelve. Then one can go to the
supreme destination. (13.35 Purport)

CHAPTER FOURTEEN
A. If one understands this chapter (Chapter Fourteen) through the
process of philosophical speculation, he will come to an under
standing of devotional service. (14.1 Purport)
B. In the Thirteenth Chapter, it was clearly explained that by
humbly developing knowledge one may possibly be freed from mate
rial entanglement. It has also been explained that it is due to
association with the modes of material nature that the living
entity is entangled in this material world. Now, in this chap
ter, the Supreme Personality explains what those modes of nature
are, how they act, how they bind and how they give liberation.
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The knowledge in this chapter is proclaimed by the Supreme Lord

to be superior to the knowledge given so far in other chapters.
By understanding this knowledge, various great sages attained
perfection and transferred to the spiritual world. The Lord now
explains the same knowledge in a better way. This knowledge is
far, far superior to all other processes of knowledge thus far
explained, and knowing this, many attained perfection. Thus it
is expected that one who understands this Fourteenth Chapter will
attain perfection. (14.1 Purport)
C. In Chapter Fourteen the contamination of all kinds of process
es by material nature is described. Only devotional service is
described as purely transcendental. (15.6 Purport)

CHAPTER FIFTEEN
A. In this chapter (Fifteen) the first five verses describe the
process of freeing oneself from the two weaknesses of heart
(desire to lord it over material nature and attachment to matter
and the possession of matter), the rest of the chapter, from the
sixth verse through the end, discuss purusottamayoga. (15.20
Purport)
B. In the previous chapters it has been explained that there are
many processes by which to get out of the material entanglement.
And, up to the Thirteenth Chapter, we have seen that devotional
service to the Supreme Lord is the best way. Now, the basic
principle of devotional service is detachment from material
Lord. The process of breaking attachment to the material world is
discussed in this chapter. (15.1 purport)

A. In the beginning of the Fifteenth Chapter, the banyan tree of

this material world was explained. The extra roots coming out of
it were compared to the activities of the living entities, some
auspicious, some inauspicious. In the Sixteenth Chapter the Lord
explains both the transcendental nature and its attendant quali
ties and the demoniac nature and its qualities. He also explains
the advantages and disadvantages of these qualities. (16.1 Pur
port)

CHAPTER SEVENTEEN
A. Although there is a process of gradual development, if one, by
the association of pure devotees, takes directly to Krsna con
sciousness, that is the best way. And that is recommended in this
chapter (17). To receive success in this way, one must first
find a proper spiritual master and receive training under his
direction. Then one can achieve faith in the Supreme. When that
faith matures, in course of time, it is called love of God. This
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love is the ultimate goal of the living entities. One should

therefore take to Krsna consciousness directly. That is the
message of this Seventeenth Chapter. (17.28 Purport)

CHAPTER EIGHTEEN
A. The Eighteenth Chapter is a supplementary summarization of the
topics discussed before. In every Chapter of the Bhagavadgita,
Lord Krsna stresses that devotional service unto the Supreme
Personality of Godhead is the ultimate goal of life. This same
point is summarized in the Eighteenth Chapter as the most confi
dential path of knowledge. (18.1 Purport)
B. As in the Second Chapter a synopsis of the whole subject
matter was described, also the summary of all instruction is
given (in Chapter Eighteen). (18.1 Purport)

on the Three Divisions of the Bhagavadgita

Division One: Chapters 16

A. In the first six chapters of Bhagavadgita the knower of the
body, the living entity, and the position by which he can under
stand the Supreme Lord are described. (13.2 Purport)
B. In the first six chapters, stress was given to devotional
service: yoginam api sarvesam..."Of all yogis or transcendental
ists, one who always thinks of Me within himself is best." (18.1
Purport)

Division Two: Chapters 712

A. In the next six chapters, pure devotional service and its
nature and activities were discussed. (18.1 Purport)
B. In the middle six chapters of the Bhagavadgita, the Supreme
Personality of Godhead and the relationship between the individu
ð
described. The superior position of the Supreme Personality of
Godhead and the subordinate position of the individual soul are
defined in these chapters. The living entities are subordinate
under all circumstances, but in their forgetfulness, they are
suffering. When enlightened by pious activities, they approach
the Supreme Lord in different capacitiesas the distressed,
those in want of money, the inquisitive, and those in search of
knowledge. That is also described. (13.2 Purport)
C. From the Seventh Chapter to the the end of the Twelfth Chap
ter, Sri Krsna in detail reveals the Absolute truth, the Supreme
Personality of Godhead.
The words idam viditva indicate that one should try to
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understand the instructions given by Sri Krsna in this chapter

and the Seventh Chapter of Bhagavadgita. One should try to
understand these chapters not by scholarship or mental specula
tion but by hearing them in association with devotees. Chapters
Six through Twelve are the essence of the Bhagavadgita. The
first six and the last six chapters are like coverings for the
middle six chapters, which are especially protected by the Lord.
If one is fortunate enough to understand
Bhagavadgitaespecially these middle six chaptersin the
association of devotees, them his life at once becomes glorified
beyond all penances, sacrifices, charities, speculations, etc.,
for one can achieve all the results of these activities simply by
Krsna consciousness. (8.28 Purport)
D. Previously, beginning with the Seventh Chapter, the Lord has
already explained His different energies and how they are acting.
Now in this chapter (10) He explains His specific opulences to
Arjuna. In the previous chapter He has clearly explained His
different energies to establish devotion in firm conviction.
Again in this chapter He tells Arjuna about His manifestations
and various opulences. (10.1 Purport)

A. Now, starting with the Thirteenth Chapter, how the living

entity comes into contact with material nature and how he is
delivered through the different methods of fruitive activities,
cultivation of knowledge, and the discharge of devotional service
are explained. Although the living entity is completely differ
ent from the material body, he somehow becomes related. This is
also explained. (13.2 Purport)
B. In the third six chapters, knowledge, renunciation, the activ
ities of material nature and transcendental nature, and devotion
al service were being described. It was concluded that all acts
should be performed in conjunction with the Supreme Lord, repre
sented by the words Om Tat Sat, which indicate Visnu, the Supreme
Person. The third part of Bhagavadgita has shown that devotion
al service and nothing else, is the ultimate purpose of life.
This has been established by citing past acaryas and the Brahma
Sutra, the Vedanta Sutra. Certain impersonalists consider them
selves to have a monopoly on the Vedanta Sutra, but actually the
Vedanta Sutra is meant for understanding devotional service, for
the Lord Himself is the composer of Vedanta Sutra and He is its
knower. That is described in the Fifteenth Chapter. In every ð
is explained in the Bhagavadgita. (18.1 Purport)

CHAPTER ONE: OBSERVING THE ARMIES ON THE BATTLEFIELD

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A. INTRODUCTION: PREPARATIONS FOR WAR (1.127)

1. Sanjaya informs King Dhrtarastra of Duryodhana's apprais

al of the relative fighting strengths of the Pandava and Kuru
Armies. Bhisma and the Kuru Army then loudly blow their conch
shells giving Duryodhana joy. (113)

2. On the other side, the blowing of Krsna and Arjuna's

transcendental conchshells, as well as the blowing of the conch
shells of the other members of the Pandava Army, shatters the
heart of Duryodhana. (1419)

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. (2027)

B. ARJUNA'S DOUBTS (1.2846)

Arjuna's mind reels thinking how this battle will finish his
family and its traditions. He sees great sinful reactions await
ing 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.

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. (1.3135, 2.78)
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. (1.3743)
4. Saintliness and fear of sinful reactions: Arjuna thinks
enjoying royal happiness is not worth the resulting sinful reac
tions for destroying the family and killing his superiors. (1.44
45, 2.5)
5. Indecision: Arjuna does not actually know which is bet
ter, conquering the enemy or being conquered by them. (2.6)

A. ARJUNA'S FURTHER DOUBTS AND HIS SURRENDER (2.110)

After Arjuna continues to express his doubts about fighting,
he surrenders to Krsna for instruction.
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B. JNANA FIGHT! THERE IS NO DEATH FOR THE SOUL (2.1130)

another; therefore, since no soul can die, Arjuna would not
be killing. (1113, 1625)
2. Performance of duty must not be effected by happiness and
distress arising from sense perception. (1415)
3. The eternal, indestructible, immutable soul cannot be
killed and the temporary body cannot be saved. Therefore
fight. (2630)

C. KARMAKANDA FIGHT! FOR GAINS COME FROM DUTIFULLY FIGHTING

AND LOSSES COME FROM NOT FIGHTING (2.3138)
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. BUDDHIYOGA (NISKAMA KARMA)

FIGHT! BUT WITHOUT ANY REACTION (2.3953)
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. (3941, 4751)
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.(4246, 5253)

E. STHITA PRAJNA
FIGHT! BECOME FIXED IN KRSNA CONSCIOUSNESS (2.5472)
1. Arjuna asks Krsna four questions about one whose con
sciousness 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 selfrealized soul has renounced all tinges of sense gratifi
cation by finding pleasure in his self. (55)
3. How does he speak? (How are his mentality and words af
fected by the affection, equanimity, or anger of others?) Such a
pure soul is neither mentally disturbed, elated, attached, fear
ful, or angry, and verbally he neither praises nor criticizes the
good and evil he attains. (5657)
4. How does 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. Other
wise one will fall down into the material pool. (6063)
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 (6465) and
achieves undisturbed peace by ignoring the desires of his mind.
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Thus, internally renounced, he acts in connection with the Su

preme. (6671)
4. (Conclusion) By living in this way, one can enter into
the kingdom of God at the time of death. (72)

A. DEALING WITH THE CONFUSION:

RENUNCIATION OR WORKING IN NISKAMA KARMA (3.19)

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. (12)

renunciation of work, if one's heart is not yet clean, is inferi

or 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. (39)

B. FROM KARMAKANDA TO KARMA YOGA (3.1016)

If one cannot perform detached, dutiful work, it is better to
follow the karmakanda 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 (3.1735)
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. (2632)
3. One should perform his duty according to his nature, in
Krsna consciousness, without falling victim to attractions and
aversions. (3335)

D. BEWARE OF LUST AND ANGER

Beware of lust, the soul's sinful, alldevouring enemy. Through
lust, sitting in the senses, mind, and intelligence, the soul's
knowledge is covered. By regulating the senses and through spir
itually strong intelligence, one should fix himself in his pure
identity as a servant of Krsna and thereby conquer lust. (3643)
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CHAPTER FOUR: TRANSCENDENTAL KNOWLEDGE

A. TRANSCENDENTAL KNOWLEDGE ABOUT KRSNA (4.110)

1. This Bhagavadgita 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. (13)
2. Krsna can remember speaking Bhagavadgita in a previous
birth because He is the unborn Lord who possesses a transcenden
tal body that never deteriorates. (46)
3. Krsna advents Himself whenever religion declines and
irreligion rises. He delivers the pious, annihilates the miscre
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. (910)

B. APPLYING TRANSCENDENTAL KNOWLEDGE TO WORK (4.1115)

1. Everyone ultimately surrenders to Krsna, for it is Krsna
who awards fruits of work. (1112)
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. (1314)
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) (4.1624)
Activities in service to Krsna are akarma, actions without reac
tions. 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 (4.2533)

1. Some yogis perfectly worship the demigods through sacri
fices, 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. (2532)
2. The fruit of all varieties of sacrifice is transcendental
knowledge, which leads to liberation and ultimately to pure
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devotional service. (33)

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 selfrealized 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.
service.(3638)
3. Who can achieve: One who has faith can acquire transcen
dental knowledge; one who doubts, cannot. (3940)
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 doubts born of
ignorance. "Arjuna, armed with yoga, stand and fight!" (42)

A. NISKAMA KARMA IS EQUAL TO BUT

EASIER THAN RENOUNCING WORK (5.16)
1. Arjuna again asks Krsna whether renunciation is superior
to working in devotion. Krsna replies that devotional work is
superior to the renunciation of work, and that one who is de
tached from the results of his work is the one who is truly
renounced. (13)
2. Although the results of renunciation and devotional
service are ultimately the same, devotional service is superior,
for the devotee can quickly achieve Krsna. (46)

B. THE PERFORMANCE OF NISKAMA KARMA

WORKING WITH DETACHMENT (5.712)
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. (79)
2. One who does his duty without attachment, steadily acting
with body, mind, intelligence, and senses, just for the satisfac
tion of Krsna, attains peace, while one greedy for the fruits of
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his labor becomes entangled. (1012)

C. THE PLATFORM OF KNOWLEDGE (ENLIGHTENMENT)

KNOWING THE THREE DOERS: THE SOUL, MATERIAL NATURE,
AND THE SUPERSOUL (5.1316)
The living being who knows that all bodily activities are auto
matically carried out by the modes of material nature, after
those activities are sanctioned by the Supersoul, attains en
lightenment through that knowledge.

D. LIBERATION THROUGH FOCUSING ONE'S CONSCIOUSNESS

ON THE SUPERSOUL (5.1726)
1. Fixing his consciousness on the Lord, the learned sage
equally views the brahmana and the elephant, happiness and dis
tress. He enjoys unlimitedly because his consciousness is fixed
on the Supreme. Knowing material pleasures as temporary, he
doesn't delight in them.(1823))
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. (2426)

E. LIBERATION THROUGH ASTANGA YOGA A PREVIEW (5.2728)

One can become free from desire, fear, and angerfully liberat
edthrough 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 wellwisher of all
living entities, attains peace from the pangs of material de
sires.

A. ADVANCING IN YOGA THROUGH DETACHED WORK (6.14)

1. Sannyasa and yoga are the same, for both demand detach
ment from the desire for sense gratification. (12)
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. (34)

B. THE YOGA RUDDHA STAGE GIVING UP WORK (6.59)

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. (56)
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
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further advanced, he regards wellwishers, the envious, the

pious, and sinners equally. (79)

C. STAGES IN THE PRACTICE OF YOGA (6.1032)

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. (1112)
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. (1314)
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. (1617)
6. Yogarudha: Fixing the mind in samadhi: Thus a yogi regu
lates his habits. By his pure mind, devoid of material desires,
he sees and enjoys the self. (1819)
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. (2023)
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 intel
ligence, the yogi fixes his mind on the self. (2425)
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. (2627)
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)
ð
D. THE NECESSITY OF
CONTROLLING THE MIND IN YOGA PRACTICE (6.3336)
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 (6.3745)

Krsna answers Arjuna's doubt about the destination of an unsuc
cessful yogi or anyone on an auspicious, spiritual path. The Lord
 14

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 (6.4647)

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.
A. KNOWING KRSNA IN FULL BY HEARING ABOUT HIM (7.13)
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 (7.412)
1. Besides the earth, water, fire, air, ether, mind, intel
ligence, and false ego that comprise Krsna's material energy,
there is Krsna's spiritual energy (which includes the jivas).
Everything we see is a combination of Krsna's material and spir
itual energies.(45)
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. (67)
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 _is“ everything and controls everything but still remains
independent. (812)

C. THE THREE MODES ARE CONTROLLED BY KRSNA

THEREFORE SURRENDER (7.1314)
Deluded by these three modes, no one knows Krsna who is above the
modes and is inexhaustible. Those who _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 (7.1519)
1. Impious mudhas (foolish, donkeylike men), naradhamas
(lowest of mankind), mayayaprtajnanas (those whose intelligence
 15

is controlled by illusion), and asuras (atheists), never surren

der. (15)
2. Four kinds of pious men surrender to Krsna: the dis
tressed, 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. (1619)

E. OTHERS WHO HAVE NO KNOWLEDGE: (7.2026)

1. THOSE WHO SURRENDER TO DEMIGODS
2. THOSE WHO ARE IMPERSONALISTS
1. Surrender to demigods: Those whose intelligence is illu
sioned 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. (2023)
2. Impersonalists: Less intelligent men think that Krsna is
impersonal and has only assumed His current form and personality. ð
so that they can never know Him. (2425)

HIS FREEDOM THROUGH KNOWLEDGE OF KRSNA (7.2630)

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. (2627)
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 liber
ation are brahman (spirit) and they know everything about adhyat
ma (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)

A. KRSNA ANSWERS ARJUNA'S QUESTIONS (8.14)

Arjuna asks Krsna eight 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?)
 16

6 and 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 everchanging material nature.
5. He who presides over all the demigods and their planets
is the adhidevata,the Universal Form of the Lord.
6 and 7. Krsna, as the Supersoul,is within everyone's heart
and is adhiyajna, the Lord of all sacrifices.

B. REMEMBERING KRSNA (8.58)

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 (8.913)

1. 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.(1013)

D. PURE DEVOTIONAL SERVICE

1. One who undeviatingly remembers Krsna easily attains the
service.(14)
2. The result: Those pure souls do not return again to this
temporary, miserable world of repeated birth and death. (1516)
 17

E. COMPARING THE MATERIAL AND SPIRITUAL WORLDS (8.1722)

1. In this material world, living entities appear during
each millionyear long day of Brahma and are vanquished during
each night. (1719)
2. Beyond the manifest and unmanifest nature of the material
world is the supreme spiritual abode which is eternal, transcen
dental, and infallible. Once having gone there, one never re
turns. Although the Lord is all pervading, He is present in that
abode and attainable by unalloyed devotion. (2022)

F. THE SUPREMACY OF DEVOTION IN ATTAINING THE SUPREME (8.2328)

1. If one passes from this world in light, he obtains brah
man. If he leaves in darkness, he again comes back. (2326)
2. The devotees, although knowing these two paths, remain
fixed in devotion and reach the Supreme abode. (2728)
A. HEARING ABOUT KRSNA
QUALIFICATIONS AND DISQUALIFICATIONS (9.13)
Nonenviousness allows one to hear confidential knowledge about
Krsna and faithlessness forces one to birth and death.

B. KRSNA'S ACINTYA BHEDA ABHEDA RELATIONSHIP

WITH THE MATERIAL WORLD (9.410)
Krsna pervades, creates, and annihilates the entire cosmos
through His material energy. Although Krsna is the Supreme Direc
tor, the material world nevertheless moves independently and
Krsna thus remains neutral and detached.

C. NONWORSHIPERS AND WORSHIPERS (9.1115)

Fools, who think Krsna is an ordinary human being possessing a
temporary form, become atheists and are defeated in their endeav
ors. (1112). 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 SUPREME OBJECT OF WORSHIP (9.1625)

1. Worshipers 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,
 18

and the rain. (1619)

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. (2025)

E. THE GLORIES OF DIRECTLY WORSHIPING KRSNA (9.2634)

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. (2628)
2. A devotee, even if committing a horrible act, is consid
ered saintly and is quickly rectified. Krsna requests Arjuna to
boldly declare that His devotees are never vanquished. (2931)
3. By thinking of Krsna, offering Him obeisances, and becom
ing absorbed in Him, oneregardless of his positionwill go
back to Godhead. (3234)

A. KRSNA'S POSITION AS THE ORIGIN OF EVERYTHING (10.17)

1. Anyone knowing Krsna as the unborn Supreme Lord and the
source of all sages and demigods is undeluded and free from sin.
(13)
2. All qualities and attitudes (freedom from illusion, self
control, pleasure, birth, fear, austerity, charity, nonviolence,
fame, and infamy) are created by Krsna. Even the progenitors of
the universe are born from His mind. (46)
3. Those who know Krsna's glories engage in His service. (7)

B. THE CHATUR SLOKA (10.811)

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 devo
tees 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 igno
rance."

C. ARJUNA'S ACCEPTANCE AND HIS REQUEST (10.1218))

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. (1215)
2. Arjuna asks Krsna about His opulences so he can always
think of and remember Krsna. (1618)
 19

D. KRSNA'S OPULENCES (10.1942)

1. In response to Arjuna's request, Krsna replies that He'll
explain the most prominent among His limitless, allpervading
opulences. (19)
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. (2038)
3. Beginning to sumup, Krsna explains that He is the gener
ating 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. (3942)

A. ARJUNA'S REQUEST AND

KRSNA'S DESCRIPTION OF HIS UNIVERSAL FORM (11.19)
1. Arjuna, although acknowledging that the twoarmed form of
Krsna is Supreme, requests Krsna to show him that allpervading,
form which He spoke of in Chapter 10. (14)
2. Krsna first describes 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. (58)

B. SANJAYA'S DESCRIPTION OF THE UNIVERSAL FORM (11.931)

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
one place. He sees its unlimited mouths, its eyes decorated with
dazzling ornaments, its celestial garlands, scents, and garments
all magnificently effulgent like thousands of suns. (913)
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 allpervading, 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. (1419)
3. Krsna's kalarupa 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?" (2031)

C. "KALO 'SMI LOKAKSAYAKRT" BECOME MY INSTRUMENT (11.3234)

Krsna answers, "Time I am, destroyer of the world. The great
 20

warriors on both sides are already slain by my plan. You can be

but an instrument. Arise and fight!"

D. ARJUNA'S PRAYERS (11.3546)

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. (3540)
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." (4044)
3. Arjuna fearfully requests Krsna to again reveal His two
armed form as the Supreme Personality of Godhead. (4546)

E. ONLY PURE DEVOTEES CAN SEE

KRSNA'S TWOARMED SUPREME FORM (11.4755)
1. Krsna withdraws His Universal Form. (4748) He shows
Arjuna His fourarmed form (4950) and finally His two armed
form. (5051)
2. Krsna's twoarmed form can be directly seen only through
pure, undivided devotional service. (11.5255)
CHAPTER TWELVE: DEVOTIONAL SERVICE

A. BHAKTI OVER IMPERSONALISM (12.17)

1. One who fixes his mind on Krsna, worshipping Him with
great transcendental faith is considered more perfect than one
who worships the unmanifest, inconceivable, impersonal. (12)
2. Worshipers of the impersonal make advancement only with
great difficulty. (35)
3. Krsna personally delivers the devotees who are undeviat
edly devoted to Him. (67)

B. PROGRESSIVE STAGES OF DEVOTION [from highest to lowest](12.812)

1. Living within Krsna by continuously fixing one's mind and
intelligence upon Him. (8)
2. Practicing the regulative principles of bhaktiyoga 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 (12.1320)

1. The following qualities make one dear to Krsna: non
enviousness; kindness; freedom from false ego; equality in happi
ness and distress; satisfaction; placing no one in difficulty;
anxietylessness; independence from the ordinary course of activi
 21

ties; purity; expertise; freedom from lamentation; grasping of

neither pleasure nor grief; equality with both friends and ene
mies; equiposition in honor and dishonor, heat, and cold; free
dom from contamination; silence; establishment in knowledge; and
satisfaction. (1319)
2. Anyone who faithfully follows the path of devotional
service, making Krsna the Supreme goal, is very dear to Him. (20)

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. ksetrajna (the knower of the field)
5. jnanam (knowledge and the process of knowing))
6. jneyam (the object of knowledge)
7.
B. KRSNA ANSWERS QUESTIONS 3, 4, and 5
THE FIELD OF ACTIVITIES AND THE KNOWER OF THE FIELD (13.27)
Krsna explains the field of activities, as it is described in the
Vedanta Sutra, as basically the sphere within which the condi
tioned 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 (13.812)

The process by which the knower of the field, the soul, tran
scends the limitations of his field of activities is called the
process of knowledge. This process includes humility and pride
lessness, 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 (13.1319)

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. (1318)
 22

2. Only the devotee can understand the field of activities

(the body), the process of knowledge, and both the soul and the
Supersoul. (19)

*
PRAKRTI, PURUSA, AND THEIR UNION (13.2026)
1. Prakrti, purusa (the "jiva" ksetrajna), 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.
(2022)
2. Paramatma Purusa (ksetrajna): The Supersoul exists
within all bodies as the Overseer, the Permitter, and the Supreme
Proprietor. (23)
3. Result: One who understands prakrti (ksetra), purusa
(ksetrajna jiva/ksetrajnaSupersoul) and their interactions
attains liberation and doesn't take his birth again in the mate
rial world.
4. Other methods of obtaining liberation are jnana, astanga,
and karma (2526)

F. JNANA CAKSUSA: THE VISION OF KNOWLEDGE (13.2735)

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. (3034)
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)

A. THE LIBERATION AND CONDITIONING OF THE LIVING ENTITY (14.14)

1. By becoming fixed in the following knowledge, one attains
perfection and is liberated. (12)
2. Krsna is the father of all living entities, for He im
pregnates them within the material energy (brahman, the mahat
tattva, the 24 elements). (34)

B. DESCRIPTION OF THE BINDING OF

THE PURE SOUL BY THE THREE MODES (14.518)
1. Overview of the modes: The living entities become condi
tioned by that material energy which consists of the three modes
of material nature. (5)
2. How the modes condition: The mode of goodness is illumi
 23

nating 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 igno
rance is delusion, and it binds conditioned souls by madness,
indolence, and sleep. (8)
3. Summary: The mode of goodness conditions one to happi
ness, passion to fruitive activities, and ignorance to madness.
(9)

C. RECOGNIZING THE SUPREMACY OF A MODE WITHIN A PERSON (14.1013)

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 endeavor; and from
ignorance inactivity and madness. (1113)

D. ACTIONS AND DEATH WITHIN THE MODES (14.1418)

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 igno
rance result in foolishness, madness, illusion, and life in hell.
(1618)

E. TRANSCENDING THE MODES (14.1927)

1. One transcends all three modes by knowing that all activ
ities take place under the control of the modes, and by under
standing Krsna's position as transcendental to the modes. (1920)
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 (2225) 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. (2125)
service transcends the modes and comes to the brahman platform,
the constitutional position of happiness. Krsna is the source of
that brahman. (2627)
CHAPTER FIFTEEN: THE YOGA OF THE SUPREME PERSON

A. BECOMING DETACHED FROM THE MATERIAL WORLD

THE REFLECTION OF THE SPIRITUAL WORLD (15.15)
One should detach himself from the material world, which reflects
 24

the spiritual world, and one should surrender to Krsna and attain
that spiritual world.

PURUSOTTAMAYOGA (620)
B. TRANSMIGRATIONS (15.611)
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. (79)
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. (1011)

C. KRSNA'S POSITION AS THE MAINTAINER (15.1215)

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 every
one's heart; as the giver of remembrance, knowledge, and forget
fulness; and as the compiler of the Vedanta and the goal of the
Vedas.

D. THE THREE SLOKA BHAGAVADGITA:

SUMMARIZING THE VEDAS AND THE VEDANTA

KINDS OF LIVING ENTITIES (15.1620)

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 tran
scendental 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 endeavors. (20)

A. TRANSCENDENTAL AND DEMONIAC QUALITIES (16.16)

1. Twentysix godly qualities are mentioned, some of which
are; purification, cultivation of spiritual knowledge, charity,
selfcontrol, study of the Vedas, austerity, simplicity, freedom
from anger, renunciation, aversion to faultfinding, compassion,
determination, vigor, forgiveness, cleanliness, and freedom from
envy and the passion for honor. (13)
2. Pride, arrogance, conceit, anger, harshness, and igno
 25

rance are demonic qualities. (4)

3. In this world, one is either divine or demonic. (56)

B. THE DEMONIAC NATURE (16.720)

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 surrounded them
selves with their relatives and perform sacrifices and give
charity to increase their happiness. (715)
2. Their demoniac mentality binds them into illusion, per
plexes them with anxieties, and attaches them to sense gratifica
tion. 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. (1618)
3. Krsna casts these mischievous demons into repeated births
in demonic, abominable species. (1920)

C. THE CHOICE: ESCAPING TO THE SUPREME DESTINATION (16.2124)

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.(2122)
2. To obtain that supreme destination, one's activities
should all be in accord with sastra. (2324)

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

FAITH AND WORSHIP IN THE MODES (17.17)
1. The modes of nature controlling a person will dictate
where that person places his faith. (13)
2. Men in goodness worship demigods; those in passion wor
ship the demons, and those in ignorance worship ghosts. Those
undergoing severe austerities not recommended in the scriptures
are demons. (56)
3. One's modes can also be understood through one's foods,
sacrifices, austerities, and charity. (7)

B. FOODS IN THE MODES (17.810)

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 dis
tress, misery, and disease. Foods in ignorance are cooked more
than three hours before being eaten, are decomposed, putrid, and
 26

consist of remnants and untouchable things.

C. SACRIFICES IN THE MODES (17.1113)

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 per
formed which, disregarding the scriptures, neglect prasadam dis
tribution, and in which the priests aren't remunerated are in
ignorance.

D. AUSTERITY IN THE MODES (17.1419)

Austerity can be of the body, mind, or speech. Austerity faith
fully 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 selftorture and injury to
others is in ignorance.

E. CHARITY IN THE MODES (17.2022)

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 (17.2328)

1. When the purpose of sacrifices, charity, and the eating
of foods is the Absolute Truth, the Supreme Personindicated by
the syllables Om Tat Satthese activities are performed in the
mode of goodness and bring spiritual elevation. (2327)
2. Sacrifice, penance, and austerity done without faith in
the Supremewithout a transcendental objectiveare useless both
in this life and the next. (28)

A. ACTING WITH DETACHMENT IS TRUE RENUNCIATION AND

BRINGS FREEDOM FROM REACTION (18.112)
1. A true sannyasi does not renounce his activities, but
renounces the fruits of his activities. (16)
2. Renouncing one's prescribed duties in illusion is igno
rance. 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.
(712)

B. THE CONCLUSION OF SANKHYA AND VEDANTA: ACTIONS DIRECTED

BY THE SUPERSOUL BRING FREEDOM FROM REACTION (18.1318)
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
 27

to his actions.

C. THE ENTANGLEMENT OF THE THREE MODES (18.1940)

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. (1922)
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. (2326)
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 disre
garding the scriptures, who is morose, cheating, and lazy works
in ignorance. (2728)
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. (2932)
5. Determination: Unbreakable determination is in goodness,
determination attached to sense enjoyment is in passion, and
determination never solidifying into activity is in ignorance.
(3335)
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. (3639)
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 (18.4148)
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 serv
ice to others. (4145)
through his occupational work which is born of the modes of
nature. This work, even if faultily done, is better than accept
ing another's occupation. Prescribed duties are never affected by
sinful reaction. (4648)

E. FROM JNANAYOGA TO PURE DEVOTIONAL SERVICE (18.4955)

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
 28

selfrealized position is called brahmabhuta, the joyous plat

form upon which pure devotional service is practiced. (4954)
2. Krsna can be known only through devotional service. Thus
protected by Krsna, the pure devotee reaches Krsnaloka.(55)

F. WORKING IN PURE DEVOTIONAL SERVICE (18.5660)

One surrendering to Krsna by working under Krsna's protection,
depending upon Krsna, and being fully conscious of Krsna over
comes 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 (18.6163)

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 act
ing.

H. THE MOST CONFIDENTIAL KNOWLEDGE OF ALL:

BECOME A PURE DEVOTEE OF KRSNA (16.6466)
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 BHAGAVADGITA (18.6771)

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

J. ARJUNA IS FIRMLY FIXED (18.7273)

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

K. SANJAYA'S PREDICTIONS (18.7478)

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

The Bhagavadgita opens with blind King Dhrtarastra request

ing his secretary, Sanjaya, to narrate the battle between his
sons, the Kauravas, and their cousins, the Pandavas. Lord Krsna,
the Supreme Personality of Godhead, out of affection for His
devotee, the Pandava prince Arjuna, has agreed to drive his
chariot. As Arjuna takes up his bow and prepares to fight, he
sees the sons of Dhrtarastra drawn in military array and requests
infallible Krsna to draw his chariot between the two fighting
 29

forces. There, in the midst of both armies, Arjuna's mind reels

as he foresees the imminent death of his teacher, relatives, and
friends. He throws down his bow and arrows and decides not to
fight.
In Chapter One, and in the beginning of Chapter Two, Arjuna
presents his arguments for refusing to fight. Basically, he fears
the sinful reactions of killing. But after Arjuna surrenders to
Lord Krsna and requests the Lord to instruct him, the Lord begins
countering Arjuna's objections. First, Krsna analytically ex
plains that no killing can actually take place because the eter
nal soul never dies. Krsna then explains that fighting in His
service is transcendental and will bring no sinful reaction.
Krsna also explains the Vedas' purpose as being the gradual
elevation of souls to Krsna consciousness. Krsna thus encourages
Arjuna to remain fixed in His servicefightand ignore the
mind's desires.
As Krsna's explanations why Arjuna should fight were only a
summary, and since Krsna glorifies both buddhiyoga, intelligence
used in spiritual advancement of knowledge (2.45, 2.49, 2.50),
and karma, work (2.47, 2.48, 2.50), Arjuna becomes confused and
wishes to use Krsna's instruction to perform buddhiyoga as an
excuse to retire from the battlefield for a life of contempla
tion. Arjuna therefore opens Chapter Three asking Krsna why He is
encouraging fighting if intelligence is better than fruitive
work.
Krsna then explains karmayoga, reactionfree devotional
work, and clears up Arjuna's mistaken idea that all work is
fruitive and leads to bondage. Krsna explains that Arjuna should
fight, for avoiding sinful reactions through devotional work is
better than attempting to escape reactions through renouncing
work. Krsna also instructs Arjuna to fight to set the proper
example of duty. Krsna therefore tells Arjuna to fight, but with
knowledge and detachment (3.29, 3.30), without falling victim to
his own attractions and aversions.
Then, in answer to Arjuna's question on the cause of a soul's
being impelled to improper action or neglect of duty, Krsna names
the enemy: lust. He recommends Arjuna regulate his senses, become
fixed in his pure identity as a servant of Krsna, and thereby
avoid lust's control. With spiritual strength and deliberate
intelligence, he should conquer that forceful and sinful
enemylust.
Since in Chapter Three, Krsna has recommended that Arjuna
fight in full knowledge of Him (3.30), the Lord, in Chapter Four,
explains different aspects of transcendental knowledge. First
Krsna explains attaining knowledge through the disciplic succes
mission, the Lord explains His devotional service as the goal of
all sacrifices (Krsna had already referred to the importance of
performing yajna, sacrifice, in 3.916). Next, Krsna explains the
 30

soul's relationship with Him as eternally His part and parcel,

which must be learnt by approaching a bonafide spiritual master.
Chapter Four ends with Krsna glorifying transcendental knowledge
and requesting Arjuna to arm himself with this knowledgewhich
burns all sinful reactions to ashesand fight!
After Arjuna has been impressed with the importance of both
work (which requires activity) and seeking knowledge (which tends
to be inactive), Arjuna is perplexed. His determination is con
fused, and he sees fighting and knowledge as contradictory.
Therefore, Arjuna opens Chapter Five by asking Krsna to defini
tively explain whether the renunciation of work (speculation,
sankhya, jnana, inactioninknowledge) or work in devotion is
superior. Krsna answers that one who is detached from his work's
results is the one who is truly renounced. Such a person knows
that while the body acts, he, the soul, actually does nothing.
Arjuna should, therefore, do his duty and steadily act for the
satisfaction of Krsna. Impartially viewing the external world, he
should reside in his body aloof from bodily activities. By fixing
his consciousness on the Supreme and knowing that Krsna is the
true enjoyer, the goal of sacrifice and austerity, and the Lord
of all planets, he, the pure soul, will find true peace beyond
this material world.
In the first five chapters, Krsna has explained buddhiyoga,
working with consciousness focused on Krsna without fruitive
desires. The Lord has also explained sankhya, karmayoga, and
jnanayoga as processes to obtain liberation and as stepping
stones to Krsna consciousness. At the end of the Fifth Chapter
(5.2728) and continuing on to the Sixth Chapter (wherein Krsna
explains practical points for a yogi), Krsna explains dhyana
yoga, concluding that dhyana, or meditation upon Krsna, is the
goal of meditation.
Krsna begins the Sixth Chapter by explaining that the neo
phyte yogi engages in fruitive sitting postures while the ad
vanced yogi, the true sannyasi, works without attachment. Such a
yogi liberates himself, and is not degraded, by his mind's activ
ities. Carefully controlling his mind, body, and self in Krsna's
service, the yogi strictly practices dhyana yoga in a secluded
place. Fixing his mind on the self and on Krsna, he attains
transcendental happiness in the kingdom of God. Arjuna then
points out that the main difficulty in practicing yoga is con
trolling the mind. Krsna responds by saying that one can overcome
the obstinate mind through constant practice and determination.
In responding to Arjuna's query about the fate of an unsuccessful
yogi, Krsna answers that one unsuccessful in his practice will
still take birth in a family of wise transcendentalists and
automatically become attracted to yogic principles. Krsna finally
states in the last two verses of the chapter that the yogi is
greater than the ascetic, the jnani, and the karmi. And the
 31

greatest of all yogis is he who always thinks of Krsna and with

great faith worships Him in loving service.
Knowing Krsna's instruction at the end of Chapter Six, one
trating the mind upon Krsna. Chapter Seven thus opens with Krsna
explaining knowledge of Himself and His opulent energies. Thus
Arjuna can fully worship Krsna, as described at the end of Chap
ter Six, and think of Him with devotion as he fights.
Krsna first explains that as He is the Supreme Truth and
everything in existence is a combination of His material and
spiritual energies. He is the active principle within all and is
allpervasive through His diverse material and spiritual ener
gies. Because the modes of nature which emanate from Krsna, (and
which do not affect Him), control the world's activities only
those who surrender to Krsna can cross beyond these modes to know
Him. Four kinds of impious souls never surrender to Krsna while
four kinds of pious souls do. Krsna also covers Himself from the
impersonalists, who are less intelligent, and from those who
surrender to demigods. But those who are truly pious, the unde
luded, serve Krsna with determination and practice their devo
tional service on the brahman platform, which is the goal of the
impersonalists. Those souls who know Krsna as the governor of the
material manifestation, the demigods, and sacrifice, can know and
understand Krsnaeven at the time of death.
Chapter Eight begins with Arjuna asking Krsna about brahman,
karma, the demigods, the material world, and knowing Krsna at the
time of death. Krsna briefly answers Arjuna's first five ques
tions and then begins explaining in detail how to know Him at the
time of death. Since one attains what one remembers at the time
of death, if one remembers Krsna, one goes to Him. Krsna then
explains how He can be constantly thought of as the transcenden
tal person who knows everything, as the oldest, the controller,
the smallest, and the maintainer. Thus by practicing yoga and
remembering Him, Krsna explains, one will go to the eternal
spiritual world and never again return to this temporary, misera
ble material world. After describing the different yogic ways in
which one may leave this world, Krsna advises Arjuna not to worry
about other pathseither Vedic study, yoga, austerities, sacri
fices, charity, jnana, or karmafor the results of these will
all be obtained through performing devotional service. And in the
end, such a yogi in devotion reaches the supreme eternal abode.
After Krsna answers Arjuna's questions in Chapter Eight, He
continues speaking, in Chapter Nine, the knowledge about Himself
that He had begun explaining in Chapter Seven. Krsna prefaces
Chapter Nine by stating that the knowledge He'll now reveal is
most confidential, for it is about His actual position, which
only the nonenvious and faithful can understand. Krsna continues
explaining that although independent and aloof, He pervades,
creates, and annihilates the entire cosmos through His material
 32

energy. Those mahatmas who know Krsna as the Supreme Personality

of Godhead take shelter of Him and serve Him as the only enjoyer
and the supreme object of worship.
Krsna then explains the fortunate position of such devotees:
If one worships Krsna, Krsna cares for him, compensates for his
deficiencies, and preserves his strengths. And all Krsna asks for
is an offering of a leaf, a flower, or some waterif it is
offered with devotion. Thus His devotee comes to Him. Even if a
devotee unintentionally commits a horrendous act, he will be
In Chapters Seven and Nine, Krsna has explained knowledge of
His energies. In Chapter Ten, Krsna explains His opulences more
specifically and thereby reveals Himself as the Supreme Personal
ity of Godhead, the source of all. Krsna also tells how His pure
devotees know that He is the unborn Supreme Lord, the source of
all sages, the source of the material and spiritual worlds, and
the source of all qualities and attitudes. Thus pure and wise
devotees worship Krsna, converse about Him, and with thoughts
dwelling in Him, undeluded and free from sin, they engage in His
service. Out of compassion, Krsna, within their hearts, destroys
any remaining ignorance.
After hearing of Krsna's opulences, Arjuna confirms Krsna as
the Supreme Lord by quoting authorities and explains that only
Krsna can truly know Himself. Krsna then tells of His divine
manifestations within this worldas the Supersoul, the ocean,
the Himalayaswhich merely indicate His limitless opulences, for
a single fragment of Krsna's energy pervades and supports this
entire universe!
Arjuna, although acknowledging that Krsna in the twoarmed
form that he now sees before him is Supreme, still requests Krsna
to reveal that allpervading Universal Form that supports the
universe. Thus, in Chapter Eleven, Krsna proves Himself as the
Supreme Lord, and He establishes the criteria that anyone who
claims to be God must also show a Universal Form. Krsna reveals
to Arjuna His wondrous, effulgent, allexpansive form, and Arjuna
sees all soldiers on both sides dying within it. Krsna explains
His form as time, the destroyer of all the world, and requests
that Arjuna, knowing in advance the inevitable deaths of all the
warriors, become His instrument. In answer to Arjuna's fearful
prayers, Krsna first shows His fourarmed form before again
returning to His original twoarmed form. Krsna then states that
this twoarmed form can only be seen by pure devotees, and such
pure devotees, working for Krsna, free from desire for fruitive
activities, making Krsna the supreme goal of their lives, cer
tainly come to Him.
In Chapter Twelve, Arjuna, after witnessing Krsna's awesome
Universal Form, wishes to clarify his own position as a devotee,
the highest worshiper of the Supreme. He thus asks whether wor
shiping Krsna through devotional service or worshiping the imper
 33

sonal is superior. Krsna immediately responds, saying that one

engaged in His personal service is the topmost. One should there
fore engage in Krsna's service and fix his mind solely upon
Krsna. If that cannot be done, one should follow the rules and
regulations of bhaktiyoga, which purify one so he is able to do
so later. Krsna then describes other processes that eventually
lead to His pure devotional service.
The qualities that endear a devotee to Krsna, such as equal
ity in both happiness and distress, independence from the ordi
nary course of activities, satisfaction, and the faithful follow
ing of the path of devotional service, are also mentioned as part
of the process of worshiping Krsna in devotional service.
Arjuna opens Chapter Thirteen inquiring about the field of
activities and the knower of that field. Krsna answers that the
conditioned soul's body and that body's interactions with the
standing the difference between the body, the soul, and the
Supersoul and by following the process of knowledge, the soul can
transcend dualities, realize his eternal subordination to Krsna,
and attain the supreme destination.
The Thirteenth Chapter clearly explains that by humbly de
veloping knowledge one can become freed from material entangle
ment. It also explains that the living entity's entanglement
within the material world is due to his association with the
modes of material nature (13.2022). In Chapter Fourteen, the
Supreme Personality, in detail, explains the three modesgood
ness, passion, and ignoranceas the forces that bind and control
all conditioned souls within this world. A soul can, however,
transcend these modes through devotional service (All other
processes are contaminated by the modes). Thus the limitations
imposed by his field of activities can be overthrown and the soul
can be elevated to the brahman platform, the constitutional
position of purity and happinessa platform of which Krsna is
the basis.
As one must be detached from the modes and their results in
order to be attached to the service of the Lord, Krsna describes
in Chapter Fifteen the process of freeing oneself from matter's
grip. He begins by comparing the material world to a gigantic,
upsidedown banyan tree, invoking Arjuna to detach himself from
it through surrender. Thus, the soul can end its transmigrations
and return to Him in the spiritual world.
Although the foolish cannot understand that the soul transmi
grates from one body to another, according to the mind's desires,
transcendentalists see this clearly. The foolish can learn to see
properly by knowing Krsna as the splendor of 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 every
one's heart; as the giver of remembrance, knowledge, and forget
fulness; and as the goal of the Vedas and the compiler of Vedan
 34

ta. Krsna reveals that knowing Him as the Supreme Personality of

Godhead and engaging in His service is the ultimate purpose of
the Vedanta and the most confidential part of the Vedas.
In Chapter Fifteen, auspicious, elevating activities are
described as part of the banyan tree. In Chapter Sixteen, after
mentioning twentysix godly qualities, Krsna explains the demoni
ac nature which degrades the soul through arrogant, ignorant, and
conceited pursuits of sense gratification and power.
Krsna explains the demoniac mentality as follows: The demoni
ac think the world is unreal and produced only of sex desire.
Taking shelter of lust, they think of sense gratification as the
goal of life and scheme to illegally increase their wealth. While
plotting to kill their enemies, they think themselves powerful
and happy, and, surrounded by their relatives, they use sacri
fices and charity only to further increase their happiness.
Perplexed by illusory anxieties, bewildered by selfcomplacency,
impudency, and wealth, and envying the Supersoul within their own
bodies and within the bodies of others, demons blaspheme real
religion. These mischievous, lowest amongst men are repeatedly
cast by Krsna into demonic species to gradually sink to the most
abominable forms of existence.
anger, and greed are the beginning of demoniac life, all sane men
should give them up and understand their duty through faithfully
following the scriptures.
Krsna concludes Chapter Sixteen declaring that the ultimate
difference between the divine and the demonic is that the divine
follow the scriptures while the demons do not. In the beginning
of Chapter Seventeen, Arjuna inquires more about those who don't
follow scriptures, but who worship according to their imagina
tion. Krsna answers by describing how the combination of the
modes of material nature that control a particular person will
dictate a person's faith, worship, eating, sacrifices, charity,
and austerity. The chapter ends with Krsna explaining the sylla
bles "om tat sat" and how these syllables indicate that any
sacrifice, austerity, or charity dictated by the modes and per
formed without devotional service is useless in this life and the
next. One should therefore directly take to Krsna's service in
Krsna consciousness.
The entire Bhagavadgita is concluded in seventeen chapters,
and in the Eighteenth Chapter, Krsna reviews the knowledge al
ready presented. In this chapter Krsna concludes, as He has done
throughout the Bhagavadgita, that one should practice devotional
serviceKrsna consciousness.
Since Arjuna's basic desire to renounce his duty of fighting
was fear of sinful reaction, Krsna explains true renunciation and
how to transcend sinful reactions through 1. becoming renounced
from the fruits of activities, 2. abiding by the order of the
Supersoul, and 3. worshiping the Lord through one's fruits of
 35

work by acting either as brahmana, ksatriya, vaisya, or sudra

according to one's mode of nature. (Each leads Arjuna to fight.)
Thus, one can achieve the selfrealized position of brahmabhuta
and from that position, detached from all material things, one
can practice pure devotional service.
Krsna can only be known through surrendering to Him in
devotional service, and by this direct processfree from karma
or jnanaArjuna need not fear any sinful reactions. Under
Krsna's protection, such a pure devotee will reach Krsnaloka.
Krsna instructs Arjuna that he should surrender to the Supreme
Lord within his heart and thus attain peace in the supreme,
eternal abode. The most confidential knowledge is then explained
by Krsna: "Become My devotee, always think of Me, act for Me,
worship Me, and offer all homage unto Me. Surrender unto Me
alone. Do not fear sinful reactions."
After hearing the instructions of Sri Krsna, Arjuna is fixed
and ready to fight. Sanjaya, after narrating this conversation to
Dhrtarastra, ecstatically thinks of the wondrous twoarmed form
of Krsna and predicts victory for Arjuna, the supreme archer, for
he is surrendered to Krsna, the master of all mystics.

The true meaning of the Vedas, India's basic scriptures, has

bewildered Western indologists for more than one hundred years.
Consequently, many of these theoreticians have concluded that the
Vedic scriptures propound a hodgepodge of demigod worship, imper
sonalism, transference to the heavenly planets, and sacrificial
rituals, and they've therefore pronounced their judgement to the
world: the Vedas are primitive, compiled at different times, and
are philosophically inconsistent.
But Srila Prabhupada, by the mercy of the acaryas, has al
lowed us to see the consistency of the Vedic compilation. His
viewpoint, as Krsna explains in the Bhagavadgita, is that the
purpose of the Vedas is to know Krsna as the original personality
and the source of all.
The essay that follows uses the Vedic authority (I've gleaned
the quotes from the purports of Prabhupada's _Bhagavadgita As It
Is“ purports) to establish Krsna's position. Then, after accepting
Krsna's supremacy, the otherwise unexplainable web of Vedic
rituals and formulas should be accepted as steps to carry one
towards surrender to Krsna, the Supreme Personality of Godhead.
This is the true purpose of the Vedas.

Krsna is the Supreme Personality of Godhead

In the Atharva Veda, the Gopalatapani Upanisad directly

declares Krsna the Supreme Personality of Godhead, "saccid
 36

anandarupaya krsnaya: I offer my obeisances unto Krsna, the

Supreme Personality of Godhead, who is the eternal blissful form
of knowledge (1.1)," and the same Upanisad states, "Tam ekam
Govinda: You are Govinda, the pleasure of the senses and the
cows." The statement of Gopalatapani Upanisad declaring Krsna to
be "Saccidanandavigraham: possessing a transcendental form
full of knowledge, bliss, and eternity (1.35)" is confirmed in
the Brahmasamhita "isvarah paramah Krsna, sacidananada vigraha,
anadir adir govinda, sarva karana karanam. "
That Krsna, the Supreme Personality of Godhead, is not an
ordinary human, but is the Lord is stated in the Narayana Upani
sad, "brahmano devakiputrah: The son of Devaki, Krsna, is the
Supreme Personality of Godhead (Narayana Upanisad 4.)" That Krsna
possesses a spiritual body although His form is humanlike is
also expressed in the Kurma Purana which states, "dehadehi
vibhedo 'yam nesvare vidyate kvacit." This means that in Krsna,
the Supreme Lord, there is no difference between Himself and His
body. Krsna, being the Supreme Absolute Truth, possessing a
spiritual body, also possesses transcendental names that are no
different from the Lord Himself, "nama cintamanih krsnas, caita
nya rasavigrahah, purnah suddho nityamukto, 'bhinnatvam nama
naminoh: The holy name of Krsna is fully identical with Him."
Therefore Krsna cannot be considered an ordinary human being
although He descends in a humanlike form. Both the Katha Upani
sad (2.2.13) and the Svetasvatara Upanisad (6.13) express this
point, "nityo nityanam cetanas cetananam: Above the innumerable
conditioned, there is the Supreme Personality."
The Vedas also confirm that the Supreme is "anandamayo 'bhy
asat," or by nature full of bliss and pleasure, and that He is
the reservoir of unlimited auspicious qualities. The Gopala
tapani Upanisad (1.1) states "saccidanandarupaya, krsnayaklis
takarine, namo vedantavedyaya, gurave buddhisaksine: I offer
my respectful obeisances unto Krsna, who has a transcendental
form of bliss, eternity, and knowledge. I offer my respects unto
Him, because understanding Him means understanding the Vedas, and
He is therefore the supreme spiritual master." Then it it
said,"krsno vai paramam daivatam: Krsna is the Supreme Personali
ty of Godhead." And then "Eko vasi sarvgah krsna idyah: That one
Krsna is the Supreme Personality of Godhead, and He is worshipa
ble." "Eko 'pi san bahudha yo 'vabhati: Krsna is one, but He is
manifested in unlimited forms and expanded incarnations (Gopala
tapani Upanisad 1.21)."
Regarding Krsna's being the supreme source of all incarna
tions and demigods, the Srimadbhagavatam (1.3.28) states, "ete
camsakalah pumsah, krsnas stu bhagavan svayam: All incarnations
are either plenary portions, or portions of plenary portions of
the Lord. But Lord Sri Krsna is the Supreme Personality of God
head." In the Svetasvatara Upanisad (6.8) Krsna's position as
 37

the Supreme is again described, "na tasya karyam karanam ca

vidyate, na tatsamas cabhyadhikas ca drsyate: No one can be
equal to the Supreme Personality of Godhead, Krsna, because no
one is equal to or higher than Krsna within any manifestation,
material or spiritual. No one can excel Him." The Maha Upanisad
(1) says "eko vai narayana asin na brahma na isano napo nagni
samau neme dyavaprthivi na naksatrani na suryah: In the begin
ning of the creation there was only the Supreme Personality,
Narayana. There was no Brahma, no Siva, no fire, so moon, no
stars in the sky, no sun." In the Moksadharma, Krsna states,
"prajapatim ca rudram capy, aham eva srjami cai, tau hi mam na
vijanito, mama mayavimohitau: The patriarchs, Siva, and others
are created by Me, though they do not know that they are created
by Me because they are deluded by My illusory energy." The
Narayana Upanisad (1) states: "atha puruso ha vai narayano 'k
amayata prajah srjyeti: Then the Supreme Personality Narayana
desired to create living entities," and again it states "naraya
nad brahma jayate, narayanad prajapatih prajayate, narayanad
indro jayate, narayanad astau vasavo jayante, narayanad ekadasa
rudra jayante, marayand dvadasadityah: From Narayana, Brahma is
born, and from Narayana, the patriarchs are born, from Narayana
Indra is born, from Narayana the eight Vasus are born, from
Narayana the eleven Rudras are born, from Narayana the twelve
Adityas are born." And Narayana, the source of the most powerful
controllers within the material world, is an expansion of Krsna.
And what therefore, after the Vedas so strongly declare Krsna
as the Supreme Lord, of the offensive mentality of considering
Krsna, the Supreme Personality of Godhead, to be an ordinary man?
The Brhadvisnu Smrti clearly states," yo vetti bhautkam deham,
krsnasya paramatmanah, sa sarvasmad bahiskaryah, srautasmarta
vidhanatah, mukham tasyavalokyapi, sacelam snanam acaret: One
who considers the body of Krsna material should be driven from
one should at once take bath in the Ganges to rid himself of
infection. Such persons who jeer at Krsna's position are envious,
and they will take birth in atheistic and demoniac species of
life. Perpetually their real knowledge will remain under delu
sion, and gradually they will regress to the darkest region of
creation."
Because Krsna is the Supreme Personality of Godhead, His
words, the Bhagavadgita, are also accepted as scripture non
different from the Vedas. Actually, as the Supreme Personality
of Godhead, who could know the conclusion of the Vedas as well as
Him? As the Supreme Lord, He is also the origin of Vedic knowl
edge. Gopalatapani Upanisad states, "yo brahmanam vidadhati
purvam yo vai vedams ca gapayati sma krsna:" It was Krsna who in
the beginning instructed Brahma in Vedic knowledge and who dis
seminated Vedic knowledge in the past." As the original speaker
of the Vedas, Krsna's words are as authoritative as the Vedas and
 38

do not at all contradict the statements of the Vedas. The Vedas,

as stated above, conclude that Krsna is the Supreme Personality
of Godhead, and Krsna's own words in the Bhagavadgita confirm
this highest truth.

mattah parataram nanyat

kincit asti dhananjaya
mayi sarvam idam protam
sutre manigana iva

There is no truth superior to Me. Everything rests on Me as

pearls are strung on a thread. (BG 7.7) " And again in Bhagavad
gita 10. 8, "aham sarvasya prabhavo, mattah sarvam pravartate: I
am the source of everything, and everything emanates from me."
Beginning with the Vedic knowledge that Krsna is the Supreme
Lord, we can accept Krsna's words as truth and thus understand
the Vedas' purpose by hearing directly from Krsna:

vedantakrt vedavit eva caham (BG 15.15)

"By the Vedas I (Krsna) am to be known."

And Krsna's words describing the process of knowing Him

should also be accepted: (11.54)

bhaktya tv ananyaya sakya

aham evamvidho 'rjuna
jnatum drastum ca tattvena
pravestum ca parantapa

"Only by undivided devotional service can I be understood as

I am, standing before you, and can thus be seen directly. Only in
this way can you enter into the mysteries of My understanding."

As should also the process of performing devotional service,

as described in the _Bhagavadgita“ and summed up in the Gita's
final chapter: (18.6566)

ð
madyaji mam namaskuru
mam evaisyasi satyam te
pratijana proyo'si me

"Always think of Me, become My devotee, worship Me and offer your

homage unto Me. Thus you will come to Me without fail. I promise
you this because you are My very dear friend."

sarvadharman parityajya
 39

mam ekam saranam vraja

aham tvam sarvapapebhyo
moksayisyami ma sucah

"Abandon all varieties of religion and just surrender to Me. I

shall deliver you from all sinful reactions. Do not fear."

Thus students of the Vedic scriptures should not only accept

Krsna as the Supreme Personality of Godhead, but they should also
accept His request for their surrender and should become His
devotees.

Perhaps you've heard a tale of some moneyed merchant or

boisterous baron who "saw the light" and on behalf of God re
nounced this world. But the Fifth Canto of the _SrimadBhagavatam “
tells of an adept renunciate who again joined the material
sphere. On the order of the Supreme Lord! As a king! Can he
resist the spoils of palace life? Can he spiritually survive? And
can today's online global man of the '80's learn the art of work
from Priyavrataa royal renunciate at the dawn of civilization?
Prince Priyavrata had allowed his younger brother Uttanapada
to become king, for Priyavrata's interest was spiritual truth,
far beyond regality, treasures, and intrigues. But after Uttana
pada's death, Svayambhuva Manu, the father of both Uttanapada and
Priyavrata, was forced to ascend Gandhamadana Hill to convince
Priyavrata to renounce renunciation and rule the kingdom.
As father and son met, Priyavrata's teacher, the sage Narada
Muni, listened attentively. Encircling them were grassy slopes
dotted with rainbowhued blossoms of red, purple, and blue. A
nearby pool soothed the mind; its clear waters rippling in con
centric circles, ebbing and flowing in slight, gentle waves.
Water spilled from peaks above and tumbled to add swirls and
bubbles to an already effervescent stream. Other peaks, stretch
ing back and left and right to the far distance, hinted at vast
ness and eternity, while soft breezes drifted down and tingled
the skin of Narada, Manu, and Priyavrata.
Manu spoke first. "Rule the kingdom. Take charge. The scrip
tures reveal this as your duty. You have a grave responsibly to
uphold, and none but you can do it."
As a dutiful son, Priyavrata was inclined to accept his
father's order. Yet, he was fearful. Priyavrata knew the nature
of material life. Despite matter's promise of grandeur and
thrills, it's doomed. With destruction certain, why get involved?
Why become attached? Why? It made no sense to him.
But although Priyavrata fully understood the folly of material
attachment, he feared pitting the strength of his realization
against maya, that potent, mystical force that rivets one to the
 40

temporary, even against his better judgment, intelligence, and

will. Not only did Priyavrata respect the strength of maya, he
also understood its root cause.
Narada had taught Priyavrata that maya and its resultant
material attachments are caused by our envy of Krsna, who, due to
possessing all beauty, power, wealth, strength, fame, and renun
ciation, can alone truly savor pleasure. We, on the other hand,
as infinitesimal, eternal, spiritual individuals, are by consti
tution Krsna's loving servants. In His unlimited fold, our pleas
ure is also unlimited. But we choose to reject this dependent
position to enter the fierce rivalry amongst Krsna's "competi
tors."
Posturing as if we were most distinguished, claiming the
center for ourselves, struggling to set, script, and stage our
own satisfaction, we suffer alone our defeats. Were we to give up
this masquerade, cease competing with Krsna, and again become His
loving servant, the curtain would go down, our performance would
be done, and the lure of the temporary would be finished. Until
impossible.
Priyavrata felt himself fortunate to be in training under
Narada Muni, a pure devotee of Krsna. Residing with Narada peace
fully upon Gandhamadana Hill, Priyavrata did not welcome exchang
ing his wealth of Krsna consciousness for an insignificant king
ship within a doomed world. He thus thought it wise to remain
aloof, fixed in renunciation. Priyavrata, therefore, conscien
tiously inquired from Manu, "I foresee my spiritual life deterio
rating by accepting such a great earthly responsibility. If I
take up the kingship as you are requesting, might it not divert
me from my devotional service to Krsna?"
When Manu heard Priyavrata's replypractically a refusalhe
felt hopeless. Who remained to entrust the kingdom to? Would he,
in his old age, have to reoccupy the imperial throne to protect
the welfare of the citizens?
As Manu sat perplexed, Lord Brahma, a preeminent spiritual
authority and the father of Narada, arrived upon Gandhamadana
Hill. Narada, Manu, and Priyavrata were startled. The three great
souls at once stood up in reverence, their palms spontaneously
joining in deference. They intoned the appropriate Vedic hymns
and offered gifts, and thus they, according to the facilities
available upon Gandhamadana Hill, affectionately welcomed Brahma.
Brahma glanced benignly at Narada and Manu to show his appre
ciation of their hospitality and then turned to the renunciate
prince and smiled compassionately. "My dear Priyavrata, please
listen carefully. I come carrying Krsna's order. For your true
welfare, accept the Lord's desire as your own. You, as well as
all others, are His eternal servant. Even I must carry out the
orders of the Supreme Lord, as must Manu and Narada."
How different is Brahma, a leader of an ancient society, from
 41

the current, twentiethcentury species. Instead of carrying

forward injunctions of God, today's leaders hold proudly to their
independent skepticism, which measures progress in skyscrapers,
superconductors, and bombs. And we followers blindly submit! If
we continue to heed those whose promises feed our whimsical
albeit cherished fantasies, our lives, wasted, will end in empti
ness and despair. Contrarily, if we break from contemporary
conditioning and act according to the authority and desires of
Krsna, our path to perfection will be set.
But today, are trustworthy spiritual authorities available?
Or should we each, to fathom God's desire for us, obey those
subtle voices within? Quite a dangerous proposition, as, after
all, much disturbance and downright evil has been perpetrated
upon the world by misanthropes convinced that they carry the will
of the Lord. Brahma suggests nothing so impractical to Priyavra
ta, as he continues to enlighten him: "As a blind man travels
best when led by a person with perfect vision or as a yoked bull
pulls most effectively when commanded by his cart's driver, one
achieves the foremost benefit from his life by accepting the
authority of Krsna's desireas it is revealed through the Vedic
scriptures, such as the _Bhagavadgita“ and the _Srimad Bhagavatam_,
and through the words of pure spiritual masters."
Although Priyavrata readily accepted the wisdom of Brahma's
instruction to dutifully work under the authority of Krsna as it
less remained puzzled. Which authority should he follow? His
guru, Narada, had previously advised him to remain renounced,
free from material affairs, and now Brahma, the teacher of Nara
da, was hinting that he acquire an entire kingdom with its accom
panying entourage of queens, princes, and palaces!
Krsna unravels the seemingly inherent contradiction between
spiritual life and interaction with the material world in the
Eighteenth Chapter of the _Bhagavadgita_. The Lord explains to
Arjuna:
sarva dharmam parityaja
mam ekam saranam vraja
aham tvam sarva papebhyo
moksyayisami ma sucha

"Abandon all varieties of religion and just surrender

to Me. I will protect from all reactions. Do not fear."

Thus, the test of whether an activity is spiritual or material,

contaminating or purifying, fit to discard or worthy to continue,
is simply whether that activity is congruous with Krsna's desire.
If congruous, the work is spiritual, purifying, and will draw one
closer to perfection. If incongruous, that activity, even if
appearing glorious, is contaminating and will weave one tighter
 42

within the cloth of material existence.

And the solution to Priyavrata's dilemma? Neglect neither
authority. Narada taught Priyavrata to remain renounced; Brahma
instructed Priyavrata to become king. Staying renounced while
interacting with the material world as king requires spiritual
intelligence. Srila Rupa Goswami, a great teacher in the discip
lic line from Brahma, has specifically defined intelligence as
the ability to use matter within the service of Krsna. He has
stated:
anasaktasya visayan
yatharham upayunjatah
nirbandhah krsnasambhandhe
yuktam vairagyam ucyate

Since when we die we leave behind all possessions, nothing truly

belongs to us. A true renunciate, therefore, does not "renounce"
that which he does not truly possess, but rather applies all to
the service of Krsna, the universal proprietor.
"Use not your position as King for your own pleasures,"
Brahma continued, "or you'll achieve another material body and
thus continue trapped within the web of material suffering.
Become king, but as His servant." Brahma expanded his point
further to Priyavrata. "Fix your mind upon pleasing Krsna. Become
distracted neither by the kingdom's delights nor by it's griefs.
Tolerate their comings and goings as they appear and depart of
their own course. View both pleasures and miseries as if they
were last night's dream. Remain steady in His service!"
"Beware, however," Brahma warns Priyavrata, "of the mind and
senses. If uncontrolled, they'll arouse you to explore the tempo
rary, entice you to squander your life, and drag you from your
an uncontrolled mind and senses. Even if one renounces and trav
els from one secluded forest to the next, such enemies will cause
great danger. On the other hand, even if married, a man who
controls his mind and senses will be as secure as a king safely
protected within mighty fortress walls. Even a life with wife and
children will not harm a selfsatisfied, learned soul."
Controlling one's mind and senses as well as true renunciation
are automatically accomplished if one both follows the rules and
regulations of spiritual life and acts, using everything in
Krsna's service. "Therefore," Brahma explains, "one can attain
real shelter only by fixing one's consciousness with devotion at
the lotus feet of Krsna."
But can a king, or even a contemporary man surrounded by
earthly pleasures, neglect his selfish and sensuous desires and
fix his consciousness with devotion upon Krsna? And use every
thing in Krsna's service? The answer: Yes, for the key to suc
cess, love of Krsna, naturally develops within the heart of one
who chants Krsna's names.
 43

harer nama harer nama

harer namaiva kevalam
kalau nasty eva nasty eva
nasty eva gatir anyatha

"In this age of quarrel, there is no other way to attain spiritu

al perfection other than chanting the holy name, chanting the
holy name, chanting the holy name of the Lord." As a plant grows
when watered, our affectionate relationship with Krsna flourishes
the more we chant His names. Thus, by chanting Krsna's names, our
inclination to serve Him naturally increases, whether we, by our
fate, are sitting on a royal red throne, on a mendicant's woven
mat, or behind a modern office desk. We can thus act in pure
consciousness thinking, "I've been placed here by Krsna. How can
I please the Lord through this work."
And with the help of Krsna who lives within everyone's heart,
all impediments to this pure consciousness will be overcomewe
become eager to hear about the Lord.

srnvatam sva katha krsna

punya sravanam kirtanam
hrdy'anto stho y'abhadrani
vidhunoti surt satam

Continuing to hear about Krsna, we'll learn to recognize His

existence everywhere, knowing that He's the source and essence of
all. While drinking water we'll reflect that He's that taste that
quenches our thirst. If we gaze upon a flock of birds in graceful
flight, we'll appreciate Krsna's artistic sense. We'll see abili
ty as His gift, wisdom as a particle of His knowledge, and death
as His unavoidable representative. All that is glorious within
this world we will see as a minute fragment of Krsna's energy as
we understand that the entire universe is sustained by His poten
cies.
But Krsna is not only Allpowerful; Krsna is Allattractive
relationship with His dear friend Arjuna: how Krsna protected him
at every turn, how Krsna empowered Arjuna to defeat unconquerable
opponents during the great battle of Kuruksetra, how Krsna satis
fied Arjuna's desire to wed Draupadi, and how Krsna glorified
Arjuna by speaking to him the powerful spiritual classic, the
_Bhagavadgita.“ And as we hear further, we realize that Arjuna is
a _typical“ friend of Krsna's, and that Krsna relates with unlimit
ed other friends in similarly special ways. And that Krsna can
also unfold sweet pastimes with everyone, either as most cher
ished friend, most perfect son, most dear husband, or most entic
ing lover. Hearing of Krsna, who as the Supremely powerful con
troller has full capacity to perfectly please, provide for, and
 44

serve all His devotees, makes clear the folly of limiting our
love to the faulty relationships cramped within our workaday
purview. Thus our yearning increases to uncover our forgotten,
personal relationship with Krsna.
And to taste a special sweetness and enhance our yearning
further, Krsna, in the _Bhagavadgita_, stresses an open secret:

ya idam paramam guhyam

madbhaktesv abhidhasyati
bhaktim mayi param krtva
mam evaisyaty asamsayah

"For one who explains this supreme secret of Krsna

consciousness, pure devotional service is guaranteed,
and at the end he will come back to Me."

na ca tasman manusyesu
kascin me priyakrttamah
bhuvita na ca me tasmad
anyah priyataro bhuvi

"There is no servant in this world more dear to Me than

he, nor will there ever be one more dear."

Caitanya Mahaprabhu also implored, "Instruct whomever you meet to

follow the orders of Lord Sri Krsna as they are given in the
_Bhagavadgita“ and the _Srimad Bhagavatam.“ In this way become a
guru and liberate all within your land. Follow this precept and
your life at home shall not obstruct your spiritual advancement."
Any sincere person who preaches according to this order of Sri
Caitanya Mahaprabhu will achieve the Lord's blessings and become
unaffected by material influences.
We can preach by speaking about Krsna, or we can incorporate
our intelligence, money, ability, or time into preaching Krsna
consciousness. If one is a learned scholar, scientist, philoso
pher, or poet, he can study the energy of the Lord and employ his
learning to glorify the Lord's supremacy. If one is an adminis
trator or politician, he can establish the Lord's supremacy
through statesmanship. If one is a businessman, industrialist, or
agriculturalist, he can spend his hardearned money for the cause
of the Lord, thinking of money as Krsna's and meant for His
service.
ð
the shelter of Krsna through carrying out His order. Thus you
will always be protected by the Lord, just as a bee caught within
the closed petals of a lotus flower is guarded from the blazing,
summer sun."
Priyavrata's brow wrinkled as he pondered Brahma's words. The
 45

silence seemed to thicken. As seconds then minutes passed, chirps

and squawks of birds suddenly seemed prominent. No one moved. At
last Priyavrata raised his head, and a deep smile spread across
his noble face as he bowed to Brahma in dutiful submission.
Priyavrata would become king! He had accepted Brahma's order!
Manu first felt relief, then joy, and finally deep gratitude, as
he commenced to worship Brahma. Narada and Priyavrata, satisfied
and free from resentment, stood to watch Brahma as he departed.
Surrendered to the desire of Krsna, the Supreme Personality
of Godhead, Priyavrata left the solitude and peace of Gandhamada
na Hill and began governing his kingdom. He ruled according to
religious principles and protected the citizens as if his own
begotten children. Knowing his determination, thieves and rogues
fled. His piety brought abundant rain and ample grains and
fruits. No excessive taxes disturbed the citizens. Priyavrata
married, begot ten children within his wife Barhismati, and
trained them in pure devotional service. Externally he appeared
as an exceptional powerful monarch, enraptured by the femininity
of Barhismati, and entangled within the unlimited complexities,
opulences, and powers of royalty. Internally, Priyavrata remained
fixed in renunciation, his consciousness lovingly fastened to the
lotus feet of Krsna.
After many years of ruling, Priyavrata, to teach us to avoid
the fate of materialists who die thinking of wealth, wife, and
home, lamented. "Alas, how condemned I have become! I have fallen
into material enchantment! My plight is as hopeless as a wander
er who has tumbled into a deep, forgotten well hidden within a
farmer's unploughed acres. I have been reduced to a dancing
monkey in the hands of my wife. But it is finished. I have had
enough!"
Thus towards the end of his life, Priyavrata abdicated his
throne. He completely rejected royalty and divided his opulent
kingdom among his obedient sons. Freed from material aspirations
and absorbed in heartfelt Krsna consciousness, he returned to the
sanctified, simple life of a renunciate. Priyavrata had tri
umphed! He had remained renounced and pure despite his royal
positionall because he had dedicated his work completely to the
lotus feet of Krsnathe essence of the ancient art of work.

is equally applicable to all devotees)

Elevation to Goodness

Teachers wishing success in their service must cultivate the

mode of goodness. But wait a minute! Am I hearing protests from
hard pressed devotees sincerely striving to serve their Lord with
a passion? Are they not crying out from the distance that
 46

there's no need for goodness? Are they not emphatically stating

that devotees are transcendental to the three modes of material
nature? Srila Prabhupada once addressed this very question after
a Sunday feast lecture at 26 Second Avenue.
Prabhupada had finished speaking, and I raised my hand and
spoke my first words to my spiritual master. They were not sub
missive. "Swamiji, in your lecture, you said that devotees were
in the mode of goodness. But I thought that devotees were tran
scendental to the mode of goodness." Although I had no concept
or care for either goodness or transcending goodness, I was
foolishly seeking a contradiction. Prabhupada gently replied,
"Yes, devotees are transcendental to the mode of goodness, but
generally, they act in the mode of goodness." To understand the
ramifications of this statement, we must first consider the
position of all conditioned souls within the material world.
According to the purport of Bhagavadgita 18.60: "If one
refuses to act under the direction of the Supreme Lord, then he
is compelled to act by the modes in which he is situated. Every
one is under the spell of a particular combination of the modes
of nature." Contrarily, a pure devotee, one who is continuously
engaged in the Lord's service, does not fall under the control of
the three modes of material nature.

mam ca yo 'vyabicarena
bhaktiyogena sevate
sa gunan samatityaitan
brahmabhuyaya kalpate

One who engages in full devotional service, unfailing in all

circumstances, at once transcends the modes of material
nature...(BG 14.26)

Most devotees, however, are neither completely controlled by

the modes of material nature, nor are they completely transcen
dental, serving the Lord in all circumstances. These devotees
are considered transcendental by the mercy of the spiritual
master who offers their mixed service through the disciplic
succession to Krsna. But because a devotee is transcendentally
situated due to his sincerely serving his spiritual master does
not mean that simply because he has performed an act, it is
transcendental. That an immature Vaisnava transcendentalist is
sometimes adversely infected by the control of the modes of
material nature was confirmed by Prabhupada within a 1976 Vrnda
ban conversation, "Vaisnava is not so easy, or why are they
falling down?"
long as the material body exists, there are actions and reactions
in the material modes. One has to learn tolerance...This tran
scendental position is achieved in full Krsna consciousness when
 47

one is fully dependent on the good will of Krsna." As tiny

spirit souls, we are eternally prakrti, and are always con
trolledeither by Krsna or by maya's agents the three modes of
material nature. "Krsna surya sama, maya haya andhakaraGodhead
is light. Nescience is darkness. Where there is Godhead there is
no nescience." As the current near the banks of a river is
stronger than the current at the river's middle, maya, through
the modes of material nature, acts stronger on those souls who
are seeking to escape from the midst of the rushing river of
material life. Therefore, it is in those dark periods of non
surrender, when we are controlled by the modes of material na
ture, that our position is precarious.

O son of Bharata, the mode of goodness conditions one to happi

ness; passion conditions one to fruitive activities; and igno
rance, covering one's knowledge, binds one to madness. (BG
14.9)

Thus, due to the stong dictations of the modes, an impure

soul acquiesces to the demands of goodness, passion, and igno
rance, and neglects his own true desire of loving devotional
service to Krsna. Although all three modes are binding, the
modes of passion and ignorance bind tighter. They fill us with
intense desires, foolishness, and improper discriminations. The
Bhagavadgita confirms this when describing the understandings
caused by each of the modes of nature:

O son of Prtha, that understanding by which one knows what

ought to be done and what ought not to be done, what is to be
feared and what is not to be feared, what is binding and what is
liberating, is in the mode of goodness.
O son of Prtha, that understanding which cannot distinguish
between religion and irreligion, between action that should be
done and action that should not be done, is in the mode of pas
sion.
That understanding which considers irreligion to be religion
and religion to be irreligion, under the spell of illusion and
darkness, and strives always in the wrong direction, O Partha, is
in the mode of ignorance. (BG 18.3032)

Although, we, as devotee, are certainly performing devotion

al service, we tend to stir into the brew of our devotional
service the pinches of passion or and dashes of ignorance left
over from our conditioning. History has even shown that the
entire transcendental process coming down through the previous
acaryas can be neglected for the dictates of the modes of nature.
We should, therefore, guard against this happening to us by
seriously taking to the process of Krsna consciousness as well as
 48

by guarding against passion and ignorance being active within our

own consciousness. If we examine the qualities of passion and
ignorance mentioned in the Bhagavadgita, it is easy to see why
Passion: great attatchment, fruitive activity, intense
endeavor, uncontrolled desire and hankering, never sastisfied
with one's position, family attachment, greed, desire for honor,
performance of sacrifices to gain respect and honor, and specula
tive tendencies.
Ignorance: whimsy, purposelessness, inactivity, madness,
foolishness, misery, distress, intoxication, illusion, execessive
sleep, degradation, lazyness, renunciation of activities meant
for spiritual welfare, and the seeking of happiness without
considering its effects on one's selfrealization.
Discerning passionate and ignorant qualities from true devo
tion is as important for a devotee as it is for a gardener to
discern the flowering creeper from the weed. Lack of discrimina
tion may find a devotee nurturing only luxuriant weeds of karma
and jnana rather than the true creeper of devotional service:

Sometimes unwanted creepers, such as the creeper of desires

for material enjoyment and liberation from the material world,
grow along with the creeper of devotional servie. The varieties
of such unwanted creeprs are unlimited...If one does not distin
guish between the bhaktilata creepr and the other creepers, the
sprinkling of water is misused because the other creepers are
nourished while the bhaktilata creeper is curtailed. As soon as
an intelligent devotee sees an unwanted creeper growing beside
the original creeper, he must cut it down instantly. Then the
real creeper of bhaktilata bija (devotional service) grows
nicely, returns home, back to Godhead, and seeks shelter under
the lotus feet of Krsna.
Purport: If one is misled by unwanted creepers and is victim
ized, he cannot make progress back to Godhead. Rather, he re
mains within the material world and engages in activities having
nothing to do with pure devotional service. Such a person may be
elevated to the higher planetary systems, but because he remains
within the material world, he is subject to the threefold materi
al miseries. (CC Madhya Lila, Chapter 19, Texts 158, 160 161).

By strictly practicing the rules and regulations of sadhana

bhakti, all the good qualities of a devotee will automatically
develop. But if we allow the weeds of maya to grow along with our
devotional service, the proper growth of the bhaktalata will not
take place. Therefore the weedlike tendencies caused by the
conditionings of passion and ignorance should be uprooted, and
one should strictly adhere to the process of Krsna consciousness
while acting in the mode of goodness:
 49

One should be serious about his human life and take to the
mode of goodness and in good association transcend the modes and
become situated in Krsna consciousness. That is the aim of human
life. (BG 14.15 purport)

Having examined the qualities born of passion and ignorance,

it is easy to see how these modes, if embedded within our devo
tional service, are a disturbance. Krsna always directs his
pure devotee, but because that pure devotee is not disturbed by
rance, he can neglect the modes and surrender to Krsna's prompt
ings. As long as the interplay of passion and ignorance inter
feres with our devotional service, our surrender will be incom
plete. Therefore, as Prabhupada said at 26 Second Avenue, devo
tees "generally...act in the mode of goodness." The purport to
Srimad Bhagavatam 1.2.19 confirms the necessitiy of the mode of
goodness being the general consciousness of the devotee:

The effect of devotional service becomes manifest by complete

elimination of these effects of passion and ignorance.

The same point is also confirmed in the purport to Srimad

Bhagavatam 1.1.20:

This attainment of success (perfection in human life) is possible

when one is above the modes of passion and ignorance, or, in
other words, when one is actually a brahmana by qualification. A
brahmana is the symbol of sattvaguna, or the mode of
goodness...The brahminical stage is the highest stage of human
life because of its good qualities. So one cannot be a devotee
unless one is at least qualified as a brahmana.

And again in the purport to Srimad Bhagavatam 1.4.24:

The subject matter (of the Vedas) is understood by persons with

exceptional qualities of goodness. Persons who are the modes of
passion and ignorance are unable to understand the subject matter
of the Vedas.

And yet again in the purport to Srimad Bhagavatam 1.6.21:

The beginning of devotional service starts from the point when

one is freed from at least two forms of material modes, namely
the mode of passion and the mode of ignorance."

And the purport to Srimad Bhagavatam 2.7. 39 states:

...one who develops the mode of goodness under the protection of

Lord Visnu has the greatest chance of being liberated by follow
 50

ing the Vaisnava principles and thus being promoted to the king
dom of God, no more to return to this miserable material world.
But it is not that contaminations by passion and ignorance
disqualify us from rendering devotional service, but rather, the
expert spiritual master deals with them in such a way that we
become elevated to goodness. Srimad Bhagavatam 1.2.24 states:

(Of the modes,) goodness is the best because by the mode of

goodness one can come to realize the Absolute truth.
Purport...As explained above, one can get release from the condi
tioned life of material existence by devotional service to the
Personality of Godhead. It is further comprehended herein that
one has to rise to the platform of the mode of goodness (sattva)
so that one can be eligible for the devotional service of the
Lord. But if there are impediments on the progressive path,
anyone, even from the platform of tamas, can gradually rise to
master."

And in the purport to BG 17.2:

That this nature (the nature he has acquired by his association

with the three modes of nature) can be changed if one associated
with a bona fide spiritual master and abides by his rules and the
scriptures. Gradually, one can change his position from igno
rance to goodness, or from passion to goodness...One has to
consider things carefully, with intelligence, in the association
of a bona fide spiritual master. Thus one can change his posi
tion to a higher mode of nature.

Thus, through serving Krsna through the spiritual master, the

disciple's consciousness gradually becomes elevated from igno
rance to passion to goodness.
However, if we are teachers in the Gurukula, and our service
is to deal with impressionable, young Vaisnavas, we must quickly
develop our consciousness to the point of goodness. Krsna con
scious teaching is simply not for the struggling devotee.

The teachers should be fixedup, initiated devotees, otherwise,

how will the children get the right information and example"
(Letter from Prabhupada dated Feb. 16, 1972)

Teach the qualities of a brahmana mentioned in the Bhagavad

gita. These qualities will naturally develop if you give the
process purely. The information is in my books. If you strictly
adhere to my instructions there, then your program of teaching
will be successful. (Letter from Prabhupada date Aug. 19, 1974)

"Example is better than precept." If teachers are in passion

 51

or ignorance, the children will get the wrong idea about Krsna
consciousness. For example, a central principle of gurukula
training is obedience. Srila Prabhupada states in the purport to
Srimad Bhagavatam 3.12.20, "...unless the student is obedient, it
is sure that the socalled brahmacary will fall prey to the
attack of sex." While the boy is young and in the gurukula, he
learns to defer his mind's dictates to the instructions of the
spiritual master or teacher. When the the student turns six
teen, his relationship with his teacher changes, and he is given
more independence. But until his sixteenth year, the student must
be afraid to disobey his teacher in the same way, that when he is
older, he must be afraid to disobey his trained intelligence
which discriminates according to sastra and guru. Thus, while the
student is young, the teacher takes the place of the student's
immature intelligence. This is the transcendental system. Imag
ine the unfortunate result if that person to whom the child must
surrender is not transparently giving Krsna. If the teacher
adulterates the Krsna conscious process with his own whimsical
speculations, how will the child receive bonafide instructions?
If the teacher tends towards greed, ambition, foolishness, dis
tress, illusion, or laziness, and if he seeks pleasures combining
the senses with their objects, where will the child see the
scious life? A perceptive child may even find himself thinking,
"My teacher demands controlled behavior from me but doesn't
behave in a controlled way himself." Thus even a good child can
lose faith and become cynical.
Considering our great responsibility in dealing with the
future preachers of ISKCON, we teachers should maintain ourselves
in the mode of goodness and strictly adhere to the transcendental
gurukula system coming down through Srila Prabhupada's instruc
tions. We should not become bewildered and think, "There's no
necessity for me to act in goodness; I'm transcendental." In
stead, we should recognize goodness as the desireable "general"
consciousness in which to serve. We should cultivate the mode of
goodness by stictly following the principles of sadhana bhakti,
regularly reading Prabhupada's books (srnvatam sva katha krsna,
punya sravanam kirtanam), and weeding out remnants of unwanted
passionate and ignorant desires. We should also keep in mind
that Srila Prabhupada, rather than denegrating goodness as "just
a material quality," often equated goodness directly with Krsna
consciousness:

The intelligent renouncer, situated in the mode of goodness,

neither hateful of inauspicious work nor attached to auspicious
work, has no doubts about work. Purport: A person in Krsna
consciousness or the mode of goodness does not hate anyone or
anything which troubles his body. He does work in the proper
place and at the proper time without fearing the troublesome
 52

effects of his duty. Such a person situated in transcendence

should be understood to be most intelligent and beyond all
doubts in his activities. (BG 18.10)
One who performs his duty without association with the modes
of material nature, without false ego, with great determination
and enthusiasm, and without wavering in success or failure is
said to be a worker in the mode of goodness. Purport: A Krsna
conscious worker is detatched from the results of his work, and
he is always enthusiastic till the completion of such work. He
does not worry about the distress undertaken; he is always
enthusiastic. He does not care for success or failure; he is
equal in both distress and happiness. Such a worker is situated
in the mode of goodness. (BG 18.26)
That determination which is unbreakable, which is sustained
with steadfastness by yoga practice, and which thus controls the
activities of the mind, life and senses is determination in the
mode of goodness.
Purport: One who is steadily fixed in the Supreme Soul ith
determination, concentrating one's mind, life and sensory activi
ties on the Supreme, engages in Krsna consciousness. That sort
of determination is in the mode of goodness. (BG 18.33)

Of course, to cultivate the mode of goodenss for its own sake

is dangerous: one may become conditioned or limited by it.
Therefore one must always keep in mind his business is simply
service to Krsna. Becoming "good," a brahmana, or anything other
than pure servant to Krsna is simply maya. The Srimad Bhagavatam
clearly states this point.
You cannot please the Supreme Personality of Godhead by becoming
perfect brahmanas, demigods. or great saints or by becoming
perfectly good in etiquette or by vast learning....The Lord is
pleased only if one has unflinching, unalloyed devotion to Him.
(SB 7.7 5152)

And the Bhagavadgita also states the danger by describing

how one can become conditioned by the happiness goodness offers.
Or one can become full of pride, thinking he is better than
everyone else, or become complacent, satisfied simply being an
intellectual. But despite these dangers, teachers must accept
Krsna's instructions on the impossibility of transcending from
the heavily contaminated position of passion and ignorance. Thus
goodness, while being rejected as an end in itself, should be
embraced by devotees as a jumping off point for pure devotional
service.
In conclusion, to show how the mode of goodness can aid our
Krsna consciousness teaching, here is a compilation of some of
the qualities listed in the Bhagavadgita as born of goodness.
It is easy to see how these qualities are essential for devotees
 53

aspiring to become good teachers. Practically speaking, these

qualities are essential for any devotee wishing to render pure
devotional service.

The performance of the following three AUSTERITIES, when practiced

1. with faith
2. for the sake of the Supreme,
3. without expectation of material benefits.

is called austerity in goodness.

1. Austerity of the BODY

a.worship of the Supreme Lord,
b.worship of the brahmanas
c.worship of the spiritual master,
d. worship of the parents
e. cleanliness
f. simplicity
g. nonviolence
h. celibacy

2. Austerity of SPEECH
a. speaking words that are truthful
b. speaking words that are pleasing
c. speaking words that are beneficial
d. speaking words that are not agitating to others
e. regularly reciting Vedic literature

3. Austerity of the MIND

a. satisfaction
b. simplicity
c. gravity
d. selfcontrol
e. purification of one's existence

One in goodness is BRAHMINICAL. He is

1.peaceful
2. selfcontrolled
3. austere
4. pure
5. tolerant
6. honest
7. knowledgeable
8. wise
9. religious

One in goodness gives CHARITY

 54

1. at a given time
2. to a suitable person
3. at a worthy place

One in goodness has unbreakable DETERMINATION which

1. controls the activities of the mind
2. controls the activities of the life
3. controls the activities of the senses

ð
1.DISCRIMINATES between what should and should not be done.

One in goodness
1. performs his DUTY without false ego.
2. performs his DUTY with great determination. 3. performs his
DUTY with enthusiasm.
4. performs his DUTY without wavering in success or failure.
5. performs his prescribed DUTY only because it ought to be done.
6. Is fearless over the troublesome effects of his DUTY.
7. DUTIFULLY goes to the temple simply to offer respect to the
Deity.

One in goodness ia attracted to FOODS that

1. increase duration of life,
2. purify the mind
3. aid bodily strength

One in goodness
feels HAPPINESS because he isn't affected by material miseries,
feels HAPPINESS knowing he is free from material reactions.
finds his HAPPINESS from that which awakens him to self
realization.

One in goodness is freed from ILLUSION

One in goodness has KNOWLEDGE concerning the spirit soul beyond

this body.
One in goodness is NOT
1. HATEFUL of that which troubles his body.
2. HATEFUL of inauspicious work.
3. ATTACHED to auspicious work.

One in goodness has NO DOUBTS about work.

One in goodness RENOUNCES

1. all material association.
2. all attachment to the fruit.
 55

One in goodness SACRIFICES

1. according to the direction of scripture.
2. as a matter of duty.
3. desiring no reward.

One in goodness UNDERSTANDS things in the correct perspective.