CHAPTER ONE Kuruksetra.

The Pandavas were exceedingly pious and

OBSERVING THE ARMIES Dhrtarastra did not want the favorable influence of the
ON THE BATTLEFIELD OF KURUKSETRA dhama to aid the Pandavas or to influence his own sons
to compromise. He wanted the battle to begin and the
Text 1: Dhrtarastra said: O Sanjaya, after my sons Pandavas dead. If the dhama were to act at all, he
and the sons of Pandu assembled in the place of hoped that the Pandavas would agree to renounce their
pilgrimage at Kuruksetra, desiring to fight, what did claim in order to avoid all the bloodshed. Thus
they do? Dhrtarastra asked Sanjaya, "What did my sons and the
sons of Pandu do?"
The Mahabharata describes in great detail the
political intrigues that led to the battle of Kuruksetra, Text 2: Sanjaya said: O King, after looking over the
about which blind King Dhrtarastra now inquires from army arranged in military formation by the sons of
his secretary Sanjaya. At this point in the Mahabharata, Pandu, King Duryodhana went to his teacher and
the sons of Pandu are assembled with their allies to spoke the following words.
fight the sons of Dhrtarastra and their allies. Literally
millions—from powerful generals to common foot That Duryodhana was also in anxiety is indicated by
soldiers—have gathered along with their weapons, the words, raja vacanam abravit, "the king spoke
horses, and elephants to fight in one of the biggest words." He did not speak meaningfully. It is natural
battles of all times. psychology to speak something—anything—to cover up
The climax of the entire epoch is fast approaching. our anxiety. Similarly, Duryodhana tried to cover his
Hearers are exeriencing great anxiety. Will good own anxiety when he addressed his martial guru,
triumph over evil? Which valiant soldiers will survive? Dronacarya, as follows:
Which side will win? Certainly no one's mind at this
point is wandering. The battle is to begin—the Gita's Text 3: O my teacher, behold the great army of the
first twenty-seven slokas will introduce us to where and sons of Pandu, so expertly arranged by your
why the Bhagavad-gita was spoken—and suddenly, intelligent disciple the son of Drupada.
Krsna inserts within our open ears, minds, and hearts
philosophy that will make us immortal. Duryodhana was a great politician. He could have
mentioned Dhrstadyumna name directly, but instead he
Srila Prabhupada explains Krsna's compassion: "We purposely called him "the son of Drupada." Drupada
have taken a very difficult task, to convince people to and Drona were enemies. To incite Dronacarya's anger,
take to Krsna consciousness. But that is the only therefore, Duryodhana reminded Dronacarya that it was
benefit, or the supreme goal of life. Krsna personally his enemy's son, Dhrstadyumna, who was arranging the
comes to teach this science. Why Krsna left Bhagavad- armies. Since Drona was naturally inclined to the
gita? Out of His compassion, that "After My Pandavas, especially to Arjuna, his greatest student,
disappearance people would take advantage of this Duryodhana needed to use whatever ploys he could to
Bhagavad-gita. As I instructed My dear friend Arjuna, insure that Drona would fight to the best of his ability.
they will also take advantage and become free from the Drupada and Dronacarya had attended the same
clutches of death." This is the purpose of Bhagavad- gurukula, even though Drona was the son of a poor
gita." brahmana and Drupada was a prince. Despite the
People often think that Dhrtarastra and Sanjaya were differences in their backgrounds, the two became
discussing the events on the battlefield from the intimate friends. In a moment of affection, Drupada had
battlefield itself. Actually, as explained in the once told his friend that when he inherited the kingdom,
Mahabharata, they are speaking in Hastinapura. Sanjaya he would give half of it to him. Dronacarya took his
had been fighting in the battle, but when on the tenth friend's words to heart.
day, Bhismadeva, the Kaurava commander-in-chief, Long after they had graduated and Drona had
fell, Sanjaya left the battle to inform Dhrtarastra of the entered grhastha life, he found his son crying for milk.
event. Dhrtarastra then took the opportunity to ask Drona was so poor that he could not afford to buy milk
Sanjaya for details of the war. Sanjaya was an for his child. Then he remembered Drupada's promise
appropriate person to ask because his guru, Srila and thought, "Let me go to my dear friend Drupada and
Vyasadeva, had given him the power to see over the beg a cow from him."
entire battlefield at once. When Drona arrived at Drupada's palace, Drupada
Srila Prabhupada points out in his purport that this refused to even recognize him. He said, "I am your
first verse reveals Dhrtarastra's inclinations: "Both the friend? Friendship can only be recognized among
Pandavas and the sons of Dhrtarastra belong to the equals. Get out of here immediately!" Dronacarya
same family, but Dhrtarastra's mind is disclosed herein. vowed revenge. Later, he trained both the Kuru and
He deliberately claimed only his sons as Kurus, and he Pandava princes in the military arts and then asked for
separated the sons of Pandu from the family heritage." his guru-daksina: "Capture Drupada and bring him
Dhrtarastra was afraid. Krsna, the Supreme before me."
Personality of Godhead Himself was on the battlefield The Kauravas offered to try first, but Drupada easily
driving Arjuna's chariot. His opponents included defeated them and sent them back to Drona in
warriors like Arjuna and Bhima. In addition, the battle embarrassment. Dronacarya was mortified. Arjuna then
was going to take place in the holy dhama of came forward. The other Pandavas lined up behind him

1
as he attacked Drupada's kingdom, Pancala. Arjuna Text 5: There are also great heroic, powerful
captured Drupada after a fierce battle and carried him, fighters like Dhrstaketu, Cekitana, Kasiraja,
bound, to Dronacarya's feet. Dronacarya then took half Kuntibhoja and Saibya.
of Drupada's kingdom, making Drupada his enemy.
Drupada then performed a sacrifice and obtained a Text 6: There are the mighty Yudhamanyu, the very
son who would kill Drona. That son was Dhrstadyumna. powerful Uttamauja, the son of Subhadra and the
Dhrstadyumna later approached Dronacarya to study sons of Draupadi. All these warriors are great
the military science, and although Dronacarya knew chariot fighters.
that Dhrstadyumna was specifically empowered to kill
him, he did not hesitate to train him. Such is the Text 7: But for your information, O best of the
liberality of a brahmana's heart. brahmanas, let me tell you about the captains who
The brahmana’s liberal heart is compared to the sun, are especially qualified to lead my military force.
who does not withhold its light even from the courtyard
of a thief. Similarly, Dronacarya "did not hesitate to Duryodhana did not want to discourage those who
impart all his military secrets" to Dhrstadyumna, were listening to his own fears concerning the
although he know fully that it was Dhrstadyumna who Pandavas' strength. Therefore, he added, "Let me tell
was destined to kill him. The liberal brahmana you about the great warriors on my side."
unselfishly gives his knowledge to whomever requests
it. Text 8: There are personalities like you, Bhisma,
Karna, Krpa, Asvatthama, Vikarna and the son of
Somadatta called Bhuisrava, who are always
Text 4: Here in this army are many heroic bowmen victorious in battle.
equal in fighting to Bhima and Arjuna: great
fighters like Yuyudhana, Virata and Drupada. Duryodhana was speaking to the two great warriors,
Bhisma and Dronacarya. While the king addressed
Again, Drupada was mentioned to incite Drona to Dronacarya, all his other fighters gathered to listen.
anger. Duryodhana also mentioned Bhima and Arjuna. Therefore, Duryodhana, as an expert diplomat, began to
Arjuna was a powerful foe. Not only had he studied describe the Kaurava's strength with the words, bhavan
under Drona, but he had gone to the heavenly planets, bhismas ca karnas ca. Yet as he spoke, he was caught
later fought with Lord Siva, and had been given many in another dilemma. Facing him were two great
celestial weapons. warriors. Bhisma was the commander-in-chief of the
Duryodhana, however, was especially afraid of army and Drona was his military guru. Who, then
Bhima's fiery temperament. Therefore, he mentions his should he mention first?
name first. Bhima was furious with Dhrtarastra's sons. Duryodhana was clever. He knew that Bhisma was a
Before the battle, he took three vows. First, he vowed to ksatriya and Drona a brahmana. If he mentioned
kill each of Dhrtarastra's one hundred sons. (During the Bhisma first, Dronacarya would be insulted. As a
battle, Arjuna and the other Pandavas had opportunities ksatriya, however, Bhisma would honor the etiquette of
to kill some of Dhrtarastra's sons, but they refrained giving the brahmana more respect. Thus Duryodhana
from doing so in order to allow Bhima to fulfill his said, bhavan Bhismas, "There are personalities like you,
vow. During the actual battle, Bhima's anger was Dronacarya."
inflamed. He screamed, jumped up and down, and Then he mentioned Bhisma, then Karna. Bhisma and
drank the blood of each son of Dhrtarastra that he Karna were enemies. Since Karna thought, "What's the
killed. Even the warriors on the Pandavas' side were use? I will fight and kill everyone and this aged general
afraid of him.) will get all the credit," he vowed not to fight until
Second, he vowed to break Duryodhana's thigh. Bhisma was killed.
When Draupadi was insulted, Duryodhana had Duryodhana next mentioned Krpacarya, a relative of
uncovered his thigh and motioned to Draupadi, "Come Drona, then Asvatthama, Drona's son. In these ways, he
and sit on my lap! You are fit for my enjoyment!" hoped to inspire Drona.
Bhima burned with anger and hatred. For thirteen years, Surprisingly, Duryodhana next mentioned his
he had been burning as he waited to destroy the brother Vikarna. Vikarna was not of the same caliber as
Kauravas. Bhisma or Drona, but since he was the only brother
Third, Bhima vowed to tear open Dusasana's chest, who objected to the Kaurava's insult to Draupadi,
pry out his heart, and drink his blood. Dusasana had Duryodhana assumed that he was sympathetic to the
touched and opened Draupadi's tied and sanctified hair. Pandavas and that he could defect from the Kaurava
For this, Bhima also vowed to rip off his arm. Draupadi army. Therefore, Duryodhana tried to flatter Vikarna by
had promised to keep her hair untied until she had including his name among the many powerful fighters
washed it with Dusasana's blood. Bhima later carried upon whom he was relying.
that blood upon his hands to Draupadi. Defection was always an important concern for
Duryodhana named all these fighters to convince military leaders. Although ksatriyas love to fight, they
Dronacarya to free himself from whatever sentiments are not always concerned whose side they fight on. This
he felt toward the Pandavas and to kill them in battle. particular battle was the opportunity of a lifetime. No
He continued to describe the Pandavas' strength: one would miss the action over something so trivial as
politics. Therefore, Yudhisthira announced at the

2
beginning of the war that religious principles allow
defection before the battle starts, but once it has begun, Text 11: All of you must now give full support to
warriors had to stay with their chosen sides. Grandfather Bhisma, as you stand at your respective
Both Krsna and Duryodhana were active in strategic points of entrance into the phalanx of the
recruiting defectors. Both Krsna and Kunti-devi army.
approached Karna and invited him to join the Pandavas'
side. Krsna told Karna that he was actually the eldest Prabhupada explains in his purport that
Pandava, and they encouraged him to fight with his "Duryodhana, after praising the prowess of Bhisma,
brothers, especially since he wouldn't be joining the further considered that others might think that they had
battle until after Bhisma's death. Karna was too been considered less important, so in his usual
honorable, however, to abandon his loyalty to diplomatic way, he tried to adjust the situation in the
Duryodhana. above words. He emphasized that Bhismadeva was
On his side, Duryodhana tried to both keep Vikarna undoubtedly the greatest hero, but he was an old man,
and win over the Pandavas' uncle, Salya. Karna needed so everyone must especially think of his protection
a fit charioteer. Salya was both an acclaimed charioteer from all sides."
and a maharatha warrior. As Salya and his army
traveled the long distance to join the Pandavas at the Text 12: Then Bhisma, the great valiant grandsire of
battlefield, Duryodhana arranged pleasant the Kuru dynasty, the grandfather of the fighters,
accommodations along the way. His clever ministers blew his conchshell very loudly, making a sound like
encouraged the tired Salya to make full use of the the roar of a lion, giving Duryodhana joy.
facilities. They took such care of him that Salya said,
"Yudhisthira must have arranged these Bhisma did not answer Duryodhana's words. Instead,
accommodations. Whoever has arranged this for me— he replied by blowing his conchshell, which meant,
I'll do whatever he wants." Duryodhana then appeared "Despite your heroic words, victory or defeat lies in the
and said, "It was I who made these arrangements and I Lord's hands. I will do my duty and lay down my life
want you to fight on my side." Salya kept his word, for your sake, but this will not guarantee your victory."
fought for Duryodhana, and eventually became the last The conchshell, being a symbol of Visnu, indicated that
of the Kaurava's commanders-in-chief. Duryodhana would fall, because Krsna, the origin of
Visnu, was present on the opposing side.
Text 9: There are many other heroes who are
prepared to lay down their lives for my sake. All of Text 13: After that, the conchshells, drums, bugles,
them are well equipped with different kinds of trumpets and horns were all suddenly sounded, and
weapons, and all are experienced in military science. the combined sound was tumultuous.

Text 10: Our strength is immeasurable, and we are Text 14: On the other side, both Lord Krsna and
perfectly protected by Grandfather Bhisma, whereas Arjuna, stationed on a great chariot drawn by white
the strength of the Pandavas, carefully protected by horses, sounded their transcendental conchshells.
Bhima, is limited.
Text 15: Lord Krsna blew His conchshell, called
The first Sanskrit word in text 10, aparyaptam, has Pancajanya; Arjuna blew his, the Devadatta; and
opposite meanings. It can mean, "Our strength is Bhima, the voracious eater and performer of
immeasurable" or "our strength is insufficient." When herculean tasks, blew his terrific conchshell, called
the first meaning is accepted, then the sentence Paundra.
continues: "We are perfectly protected by Grandfather
Bhisma." Bhisma became encouraged when he heard Arjuna's position was unique. Krsna, the Supreme
this meaning. Personality of Godhead, had agreed to become his
The second meaning, however, was intended to charioteer. Agni, the fire god, donated his chariot.
encourage Dronacarya: "Our strength is insufficient Citaratha, the chief of the Gandharvas, had given him
because we are protected by Bhisma." Bhisma was a his beautiful white horses. Indra, his father, had given
formidable warrior, but because his heart was with the him his conchshell and quiver.
Pandavas, Duryodhana felt that he would not fight to
his full capacity. When Dronacarya heard this second Text 16-18: King Yudhisthira, the son of Kunti, blew
meaning, he understood Duryodhana's message: "Our his conchshell, the Ananta-vijaya, and Nakula and
strength is insufficient due to Bhisma's split loyalties. Sahadeva blew the Sughosa and Manipuspaka. That
Therefore, Drona, you must fight even harder to make great archer the King of Kasi, the great fighter
up for Bhisma's weakness." Thus the expert diplomat, Sikhandi, Dhrstadyumna, Virata, the unconquerable
Duryodhana, managed to encourage both Bhisma and Satyaki, Drupada, the sons of Draupadi, and others,
Drona with this one word. *
contradictory opinions. You simply mention that the
*
For an explanation of apparent contradictions between word can be interpreted in two ways. Either you
the rcrryas, please refer to the Introduction. [The only need to add in the mention of the rcrryas in the text,
problem with this footnote here is that you didn't or you should move this footnote to a more
mention that the rcrryas are the ones who are giving appropriate place.]

3
O King, such as the mighty-armed son of Subhadra, to simply move his tail aside. Unlimitedly powerful
all blew their respective conchshells. Bhima grabbed the tail and tried but failed. Amazed,
he respectfully inquired as to the monkey's identity
In these verses, only those whose conchshells are and was overjoyed to learn that he had met his
named survived the Battle of Kuruksetra. Satyaki, brother Hanuman, for both Bhima and Hanuman
whose conchshell was not named, was the only other were sons of (Dia)Vayu. Hanuman first embraced
warrior to survive. Satyaki, therefore, is described as Bhima and showed him the huge form by which he
unconquerable. leaped to (Dia)Lanka. He then offered Bhima the
following blessings. "I shall also remain present on
Text 19: The blowing of these different conchshells the flag of your brother Arjuna. When you roar like
became uproarious. Vibrating both in the sky and on a lion on the battlefield, my voice will join with yours
the earth, it shattered the hearts of the sons of to strike terror in the hearts of your enemies. You
Dhrtarastra. will be victorious and will regain your kingdom."
Arjuna, on his chariot driven by Krsna which was
Text 20: At that time Arjuna, the son of Pandu, marked with the flag of Hanuman, picked up his bow.
seated in the chariot bearing the flag marked with The horses and elephants moved nervously. The
Hanuman, took up his bow and prepared to shoot his opening arrows of the long-awaited battle were now to
arrows. O King, after looking at the sons of be released. Now Arjuna, just on the brink of battle,
Dhrtarastra drawn in military array, Arjuna then said:
spoke to Lord Krsna these words.
Texts 21-2: O infallible one, please draw my chariot
Now the atmosphere was surcharged. All the world's between the two armies so that I may see those
most powerful ksatriyas were gathered to fight and present here, who desire to fight, and with whom I
were filled with the spirit of battle. This was different must contend in this great trial of arms.
than the situation Srila Prabhupada criticized when in
the 1960s, the United States drafted students, not This is Krsna's first appearance in the Bhagavad-
ksatriyas, and forced them into battle. These men were gita. What is He doing? He is driving Arjuna's chariot
fighting men. Fighting was in their blood. Just as and accepting his orders. This is glorious: Krsna, the
devotees come to Vrndavana or Mayapura from all Supreme Controller, is taking orders from His devotee
around the world, these ksatriyas came from all over as if He is a menial servant.
the world to fight. They had faith that dying on the Srila Prabhupada writes in his purport: "Although
battlefield would gain them entrance into the heavenly Lord Krsna is the Supreme Personality of Godhead, out
planets. of His causeless mercy He was engaged in the service
The two armies were in formation. Conchshells of His friend. He never fails in His affection for His
blew. The warriors' hair was standing on end in devotees, and thus He is addressed herein as infallible. .
anticipation. Arjuna was with Krsna on his chariot. . . The relationship between the Lord and His servitor is
Hanuman, decorating the chariot's flag, was ready to very sweet and transcendental. The servitor is always
shout his warcries to help Bhima terrifying the enemy. ready to render service to the Lord, and, similarly, the
Earlier, the Mahabharata had described the Lord is always seeking an opportunity to render some
meeting between Hanuman and Bhima. Once, while service to the devotee." Of all Krsna's qualities, His
Arjuna was seeking celestial weapons, the remaining bhakta-vatsala quality is most endearing.
Pandavas wandered to Badarikasrama high in the In text 20, Arjuna has already picked up his bow and
Himalayas. Suddenly, the (Dia)Alakananda River is ready to fight. Both armies are waiting. Arjuna has
carried to Draupadi a beautiful and fragrant previously vowed to kill anyone who even suggests that
thousand-petaled lotus flower. Draupadi was he put down his bow. Now, in text 21-2, Arjuna
captivated by its beauty and scent. "Bhima, this lotus suddenly says: "O infallible one, please draw my
flower is so beautiful. I should offer it to Yudhisthira chariot between the two armies so that I may see those
Maharaja. Could you get me a few more? We could present here, who desire to fight, and with whom I must
take some back to our hermitage in (Dia)Kamyaka." contend in this great trial of arms." Arjuna's request
Bhima grabbed his club and charged up the hill hints at the fact that he is already indecisive about
where no mortals were permitted. As he ran, he participating in the battle.
bellowed, frightening elephants and lions, and he
uprooted trees as he pushed them aside. Caring not for Text 23: Let me see those who have come here to
the ferocious beasts of the jungle, he climbed a steep fight, wishing to please the evil-minded son of
mountain until his progress was blocked by a huge Dhrtarastra.
monkey who was lying across the path, "Why are
you making so much noise and scaring all the Text 24: Sanjaya said: O descendant of Bharata,
animals. Just sit down and eat some fruit." "Move having thus been addressed by Arjuna, Lord Krsna
aside," ordered Bhima, for etiquette forbade him to drew up the fine chariot in the midst of the armies of
step over the monkey. The monkey's reply? "I am both parties.
too old to move. Jump over me." Bhima, becoming
angry, repeated his order. But the monkey, again
pleading the weakness of old age, requested Bhima

4
Text 25: In the presence of Bhisma, Drona and all kingdom if it is won at the cost of the lives of his family
the other chieftains of the world, the Lord said, Just members.
behold, Partha, all the Kurus assembled here. 3. Destruction of family: with the death of so many
great ksatriyas, irreligion will flourish and the women
Literally hundreds of millions of warriors were in would be unprotected and corrupted by unscrupulous
the Kuru army, yet Krsna drove Arjuna's chariot men. Therefore, society would be overrun by unwanted
directly before Bhisma and Drona (bhisma-drona- progeny. The traditional Vedic rituals would no longer
pramukhatah). In this way, Krsna forces Arjuna to see be performed because no one would be qualified to
that both his grandfather and his guru were determined perform them and thus hell would await both the family
to oppose him in battle and to draw out Arjuna's and the destroyer of the family.
familial attachment and thus reveal his weakness of 4. Fear of sinful reactions: Arjuna thinks that the
heart. Krsna does this so that He can speak the enjoyment of royal happiness is not worth the suffering
Bhagavad-gita. Sanjaya describes this scene to he would have to undergo as sinful reaction for
Dhrtarastra, and then goes on to name the other family destroying the family and killing his superiors.
members Arjuna sees before him. [Copy editor: check 5. Indecision: Arjuna is not convinced which is
tense to make sure it is consistent.] better, conquering his enemies or being conquered by
[I like the following two sentences, but I don't see them. The kingdom is flourishing under Duryodhana's
how they fit-BBd]Krsna was teasing Arjuna, "It is only rule, so why should they fight only to take over the
Kurus—on both sides—who are assembled. Will you kingdom for themselves? He wonders whether millions
now wish not to fight?" In this way, before Arjuna had of people should die just to enthrone him and his
said a word, Krsna affirmed what was on his mind. family.
Arjuna is softhearted, compassionate, and logical.
Text 26 : There Arjuna could see, within the midst of He knows sastra, is cultured, and intelligent. Because
the armies of both parties, his fathers, grandfathers, of these qualities, his heart broke when he saw his
teachers, maternal uncles, brothers, sons, grandsons, friends and relatives ready to fight.
friends, and also his fathers- in-law and well-wishers.
Text 28: My dear Krsna, seeing my friends and
Srila Prabhupada provides the names of those whom relatives present before me in such a fighting spirit, I
Arjuna saw: "On the battlefield Arjuna could see all feel the limbs of my body quivering and my mouth
kinds of relatives. He could see persons like Bhurisrava, drying up.
who were his father's contemporaries, grandfathers
Bhisma and Somadatta, teachers like Dronacarya and Although Duryodhana was prepared to kill in order
Krpacarya, maternal uncles like Salya and Sakuni, to keep the kingdom, should a softhearted,
brothers like Duryodhana, sons like Laksmana, friends compassionate devotee like Arjuna act so foolishly? Is
like Asvatthama, well-wishers like Krtavarma, etc. He gaining a kingdom, which is, after all, a temporary
could see also the armies which contained many of his gain, worth committing unlimited sin? Srila Prabhupada
friends." comments that Arjuna's symptoms "are due to
softheartedness resulting from his being a great devotee
Text 27: When the son of Kunti, Arjuna, saw all of the Lord." (Bg. 1.45, purport)
these different grades of friends and relatives, he
became overwhelmed with compassion and spoke Text 29: My whole body is trembling, my hair is
thus. standing on end, my bow Gandiva is slipping from
my hand, and my skin is burning.
In Sanskrit, there are two words to denote
compassion. One is daya, which means compassion for Text 30: I am now unable to stand here any longer. I
all, and the second is Krpa, which means compassion am forgetting myself, and my mind is reeling. I see
for known people. Krpa is used in this verse. only causes of misfortune, O Krsna, killer of the Kesi
By Krsna's arrangement, Arjuna has come face to demon.
face with Bhisma and Drona. Thus we can understand
that it is by Krsna's arrangement that Arjuna, on the The words nimittani and viparitani are significant.
verge of fighting with and perhaps even killing his Srila Prabhupada translates nimittani as "the causes"
repected grandfather, Bhisma, and his military guru, and viparitani as "just the opposite." Arjuna
Drona, is feeling compassion and reverential affection understands that the exact event he is trying to avoid
just prior to the battle of Kuruksetra. will nevertheless happen. He cannot see any personal
Beginning with verse 28, Arjuna will describe his benefit coming from the battle. In his purport to verse
reasons not to fight and Krsna will reject them all. 30, Srila Prabhupada summarizes the faults in Arjuna's
Arjuna has five reasons not to fight: reasoning as the faults in the reasoning of every
1. Compassion: Arjuna has deep compassion for conditioned soul:
those he is about to kill. He doesn't want to kill his "Arjuna envisioned only painful reverses in the
loved ones. battlefield—he would not be happy even by gaining
2. Enjoyment: this is a less noble reason. Arjuna victory over the foe. . . . When a man sees only
knows it will be impossible for him to enjoy the frustration in his expectations, he thinks, 'Why am I
here?' Everyone is interested in himself and his own

5
welfare. No one is interested in the Supreme Self. saying, "O Govinda, I am not prepared to fight, even if
Arjuna is showing ignorance of his real self interest by these people are warlike. Instead of thinking of wealth
Krsna's will. One's real self interest lies in Visnu, or and kingdom, let me think of You."
Krsna. The conditioned soul forgets this, and therefore The Pandavas, of course, won the battle and took the
suffers material pains. Arjuna thought that his victory in throne, yet they remained in power for only thirty-seven
the battle would only be a cause of lamentation for years. Arjuna explains that such brief, kingly pleasures
him." would not be worth the reaction of suffering in hell for
Arjuna is considering only how the battle will effect millions of years due to killing their guru, grandfathers,
him and he sees only the opposite of what he desires. In friends, cousins, and other relatives. Arjuna concludes
this way, he loses all will to fight. that planning for enjoyment while overlooking future
Arjuna thinks," I am empowered by Krsna. I will suffering is foolish. He continues this reasoning in verse
survive and my enemies will die. What irony. Their 36.
death will bring them to the heavenly planets, but I will
remain on earth and accrue the reactions to unlimited Text 36: Sin will overcome us if we slay such
sins for all my killing. What good can come from it? I aggressors. Therefore it is not proper for us to kill
won't even go to the heavenly planets like those whom I the sons of Dhrtarastra and our friends. What
kill!" should we gain, O Krsna, husband of the goddess of
One may think that although Arjuna may not go to fortune. How could we be happy by killing our own
heaven, at least he will win the kingdom, but Arjuna kinsmen?"
does not agree that a kingdom is worth the sinful
reaction he will acquire. Therefore, he says: Arjuna calls Krsna "Madhava," the husband of the
goddess of fortune. By obeying Krsna's desire he
Text 31: I do not see how any good can come from expects good fortune, but he believes that what Krsna is
killing my own kinsmen in this battle, nor can I, my asking of him will bring only misfortune.
dear Krsna, desire any subsequent victory, kingdom, Arjuna says: "Sin will overcome us if we slay such
or happiness. aggressors." Srila Prabhupada explains in his purport
that according to Vedic injunction, no sin occurs if one
Verses 31-5 describe Arjuna's second reason not to kills an aggressor. He then lists six types of aggressors:
fight. He thinks: "I will win the battle, but I will suffer 1. a poison giver, 2. an arsonist, 3. one who attacks with
greatly. Those I kill will be elevated to the sun planet, deadly weapons, 4. a thief, 5. one who occupies
but I will be left lamenting my participation in the another's land, and 6. one who kidnaps another's wife.
battle." The Pandavas suffered each of these forms of
Arjuna continues to explain how he cannot enjoy aggression at the hands of the Kauravas. Duryodhana
this intolerable situation: fed Bhima a poison cake. He arranged for a house of
lac to built for the Pandavas and conspired to have it set
Text 32-5: O Govinda, of what avail to us are a ablaze while they were asleep. Sakuni cheated in the
kingdom, happiness or even life itself when all those dice game and plundered all their wealth. The Kauravas
for whom we may desire them are now arrayed on then occupied the Pandavas' land. Finally, they stole
this battlefield? O Madhusudana, when teachers, Draupadi by foul means, once during the dice game and
fathers, sons, grandfathers, maternal uncles, fathers- once when Jayadratha attempted to kidnap her. Artha-
in-law, grandsons, brothers-in-law and other sastra allows that such aggressors be killed. Why, then,
relatives are ready to give up their lives and does Arjuna say, "Sin will overcome us by killing
properties and are standing before me, why should I them"?
wish to kill them, even though they might otherwise Arjuna is speaking from the level of dharma-sastra,
kill me? O maintainer of all living entities, I am not not artha-sastra. Dharma-sastra propounds a higher
prepared to fight with them even in exchange for the principle: killing one's friends and relatives is never
three worlds, let alone this earth. What pleasure will permitted.
we derive from killing the sons of Dhrtarastra?
Text 37-8: O Janardana, although these men, their
Arjuna calls Krsna Janardana, the maintainer of all hearts overtaken by greed, see no fault in killing
living entities. He wonders how Krsna, the maintainer one's family and quarreling with friends, why should
of everyone, could be desiring everyone's death. The we, who can see the crime in destroying a family,
word Janardana has another meaning. Jana means engage in these acts of sin?
"person" and ardana means "killer." Arjuna calls Krsna
"Janardana" to suggest that because Krsna plans to kill Arjuna is saying, "They are greedy. Let them fight,
everyone on the battlefield, and since He is the ultimate if they want. We know better. We are not interested in
killer of everyone, so Krsna should fight in the battle such foolishness. We should not fight."
instead of himself. In this way, Arjuna thinks he can Arjuna then describes the horrors that occur when
become free from sinful reaction. two powerful dynasties fight and destroy each other.
Arjuna is detached from the material gain he could (This is Arjuna's third reason not to fight.)
acquire by fighting. He does not want the kingdom in Srila Prabhupada once explained that only a maha-
order to enjoy unlimited power and wealth. Rather, he bhagavata could become king of the world. Pandu's
is interested in religious principles. In effect, he is sons were so powerful that each of them were capable

6
of ruling the world. Therefore, Krsna often addresses "Anyone who has taken shelter of the lotus feet of
Arjuna as "Partha" or "Kaunteya" to remind him of his Mukunda, the giver of liberation, giving up all kinds of
great heritage. How could he not fight? How could he obligation, and has taken to the path in all seriousness,
neglect his duty as a ksatriya? owes neither duties nor obligations to the demigods,
The ksatriya spirit engenders family pride and spirit. sages, general living entities, family members, human-
Ksatriyas upheld the pious family traditions and passed kind or forefathers." Such obligations are automatically
them on to future generations. What would happen if fulfilled by performance of devotional service to the
the ksatriyas were killed and the family traditions Supreme Personality of Godhead.
destroyed? The entire society, which depended on the
authority of Vedic kings, would fall into disarray. No Text 42: By the evil deeds of those who destroy the
sacrifices would be performed for the forefathers and family tradition and thus give rise to unwanted
future generations. Young men would become children, all kinds of community projects and family
unrestrained, frivolous, and impure. Vanquishing a welfare activities are devastated.
powerful royal dynasty would in fact make dim the
future of the entire world and bring unlimited Text 43: O Krsna, maintainer of the people, I have
misfortune. Arjuna understood all this. heard by disciplic succession that those who destroy
the family traditions dwell always in hell.
Text 39: With the destruction of dynasty, the eternal
family tradition is vanquished, and thus the rest of Text 44: Alas, how strange it is that we are
the family becomes involved in irreligion. preparing to commit greatly sinful acts. Driven by
the desire to enjoy royal happiness, we are intent on
Arjuna fears that if he were to engage in the killing our own kinsmen.
irreligious killing of his grandfather and guru, then the
women of the family would think that since the men Aho bata signifies emphasis on the next point to be
were irreligious, they could be also. made. Arjuna finds the situation incredu lous. He
continues in text 45:
Text 40: When irreligion is prominent in the family,
O Krsna, the women of the family become polluted, Text 45: Better for me if the sons of Dhrtarastra,
and from the degradation of womanhood, O weapons in hand, were to kill me unarmed and
descendant of Vrsni, comes unwanted progeny. unresisting on the battlefield.

Krsna called Arjuna "Partha" to remind him of his If Arjuna does not fight, he will be bereft of his
ksatriya heritage. In this verse, Arjuna calls Krsna status in life and left to beg for his sustenance. It is
"Varsneya," descendant of Vrsni, because he wants unthinkable, however, for a ksatriya to live by begging.
Krsna to think how He would feel if the Vrsni dynasty After Bhima had met Hanuman, he continued
was on the verge of destruction. seeking the fragrant thousand-petaled lotus to present to
Daupadi. Finally, he arrived at a lake filled with those
Text 41: An increase of unwanted population lotuses and entered the water. This was Kuvera's lake
certainly causes hellish life both for the family and and Bhima did not have permission to enter. Hundreds
for those who destroy the family tradition. The of Yaksas and Raksasas appeared and challenged
ancestors of such corrupt families fall down, because Bhima, "What are you doing here! You are forbidden
the performances for offering them food and water from entering this lake. Go and ask Kuvera for his
are entirely stopped. permission. If he allows you, you may pick as many
flowers as you like. If you try to pick these flowers
One can further support Arjuna's argument by saying, without his permission, Kuvera's army will destroy
"Even Sri Caitanya Mahaprabhu traveled to Gaya to you!"
offer the sraddha ceremony for His departed father. Are Bhima jumped from the water yelling, "I am a
such sacrifices unimportant? Ancestors depend on these ksatriya! Ksatriyas don't beg favors from anyone! The
ceremonies to free them from suffering. If the offerings Yaksas and Raksasas then attacked Bhima and Bhima
to the forefathers are stopped, generations of family destroyed them all. For a ksatriya, begging is
members will remain suffering, unable to become free unthinkable. Both his culture and his psychology do not
from hell." Again Arjuna was primarily considering his allow it.
own sinful reaction by becoming party to stopping these Therefore, Arjuna says that it is better for him to be
offerings. killed unarmed and unresisting on the battlefield than
either to incur unlimited sins by fighting or to be forced
Srila Prabhupada, in his purport, answers Arjuna's to live a beggar's life.
doubt:
[layout: indent this quote] Text 46: Sanjaya said: Arjuna, having thus spoken
devarsi-bhutapta-nrnam pitrnam on the battlefield, cast aside his bow and arrows and
na kinkaro nayam rni ca rajan sat down on the chariot, his mind overwhelmed with
sarvatmana yah saranam saranyam grief.
gato mukundam parihrtya kartam

7
 Arjuna had vowed to kill anyone who even preface, we should describe how we expect the reader
suggested that he put down his bow. An incident later in to read this book. For example, should he have
the battle tested this vow: Prabhupada's gita opened in front of him? How about
Once during the battle, Karna defeated and severely the Sanskrit verses, for instance? BJD]
injured Yudhisthira. Karna then taunted Yudhisthira: Text 1: Sanjaya said: Seeing Arjuna full of
"You are not even a ksatriya! You should learn how to compassion, his mind depressed, his eyes full of
fight! See how easily I have defeated you! I'm not even tears, Madhusudana, Krsna, spoke the following
going to bother to kill you." words.
When Arjuna heard of Yudhisthira's injury, he
immediately left the battlefield and went to By calling Krsna "Madhusudana," Sanjaya informs
Yudhisthira's tent. Upon hearing that Arjuna had left Dhrtarastra that Arjuna's doubts will now be killed by
the battlefield, Yudhisthira concluded that Arjuna must the killer of the Madhu demon. As Srila Prabhupada
have killed Karna for his insult. "Now my honor has explains, "The word Madhusudana is significant in this
been avenged and Arjuna is coming to inform me of verse. Lord Krsna killed the demon Madhu and now
this." But it wasn't true. Arjuna had left the battlefield Arjuna wanted Krsna to kill the demon of
only out of concern for Yudhisthira's injury. misunderstanding that had overtaken him in the
As soon as Yudhisthira saw Arjuna, he asked, "Have discharge of his duty."
you killed Karna and avenged me?" Dhrtarastra was happy to hear that Arjuna had
Arjuna replied, "No, I did not kill Karna. I came dropped his bow and was overcome with grief. Now his
only to see how badly you were hurt." sons could be victorious. Sanjaya's words, however,
Yudhisthira was furious! He said, "You have left the dispel Dhrtarastra's happiness.
battlefield without even killing Karna! You fool! How
could you have done this? It is better that you give up Text 2: The Supreme Personality of Godhead said:
your Gandiva bow!" My dear Arjuna, how have these impurities come
Upon hearing his words, Arjuna was enraged. "How upon you? They are not at all befitting a man who
dare Yudhisthira suggest that I give up my Gandiva knows the value of life. They lead not to higher
bow, which is more dear to me than my life. I have planets but to infamy.
vowed to kill anyone . . . " Arjuna drew out his sword to
slay his brother. Krsna, who was watching, immediately Krsna tells Arjuna that his many good arguments are
caught Arjuna's arm, took him aside, and said, "All anarya-justam, not befitting an Aryan. They are
right, you have to kill Yudhisthira. It is your vow, but asvargyam, not for those desiring to go to Svargaloka,
kill him by insulting him. For a ksatriya, an insult is and akirti-karam, bringing only infamy. In other words,
worse than death." Arjuna will become infamous in the present and then
As Yudhisthira sat there regretting his words to not be awarded residence in the higher planets at death.
Arjuna, Arjuna angrily approached him and said, "You Therefore, Krsna does not approve of Arjuna's
say I am a coward because I left the battlefield without compassion.
killing Karna, but look what you have done. You
looked on as our wife Draupadi was insulted. I would Text 3: O son of Prtha, do not yield to this degrading
have alone killed the entire Kaurava army, but you impotence. It does not become you. Give up such
would not allow me. You are not a man. You are not a petty weakness of heart and arise, O chastiser of the
king!" Arjuna continued to insult Yudhisthira, but enemy.
afterwards went to Yudhisthira, touched his feet, and
begged forgiveness for his harsh words. Krsna first uses the word klaibyam, impotence or
Arjuna did not take this vow in vain; therefore it is that arising out of weakness. Ksatriyas are by nature
significant that he himself cast aside his bow and sat proud and virile. By accusing Arjuna of impotence and
down on the chariot, his mind overwhelmed with grief. weakness, Krsna is slapping him in the face.
Arjuna, the great son of Pandu and Indra—we can only Simultaneously, Krsna reminds Arjuna of his great
imagine how disturbed such a great soul must have heritage by addressing him as "Partha." Arjuna is the
been about the disaster awaiting him and the entire son of Lord Indra, a great warrior and the king of the
world. heavenly planets. Krsna wants to know how someone
from such a high birth could act more like a ksatriya-
CHAPTER TWO bandhu, simply a member of a ksatriya family, than an
CONTENTS OF THE GITA SUMMARIZED actual ksatriya. Srila Prabhupada says, "If the son of a
ksatriya declines to fight, he is a ksatriya in name only.
While the first chapter of the Bhagavad-gita sets the .Krsna has not accepted Arjuna's many arguments.
scene, the second chapter provides a table of contents. Ksudram means low-class and petty. Krsna directs this
Therefore, this chapter contains in brief all the topics insult at Arjuna to challenge and stir his ksatriya blood.
that will be discussed throughout the Bhagavad-gita. Arjuna responds in the next verse and tries to disprove
Again, this chapter begins with Sanjaya's words. Krsna's analysis.
[There are I believe two places within this chapter
where an acarya is quoted extensively enough to Text 4: Arjuna said: O killer of enemies, O killer of
warrant his name being mentioned. BJD. A second Madhu, how can I counterattack with arrows in
note. At some point, perhaps in the introduction or

8
battle men like Bhisma and Drona, who are worthy we will always become confused, despite our best
of my worship? endeavors to solve our own problems. This confusion is
not only Arjuna's dilemma; it is every living entity's
Arjuna wants Krsna to know that he his decision not situation. Srila Prabhupada states:
to fight is due to big-heartedness, not weak-heartedness.
As Srila Prabhupada mentions, offering even a verbal By nature's own way the complete
argument to one's superiors transgresses Vedic system of material activities is a
etiquette, what to speak of killing them. By calling source of perplexity for everyone. In
Krsna Madhusudana and Arisudana, Arjuna calls every step there is perplexity, and
attention to the fact that Krsna is the killer of His therefore it behooves one to approach
enemies, not of his guru and grandfather. Arjuna would a bona fide spiritual master who can
prefer to offer flowers at the feet of Drona and Bhisma, give one proper guidance for
not arrows. executing the purpose of life. All
Arjuna then answers Krsna's next question: "Even if Vedic literature advise us to approach
you do not want the kingdom, how will you live?" a bona fide spiritual master to get free
from the perplexities of life, which
Text 5: It would be better to live in this world by happen without our desire. They are
begging than to live at the cost of the lives of great like a forest fire that somehow blazes
souls who are my teachers. Even though desiring without being set by anyone.
worldly gain, they are superiors. If they are killed, Similarly, the world situation is such
everything we enjoy will be tainted with blood. that perplexities of life automatically
appear, without our wanting such
Again, ksatriyas do not beg, they rule. Without a confusion. No one wants fire, and yet
kingdom, however, Arjuna would have nothing to rule. it takes place, and we become
Arjuna is well aware of this, but he would prefer the perplexed. The Vedic wisdom
embarrassment of begging than the sinful reaction of therefore advises that in order to solve
killing his worshipable superiors. By this logic, he the perplexities of life and to
believes that although his present life will be difficult, understand the science of the solution,
his future life will not be stained with the sin of killing one must approach a spiritual master
his gurus. who is in the disciplic succession. A
Arjuna justifies his position strongly, and he person with a bona fide spiritual
continues in the next verse to give his fifth and final master is supposed to know
reason not to fight. everything. One should not, therefore,
remain in material perplexities but
Text 6: Nor do we know which is better-conquering should approach a spiritual master.
them or being conquered by them. If we killed the This is the purport of this verse.
sons of Dhrtarastra, we should not care to live. Yet
they are now standing before us on the battlefield. Because Arjuna surrenders to Krsna in text 7, we
naturally expect Krsna to begin His instructions in text
Arjuna does not know what to do. If he does not 8, but He doesn't. He has not yet accepted Arjuna as His
fight, he will have to beg. If he does fight, he will have student.
killed almost all his friends and relatives. If he wins, he When Arjuna says, "I am perplexed, confused, and I
will lose and if he loses, he will also lose. Therefore, he want to surrender to You," the acaryas [Brajabihrri
is confused about his duty. Srila Prabhupada writes in Prabhu: check which acarya said this and name him.
his purport, however, that Arjuna has the qualities My notes don't say. Bjd] quote Krsna's reply as
necessary to receive knowledge: his mind and senses follows: "You used so much logic and sastra to support
are controlled, and he is detached, faithful, and tolerant. your view. If I speak, you will defeat Me with your
Perplexed, yet eager for enlightenment, Arjuna scholarship. Furthermore, if you do need a guru, go see
recites the following verse: [I just noticed that some Vyasadeva. I am your friend! Why surrender to Me?
verses are referred to by numerals and some spelled Besides, you don't really need a guru. All you need is to
out. The proofreader should watch for consistency.] do your duty and fight. That will solve all your
problems. Fight and take your kingdom! Be
Text 7: Now I am confused about my duty and have successful!" Krsna is thus testing Arjuna's
lost all composure because of miserly weakness. In determination with this initial reply. Arjuna further
this condition I am asking You to tell me for certain expresses his desire to surrender to Krsna in the next
what is best for me. Now I am Your disciple, and a verse.
soul surrendered unto You. Please instruct me.
Text 8: I can find no means to drive away this grief
Arjuna's reasons not to fight were all based on which is drying up my senses. I will no be able to
compassion, logic, and sastra, yet the result of all his dispel it even if I win a prosperous, unrivaled
reasoning has only been mental confusion. Therefore, kingdom on earth with sovereignty like the demigods
Arjuna, to remove his confusion, surrenders to his guru, in heaven."
Sri Krsna. Srila Prabhupada explains that, on our own,

9
 Again, Arjuna asks Krsna to enlighten him and to It is also interesting to note that Arjuna's education,
dispel his distress. He knows he will not be satisfied like ours, begins with the first letter in the alphabet, the
with a prosperous kingdom or heavenly pleasures. letter "A" in asocyan.
This verse serves as a prelude to text 12, which will
Text 9: Sanjaya said: Having spoken thus, Arjuna, further establish spiritual truth by refuting the bodily
chastiser of enemies, told Krsna, "Govinda, I shall concept of life.
not fight," and fell silent.
Text 12: Never was there a time when I did not exist,
By calling Krsna "Hrsikesa," the master of the nor you, nor all these kings; nor in the future shall
senses, Arjuna indicates: "For now, I am not fighting, any of us cease to be.
but You are the master of my senses. You want me to
fight and I will ultimately fight. I will engage my senses Krsna says, "In the past I was Krsna, in the present I
in Your service. But that is later, not now." am Krsna, and in the future I will be Krsna. In the past
Srila Prabhupada explains the significance of the you were Arjuna, in the present you are Arjuna, and in
word parantapa: "Dhrtarastra must have been very glad the future you will be Arjuna. All these kings
to understand that Arjuna was not going to fight and assembled here to fight were all individuals in the past,
was instead leaving the battlefield for the begging are individuals in the present, and will continue to be
profession. But Sanjaya disappointed him again in individuals in the future. In other words, we are all
relating that Arjuna was competent to kill his enemies eternally spiritual individuals.
(parantapa). Although Arjuna was overwhelmed, for In this verse, Krsna immediately defeats the
the time being, with false grief due to family affection, Mayavada concept of oneness between the Supreme
he surrendered unto Krsna." and the living entities by identifying Himself as an
Sanjaya next relates to Dhrtarastra Krsna's reaction to individual, the Supreme Personality of Godhead. He
Arjuna's words. also identifies Arjuna and all the assembled kings as
eternal individuals. He does not say that in the future
Text 10: O descendant of Bharata, at that time Arjuna and the kings would become one with Him, nor
Krsna, smiling in the midst of both the armies, spoke does he say that He was formless in the past, that He
the following words to the grief-stricken Arjuna. has assumed a form now, and that in the future He will
again become formless. Rather, He states His point
Prahasan literally means, "smiling." Srila clearly: "I was Krsna, I am Krsna, and I will always be
Prabhupada explains that Krsna is smiling because His Krsna." Similarly, Krsna asserts Arjuna's eternal
friend has become a disciple. Krsna's smiling gradually individuality. It is not that Arjuna was merged into
changes to a more grave expression. He will now act as Krsna in the past, that he has now assumed a bodily
Arjuna's spiritual master, and the talks between spiritual form due to illusion, but in the future, will again be
master and disciple are serious. Therefore, Krsna first merged into Krsna. As Srila Prabhupada mentions,
smiles. This is called a rasa-sandhi, or a meeting of two Mayavadis may argue that "'the plurality mentioned in
different rasas. Friendship here gives way to parental this verse is conventional and that it refers to the body.'
affection, which is similar to the relationship between But previous to this verse such a bodily conception is
guru and disciple. already condemned. After condemning the bodily
Assuming the role of guru, Krsna became grave conception of the living entities, how was it possible for
because He was teaching not only Arjuna, but all of Krsna to place a conventional proposition on the body
humanity. Srila Prabhupada explains: "It appears that again?" On the contrary, Krsna clearly stresses spiritual
the talk between the master and the disciple was openly individuality.
exchanged in the presence of both armies so that all This basic understanding of the difference of the
were benefited. The Bhagavad-gita is not intended for individual soul and his temporary body is further
any particular persons, society, or community, but for stressed in the next verse.
all people in all times."
Text 13: As the embodied soul continuously passes,
Text 11: The Supreme Personality of Godhead said: in this body, from boyhood to youth to old age, the
While speaking learned words, you are mourning for soul similarly passes into another body at death. A
what is not worthy of grief. Those who are wise sober person is not bewildered by such a change.
lament neither for the living nor for the dead.
Arjuna is afraid to kill Bhisma and Drona.
Having now accepted Arjuna's surrender, Krsna Therefore, Krsna assures Arjuna that Bhisma and Drona
immediately assumes the role of teacher and chastises are both souls and cannot die. Death is simply a change
His student. He tells Arjuna that although he is of body. Everyone must endure it. Bhisma passed
speaking with the authority of a wise man, he is through the stages of boyhood (kaumaram), and then
lamenting for that which no wise man would lament. In youth (yauvanam), and now he is in old man (jara). He
essence, He is calling Arjuna a fool. Although Arjuna's had already changed bodies many times. A wise man is
words are true according to dharma and raja-niti not bewildered by these bodily changes. Neither does
(statesmanship), they do not take into consideration the he lament because such lamentation is based on
true, basic standard of knowledge: the difference illusion.
between body and soul.

10
 The story of Maharaja Yayati provides a graphic brief explanation here, He will not mention this most
example. After growing old, Maharaja Yayati traded his basic point again in the Bhagavad-gita.
old age for his son's youth. Upon obtaining a youthful Krsna explains His first point (nasato vidyate bhavo)
body, no one lamented that the king had relinquished in Text 18.
his old body. Instead, everyone was happy. Here, Krsna
tells Arjuna, "Why lament if Bhisma and Drona take on Text 18: The material body of the indestructible,
new, young bodies? Do not be bewildered. Dhiras tatra immeasurable and eternal living entity is sure to
na muhyati. A sober person is not bewildered by such a come to an end; therefore, fight, O descendant of
change." Bharata.
According to both Visvanatha Cakravarti Thakura
and Baladeva Vidyabhusana, Arjuna agrees with Krsna This verse reverses Arjuna's argument that not
that Bhisma and Drona would be better off in younger participating in the fight will save his family members
bodies, but his relationship with them is in their present from harm. Everyone's body must perish; no material
bodies. He feels he will be miserable in their absence. body has true existence. Fearing the death of others is
Krsna replies to Arjuna's doubt in Verse 14: ignorance. The soul—the real person within the body—
is indestructible. Srila Prabhupada writes: "So from
Text 14: O son of Kunti, the nonpermanent both viewpoints there is no cause of lamentation,
appearance of happiness and distress, and their because the living entity as he is cannot be killed nor
disappearance in due course, are like the appearance can the material body be saved for any length of time or
and disappearance of winter and summer seasons. permanently protected."
They arise from sense perception, O scion of
Bharata, and one must learn to tolerate them Text 19: Neither he who thinks the living entity the
without being disturbed. slayer nor he who thinks it slain is in knowledge, for
the self slays not nor is slain.
Krsna instructs Arjuna not to lament, but to tolerate.
Arjuna should not forsake his duty because of the Let us examine the grammar of the sentence,
temporary pains and pleasures arising from illusion. "Arjuna does not want to slay others." In this sentence,
"Arjuna" is the subject, "does not want to slay" is the
Text 15: O best among men [Arjuna], the person predicate, and "others" is the object. If Arjuna considers
who is not disturbed by happiness and distress and himself, the subject of the sentence, as the slayer, or
who is steady in both is certainly eligible for thinks "others" to be the object of the sentence and thus
liberation. to be slain, he is in ignorance "for the self slays not nor
is slain." No one can truly kill or be killed. Krsna
Krsna once more instructs Arjuna to tolerate, to perform elaborates on this point in the next verse.
his duty, and to attain liberation. By performing our
prescribed duties (karma) we obtain knowledge (jnana), Text 20: For the soul there is neither birth nor
which is a prerequisite for liberation. death at any time. He has not come into being, does
not come into being, and will not come into being.
Text 16: Those who are seers of the truth have He is unborn, eternal, ever-existing and primeval.
concluded that of the nonexistent [the material body] He is not slain when the body is slain.
there is no endurance and of the eternal [the soul]
there is no change. This they have concluded by Krsna clearly delineates the eternality of the soul.
studying the nature of both. Na jayate mriyate: the soul is not born and it never dies.
The soul is aja, not born in the past, present, or future,
Krsna again rebukes Arjuna. Seers of the truth and sasvatah, can never die. Again, Arjuna's fear of
recognize the difference between the body and the soul. killing his guru is defeated. In this way, Krsna
Indirectly, he tells Arjuna that despite his previous continues to dismantle Arjuna's arguments against
scholarly words, he is not understanding things as they fighting.
are. Krsna clarifies the truth by offering two
propositions in this verse: 1. nasato vidyate bhavo, and Text 21: O Partha, how can a person who knows that
2. nabhavo vidyate satah. First, the material body and the soul is indestructible, eternal, unborn and
all material situations are temporary. They have no immutable kill anyone or cause anyone to kill?
actual existence. Second, only those things that are sat,
eternal, truly exist. Krsna here offers Arjuna jnana, knowledge. With
this knowledge he can engage in warfare, yet incur no
Text 17: That which pervades the entire body you sinful reaction. Srila Prabhupada describes why Arjuna
should know to be indestructible. No one is able to should fight in his purport:
destroy that imperishable soul.
Although the justice of the peace
This verse refers to Krsna's second point (nabhavo awards capital punishment to a person
vidyate satah) from the above verse. Krsna here condemned for murder, the justice of
explains the ABC's of the soul-body duality. After His the peace cannot be blamed, because
he orders violence to another person

11
 according to the codes of justice. Text 26: If, however, you think that the soul [or the
Similarly, when Krsna orders fighting, symptoms of life] is always born and dies forever,
it must be concluded that violence is you still have no reason to lament, O mighty-armed.
for the supreme justice, and thus
Arjuna should follow the instruction, Krsna first explained the soul's eternality. Now He
knowing well that such violence, argues on the basis of principles presented in other
committed in the act of fighting for philosophies, namely the atheists and Buddhists. Krsna
Krsna, is not violence at all because, thus checkmates Arjuna.
at any rate, the man, or rather the If all the assembled warriors are in fact eternal souls,
soul, cannot be killed; so for the no one will die on the battlefield and Arjuna should
administration of justice, so-called therefore do his duty and fight. If no soul exists and life
violence is permitted. is simply the result of a chemical combination, then
again Arjuna should do his duty and fight. If Arjuna
Arjuna may think, "The soul is eternal. I therefore accepts this argument, then he should not be afraid to
cannot kill anyone. Yet I will cause Bhisma and Drona fight. After all, how can he be the killer of a
to change their bodies. Let me not fight and I will save combination of chemicals? Therefore, whether the soul
them from the pain of being forced to change bodies." exists or not, Arjuna should not lament, but he should
Krsna explains to Arjuna the fault of this logic in the fight.
next verse.
Text 27: One who has taken his birth is sure to die,
Text 22: As a person puts on new garments, giving and after death one is sure to take birth again.
up old ones, the soul similarly accepts new material Therefore, in the unavoidable discharge of your
bodies, giving up the old and useless ones. duty, you should not lament.

The change of body is inevitable. Arjuna's refusal to Arjuna is wrong if he thinks he will stop the
fight will not protect Bhisma, Drona, or anyone else on Kauravas' death by not fighting. When the eternal soul
the battlefield from having to change their bodies. Thus contacts a temporary material body, that is known as
Arjuna's reasoning is again defeated by Krsna. birth. When the eternal soul loses contact with that
body, death results. This point is again explained:
Text 23: The soul can never be cut to pieces by any
weapon, nor burned by fire, nor moistened by water, Text 28: All created beings are unmanifest in their
nor withered by the wind. beginning, manifest in their interim state, and
unmanifest again when annihilated. So what need is
Arjuna is a great ksatriya and he has an arsenal of there for lamentation?
powerful weapons. Although he has a hard-tempered
sword, that sword cannot cut the soul. Although he Krsna has just explained that Arjuna should fight
possesses a fire weapon, the soul cannot be burned by whether he believes that an eternal soul possesses a
fire. Although he has a water weapon, he cannot material body or that only a body with no soul exists.
inundate the soul, and neither can his wind weapon This verse explains that whether we believe in the soul
wither it. or not, the material body was unmanifested previously,
is now manifest for some time, and will later again
Text 24: This individual soul is unbreakable and become unmanifested. The body must be annihilated.
insoluble, and can be neither burned nor dried. He is What, therefore, is the use of lamentation? Arjuna
everlasting, present everywhere, unchangeable, should fight, regardless of whether or not he accepts the
immovable and eternally the same. knowledge of the soul.
This jnana which describes the difference between
Text 25: It is said that the soul is invisible, body and soul continues until Text 30. Verse 29 is the
inconceivable and immutable. Knowing this, you "amazing" verse.
should not grieve for the body.
Text 29: Some look on the soul as amazing, some
These slokas reiterate a principle Krsna has already describe him as amazing, and some hear of him as
established. Generally, such repetition in Sanskrit amazing, while others, even after hearing about him,
literature is considered improper, but Krsna does so to cannot understand him at all.
remove all doubts about the soul's eternality, because
upon this premise, the rest of the Bhagavad-gita is Ascarya-vat means "amazing." Pasyati means
based. Krsna now begins offering another argument to "sees." Vadati means "describes." Srnoti means "hears."
convince Arjuna to participate in the battle. Verse 26 The first line of this verse says ascarya-vat pasyati,
starts with the words atha ca, "if however," which "Some people look at the soul as amazing." The second
indicates that Krsna will now begin to discuss a new line describes ascarya-vad vadati, "Some people speak
topic. about the soul as amazing," and the third line says
ascarya-vac . . . srnoti, "Some hear about and think of
the soul as amazing."

12
 Each of these lines can be explained in three Text 32: O Partha, happy are the ksatriyas to whom
different ways because ascarya-vat, amazing, can refer such fighting opportunities come unsought, opening
to either the subject, the object, or the verb. In the first for them the doors of the heavenly planets.
line of the verse, "Some people look on the soul as
amazing," ascarya-vat is taken to modify the soul, The heavenly planets are the goal for those
which is the object of the sentence. following the karma-kanda processes. Since Arjuna is
Or, ascarya-vat can modify "people," the subject of afraid for his relatives' welfare, Krsna tells him that he
the sentence: "Some people, who are amazing, look can send them to the heavenly planets by defeating
upon the soul." them in battle. Arjuna, too, will gain everything by
If we take ascarya-vat to modify the verb, "look," fighting. If he doesn't fight, he will lose all.
the sentence translates, "Some people look, amazingly,
at the soul." Text 33: If however, you do not perform your
Depending on how one translates this "amazing" religious duty of fighting, then you will certainly
verse, the people who see the soul are amazing, the soul incur sins for neglecting your duties and thus lose
is amazing, and the power to see the soul is amazing. your reputation as a fighter.
The second line, "Some people describe the soul as
amazing," can also be translated in three ways with This verse specifically defeats Arjuna's argument
vadati, "describing," replacing seeing. Similarly, the that he will incur sins by fighting. Rather, the opposite
third line can be translated in three different ways by is true.
using the word srnoti. From texts 33-37, Krsna describes additional losses
Text 30 concludes these verses which have Arjuna will suffer if he neglects his duty. Arjuna thinks
described jnana. it will be more noble to leave the battlefield, but Krsna
says:
Text 30: O descendant of Bharata, he who dwells in
the body can never be slain. Therefore you need not Text 34: People will always speak of your infamy,
grieve for any living being. and for a respectable person, dishonor is worse than
death.
As the best of communicators, Krsna has concluded
this part of His instruction with a one-verse summary We may question why a devotee like Arjuna should
describing the soul's eternality. Thus Krsna has be concerned about honor or dishonor. We should
destroyed Arjuna's illusion with knowledge. Proper understand, however, that in this particular section of
knowledge leads to proper action. This section directly the Bhagavad-gita, Krsna is not speaking to Arjuna on
attacks Arjuna's desire to neglect his duty out of a the platform of devotional service. Rather, He is
compassion based on ignorance for his family members. addressing Arjuna's brave ksatriya spirit. The pain of a
In the next group of verses (31-38), Krsna continues disgraced life will be more painful than death for a
His attempt to convince Arjuna to fight. The motivation warrior such as Arjuna.
He stresses here, however, is not based on knowledge, Srila Prabhupada paraphrases Krsna's
but on fruitive enjoyment and religious duty. In this admonishments in his purport: "Both as friend and
way, Krsna attacks another of Arjuna's reasons—that he philosopher to Arjuna Lord Krsna now gives His final
will not be able to properly enjoy himself if he engages judgment regarding Arjuna's refusal to fight. The Lord
in the battle. says, 'Arjuna, if you leave the battlefield before the
Therefore, in texts 31-33, Krsna presents Arjuna battle even begins, people will call you a coward. And
with the argument that dutiful fighting, not escaping if you think that people may call you bad names but
from the battlefield, will lead to enjoyment. that you will save your life by fleeing the battlefield,
then My advice is that you'd do better to die in the
Text 31: Considering your specific duty as a battle. For a respectable man like you, ill fame is worse
ksatriya, you should know that there is no better than death. So, you should not flee for fear of your life;
engagement for you than fighting on religious better to die in the battle. That will save you from the
principles; and so there is no need for hesitation. ill fame of misusing My friendship and from losing
your prestige in society."
Krsna is quoting from dharma-sastra. In the
previous section, Krsna used arguments based on jnana Text 35: The great generals who have highly
to induce Arjuna to fight. Now Krsna will use less esteemed your name and fame will think you have
elevated principles, those of dharma, which promise a left the battlefield out of fear only, and thus they will
material reward. consider you insignificant.
Fighting for a ksatriya is equivalent to a brahmana's
performance of fire sacrifices. By performing these Prabhupada elaborates in his purport: "Lord Krsna
duties, neither the ksatriya nor the brahmana incur continued to give His verdict to Arjuna: "Do not think
sinful reactions. Therefore, Krsna argues that Arjuna that the great generals like Duryodhana, Karna and
will not suffer sinful reactions in fighting the battle of other contemporaries will think that you have left the
Kuruksetra. battlefield out of compassion for your brothers and
grandfather. They will think that you have left out fear

13
for your life. And thus their high estimation of your based on fruitive considerations (karma-kanda)—to
personality will go to hell." gain pleasure and to avoid suffering. Krsna now
Krsna further provokes Arjuna by saying, "When combines these two motives to suggest that Arjuna fight
you explain to the other generals and your based on a mixture of karma (activity) and jnana
contemporaries, 'I am leaving the battlefield out of (knowledge) performed with detachment. This is
compassion. I don't want to kill, although I am a technically called niskama-karma-yoga, or buddhi-
ksatriya,' They will respond with sarcasm: 'Look what a yoga: detached work on the platform of knowledge.
great ksatriya Arjuna is! He is leaving the battlefield, One can perform niskama-karma-yoga on one of two
but certainly not out of fear. He is leaving out of levels depending on the advancement of one's
compassion. He does not want to hurt anyone.' No one transcendental knowledge. One who simply has jnana,
will believe you, Arjuna, and your high esteem as a knowledge that he is not his body, performs niskama-
ksatriya will be finished. Losing your reputation will be karma, detached work. Such a person receives no
more painful than your enemies' arrows. Don't do it." reactions for his work because of his dutiful detachment
from the results.
Text 36: Your enemies will describe you in unkind One who has transcendental knowledge of Krsna,
words and scorn your ability. What could be more however, possesses superior knowledge, for he knows
painful for you? not only that he is not his body, but that he is the eternal
servant of Krsna. Such a person also performs niskama-
Arjuna's compassion will be seen as cowardly karma-yoga and receives no reactions for his work
weakness. Thus Krsna again defeats Arjuna's because he offers the fruits of his work to Krsna.
"compassion" argument. The result of his so-called Both levels of niskama-karma-yogis are free from
compassion, which is based on illusion, will simply be reaction because they practice detachment in
infamy. knowledge, but the niskama-karma-yogi who aspires for
Krsna gives his final verdict in the next verse. Krsna's loving service is far superior. He may not yet be
on the level of transcendental devotional service, but
Text 37: O son of Kunti, either you will be killed on his activities will one day lead him to Krsna's lotus feet.
the battlefield and attain the heavenly planets, or On the other hand, the niskama-karma-yogi who knows
you will conquer and enjoy the earthly kingdom. only that he is not his body may, if he desires
Therefore, get up with determination and fight. brahmavada liberation, gradually attains mukti. Or, if
his transcendental knowledge increases due to
Since Arjuna wondered how fighting could bring association with Vaisnavas, he may elevate his desire
him enjoyment, Krsna addresses this point here. Arjuna and attain to Krsna's service.
thinks that if he wins the battle, those with whom he Srila Prabhupada states: "Lord Krsna now directly
would enjoy the kingdom would all be dead. If he loses says that Arjuna should fight for the sake of fighting
the battle, he will die and still not be able to enjoy. because He desires the battle. There is no consideration
Therefore, Krsna presents the reverse: "If you are killed of happiness or distress, profit or gain, victory or defeat
on the battlefield, you will attain the heavenly planets. in the activities of Krsna consciousness. That
If you are victorious, you will enjoy the earthly everything should be performed for the sake of Krsna is
kingdom." Since there is no loss in either event, Krsna transcendental consciousness."
says, "Get up and fight with determination." Although Krsna is directly instructing Arjuna to
Krsna's arguments are meant to inspire Arjuna to fight only for the sake of fighting in this verse, Srila
fight, but this particular set of instructions addresses Prabhupada hints that Arjuna's fighting will ultimately
material enjoyment based upon identifying oneself with be impelled by his desire to fulfill Krsna's order. The
one's body as the motivating force behind Arjuna's difference between detached work performed in
performance of duty. Therefore, Krsna ends this section knowledge and bhakti is in the consciousness with
by taking the discussion to the higher level of working which activities are performed. The activities
in knowledge: themselves are not the determining factor.

Text 38: Do thou fight for the sake of fighting, Text 39: Thus far I have described this knowledge to
without considering happiness or distress, loss or you through analytical study. Now listen as I explain
gain, victory or defeat and by so doing you shall it in terms of working without fruitive results. O son
never incur sin. of Prtha, when you act in such knowledge, you can
free yourself from the bondage of works.
Arjuna reasoned earlier that fighting in the battle
would cause him to suffer prolonged sinful reactions, In texts 11-30, Krsna described jnana, knowledge, as
but here Krsna explains that no sin will be incurred by the difference between spirit and matter, the soul and
one executing his duty in the proper consciousness. the body. This jnana is the same as the fruit of sankhya,
Previously in verses 11-30, Krsna presented the the analytical study of matter and spirit. To practice
difference between the body and the soul (jnana) to either jnana-yoga or sankhya-yoga, one must renounce
push Arjuna to fight. Because Arjuna and the other all activities and practice meditation. Krsna has
warriors are eternal souls, it is not possible to kill consistently instructed Arjuna in another way, however.
anyone. Only the body, which is perishable by nature, He has told him to work in a renounced spirit, not to
can be killed. Then Krsna encouraged Arjuna to fight renounce activity.

14
 Verse 39 hints that analytical study (sankhya) means struck by the commentary because it so strongly
renunciation of activity, which, if performed emphasized the importance of being fixed on one's
successfully, elevates one in jnana (the understanding guru's order. Srila Prabhupada said that this
that one is not the body.) But again, Krsna does not commentary helped him become further fixed in his
recommend that Arjuna renounce his activities. He resolve to follow Srila Bhaktisiddhanta Sarasvati
therefore explains the benefits of action, not of Thakura's order to preach Krsna consciousness in
renunciation of activities, and says that action should be English.
executed in knowledge, with the understanding (jnana) Visvanatha Cakravarti Thakura states: "The best
that one is not his body. Krsna encourages Arjuna to kind of intelligence I can have is intelligence used in
listen attentively and to hear how to become free from the service of Krsna. That intelligence is defined as
sinful reactions. fixed when it is intent upon my spiritual master's
Prabhupada explains in his purport: "Arjuna has instruction, such as chanting the name of Krsna,
already accepted Krsna as his spiritual master by remembering His activities, and performing service to
surrendering himself unto Him: sisyas te 'ham sadhi His lotus feet. My spiritual master's instructions are my
mam tvam prapannam. Consequently, Krsna will now sadhana and my life, both in the beginning stages of
tell him about the working process in buddhi-yoga, or bhakti and in the perfectional stage. I desire only to
karma-yoga, or in other words, the practice of follow his instructions. I accept nothing else as my life's
devotional service only for the sense gratification of the work, even in dreams. Whether I am happy or
Lord. This buddhi-yoga is clearly explained in verse distressed, whether the material world remains or is
Chapter Ten, verse ten, as being the direct communion destroyed, I do not care. There is no loss for me. I
with the Lord, who is sitting as Paramatma in simply must carry out my spiritual master's orders.
everyone's heart. But such communion does not take Fixedness upon his order is determined intelligence in
place without devotional service. One who is therefore devotional service, and only by being fixed in his orders
situated in devotional or transcendental loving service is such determined intelligence possible."
to the Lord, or in other words, in Krsna consciousness, [Our standard of when to use or not use "Srila" should
attains to this stage of buddhi-yoga by the special grace be set for all three commentators: Prabhupada, VCT,
of the Lord. The Lord says, therefore, that only to those and BV. BJD]
who are always engaged in devotional service out of
transcendental love does He award the pure knowledge Text 42-3: Men of small knowledge are very much
of devotion in love. In that way the devotee can reach attached to the flowery words of the Vedas, which
Him easily in the ever-blissful kingdom of God." recommend various fruitive activities for elevation
Buddhi-yoga or karma-yoga, may be practiced at to heavenly planets resultant good birth, power, and
different stages. The topmost stage, as Srila Prabhupada so forth. Being desirous of sense gratification and
mentions above, is when Krsna blesses the devotee with opulent life, they say that there is nothing more than
full buddhi, and thus one effortlessly becomes fully this.
absorbed in Krsna consciousness. That is called love of
God. Here for the first time, Krsna mentions the Vedas to
Arjuna. He tells Arjuna to give up his karma-kanda
Text 40: In this endeavor there is no loss or mentality, or the idea of using the Vedas through many
diminution, and a little advancement on this path sacrifices aimed at pleasing various demigods, to gain
can protect one from the most dangerous type of temporary, fruitive benedictions such as health, wealth,
fear. longevity, power, sons, or a bountiful harvest. It should
be noted that Krsna encouraged Arjuna to fight in the
This endeavor (buddhi-yoga) saves us from taking previous section by appealing to the same mentality in
birth in a lower species and again becoming trapped in Arjuna that He now condemns. Though previously
the wheel of samsara. There is no loss or diminution encouraging Arjuna to fight to obtain heaven, Krsna
because all advancement is eternal. Material now speaks on a higher level, the level of buddhi-yoga.
advancement, on the other hand, is always temporary. `
Krsna continues to encourage Arjuna to hear about Text 44: In the minds of those who are too attached
the process of buddhi-yoga. Verse 41 has special to sense enjoyment and material opulence, and who
significance for ISKCON devotees. are bewildered by such things, the resolute
determination for devotional service to the Supreme
Text 41: Those who are on this path are resolute in Lord does not take place.
purpose, and their aim is one. O beloved child of the
Kurus, the intelligence of those who are irresolute is The result of being attracted to the flowery words of
many-branched. the Vedas without knowing their actual purpose is
bewilderment. Due to ignorance and material
Vyavasayatmika-buddhi, one-pointed intelligence, is attachment, karma-kandis cannot fix their minds on the
required to become successful in buddhi-yoga. Srila Supreme. Instead, they use the Vedas as an excuse to
Prabhupada once told his disciples that in the 1950s, avoid the Vedic purpose—surrender to the Supreme
before he spread Krsna consciousness throughout the Personality of Godhead. Krsna next prescribes how can
world, he read a commentary on this verse written by one overcome this mentality.
Srila Visvanatha Cakravarti Thakura. He said he was

15
Text 45: The Vedas deal mainly with the subject of own reward—is becoming increasingly foreign to
the three modes of material nature. O Arjuna, modern society.
become transcendental to these three modes. Be free Srila Prabhupada describes this proper approach to
from all dualities and from all anxieties for gain and work in his purport: "Arjuna was therefore advised by
safety, and be established in the self. the Lord to fight as a matter of duty without attachment
to the result. His non-participation in the battle is
Krsna instructs Arjuna to rise above fruitive another side of attachment. Such attachment never
performance of duty. Rather than fighting to gain leads one to the path of salvation. Any attachment,
heavenly pleasures or to avoid infamy, he should be positive or negative, is cause for bondage. Inaction is
established in self-realization. Arjuna previously sinful. Therefore, fighting as a matter of duty was the
reasoned that destroying the family tradition would end only auspicious path of salvation for Arjuna."
the performance of karma-kandiya Vedic rituals. Krsna Krsna explains the proper consciousness in which to
now defeats that argument by telling Arjuna to rise work in the following sloka.
above those rituals, which are contaminated by the
modes of material nature. Text 48: Perform your duty equipoised, O Arjuna,
In his purport, Srila Prabhupada comments on abandoning all attachment to success or failure.
Krsna's first mention of the three modes of material Such equanimity is called yoga.
nature and summarizes the process of transcending the
modes: "As long as the material body exists, there are When one works and is unattached to the fruits of
actions and reactions in the material modes. One has to such work, he is performing karma-yoga. Detachment is
learn tolerance in the face of dualities such as happiness then perfected when he offers the fruits of his work to
and distress, or cold and warmth, and by tolerating such Krsna. Therefore, Krsna tells Arjuna not to renounce
dualities become free from anxieties regarding gain and work, but to renounce the fruits of work. It is that
loss. This transcendental position is achieved in full detachment and offering of the fruit to the Supreme that
Krsna consciousness when one is fully dependent on the elevates us from karma-kanda to karma-yoga.
good will of Krsna." The next verse is important to note because it is
Krsna concludes his argument in verse 46. connected to Arjuna's opening question in Chapter
Three.
Text 46: All purposes served by a small well can at
once be served by a great reservoir of water. Text 49: O Dhananjaya, keep all abominable
Similarly all the purposes of the Vedas can be served activities far distant by devotional service, and in
to one who knows the purpose behind them. that consciousness surrender unto the Lord. Those
who want to enjoy the fruits of their work are
In India, each well is used only for a specific misers.
purpose, either for drinking water, for washing clothes,
for cleaning utensils, or for bathing. All these activities, What fruit does one attain who who tries to enjoy
however, can simultaneously be performed by the shore the results of his work? Only birth and death. Krsna
of a lake. Where a lake full of fresh water is available, criticizes fruitive desires and glorifies buddhi-yoga
one does not need to go from well to well to fulfill one's (which Srila Prabhupada translates as "devotional
purposes. Similarly, one who is vijanatah, in complete service"). The living entity should work hard to escape
knowledge of the Vedic purpose, need only perform suffering, not to become further entangled in it. That
buddhi-yoga for the Lord's pleasure. The performance buddhi-yoga gives this effect is described as follows.
of buddhi-yoga satisfies the purpose behind the Vedas.
Karma-kanda rituals then become unnecessary. Even Text 50: A man engaged in devotional service rids
one who has material desires, but who performs buddhi- himself of both good and bad actions even in this life.
yoga, will become purified, because he is fixed in Therefore strive for yoga, which is the art of all
transcendental knowledge. work.
As Krsna has explained several alternative levels of
activity to Arjuna, He now explains the specific level The art of work is to act in such a way that we
on which Arjuna is qualified to act. become free from both good and bad karma. Thus the
resultant reactions from work—in Arjuna's case, the
Text 47: You have a right to perform your sinful reactions he fears will come from killing his
prescribed duty, but you are not entitled to the fruits kinsmen—will not effect us. We have to work, but we
of action. Never consider yourself the cause of the should be detached, through knowledge, from the fruits
results of your activities, and never be attached to of our actions.
not doing your duty. Jnanis desire to become free of reactions by
renouncing all activities, but this is very difficult. The
This important verse begins karmany evadhikaras te. same effect can be more easily achieved by acting with
Arjuna's adhikari, his personal eligibility, is eva, detachment. For example, mercury is poisonous, but in
certainly for karma (work). While working, however, the hands of an Ayurvedic doctor, mercury becomes a
he should not create further reactions by desiring to powerful medicine. Similarly, while regular attached
enjoy the fruit of his work. The concept of duty— work entangles the soul in the material world, detached,
dispassionate, proper actions whose performance is its

16
dutiful work, aimed at pleasing the Supreme and therefore asks: "What are his symptoms? How does he
performed in knowledge, leads him to liberation. speak? How does he sit? How does he walk?"
Although these questions seem to deal with such a
Text 51: By thus engaging in devotional service person's external behavior, our acarya commentators
(buddhi-yoga) to the Lord, great sages or devotees reveal each question's internal meaning. Text 55
free themselves from the results of work in the answers the first question, which can be rephrased,
material world. In this way they become free from "How does one transcendentally situated (sthita-prajna)
the cycle of birth and death and attain the state reveal his position?
beyond all miseries [by going back to Godhead].
Text 55: The Supreme Personality of Godhead said:
Working in detachment leads to knowledge of the O Partha, when a man gives up all varieties of desire
soul. When one thus becomes self-realized, he for sense gratification, which arise from mental
gradually becomes blessed with knowledge of the Lord concoction, and when his mind, thus purified, finds
and surrenders to Him. Such surrender frees him from satisfaction in the self alone, then he is said to be in
the material world, and after liberation, he becomes pure transcendental consciousness.
eligible to attain Vaikuntha. This progression is referred
to as the "yoga ladder." The yoga ladder is detailed in The sthita-prajna reveals his position by having no
the first six chapters of Bhagavad-gita. material affection. He is detached from both happiness
and misery. Rather, he is fully satisfied by fixing his
Text 52: When your intelligence has passed out of consciousness on the self.
the dense forest of delusion, you shall become Krsna next answers Arjuna's second question in texts
indifferent to all that has been heard and all that is 56-57: "How does he speak?" This question means,
to be heard. "How are his intelligence and words affected by
another's affection, anger, or neutrality? In other words,
The karma-kanda section of the Vedas describes how does he react?"
how to attain fruitive benefit. Krsna here compares it to
a dense forest of material illusion. Arjuna was Text 56: One who is not disturbed in mind even
preoccupied with the fruitive mentality. He considered amidst the threefold miseries or elated when there is
that happiness was impossible to obtain and misery was happiness, and who is free from attachment, fear
certain if he performed his duty of fighting. Krsna tells and anger, is called a sage of steady mind.
him, however, that by fighting with buddhi, he will
achieve fixed intelligence (vyavasayatmika-buddhi) and Text 57: In the material world, one who is unaffected
become indifferent to happiness and distress. by whatever good or evil he may obtain, neither
What is the criterion for achieving such success? praising it nor despising it, is firmly fixed in perfect
Krsna answers this question and explains how one who knowledge.
understands the purpose of the Vedas views karma-
kanda in the next verse. A sthita-dhir-muni is both fixed in knowledge and
aloof from the material world. He lives on the
Text 53: When your mind is no longer disturbed by transcendental platform and therefore his mind cannot
the flowery language of the Vedas, and when it be materially disturbed. Srila Prabhupada writes: "Such
remains fixed in the trance of self-realization, then a fully Krsna conscious person is not at all disturbed by
you will have attained the divine consciousness. the onslaughts of the threefold miseries, for he accepts
all miseries as the mercy of the Lord, thinking himself
Arjuna must transcend fruitive desires and become only worthy of more trouble due to his past misdeeds;
fixed in buddhi-yoga to achieve success. The Vedic and he sees that his miseries, by the grace of the Lord,
injunctions of prescribed duties—this sacrifice and that are minimized to the lowest. Similarly, when he is
ritual—must no longer disturb the candidate desiring to happy he gives credit to the Lord, thinking himself
attain samadhi, or the qualification for becoming unworthy of the happiness."
liberated (jivan-mukta). These symptoms describe a Krsna conscious person,
Krsna has for the time being finished describing but they may also describe one who is liberated but not
buddhi-yoga. Arjuna now asks four questions in text 54 Krsna conscious. One in Krsnaloka is also unaffected
about the divine consciousness that Krsna has just by material happiness or distress because his
mentioned. Krsna answers these questions one by one, consciousness has nothing to do with matter, but one
beginning with text 55. who is simply liberated in Brahman may be neutral in
relation to the material world, while having no positive
Text 54: Arjuna said: O Krsna, what are the engagement in Krsna consciousness. Thus these
symptoms of one whose consciousness is thus merged symptoms are applicable both to personalists and
in transcendence? How does he speak, and what is impersonalists, although Srila Prabhupada emphasizes
his language? How does he sit, and how does he how they apply to personalists.
walk? The next question, "How does he sit?" means,
"What is his mentality when his senses are restrained
Arjuna wants to know the symptoms of a person from their objects?" Is it easy for him? Is it tortuous?
situated in Krsna consciousness (sthita-prajna). He Krsna answers in the following two verses.

17
 intelligence is lost one falls down again into the
Text 58: One who is able to withdraw his senses from material pool.
sense objects, as the tortoise draws its limbs within
the shell, is firmly fixed in perfect consciousness. The mind has to be fixed on something. If we don't
fix it on Krsna, then this is the alternative that occurs.
Such a person uses his senses only when required. Beginning with text 64 and continuing almost until
Whether or not that is difficult for him is described in the end of Chapter Two, Krsna answers Arjuna's last
the next verse. question: "How does he walk?" The purport of this
question is, "How does a man in transcendence engage
Text 59: The embodied soul may be restricted from his senses?"
sense enjoyment, though the taste for sense objects
remains. But, ceasing such engagements by Text 64: But a person free from all attachment and
experiencing a higher taste, he is fixed in aversion and able to control his senses through
consciousness. regulative principles of freedom can obtain the
complete mercy of the Lord.
A transcendentalist's renunciation is not difficult
because he has a higher taste. This is especially true for Through a controlled, fixed mind and intelligence, a
Vaisnavas. As a tortoise naturally withdraws his limbs man in transcendence remains fixed, disinterested in
into its shell, a devotee naturally and fully withdraws combining the senses with their objects. Everything
his senses from matter by engaging them in Krsna's such a great soul does is auspicious and gives full
service. satisfaction.
In texts 60-63, Krsna explains that Arjuna's plan to
renounce work, but to go to the forest to gain Text 65: For one thus satisfied [in Krsna
knowledge and avoid sinful reaction is dangerous. consciousness], the threefold miseries of material
existence exist no longer; in such satisfied
Text 60: The senses are so strong and impetuous, O consciousness, one's intelligence is soon well
Arjuna, that they forcibly carry away the mind even established.
of a man of discrimination who is endeavoring to
control them. Here is the last, and most important requirement:
satisfaction in Krsna consciousness. The result is
Krsna tells Arjuna, "Do not give up work. Do not freedom from the three-fold miseries and intelligence
become a jnani, a man who simply discriminates fixed on Krsna. Without bhakti, there is no happiness,
between matter and spirit. Perform your duty in buddhi- as we see in the example of Srila Vyasadeva's
yoga." Krsna is showing the defect in jnana in order to lamentation in the First Canto of the Srimad-
propose the superiority of bhakti-yoga. Bhagavatam. Vyasadeva compiled the entirety of the
Vedas, dividing the Veda into four, added the Puranas
Text 61: One who restrains his senses, keeping them which are the fifth Veda, and composed the
under full control, and fixes his consciousness upon Mahabharata. Yet because he did not emphasize
Me, is known as a man of steady intelligence. bhakti, he remained dissatisfied in his mind and
reflected, "I have, under strict disciplinary vows,
The key words in this verse are mat-parah, "in unpretentiously worshiped the Vedas, the spiritual
relationship with Me." Thus Krsna, refering to Himself master and the altar of sacrifice. I have also abided by
for the first time as the object of devotion, stresses the rulings and have shown the import of disciplic
bhakti. We can only control the senses by engaging succession through the explanation of the Mahabharata,
them in relationship to Krsna. When our senses are by which even women, sudras and others [friends of the
fully subjugated, our consciousness is called pratisthita, twice-born] can see the path of religion. I am feeling
or fixed. incomplete, though I myself am fully equipped with
The first half of this verse describes how the bhakti- everything required by the Vedas. This may be because
yogi who is still practicing to attain perfection controls I did not specifically point out the devotional service of
his senses by engaging them in devotional service. The the Lord, which is dear both to perfect beings and to the
second half describes the perfected sage who, having infallible Lord." (Bhag. 1.4.28-31)
controlled his senses fully, has fixed consciousness. What is the result of dissatisfaction?
What if when trying to achieve this stage, we by
chance fix the senses on the sense objects, seeing them Text 66: One who is not connected with the Supreme
as separate from Krsna's service? [in Krsna consciousness] can have neither
transcendental intelligence nor a steady mind,
Text 62-3: While contemplating the objects of the without which there is no possibility of peace. And
senses, a person develops attachment for them, and how can there be any happiness without peace?
from such attachment lust develops, and from lust
anger arises. From anger, complete delusion arises, The contrast between this verse and the previous one
and from delusion bewilderment of memory. When strengthens Krsna's argument. If the mind and
memory is bewildered, intelligence is lost, and when intelligence deviate from meditation on Krsna, there
can be no question of happiness. Deviation from

18
thought of Krsna and contemplation on the objects of Many topics have been discussed in this chapter: the
the senses means that we will be overwhelmed by Vedas, the modes of material nature, karma-yoga,
desires for material enjoyment. karma-kanda, jnana, sankhya, buddhi-yoga, Vedanta,
the atma, detachment, samadhi, sannyasa, and bhakti-
Text 67: As a strong wind sweeps away a boat on the yoga.
water, even one of the roaming senses on which the Srila Prabhupada writes: "Srila Bhaktivinoda
mind focuses can carry away a man's intelligence. Thakura has summarized this second chapter of the
Bhagavad-gita as being the contents for the whole text.
When the mind surrenders to the urge of the senses, In the Bhagavad-gita, the subject matters are karma-
we lose our discrimination. Our intelligence will be yoga, jnana-yoga, and bhakti-yoga. In the second
stolen by the unfavorable winds of the uncontrolled chapter, karma-yoga and jnana-yoga have been clearly
senses. The senses, however, once subdued, create discussed, and a glimpse of bhakti-yoga has also been
favorable breezes. given, as the contents for the complete text."

Text 68: Therefore, O might-armed, one whose

senses are restrained from their objects is certainly
of steady intelligence.

Krsna thus tells maha-baho, the mighty-armed

ksatriya Arjuna, to control his real enemy, the senses.

Text 69: What is night for all beings is the time of

awakening for the self-controlled; and the time of
awakening for all beings is night for the
introspective sage.

The attached and detached persons are as different

as day and night. The sthita-prajna is as unaware of
sense objects as a sleeping man is unaware of his
surroundings. He is neutral to the happiness and distress
that come from his karma. He remains undistracted by
the objects of the senses.
Krsna then gives an example to illustrate the sthita-
prajna nature.

Text 70: A person who is not disturbed by the

incessant flow of desires—that enter like rivers into
the ocean, which is ever being filled but is always
still—can alone achieve peace, and not the man who
strives to satisfy such desires.

He is unwavering. He does not chase after sense

gratification. Krsna then explains his determination.

Text 71: A person who has given up all desires for

sense gratification, who lives free from desires, who
has given up all sense of proprietorship and is devoid
of false ego—he alone can attain real peace.

Maharaja Priyavrata is an excellent example of such

a person. Although he behaved as a pious but worldly
king, he was internally peaceful because his mind was
fixed on the Supreme Personality of Godhead.
This verse ends Krsna's answer to the question:
"How does he walk." Krsna concludes Chapter Two
with a brief summary.

Text 72: That is the way of the spiritual and godly

life, after attaining which a man is not bewildered. If
one is thus situated even at the hour of death, one
can enter into the kingdom of God.

Krsna glorifies the position of the sthita-prajna.

19
CHAPTER THREE desires, but should be fixed in jnana by buddhi-yoga.
KARMA-YOGA Therefore, he should not engage in this abominable
killing. “Why, then, is Krsna still asking me to fight?”
[Before I start on this chapter, I would like to Thus Arjuna asks Krsna to clarify His apparently
make a list of things a proofreader should expect to contradictory instructions in the first two verses of
do that I am not doing, even though you are Chapter 3.
requesting me to do it.
1. I am not carefully checking purports, and I am Text 1: Arjuna said: O Janardana, O Kesava, why
not checking verses at all, unless they don’t sound do You want to engage me in this ghastly warfare if
right according to my memory. Both verses and You think that intelligence is better than fruitive
quoted purports should be carefully checked both work?
for accuracy, reference numbers, and punctuation. I
notice mistakes especially in the punctuation of the Jana means “people,” and one meaning of ardana is
verses, and sometimes in word’s missing, etc. “causer of problems.” “O Janardana” can thus be
Especially check the use of ellipses. translated as “O one who causes problems for people.”
2. I am putting in diacritics, but a proofreader Srila Visvanatha Cakravarti Thakura explains Janardana
should be prepared to carefully check the Sanskrit as "who causes problems for His own devotees by the
against the original in the Bhagavad-gita. That is orders He gives them." Arjuna also calls Krsna
especially true since Brajabihrri will be reading on “Kesava.” Ka refers to Lord Brahma, isa to Lord Siva,
his IBM computer and then handing it over to the and va to Lord Visnu, or the controller. “O Kesava, You
layout person on the Macintosh, etc. control even Lord Brahma and Lord Siva. You are Lord
3. There should be a consistent use of numerals Visnu. Therefore, I am bound to follow Your
vs. spelled out numbers. I think all the text numbers instructions. Nonetheless, You are Janardana because
should be numerals because it gets awkward for the You are giving me this problem.”
reader. If I notice it, I will fix it, but it should be Srila Prabhupada explains in his purport: “Arjuna
carefully checked. also thought of Krsna consciousness or buddhi-yoga, or
5. I am trying as much as possible to pay attention intelligence in spiritual advancement of knowledge, as
to tense usage, etc., but a proofreader should always something like retirement from active life and the
be alert for inappropriate changes in tense. practice of penance and austerity at a secluded place.”
6. Pronouns referring to Krsna should be People generally think that a spiritualist must
capitalized. I’m catching what I catch, but a renounce activity and retire from the world. Arjuna
proofreader should be alert to watch for those. wanted to retire from the battlefield. Srila Prabhupada
I may add to this list here and there in the explains: “ . . . he wanted to skillfully avoid the fighting
manuscript if other points arise.] by using Krsna consciousness as an excuse. But as a
sincere student, he placed the matter before his master
In Bg. 2.49, Krsna said, durena hy avaram karma, and questioned Krsna as to his best course of action. In
buddhi-yogad dhananjaya. Krsna instructs Arjuna, answer, Lord Krsna elaborately explained karma-yoga,
“Keep all abominable activities far distant by buddhi- or work in Krsna consciousness . . . ”
yoga.”
Buddhi-yoga means bhakti-yoga, but it literally may Text 2: My intelligence is bewildered by Your
also refer to the yoga of buddhi, intelligence. In Bg. equivocal instructions. Therefore, please tell me
2.50, Krsna says: “A man engaged in devotional service decisively which will be most beneficial for me.
(buddhi-yoga) rids himself of both good and bad actions
even in this life. Therefore strive for yoga, which is the Arjuna understands from Krsna’s instructions that
art of all work.” karma (work) and jnana (knowing that one is not his
Through the use of intelligence, one should avoid all body) are two separate things. He therefore requests tad
abominable activities. Krsna has emphasized buddhi, ekam vada, “Which one would You prefer?” Arjuna’s
intelligence, by using the word ten times in the final preference is to avoid fighting. Therefore, He indirectly
thirty-three verses of the second chapter. tells Krsna, “You have described devotion, work, and
Arjuna is perplexed. In the beginning of Chapter 2, knowledge. If you think I am unqualified for devotion,
Krsna spoke of jnana (the knowledge that discerns then give me knowledge. Why insist on engaging me in
spirit from matter) and then followed with a discussion work (war)? Why are You recommending that I fight
on buddhi-yoga. Toward the end of Chapter 2, Krsna and kill, which is in the mode of passion?”
described one who is sthita-prajna, fixed in the samadhi Srila Prabhupada’s purport explains the points Krsna
of transcendental knowledge and neutral to the material has already covered in the second chapter: “In the
world. Krsna concluded those arguments by saying, “A previous chapter, as a prelude to the Bhagavad-gita,
person who is not disturbed by the incessant flow of many different paths were explained, such as sankhya-
desires—that enter like rivers into the ocean, which is yoga, buddhi-yoga, control of the senses by
ever being filled but is always still—can alone achieve intelligence, work without fruitive desire and the
peace, and not the man who strives to satisfy such position of the neophyte. This was all presented
desires.” (Bg. 2.70) unsystematically. A more organized outline of the path
We can easily imagine Arjuna coming to the would be necessary for action and understanding.
understanding that he shouldn’t try to satisfy his Arjuna, therefore, wanted to clear up these apparently

20
confusing matters so that any common man could prescribed duties, whatever he may be able to advance
accept them without misinterpretation. Although Krsna in the cause is accepted by the Lord (buddhi-yoga).
had no intention of confusing Arjuna by any jugglery of Even a slight performance of such a principle enables
words, Arjuna could not follow the process of Krsna one to overcome great difficulties.”
consciousness—either by inertia or by active service. In From text 4 to text 16, Krsna explains the active
other words, by his questions he is clearing the path of nature of the soul. Inactivity is not an option. One’s
Krsna consciousness for all students who seriously want activities must therefore be directed toward self-
to understand the mystery of the Bhagavad-gita.” purification, which is the purpose of performing
Krsna will begin answering Arjuna’s question by prescribed duties.
explaining in the following seven verses the defect in
his desire to renounce his duty. Text 5: Everyone is forced to act helplessly
according to the qualities he has acquired from the
Text 3: The Supreme Personality of Godhead said: modes of material nature; therefore no one can
O sinless Arjuna, I have already explained that there refrain from doing something, not even for a
are two classes of men who try to realize the self. moment.
Some are inclined to understand it by empirical,
philosophical speculation, and others by devotional Prabhupada explains in his purport: “It is not a
service. question of embodied life, but it is the very nature of
the soul to be always active. Without the presence of
Krsna calls Arjuna anagha, “sinless” to show that the spirit soul, the material body cannot move. As such,
Arjuna is asking his question, “Should I work or the spirit soul has to be engaged in the good work of
become situated in knowledge and renunciation?” for Krsna consciousness, otherwise it will be engaged in
others’ benefit. occupations dictated by illusory energy.”
In this verse Krsna begins to clarify His apparently In Chapter 2, Krsna told Arjuna karmany
“equivocal instructions.” The Sanskrit in this verse for evadhikaras te, your eligibility (adhikara) on the yoga
those equivocal instructions is karma-yogena yoginam ladder is not renunciation of work, but action. Since the
and jnana-yogena sankhyanam. One class of men is soul must act, the Vedas prescribe duties to purify the
inclined to understand the self through renunciation, living entities. Then, by acting with a pure heart, in a
and the other class through work. detached mood, with knowledge of the difference
The word nistha, “faith,” or “platform,” is also between spirit and matter, one becomes elevated to the
significant. Karma and jnana are two platforms or jnana platform. Only then does one have the option to
stages on the path to transcendental consciousness. The give up prescribed duties and take sannyasa. If such a
karma stage is the platform on which work is person renounces prescribed duties and accepts
recommended, and the jnana stage is the platform on sannyasa, although his heart is still not purified, he will
which one is sufficiently purified and detached to find himself in difficulty. Krsna describes such an
renounce work. They are not separate processes, but are unfortunate renunciant:
two rungs, one above the other, on the yoga ladder.
Depending on one’s nistha, his position, faith, or purity Text 6: One who restrains the senses of action but
of heart, one is recommended to act either on the whose mind dwells on sense objects certainly deludes
platform of karma or jnana. himself and is called a pretender.
Arjuna has misunderstood this point. He thinks that
jnana and karma are two different processes that lead in Krsna says that if work is renounced without the
two different directions. A karmi, even though attached adhikara (qualification, or requisite purity of heart),
to the fruits of his work, can advanced to the platform “Your mind will dwell on the sense objects because
of jnana by performing his duties. At any time, your heart is not yet pure. You will delude yourself,
however, one can quickly become liberated through thinking ‘I am a renunciant.’” The Sanskrit word for
changing his path to bhakti. false actor is mithyacara. Mithya means “false” and
Krsna will now explain that premature renunciation acara means “activities.” “Your activities will not
—renunciation accepted before one is sufficiently match your dress and you will be a pretender.” Such a
purified and detached—will not bring liberation. person is not qualified to receive the Lord’s mercy. Not
only Arjuna, but all of us should act according to our
Text 4: Not by merely abstaining from work can one eligibility. As Arjuna learned of his eligibility from his
achieve freedom from reaction, nor by renunciation spiritual master, so we should similarly understand our
alone can one attain perfection. own eligibility from our guru.
Krsna next compares an attached sannyasi and a
Srila Prabhupada’s purport states: “The renounced detached householder.
order of life can be accepted when one has been
purified by the discharge of the prescribed form of Text 7: On the other hand, if a sincere person tries
duties which are laid down just to purify the hearts of to control the active senses by the mind and begins
materialistic men. Without purification of heart, karma-yoga [in Krsna consciousness] without
sannyasa is simply a disturbance to the social order. On attachment, he is by far superior.
the other hand, if someone takes to the transcendental
service of the Lord, even without discharging his

21
 This verse describes the dutiful householder as being order in the form of the Vedas—even though his
better situated than the mithyacara sannyasi. In his purpose is to attain sense pleasures—is purifying. Such
purport, Srila Prabhupada glorifies the varnasrama followers of the Vedas are called karma-kandis.
system because it leads a conditioned soul gradually Gradually, by following the Vedic system, one may
toward self-realization. accept an eternal, transcendental objective to replace
his temporary, fruitive goals. With that acceptance, one
Text 8: Perform your prescribed duty, for doing so is abandons the designation of karma-kandi and becomes
better than not working. One cannot even maintain a karma-yogi. By properly performing his appropriate
one’s physical body without work. duties, the karma-yogi will gradually move from
sakama-karma-yoga (attached work) to niskama-karma-
Krsna tells Arjuna: “Work for you, with your yoga (detached work) jnana (knowledge). He can then
adhikara for karma, is better than renunciation. You are follow the yoga ladder upwards toward liberation,
not on the jnana platform wherein you can effectively Paramatma realization, and finally, devotional service
renounce your prescribed duties.” Arjuna is concerned to Krsna. His association and desires dictate how far he
that by working he will develop material attachments will actually climb on his step by step ascension of the
and desires. To differentiate ordinary work from karma- yoga ladder. The Bhagavad-gita describes this gradual
yoga, Krsna says: ascension in Chapters 3–6.
In addition to the step by step process, Krsna also
Text 9: Work done as a sacrifice for Visnu has to be describes what occurs when either from the beginning
performed, otherwise work causes bondage in this of his practices or on any rung of the ladder, one attains
material world. Therefore, O son of Kunti, perform the association of a devotee and comes to accept Krsna
your prescribed duties for His satisfaction, and in as the Supreme Personality of Godhead and himself as
that way you will always remain free from bondage. Krsna’s servant. As soon as a person reaches this
realization, although he may be practicing either
Verses three to nine have described niskama-karma, sakama-karma-yoga or niskama-karma-yoga, he is no
work with both knowledge and detachment. Niskama- longer on the same step by step path as other
karma, in other words, combines karma and jnana. practitioners. Although he may not be fully realized,
Niskama-karma allows a soul to be active, but in a and although he may still have material attachments, he
detached way, so as he is protected from material is still most fortunate because he has acknowledged the
entanglement. Higher still, as hinted in text 9, is when ultimate goal and will, by steady and appropriate
those detached activities are offered to Krsna with practice, gradually advance in a way that appears
devotion. Niskama-karma is thus meant to lead to parallel to other practitioners but in fact is not. A
bhakti. devotee who practices sakama-karma-yoga, for
The question arises: “What if a person is overly example, will gradually have his material attachments
attached to material life and cannot perform niskama- loosened by his performance of appropriate practices.
karma-yoga? To explain this, Krsna now describes the This is also true of the nondevotee sakama-karma-yogi.
yoga ladder, beginning with the lowest rung and The devotee sakama-karma-yogi, however, is far
gradually moving higher. The next seven verses superior because he has already begun to aspire for the
describe the progression of the stages of the yoga ladder highest goal. The nondevotee sakama-karma-yogi, on
from karma-kanda to karma-yoga. the other hand, is on the transcendental path, but may
Every soul in the material world, whether subtly or never reach an understanding of the highest goal.
grossly, attempts to position himself—not Krsna—as Therefore, he may never reach the highest rung of the
enjoyer and controller. This is true regardless of the yoga ladder.
body the soul inhabits. Ignorant animals enact their In addition, when one proceeds in a step by step
limited attempts for pleasure as much as spiritually fashion, his advancement is limited by his own
undeveloped humans, who, in their attempt to taste capabilities, but one who sets Krsna’s service as his
sensual pleasure, act in ignorance. There are 100,000 goal attains the mercy of Krsna and the Vaisnavas.
lakhs* of verses in the Vedas and their supplements. Of They act as his support throughout his spiritual journey.
these, 96 percent discuss fruitive activities and only 4 The nondevotee faces these two difficulties: he may
percent discuss jnana-kanda, which lead the living never understand that the highest rung of the yoga
entity toward transcendental knowledge and ultimately ladder is to attain Krsna’s service, and he is limited by
to understand the Supreme Personality of Godhead. his own power to attain advancement and does not gain
The Vedic culture provides a system by which the the assistance of Krsna’s descending mercy. In every
materially attached person can satisfy his material purport of the Bhagavad-gita, therefore, Srila
desires and yet gradually become purified. Therefore, Prabhupada mercifully reveals Krsna’s ultimate desire
such a high percentage of Vedic information centers on for the conditioned soul: sarva-dharman parityajya, that
karma-kanda. To become situated under the protection he abandon all forms of religion and surrender to Him.
of such a system, one must agree to regulate his Why should we take the long path if we can reach the
enjoyment by the descending authority of the Vedic destination by a shorter, easier one? By his writing
formulas. One following that system does not simply Bhagavad-gita As It Is, Prabhupada clearly proves that
act as he desires. His mood of subservience to God’s the Lord’s devotee is even more merciful than the Lord.

*
1 lakh = 100,000

22
Text 10: In the beginning of creation, the Lord of all the all-pervading Transcendence is eternally situated
creatures sent forth generations of men and in acts of sacrifice.
demigods, along with sacrifices for Visnu, and
blessed them by saying “Be thou happy by this yajna Everyone is dependent on food grains. Grains grow
[sacrifice] because its performance will bestow upon from the earth, but their growth is dependent on rain.
you everything desirable for living happily and Rain comes from the performance of yajnas offered to
achieving liberation.” Indra. The inspiration and direction to perform such
yajna comes from the Vedas because the Vedas
Krsna now begins to explain the Vedic karma-kanda describe one’s prescribed duties. The followers of the
system: live happily, and ultimately, gradually, achieve Vedic system, therefore, perform sacrifices to Indra
liberation. How can a follower of this system satisfy his which result in the rain that produces the grains upon
desires? which we all depend. The Vedas come directly from
Lord Visnu’s breathing. Thus the link is established for
Text 11: The demigods, being pleased by sacrifices, an attached materialist—dependence on food ultimately
will also please you, and thus, by cooperation means dependence on Visnu.
between men and demigods, prosperity will reign for The all-pervading Transcendence, the Personality of
all. Godhead, being absolute, is nondifferent from the act of
sacrifice. Gradually, the follower of the Vedas
Text 12: In charge of the various necessities of life, understands that Visnu is above the demigods because
the demigods, being satisfied by the performance of He is the one who empowers the demigods who are
yajna [sacrifice], will supply all necessities to you. worshiped in the sacrificial process. In other words,
But he who enjoys such gifts without offering them Indra’s power to provide rain is supplied by the
to the demigods in return is certainly a thief. Personality of Godhead. This understanding gradually
blossoms into the realization that Visnu is the only true
A thief is punished by the state. The thieves who do object of worship.
not repay the demigods for their necessities are Krsna ends His description of karma-kanda in the
punished by Yamaraja. Followers of the Vedic system, next verse.
even though having material desires, are not punished.
Rather, they are elevated by their submission to the Text 16: My dear Arjuna, one who does not follow in
Vedic system. The Vedic system regulates sense human life the cycle of sacrifice thus established by
enjoyment to that which is attained through Vedic the Vedas certainly leads a life full of sin. Living only
formulas. Despite a follower’s selfish desires, his for the satisfaction of the senses, such a person lives
adherence to Vedic injunctions is a step toward giving in vain.
up his envy of and independence from Krsna. [Define
fruitive work in glossary] He lives in vain because human life is meant for
Arjuna could think: “I don’t need yajnas, demigods, spiritual elevation and he has wasted that opportunity.
and opulent necessities of life. Nor must I perform Engaging solely in animal endeavors assures him of
yajnas to live. I will go to the forest and live by taking a lower birth. The performance of karma-kanda
begging. I won’t take from the demigods, so I won’t be sacrifices, however, would gradually purify him by
sinful by not offering yajnas to them. Not only won’t I redirecting his desires from concentration on the
be a thief, but I won’t take part in this ghastly, sinful temporal to concentration on the eternal.
warfare.” Here is how a follower of the Vedic system
Krsna replies in the next two verses. progresses:
Instead of trying to enjoy his senses without
Text 13: The devotees of the Lord are released from restriction, a follower of the Vedas surrenders to Vedic
all kinds of sins because they eat food which is authority which then regulates his actions and engages
offered first for sacrifice. Others, who prepare food him in [is there such a word, italicized? Diacritics?]
for personal sense enjoyment verily eat only sin. karma-kandic sacrifices. The goal of these sacrifices is
to attain prosperity, either in this life or in a future life.
Text 14: All living bodies subsist on food grains Desiring abundance, he may perform a sacrifice to give
which are produced from rains. Rains are produced birth to a son, to reap a bountiful harvest, or to
by performance of yajna [sacrifice], and yajna is overcome a disease. These are considered lower-class
born of prescribed duties. sacrifices because their fruits are limited to this current
life.
Krsna herein warns Arjuna that, even in the forest, Gradually, however, by associating with brahmana
all food is nurtured by rain coming from the demigods. priests, he hears about sacrifices that will award him
Therefore, he cannot avoid his obligation to perform the birth on the higher, heavenly planets. Simultaneously,
sacrifices born of his prescribed duty. as he lives in this world, he inevitably experiences a
variety of miseries. Family members die, drought
Text 15: Regulated activities are prescribed in the occurs, his riches are plundered—difficulties must over
Vedas, and the Vedas are directly manifested from time arise because this is the nature of the material
the Supreme Personality of Godhead. Consequently world. He is pushed to seriously contemplate
Svargaloka: “Why be satisfied with a son, wealth, or

23
health in this life? I can go to Svarga, drink soma-rasa, In the following verses (17–32) Krsna explains why
dance with beautiful women, and wander blissfully one free from material desires should nevertheless
through the Nanda-kandana gardens. Why live for a perform his prescribed duties.
hundred years when I can live for thousands?”
Both short- and long-term karma-kanda sacrifices Text 17: But for one who takes pleasure in the self,
are born of the mode of passion. They are performed for whose human life is one of self-realization, and who
selfish, sensual enjoyment. Long-term sacrifices, is satisfied in the self only, fully satiated—for him
however, are a step further on the path because they are there is no duty.
based on the implicit acceptance of the soul’s
eternality. He thinks, “I am not this body. Therefore, I Text 18: A self-realized man has no purpose to fulfill
will perform opulent sacrifices, leave this body behind, in the discharge of his prescribed duties, nor has he
and attain heaven.” Within that thought is a seed of any reason not to perform such work. Nor has he
consciousness about eternal spiritual life. any need to depend on any other living being.
Then he hears from his priests that there is distress
even in heaven. Indra fears attacks on his kingdom. These verses describe a atma-ratih, one who takes
Thus he realizes that he too will experience fear, even pleasure in the self. Such a person is not concerned with
in Svargaloka. Despite having fulfilled his material loss or gain when performing his duty. Nor is he
desires, he recognizes that his heart is still devoid of disturbed by obstacles. The next verse explains whether
true satisfaction. Gradually the truth of material reality such a person should work or not.
dawns on him: birth and death are everywhere and the
material world is temporary, frustrating, and miserable. Text 19: Therefore, without being attached to the
Over time, he becomes receptive to the philosophy fruits of activities, one should act as a matter of duty,
of transcendence. Having heard from his priests about for by working without attachment one attains the
sacrifices, and having experienced their results, he has Supreme.
become more trusting of the priests and the sastra. He
has also become more detached from material life, By acting dutifully, we advance further and attain
because performing sacrifices has allowed him to taste the spiritual destination. Working without attachment is
the happiness of sacrificing the hard-earned results of renunciation—renunciation caused by knowledge.
his work. His goal slowly evolves. He no longer thinks Krsna gives an example of one elevated to perfection
of attaining more material happiness, but of leaving the by working without attachment.
material world. Now, after having heard countless
verses glorifying karma-kanda sacrifices and their Text 20: Kings such as Janaka attained perfection
heavenly results, he is ready to consider the jnana- solely by performance of prescribed duties.
kanda section of the Vedas and to contemplate a Therefore, just for the sake of educating the people
nonmaterial, spiritual life based on eternality. Thus he in general, you should perform your work.
is no longer a karma-kandi, but a karma-yogi.
A karma-yogi is someone who has accepted Krsna tells Arjuna to work to set a good example. If
transcendence as his objective. There are two types of he renounces work and goes to the forest as he is
karma-yogis, Brahmavadis (impersonalists) and suggesting, people will follow his example. What will
devotees. Each may be on one of two levels, sakama happen to them? They will find themselves in difficulty
(with material desires) or niskama (free from material because they will be externally renounced but internally
desires). If a Brahmavadi associates with merciful and absorbed in their material desires. Krsna next confirms
powerful devotees, he can abandon his attempts to the importance of setting a proper example.
reach the Brahman and aspire for loving service at
Krsna’s lotus feet. Text 21: Whatever action a great man performs,
Both types of karma-yogis progress gradually from common men follow. And whatever standards he sets
sakama to niskama by dutifully performing their by exemplary acts, all the world pursues.
prescribed duties. As their realization increases, they
also become more detached from matter. Thus they Few people consider their own disqualification: “He
climb to the next rung of the yoga ladder and become is more qualified than I, so I should beware of my
niskama-karma-yogis. performers of dutiful, detached tendency to imitate him.” If we see another’s activities
work. Their work is no longer motivated by fruitive and if they seem pleasurable, we immediately want to
desire and they perform their work on the platform of join in. We do not stop to consider whether or not such
jnana. activities will uplift us or degrade us. Krsna’s
While progressing in this way, however, the karma- instructions to Arjuna are meant to uplift humanity.
yogi may conclude: “The prescribed duties are meant to Even though Arjuna, being highly qualified, might do
bring material rewards. I no longer have material well by going to the forest and begging, others who are
desires. I don’t want a son or money or a nice house. I less qualified will become degraded because they will
have no desire to go to Svargaloka. I know I am not my imitate Arjuna without considering their own
body. Since I no longer have material desires, I do not qualification for renunciation. Krsna uses Himself as an
need to perform my prescribed duties.” example.

24
Text 22: O son of Prtha, there is no work prescribed Even a perfect person should perform his duties.
for me within all the three planetary systems. Nor
am I in want of anything, nor have I a need to obtain Text 26: So as not to disrupt the minds of ignorant
anything—and yet I am engaged in prescribed men attached to the fruitive results of prescribed
duties. duties, a learned person should not induce them to
stop work. Rather, by working in the spirit of
Krsna gives two examples: first, Janaka Maharaja, devotion, he should engage them in all sorts of
who attained perfection by performing his prescribed activities [for the gradual development of Krsna
duties, then Himself. “I am certainly not in need of consciousness].
anything. I don’t have to perform prescribed duties. I
am God! I am the source of all, and no one can force We may preach to the attached materialists, “There
Me to perform prescribed duties. Nor do I need is no use working for maya! You can’t take it with you
prescribed duties to obtain My desires. Just by My will when you die. What will be your eternal gain through
an entire universe can be created or destroyed.” such work?” Obviously this is true, but Krsna herein
Although He has no need, Krsna acts according to the recommends an additional strategy: to encourage those
scriptures. Why? who are attached to use their work and its fruits for
devotional service. Krsna again expresses that
Text 23: For if I ever failed to engage in carefully premature renunciation, without spiritual realization,
performing prescribed duties, O Partha, certainly all leads to degradation.
men would follow My path. This verse describes how those with knowledge
should relate to those without knowledge. A person
Srila Prabhupada writes in his purport: “Although with knowledge should, by his example and words,
such rules and regulations are for the conditioned souls encourage those who are attached to the results of their
and not Lord Krsna, because He descended to establish work to engage them in Krsna’s service. This is
the principles of religion, He followed the prescribed practical. The third line, josayet sarva-karmani,
rules. Otherwise, common men would follow in His indicates that we should first work ourselves, and then
footsteps, because He is the greatest authority. From the (as stated in the fourth line) engage others in devotional
Srimad-Bhagavatam it is understood that Lord Krsna work.
was performing all the religious duties at home and out We have already discussed three levels of work: 1.
of home, as required of a householder.” Working only for the fruits (karma-kanda). 2.
One may argue that some of Krsna’s actions on the Establishing Krsna as the goal, yet still being attached
battlefield as well as His behavior in Vrndavana with to the fruits (sakama-karma-yoga). In this second form
the gopis do not follow the recommended sastric path. of work, although the mode of passion is still present,
This is true. Although Krsna generally does not one advances from passion to goodness by renouncing a
transgress scriptural injunctions, He occasionally does portion of the results from one’s work. A person
so to please His devotees. Krsna prefers to be known as working in this way will gradually become detached,
bhakta-vatsala than as a mundane moralist. If, attain transcendental knowledge, and make
therefore, a discrepancy exists between Krsna’s words advancement to the transcendental platform. 3.
and His actions, His words should be followed; no one Complete detachment from the fruits of work (niskama-
should act in opposition to sastra. karma-yoga).
Krsna continues speaking about Himself. Two men may be doing similar work, but each may
be working with a different consciousness. Superficially
Text 24: If I did not perform prescribed duties, all it may appear that their work is the same, but a sakama
these worlds would be put to ruination. I would be worker is attached to the fruits of his work as well as
the cause of creating unwanted population, and I the specific nature of the work he performs. The
would thereby destroy the peace of all living beings. niskama worker is detached from the fruits of his work,
but remains attached to the work itself. The quality of
In the first chapter, Arjuna said, “If I fight, the the work is measured by their respective consciousness.
women will be unprotected and that will result in The highest stage of work is when one is detached
unwanted population, varna-sankara.” Here Krsna from the fruits of his work as well as the work itself. He
counters that argument and again defeats Arjuna’s continues working, but his impetus is simply to
reasoning: “If you neglect your duty and decline to surrender to the order of guru and Krsna. This
fight, then you will be the cause of varna-sankara.” consciousness was explained clearly in 2:41.
Krsna will next compare the detached worker and Krsna next describes the thinking of the ignorant,
the attached worker, then will describe how a detached attached person.
man of knowledge should relate to one in ignorance.
That description continues until text 32. Text 27: The spirit soul bewildered by the influence
of false ego thinks himself the doer of activities that
Text 25: As the ignorant perform their duties with are in actuality carried out by the three modes of
attachment to results, the learned may similarly act, material nature.
but without attachment, for the sake of leading
people on the right path. This is one of several verses in the Gita that discuss
the “doer” (karta). Here Krsna explains that while the

25
foolish conditioned soul thinks himself the doer (the Krsna consciousness, emphasizing detachment for an
one who is accomplishing the work), the work is unqualified person may lead him to a worse condition.
actually being carried out by the modes of material [This quote is not in its entirety. SP’s purport
nature (gunas). Srila Prabhupada, however, refers to a seems to indicate that Krsna says we should not even
more ultimate doer in the purport: “The materialistic approach ignorant people to engage them in acts of
person has no knowledge that ultimately he is under the devotion, so to quote the entire paragraph, which is
control of Krsna.” This topic will be discussed again in an important paragraph for ISKCON, seems to not
Chapter Four. be in line with the Overview. To quote only part of it
Krsna next explains the difference between the may raise questions in a discriminating reader.
attached and the devotional worker. Prabhupada’s point about not “simply wasting
valuable time” is different from the concept of not
Text 28: One who is in knowledge of the Absolute preaching about renunciation to people. BB ]
Truth, O mighty-armed, does not engage himself in [I’ve adjusted it somewhat. But the purport seems
the senses and sense gratification, knowing well the to indicate that Krsna’s devotees, knowing Krsna’s
differences between work in devotion and work for mind, do engage others in work so that they will
fruitive results. make advancement. The point is that it is dangerous
for people to renounce material duties, work,
Srila Prabhupada explains in his purport to this without taking up spiritual work. As I say in the
verse: “The knower of the Absolute Truth is convinced class, it produces hippies. Although Prabhupada
of his awkward position in material association. He does not make this point in the purport, it seems a
knows that he is part and parcel of the Supreme valid point. BJD]
Personality of Godhead, Krsna, and that his position [One solution to this would be to add in the lines
should not be in the material creation. He knows his from Prabhupada’s purport where he says the
real identity as part and parcel of the Supreme, who is devotees are kinder than the Lord. This may tie in
eternal bliss and knowledge, and he realizes that nicely with previous mentions of the benefits of
somehow or other he is entrapped in the material meeting a pure devotee at any point in one’s
conception of life. In his pure state of existence he is progress on the yoga ladder, and it may satisfy
meant to dovetail his activities in devotional service to Brajabihrri Prabhu’s point without compromising
the Supreme Personality of Godhead, Krsna. He yours.—Kdd]
therefore engages himself in the activities of Krsna [Braja Bihari, please decide. It’s your point. And
consciousness and becomes naturally unattached to the then allow me to confirm the decision you made. BJD]
activities of the material senses, which are all While the past several verses have stressed niskama-
circumstantial and temporary. He knows that his karma-yoga (detached work), the next verse will take
material condition of life is under the supreme control one to bhakti.
of the Lord; consequently he is not disturbed by all
kinds of material reactions, which he considers to be the Text 30: Therefore, O Arjuna, surrendering all your
mercy of the Lord. According to Srimad-Bhagavatam, works unto Me, with full knowledge of Me, without
one who knows the Absolute Truth in three different desires for profit, with no claims to proprietorship,
features—namely Brahman, Paramatma, and the and free from lethargy, fight.
Supreme Personality of Godhead—is called tattva-vit,
for he knows also his own factual position in Krsna is asking Arjuna to choose. “Full knowledge”
relationship with the Supreme.” is born of the mode of goodness (sattvat sanjayate
The difference is knowledge. The tattva-vit or jnanam). “Without desires for profit” and “with no
knower of the Absolute Truth does not think of himself claims to proprietorship,” indicate freedom from the
as the qualities he possesses under the modes of nature mode of passion. “Freed from lethargy” hints at
(gunas) nor does he think he owns the fruits of the work freedom from ignorance. When we add Krsna (mayi
(karma) which are born by his contact with the modes sarvani karmani) to acting in the mode of goodness,
of nature. He is, as Srila Prabhupada states, “convinced niskama-karma “fighting” becomes bhakti-yoga,
of his awkward position in material association.” detached work done in devotion, for Krsna’s pleasure.
Although Krsna often requests Arjuna to act on the
Text 29: Bewildered by the modes of material platform of detachment and duty, His actual desire is
nature, the ignorant fully engage themselves in for Arjuna to act in devotion.
material activities and become attached. But, the Affected by passion, we think, “I cannot do my duty.
wise should not unsettle them, although these duties It distracts me from my sense gratification.” Influenced
are inferior due to the performers’ lack of by ignorance, we think, “I cannot do my duty. I’m too
knowledge. tired.” Duty is the platform on which Krsna
consciousness is built. We cannot become Krsna
Rather than pushing one in ignorance to renounce conscious without first being in the mode of goodness
his false activities, the wise will engage him in and submitting the performance of our duty to Krsna,
activities that will lead to knowledge. Indeed, devotees for His pleasure—without lethargy, a sense of
should “undertake all kinds of risks, even to the point of proprietorship, or a profit motive.
approaching ignorant men to try to engage them in the Srila Prabhupada explains further: “This verse
acts of Krsna consciousness.” Without positive work in clearly indicates the purpose of the Bhagavad-gita. The

26
Lord instructs that one has to become fully Krsna Text 34: There are principles to regulate attachment
conscious to discharge duties, as if in military discipline and aversion pertaining to the senses and their
. . . Arjuna was therefore ordered by Sri Krsna to fight objects. One should not come under the control of
as if the Lord were his military commander. One has to such attachment and aversion, because they are
sacrifice everything for the good will of the Supreme stumbling blocks on the path of self-realization.
Lord, and at the same time discharge prescribed duties
without claiming proprietorship. Arjuna did not have to According to the dictates of the modes of nature, the
consider the order of the Lord; he had only to execute conditioned living entity does whatever his mind
His order.” suggests. The mind, in turn, surrenders to the senses,
The next verse describes the results of acting in this and thus whatever we are attached to (raga), we do, and
way. whatever we are averse to (dvesa) we avoid. Krsna here
instructs us that our actions should not be based on
Text 31: Those persons who execute their duties attachment and aversion because they are stumbling
according to My injunctions and who follow this blocks on the path of self-realization.
teaching faithfully, without envy, become free from The senses are attracted to the pleasures of this
the bondage of fruitive actions. world, especially sex life and wealth. They are repulsed
by holy places, fasting, following our spiritual master,
Srila Prabhupada explains: “The injunction of the and other items that limit sense enjoyment. The sastra
Supreme Personality of Godhead, Krsna, is the essence tries to shift our raga and dvesa away from sense
of all Vedic wisdom and therefore is eternally true gratification by encouraging us to perform our duty
without exception. As the Vedas are eternal, so this with the ultimate aim of acting only for Krsna’s
truth of Krsna consciousness is also eternal. One should pleasure. The next verse, therefore, again stresses that
have firm faith in this injunction, without envying the we should perform our prescribed duties.
Lord. There are many philosophers who write
comments on the Bhagavad-gita but have no faith in Text 35: It is far better to discharge one’s prescribed
Krsna. They will never be liberated from the bondage duties, even though faultily, than another’s duties
of fruitive action. But an ordinary man with firm faith perfectly. Destruction in the course of performing
in the eternal injunctions of the Lord, even though one’s own duty is better than engaging in another’s
unable to execute such orders, becomes liberated from duties, for to follow another’s path is dangerous.
the bondage of the law of karma. In the beginning of
Krsna consciousness, one may not fully discharge the As Srila Prabhupada explains in his purport, there
injunctions of the Lord, but because one is not resentful are both material and spiritual prescribed duties: “But
of this principle and works sincerely without whether material or spiritual, one should stick to his
consideration of defeat and hopelessness, he will surely prescribed duties even up to death, rather than imitate
be promoted to the stage of pure Krsna consciousness.” another’s prescribed duties.”
In this verse Krsna spoke of the faithful, We should know our duty and follow it. If we are
knowledgeable, non-envious person. In text 32 we hear fortunate, we will learn of our duty directly from our
the defect of not developing those qualities. spiritual master. We should be careful to do our own
duty and not the duty of others. Duty, like medicine
Text 32: But those who, out of envy, disregard these prescribed by a physician, has its proper, curative effect
teachings and do not follow them are to be only upon the patient to whom it has been prescribed. A
considered bereft of all knowledge, befooled, and spiritual master prescribes different duties for different
ruined in their endeavors for perfection. individuals according to their natures.
Next, Arjuna asks an important question. After
On one hand success, on the other ruination. This is hearing text 34, one may determinedly think, “Yes,
Arjuna’s choice. today onward I will steadily do my duty and control my
The question arises: “Why do some people choose attachments and aversions. I will act only according to
incorrectly and neglect Krsna’s order? Why do they sastra.” Experience teaches, however, that immediate
choose maya when such a choice will bring such inspiration is difficult to apply over the long-term.
obviously negative results?” Krsna’s answer follows. Arjuna, being aware of “reality,” asks:

Text 33: Even a man of knowledge acts according to Text 36: Arjuna said: O descendant of Vrsni, by
his own nature, for everyone follows the nature he what is one impelled to sinful acts, even unwillingly,
has acquired from the three modes. What can as if engaged by force?
repression accomplish?
Sinful acts are defined here as neglect of prescribed
Maya is invested with the potency to push a duties. What is it that forces us to neglect our duty?
conditioned soul away from Krsna consciousness. The Srila Prabhupada writes, “Sinful actions are not,
next sloka answers the question: “If we all are simply however, impelled by the Supersoul within, but are due
acting according to our natures, what is the use of rules to another cause, as the Lord explains in the next
and regulations in the sastra?” verse.”

27
Text 37: The Supreme Personality of Godhead said: Lust is the greatest enemy because it covers our
It is lust only, Arjuna, which is born of contact with knowledge of the Absolute Truth. It is that knowledge
the material mode of passion and later transformed that makes the difference between working for Krsna
into wrath, and which is the all-devouring sinful and working for fruitive results. This has been already
enemy of this world. explained in verse 28 of this chapter.
Srila Prabhupada explains in the purport to text 40:
Lust is more subtle than wrath. A man of lusty “The enemy has captured different strategic positions in
intentions may go undetected. An angry person, the body of the conditioned soul, and therefore Lord
however, is easily noticed. Lust inevitably turns to Krsna is giving hints of those places, so that one who
wrath because it cannot be satisfied. Lust burns like wants to conquer the enemy may know where he can be
fire, and like fire, it is all-devouring. If fuel is added to found.” Before a battle, we should know where to find
a fire, rather than the fire becoming satisfied, it burns our enemy. Krsna will therefore explain where to attack
more fiercely. In raja-niti (instructions for ksatriyas on lust in our attempts to overcome its power.
diplomacy) it is said that an enemy is controlled with
words, gifts, offering a position, or finally, punishment. Text 41: Therefore, O Arjuna, best of the Bharatas,
Lust, however, is maha-papma, the mightiest enemy, in the very beginning curb this great symbol of sin
and these ordinary methods will not defeat lust. [lust] by regulating the senses, and slay this
Lust arises from the mode of passion. We should destroyer of knowledge and self-realization.
meticulously avoid rajo-guna if we wish to be free of
lusty desires. Srila Prabhupada explains: “If the mode Among the senses, mind, and intelligence, the sense
of passion, instead of being degraded into the mode of are the grossest. Being gross, they are the easiest to
ignorance, is elevated to the mode of goodness by the control. Krsna therefore recommends that we begin to
prescribed method of living and acting, then one can be bring lust under control by regulating the senses. This is
saved from the degradation of wrath by spiritual automatically done through the vaidhi-bhakti process.
attachment.” While controlling our senses, however, we should
Krsna further explains: not neglect our intelligence. The intelligence, like a
guard, is the next-door neighbor of the Supersoul, and
Text 38: As fire is covered by smoke, as a mirror is its business is to protect us from maya. If the guard has
covered by dust, or as the embryo is covered by the been corrupted by lust, however, the situation is as
womb, the living entity is similarly covered by dangerous as when a bodyguard is bribed by the enemy.
different degrees of this lust. Thus the materially contaminated intelligence, which
works in the service of our enemy, should be neglected.
Three examples are given here in increasing degrees We should instead accept the intelligence of guru,
of covering. The first, “as fire is covered by smoke” sadhu, and sastra.
indicates a thin covering because the heat and light are
still usable. When a mirror is covered by dust, the Text 42: The working senses are superior to dull
covering is thicker. We cannot see the reflection, but matter; mind is higher than the senses; intelligence is
we can still see the mirror. The thickest of coverings is still higher than the mind; and he [the soul] is even
on the embryo covered by the womb. The child within higher than the intelligence.
the womb can neither move nor be seen. Srila
Prabhupada compares this to the non-moving entities Srila Prabhupada writes: “With intelligence one has
like trees; the dust-covered mirror to birds and beasts; to seek out the constitutional position of the soul and
and the smoke-covered fire to those in the human form. then engage the mind always in Krsna consciousness.
He concludes by saying, “In the human form of life, That solves the whole problem. A neophyte spiritualist
one can conquer the enemy, lust, by cultivation of is generally advised to keep aloof from the objects of
Krsna consciousness under able guidance.” the senses. But aside from that, one has to strengthen
The enemy is further described: the mind by use of intelligence. If by intelligence one
engages one’s mind in Krsna consciousness, by
Text 39: Thus the wise living entity’s pure complete surrender to the Supreme Personality of
consciousness becomes covered by his eternal enemy Godhead, then, automatically, the mind becomes
in the form of lust, which is never satisfied and stronger, and even though the senses are very strong,
which burns like fire. like serpents, they will be no more effective than
serpents with broken fangs. But even though the soul is
When one fears his enemy, he must discover where the master of the intelligence and mind, and the senses
he is situated. Krsna next explains where to find lust also, still, unless it is strengthened by association with
and why it is so dangerous. Krsna in Krsna consciousness, there is every chance of
falling down due to the agitated mind.”
Text 40: The senses, the mind and the intelligence The soul is the highest and can control all—the
are the sitting places of this lust. Through them lust intelligence, the mind, and the senses.
covers the real knowledge of the living entity and
bewilders him. Text 43: Thus knowing oneself to be transcendental
to the material senses, mind and intelligence, O
mighty-armed Arjuna, one should steady the mind

28
by deliberate spiritual intelligence [Krsna Text 2: This supreme science was thus received
consciousness] and thus—by spiritual strength— through the chain of disciplic succession, and the
conquer this insatiable enemy known as lust. saintly kings understood it in that way. But in course
of time the succession was broken and therefore the
We should use the strength of our intelligence, science as it is appears to be lost.
which should be trained and fixed in transcendental
knowledge, to protect us from falling victim to Why does Krsna speak this science specifically to
inappropriate actions impelled by passion, rajo-guna. Arjuna? The next verse describes Arjuna’s
In this chapter, Krsna has glorified transcendental qualification.
knowledge as that which elevates us from sakama-
karma-yoga to niskama-karma-yoga, from the platform Text 3: That very ancient science of the relationship
on which we perform our duty with attachment to the with the Supreme is today told by Me to you because
platform of unattached action. Transcendental you are My devotee as well as My friend and can
knowledge has been described as having the power to therefore understand the transcendental mystery of
purify our consciousness from passion and exalt it to this science.
goodness. Now, in the final verse of this chapter, Krsna
has certified transcendental knowledge as being able to Only a devotee can understand Krsna. Others cannot
award our intelligence the strength to overcome lusty because one’s relationship with Krsna is rahasya,
desires. After describing so many of the benefits of secret, confidential, and mysterious.
transcendental knowledge, Krsna will further glorify it Arjuna next presents a doubt.
in Chapter Four.
Prabhupada summarizes this chapter as follows: Text 4: Arjuna said: The sun-god Vivasvan is senior
"This Third Chapter of the Bhagavad-gita is by birth to You. How am I to understand that in the
conclusively directive to Krsna consciousness by beginning You instructed this science to him?
knowing oneself as the eternal servitor of the Supreme
Personality of Godhead, without considering Krsna explains that one receives transcendental
impersonal voidness the ultimate end. In the material knowledge through disciplic succession. Since
existence of life, one is certainly influenced by Vivasvan is thousands of years old and Krsna is
propensities for lust and desire for dominating the Arjuna’s contemporary, how is it possible that Krsna
resources of material nature. Desire for overlording and could have instructed this science to Vivasvan so many
for sense gratification is the greatest enemy of the thousands of years before? This question, spoken for the
conditioned soul; but by the strength of Krsna benefit of others, gives Krsna the opportunity to speak
consciousness, one can control the material senses, the directly about Himself.
mind and the intelligence. One may not give up work
and prescribed duties all of a sudden; but by gradually Text 5: The Personality of Godhead said: Many,
developing Krsna consciousness, one can be situated in many births both you and I have passed. I can
a transcendental position without being influenced by remember all of them, but you cannot, O subduer of
the material senses and the mind—by steady the enemy!
intelligence directed toward one's pure identity. This is
the sum total of this chapter." Both Krsna and Arjuna have had many, many births,
but because Krsna’s body is fully spiritual and different
CHAPTER FOUR from that of any jiva, Krsna can remember His many
TRANSCENDENTAL KNOWLEDGE births while Arjuna cannot. Krsna’s body is
transcendental; He never changes His body.
Chapter Three discusses how lust covers knowledge Krsna is continuing to describe transcendental
and how ignorance (lack of knowledge) binds us with knowledge by describing His birth and His spiritual
our own attachments. Dutiful detached work, niskama- form.
karma, has been recommended as the means to attain
transcendental knowledge, which also elevates us from Text 6: Although I am unborn and My
one level of consciousness to the next. In the first two transcendental body never deteriorates, and
verses, Krsna describes how transcendental knowledge although I am the Lord of all living entities, I still
is received. appear in every millennium in My original
transcendental form.
Text 1: The Personality of Godhead, Lord Sri Krsna,
said: I instructed this imperishable science of yoga to Krsna uses the term atma-mayaya to explain His
the sun-god, Vivasvan, and Vivasvan instructed it to appearance. Atma-mayaya means, “by My internal
Manu, the father of mankind, and Manu in turn energy.” Krsna’s birth is not ordinary. He does not
instructed it to Iksvaku. appear by force, nor is He subject to the modes of
material nature.
Krsna first explains that Vivasvan, the root of the In addition, atma-mayaya means that Krsna
Surya ksatriya dynasty and a great authority, received descends to this world by His causeless mercy. Srila
this knowledge and attained perfection. Prabhupada explains:“His appearance in His original
form is His causeless mercy, bestowed upon the living

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entities so that they can concentrate on the Supreme devotees. This is Krsna’s inner desire. As a devotee
Lord as He is, and not on mental concoctions or wants to satisfy the Lord in all respects, the Lord wants
imaginations, which the impersonalist wrongly thinks even more to satisfy His devotee.
the Lord’s form to be. The word maya or atma-maya, Prabhupada confirms this in his purport: “Lord Sri
refers to the Lord’s causeless mercy, according to the Krsna descends for the specific purpose of mitigating
Visva-kosa dictionary.” Thus Krsna appears by His the anxieties of the pure devotees, who are very anxious
mercy to fulfill His own desire and to uplift others. to see Him in His original Vrndavana pastimes.
Krsna, like the sun, exists before He becomes visible on Therefore, the prime purpose of the Krsna avatara is to
the earth, and again, like the sun, Krsna manifests satisfy His unalloyed devotees."
Himself to our vision on schedule. Krsna’s body,
however, never deteriorates. He is aja, unborn and
avyaya, without deterioration. His birth, unlike ours, is Text 9: One who knows the transcendental nature of
not forced by His pious and impious karma. He is the My appearance and activities does not, upon leaving
isvara, the controller of the laws of karma, and He the body, take his birth again in this material world,
appears by prakrtim svam, His internal prakrti, not by but attains My eternal abode, O Arjuna.
His material energy.
Because Mayavadis teach that Krsna is in contact Krsna describes the results of realizing
with the modes of nature, Srila Prabhupada describes transcendental knowledge: the devotee never has to
the transcendental nature of Krsna’s body: “Krsna take birth again in this material world, but achieves
appears in this material world in his original eternal liberation. The word divyam indicates that Krsna’s
form, with two hands, holding a flute. He appears transcendental nature can only be learned from the
exactly in His eternal body, uncontaminated by this sastra and not through logic and reasoning. Even before
material world.” leaving his body, such a devotee becomes free from
Krsna next explains the reasons for His appearance. matter.
The result of going beyond knowledge of Krsna to
Text 7: Whenever and wherever there is a decline in becoming in fact absorbed in Krsna is given in text ten.
religious practice, O descendant of Bharata, and a
predominant rise of irreligion—at that time I Text 10: Being freed from attachment, fear and
descend Myself. anger, being fully absorbed in Me and taking refuge
in Me, many, many persons in the past became
Krsna “appears,” He is not born. He only seems to purified by knowledge of me—and thus they all
take birth. Both bhavati and srjami mean that Krsna attained transcendental love for Me.
becomes manifest. Srila Prabhupada writes: “The word
srjami is significant herein. Srjami cannot be used in Beyond liberation is the stage of attaining
the sense of creation, because, according to the previous transcendental love for Krsna. Puta mad-bhavam
verse, there is no creation of the Lord’s form or body, agatah. Without knowledge of Krsna, how can we
since all of Krsna’s forms are eternally existent. become absorbed in Him? We must hear about Him.
Therefore, srjami means that the Lord manifests Transcendental knowledge about Krsna is far superior
Himself as He is.” to the transcendental knowledge that we are souls and
Krsna next answer the questions: “Why does He not our material bodies. By understanding that we are
come?” and, “What does He do?” not our bodies, we can achieve liberation. By
understanding Krsna, we become further purified and
Text 8: To deliver the pious and to annihilate the attain love for Krsna.
miscreants, as well as to reestablish the principles of This verse describes being free from material
religion, I Myself appear, millennium after attachment, fear, and anger. The third chapter listed
millennium. these items as the coverings of the soul. When our
assimilation of transcendental knowledge frees us from
Prabhupada mentions in his purport that the Lord attachment, fear, and anger, we can become fully
comes to deliver the devotees, but Bg. 14.26 clearly absorbed in Krsna consciousness. Then, always thinking
states that a devotee is already beyond the material of Krsna, we can take full shelter of Him and attain
qualities and is in a transcendental position. If the transcendental love.
devotee is already delivered, what need is there for By hearing about Krsna, many, many persons
Krsna to come and deliver him? Both Srila Visvanatha became purified and attained love for Krsna. They
Cakravarti Thakura and Srila Baladeva Vidyabhusana attained love for Krsna because this was their desire and
answer this question: a devotee does not require Krsna fulfilled it. What, then, occurs when someone
material deliverance. He is anxious, however, to see the takes shelter of Krsna for something other than a desire
Supreme Lord and His loving pastimes. This is the to achieve transcendental love for Him? What if
source of his ecstasy and his reason for existence. We someone is not interested in Krsna’s eternal service?
can thus say that Krsna does not come to deliver His What if someone wants knowledge of Brahman and
devotee from the material nature, which the devotee has takes shelter of Krsna to obtain it? The next verse
already transcended, but to deliver him from the pain of explains how Krsna reciprocates with such souls.
separation from Him. Therefore, the Lord comes
because He wants to exchange loving pastimes with His

30
Text 11: As all surrender unto Me, I reward them Krsna is unchangeable. According to nyaya (logic),
accordingly. Everyone follows My path in all one who reacts to another is himself transformed in
respects, O son of Prtha. some way. If I award you the fruits of your work, I must
be transformed because I have reacted to what you have
Devotees who worship Krsna in love go to Goloka done. Krsna directly says that He is the “non-doer” and
Vrndavana. The Brahmavadis who worship Krsna in “unchangeable” to show that He, although the Absolute
order to merge into Brahman, are awarded their desired Truth, is yet aloof. Although He is the creator of the
result. varnasrama system, He awards neither results nor
Srila Prabhupada writes about going to Brahman and reactions. Thus He is neither contaminated nor
the brahmajyoti in his purport. Srila Visvanatha transformed.
Cakravarti Thakura explains that Brahmavadis accept This is inconceivable. Krsna is the Supreme
Krsna’s form and activities as eternal, but Mayavadis Personality of Godhead, the supreme controller and the
do not. Therefore, the Mayavadis are offenders. Krsna cause of all causes, yet He will not accept responsibility
reciprocates with the Mayavadis by turning them over for everything that happens to the jivas. We must each
to Maya-devi for repeated birth and death. Krsna gives take responsibility for what occurs to us, even though
everyone what they desire, according to what they everything ultimately depends on Krsna. Krsna only
deserve—no more, no less. sanctions—at times against His own desires—our
One could ask: “If Krsna, the Supreme Lord, gives a wayward and rebellious activities and their subsequent
soul whatever he wants, why don’t more people results because those activities are products of our
surrender to Him? Why do they worship others to fulfill expression of free will. Krsna is undoubtedly the cause
their desires?” Krsna answers this question in text 12. of all causes—nothing happens without His sanction—
yet for our rectification, He allows us to act as we like.
Text 12: Men in this world desire success in fruitive In the meantime, he waits for the time when we will
activities, and therefore they worship the demigods. turn to Him and offer Him loving service. The material
Quickly, of course, men get results from fruitive nature awards those who do not turn to Him the pious
work in this world. and impious fruits of their activities.
In this verse, Krsna explains that He is akarta, the
One who worships Krsna for material benefits non-doer. Krsna has previously explained, prakrteh
obtains his desires, but Krsna first purifies his heart. kriyamanani, gunaih karmani sarvasah/ ahankara-
The purification may take time and therefore the vimudhatma, kartaham iti manyate: “The spirit soul
material reward may be delayed. Once the reward is bewildered by the influence of false ego thinks himself
achieved, however, the devotee usually no longer wants the doer of activities that are in actuality carried out by
it. This was true in the case of Dhruva Maharaja and the three modes of material nature.” (Bg. 3.27)
others. Therefore, greedy people who want material Thinking that we are the cause of the results of our
benefit worship Krsna’s servants, the demigods, to get activities, Krsna states, indicates that we are
quicker results. bewildered. Now Krsna tells us that not only are we not
One person worships the demigods for fruitive the doer, but He is not the doer either. Who, then, is
results, another worships Brahman, and yet another doing everything?
worships Krsna with devotion. Does Krsna, the Krsna sometimes takes one side of this issue and
Supreme Isvara, control everyone’s desires? Is it He sometimes another. At times He wants to emphasize our
who decides that one person will be a materialist and position as tiny souls who should not be falsely proud
another a devotee and yet another a struggling spiritual of our prowess, thinking ourselves rightfully attached to
aspirant? Is Krsna, the Supreme Controller, responsible the fruits of our activities. At such times, He
for the suffering, enjoyment, pleasure, and pain of emphasizes that we are not the doer, that we do not
everyone in this world? cause the fruits of our activities, and that the results of
our activities are awarded to us by the material nature.
Text 13: According to the three modes of material At other times, He emphasizes our culpability; He
nature and the work associated with them, the four wants us to take full responsibility for our actions and
divisions of human society are created by Me. And their reactions. Thus He may stress that He is also the
although I am the creator of this system, you should non-doer.
know that I am yet the nondoer, being unchangeable. In actuality, Krsna, the material nature, and the
living entities are all doers. The living entity desires to
The varnasrama system can raise someone from act, Krsna (as the Supersoul) sanctions it, and the
karma-kanda consciousness to the niskama-karma material nature facilitates the activity. Yet the weight of
platform, whether one performs the duties of a responsibility for the action rests solely upon the living
brahmana or a sudra. That is the purpose of entity. Although the living entity has no independent
varnasrama-dharma. Although the varnasrama system power to act, he initiates actions due to his desires,
was created by Krsna, He does not place the jivas while both the Supersoul and the material nature
within that system. This fact was mentioned in text 11: facilitate their fulfillment as if neutral.
ye yatha mam prapadyante. Krsna reciprocates as the In the next verse, Krsna will further explain how He
impartial Supersoul with the desires of the living is the non-doer, how He acts but does not act, as well as
entities. He always remains the non-doer and He does the value of thoroughly understanding these subtle
not directly reward the fruits of one’s work. truths.

31
 karma-kandiya actions. [Make all references to
Text 14: There is no work that affects Me; nor do I karma-kanda, Karma-kandic, and karma-kandiya
aspire for the fruits of action. One who understands consistent. BJD. I don’t know what is most correct,
this truth about Me also does not become entangled so I leave it to Brajabihrri Prabhu.—Kdd] Due to the
in the fruitive reactions of work. performer’s material desires, karma-kandiya activities
yield reactions, albeit “good” ones.
Conditioned souls, bound by their independent Vikarma means activities prohibited in the Vedas.
desires for pleasure, attempt to act based on those Such prohibited activities produce “bad” reactions.
desires. Their attempt causes the modes of material Akarma refers to work performed for Krsna’s
nature to react, resulting in activity and its reactions. pleasure. Such work brings no material reaction, good
Krsna’s own actions are different. Krsna engages in or bad. In his purport, Srila Prabhupada classifies
many activities, but while acting, He is materially aloof vikarma and karma together under the category of
and materially desireless because His activities are vikarma: “To understand Krsna consciousness and
within the internal energy and are free from the modes action according to its modes, one has to learn one’s
of material nature. Because His work is materially relationship with the Supreme; i.e., one who has learned
desireless, no reactions attach themselves to His work. perfectly knows that every living entity is an eternal
As both He and His devotees are transcendental to servitor of the Lord and that consequently one has to act
material control, neither fall within the varnasrama in Krsna consciousness. The entire Bhagavad-gita is
system, despite their willingly following the strictures directed toward this conclusion. Any other conclusions,
of prescribed duties. against this consciousness and its attendant actions, are
As will be mentioned in the next verse, when the vikarmas, or prohibited actions. To understand all this
jiva understands these facts about Krsna, and when he one has to associate with authorities in Krsna
applies the same transcendental knowledge to his own consciousness and learn the secret from them; this is as
work and becomes a servant of Krsna, he also becomes good as learning from the Lord directly. Otherwise,
aloof from the material world of action and reaction. even the most intelligent persons will be bewildered.”
Having introduced the term vikarma, Krsna returns
Text 15: All liberated souls in ancient times acted to the distinction between karma and akarma.
with this understanding of My transcendental
nature. Therefore you should perform your duty, Text 18: One who sees inaction in action, and action
following in their footsteps. in inaction, is intelligent among men, and he is in the
transcendental position, although engaged in all sorts
Krsna has no attachment to the fruits of work. of activities.
Knowing this, Arjuna should fight with faith and for
Krsna’s pleasure if he desires to become liberated. “Inaction in action” refers to devotional service—
Krsna wants Arjuna to fight, but in knowledge of activities performed only for Krsna’s pleasure. Krsna’s
Krsna’s position and as an offering to Him. In this way, servants receive no material reactions for their service
Arjuna should follow the example of the previous great because they act as Krsna acts, without the
devotees. contamination of seeking reward for their work.
In the next nine verses (16–24), and in pursuance of “Action in inaction” is the opposite. A sannyasi
Krsna’s description of His own work, Krsna will now without transcendental knowledge of Krsna may appear
explain how work (karma) can be seen as inactivity to not be performing work, but as a soul, he can neither
(akarma). Arjuna previously expressed that he wished avoid activity nor the entangling results of that activity.
to leave the battlefield and to avoid the results of his Devoid of transcendental knowledge about Krsna, he
karma, like a jnani, through inactivity. Krsna will show must act, but he cannot act in Krsna’s service, for he
him that no karma will be accrued by one who works in has no knowledge of Krsna. He is thus liable to all
transcendental knowledge. reactions.
For example, the sannyasi must breathe. He must
Text 16: Even the intelligent are bewildered in also eat. He steps on living entities as he walks through
determining what is action and what is inaction. Now the streets. All these activities have no transcendental
I shall explain to you what action is, knowing which basis for him and thus accrue reactions.
you shall be liberated from all misfortune. Every soul is unavoidably active. Artificial attempts
at inactivity lead to further danger: unengaged senses
In the next verse Krsna adds the principle of vikarma coupled with an impure mind. Anyone who couples an
(forbidden action) to His presentation of karma and attempt at spiritual practice while the mind meditates
akarma. on sense enjoyment will fall down, even if such an
unfortunate “renunciate” appears to be less “in” the
Text 17: The intricacies of action are very hard to world than a devotee.
understand. Therefore one should know properly Krsna further explains this verse in text 19.
what action is, what forbidden action is, and what
inaction is. Text 19: One is understood to be in full knowledge
whose every endeavor is devoid of desire for sense
Karma refers to activities done according to Vedic gratification. He is said by sages to be a worker for
injunction. Such activities are generally referred to as

32
whom the reactions of work have been burned up by not envy, who is steady in both success and failure, is
the fire of perfect knowledge. never entangled, although performing actions.

Srila Prabhupada comments: “Only a person in full A devotee on this platform makes no endeavor even
knowledge can understand the activities of a person in to beg for his sustenance. He depends on Krsna, who
Krsna consciousness. Because the person in Krsna looks upon such an exalted soul with great affection.
consciousness is devoid of all kinds of sense- Sripada Madhavendra Puri is an example of a devotee
gratificatory propensities, it is to be understood that he on this level. Madhavendra Puri neither worked nor
has burned up the reactions of his work by perfect begged for his food. He ate only when someone was
knowledge of his constitutional position as the eternal prompted by Krsna from within to offer him food.
servitor of the Supreme Personality of Godhead. He is When Madhavendra Puri traveled in Vraja-dhama,
actually learned who has attained to such perfection of he refrained from begging. One day, as Madhavendra
knowledge.” Puri sat at Govinda-kunda near Govardhana Hill, Krsna
A devotee in transcendental knowledge never desires saw Madhavendra Puri’s affection, detachment, and
sense enjoyment because He knows Krsna as Lord and faith, and then personally brought him milk. The
master and himself as Krsna’s servant. He is thus free devotional consciousness of such a materially detached,
from material desires and his actions are akarma, spiritually attached soul is so sweet that it even attracts
producing no reactions. Krsna.
Endowed with this consciousness, the devotee’s
Text 20: Abandoning all attachment to the results of mind is free from the dualities of the material world.
his activities, ever satisfied and independent, he All day the conditioned soul sees good and bad. He
performs no fruitive action, although engaged in all yearns for pleasure and attempts to avoid distress. The
kinds of undertakings. devotee is above such considerations because he sees
Krsna’s hand in everything that happens.
We should not give up work; we should be satisfied The next verse introduces yajna. That subject will be
by dutiful work. We should also give up attachment to expanded in verses 25–33.
the fruits of the work. Such a person actually does
“nothing.” This verse describes a sadhaka, one trying Text 23: The work of a man who is unattached in the
for perfection. The perfection of this consciousness modes of material nature and who is fully situated in
(siddha) is explained in verses 21 and 22. transcendental knowledge merges entirely into
transcendence.
Text 21: Such a man of understanding acts with
mind and intelligence perfectly controlled, gives up Here Srila Prabhupada translates yajnaya as, “for the
all sense of proprietorship over his possessions, and sake of Yajna (Krsna).” Our work is automatically
acts only for the bare necessities of life. Thus situated in transcendence when performed for Krsna’s
working, he is not affected by sinful reactions. pleasure. Then automatically we become attached to the
Lord and detached from matter.
Srila Prabhupada explains: “[The Krsna conscious Krsna will now describe a variety of sacrifices in the
person] moves exactly like a part of a machine. As a upcoming verses because these sacrifices have
machine part requires oiling and cleaning for transcendental knowledge, the theme of this chapter, as
maintenance, so a Krsna conscious man maintains their ultimate goal.
himself by his work just to remain fit for action in the We should not underestimate the importance of
transcendental loving service of the Lord. He is acquiring transcendental knowledge. Knowledge about
therefore immune to all the reactions of his endeavors. Krsna, the jivatma, the material world, and the process
Like an animal, he has no proprietorship even over his of devotional service firms our devotional practices.
own body. A cruel proprietor of an animal sometimes Tahan vistarita hana phale prema-phala, ihan mali sece
kills the animal in his possession, yet the animal does nitya sravanadi jala: “The creeper greatly expands in
not protest. Nor does it have any real independence. A the Goloka Vrndavana planet, and there it produces the
Krsna conscious person, fully engaged in self- fruit of love for Krsna. Although remaining in the
realization, has very little time to falsely possess any material world, the gardener regularly sprinkles the
material object. For maintaining body and soul, he does creeper with the water of hearing and chanting. (Cc.,
not require unfair means of accumulating money. He Madhya 19. 155)
does not, therefore, become contaminated by such From Srila Prabhupada’s purport to that verse:
material sins. He is free from all reactions to his Every living entity is wandering
actions.” within this universe in different
This verse speaks of a highly advanced, perfected species and on different planetary
devotee who is constantly greedy for Krsna’s service. systems according to his fruitive
He considers himself insignificant and gives no activities. Out of many millions of
importance to anything outside that service. His living entities, one may be fortunate
qualities will now be further described. enough to receive the seed of bhakti-
lata, the creeper of devotional service.
Text 22: He who is satisfied with gain which comes By the grace of the spiritual master
of its own accord, who is free from duality and does and Krsna, one nourishes the bhakti-

33
 lata by regularly sprinkling it with the to be in samadhi, or trance. Anything done in such
water of (dia)sravanam-kirtana, transcendental consciousness is called yajna, or
hearing and chanting. In this way the sacrifice for the Absolute.”
seed of bhakti-lata sprouts and grows The “contribution, contributor, consumption, and
up and up through the whole universe result” are all necessary aspects of any sacrifice. The
until it penetrates the covering of the ultimate goal of all the following sacrifices is the
material universe and reaches the pleasure of the Absolute Truth, for they all advance a
spiritual world. The bhakti-lata practitioner in transcendental knowledge. Srila
continues to grow until it reaches the Prabhupada confirms this: “How activities in Krsna
topmost planetary system, Goloka consciousness can lead one ultimately to the spiritual
Vrndavana, where Krsna lives. There goal is described here. There are various activities in
the creeper takes shelter at the lotus Krsna consciousness, and all of them will be described
feet of the Lord, and that is its final in the following verses. But, for the present, just the
destination. At that time the creeper principle of Krsna consciousness is described.”
begins to grow the fruits of ecstatic In the next eight verses, Krsna will explain that it is
love of God. It is the duty of the transcendental knowledge—ultimately about Krsna—
devotee who nourishes the creeper to that is to be obtained through these other systems of
be very careful. It is said that the sacrifice and austerities, all of which are typical in
watering of the creeper must continue: Vedic culture.
(dia)ihan mali sece nitya sravanadi
jala. It is not that at a certain stage Text 25: Some yogis perfectly worship the demigods
one can stop chanting and hearing and by offering different sacrifices to them, and some
become a mature devotee. If one offer sacrifices in the fire of the Supreme Brahman.
stops, one certainly falls down from
devotional service. Although one may Krsna will later explain that to worship the
be very exalted in devotional service, demigods as if they were supreme or as if they
he should not give up the watering independently supplied life’s necessities is for less
process of (dia)sravanam-kirtana. If intelligent persons. Demigods are empowered agents
one gives up that process, it is due to who supply worshipers with their chosen desires.
an offense. Demigod worship will be discussed in more detail in
Chapters 7 and 9. [Proofreader: check the use of these
Cultivating Krsna conscious knowledge is therefore chapter numbers as opposed to spelling out the
essential. Only then can knowledge and work be number for consistency through the book.]
combined so that one’s work becomes a sacrifice to We can worship the demigods properly by
Krsna. understanding them as agents of Visnu. Maharaja
Krsna summarizes his teachings on akarma by next Bharata, as described in Bhag. 5.7.5–7, provides a
describing the absolute quality of a sacrifice performed proper example of demigod worship. He worshiped the
in spiritual consciousness. demigods, considering them as parts of the universal
body of Lord Visnu, not for material rewards, but to
Text 24: A person who is fully absorbed in Krsna please Lord Visnu.
consciousness is sure to attain the spiritual kingdom Next Krsna explains sacrifices according to one’s
because of his full contribution to spiritual activities, position in varnasrama.
in which the consummation is absolute and that
which is offered is of the same spiritual nature. Text 26: Some [the unadulterated brahmacaris]
sacrifice the hearing process and the senses in the
Work done based on transcendental knowledge and fire of mental control, and others [the regulated
performed as a sacrifice is, along with its results, householders] sacrifice the objects of the senses in
absolute because all work done for Krsna’s pleasure the fire of the senses.
produces no karma and is thus transcendental.
Srila Prabhupada explains the sacrifices that will A brahmacari’s mind is controlled when he engages
now be described: “The word brahma (Brahman) means it solely in hearing about Krsna. The grhastha performs
‘spiritual.’ The Lord is spiritual, and the rays of His his sacrifice by restricting sex life according to sastric
transcendental body are called brahmajyoti, His injunctions.
spiritual effulgence. Everything that exists is situated in Krsna next discusses astanga-yoga.
that brahmajyoti, but when the jyoti is covered by
illusion (maya) or sense gratification, it is called Text 27: Others, who are interested in achieving self-
material. This material veil can be removed at once by realization through control of the mind and senses,
Krsna consciousness; thus the offering for the sake of offer the functions of all the senses, and of the life
Krsna consciousness, the consuming agent of such an breath, as oblations into the fire of the controlled
offering or contribution, the process of consumption, mind.
the contributor, and the result are-all combined
together-Brahman, or the Absolute Truth. When the There are ten kinds of life airs circulating in the
mind is fully absorbed in Krsna consciousness, it is said body, five major and five minor. Controlling them

34
controls the mind, which is the point of this verse. is confirmed by the Lord herewith from His own
Krsna will speak about astanga-yoga in detail in mouth.”
Chapter Six. One’s position in the modes of material nature
Verse 28 mentions four more yajnas. dictates his tendency and ability to perform a specific
type of sacrifice. One person, influenced by the modes
Text 28: Having accepted strict vows, some become of material nature and his impressions from previous
enlightened by sacrificing their possessions, and lives, chooses to perform a sacrifice of breath control.
others by performing severe austerities, by Another, performs sacrifice through yajnas. Yet another
practicing the yoga of eight-fold mysticism, or by sacrifices material wealth. Superficially these sacrifices
studying the Vedas to advance in transcendental appear different, but they are only different paths born
knowledge. of a variety of consciousness but leading to the same
goal. That goal—transcendental knowledge—brings
All these sacrifices elevate the participants. Yet pure freedom from material life.
Krsna consciousness is far above these yajnas, as Srila Human life is meant for advancing in spiritual life.
Prabhupada reminds us: “Krsna consciousness cannot The process of advancing is sacrifice. In Chapter 3, we
be attained by any one of the above-mentioned types of heard Krsna’s description of the Vedic karma-kanda
sacrifice but can be attained only by the mercy of the sacrifices. A man works and achieves results as fruits
Lord and His bona fide devotees.” Still, these yajnas from his work. He should offer at least some of those
provide gradual upliftment and can be stepping stones results in sacrifice to Visnu. One who makes no
to devotional service. offerings—neither money, abilities, intelligence, mind,
The following verse again speaks of pranayama nor physical body—simply lives selfishly, in vain, for
(yogic breath control), a part of the astanga-yoga he has not advanced towards the Supreme Objective.
practices. Modern man attempts to find happiness without
sacrifice. His sense enjoyment may increase, but
Text 29: Still others, who are inclined to the process happiness eludes him. He also suffers in his next life,
of breath restraint to remain in trance, practice by devoid of transcendental knowledge and condemned as
offering the movement of the outgoing breath into a thief, by the law of karma.
the incoming, and the incoming breath into the The next text establishes transcendental knowledge
outgoing, and thus at last remain in trance, stopping as the desired result of performing sacrifice.
all breathing. Others, curtailing the eating process,
offer the outgoing breath into itself as a sacrifice. Text 33: O chastiser of the enemy, the sacrifice
performed in knowledge is better than the mere
Krsna begins to sum up the purpose of all these sacrifice of material possessions. After all, O son of
sacrifices in the next verse. Prtha, all sacrifices of work culminate in
transcendental knowledge.
Text 30: All these performers who know the meaning
of sacrifice become cleansed of sinful reactions, and We may perform a karma-kanda sacrifice and give
having tasted the nectar of the results of sacrifices, up a limited amount of sense gratification so that later
they advance toward the supreme eternal we can increase it by ten-fold. This is a sacrifice
atmosphere. performed within the material realm. Such a sacrifice is
performed with meager knowledge of the difference
In his purport, Srila Prabhupada explains that sacrifices between body and soul, and with no factual knowledge
are meant to award sense control and free performers of Krsna’s position. Thus that sacrifice is inferior to the
from sinful reactions. sacrifice performed in knowledge. The sacrifice
performed in knowledge leads one to higher platforms
Text 31: O best of the Kuru dynasty, without of transcendental knowledge.
sacrifice one can never live happily on this planet or Concluding His discussion of sacrifices, Krsna now
in this life: what then of the next? describes how to directly attain transcendental
knowledge.
Text 32: All these different types of sacrifice are
approved by the Vedas, and all of them are born of Text 34: Just try to learn the truth by approaching a
different types of work. Knowing them as such, you spiritual master. Inquire from him submissively and
will become liberated. render service unto him. The self-realized souls can
impart knowledge into you because they have seen
Srila Prabhupada explains in his purport: “Different the truth.
types of sacrifices discussed above, are mentioned in
the Vedas to suit the different types of workers. Srila Prabhupada’s purport reveals: “The path of
Because men are so deeply absorbed in the bodily spiritual realization is undoubtedly difficult. The Lord
concept, these sacrifices are so arranged that one can therefore advises us to approach a bona fide spiritual
work either with the body, with the mind, or the master in the line of disciplic succession from the Lord
intelligence. But all of them are recommended for Himself. No one can be a bona fide spiritual master
ultimately bringing about liberation from the body. This without following this principle of disciplic succession.
The Lord is the original spiritual master, and a person

35
in the disciplic succession can convey the message of ourselves independent of Him. We are, however,
the Lord as it is to his disciple. No one can be eternally Krsna’s “part and parcels.” We come from
spiritually realized by manufacturing his own process, Krsna (part), yet we are eternally individual units
as is the fashion of the foolish pretenders. The (parcels). We need to take shelter of Krsna and serve
Bhagavatam (6.3.19) says, dharmam tu saksad Him, rather than imagining that we are the center of
bhagavat-pranitam: the path of religion is directly existence.
enunciated by the Lord. Therefore, mental speculation The next verse describes another fruit of
or dry arguments cannot help lead one to the right path. transcendental knowledge: going beyond sin.
Nor by independent study of books of knowledge can
one progress in spiritual life. One has to approach a Text 36: Even if you are considered to be the most
bona fide spiritual master to receive the knowledge. sinful of all sinners, when you are situated in the
Such a spiritual master should be accepted in full boat of transcendental knowledge you will be able to
surrender, and one should serve the spiritual master like cross over the ocean of miseries.
a menial servant, without false prestige. Satisfaction of
the self-realized spiritual master is the secret of In Chapter 1, Arjuna feared sin and its resultant
advancement in spiritual life. Inquiries and submission suffering. Krsna herein tells Arjuna that one situated on
constitute the proper combination for spiritual the platform of transcendental knowledge is not
understanding. Unless there is submission and service, affected by the good or bad results of his activities.
inquiries from the learned spiritual master will not be The words api cet (“even if”) are used when one
effective. One must be able to pass the test of the accepts the occurance of an unlikely or apparently self-
spiritual master, and when he sees the genuine desire of contradictory event. The question could be asked, “How
the disciple, he automatically blesses the disciple with can a sinful man gain knowledge? If he has knowledge,
genuine spiritual understanding. In this verse, both how can he still act sinfully?” Krsna acknowledges this
blind following and absurd inquiries are condemned. contradiction. He accepts the impossible situation to be
Not only should one hear submissively from the possible so that He can glorify the purifying effects of
spiritual master, but one must also get a clear transcendental knowledge.
understanding from him, in submission and service and Transcendental knowledge both nullifies sinful and
inquiries. A bona fide spiritual master is by nature very pious reactions.
kind toward the disciple. Therefore when the student is
submissive and is always ready to render service, the Text 37: As a blazing fire turns firewood to ashes, O
reciprocation of knowledge and inquiries becomes Arjuna, so does the fire of knowledge burn to ashes
perfect.” [I’m not sure what Brajabihrri Prabhu all reactions to material activities.
decided about whether to typeset lengthy quotes as
extracts or not. I set one a few verses back, but it can Transcendental knowledge destroys all reactions,
either be changed back to regular text or this one both sinful and pious. All, that is, except parabdha-
changed to an extract.] karma (the matured reactions, such as our present
Srila Rupa Gosvami explains that accepting the material body, etc.). Parabdha-karma can be removed
shelter of the lotus feet of a spiritual master is the first only by bhakti. Why doesn’t Krsna destroy His pure
item of devotional service (adau gurupadasraya). The devotee’s parabdha-karma? Srila Visvanatha
knowledge we receive from the spiritual master will Cakravarti Thakura says that Krsna keeps the pure
now be described. devotee’s parabdha-karma so that the devotee can
preach.
Text 35: Having obtained real knowledge from a Krsna further glorifies transcendental knowledge.
self-realized soul, you will never fall again into such
illusion, for by this knowledge you will see that all Text 38: In this world, there is nothing so sublime
living beings are but part of the Supreme, or, in and pure as transcendental knowledge. Such
other words, that they are Mine. knowledge is the mature fruit of all mysticism. And
one who has become accomplished in the practice of
One result of knowledge is that we no longer fall devotional service enjoys this knowledge within
into illusion. Arjuna should not think that his relatives himself in due course of time.
will die. He should understand that all living entities,
whether animal or demigod or human being, are Kalena means “in due course of time.” Krsna uses
different from their bodies. In addition, he should the word kalena to warn against premature renunciation
understand that all living entities are nondifferent from, —simply adopting the outer garb of a sannyasi—as if
and are situated within, Krsna. that will automatically fix us in knowledge and free us
Srila Prabhupada writes: “The result of receiving from sin. Krsna also uses the term kalena to encourage
knowledge from a self-realized soul, or one who knows detached work, which truly bestows transcendental
things as they are, is learning that all living beings are knowledge. “In due course of time” indicates that
parts and parcels of the Supreme Personality of transcendental knowledge is gradually revealed in the
Godhead, Lord Sri Krsna. The sense of an existence heart of one practicing niskama-karma-yoga. By work,
separate from Krsna is called maya.” not by renouncing work, it manifests.
Maya turns us away from Krsna. Instead of thinking Krsna next explains the position of faith in acquiring
that “Krsna is mine and I am Krsna’s,” we consider knowledge.

36
 Arjuna is sitting in his chariot and is determined not
Text 39: A faithful man who is dedicated to to fight. Krsna wants him to stand and do his duty. He
transcendental knowledge and who subdues his also wants him to fight in the right consciousness: fixed
senses is eligible to achieve such knowledge, and in transcendental knowledge and detached from the
having achieved it he quickly attains the supreme results. Combining work and knowledge will free
spiritual peace. Arjuna from the sinful reactions he fears.

Here Krsna explains the qualifications a man needs Here is a summary of this chapter, according to Srila
to obtain transcendental knowledge. He must be Prabhupada’s purport to this verse. I have added titles
faithful, dedicated, and sense-controlled. He works to the sections of his purport to separate the different
faithfully, knowing that his detached work will bring discussions:
transcendental knowledge and “the supreme, spiritual
peace” (liberation). Without faith, as Krsna explains The goal of sacrifice, part I
below, peace is unobtainable. “The yoga system instructed in this chapter is called
sanatana-yoga, or eternal activities performed by the
Text 40: But ignorant and faithless persons who living entity. This yoga has two divisions of sacrificial
doubt the revealed scriptures do not attain God actions: one is called sacrifice of one’s material
consciousness; they fall down. For the doubting soul possessions, and the other is called knowledge of self,
there is happiness neither in this world nor in the which is pure spiritual activity. If sacrifice of one’s
next. material possessions is not dovetailed for spiritual
realization, then such sacrifice becomes material. But
Srila Visvanatha Cakravarti Thakura gives a one who performs such sacrifices with a spiritual
technical explanation that differentiates between "the objective, or in devotional service, makes a perfect
faithless" and "the doubter." He explains that in this sacrifice.”
verse Krsna mentions three classes of people that fail:
the ignorant (ajnah), the faithless (asraddadhanah), and The two levels of spiritual knowledge
the doubters (samsayatmanah). The ignorant are “When we come to spiritual activities, we find that
foolish. They have no knowledge of standard scriptures these are also divided into two: namely, understanding
and are compared to animals. The faithless hear from of one’s own self (or one’s constitutional position), and
many scriptures, but they do not have faith in any of the truth regarding the Supreme Personality of
them. They think, “One sastra says this, another says Godhead. One who follows the path of Bhagavad-gita
that.” as it is can very easily understand these two important
Doubters have some faith, but they nevertheless divisions of spiritual knowledge. For him there is no
harbor doubts that following sastra will truly award difficulty in obtaining perfect knowledge of the self as
results. They thus follow, but not with full faith, hope, part and parcel of the Lord. And such understanding is
and optimism. Such doubters achieve happiness neither beneficial, for such a person can easily understand the
in this world nor the next. Even fools attain some transcendental activities of the Lord.”
material happiness. Doubters attain none.
Krsna next reveals how to destroy doubts. Learning of the transcendental activities of the Lord
“In the beginning of this chapter, the transcendental
Text 41: One who acts in devotional service, activities of the Lord were discussed by the Supreme
renouncing the fruits of his actions, and whose Lord Himself. One who does not understand the
doubts have been destroyed by transcendental instructions of the Gita is faithless, and is to be
knowledge, is situated factually in the self. Thus he is considered to be misusing the fragmental independence
not bound by the reactions of work, O conqueror of awarded to him by the Lord. In spite of such
riches. instructions, one who does not understand the real
nature of the Lord as the eternal, blissful, all-knowing
When a person applies transcendental knowledge to Personality of Godhead is certainly fool number one.”
work, he will both act dutifully and renounce the fruits
of his actions. Such a person is actually situated in the The goal of sacrifice part II
self. He knows he is not the body. He knows that work “Ignorance can be removed by gradual acceptance
performed for Krsna’s pleasure will not bind him with of the principles of Krsna consciousness. Krsna
reactions. His transcendental knowledge has removed consciousness is awakened by different types of
his doubts. sacrifices to the demigods, sacrifice to Brahman,
In the next and final verse in this chapter, Krsna sacrifice in celibacy, in household life, in controlling
requests Arjuna to act on the strength of his conviction the senses, in practicing mystic yoga, in penance, in
—based on transcendental knowledge. foregoing material possessions, in studying the Vedas,
and in partaking of the social institution called
Text 42: Therefore the doubts which have arisen in varnasrama-dharma. All of these are known as
your heart out of ignorance should be slashed by the sacrifice, and all of them are based on regulated action.
weapon of knowledge. Armed with yoga, O Bharata, But within all these activities, the important factor is
stand and fight. self-realization. One who seeks that objective is the real
student of Bhagavad-gita . . .”

37
 Krsna the chance to further stress that work and
Properly learning transcendental knowledge renunciation are not opposed to each other; rather, one
“But one who doubts the authority of Krsna falls must learn to work in a renounced spirit. Arjuna thinks
back. One is therefore advised to study Bhagavad-gita, that jnana implies renunciation of work. Knowledge
or any other scripture, under a bona fide spiritual and work, like light and darkness, are mutually
master, with service and surrender. A bona fide spiritual opposites. Krsna emphasizes, however, that one in
master is in the disciplic succession from time eternal, knowledge should also work.
and he does not deviate at all from the instructions of
the Supreme Lord as they were imparted millions of Text 2: The Supreme Personality of Godhead
years ago to the sun-god, from whom the instructions of replied: The renunciation of work and work in
Bhagavad-gita have come down to the earthly devotion are both good for liberation. But, of the
kingdom. One should, therefore, follow the path of two, work in devotional service is better than
Bhagavad-gita as it is expressed in the Gita itself and renunciation of work.
beware of self-interested people after personal
aggrandizement who deviate others from the actual This is the second time Krsna has directly rejected
path. The Lord is definitely the Supreme Person, and seeking perfection through dry renunciation and jnana
His activities are transcendental. One who understands and instead recommends work. Renunciation and work
this is a liberated person from the very beginning of his both have the same goal, but of the two, detached work
study of Bhagavad-gita.” is safer, more practical, and easier. Working in
knowledge purifies the heart and solidifies whatever
realization we attain. The karma-sannyasi renounces
Chapter Five work. If material desires arise, he cannot take shelter of
Karma-yoga—Action In Krsna Consciousness work to purify himself because having restrained his
senses from interaction with their objects, his senses
Although Krsna has now explained transcendental have no engagement. There is a more practical path of
knowledge to him, Arjuna is still confused. In texts 16– renunciation.
18 of the fourth chapter, Krsna glorified jnana and
spoke of action in inaction and inaction in action. In Text 3: One who neither hates nor desires the fruits
text 41, Krsna glorified both jnana and renunciation. of his activities is known to be always renounced.
Then in text 42, He again ordered Arjuna to fight. Such a person, free from all dualities, easily
Therefore, Chapter Five opens with a question similar overcomes material bondage and is completely
to the one Arjuna asked at the beginning of Chapter liberated, O mighty-armed Arjuna.
Three: “Which is better, work or renunciation of
work?” Such a worker is called a nitya-sannyasi. A sannyasi
is meant to achieve liberation; one who renounces the
Text 1: Arjuna said: O Krsna, first of all you ask me fruits of his activities will attain it. Such detachment—
to renounce work, and then again You recommend feeling neither hatred nor desire for the fruits of work—
work with devotion. Now will You kindly tell me is the mark of a true sannyasi.
definitely which of the two is more beneficial.
Text 4: Only the ignorant speak of devotional service
Srila Prabhupada explains in his purport: “In the [karma-yoga] as being different from the analytical
Fourth Chapter the Lord told Arjuna that all kinds of study of the material world [sankhya]. Those who
sacrificial work culminate in knowledge. However, at are actually learned say that he who applies himself
the end of the Fourth Chapter, the Lord advised Arjuna well to one of those paths achieves the results of
to wake up and fight, being situated in perfect both.
knowledge. Therefore, by simultaneously stressing the
importance of both work in devotion and inaction in Both karma-yoga and sankhya-yoga (jnana) involve
knowledge, Krsna has perplexed Arjuna and confused renunciation. The question is whether one should work
his determination. Arjuna understands that renunciation with detachment or renounce work altogether. Krsna’s
in knowledge involves cessation of all kinds of work answer is consistent and clear: these are not two
performed as sense activities. But if one performs work different paths with two separate goals, but aspects of
in devotional service, then how is work stopped? In the same path with the same goal.
other words, he thinks that sannyasa, or renunciation in How are renunciation and work the same? If I am
knowledge, should be altogether free from all kinds of holding a rock in my hand and I want to pick up my
activity, because work and renunciation appear to him bead bag, I drop the rock to free my hand. Then I can
to be incompatible. He appears not to have understood pick up the bead bag. Similarly, someone who is
that work in full knowledge is non-reactive and is attached to his material desires must first drop his
therefore the same as inaction. He inquires, therefore, material connection before picking up spiritual taste.
whether he should cease work altogether or work with However, these two steps can also be performed as
full knowledge.” one step: by picking up one object I will automatically
It is Krsna’s plan that Arjuna should remain confused drop the other. Karma-yoga done with detachment
because the dialogue is actually taking place for our allows us to become materially detached and spiritually
benefit, not for Arjuna’s. Arjuna’s perplexity gives

38
attached at the same time. This topic will now be devotional service can achieve the Supreme without
further discussed. delay.

Text 5: One who knows that the position reached by In texts 7–12, Krsna describes how to practice
means of analytical study can also be attained by niskama-karma-yoga.
devotional service, and who therefore sees analytical
study and devotional service to be on the same level, Text 7: One who works in devotion, who is a pure
sees things as they are. soul, and who controls his mind and senses is dear to
everyone, and everyone is dear to him. Though
Krsna repeats His point from text 4 for emphasis. always working, such a man is never entangled.
These two processes and how they are related to each
other are described in Srila Prabhupada’s purport: In his purport, Srila Prabhupada paraphrases Bg.
“The real purpose of philosophical research is to 2.12, which describes the individuality of the soul. Srila
find the ultimate goal of life. Since the ultimate goal of Prabhupada does this because sarva-bhutatma-bhutatma
life is self-realization, there is no difference between can be taken to mean that we “become the soul of all
the conclusions reached by the two processes. By living entities.” This is clearly not what Krsna is saying.
sankhya philosophical research one comes to the Instead, He uses the words sarva-bhutatma-bhutatma to
conclusion that a living entity is not a part and parcel of refer to the qualities possessed in the three stages of
the material world but of the supreme spirit whole. advancement: visuddhatma (a purified soul with
Consequently, the spirit soul has nothing to do with the purified intelligence), vijitatma (one who is self-
material world; his actions must be in some relation controlled), and jitendriya (one who has conquered his
with the Supreme. When he acts in Krsna senses). A person who possesses these three qualities
consciousness, he is actually in his constitutional has not become one with everyone, as the Mayavadis
position. In the first process, sankhya, one has to interpret, but feels that everyone is dear to him.
become detached from matter, and in the devotional How can everyone be dear to Arjuna as he stands on
yoga process one has to attach himself to the work of the battlefield, ready to kill his enemies? Srila
Krsna consciousness. Factually, both processes are the Prabhupada writes: “Arjuna was only superficially
same, although superficially one process appears to offensive because (as has already been explained in the
involve detachment and the other process appears to Second Chapter) all the assembled persons on the
involve attachment. Detachment from matter and battlefield would continue to live individually, as the
attachment to Krsna are one and the same. One who can soul cannot be slain. So, spiritually, no one was killed
see this sees things as they are.” on the Battlefield of Kuruksetra. Only their dresses
The verse begins, sankhya-yogau. Here, sankhya were changed by the order of Krsna, who was
refers to jnana and yoga refers to niskama-karma-yoga. personally present. Therefore Arjuna, while fighting on
Krsna clearly recommends devotional service (karma- the Battlefield of Kuruksetra, was not really fighting at
yoga) as the better means to achieve the goal, even all; he was simply carrying out the orders of Krsna in
though both jnana and karma-yoga lead to sthanam full Krsna consciousness. Such a person is never
sasvatam, “the place from which no one falls down.” It entangled in the reactions of work.”
is important to understand that Krsna is not speaking In the next two verses, Krsna describes the
about a variety of paths leading to a variety of inferior jitendriya, the renounced, sense-controlled worker, as
or superior destinations. Rather, He is describing two he goes about his activities.
paths, one easy and one difficult, leading to the same
goal. (These verses are applicable whether someone is Texts 8–9: A person in the divine consciousness,
trying to attain Brahman, Paramatma, or Bhagavan although engaged in seeing, hearing, touching,
realization, but Srila Prabhupada has translated yoga as smelling, eating, moving about, sleeping and
“devotional service” because he always directs his breathing, always knows within himself that he
readers toward Bhagavan. This is also the preferred actually does nothing at all. Because while speaking,
purpose of Krsna’s words.) evacuating, receiving, or opening or closing his eyes,
If we renounce activities before our hearts are clean, he always knows that only the material senses are
we will be forced by our unclean hearts to engage in engaged with their objects and that he is aloof from
improper activities. The senses will demand them.
engagement, but the jnana-yoga process forbids sense
activity. Unless the senses are engaged in good work, it Krsna describes how transcendental knowledge on
will be difficult to stop improper work. Krsna therefore the level of knowing that we are not our bodies should
recommends keeping the senses always engaged while be expressed through work. This knowledge allows us
simultaneously purifying the heart by working with to work aloof from the material body. Such a person
detachment. This is the practical and therefore better sees his body acting, but he has no interest in the fruits
path. The comparison between the two paths continues of his actions. He thinks: “My senses are relating to the
in the following verse. sense objects according to my previous karma. This has
nothing to do with me, the consciousness, the soul
Text 6: Merely renouncing all activities yet not within my body.” As will be explained in the next
engaging in the devotional service of the Lord cannot verse, by the power of his detachment, a man of
make one happy. But a thoughtful person engaged in knowledge does not implicate himself in karma.

39
 resides happily in the city of nine gates [the material
Text 10: One who performs his duty without body], neither working nor causing work to be done.
attachment, surrendering the results unto the
Supreme Lord, is unaffected by sinful action, as the No one thinks, “Because I live in this city, I am the
lotus leaf is untouched by water. city.” A real sannyasi does not identify himself with the
city of his material body, nor does he think that success
One should be situated in knowledge, and then do and failure are achieved by his own power. He
one’s duty with detachment. Such a person will understands that he should renounce the fruits of his
perceive the body’s actions—it works, it touches, it activities but not the work itself because he is not the
moves, it does so many things—“but I myself do doer. Everything is carried out and achieved by a power
nothing. I am a soul and I am aloof.” With this greater than himself. Neither does he think of himself as
realization, one can perform his duty without doing nothing. He knows that despite his endeavor, his
attachment and then surrender all the results to Krsna. success ultimately depends on powers beyond him. Is
Thus there will be no sinful reactions accrued by his Krsna, the cause of all causes, the awarder of material
work, just as a lotus leaf sits on the water but is not success and failure?
touched by the water. Lotus leaves have a waxy
surface. Water immediately glides off of them. In the Text 14: The embodied spirit, master of the city of
same way, reactions “glide off” one performing his body, does not create activities, nor does he
niskama-karma-yoga. induce people to act, nor does he create the fruits of
The question can be raised, “If someone is detached action. All this is enacted by the modes of material
from work due to his knowledge that he is spirit soul nature.
and not this body, what is the purpose of his work?”
Srila Prabhupada explains: “The temporary body or
Text 11: The yogis, abandoning attachment, act with material dwelling place which he obtains is the cause of
body, mind, intelligence and even with the senses, varieties of activities and their resultant reactions.
only for the purpose of purification. Living in such a conditional atmosphere, one suffers the
results of the activities of the body by identifying
Kaivalya comes from the word kevala, which is himself (in ignorance) with the body. It is ignorance
defined as “purified” in the transliteration of this verse. acquired from time immemorial that is the cause of
Kevala can also mean “only.” Srila Visvanatha bodily suffering and distress. As soon as the living
Cakravarti Thakura, taking the meaning as “only,” entity becomes aloof from the activities of the body, he
explains that this word glorifies the purifying potency becomes free from the reactions as well. As long as he
of niskama-karma, and that it applies to a person one is in the city of body, he appears to be the master of it,
step lower than the one spoken of in the previous verse. but actually he is neither its proprietor nor controller of
A person working in the knowledge that only his senses its actions and reactions.”
are acting is considered detached, even if his mind The living entity within the body does nothing.
sometimes wanders due to material desire. Such a Krsna, in the Sanskrit of this verse even repeats the
person gradually becomes purified by his detached word “na” three times (na kartrtvam na karmani . . . na
work. karma-phala-samyogam). The conditioned soul does
Srila Baladeva Vidyabhusana, however, defines not create activities, nor does he induce people to act,
kaivalya as “purified.” He explains this verse in terms nor does he control the fruits of even his own activities.
of bhakti and as an explanation of the previous verses. All this happens by the modes of material nature.
Purified senses have only one engagement—service to Who, then, controls the modes of material nature?
Krsna. Srila Prabhupada writes in his purport to this The Supersoul controls them. This point is not difficult
verse: “This is the perfect stage of Krsna to understand and accept. Often, though, people draw a
consciousness.” wrong conclusion, placing all responsibility for our
Krsna next compares the attached to the unattached. actions and reactions on the Supersoul: “Because the
Supersoul is the doer, He must also be responsible for
Text 12: The steadily devoted soul attains my sinful actions. Why, then, should I receive the
unadulterated peace because he offers the result of reactions for what is being caused by the Supersoul?”
all activities to Me; whereas a person who is not in To remove this misconception, Krsna speaks the next
union with the Divine, who is greedy for the fruits of verse.
his labor, becomes entangled.
Text 15: Nor does the Supreme Lord assume
This is a summary of the previous verses. anyone’s sinful or pious activities. Embodied beings,
The next four verses raise a point Krsna has already however, are bewildered because of the ignorance
discussed in the third and fourth chapters—namely, who which covers their real knowledge.
is the doer?—the living entity, material nature, or
Krsna as Paramatma. In the first of these three verses, Krsna is beginning to further the progression of
Krsna describes the jivatma’s role. transcendental knowledge, which will take us from
knowing ourselves as souls to our becoming liberated
Text 13: When the embodied living being controls through surrender to the Supersoul.
his nature and mentally renounces all actions, he

40
 Basic transcendental knowledge allows us to atmanam eva lokam upasita (Brhad-aranyaka Up.
understand that we are not our bodies. Now we 1.4.15: ‘One should worship with the aim of attaining
understand that the modes of material nature control our the spiritual kingdom’) are meaningful only if a
bodies. Both the modes and the living entities are conscious doer exists. If the modes of nature were the
controlled by the Supersoul. Although the Supersoul is doer, these statements would serve no purpose. After
the ultimate controller, He is not responsible for the all, scriptural injunctions engage the living entity in
living entity’s activities or their reactions. performing prescribed actions by convincing him that
To say that because the living entity is not he can act to bring about certain enjoyable results. Such
ultimately the doer, he is not responsible for his actions a mentality cannot be aroused in the inert modes of
and reactions, is to present Mayavada philosophy. The nature.” [This is a long quote. It should be placed as
living entity cannot be considered completely aloof. an extract in the layed-out book.]
Srila Prabhupada writes, “[The Supreme Lord] does not How the living entity in the tight grip of material
create a particular situation for any living entity, but the nature is the doer can be compared to the attempt of a
living entity, bewildered by ignorance, desires to be put small boy to lift a weight he has just seen his father lift.
into certain conditions of life, and thereby his chain of The boy first desires to lift the weight and then tries. He
action and reaction begins. A living entity is, by cannot possibly succeed, but out of affection, his father
superior nature, full of knowledge. Nevertheless, he is sees his small son’s desire, stands above him, and does
prone to be influenced by ignorance due to his limited the actual lifting. Thus the father has actually lifted the
power.” The living entity must accept responsibility for weight, but he cannot be considered the only lifter
his own actions. because unless the desire was expressed and the attempt
The Srimad-Bhagavatam purport to 10.87.25 states, made by the child, the father would have never helped
“Although the soul is in truth both conscious and active, and the weights would not have been lifted.
the proponents of Sankhya philosophy wrongly separate Similarly, like the small child, the living entity
these two functions of the living force (atmani ye ca should not become bewildered by false ego and pride
bhidam), ascribing consciousness to the soul (purusa) and consider himself the doer of activities which he has
and activity to material nature (prakrti). According to no ability to perform. That does not mean, however,
the Sankhya-karika (19–20), that the living entity can avoid the responsibility of
having performed the activity because he both
tasmac ca viparyasat expressed the desire and made the attempt.
siddham saksitvam When the living entity is ignorant of his eternal
purusasya relationship with Krsna, he chooses his independent
kaivalyam madhya-sthyam position, which in turn, welds him to the material nature
drastrtvam akartr-bhavas and places him under its control. Thus he is responsible
ca for his own reactions.
Srila Prabhupada writes in his purport: “The Lord is
‘Thus, since the apparent differences between vibhu, or omniscient, but the living entity is anu, or
purusas are only superficial (being due to the various atomic. Because he is a living soul, he has the capacity
modes of nature that cover them), the purusa’s true to desire by his free will. Such desire is fulfilled only by
status is proven to be that of a witness, characterized by the omnipotent Lord. And so, when the living entity is
his separateness, his passive indifference, his status of bewildered in his desires, the Lord allows him to fulfill
being an observer, and his inactivity.’ those desires, but the Lord is never responsible for the
actions and reactions of the particular situation which
tasmat tat-samyogad may be desired. Being in a bewildered condition,
acetanam cetana-vad iva therefore, the embodied soul identifies himself with the
lingam circumstantial material body and becomes subjected to
guna-kartrtve ’pi tatha the temporary misery and happiness of life. The Lord is
karteva bhavaty udasinah the constant companion of the living entity as
Paramatma, or the Supersoul, and therefore He can
‘Thus, by contact with the soul, the unconscious understand the desires of the individual soul, as one can
subtle body seems to be conscious, while the soul smell the flavor of a flower by being near it. Desire is a
appears to be the doer although he is aloof from the subtle form of conditioning for the living entity. The
activity of nature’s modes.’ Lord fulfills his desire as he deserves: man proposes
Srila Vyasadeva refutes this idea in the section of and God disposes. The individual is not, therefore,
the Vedanta-sutra (2.3.31–39) that begins, karta omnipotent in fulfilling his desires. The Lord, however,
sastrartha-vattvat: ‘The jiva soul must be a performer can fulfill all desires, and the Lord, being neutral to
of actions, because the injunctions of scripture must everyone, does not interfere with the desires of the
have some purpose.’ Acarya Baladeva Vidyabhusana, minute independent living entities. However, when one
in his Govinda-bhasya, explains: ‘The jiva, not the desires Krsna, the Lord takes special care and
modes of nature, is the doer. Why? Because the encourages one to desire in such a way that one can
injunctions of scripture must have some purpose attain to Him and be eternally happy.”
(sastrartha-vattvat). For example, such scriptural Although the living entity is not the ultimate doer,
injunctions as svarga-kamo yajeta (‘One who desires to he is still responsible for his actions because his actions
attain to heaven should perform ritual sacrifice’) and are all the result of his desire to turn away from Krsna.

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The Supersoul acts as the living entity’s best friend and transcend the material world. This is further explained
fulfills his desires. Even though He is the Supreme in the next verse.
Controller, He cannot be held accountable for the living
entity’s choices because He acts only as the neutral Text 18: The humble sages, by virtue of true
sanctioner. The Supersoul is neutral and therefore not knowledge, see with equal vision a learned and
responsible. He does not accept the living entity’s good gentle brahmana, a cow, an elephant, a dog and a
and bad reactions. This is knowledge. The result of dog-eater [outcaste].
understanding this point is described in the next verse.
“True knowledge” refers not only to knowing the
Text 16: When, however, one is enlightened with the difference between matter and spirit, but to knowing the
knowledge by which nescience is destroyed, then his Supersoul.
knowledge reveals everything, as the sun lights up The brahmana and the cow are in the mode of
everything in the daytime. goodness. The elephant is in the mode of passion, and
the dog and the dog-eater are in ignorance. The learned
One who is enlightened does not think himself the person sees that the Supersoul has been the impartially
doer. He thinks, “Krsna, who is the Supersoul, is sanctioned the desires all the living entities, regardless
fulfilling my desires. I am not independent.” Such of their present karmic positions.
knowledge destroys the “ignorance acquired from time Srila Visvanatha Cakravarti Thakura gives a
immemorial” and reveals everything just as the sun wonderful explanation of this verse. Krsna has said that
lights up everything in the daytime. one who possesses knowledge is a pandita. A pandita is
Due to knowledge born of the mode of goodness, the sama-darsinah, he possesses equal vision. Visvanatha
living entity becomes detached and aloof from his Cakravarti Thakura, however, brings the pandita’s
body. Sattvat sanjayate jnanam: The mode of goodness Paramatma realization to the platform of Bhagavan
develops knowledge. Simply being in the mode of realization. He explains that sa means “with” and ma
goodness, however, cannot liberate the living entity indicates Laksmi, the goddess of fortune. A sage sees,
because he will still be influenced by one of the three therefore, not only Paramatma, but Lord Narayana, who
modes of material nature. Knowledge springing from is always with the goddess of fortune. Furthermore,
goodness—the understanding that the body and soul are since Srimati Radharani is the original goddess of
different—is only the gateway to liberation. By fortune (laksmi-sahasra-sata-sambhrama-sevyamanam),
definition, liberation, transcends the modes of material the sama-darsana vision of a sage of the highest order
nature. is of Radha and Krsna. Seeing Radha and Krsna in
Here is another way to analyze how knowledge leads everyone’s heart is the highest vision of equality toward
to liberation. There are three doers: the living entity is all living entities.
“doer #1.” If he has knowledge, he realizes that all
bodily activities are automatically carried out by the Text 19: Those whose minds are established in
three modes of material nature. Therefore, the modes sameness and equanimity have already conquered
are “doer #2.” The modes consist of inert matter, the conditions of birth and death. They are flawless
however. Therefore, they simply carry out the activities like Brahman, and thus are already situated in
desired by the living entity and sanctioned by the Brahman.
Supersoul. Thus Supersoul is “doer #3.”
We become enlightened by understanding accurately Sameness and equanimity can be experienced on
the interrelation between the living entity, the three either the Brahman, the Paramatma, or the Krsna
modes of nature, and the Supersoul. This knowledge conscious platform. The Brahmavadi sees everything as
removes ignorance. When ignorance is removed, the situated in Brahman. The Paramatmavadi sees the
living entity takes shelter of the Supersoul and attains Supersoul at work in all dealings as He impartially
liberation. sanctions the karmic reactions of all living entities. The
Paramatmavadi is undisturbed because he understands
Text 17: When one’s intelligence, mind, faith and that everything is occurring by Krsna’s will. Thus he
refuge are all fixed in the Supreme, then one remains calm, even in an ocean of material turbulence.
becomes fully cleansed of misgivings through The Srimad-Bhagavatam states:
complete knowledge and thus proceeds straight on
the path of liberation. tat te ’nukampam su-
samiksamno
This verse carries the progression of knowledge bhunjana evatma-krtam
toward liberation further by stressing that knowledge is vipakam
only the gateway to liberation; it does not in itself give hrd-vag-vapurbhir vidadhan
liberation. Next, as described in this verse, we must namas te
become “fixed in the Supreme” and must then practice jiveta yo mukti-pade sa
devotion to the Supersoul in order to achieve liberation. daya-bhak
When we learn that the Lord is impartial and we fix our
intelligence on that quality of the Supersoul, we My dear Lord, one who earnestly
ourselves become free of partiality. Our sins are then waits for You to bestow Your
destroyed, we become purified, and ultimately, we causeless mercy upon him, all the

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 while patiently suffering the reactions have a beginning and an end, and so the wise man
of his past misdeeds and offering You does not delight in them.
respectful obeisances with his heart,
words and body, is surely eligible for The sadhaka needs to fix this principle strongly in
liberation, for it has become his his intelligence: “Sense gratification equals misery.” A
rightful claim. sadhaka becomes free from the material modes by a
—Bhag. 10.14.8 combination of intellectual taste and a higher taste.
The result of tolerating sense desires and not
A devotee recognizes everything that happens to him succumbing to their pushings is explained below.
as Krsna’s kindness and, therefore, everything increases
his devotion. Such a devotee is mukti-pade, already Verse 23: Before giving up this present body, if one
liberated. More of his characteristics are next is able to tolerate the urges of the material senses
mentioned. and check the force of desire and anger, he is well
situated and is happy in this world.
Verse 20: A person who neither rejoices upon
achieving something pleasant nor laments upon Devotees often wonder how long we will have to
obtaining something unpleasant, who is self- tolerate the pushings of the mind and senses.
intelligent, who is unbewildered, and who knows the Sometimes, they think maya will finally give up on
science of God, is already situated in transcendence. them and leave them alone, and that one morning we
will wake up a liberated soul. This verse informs us,
Both the practicing devotee (sadhaka) and the however, that we must continue to tolerate sense
perfect devotee (siddha) should behave as this verse attraction until death.
describes. Such a person does not identify with the We can remain tolerant by fixing our consciousness
transformations of the subtle body. His happiness and on Krsna. The pleasure of Krsna consciousness
distress do not, therefore, bring him happiness and combined with the conviction that nothing in this world
distress. Because he is not bewildered by what happens can bring lasting happiness will help us tolerate the
to him, but instead sees everything as Krsna’s mercy, he pushings of the body and mind.
does not become entangled in matter. Text 21 The pleasure of spiritual realization is the topic of
continues to describe the symptoms of a person focused the next verse.
on the Supersoul.
Text 24: One whose happiness is within, who is
Verse 21: Such a liberated person is not attracted to active and rejoices within, and whose aim is inward
material sense pleasure but is always in trance, is actually the perfect mystic. He is liberated in the
enjoying the pleasures within. In this way, the self- Supreme, and ultimately he attains the Supreme.
realized person enjoys unlimited happiness, for he
concentrates on the Supreme. Srila Prabhupada writes: “Unless one is able to relish
happiness from within, how can one retire from the
The practitioner uses his intelligence to reject sense external engagements meant for deriving superficial
gratification and instead seeks pleasure in the Supreme. happiness? A liberated person enjoys happiness by
The degree to which he replaces sensuality with factual experience. He can, therefore, sit silently at any
spirituality is the measure of his success. Srila place and enjoy the activities of life from within. Such
Prabhupada explains: “The highest pleasure in terms of a liberated person no longer desires external material
matter is sex pleasure. The whole world is moving happiness. This state is called brahma-bhuta, attaining
under its spell, and a materialist cannot work at all which one is assured of going back to Godhead, back to
without this motivation. But a person engaged in Krsna home.”
consciousness can work with greater vigor without sex We must get a higher taste. It is urgent. We have to
pleasure, which he avoids. That is the test in spiritual hear, chant, and find good association. Otherwise, how
realization. Spiritual realization and sex pleasure go ill will we be able to tolerate these urges over a long
together.” period of time?
When the devotee becomes yukta, connected with Krsna gives more symptoms of one seeking
the Supreme, he experiences unlimited happiness and satisfaction in spirit not matter.
loses all attraction to matter. Srila Visvanatha
Cakravarti Thakura comments that just as a person Text 25: Those who are beyond the dualities that
eating sweetmeats has no inclination to eat mud, so a arise from doubts, whose minds are engaged within,
liberated person is not attracted to material sense who are always busy working for the welfare of all
pleasure. living beings, and who are free from all sins achieve
In the next two slokas, Krsna tells Arjuna why liberation in the Supreme.
sensual desires are foolish.
After hearing verses 24 and 25, we may become
Verse 22: An intelligent person does not take part in discouraged. We may think it is too difficult to achieve
the sources of misery, which are due to contact with liberation. In text 24, Srila Prabhupada’s translation
the material senses. O son of Kunti, such pleasures uses the word “ultimately,” as if to assure us that we
won’t achieve it quickly. Similarly, the qualities

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mentioned in these two verse are rarely found. Krsna is Text 29: A person in full consciousness of Me,
reassuring in the next verse out of His kindness and His knowing Me to be the ultimate beneficiary of all
desire to encourage both Arjuna and ourselves. sacrifices and austerities, the Supreme Lord of all
planets and demigods, and the benefactor and well-
Text 26: Those who are free from anger and all wisher of all living entities, attains peace from the
material desires, who are self-realized, self- pangs of material miseries.
disciplined and constantly endeavoring for
perfection, are assured of liberation in the Supreme This is a famous verse. In it, Krsna summarizes
in the very near future. many of the topics discussed thus far in the Bhagavad-
gita and He brings them into the context of achieving
This verse appears to contradict the last slokas. How liberation. Bhoktaram yajna and sarva-loka
is it possible that something so difficult to obtain will mahesvaram refer to Krsna, not the demigods, as the
be achieved in “the very near future?” Srila Prabhupada final enjoyer of all sacrifices performed by one
answers this question in his purport when he quotes the practicing karma-kanda or karma-yoga. Bhoktaram
verse, “By vision, by meditation and by touch only do tapasam refers to Krsna being the goal and the
the fish, the tortoise and the birds maintain their beneficiary of the jnani’s attempts at austerities.
offspring. Similarly do I also, O Padmaja!” Krsna Surhrdam sarva-bhutanam is directed to the yogis who
constantly meditates upon, nurtures, and carries to His meditate on the Supersoul, because it is the Supersoul
lotus feet the beloved devotees who fix their who accompanies the jiva from body to body as his
consciousness upon Him. It is not possible for us to well-wishing friend.
weed out the unlimited manifestations of our material Visvanatha Cakravarti Thakura adds that Krsna,
conditioning on our own. Krsna will notice our sincerity through His devotees, is the well-wishing friend of all
and will personally help. The impossible becomes living entities.
possible only by His mercy. Knowing Krsna’s position in relation to karma-
Krsna has now finished his discussion of how to gain kanda or karma-yoga activities, understanding that
liberation by working in complete knowledge of the knowledge of Him is the goal of all tapasya, and finally
Supersoul. The next two verses explain how to achieve recognizing Him as the Supersoul, the well-wishing
that same liberated condition through astanga-yoga. friend in everyone’s heart, brings us to the only true
These two texts serve as an introduction to Chapter Six, platform of peace: liberation from the material world.
which deals with astanga-yoga. Jnana (knowledge that we are eternal souls),
renunciation, and sense control cannot actually give us
Text 27–8: Shutting out all external sense objects, liberation. We must take shelter of the Paramatma.
keeping the eyes and vision concentrated between Srila Prabhupada discusses this chapter in his
the two eyebrows, suspending the inward and purport: “This Fifth Chapter is a practical explanation
outward breaths within the nostrils, and thus of Krsna consciousness, generally known as karma-
controlling the mind, senses and intelligence, the yoga. The question of mental speculation as to how
transcendentalist aiming at liberation becomes free karma-yoga can give liberation is answered herewith.
from desire, fear and anger. One who is always in To work in Krsna consciousness is to work with the
this state is certainly liberated. complete knowledge of the Lord as the predominator.
Such work is not different from transcendental
Srila Prabhupada explains how these verses fit into knowledge.” That transcendental knowledge is
this section of the Gita: “After explaining the above knowledge of the Supersoul, and that knowledge
principles of liberation in the Supreme, the Lord gives awards liberation.
instruction to Arjuna as to how one can come to that
position by the practice of the mysticism or yoga known
as astanga-yoga, which is dividable into an eightfold
procedure called yama, niyama, asana, pranayama,
pratyahara, dharana, dhyana and samadhi. In the Sixth
Chapter the subject of yoga is explicitly detailed, and at
the end of the Fifth it is only preliminarily explained.”
Srila Baladeva Vidyabhusana explains that these
verses point progressively upward on the yoga ladder:
when knowledge is added to karma, it turns into
niskama-karma-yoga. Now the niskama-karma-yogi
who has purified his heart and learned to restrain his
senses from their objects must remove the impressions
of sense enjoyment which may linger in his mind
through the yoga process.
After this brief preview to Chapter 6, Krsna ends this
chapter by telling Arjuna how he can remain peaceful
on, of all places, the battlefield.

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