Teaching and Study Guide to Bhagavad-gétä As It Is

1. Guide to the Guide

2. A Note on the BBT Edition of the Bhagavad-gétä
3. The Significance of Bhagavad-gétä
Who Is Kåñëa?
How to Approach the Gétä
4. Bhagavad-gétä: A Philosophical Synopsis
5. Setting the Scene
6. Bhagavad-gétä: A Chapter-by-Chapter Summary
Chapter 1 - Observing the Armies on the Battlefield of Kurukñetra
Chapter 2 - Contents of the Gétä Summarized
Chapter 3 - Karma Yoga
Chapter 4 - Transcendental Knowledge
Chapter 5 - Karma-yoga-Action in Kåñëa Consciousness
Chapter 6 - Dhyäna-yoga
Chapter 7 - Knowledge of the Absolute
Chapter 8 - Attaining the Supreme
Chapter 9 - The Most Confidential Knowledge
Chapter 10 - The Opulence of the Absolute
Chapter 11 - The Universal Form
Chapter 12 - Devotional Service
Chapter 13 - Nature, the Enjoyer, and Consciousness
Chapter 14 - The Three Modes of Material Nature
Chapter 15 - The Yoga of the Supreme Person
Chapter 16 - The Divine and Demoniac Natures
Chapter 17 - The Divisions of Faith
Chapter 18 - Conclusion-The Perfection of Renunciation
7. Questions and Answers
Chapter 1 - Observing the Armies on the Battlefield of Kurukñetra
Chapter 2 - Contents of the Gétä Summarized
Chapter 3 - Karma Yoga
Chapter 4 - Transcendental Knowledge
Chapter 5 - Karma-yoga-Action in Kåñëa Consciousness
Chapter 6 - Dhyäna-yoga
Chapter 7 - Knowledge of the Absolute
Chapter 8 - Attaining the Supreme
Chapter 9 - The Most Confidential Knowledge
Chapter 10 - The Opulence of the Absolute
Chapter 11 - The Universal Form
Chapter 12 - Devotional Service
Chapter 13 - Nature, the Enjoyer, and Consciousness
Chapter 14 - The Three Modes of Material Nature
Chapter 15 - The Yoga of the Supreme Person
Chapter 16 - The Divine and Demoniac Natures
Chapter 17 - The Divisions of Faith
Chapter 18 - Conclusion-The Perfection of Renunciation
Translation and Commentary
by
His Divine Grace A.C. Bhaktivedanta Swami Prabhupäda
Founder-Äcärya of the International Society for Krishna Consciousness
guide prepared by Çubhänanda däsa brahmacäré, Bh. S.
Editor, Bhaktivedanta Book Trust
TSBG 1: Guide to the guide
Guide to the guide
This work is intended as a companion guide to Bhagavad-gétä As It Is by His Divine Grace A.C. Bhaktivedanta Swami
Prabhupäda, published by the Bhaktivedanta Book Trust. The purpose of this guide is to assist the professor in helping
the student better understand and appreciate the profound concepts and interlocking structure of Bhagavad-gétä. It is
designed as a supplement to the text of the Gétä, not as a substitute for it. The philosophical sublimeness and literary
eloquence of this jewel of Indian wisdom are apparent to anyone who gives it a careful and sympathetic reading. That
sublimeness and that eloquence, needless to say, do not survive in the summaries and comments of this handbook. But
by focusing the reader's attention on key verses, by diagraming the Gétä's natural flow from one idea to the next, and by
providing relevant background and historical information, this work may help make the reading of the Gétä more
gratifying and instructive. Although most teachers will prefer to use the guide themselves as a teaching aid, some may
wish to make it directly available to the students as a helpful study guide.
The main body of this guide consists of brief but thorough summaries for each of the Gétä's eighteen chapters, followed
by a section of questions and answers covering the major elements of each chapter. One will find many discussions from
the chapter summaries repeated in the question-and-answer section, so that the instructor (or student) who chooses to
use only the summaries or only the questions and answers will not miss any of the essential elements of the Gétä. In
some cases, the question-and-answer section gives somewhat more detail. To get the most from this guide, however, one
should use the summaries and questions together. One will find, also, that the tone and approach of the discussions in
both sections follow that of the commentary of Swami Bhaktivedanta. For this reason, the teacher or student will find
this guide most profitable to use in conjunction with the BBT edition of Bhagavad-gétä.
Following the question-and-answer section is a suggested syllabus for teaching the Gétä. Understanding that certain
survey courses (such as courses in world religions or world literature) may spend only a short time on the Gétä, whereas
more specialized courses (such as courses in Hinduism or Indian philosophy) will spend a longer period, we have
provided three separate syllabi, adapted to one-, two- and three-week studies of the Gétä. In each case, a separate
syllabus is given for classes that meet twice and those that meet three times weekly. When the Gétä is covered in three
weeks, the student reads the whole work; when it is covered in one or two, he reads major selections.
Preceding the chapter summaries, questions and syllabi are some useful introductory materials. "The Significance of
Bhagavad-gitä" briefly discusses the Gétä in its historical and literary context and sheds light on Kåñëa, the speaker of the
Gétä. "Bhagavad-gétä: A Philosophical Synopsis" provides an overview of the Gétä's teachings. Finally, "Setting the Scene"
recounts the immediate historical situation that leads to Kåñëa's revealing eternal wisdom to the warrior Arjuna on the
Battlefield of Kurukñetra.
TSBG 2: A Note on the Bhaktivedanta Book Trust Edition of Bhagavad-gétä
A Note On The Bhaktivedanta Book Trust Edition Of Bhagavad-Gétä
Bhagavad-gétä As It Is is the work of His Divine Grace A.C. Bhaktivedanta Swami Prabhupäda, the distinguished scholar
and teacher of Vedic religion, philosophy, literature and culture. He is the author of numerous translations,
commentaries, summary studies and original works on Vedic literature, including multi-volume translations of and
commentaries upon the Srémad-Bhägavatam (Bhägavata Puräëa) and the medieval Bengali religious classic Çré Caitanya-
caritämåta. His books, highly respected by the international academic community for their authoritativeness, depth and
clarity, are used as standard texts in numerous colleges.
There are some familiar difficulties that generally beset translations of Bhagavad-gétä. Often, poetic translations put
poetic felicity before fidelity to the original text. At the other extreme, blindly literal prose translations, usually
mechanical and stilted, obscure the natural flow of the language of the Gétä, making reading difficult. In this edition,
however, Swami Bhaktivedanta has rendered the Gétä in a flowing, modern English prose translation that maintains a
harmonious balance between linguistic preciseness, philosophical integrity and readability.
The commentaries ("purports") by Swami Bhaktivedanta provide both the beginning and the advanced student with
lucid and highly readable expositions on the meanings of the verses. They are a rich source of insights into the profound
philosophical ideas of the Gétä. The ease and clarity with which the author expounds upon the text beckon even
students unfamiliar with Indian religious tradition into a genuine understanding and appreciation of this monumental
work.
Other features, such as the fifty-six full-color paintings illustrating the text, an informative introduction, indexes, a
glossary, a guide to pronunciation of the Sanskrit, and other appendixes, make this edition of Bhagavad-gétä a real
treasure to students of this perennial classic.
TSBG 3: The Significance of Bhagavad-gétä
The Significance of Bhagavad-gétä
Bhagavad-gétä, a philosophical poem comprising seven hundred Sanskrit verses, is one of the most important
philosophical and literary works known to man. More commentaries have been written upon the Gétä than upon any
other philosophical or religious text in history. As a classic of timeless wisdom, it is the main literary support for the
oldest surviving spiritual culture in the world-that of India's Vedic civilization. Not only has the Gétä directed the
religious life of many centuries of Hindus, but, owing to the pervasive influence of religious concepts in Vedic
civilization, the Gétä has shaped India's social, ethical, cultural and even political life as well. Attesting to India's nearly
universal acceptance of the Gétä, practically every sectarian cult and school of Hindu thought, representing a vast
spectrum of religious and philosophical views, accepts Bhagavad-gétä as the summum bonum guide to spiritual truth.
The Gétä, therefore, more than any other single historical source, provides penetrating insight into the metaphysical and
psychological foundation of India's Vedic culture, both ancient and contemporary.
The influence of Bhagavad-gétä, however, is not limited to India. The Gétä has deeply affected the thinking of
generations of philosophers, theologians, educators, scientists and authors in the West as well Henry David Thoreau
reveals in his journal, "Every morning I bathe my intellect in the stupendous and cosmogonal philosophy of the
Bhagavad-gétä ... in comparison with which our modern civilization and literature seem puny and trivial."
The Gétä has long been considered the essence of Vedic literature, the vast body of ancient scriptural writings that forms
the basis of Vedic philosophy and spirituality. As the essence of the 108 Upaniñads, it is sometimes referred to as
Gétopaniñad.
Although widely published and read by itself, Bhagavad-gétä originally appears as an episode of the Mahäbhärata, a great
historical epic, in which it occupies chapters 25 through 42 in the Bhéñma Parva. Authorship of the Mahäbhärata is
traditionally attributed to the great sage Vedavyäsa (Çréla Vyäsadeva). It was Vyäsa, "the literary incarnation of God,"
who, according to orthodox Vedic historiography, put the eternal Vedic wisdom into writing at the onset of the Kali-
yuga, the current age of spiritual darkness. After compiling the four principal Vedas, the Upaniñads and the Vedänta-
sütra, he decided to compile the Puräëas and the Mahäbhärata for the benefit of the common people who could not
sufficiently assimilate the lofty philosophical teachings of the earlier works. By exposure to the philosophical
conclusions of the Vedas through the medium of ostensibly historical narrations, the common man would more readily
understand and benefit from Vedic truth. Thus, Bhagavad-gétä, the essence of Vedic wisdom, was injected into the
Mahäbhärata, an action-packed narrative of an important era in ancient Indian politics.
Bhagavad-gétä comes to us in the form of a battlefield dialogue between Lord Çré Kåñëa and the warrior Arjuna. The
dialogue occurs just before the onset of the first military engagement of the Kurukñetra War, a great fratricidal war
between the Kauravas and the Päëòavas to determine India's political destiny. (Details of the historical background of
the war are described in the brief essay "Setting the Scene," which precedes the chapter summaries.) Arjuna, forgetful of
his prescribed duty as a kñatriya (warrior) whose duty is to fight for a righteous cause in a holy war, decides, for
personally motivated reasons, not to fight. Kåñëa, who has agreed to act as the driver of Arjuna's chariot, sees His friend
and devotee in illusion and perplexity and proceeds to enlighten Arjuna regarding his immediate social duty (varëa-
dharma) as a warrior and, more important, his eternal duty or nature (sanätana-dharma) as an eternal spiritual entity in
relationship with God. Thus the relevance and universality of Kåñëa's teachings transcend the immediate historical
setting of Arjuna's battlefield dilemma. Kåñëa speaks for the benefit of all souls who have forgotten their eternal nature,
the ultimate goal of existence, and their eternal relationship with Him.
As we read the Gétä, we read a narration by Saïjaya, a disciple of Vyäsadeva's, to the blind King Dhåtaräñöra, the father of
the impious Kauravas. Situated far from the battlefield, Saïjaya relates the holy discourse as it is revealed to him by
Vyäsadeva through supernatural vision.
TSBG 3.1: Who Is Kåñëa?
Who Is Kåñëa?
Gétä means "song," and Bhagavad refers to bhagavän, a Sanskrit term meaning "God, the possessor (vat) of all opulence
(bhaga)."1 Bhagavad-gétä, therefore, is the Song of the All-opulent One, or the holy teachings spoken by Kåñëa, who is
God Himself. In the Gétä, Kåñëa's position is made very clear: "I am the source of everything; from Me the entire creation
flows." [Bg. 10.8] "There is no truth superior to Me."3 "By all the Vedas, I am to be known." [Bg. 15.15] Arjuna prays,
"You are the Supreme Brahman, the ultimate ... the Absolute Truth and the eternal divine person. You are the primal
God, transcendental and original,..." [Bg. 10.12] and "You are the original personality, the Godhead.... Knowing
everything, You are all that is knowable." [Bg. 11.38] Throughout the Gétä, Kåñëa is called puruñottama (the Supreme
Person), parabrahman (the Supreme Brahman), ädi-deva (the original Lord), parameçvara (the supreme controller) and
so on. Other Vedic sources similarly define Kåñëa as the Supreme Absolute Truth, inclusive of all forms and aspects of
God, and as the original source of the creation, of the impersonal Brahman, of all living entities, of Viñëu, Brahmä and
Çiva (and of all other demigods), of all avatäras, and so on.
It is important to note, in this connection, that the humanlike form of Kåñëa visible to Arjuna on the battlefield is not a
material, carnal form "assumed" or "manifested" by Kåñëa for the world of men. According to the text, the form seen by
Arjuna is Kåñëa's own original form, purely spiritual and transcendental. But although Kåñëa is visible to all those
present, only those with eyes "tinged with devotion" can understand that He Himself is the "Supreme Person," the
Godhead. The universal form (viçva-rüpa) revealed by Kåñëa to Arjuna in the Eleventh Chapter is not in any sense a
higher manifestation of Kåñëa, but only a temporary display of His controlling power as eternal time (käla) in the cosmic
universe. After revealing His magnificent and panoramic universal form, Kåñëa manifests His own primordial humanlike
form, and Arjuna, who has been terrified by the spectacular vision, becomes pactfied.
The Gétä tells us that Kåñëa's abode is in the spiritual world, from which He descends, periodically, to reestablish
religion: "Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant
rise in irreligion-at that time I descend Myself. To deliver the pious and to annihilate the miscreants, as well as to
reestablish the principles of religion, I advent Myself millennium after millennium."7 As related in the Mahäbhärata,
Kåñëa descended to the earth in His selfsame spiritual form, just prior to Kali-yuga, to lighten the military burden
created by impious, politically ambitious kings. By His divine plan, all such demoniac forces were assembled at one
place (the Battlefield of Kurukñetra) and annihilated in the colossal and devastating war. Soon after enthroning the
Päëòavas, who ruled as saintly kings (räjarñis), Kåñëa returned to His eternal, spiritual abode. While present on the
earth, Kåñëa also performed numerous pastimes as a cowherd boy in the pastoral setting of Våndävana and as a royal
prince in the majestic city of Dvärakä.8 These are related principally in the Bhägavata and Viñëu Puräëas, as well as in
later famous works such as Jayadeva Gosvämé's Gétä-govinda and the works of the Gosvämés, the great medieval
Vaiñëava scholars and disciples of Çré Caitanya. With these understandings of the identity of the speaker of the Gétä, the
Gétä itself becomes more comprehensible.
TSBG 3.2: How to Approach the Gétä
How to Approach the Gétä
The academic study of religion (whether in the philosophical, historical, social or psychological disciplines) has seen a
recent trend toward approaching its subjects with some degree of empathy. Since religio-philosophical concepts are
most often experientially based, it is increasingly evident that to gain more than stereotyped or superficial knowledge,
the student or researcher must approach the subject not as a hostile critic but as a cautious sympathizer, as unhampered
as possible by his own academic or personal prejudices. This is how we should approach the Gétä.
Especially when dealing with Vedic spiritual philosophy, which is never theoretical but always aimed at practical
transformations of consciousness and perception, we should approach with philosophical introspection. Indeed,
intellectual astuteness without sincere eagerness to understand truth has always been considered, in Vedic culture,
ineffectual in the realm of spiritual knowledge. The mysteries of transcendental wisdom are revealed to one who has
firm faith in God and guru: "Only unto those great souls who have implicit faith in both the Lord and the spiritual
master are all the imports of Vedic knowledge automatically revealed."9
In the traditional Vedic system of education, the disciple always approaches the guru in an attitude of submission and
faith. After choosing a qualified guru, he submits himself for instruction in a humble, non-arrogant way, as Arjuna does
in the Gétä itself: "Now I am confused about my duty and have lost all composure because of weakness. In this condition
I am asking You to tell me clearly what is best for me. Now I am Your disciple, and a soul surrendered unto You. Please
instruct me." [Bg. 2.7] Frequently, throughout the text, Kåñëa reminds Arjuna that He is revealing confidential truths
because of Arjuna's faithful, nonenvious attitude. At the conclusion of His teachings, He instructs Arjuna further, "This
confidential knowledge may not be explained to those who are not austere, or devoted, or engaged in devotional service,
nor to one who is envious of Me." [Bg. 18.67]
Although we ourselves may not be approaching the Gétä as disciples but as critical students, if we study it in a mood of
critical introspection and philosophical inquisitiveness, our experience of the Gétä will be more penetrating.
TSBG 4: Bhagavad-gétä: A Philosophical Synopsis
Bhagavad-gétä: A Philosophical Synopsis
Throughout Bhagavad-gétä, we are concerned with the existential position of the individual living entity (the self or
soul) and his relationship with the phenomenal world and with God. The real self is not the body but the soul, which is
spiritual, eternal and unchanging. He is eternally a distinct, individual, conscious being, never losing or "merging" his
unique identity into any other being or existence. The individual self (called in Sanskrit the jéva) is eternally a part of
God (insofar as everything is the creation or energy of God), but he is not himself God. He is of the same spiritual
nature as God, but whereas God is infinite, he is infinitesimal. God is the Creator, he is created; God is the
predominator, he is predominated; God is the maintainer, he is maintained.
In his original pristine state, the soul resides in the eternal spiritual world, where he enjoys an intimate relationship with
God. Just as the intrinsic qualities of fire are heat and light and the intrinsic nature of water is liquidity, the soul's eternal
religion or nature (sanätana-dharma) is bhakti-pure devotional love and service to God. As the hand by nature serves the
whole body, the jéva, who is constitutionally part of God, serves the complete whole. Sanätana-dharma is dissimilar to
the Western concept of "religion," which indicates faith or belief that is potentially subject to change with time and
circumstances; sanätana-dharma indicates the eternal, unchanging function of the eternal jéva in his eternal relationship
with God.
Because bhakti (devotional service) cannot be forcibly imposed but must, rather, be a voluntary and natural expression
of the soul, God endows the jéva with free will. By improper exercise of his minute free will, however, the soul may
choose to ignore God's predominance. So choosing, he is placed in the service of God's own "inferior" or "external"
energy (mäyä), which illusions the jéva, causing him to forget his eternal, spiritual identity as God's servant. There are
consequently two possible statuses for the soul-the "liberated" state (free from the influence of mäyä) and the
"conditioned" state (illusioned by mäyä). Thus the jéva is the "marginal" energy of God, being subject, potentially, to
both of God's energies-matter and spirit.
When illusioned, the jéva descends to the material world. The world of matter is real, yet unreal. It exists, but its
existence is temporal, although appearing substantial and permanent. Although the material energy (prakåti) is eternal,
it assumes an infinite variety of temporary shapes and forms, which constitute merely a shadow of the reality of the
spiritual world.
Entering the material world, the fallen jéva takes birth in a material body, which, under the influence of mäyä, he thinks
to be his self. Thus embodied, the jéva, forgetful of his higher, spiritual identity, indulges his mind and bodily senses in
temporary, material phenomena in an aimless pursuit of pleasure. The material world is a dramatic stage on which the
illusioned jéva can act out, under the spell of mäyä, his artificial role as the puruña (enjoyer or predominator) of prakåti
(material nature). In his original identity, the jéva is to serve and be "enjoyed" by God, but in his illusioned state he
wants to act independently of God as the false lord of the material realm. Although he thinks himself independent of
God, he is in actuality controlled by God through the agency of God's "external" energy.
The material nature is divided into three "modes," or guëas (literally, "ropes"): sattva (goodness), rajas (passion) and
tamas (ignorance). Acting individually or in various combinations, these guëas bind the soul to a particular mentality
and course of worldly action. Under the law of karma, he enjoys or suffers the results of his actions. According to his
actions and mental state, the law of karma awards him a new body after he leaves the present one. Although the soul is
unborn and undying, upon leaving the body he is said to die, and upon entering a new one he is said to take birth. In
this manner, entangled within a complicated network of actions and reactions, he transmigrates from body to body,
experiencing the bitter and sweet fruits of his actions in an endless succession of rebirths. Thus imprisoned within
saàsära, the wheel of repeated birth and death, the jéva perpetually suffers the miseries offered by his foreign, material
existence.
After a long evolutionary ascent through the different species of plant and animal life, the soul finally enters a human
form. By properly using the higher philosophical intelligence afforded by his human body, the bound jéva can analyze
his existential position (as soul distinct from matter). With higher understanding of the self, he can extricate himself, by
the discipline of yoga, from his bondage to the material world. Bhagavad-gétä teaches that to purify the materially
contaminated consciousness is the goal of human life. In pure consciousness, the jéva acts in harmony with the will of
God and is therefore happy. When, in the illusion of identifying with the material body, one acts in disharmony with the
Supreme Will, one suffers the results of his sinful actions. The goal of yoga, therefore, is to liberate the jéva from his
mistaken identification with the material body and the material world and to reconnect him to God (yoga literally means
"link"). Yoga involves withdrawing the mind and senses from sense objects and, through unattached action, meditation,
philosophical speculation or devotion (depending on which system of yoga one employs), gradually detaching oneself
from the mundane world and ultimately realizing the self and his relationship with God.
Although there is some mention of añöäìga-yoga ("the eightfold path"), the Gétä deals primarily with three important
systems of yoga: karma-yoga ("the yoga of action"), jïäna-yoga ("the yoga of knowledge") and bhakti-yoga ("the yoga of
devotion"). In karma-yoga, one acts in selfless duty to the Supreme, sacrificing the fruits of one's work to God. This
purifies the actor and releases him from material entanglement. In jïäna-yoga, one gradually cultivates spiritual
knowledge by philosophical induction, exercising the intellect to differentiate between matter and spirit. Bhagavad-gétä
introduces these yoga systems not exactly as self-sufficient paths, but as a progressive "yoga ladder," the highest rung
being bhakti-yoga. The paths of karma-yoga, jïäna-yoga and dhyäna-yoga are prescribed as the various preliminary
aspects of a single way to approach God: bhakti, selfless devotional love.
In the Gétä, God possesses three principal features-Brahman, Paramätmä and Bhagavän. Brahman, the object of
pantheistic philosophies, is the impersonal, all-pervasive aspect of God. Paramätmä ("Supersoul") is the localized form
of God situated within the hearts of all embodied jévas, eternally accompanying them as the indwelling maintainer,
witness, permitter and guide. Bhagavän is the complete form of God and is identified in the Gétä with Kåñëa Himself, the
speaker of the Gétä. As such, Kåñëa is not the embodiment of any higher, abstract principle or force, but, as He
repeatedly informs Arjuna, is Puruñottama, the "Supreme Person," the cause of all causes, the creator, maintainer and
annihilator of the universe (although transcendental to it) and the supreme object of worship. He descends periodically,
in His original spiritual form (or in the form of an avatära, or incarnation), to deliver the pious and to reestablish the
principles of religion. The supreme principle of religion for the jéva is to surrender voluntarily unto Him and become His
loving devotee.
As the speaker of the Gétä, Kåñëa commands Arjuna, at the conclusion of His teachings, to abandon all temporary
dharmas (social duties, religious performances and methods of spiritual elevation) and simply surrender, with love, unto
Him. Bhakti, therefore, is the ultimate and highest purpose of the jéva. Even while still materially embodied, the jéva can
meditate on Kåñëa, worship Him, glorify Him, serve Him and thus attain divine love for Him. When passing from the
body, the devotee meditates on Kåñëa, who then liberates His faithful devotee from material bondage. The liberated jéva
then returns to Kåñëa's supreme abode in the spiritual world to render eternal loving service to Him.
TSBG 5: Setting the Scene
Setting the Scene
The principal narrative of the Mahäbhärata concerns the war between the Kauravas, the hundred sons of Dhåtaräñöra, led
by Duryodhana, and, on the opposing side, their cousins, the Päëòavas, or sons of Päëdu, led by their eldest brother,
Yudhiñöhira.
Päëdu and Dhåtaräñöra were the sons of King Vicitravérya, a descendant of King Bharata, a former ruler of the world,
from whom the name Mahäbhärata is derived. Dhåtaräñöra was the elder, but because he was born blind, the throne that
otherwise would have been his devolved upon his younger brother. Päëòu, however, died at an early age, and his five
sons-Yudhiñöhira, Bhéma, Arjuna, Nakula and Sahadeva-came under the partial guardianship of Dhåtaräñöra. Dhåtaräñöra
had never accepted his brother's preeminence, and, wishing his own sons rather than the sons of Päëòu to rule the
world, he plotted against the lives of the Päëòavas and their widowed mother, Påthä (Kunté). The Päëòavas, however,
repeatedly escaped his atrocities, mainly due to the loving protection of Kåñëa, who was Kunté's nephew and thus also a
relative.
Ultimately, Duryodhana, a clever politician and the chief son of Dhåtaräñöra, cheated the Päëòavas of their kingdom (and
their freedom) in a gambling match. After thus being forced to spend thirteen years in exile, the Päëòavas returned and
requested their kingdom from Duryodhana, who bluntly refused. The Päëòavas, duty-bound as kñatriyas to engage in
some form of political administration, reduced their demands to a mere five villages. When this meager request was
refused, Arjuna and his brothers resorted to arms, setting the scene for what would prove to be a devastating global war.
Yudhiñöhira was the eldest of the Päëòavas, and it was to place him on the throne-or to oppose him-that great warriors
from all corners of the earth assembled. As a final gesture to avoid war, Yudhiñöhira sent Kåñëa to propose a truce, but
Kåñëa found Duryodhana determined to rule the world in his own way.
Whereas the Päëòavas, men of the highest religious and moral stature, recognized Kåñëa as the Supreme God Himself,
Dhåtaräñöra's impious sons did not. Yet Kåñëa offered to participate in the war according to the desire of the antagonists.
As God, He would not personally take a hand; but whoever so desired might avail himself of Kåñëa's army-and the other
side could have Kåñëa Himself, as an adviser and helper. Duryodhana, the political genius, snatched Kåñëa's armed
forces, while Yudhiñöhira was equally eager to have Kåñëa Himself.
In this way, Kåñëa became the charioteer of Arjuna, taking it upon Himself to drive the fabled bowman's chariot. This
brings us to the point at which Bhagavad-gétä begins, with the two armies arrayed and ready for combat.
TSBG 6: Bhagavad-gétä: A Chapter by Chapter Summary
Bhagavad-gétä: A Chapter by Chapter Summary
TSBG 6.1: Chapter One - Observing the Armies on the Battlefield of Kurukshetra
CHAPTER ONE
Observing the Armies on the Battlefield of Kurukñetra
The First Chapter of Bhagavad-gétä is a prelude to the rest of the text. As the narration from the Mahäbhärata continues,
the opposing armies (those led respectively by the Päëòavas and the Kauravas) now stand poised for the first battle of
the great Kurukñetra War. After the tumultuous blowing of conchshells from both sides, signaling the beginning of the
battle, Arjuna requests Kåñëa, who has consented to act as Arjuna's chariot driver, to draw his chariot between the two
armies. Arjuna then sees, to his horror, his fathers, grandfathers, teachers, uncles, brothers, sons and friends in the ranks
of both armies, prepared for battle. Overwhelmed with sorrow to see his intimate relatives, teachers and friends
assembled in such a militant spirit, Arjuna, feeling compassion, becomes despondent and decides not to fight.
TSBG 6.2: Chapter Two - Contents of the Gétä Summarized
CHAPTER TWO
Contents of the Gétä Summarized
The philosophical teachings of Bhagavad-gétä-Kåñëa's instructions to the warrior Arjuna-begin in this chapter.
Bewildered and perplexed as to the proper course of action, Arjuna submits himself as Kåñëa's disciple and asks for
instruction: "Now I am confused about duty and have lost all composure because of weakness. In this condition I am
asking You to tell me clearly what is best for me. Now I am Your disciple, and a soul surrendered unto You. Please
instruct me."
Kåñëa begins His teachings by presenting Säìkhya philosophy-the analytical study of matter and spirit (11-30). To
alleviate Arjuna's horror at the thought of killing his relatives, Kåñëa contrasts the eternality of the soul (the real self)
with the temporality of the material body (the soul's outer covering). The soul (ätmä) is eternal. It continues to exist
after the death of the material body: "For the soul there is never birth nor death. Nor, having once been, does he ever
cease to be. He is unborn, eternal, ever-existing, undying and primeval. He is not slain when the body is slain."(20) At
death, the soul transmigrates to a new body: "As a person puts on new garments, giving up old ones, similarly, the soul
accepts new material bodies, giving up the old and useless ones."(22) The wise man is he who, knowing the self to be
the eternal soul, is never disturbed by the change of body ("death") and is unconcerned with the temporary pleasures
and pains of the material body. Such a person is eligible for liberation from material embodiment. Since the real self is
eternal and never subject to death, Arjuna should not lament his having to kill the temporary, external body in the
course of discharging his duty as a kñatriya (soldier). Furthermore, his duty, as a kñatriya, is to fight in the battle:
"Considering your specific duty as a ksatriya, you should know that there is no better engagement for you than fighting
on religious principles; and so there is no need for hesitation." (31)
Kåñëa then explains the "art of work," karma-yoga. By acting out of selfless duty to the Supreme (without desire for the
fruits of action), one attains liberation from material bondage (39-53). Arjuna then asks Kåñëa to enumerate the
characteristics of one who is self-realized and situated in detached, transcendental consciousness (54). In the remainder
of the chapter, Kåñëa elaborately describes the sthita-prajïä, the person fixed in consciousness of the Supreme. Such a
person, fully cognizant of his spiritual identity and separateness from matter, is not interested in material pleasure. Thus
he controls his outward senses. With controlled senses and with mind and intelligence fixed on the Supreme, he is
unaffected by material dualities such as happiness and distress, loss and gain. Such a person, at the end of the present
body, attains the spiritual world (55-72).
TSBG 6.3: Chapter Three - Karma Yoga
CHAPTER THREE
Karma-yoga
At the opening of the Third Chapter, Arjuna is confused by Kåñëa's instructions in the previous chapter. He has
misconceived that Kåñëa's telling him to control his senses and fix his mind and intelligence on the Supreme is
incompatible with the performance of action. Therefore he questions why Kåñëa is requesting him to engage in warfare
(1-2). In response, Kåñëa explains karma-yoga, the performance of actions free from desire for selfish, fruitive gain and
dedicated to the Supreme (Kåñëa) (3-35).
Karma, or fruitive work, brings both material enjoyment and material suffering. Whether the results of action are
pleasant or unpleasant, however, they bind one to the bondage of repeated birth and death in the material world. Kåñëa
explains further that inaction is insufficient to save one from material reactions (and subsequent bondage to the material
world). By nature, everyone is forced to act. Even to maintain the physical body, one must work. Therefore, one should
work in a way that will not further entangle one in material bondage, but will lead to ultimate liberation. That art of
work is karma-yoga-working and acting under the direction of the Supreme (Viñëu or Kåñëa) for His satisfaction: "Work
done as a sacrifice to Viñëu has to be performed, otherwise work binds one to this material world. Therefore, O son of
Kunté perform your prescribed duties for His satisfaction, and in that way you will always remain unattached and free
from bondage." (9) As described in later chapters of the Gétä, karma-yoga gradually elevates one to bhakti-yoga, or pure
devotional service to Kåñëa.
Next follows a discussion of yajïa (sacrifice)-duties, prescribed in the Vedas, which gradually purify and elevate the
performer from fruitive to spiritual activities (10-16). One who is fully self-realized no longer needs to perform such
duties, for he is already fully purified and thus his duty is self-illuminated by the Lord. He should continue, however, to
perform duties non-fruitively, to set a good example for those attached to the fruits of work (17-29). Concluding His
instructions on karma-yoga and yajïa, Kåñëa commands Arjuna: "Surrendering all your works unto Me, with mind
intent on Me, and without desire for gain and free from egoism and lethargy-fight." Then Kåñëa sums up why he should
(30-35).
In the last section of this chapter, Arjuna asks, "By what is one impelled to sinful acts, even unwillingly, as if engaged by
force?" (36) Kåñëa answers that it is lust (material desire)-the "destroyer of knowledge and self-realization"-which
incites sinful acts, and He prescribes the method to conquer it: sense regulation inspired by spiritual self-knowledge.
The senses (indriyas), mind (manas) and intelligence (buddhi) are the repositories of lust. Knowing the self to be
transcendental to the material senses, mind and intelligence, "one should control the lower self by the higher self and
thus-by spiritual strength-conquer this insatiable enemy known as lust." (37-43)
TSBG 6.4: Chapter Four - Transcendental Knowledge
CHAPTER FOUR
Transcendental Knowledge
In the previous chapter, karma-yoga (non-fruitive action) and yajïa (sacrifice) were recommended for spiritual
elevation. Now, in the Fourth Chapter, Kåñëa explains that jïäna-yoga-elevation to God consciousness through the
cultivation of spiritual knowledge-is higher, because both karma-yoga and yajïa culminate in such transcendental
knowledge. Transcendental knowledge-knowledge concerning God, the jéva (individual soul) and their eternal
relationship-is elaborated in this chapter of the Gétä.
Kåñëa first mentions the history of the oral transmission of the Gétä (originating with Himself) through disciplic
succession (paramparä). Because in time the succession was broken, Kåñëa is now speaking the Gétä again to Arjuna,
who, as Kåñëa's devotee, is qualified to understand "the transcendental mystery of this science." (1-3) In the following
verses, Kåñëa explains His transcendental nature as the Supreme Lord and the reason for His periodic descents to the
mundane realm (to reestablish dharma, or religious principles) (4-8). One who understands the transcendental nature of
His appearance and activities attains liberation (9). Those who take refuge in Him are purified by such knowledge and
achieve love for Him (10). Kåñëa reciprocates with the jévas in accordance with their degree of surrender unto Him (11).
In verses 14 through 24, Kåñëa again explains the intricacies of action and how, by being situated in transcendental
knowledge, one becomes free from karmic reactions. The learned man, in full knowledge that his self is spiritual and
subordinate to the Supreme, renounces self-interested actions and acts only for the Supreme. Giving up all sense of
proprietorship over his possessions and acting only for the bare necessities of life, he is unaffected by the reactions of
work.
Kåñëa describes different types of sacrifice recommended in the Vedas (25-32) and states that they all culminate in
transcendental knowledge (33). He then reveals the process for attaining transcendental knowledge (by approaching a
self-realized guru), and He explains what that ultimate knowledge is (that all jévas are part of Kåñëa) (34-35).
Transcendental knowledge destroys karmic reactions and brings attainment of "the supreme spiritual peace" (36-39).
Those without faith in transcendental knowledge, however, attain neither happiness nor God consciousness (40). In
conclusion, Kåñëa commands Arjuna to destroy his doubts by spiritual knowledge: "Armed with yoga," he tells Arjuna,
"stand and fight." (41-42)
TSBG 6.5: Chapter Five - Karma-yoga Action in Krishna Consciousness
CHAPTER FIVE
Karma-yoga-Action in Kåñëa Consciousness
In the Third Chapter, Kåñëa explained that a person in knowledge is absolved of the need to perform prescribed duties.
And, in the Fourth Chapter, He told Arjuna that all sacrificial work culminates in knowledge. At the end of the Fourth
Chapter, however, Kåñëa advised Arjuna to fight. Now Arjuna, perplexed by Kåñëa's stressing the importance both of
work in devotion and of inaction in knowledge, asks Kåñëa to state definitively which of the two paths is more beneficial
(1). He is confused because, to him, work and renunciation appear incompatible. To clear up Arjuna's confusion, Kåñëa
explains, in the Fifth Chapter, that devotional work in full knowledge has no material reaction and is therefore the same
as renunciation of work. Of the two, however, devotional work is better (2).
Kåñëa then describes the characteristics of one who works in such an unattached manner, sacrificing the fruits of work
to Him (3-17). Such a devotional worker, purified by transcendental knowledge, realizes that he is a spiritual entity.
Since he is transcendental to his body, mind and senses, he does not identify with their actions. Performing actions yet
renouncing their fruits unto the Supreme Lord, he is "not affected by sinful action, as the lotus leaf is untouched by
water." (10) Thus he attains peace. Such an unattached actor becomes situated in transcendence, or brahma-nirväëa.
Such a paëòita, or wise person, is fixed in perfect knowledge of the self and the Supreme. He sees all beings with equal
vision, and he is cognizant of their spiritual nature beyond the external, material body. He works for their ultimate
spiritual welfare and is unattached to the dualities of pleasure and pain. He is not attracted to material sense pleasure,
but enjoys the pleasure within, concentrating on the Supreme (18-28).
In conclusion, Kåñëa states that one who knows Him as the ultimate goal of all sacrifices and austerities, as the Supreme
Lord of all the worlds and as the best friend of all living beings attains relief from material suffering (29).
TSBG 6.6: Chapter Six - Sankya-yoga
CHAPTER SIX
Säìkhya-yoga
In Chapter Six, Kåñëa outlines the path of dhyäna-yoga (technically called añöäìga-yoga, "the eightfold path"), a
mechanical meditative practice meant to control the mind and senses and focus one's concentration on Paramätmä
(Supersoul), the form of Kåñëa within the heart. After stating the importance of controlling the mind (5-6), Kåñëa
describes one who has done so-the yogé, or transcendentalist (7-9). Kåñëa then summarizes the methodology and
ultimate goal of the añöäìga-yoga system. Sitting postures, breathing exercises and sense and mind control culminate in
samädhi, or consciousness fixed on the Supersoul (10-19). A yoga-yukta, one who has attained perfection in yoga, has a
steady mind, fixed on the Supreme. He is liberated, his mind is peaceful, his passions are quieted, he experiences
"boundless transcendental happiness," and he is never shaken, even in the midst of the greatest difficulties. Thus he is
freed from all miseries resulting from the soul's contact with matter (20-32).
Arjuna complains, however, that the system of añöäìga-yoga is too difficult to practice: "For the mind is restless,
turbulent, obstinate and very strong, O Kåñëa, and to subdue it is, it seems to me, more difficult than controlling the
wind." (33-34) Kåñëa replies that controlling the mind is indeed difficult, but "it is possible by constant practice and by
detachment." (35-36)
Arjuna then inquires about the fate of the yogé who falls from yoga practice before attaining perfection (37-39). Kåñëa
replies that such an unsuccessful yogé, taking a future auspicious birth (in a wealthy, pious or wise family), resumes his
practice and, after many births of such practice, attains perfection (40-45).
The conclusion of this Sixth Chapter and of the entire first section of Bhagavad-gétä is stated in two final verses: "A yogé
is greater than the ascetic, greater than the empiricist and greater than the fruitive worker. Therefore, O Arjuna, in all
circumstances, be a yogé. And of all yogés, he who always abides in Me with great faith, worshiping Me in transcendental
loving service, is most intimately united with Me in yoga and is the highest of all." (46-47) Yoga (linking with the
Supreme) is thus superior to asceticism (tapasya), fruitive work (karma) and empiricism (jïäna). And of all paths of
yoga (karma-yoga, jïäna-yoga, añöäìga-yoga, haöha-yoga, räja-yoga, etc.), bhakti-yoga (loving devotional service to
Kåñëa) is declared to be the culmination, the highest.
TSBG 6.7: Chapter Seven - Knowledge of the Absolute
CHAPTER SEVEN
Knowledge of the Absolute
In the first six chapters of Bhagavad-gétä, the distinction between spirit (the living entity) and matter has been
established. The living entity (jéva) has been described as a non-material, spiritual soul capable of elevating himself from
material self-identification (ahaìkära) to spiritual self-realization, by different types of yoga (the säìkhya, karma, jïäna
and añöäìga systems). These yoga systems form a gradual progression culminating (at the end of Chapter Six) in bhakti-
yoga (devotional service to Kåñëa). The middle section of the Gétä (chapters seven through twelve) is chiefly concerned
with Kåñëa Himself (Puruñottama, "the Supreme Personality of Godhead") and the eternal relationship of the jévas with
Him, based upon bhakti-yoga.
The Seventh Chapter is concerned with knowledge of Kåñëa, the process of attaining that knowledge, and the end result
of such attainment. The first three verses serve as a prelude in which Kåñëa says, in essence, "Devotion to Me brings full
knowledge of Me. Now I shall give you all material and spiritual knowledge, although knowledge of Me is a rare
attainment." Kåñëa begins by defining His two principal energies: the "inferior" energy (matter, or aparä prakåti),
consisting of eight material elements, and His "superior" energy (spirit, or parä prakåti), consisting of the jévas who are
now entangled in matter (4-5). He is the "origin and dissolution" of both energies and is the Supreme Truth (6-7). Kåñëa
then delineates how He is manifest within all phenomena: He is "the taste of water, the light of the sun and the moon ...
the intelligence of the intelligent" and so on (8-12). There are four kinds of atheists who do not surrender unto Him and
four kinds of pious men who do (15-18). Those who are wise, knowing Him to be everything and the supreme cause,
surrender unto Him (19). The foolish (materialists), on the other hand, surrender to demigods to attain immediate
fruitive benefits, which are limited and temporary (20-23). Also unintelligent are those who conceive Kåñëa's personal
form to be material. His personal form, covered by yogamäyä, His personal covering potency, is never manifest to them
(24-26). In the final four verses, Kåñëa concludes that those who are pious and intelligent and who aspire for liberation
from material bondage seek refuge in Him in devotional service, knowing Him to be the Supreme Lord. Such persons,
Kåñëa says, "can, with steadfast mind, understand and know Me even at the time of death" (and thus attain His
transcendental abode in the spiritual world) (27-30).
TSBG 6.8: Chapter Eight - Attaining the Supreme
CHAPTER EIGHT
Attaining the Supreme
The Eighth Chapter of the Gétä is almost exclusively concerned with the moment of death-the moment of the jéva's
passing from the material body. At the beginning of the chapter, Arjuna asks Kåñëa seven questions: "Arjuna inquired: O
my Lord, O Supreme Person, what is Brahman? What are fruitive activities? What is the material manifestation? And
what are the demigods? Please explain this to me. How does this Lord of sacrifice live in the body, and in which part
does He live, O Madhusüdana? And how can those engaged in devotional service know You at the time of death?" (1-2)
Kåñëa replies to the first seven questions very briefly (3-4), for He has earlier dealt with them at length. But His reply to
the last question (concerning remembrance of Kåñëa at the time of death) continues to the end of the chapter.
Kåñëa tells Arjuna that whoever leaves the body remembering Him attains His abode (5). The quality of one's
consciousness at the time of death determines one's next destination (6). Since the content of one's thoughts and
memories at death is influenced, in turn, by one's consciousness and activities during life, Kåñëa instructs Arjuna to
think of Him constantly, even in the course of his prescribed duties (7-8). By such constant meditation, one reaches
Kåñëa after quitting the body. In verse nine, Kåñëa instructs how one should meditate on Him. In the next four verses
(10-13), Kåñëa describes the arduous añöäìga-yoga method of meditation on Kåñëa for the attainment of spiritual
planets. Kåñëa then concludes that He is attained most easily by one who is unflinchingly devoted to Him (the bhakti-
yogi) (14). After reaching Kåñëa in the spiritual world, the bhakti-yogé never returns to the material world, which is full
of miseries (15-16). Beyond the material world, which is perpetually created and destroyed, is the transcendental world,
Kåñëa's eternal and supreme abode, upon attaining which one never returns to the material world (17-21). One attains
this supreme destination, Kåñëa reiterates, by pure devotion (22). Next, Kåñëa describes how different kinds of yogés
leave their bodies at particular auspicious moments to attain elevation to celestial planets or liberation. The bhakti-yogé,
however, is indifferent to such processes (23-27). In conclusion, Kåñëa declares that His devotee, the bhakti-yogé, is not
bereft of the results of other systems of spiritual advancement. At the time of death, he returns to Kåñëa in the
transcendental world (28).
TSBG 6.9: Chapter Nine - The Most Confidential Knowledge
CHAPTER NINE
The Most Confidential Knowledge
Earlier in Bhagavad-gétä, knowledge concerning the difference between the soul and the body has been described as
"confidential." Now, in the Ninth Chapter, räja-vidyä ("the king of knowledge") and räja-guhyam ("the most
confidential knowledge")-knowledge concerning the eternal, constitutional function or activity of the soul-is explained.
That eternal, constitutional function (sanätana-dharma) is described throughout the Gétä, and in the Ninth Chapter in
particular, as bhakti, or transcendental devotional service to Kåñëa, "the Supreme Personality of Godhead"
(Puruñottama).
In the beginning of the chapter, Kåñëa says that He will now impart "the most secret wisdom," which will relieve Arjuna
(whose firm faith in Kåñëa qualifies him to receive these teachings) from all miseries (1-3). Kåñëa then explains that the
whole cosmic creation rests within Him. Yet although He is the source, maintainer and controller of the universe, He
remains transcendental and detached from it (4-10). Kåñëa next describes the fools (müòhas), ignorant of Kåñëa's
transcendental supremacy, who deride His personal humanlike form, and He contrasts them with the great souls
(mahätmäs), aware of His divinity, who worship Him with devotion (11-14).
Kåñëa then describes different types of worshipers-worshipers of impersonal Brahman, of demigods and of the universal
form-and He describes Himself as the actual and ultimate object of worship (15-21), the protector of His devotees (22)
and the ultimate beneficiary of all sacrifices to the demigods (23-24). Other worshipers attain the abodes of their objects
of worship, but "those who worship Me will live with Me." (25)
In the final verses of Chapter Nine, Kåñëa talks about His devotees. By making Him the object of all actions, offerings
and austerities, His devotee is freed from the bondage of karma and attains Him (26-28). Although impartial, Kåñëa
favors those who serve Him in love (29). Even if a devotee does ill, he is still to be considered saintly, for he is "properly
situated"; the process of devotional service itself will elevate him to righteousness and ultimate perfection (30-31).
Furthermore, even persons considered to be of lower classes can attain Kåñëa by seeking shelter in Him, what to speak
of those of high birth (32-33). In conclusion, Kåñëa declares that one who is completely devoted to Him attains Him:
"Engage your mind always in thinking of Me, become My devotee, engage your body in My service, and surrender unto
Me. Completely absorbed in Me, surely you will come to Me." (34)
TSBG 6.10: Chapter Ten - The Opulence of gthe Absolute
CHAPTER TEN
The Opulence of the Absolute
Beginning with the Seventh Chapter of Bhagavad-gétä, Kåñëa has explained His different energies (matter and spirit).
Here, in the Tenth Chapter, He explains to Arjuna His specific opulences, manifested in His all-pervasive energies.
Kåñëa begins by asserting that those who are wise, knowing Him as the Supreme Lord and the original source of
everything, are freed from all reactions to sins. They engage themselves in pure, motive-less devotional service to Him
(2-8). The sublime characteristics of such pure devotees are then described (9). Kåñëa dispels the ignorance of those
who are so devoted and leads them to Him (10-11). Verses 8 through 11, traditionally known as catuù-çloké (the four
verses), are considered the essence of the Gétä's teachings. Those who know Kåñëa as the Supreme Lord and fully
surrender unto Him in pure devotion are directly enlightened by Him and shown the way to attain Him.
Arjuna emphatically declares his acceptance of Kåñëa as the Supreme Absolute Truth, and his total acceptance of all that
Kåñëa has thus far instructed (12-15). Then he requests Kåñëa to describe in detail His divine opulences "by which You
pervade all these worlds and abide in them." (16-18) Kåñëa's ensuing description of His principal opulences continues to
the conclusion of the chapter. Of lights He is the radiant sun, of bodies of water the ocean, of immovable things the
Himalayas. He is the wisdom of the wise, the strength of the strong, the splendor of the splendid. All wondrous
phenomena manifesting great power, beauty, grandeur and sublimeness, in the material or spiritual world, are simply
fragmental manifestations of His divine energies and opulence. Kåñëa, thus being the cause of all causes, is the supreme
object of worship for all beings (19-41).
In the final verse of the chapter, Kåñëa says that more important than knowledge of His separate opulences is the
understanding that these and all things exist due to His entering them as Supersoul (Paramätmä), by which He pervades
and supports the entire universe (42).
TSBG 6.11: Chapter Eleven - The Universal Form
CHAPTER ELEVEN
The Universal Form
In this chapter of the Gétä, Kåñëa directly reveals to Arjuna His viräö-rüpa, or "universal form." By this revelation, Kåñëa
confirms Arjuna's realization that Kåñëa is the cause of all causes and, specifically, the source of the material universes.
The chapter begins with Arjuna's declaration that after hearing Kåñëa's confidential instructions (in the previous several
chapters), he has now been freed from illusion. This indicates that he has now fully accepted Kåñëa as the Absolute
Truth and the source of everything, and not as a mere human being (1). However, although Arjuna accepts Kåñëa as the
Supreme, he fears that others, in the future, may not. He therefore requests Kåñëa: "O greatest of all beings, O supreme
form, though I see here before me Your actual position, I yet wish to see how You have entered into this cosmic
manifestation. I wish to see that form of Yours." (3) To establish Kåñëa's divinity conclusively, Arjuna thus requests
Kåñëa to reveal His gigantic form of the material universe (2-4). Kåñëa assents to showing Arjuna His majestic and
terrifying universal form and grants him divine vision with which to see it (5-8).
Kåñëa then reveals the spectacular form (9-49) in which Arjuna, stunned and astonished, can see "the unlimited
expansions of the universe situated in one place, although divided into many, many thousands" (13). Arjuna, his hairs
standing on end, describes the vast and effulgent form and offers prayers of glorification (14-25). He sees also in the
universal form the entire opposing army, along with his own soldiers, rushing into Kåñëa's many mouths, meeting their
doom (26-30). Arjuna then urgently implores Kåñëa to explain the great form (31). In reply, Kåñëa informs Arjuna that
according to His plan, nearly all the soldiers present will be slain in the battle. Although this plan will ultimately be
executed with or without Arjuna's participation, Arjuna should act as Kåñëa's instrument in the great fight and thus be
assured of victory (32-34). Arjuna, overwhelmed, glorifies Kåñëa as the original master, the refuge of the universe, and
the cause of all causes (35-40), and he begs Kåñëa to forgive him for his familiar dealings in the past (41-44).
Disturbed by the vision of Kåñëa's universal form, Arjuna then entreats Kåñëa to return to His four-armed (Näräyaëa)
form (45-46). After informing Arjuna that Arjuna was the first person ever to have seen this universal form (47-48),
Kåñëa resumes His four-armed form and then finally His original two-armed form, thus pacifying Arjuna (49-51). Kåñëa
then explains that His beautiful two-armed form is inconceivable even to the demigods and is beyond understanding by
Vedic study, penance, charity and worship (52-53). Kåñëa concludes the chapter by declaring that His transcendental,
personal humanlike form can be directly understood only by pure devotional service (bhakti) and that pure bhaktas
(devotees), who are "friendly to every living entity." attain His eternal association (54-55).
TSBG 6.12: Chapter Twelve - Devotional Service
CHAPTER TWELVE
Devotional Service
In the preceding chapters, Kåñëa explained the personal, impersonal and universal conceptions of the Supreme, as well
as the different yoga systems for approaching the Supreme. In the Twelfth Chapter, Kåñëa asserts that bhakti-yoga,
loving devotional service, is the highest and most expedient process of spiritual realization. He also delineates the
sublime characteristics of those who follow this supreme path.
This chapter, like others, begins with a question by Arjuna. Although Kåñëa has previously established worship of His
personal form as the supreme mode of worship, and devotion to Him as the highest yoga, Arjuna now wants to make
sure he has fully understood. In the first verse, therefore, he asks Kåñëa to state whom He considers more perfect-those
engaged in His devotional service or the worshipers of the unmanifest Brahman, the impersonal, all-pervasive feature of
Kåñëa (1). Kåñëa replies: "He whose mind is fixed on My personal form, always engaged in worshiping Me with great
and transcendental faith, is considered by Me to be most perfect." (2) Kåñëa tells Arjuna that the worshipers of the
impersonal conception of the Absolute Truth eventually achieve Him, but because this is an indirect process, it is much
more difficult (3-5). He assures Arjuna that for those fixed in pure devotion to Him, He is "the swift deliverer from the
ocean of birth and death." (6-7) He instructs Arjuna to fix his mind and intelligence on Him and, by this simple method,
attain Him (8). For those unable to fix their attention, spontaneously and undeviatingly, upon Him, Kåñëa explains the
indirect process by which they can attain that state by gradual steps, beginning with the cultivation of knowledge
(jïäna), proceeding to meditation (dhyäna), to renunciation of the fruits of action (karma-phala-tyäga), to sacrifice of
the fruits of work (karma-yoga), and finally to the execution of the regulative, remedial principles of bhakti-yoga
(sädhana-bhakti) (9-12).
In the final section of the chapter, Kåñëa relates the qualities and characteristics of His pure devotee, repeating at the end
of each description that such a devotee "is very dear to Me." The devotee is free from material desires, material dualities
and false ego. Having made Kåñëa the supreme goal of life, the devotee engages in His service with determination, his
mind and intelligence in complete harmony with Kåñëa (13-20).
TSBG 6.13: Chapter Thirteen - Nature, the Enjoyer and Consciousness
CHAPTER THIRTEEN
Nature, the Enjoyer and Consciousness
The Thirteenth Chapter of Bhagavad-gétä is concerned with the distinction and interrelationship between the body, the
soul and the Supersoul (Paramätmä). The body is known as kñetra, or the field of activities for the soul, and it consists of
twenty-four material elements. The soul residing within the body is known as kñetra-jïa, or "the knower of the field of
activities." The symptoms of life and ultimately all movement within the material world are due to the interaction of the
soul with matter. Beyond the kñetra-jïa, the individual knower of the body (the soul), is the supreme kñetra-jïa, the
Supersoul, who is the supreme knower within all bodies. Although the Supersoul exists as one, He appears separately in
all bodies (as the sun simultaneously appears, in reflection, in many different reservoirs of water). He eternally
accompanies the individual soul as the indwelling witness, permitter and maintainer. Of these two "knowers of the
field" of activities, the jéva (individual infinitesimal soul) is fallible, being subject to the contaminating and illusioning
influence of matter, whereas the Supersoul is infallible, being immune to matter's influence. This chapter concludes that
one who can analytically understand the entire material manifestation as a combination of the soul with material
elements, and who can see, beyond them, the Supreme Soul (Supersoul), becomes eligible for liberation from the
material world to the spiritual world.
As the chapter begins, Arjuna inquires about six items: prakrti (material nature), puruña (the enjoyer), kñetra (the field),
kñetra-jïa (the knower of the field), jïäna (knowledge), and jïeya (the end of knowledge) (1). Kåñëa defines kñetra and
kñetra-jïa, respectively, as the body and the soul (2). He then states that He is the knower in all bodies, and He defines
knowledge as the understanding of these three (the body, the individual soul and the Supersoul) (3). Next, He lists the
twenty-four material elements that constitute the field of activity, represented by the body (4-7). He then enumerates the
items that constitute the process of knowledge, this process being nondifferent from the process of spiritual
advancement whereby the embodied soul is liberated from the bondage of matter (8-12). Kåñëa next describes jïeya
("the knowable") to be the Supersoul, existing in all moving and nonmoving things. The Supersoul is one although
divided, He is the unattached maintainer of all living beings, He is transcendental to the modes of nature (although He is
the master of the modes), and He is beyond the purview of the material senses (13-19). Next, Kåñëa describes prakåti
(material nature, consisting of the three modes) and puruña (the living entity), and He discusses the cause and nature of
the jéva's material entanglement (20-24). In the next two verses, He mentions different paths for realization of the
Supersoul-dhyäna, säìkhya, karma-yoga, and the path of receiving knowledge from authorities (25-26).
In the final verses of the chapter, Kåñëa elaborates on the essential theme of the chapter: the interrelationship between
matter, soul and Supersoul. All actions, He says, are due to the combination of kñetra and kñetra-jïa (body and soul),
beyond which is the Supersoul. The soul and Supersoul are both eternal and transcendental to the body (27-34). In
conclusion, Kåñëa declares that one in knowledge, who sees the distinction between the body and the soul and who
understands the process of the soul's liberation from the body, "attains to the supreme goal." (35)
TSBG 6.14: Chapter Fourteen - The Three Modes of Material Nature
CHAPTER FOURTEEN
The Three Modes of Material Nature
As explained in the Thirteenth Chapter, the jéva is entangled in the material world because of association with the three
modes of material nature. In this Fourteenth Chapter, Kåñëa explains what the modes of nature are, how they act, how
they bind and how one is liberated from their influence.
In the beginning of the chapter, Kåñëa declares to Arjuna that He will now, again, reveal "this supreme wisdom, the best
of all knowledge," by understanding which one can attain to "the transcendental nature" and be freed from the
repetition of birth and death (1-2). Kåñëa first explains that all living beings take birth within this material world when
He injects them into the material nature. He is therefore the "seed-giving father" of all the different species of life in the
material world (3-4). Material nature consists of three modes: sattva (goodness), rajas (passion) and tamas (ignorance).
These modes condition the living entity who takes birth in the material world (5). Kåñëa defines and explains the
general characteristics and symptoms of the modes and how they condition and bind the jéva, and He describes the fate
of differently conditioned jévas after death (6-18). One can transcend the influence of the three modes and attain Kåñëa
by understanding the working of the modes and understanding that Kåñëa is transcendental to them (19). When one
transcends the modes, he attains freedom from the distresses of birth, old age and death and can "enjoy nectar even in
this life" (20). Arjuna next asks Kåñëa three questions: "What are the symptoms of one who is transcendental to the
modes of nature?" "What is his behavior?" and "How does he transcend the modes?" (21) Kåsëa answers the first two
questions in verses 22 through 25. In essence, a person who has transcended the modes of nature, having realized his
own self to be spiritual and transcendental to matter, is unconcerned with and unaffected by the actions and reactions of
the material world. He is freed from all material dualities, such as pleasure and pain, honor and dishonor, and he does
not engage in any fruitive actions. In answer to Arjuna's third question, Kåñëa says that one transcends the modes by
performing bhakti-yoga (devotional service). And when one transcends the modes, he attains to the level of Brahman,
the preliminary spiritual position, characterized by freedom from material contamination (26). In the final verse of the
chapter, Kåñëa declares that He is the basis or source of Brahman (27). Therefore, when one has attained the level of
Brahman (i.e. freedom from the contamination of the modes of nature), he becomes qualified to engage in the
devotional service of Para-brahman (the Supreme Brahman), Kåñëa.
TSBG 6.15: Chapter Fifteen - The Yoga of the Supreme Person
CHAPTER FIFTEEN
The Yoga of the Supreme Person
In the last several chapters, Kåñëa has recommended bhakti-yoga as the most expedient method by which Arjuna may
extricate himself from the entanglement of the material world. The basic principle of bhakti-yoga is detachment from
material activities and attachment to the transcendental devotional service of Kåñëa. Now, the Fifteenth Chapter begins
by describing how to break attachment to the material world (and attain the spiritual world), and it ends with Kåsna's
emphatically declaring that the truth of His being the Supreme Personality of Godhead (Puruñottama) is the essence of
the Vedic scriptures. One who understands this engages in bhakti-yoga (devotional service to Him).
At the very beginning of the chapter, the material world, with its fruitive activity (karma) and entangling results, is
compared to a complexly entwined banyan tree. The various parts of the tree (roots, branches, twigs, leaves, fruits, etc.)
are compared to fruitive activity, piety and impiety, the senses, the sense objects, the results of fruitive activities, the
Vedic hymns for elevation, the different planetary systems, and so forth. By performing fruitive activities (based on the
desire for sense gratification), the entangled jéva is forced to wander from branch to branch (i.e. from body to body,
planet to planet) in this tree of the material world. Kåñëa then declares that "one who knows this tree is the knower of
the Vedas." In other words, the ultimate purpose of Vedic knowledge is to understand this entangling "tree" of the
material world and to extricate oneself from it (1-2).
Next, Kåñëa describes the means of extricating oneself and attaining the spiritual world: "Using the weapon of
detachment, one must cut down this banyan tree with determination. Thereafter one must seek that situation from
which, having gone, one never comes back. One must surrender to that Supreme Personality of Godhead from whom
everything has begun and is extending since time immemorial." Kåñëa then describes the surrendering process and gives
a brief description of the spiritual world (3-6).
In the next verses, Kåñëa describes the conditioned living entities in the material world and how they are transmigrating
from one body to the next. Such living entities are Kåñëa's eternal "fragmental parts." According to his mentality, the
bound jéva develops a particular gross material body equipped with a particular set of senses, with which he enjoys a
particular set of objects. Kåñëa asserts that the foolish cannot understand this process of transmigration, but the wise can
(7-11).
Throughout the rest of the chapter, Kåñëa discusses His own supreme transcendental nature (12-20). He enumerates
some of His manifestations in the material world by which He maintains everything and all living beings. He is the
source of the sun, moon and fire; He is the power of the planets to float in orbit; He is the digestive force in every body;
He is the Supersoul in the hearts of all living beings; and He is the source and ultimate object of the Vedas (12-15).
Kåñëa explains that there are two classes of beings: the "fallible" (the conditioned souls in the material world) and the
"infallible" (the liberated souls in the spiritual world). Beyond them is He Himself, who maintains both the material and
spiritual worlds (16-17). Thus He is "celebrated both in the world and in the Vedas as that Supreme Person
[Puruñottama]." (18) Whoever knows Him as such is "the knower of everything," and thus he engages in undeviating
devotional service to Him (19). Kåñëa concludes by declaring that knowledge of His paramount stature and the
rendering of service to Him is the essence of the Vedic scriptures. Such understanding leads to wisdom and perfection
(20).
TSBG 6.16: Chapter Sixteen - The Divine and Demoniac Natures
CHAPTER SIXTEEN
The Divine and Demoniac Natures
In this chapter, Kåñëa describes and compares two kinds of qualities and those who possess them. The divine or
transcendental (daivic) qualities, in the mode of goodness, are conducive to spiritual progress; the demoniac (asuric)
qualities, in the modes of passion and ignorance, conversely, are detrimental to spiritual progress, and they lead to lower
birth and further material bondage. Those who possess divine qualities live regulated lives, abiding by the authority of
scripture, and attain perfection; those possessing demoniac qualities act whimsically (without reference to scripture) and
are bound by material nature.
First, Kåñëa lists twenty-three transcendental qualities "born of the godly atmosphere" (1-3) These qualities, as
previously mentioned, are auspicious for progress on the path of liberation from the material world. Kåñëa then gives
Arjuna a synopsis of the qualities of the demoniac (viz., arrogance, pride, anger, conceit, harshness and ignorance).
Kåñëa states that the transcendental qualities lead to liberation whereas the demoniac qualities lead to bondage. He
assures Arjuna that he need not worry, for he has been "born with transcendental qualities." Kåñëa thus encourages
Arjuna by indicating that Arjuna's involvement in the battle is not demoniac, for he is not acting under the influence of
anger, false prestige or harshness. According to the scriptural injunctions governing his social order, fighting in a
religious war is godly activity whereas refraining from such duty would be demoniac, or irreligious (4-5).
Kåñëa then gives a graphic description of the demoniac. Essentially, the demoniac are atheists and materialists who
violate the scriptural injunctions guiding human behavior, both socially and spiritually. Such persons conceive the
world to have no foundation or purpose, and thus they tend toward whimsical and destructive activities. For them, the
ultimate goal of life is gratification of the senses. They are attracted by impermanent, material things. Bound by
multitudinous material desires, they obtain money by any means. They are conceited, lusty, complacent and impudent,
and there is no end to their anxiety (6-18). Such demoniac persons take birth in various lower species of life and "sink
down to the most abominable position of existence," wherein they can never approach Kåñëa (19-20). Every sane man,
Kåñëa cautions, should give up lust, anger and greed, the "three gates leading down to hell." By escaping these, one can
elevate oneself to self-realization and "the supreme destination" (21-22).
Kåñëa concludes by saying that one who lives whimsically, without following the regulations of scripture (meant to
elevate a person to spiritual realization), attains neither perfection nor happiness, whereas one who understands Vedic
scriptural regulations and guides his life accordingly is gradually elevated (to spiritual perfection) (23-24).
TSBG 6.17: Chapter Seventeen - The Divisions of Faith
CHAPTER SEVENTEEN
The Divisions of Faith
In the Fourteenth Chapter Kåñëa explained to Arjuna that the way to transcend the three modes of material nature is to
perform devotional service (bhakti-yoga) to Him. Kåñëa concludes Chapter Fifteen by declaring that His supreme
divinity and worship of Him are the confidential essence of Vedic knowledge. Then, in the Sixteenth Chapter, He
stresses that in order to be elevated spiritually, one should act according to the regulations of Vedic scripture.
Now, at the opening of this chapter, Arjuna inquires about the position of one who concocts some method of worship
according to his own imagination, ignoring scriptural regulations. Is that kind of faith in goodness, passion or
ignorance? (1) In response, Kåñëa explains that there are three types of faith, corresponding to and evolving from the
three modes of nature (2-6). He then describes the characteristics of four items-food, sacrifice (yajïa), austerity
(tapasya) and charity (däna)-according to each of the three modes. Sacrifice, penance and austerity in the lower modes
(ignorance and passion) are performed for selfish, temporary, material benefits, such as the attainment of wealth, honor
and power. The same acts performed in goodness, however, are executed according to duty and scriptural regulations,
without fruitive intentions and for the purpose of purification and elevation (7-22). In the final verses, Kåñëa explains,
in essence, that acts of sacrifice, austerity and charity should be performed for His satisfaction only. Referring to the
traditional Vedic system of sacrifice, wherein the words Oà tat sat (indicating the Supreme Absolute Truth) are uttered
by brähmaëas to please the Supreme, Kåñëa explains that sacrifice, penance and charity, when performed for His
satisfaction, become a means for spiritual advancement. Acts of faith performed without faith in the Supreme and in
violation of the scriptures (i.e. in passion and ignorance) yield only impermanent, material results and are therefore
useless. Worship or faith in the mode of goodness, however, based on scriptural regulation and performed out of duty,
purifies the heart of the performer and leads to pure faith and devotion for Kåñëa. That faith (i.e. devotion for Kåñëa) is
nirguëa, or transcendental to the modes of nature (23-28).
TSBG 6.18: Chapter Eighteen - Conclusion, The Perfection of Renunciation
CHAPTER EIGHTEEN
Conclusion-The Perfection of Renunciation
The Eighteenth Chapter of Bhagavad-gétä is both a synopsis and the conclusion of all the Gétä's teachings. Since the Gétä
stresses renunciation of material activities (and engagement in spiritual elevation), Arjuna asks Kåñëa to explain
definitively the purpose of renunciation (tyäga) and of the renounced order of life (sannyäsa) (1). In reply, Kåñëa
reiterates that renunciation does not mean giving up all actions, since this is impossible for the embodied soul. It means,
rather, giving up fruitive actions and instead performing prescribed duties without attachment to their results. For those
who are not renounced, the fruits of action (desirable, undesirable and mixed) accrue after death, whereas for the
renounced there are no such results to suffer or enjoy. Thus a wise renouncer is liberated from the bondage of karma (2-
12).
Kåñëa then explains how one can act without material reactions. He cites Säìkhya philosophy, which delineates five
factors that contribute to the accomplishment of all actions, viz. the place of action, the performer, the senses, the
endeavor and the Supersoul. One who thinks himself the exclusive factor in actions (not considering the other factors,
especially the Supersoul, the final cause) is in ignorance (and becomes entangled by the fruits of his work). But when
one acts, according to the direction of the Supersoul, without personally motivated desires, his actions do not entail
material reactions. Kåñëa thus indicates to Arjuna that if Arjuna acts according to His directions, Arjuna will not be the
actual slayer, nor will he suffer the consequences of killing in the battlefield (13-18).
The three modes of nature predominate in different aspects of human psychology and endeavor. Knowledge, action,
workers, intelligence, determination and happiness each have three types, as regulated by the three modes. Kåñëa
systematically analyzes these (19-40).
According to the material modes one has assumed, one conforms to one of the four occupational divisions of human
society: brähmaëas (teachers and priests), kñatriyas (rulers and warriors), vaiçyas (farmers, traders, etc.) and çüdras
(laborers). Kåñëa enumerates the respective qualities and duties of each of the four social divisions (varëas) and explains
that by adhering to the duties prescribed by one's own occupational division, and by offering the results of one's work to
the Lord, one can attain perfection. By working in accordance with his social duty (which is determined by the modes of
nature), the conditioned soul can ultimately transcend the modes. Therefore, it is in Arjuna's best interest to act
according to kñatriya principles and fight in the battle, for Kåñëa's satisfaction (41-48).
Kåñëa concludes that one can attain the highest perfection of renunciation by control of the mind and by complete
detachment from material things and material enjoyments (49).
Kåñëa next explains the stage following renunciation: attainment of Brahman, the preliminary stage of transcendence.
This state, based upon spiritual knowledge, is characterized by joyfulness resulting from freedom from material desire
and duality. "In that state," Kåñëa says, "one achieves pure devotional service unto Me." (50-54)
Kåñëa then imparts to Arjuna the decisive conclusion of all His teachings: the ultimate duty of the jéva is to surrender
unto Him in pure, transcendental love and devotion. Only by devotion can Kåñëa-the Supreme Absolute Truth, the
Supreme Personality of Godhead-be understood. By understanding Kåñëa, one can enter into the kingdom of God (55).
Acting always under His supreme protection, always conscious of Him, His devotee transcends all obstacles of
conditional life and reaches the spiritual kingdom by His grace (56-58). Kåñëa warns Arjuna that even if he neglects His
divine instructions and, under the influence of illusion, avoids his duty, he will still be compelled to fight by his
conditioning as a kñatriya (59-60). Realizing Kåñëa as the Supersoul in the heart, the supreme controller and director of
the wanderings of all living entities, Arjuna should fully surrender unto Him and thus have transcendental peace and
attain the eternal abode (61-62). After instructing Arjuna to deliberate on this very confidential knowledge (i.e.
surrender to Kåñëa's form as Supersoul) (63), Kåñëa imparts "the most confidential part of knowledge," the supreme
instruction, the essence and conclusion of the Gétä: one must relinquish all religious processes and duties (viz. karma-
yoga, jnäna-yoga, dhyäna-yoga, the socio-religious duties of the social orders, attainment of Brahman and Paramätmä,
etc.) and simply surrender unto Kåñëa as His pure devotee in eternal, transcendental loving service-the eternal and
supreme dharma. "Always think of Me, become My devotee, worship Me, and offer your homage unto Me. Thus you will
come to Me without fail. I promise you this because you are My very dear friend. Give up all varieties of religion and just
surrender unto Me. I shall protect you from all sinful reactions. Therefore you have nothing to fear." (65-66)
In the next verse, Kåñëa states the qualifications for understanding the Gétä: the hearer must be austere, devoted, non-
envious and engaged in Kåñëa's service (67). One who imparts Kåñëa's teachings is Kåñëa's most dear servant and attains
pure devotion to Him (68-69). One who studies the Gétä "worships Me by his intelligence," and one who hears its
teachings with faith is freed from all sins (70-71).
In the final climax to the narrative of Arjuna's dilemma, Kåñëa inquires, "Have you heard this with your mind at perfect
attention? And are your ignorance and illusion now dispelled?" Arjuna confidently answers, "My dear Kåñëa, O infallible
one, my illusion is now gone. I have regained my memory by Your mercy, and now I am steady and free from doubt and
am prepared to act according to Your instructions." (72-73)
In a brief epilogue, Saïjaya, who has been narrating the entire conversation to Dhåtaräñöra, rejoices in ecstasy at having
heard the sacred dialogue. His hairs standing on end in joy, he concludes, "Wherever there is Kåñëa, the master of all
mystics, and wherever there is Arjuna, the supreme archer, there will also certainly be opulence, victory, extraordinary
power, and morality. That is my opinion." (74-78)
TSBG 7: Questions and Answers
Questions and Answers
(For further explanations, consult the verse(s)-with "purports" cited at the conclusion of each answer.)
TSBG 7.1: Chapter One
Chapter One Q&A
Q1. Why does Arjuna decide not to fight in the Battle of Kurukñetra?
A. When Kåñëa, in response to Arjuna's request, draws Arjuna's chariot between the opposing armies, Arjuna sees his
relatives and friends assembled in the ranks of both armies. Seeing their militant spirit and foreseeing their imminent
death, Arjuna is overwhelmed with grief and compassion and decides not to fight. Not yet understanding the higher
purpose of the battle (that Kåñëa desires the demoniac armies annihilated), Arjuna analyzes the entire situation in terms
of his own interests. He thus decides that he is not interested in achieving military victory and winning a kingdom at the
expense of the lives of his friends and relatives and the welfare of society. (1.21-46)
TSBG 7.2: Chapter Two
Chapter Two Q&A
Q1. What does Kåñëa mean when He tells Arjuna, "While speaking learned words you are mourning for what is not
worthy of grief"?
A. Kåñëa is intimating that it is the eternal soul (self), and not the temporary material body, which is ultimately
important. Arjuna's compassion for his relatives was misdirected, being aimed exclusively at their temporary bodily
welfare. Because of identifying the outward material body with the self, Arjuna had forgotten that the actual self, the
soul, being spiritual and eternal, cannot be slain. Only the temporary material body is slain. Therefore, Arjuna's
lamenting the death of the opposing soldiers was due only to illusion. (2.11)

Q2. What is the nature of the soul as distinct from the body?
A. The soul, or self, is beginningless, eternal and unchanging. It cannot be destroyed or altered by any means, material
or spiritual. Being transcendental and atomic, the soul cannot be perceived, ascertained, measured or apprehended by
material senses or instruments. Each soul is eternally a distinct and individual conscious entity. (2.11-30)

Q3. What is transmigration (reincarnation)?

A. "Transmigration" means change of body. When situated within a temporary material body, the eternal, unchanging
soul transforms (ages) from childhood to adulthood to old age. Even during the life cycle of a particular body, therefore,
the soul is transmigrating. When the material body, through disease, old age, or other circumstances, becomes
uninhabitable for the soul, the soul leaves the body ("dies") and enters a new body within the womb of a mother and
"takes birth." (The transmigrating soul is awarded a new body by nature in accordance with his karma, or activities.)
(2.13, 22)

Q4. How does Kåñëa describe the person in "transcendental consciousness"?

A. Such a person, fully cognizant of his spiritual identity and separateness from matter, is not interested in material
pleasure. Thus he controls his outward senses. With controlled senses and with mind and intelligence fixed on the
Supreme, he is unaffected by material dualities such as happiness and distress, loss and gain. Such a person, at the end of
the present body, attains the spiritual world. (2.54-72)
TSBG 7.3: Chapter Three
Chapter Three Q&A
Q1. Can one achieve freedom from karmic reactions by abstaining from activity?
A. No. The soul is active by nature; it can never remain inactive. In the conditioned state of material existence, the
modes of material nature force the embodied soul to act under their control. One can be released from karmic reactions,
however, by engaging in active "works of devotion," or karma-yoga. (3.4-8)

Q2. What is karma-yoga?

A. In his conditioned state, the jéva performs self-centered activities directed toward bodily gratification. Under the law
of karma, he has to suffer or enjoy the reactions to the pious and impious acts he performs in the pursuit of sense
gratification. These karmic reactions force him to take repeated births in the material world. Karma-yoga, "the art of
work," is a means by which he can escape this material entanglement. In karma-yoga, one performs duties according to
the directions of the scriptures (the Vedas). Such activities purify and elevate the performer to the platform of
performing activities for the satisfaction of Viñëu (Kåñëa). Selfless activity, performed in the service of the Supreme,
yields no material reactions and thus frees one from bondage to matter. (3.1-3, 9-35)

Q3. What does Kåñëa call "the destroyer of knowledge and self-realization"?
A. Käma, or lust, the desire for material sense gratification, impels the conditioned jéva to try to enjoy and exploit
material sense objects. In the pursuit of sense gratification, the bound jéva performs sinful acts, which bind him to
repeated birth and death. The more materially absorbed he becomes, the more he forgets his position as a transcendental
living entity. Understanding the transcendental nature of the soul, one should conquer lust, Kåñëa tells Arjuna, by
controlling the senses. (3.36-43)
TSBG 7.4: Chapter Four
Chapter Four Q&A
Q1. What is the nature and purpose of Kåñëa's descending to the material world ?
A. Whereas the ordinary conditioned jéva is forced to assume a material form under the supervision of the law of karma,
Kåñëa descends to the material world in His own eternal, transcendental form by His independent will. He appears in the
material world in His original form as an incarnation or expansion whenever it is necessary to reestablish the principles
of religion (dharma). Kåñëa states that one who understands the nature of His appearance and activities reaches the
spiritual world. (4.4-9)

Q2. How does transcendental knowledge free one from karmic reactions?
A. "Transcendental knowledge," or the understanding that the self is not material but eternal and transcendental to
matter, frees one from karmic reactions because when situated in that knowledge one ceases to perform fruitive
activities directed toward material sense gratification One realizes sense gratification to be merely temporary and illusory
pleasure. In the absence of fruitive activities to gratify the senses, there are no karmic reactions to bind one. (4.18-24,
36-42)

Q3. Why and how does one approach a spiritual master? What is the criterion of a genuine guru?
A. Since transcendental knowledge is beyond the range of material sense perception and empiric speculation, one has to
approach a guru, one who has realized the truth in a line of "disciplic succession" originating with God. The disciple
approaches a bona fide guru in a submissive attitude, always prepared to render service and eager to submit humble
inquiries regarding spiritual advancement. When the student is thus qualified, the guru imparts transcendental
knowledge to him. (4.34)
TSBG 7.5: Chapter Five
Chapter Five Q&A
Q1. What are the characteristics of the devotional worker (karma-yogé)? What are his realization, his mode of activity
and his ultimate destination ?
A. The person acting in karma-yoga does not identify with the actions of his body, mind and senses, for he understands
his real position as transcendental to the material body. Understanding further that he and everything in his possession
belong to Kåñëa, he engages his body, senses, mind and intellect in His service. Acting in such an unattached, devotional
manner, rather than acting for personal sense gratification, he is unaffected by reactions to work. Thus his work elevates
him to the position of full enlightenment regarding his self and the Supreme Self (Kåñëa), and he proceeds "straight on
the path of liberation." (5.7-17)

Q2. What are the characteristics of the self-realized person (the "humble sage," "liberated person," "perfect mystic,"
Brahman-realized or Kåñëa conscious person) ?
A. The self-realized soul is not illusioned by the false identification of the material body with his true self. He realizes
himself to be a fragmental part of God. His mind is steady because he is not disturbed by temporary gains and losses of
material things. Fixed in transcendental knowledge, he views all beings with equal vision and works for their ultimate
spiritual welfare. Unattracted by material sense pleasure, he enjoys "the pleasure within," concentrating on the Supreme.
(5.18-28)

Q3. The self-realized person, Kåñëa tells Arjuna, is "always busy working for the welfare of all sentient beings." What is
the nature of such welfare activity?
A. In light of the temporality of the material body and the eternality of the real self, the self-realized person views bodily
oriented welfare activity as insufficient. Attributing suffering to a lack of consciousness of God (Kåñëa), he works to
instill God consciousness in others. (5.25)
TSBG 7.6: Chapter Six
Chapter Six Q&A
Q1. In yoga practice, what is the purpose of controlling the mind?
A. The soul is entrapped by matter because of the conditioned mind's attraction to material nature. The uncontrolled
mind intensifies the soul's material bondage. The purpose of yoga is to control the mind (with the intelligence) and to
draw it away from attachment to material sense objects. Kåñëa advises Arjuna (at the end of Chapter Six and also later in
the Gétä) to control the mind by concentrating it on Him in devotional service (bhakti-yoga). (6.5-7, 26, 36)

Q2. What is dhyäna-yoga? How is it performed?

A. Dhyäna means "meditation." Dhyäna-yoga (technically known as añöäìga-yoga, or "the eightfold path") is a
mechanical system for controlling the mind and senses through restraining one's breath, focusing one's mind, and so on.
This culminates in samädhi, or mental absorption in the Supreme, specifically in Paramätmä, the form of Kåñëa within
the heart. In a secluded place, the dhyäna-yogé sits on a particular type of seat, assumes the proper meditational posture
and stares at the tip of the nose with half-closed eyes. Then, "with an unagitated, subdued mind, devoid of fear,
completely free from sex life," the yogé meditates on Paramätmä, making Him "the ultimate goal of life." (6.10-19, 31)

Q3. Why does Arjuna reject the meditational system described by Krsëa ?
A. Arjuna says, "The system of yoga which You have summarized appears impractical and unendurable to me, for the
mind is restless and unsteady." The requirements of dhyäna-yoga (leaving home, finding a completely secluded place,
mechanically controlling the mind, and so on) seem to Arjuna too difficult for him, or for any ordinary man. (6.33-36)

Q4. Which yoga system does Kåñëa recommend to Arjuna as the foremost, at the conclusion of the chapter? Why?
A. Kåñëa says, "Of all yogés, he who always abides in Me with great faith, worshiping Me in transcendental loving
service, is most intimately united with Me in yoga and is the highest of all." Kåñëa thus extols bhakti-yoga, the
devotional path, because bhakti (devotion to Kåñëa) is, according to the Gétä, the sanätana-dharma (eternal
constitutional position) of the living entity. (6.47)
TSBG 7.7: Chapter Seven
Chapter Seven Q&A
Q1. What are Kåñëa's two basic energies, and what is their interrelationship? What is Kåñëa's relationship with these two
energies?
A. Kåñëa's "inferior" energy (matter, or aparä prakåti) consists of eight gross and subtle material elements: earth, water,
fire, air, ether, mind, intellect and false ego. It is the "stuff" of the material world. Kåñëa's "superior" energy (spirit, or
parä prakåti) consists of the living entities (jévas), who are qualitatively one with Him. Under the influence of material
nature, the jévas identify with the material energy and try to predominate and enjoy matter. When freed from this
influence, the jéva attains mukti, or liberation. Kåñëa is the origin and controller of both energies. (7.4-7)

Q2. What are the four kinds of "miscreants" who don't surrender to Kåñëa and the four kinds of pious men who do?
A. The four classes of miscreants are (1) the müdhas, grossly foolish, hard-working fruitive workers, (2) narädhamas,
those who follow regulative principles of social and political life but do not follow religious principles, (3)
mäyayäpahåta-jnänés, those who are highly educated or learned but are illusioned by mäyä, and (4) asuram bhävam
äçritas, those who are openly atheistic.
The four classes of pious men are those who approach the Supreme Lord because (1) they are distressed, (2) they need
money, (3) they are inquisitive, or (4) they are searching for knowledge of the Absolute Truth. (7.15-18)

Q3. Why does Kåñëa criticize the worshipers of demigods?

A. "Those whose minds are distorted by material desires" worship demigods to win material benedictions. Because such
worshipers seek material gains, which are limited and temporary, they are "men of small intelligence." They do not
know, Kåñëa declares, that He is the source of their faith in the demigods as well as the actual bestower of the demigods'
favors (7.20-23)
TSBG 7.8: Chapter Eight
Chapter Eight Q&A
Q1. What is the significance of the time of death for the embodied jéva?
A. The quality of the jéva's consciousness at death determines his next birth: "In whatever condition one quits his
present body, in his next life he will attain to that state without fail." (8.6)

Q2. What advise does Kåñëa give Arjuna regarding the time of death? What will be the result of following that advise?
A. Kåñëa tells Arjuna that one who leaves the body remembering Him attains His abode. Because the quality of one's
consciousness at death is influenced by one's consciousness and activities during his life, Kåñëa instructs Arjuna to
practice remembering Him while performing his prescribed duties. By such remembrance, "one is sure to achieve the
planet of the divine, the Supreme Personality." (8.5, 7-8)

Q3. According to Kåñëa, how should Arjuna meditate on Him?

A. Kåñëa tells Arjuna, "Think of the Supreme Person as one who knows everything, who is the oldest, who is the
controller, who is smaller than the smallest, who is the maintainer of everything, who is beyond any material
conception, who is inconceivable, and who is always a person. He is luminous like the sun, beyond this material nature,
transcendental." (8.9)

Q4. What is the nature of the spiritual world, and how is it attained?
A. Beyond the material world, which undergoes a perpetual cycle of creation and destruction, is the eternal, spiritual
world, which is "transcendental to this manifested and nonmanifested matter" and is never annihilated. This "highest
destination" is attained, Kåñëa says, by "unalloyed devotion." Once it is attained, one never returns to the material
world. (8.17-22)
TSBG 7.9: Chapter Nine
Chapter Nine Q&A
Q1. How does Kåñëa describe His relationship with His creation (the cosmic universe)?
A. Kåñëa is the source, maintainer and controller of the universe. In a perpetual cycle of creation and destruction, He
manifests the material world and, after a long period, absorbs it back into His nature. When manifested, the entire
cosmic creation rests within Him, while He simultaneously pervades the universe through His diverse potencies.
Although maintaining and pervading the universe through His different potencies and energies, He remains
transcendental, separate and independent in His personal form. All material activities (such as the embodiment of living
beings) are carried out by the material nature, which acts under His supreme direction. (9.4-10)

Q2. Who are "the foolish," and who are "the great souls"?
A. The foolish are those bewildered persons who, ignorant of Kåñëa's transcendental nature and supreme dominion,
deride His personal humanlike form. Such persons are "attracted by demoniac and atheistic views." That is, they
consider Kåñëa's personal form material and therefore subordinate or inferior to His impersonal feature as the all-
pervading Brahman. The "great souls" are those who are fully aware of Kåñëa as "the Supreme Personality of Godhead"
and who worship Him with devotion. (9.11-14)

Q3. How does Kåñëa advise Arjuna to become free from karmic reaction?
A. Arjuna will be freed from "all reactions to good and evil deeds" by making Kåñëa the object and beneficiary of all
actions, offerings and austerities. Although Kåñëa is neutral, anyone who renders Him such service in devotion "is a
friend, is in Me, and I am a friend to Him." (9.26-29)
TSBG 7.10: Chapter Ten
Chapter Ten Q&A
Q1. Whom does Kåñëa enlighten?
A. Those who know Kåñëa as the source of everything surrender unto Him with pure devotion. To those who are so
devoted, Kåñëa tells Arjuna, "I give the understanding by which they can come to Me. Out of compassion for them, I,
dwelling in their hearts, destroy with the shining lamp of knowledge the darkness born of ignorance." (10.8-11)

Q2. What is the lesson Arjuna is to learn from Kåñëa's revelation of His divine opulences?
A. By giving Arjuna a small indication of His specific opulences as He manifests them in His all-pervading energies,
Kåñëa demonstrates that all wondrous phenomena manifesting great power, beauty, grandeur and sublimeness, in either
the spiritual or material world, are merely fragmental manifestations of His divine energies and opulences. As the
supreme cause of all causes, therefore, Kåñëa is the supreme object of worship for all beings. (10.19-41)
Q3. After Kåñëa reveals His opulences, what is His final teaching to Arjuna?
A. Kåñëa says, "But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself, I
pervade and support this entire universe." In other words, more important than knowledge of His separate opulences is
the understanding that these and all things exist because of Kåñëa's entering them as Paramätmä (Supersoul), by which
He pervades and supports the entire universe. (10.42)
TSBG 7.11: Chapter Eleven
Chapter Eleven Q&A
Q1. What is the universal form (viçva-rüpa) revealed by Kåñëa to Arjuna?
A. The universal form is a colossal, terrifying, yet temporary vision of Kåñëa's power and opulence in His form as the
cosmic universe and His destructive form as Time. In this spectacular vision, Arjuna can see "the unlimited expansions
of the universe situated in one place, although divided into many, many thousands." (11.9-49)

Q2. Why does Arjuna request Kåñëa to reveal His universal form?
A. Although he himself fully accepts Kåñëa as the Absolute Truth and the source of everything, Arjuna fears that in the
future others might consider Him an ordinary person. Therefore, to establish Kåñëa's divinity, he requests Kåñëa to
reveal His universal form to show how He controls the universe although He is apart from it. Arjuna prays, "O greatest
of all beings, O supreme form, though I see here before me Your actual position, I yet wish to see how You have entered
into this cosmic manifestation; I wish to see that form of Yours." (11.1-3)

Q3. After He returns to His original, two-armed form as Kåñëa, what qualification does Kåñëa cite as necessary to see and
understand His humanlike form ?
A. Kåñëa states, "My dear Arjuna, only by undivided devotional service can I be understood as I am, standing before you,
and can thus be seen directly. Only in this way can you enter into the mysteries of My understanding." He further states
that one thus engaged in pure devotional service "certainly comes to Me." (11.54-55)
TSBG 7.12: Chapter Twelve
Chapter Twelve Q&A
Q1. What does Kåñëa say in response to Arjuna's inquiry about the relative positions of the devotee engaged in Kåñëa's
service (bhakti) and those who worship Brahman, the impersonal form of Kåñëa?
A. Kåñëa replies to Arjuna, "He whose mind is fixed on My personal form, always engaged in worshiping Me with great
and transcendental faith, is considered by Me to be most perfect." But "for those whose minds are attached to the
unmanifested, impersonal feature of the Supreme, advancement is very troublesome." Although the "impersonalists"
eventually achieve Him, their path, being indirect, is more difficult. For the devotee who has fixed his mind upon Kåñëa,
however, worshiping Him in devotional love and service, Kåñëa is "the swift deliverer from the ocean of birth and
death." (12.1-8)

Q2. How does Kåñëa describe the devotee who is "very dear" to Him?
A. The devotee is free from material desires, material dualities and possessiveness, false ego, anxiety and envy. He is "a
kindly friend to all creatures," "equal to both friends and enemies," and "equal in both happiness and distress," and he
engages in devotional service with determination, with mind and intelligence fixed on Kåñëa. (12.13-20)
TSBG 7.13: Chapter Thirteen
Chapter Thirteen Q&A
Q1. What are the three subjects discussed in this chapter? What is their relationship?
A. Chapter Thirteen is concerned with the material body, the soul and the Supersoul (Paramätmä) and their
relationship. The body is composed of twenty-four gross and subtle material elements. It is the kñetra, or "field" of
activities, for the soul, who is therefore the kñetra-jïa, or "knower of the field." The material body is animate only
because of the presence of the living spiritual soul. Beyond the soul is the Supersoul, an expansion of Kåñëa who
simultaneously appears in all bodies, accompanying the individual soul as the indwelling witness, maintainer and guide.
This Supersoul is transcendental to the modes of nature and is the supreme knower in all bodies. (13.1-7, 13-35)

Q2. What is the result of understanding these three items and their relationship ?
A. By analytically understanding the body, the soul and the Supersoul, the embodied jéva can understand (and execute)
the process of liberation from the body and return to the spiritual world. (13.24, 35)
TSBG 7.14: Chapter Fourteen
Chapter Fourteen Q&A
Q1. What are "the modes of material nature"? What are the characteristic effects of each of the three modes on the
conditioned jéva?
A. The living entity is by nature transcendental, but when conditioned by the material world, he acts under the spell of
material nature, which is divided into three qualities, or "modes" (guëas): the mode of goodness (sattva-guëa), the
mode of passion (rajo-guëa) and the mode of ignorance (tamo-guëa). These three conditioning forces, acting
individually or collectively, influence the conditioned jéva's psychophysical condition and his actions. The mode of
goodness is illuminating and leads one to self-knowledge and happiness. Conditioning by the mode of passion is
characterized by fruitive activities impelled by intense desire for material enjoyment, the end result being distress. Those
influenced by the mode of ignorance are characterized by ignorance, indolence, sleep and madness. (14.6-18)

Q2. How can the conditioned jéva transcend the influence of the modes?
A. "One who is engaged in full devotional service, unfailing in all circumstances, at once transcends the modes of
material nature and thus comes to the level of Brahman." Since knowledge (jïäna) is a component of devotion (bhakti),
devotional service (bhakti-yoga) enlightens one with knowledge of the workings of nature's modes, and it enables one to
understand his own eternal position as transcendental to the modes. With that realization, one transcends the
conditioning influence of the modes. (14.19, 26)

Q3. What is the "Brahman platform," and what lies beyond it?
A. "Brahman" means "spiritual." The Brahman platform is the preliminary spiritual position reached by the jéva when he
has become free from material conditioning by the influence of the modes of nature. A person on the Brahman platform,
in full realization of his transcendental position, is unconcerned with and unaffected by material dualities. He does not
engage in material activities. Beyond the Brahman platform is Kåñëa Himself, who says, "I am the basis of the impersonal
Brahman." After attaining the Brahman platform, the liberated jéva becomes qualified to engage in the devotional service
of Para-brahman (the Supreme Brahman), Kåñëa. (14.22-27)
TSBG 7.15: Chapter Fifteen
Chapter Fifteen Q&A
Q1. What does Kåñëa explain about the dynamics of transmigration?
A. Kåñëa explains to Arjuna that one's consciousness, particularly one's consciousness at the time of death (which has
been fashioned during life), determines the type of material body one will have next. "The living entity in the material
world carries his different conceptions of life, as the air carries aromas. Thus he takes one kind of body and again quits it
to take another." Assuming a new body equipped with a particular set of senses, he proceeds to enjoy a particular set of
sense objects. Kåñëa further explains that the foolish cannot understand the process of transmigration, whereas the wise
can. (15.8-11)

Q2. What is "the most confidential part of the Vedic scriptures"?

A. There are two classes of beings: the "fallible" (the conditioned souls in the material world) and the "infallible" (the
liberated souls in the spiritual world). Beyond them both, however, is Kåñëa Himself, who maintains both the material
and spiritual worlds. Thus He is "celebrated both in the world and in the Vedas as that Supreme Person." Whoever
knows Him as such is "the knower of everything." Thus he engages in devotional service to Kåñëa. This knowledge "is
the most confidential part of the Vedic scriptures," Kåñëa says. "Anyone who understands this will become wise, and his
endeavors will know perfection." (15.16-20)
TSBG 7.16: Chapter Sixteen
Chapter Sixteen Q&A
Q1. What is the difference between those of "divine" qualities and those of "demoniac" qualities?
A. The godly, or those of divine qualities, are those who live regulated lives, abiding by the authority of scripture. Such
persons attain liberation from the material world. On the other hand, those possessing demoniac qualities are those who
live unregulated lives, acting whimsically for sense gratification, disregarding the injunctions of scripture. Such persons
are further bound by material nature. (16.5, 23-24)

Q2. What are the divine (transcendental) qualities?

A. "The Supreme Personality of Godhead said: Fearlessness, purification of one's existence, cultivation of spiritual
knowledge, charity, sense control, performance of sacrifice, study of the Vedas, austerity, simplicity, nonviolence,
truthfulness, freedom from anger, renunciation, peacefulness, aversion to faultfinding, compassion toward every living
entity, freedom from greed, gentleness, shyness, determination, vigor, forgiveness, fortitude, cleanliness, and freedom
from both envy and the passion for honor-these are the transcendental qualities, born of the godly atmosphere, O son of
Bharata." (16.1-3)

Q3. What are the characteristics of those of demoniac qualities? What is their fate?
A. The demoniac are atheistic and materialistic. Conceiving the world to have no foundation or purpose, they act
whimsically and destructively. Their ultimate goal of life being gratification of the senses, they are absorbed in
impermanent, material things. Bound by multitudinous material desires, they obtain money by any means. The
demoniac are conceited, lusty, complacent and impudent. There is no end to their anxiety. Such demoniac persons take
birth in various lower species of life and "sink down to the most abominable position of existence." They can never
approach Kåñëa. (16.6-18)
TSBG 7.17: Chapter Seventeen
Chapter Seventeen Q&A
Q1. What are the three kinds of food, sacrifice, austerity and charity in each of the three modes of material nature
(goodness, passion and ignorance) ?
A. See Chapter Seventeen, verses 7 through 22.

Q2. What is the difference between faith in the lower modes of nature (passion and ignorance) and faith in the mode of
goodness?
A. When performed in passionate and ignorant faith, activities such as sacrifice, penance and austerity are enacted
selfishly for material benefits such as wealth, power and honor. Such acts of faith, performed without faith in the
Supreme and in violation of the scriptures, yield only impermanent, material results and are therefore useless. On the
other hand, acts of faith performed in the mode of goodness are executed according to duty and scriptural regulations,
without selfish, fruitive intentions. Such acts are performed for the satisfaction of the Supreme, and thus they purify and
elevate the performer and gradually lead him to the platform of pure faith and devotion to Kåñëa. Such kåñëa-bhakti
(devotion to Kåñëa) is transcendental faith, beyond the modes of nature. (17.23-28)
TSBG 7.18: Chapter Eighteen
Chapter Eighteen Q&A
Q1. What are the three kinds of knowledge, action, workers, intelligence, determination, and happiness in each of the
three modes of material nature?
A. See Chapter Eighteen, verses 19 through 40.

Q2. What are the four social orders, and what are the qualities of their respective modes of work? How does a person
attain perfection by acting in his particular social order?
A. According to the material modes one has assumed, one naturally conforms to one of four fundamental occupational
divisions of human society: brähmaëas (teachers and priests), kñatriyas (rulers and warriors), vaiçyas, (farmers, traders,
etc.) and çüdras (laborers). Kåñëa enumerates the qualities of these orders as follows: "Peacefulness, self-control,
austerity, purity, tolerance, honesty, wisdom, knowledge and religiousness-these are the qualities by which the
brähmaëas work. Heroism, power, determination, resourcefulness, courage in battle, generosity and leadership are the
qualities of work for the kñatriyas. Farming, cow protection and business are the qualities of work for the vaiçyas, and
for the çüdras there is labor and service to others."
By working in accordance with his respective social duty, the conditioned soul can ultimately transcend the modes and
attain spiritual perfection by offering the results of his work to God. (18.41-48)

Q3. What does Kåñëa tell Arjuna is the only way to understand Him? What is the result of such understanding?
A. Kåñëa says, "One can understand the Supreme Personality as He is only by devotional service. And when one is in full
consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God." (1 8.55)

Q4. What is Kåñëa's final and conclusive instruction to Arjuna?

A. Kåñëa says, "Give up all varieties of religion and just surrender unto Me. I shall protect you from all sinful reactions.
Therefore you have nothing to fear." Kåñëa thus instructs Arjuna to abandon all religious processes and duties (viz.,
karma-yoga, jnäna-yoga, dhyäna-yoga, the socio-religious duties of the social orders, endeavor for attainment of
Brahman and Paramätmä, and so forth) and simply surrender unto Him and engage, as His pure devotee, in eternal,
transcendental loving service-the eternal and supreme dharma. Kåñëa has described the nature of that pure devotion in
the previous verse: "Always think of Me, become My devotee, worship Me, and offer your homage unto Me. Thus you
will come to Me without fail." (18.65-66)

Q5. At the conclusion of the dialogue, what does Kåñëa inquire of Arjuna, and how does Arjuna answer?
A. "[Kåñëa said:] O conqueror of wealth, Arjuna, have you heard this with your mind at perfect attention? And are your
ignorance and illusion now dispelled? Arjuna said, My dear Kåñëa, O infallible one, my illusion is now gone. I have
regained my memory by Your mercy, and now I am steady and free from doubt and am prepared to act according to
Your instructions." (18.72-73)