Bhagavad Gita

Foreword

We need to understand the different aspect of Krishna. The following will shed light on the various roles He plays in creation.

Krishna reveals his Divine Being as the source of all things. He is the One who is the reality behind the many. Though the source of all virtue, he is also the ultimate reality that transcends all opposites. Thus he is both happiness and suffering, birth and death, being and none being. Like the Brahman in the Upanishads, he is beyond duality, beyond the constricting categories of the world. His true nature is beyond the reach of thought. He can only be known in the state of samadhi, where knower and known become one.

The idea throughout is, that in whatever category, Krishna is the chief, the best, the most intense, the most beautiful, the most awesome, the essence.

Krishna is Atman, the inner Self in all beings and that is how he is revealed in contemplation.

Krishna is Vishnu, the great compassionate, sustaining God in the Hindu faith. It is Vishnu who cares so much about the suffering of the earth and her children that he comes to earth again and again, in age after age, to relieve oppression and renew righteousness.

Krishna is consciousness, is the syllable Om, and the mantra or Holy Name.

Of all fields, Krishna says he is knowledge of the Self.

Among seasons Krishna is spring, the season of flowers.

Wherever Arjuna finds strength, beauty or power, Krishna concludes, he should recognize it as coming from a spark of Krishna’s glory.

Krishna says:”I Am, and a tiny portion of my being supports all things”.

Chapter one: Battlefield of Kurukshetra

The armies of the Pandavas and Kauravas have assembled at Kurukshetra. Krishna is driving Arjuna chariot. Arjuna wants to see the opponents more clearly so he orders Krishna, to drive his chariot into the midst of armies. The mighty armed Arjuna, after seeing all his friends and relatives standing to fight with him, is filled with compassion for them. Arjuna is overwhelmed with grief.  Arjuna experiences severe emotional reactions. His mouth dries, and his body shakes. Thus, he loses his interest in fighting and starts giving arguments against the war.   Arjuna feels that no good could result from the war, as it is sinful to kill one's family, under any circumstance. He argues that how the war causes destruction and degradation to society.  Arjuna decides not to fight.

The mystical point of view is more subtle. From it the battle is an allegory, a cosmic struggle between good and evil.(36) Krishna has revealed himself on earth to re-establish spiritual well being and is asking Arjuna to engage in a spiritual struggle, not a worldly one. According to this interpretation, Arjuna is asked to fight his own lower self.

Chapter Two: Foundation of Knowledge.

Hearing Arjun's confusion over fighting, Lord Krishna starts speaking. He chastises Arjuna for keeping thought for not fighting. Arjuna restates his arguments in short, then admits his confusion and accepts Krishna as his spiritual master and surrenders to Him in need of wise guidance. Arjun's first difficulty in fighting this war was his compassion and affection for his Grandfather, Guru and the family members who would fight against him.

Krishna takes the roll of Arjun's spiritual teacher, and starts speaking. "Those who are wise, lament neither for living nor for dead. Everything exists eternally. Although there is always some pain in loosing loved ones, the wise undergo that pain with patience and tolerance. They push on without letting grief overwhelm and ruin their responsibilities." 

Krishna explains the fundamental distinction between temporary material body and eternal spiritual soul.  The soul is indestructible, immeasurable, unborn and eternal while material body is just opposite. The soul simply accepts different material bodies for a temporary period. Every living entity begins without material body and ends without material body. Only in middle duration it accepts material bodies. Death is simply a change of body for soul, like a change of clothes. We, the eternal spiritual soul, have no reason for having grief over death of the temporary body. The elements that form the body and life return to nature after death and again form another body, another life. As such, there is no cause for grief.

Krishna here reminds Arjuna that happiness comes from right action: duty. Arjun's duty as a warrior was to protect the virtuous. No unhappiness could arise from performing his duty, even if it involved fighting.  Even if Arjuna were to die in the war, he would attain heaven, the reward of dutiful action. The results of wise action are imperishable; the wise therefore strive for wise action with unbroken determination.  This ultimate goal, enlightenment, is best achieved by Wise Action (karma-yoga, in which one acts out of duty only, without personal attachment. This is real "yoga".

One can best act without personal attachment by acting to please God. This frees one's actions from impurity and bad karma. It also frees one from material pride or good karma, and thus grants true liberation. In this liberated state, the intelligence becomes indifferent to all material desires and and remains fixed in self-realization.

Chapter 3: the matter of Karma-Yoga, or Selfless Service.

Arjuna asks Krishna to make it clearer whether he wants him to fight. In reply Krishna explains that everyone has to engage himself in some sort of action. Work done can either cause bondage to the material world or it can liberate one. In order to acknowledge the supply of our material necessities, one has to perform activities without attachment to their results. If Arjuna follows this path of selfless work, Krishna explains, he will enjoy this world as well as the next. More important, he will gain a spiritual blessing and will be lessening his debt of karma. Only when he is free from every bond of karma, every consequence of his past action, can he achieve life’s ultimate goal, Self Realization.

Chapter- 4: The matter of Transcendental Knowledge

The yoga system instructed in this chapter is called sanatana-yoga, or eternal activities performed by the living. This yoga has two divisions of actions: one is called offering of one’s material possessions, and the other is called knowledge of the Self, which is pure spiritual activity. If offering of one's material possessions is not directed towards spiritual realization, then such activities become material. But one, who performs such activities with a purely spiritual objective, or in devotional service, makes a perfect offering. The one who works for the satisfaction of Krishna, without having a desire to enjoy the fruit of his actions, become free from karma.

Chapter - 5 Actions in Krishna Consciousness

In the 4th Chapter, by simultaneously stressing the importance of both work in devotion and inaction in knowledge, Krishna has perplexed Arjuna. This Fifth Chapter is a practical explanation of Krishna consciousness, generally known as karma-yoga. The question of mental speculation as to how karma-yoga can give liberation is here answered. To work in Krishna consciousness is to work with the complete knowledge of the Lord as the Supreme. Such work is not different from transcendental knowledge. Direct Krishna consciousness is bhakti-yoga, and jnana-yoga is a path leading to bhakti-yoga. Krishna consciousness means to work in full knowledge of one's relationship with the Supreme Absolute, and the perfection of this consciousness is full knowledge of Krishna, or the Supreme Personality of the Godhead.

A pure soul is the eternal servant of God as His fragmented part and parcel. He comes into contact with maya (illusion) due to the desire to lord over, exploit & enjoy the material realm, and that is the cause of his many sufferings. As long as he is in contact with matter, he has to execute work in terms of material necessities.  Krishna consciousness, however, brings one into spiritual life even while one is within the jurisdiction of matter, for it is an arousing of spiritual existence by practice in the material world.   One who neither dislikes nor desires the fruits of his activities is known to be always renounced. One, who works with devotion, though he is always working, is a person who is never entangled. While the one who is greedy for fruits, become entangled. One who acts with the knowledge that material senses are acting performs his duty without attachment & surrenders the results to Krishna. Thus, outwardly performing all actions but inwardly renouncing their fruits, wise men, purified by the fire of transcendental knowledge, attain peace, detachment, forbearance, spiritual vision & bliss.

And one who stands fast in Krishna consciousness, who is self intelligent and not bewildered, neither laments nor rejoices upon achieving something unpleasant or pleasant, remains steady in the transcendental stage, or Brahma-nirvana in this world.  A person in knowledge sees everybody as a part and parcel of Krishna. A person, who knows Krishna as supreme, attains peace from the pangs of material miseries. One, who works for helping others in reviving their lost Krishna consciousness, will attain Krishna in near future. The Lord is not partial toward anyone. Everything depends on one's practical performance of duties in Krishna consciousness, which helps one control the senses in every respect and to conquer the influence of desire and anger.  The eightfold yoga mysticism is automatically practiced in Krishna consciousness because the ultimate purpose is served. From a bonafide spiritual master one can gets the pure knowledge and then steadily proceeds on the path of liberation. There is a gradual process of elevation in the practice of yama, niyama, asana, pranayama, pratyahara, dharana, dhyana and samadhi. But these only preface perfection by devotional service, which alone can award peace to the human being. It is the highest perfection of life.

Chapter: 6 Dhyana Yoga or Ashtanga Yoga

When Karma-Yoga increases in knowledge and renunciation, the stage is called Jnana yoga, when Janna-yoga increases in meditation on the Self by different processes, and the mind is fix on the supreme, it is called ashtanga yoga or dhyana yoga. In the yoga practice, with firm faith & determination, one should abandon all material desires (desire for sense enjoyment), without thinking anything else one should engage his body, mind & soul in the service of Lord.  The mind needs to be controlled otherwise lust, anger, illusion etc always deviate him. A conqueror of mind automatically follows the dictation of Self.

In order to execute the process of ashtanga yoga has to meditate on the Self. One should hold one's body, neck and head erect and lace one’s attention on the spiritual eye.  One should regulate the habits of eating, sleeping, recreation and work, and free oneself from material desires. Like a lamp in the windless place, one has to steadily meditate on the Self with a controlled mind. If the mind wanders, one should bring it back under the control of the Self. 

This continuous practice culminates into samadhi, the stage of full consciousness of the Supreme. The perfection is characterized by one's ability to see the Self by the pure mind and relish and rejoice in the Self. The natural boundless transcendental pleasure is the highest perfection or ultimate goal of Yoga. Even if one abandons this process after practicing or fails. He is never in loss; he again gets a chance in a future life to start from the point where he left the process.

Arjuna knowing the restless, unsteady, strong nature of his mind expresses his inability to practice this system of yoga. The goal of ashtanga yoga can also be achieved in Bhakti Yoga by engaging mind, body, soul, and senses in the service of Krishna. A perfect yogi sees Krishna as the same as the Self. Of all yogis, one who always remembers Krishna & renders devotional service to Him is the best.

Chapter - 7, Knowledge of the Absolute

In the first six chapters of Gita, the living entity has been described as non material spirit soul capable of elevating himself to Self Realization by different types of yoga's.  In this chapter Krishna explains that how by practicing Yoga in full consciousness of Krishna, with the mind attached on Krishna, one can know the Ultimate Reality.

It is very rare among men to endeavor for achieving perfection.  It is rare to know Truth.  Earth, water, air, fire, ether, mind, and intelligence constitute the material energy, but the living entity belongs to another superior energy.  Krishna is the source of all these energies.

The Lord further explains his all pervasiveness in his diverse material and spiritual energies. The Taste of Water, light of the sun & the moon, the sound, Aum, the ability in man, the fragrances of the earth, heat in fire, the strength of the strong (devoid of passion & desire) all represent Krishna. Krishna is also the sex life which is not contrary to religious principles. Although everything represents Krishna, as Krishna is the original seed for everything, yet He is independent.  Only by surrendering unto Krishna, one can overcome the three modes of material nature, the gunas.

"Those who are grossly foolish, who are lowest among mankind, whose knowledge is stolen by illusion, and who partake the atheistic nature, do not surrender unto Krishna. However, the distressed, the inquisitive, and those who are searching for knowledge of the absolute, render devotional service to the Lord.

The one who renders devotional service to the Lord in knowledge and who is free from material desire is the best.

Krishna is unborn, infallible, knower of past, present & future. All living being are born into delusion, bewildered by dualities arisen from desires and dislikes. Only those souls who have passed their lives on practicing the rules and regulation of religion can take to devotional service. In the Krishna Consciousness one can understand how the Supreme Lord is the governing principle of the material manifestation and even of the demigods. Naturally a Krishna Conscious person can never forget Krishna at the time of death and thus he attains the abode of Lord.

Chapter - 8 attaining the supreme

By remembering the Lord Krishna in devotion through one's life, and especially at the time of death, one can attain to his supreme beyond the material world. One's thoughts during the course of one's life accumulate to  influence one's thought at the moment of death, whatever state of being one remembers at the time of death, he attains that  without fail, This life creates one's next life.  So one should always meditate upon the Supreme Lord, as He is the oldest, the supreme controller, smaller than smallest and yet all pervading. He is inconceivable, transcendental and beyond this material nature. Although the supreme personality of the Godhead is present in His abode yet He is all pervading and everything is situated in Him.

In Sat Yoga practice, one first has to close the doors of all sense experience and focus on the Christ consciousness center. Then bring the   life force to the top of head, and chant Om.

Such yogis at the time of death raise the life force between the eyebrows (to the Ajna-Chakra), leave the body for the spiritual world, never to return to this world.

In Sat Yoga practice, one first has to close the doors to sense experience and raise the life force to the place the eyebrows, the Ajna-Chakra, then chant Om. Doing so during death experience, the yogi leaves the body, never to return to this world.

Chapter 9: Raja Yoga: The Most confidential Knowledge 

In Chapter 8, Krishna spoke of bhakti yoga or the path devotion as the means to attain Him. Now in Chapter Nine, the truths of that bhakti are further revealed, enlightening us further.

Arjuna's Eligibility of Hearing:

          As Arjuna is non-envious, Krishna imparts the topmost knowledge which can bring total relief from material existence. Those devoid of faith, however, shall remain in the cycle of birth and death.

Krishna's Relationship with the Cosmos:

          Krishna is the source and resting place of the entire cosmos. Each and every particle of it is pervaded by Him. Yet it does not rest in Him, nor is He within it. He remains in a position of absolute aloofness. This is Krishna's inconceivable power. The entire cosmos goes on under Krishna's supervision through the agency of his energy (prakriti).

Wise Acknowledge Krishna's Position and Worship Him:

          Only fools deride Krishna. Because they do not understand His divine nature, all their hopes and activities are defeated. Whereas wise understand Krishna's position and engage in undivided worship of Him. Others worship the Supreme as one with themselves, as diverse in many, or as the universal form.

The Proper Method of Worship is Exclusive Devotion:

          In one sense everything is Krishna and in that sense the various worshipers indirectly worship Krishna. Because their worship is improper (without knowledge), they attain various destinations; whereas, only those who engage in exclusive devotion attain Krishna.

The Unmatchable Specialty of Exclusive Devotion:

         Whatever you are doing, do it with love and devotion for Krishna. It is so simple and the result will be the highest liberation- attainment of Krishna. Krishna is equal to all but is naturally partial to and has special interest in His devotees. Even if a devotee falls, Krishna saves him and re-instates him. Devotion is open to one and all, and by it, all can attain Krishna. Therefore Krishna's final instruction is, "Engage your mind always in thinking of Me, become My devotee, offer obeisance to me and worship Me. Being completely absorbed in Me, surely you will come to Me."

Chapter 10: Divine Splendor

Krishna, (2), proclaims Himself to be the original Supreme Person. How one can attain the highest devotional perfection of association with the Supreme Lord has been thoroughly explained.  The wise who perfectly know this, engage in loving devotional service to Krishna, and they derive great satisfaction and eternal bliss from conversing about Him. To such persons, Krishna gives full understanding so that they can receive Him. Otherwise nobody can understand Krishna through their own mental efforts. Understanding Krishna is beyond the limit of the senses.

Arjuna understands that Krishna is the supreme personality of the Godhead, the ultimate abode, the purest and absolute truth. He is eternal, transcendental and the original person. Although Krishna’s abundance is limitless, on the request of Arjuna, Krishna gives a slight indication about His infinite substance.

All wondrous phenomena showing power, beauty, or grandeur, either in the material world or in spiritual, are but partial manifestations of Krishna’s divine energies and Being. He is the supreme cause of all causes and the essence of everything living or non living.

Anything extraordinarily, beautiful and glorious should be considered as a fragmented manifestation of Krishna’s splendor. All things exist as a result of the spirit of Krishna entering into them.

(When an Indian person calls on Krishna as the Supreme, it is as if we address Christ as God).

Chapter: 11 The Cosmic Vision

             In the previous chapter, Arjuna was trying to understand Krishna's potencies, so Krishna explained, "Among seasons I am spring, among rivers I am the Ganges, among beasts I am the lion, among men I am the king. How far shall I go on? Just try to understand that because of My entering the universe by only one plenary portion, the whole cosmic manifestation exists." Chapter Eleven then begins with Arjuna's request to see the form by which the Lord pervades the universe.

Krishna Blesses Arjuna with Divine Eyes:

          Hearing form Krishna, Arjuna's illusion is dispelled and he now understands Krishna's inexhaustible glories. Arjuna requests Krishna to show him the form by which the Lord pervades the universe. Krishna describes that form to Arjuna and then blessed him with the eyes to see it.

The Universal Form:

            Krishna describes the unlimited, blazing, effulgent universal form. Arjuna, in complete astonishment to see this form, folds his hands and begins to offer prayers. Seeing the universal from devour all, Arjuna losses his equilibrium and anxiously ask “Who are you?" and “What is your mission?"

Become the Instrument of Time:

            Krishna, while exhibiting His universal form, says that He is time and has come to destroy all. Therefore, Arjuna should not be disturbed and should act as an instrument by fighting.

Arjuna Continues to Pray:

             Arjuna's prayers reach their zenith and he submits himself by offering thousands of obeisances.  Arjuna begs forgiveness for his familiar dealing with Krishna for he has misunderstood Krishna's position. Satisfied, but yet disturbed, Arjuna requests Krishna to show him His beautiful form again.

One Can See the Lord Only by Devotion:

          First Krishna manifests His form which is so very beautiful and dear to Arjuna.  The chapter concludes with Krishna explaining that His form is perceived only by those who have pure devotion.

Conclusion:

         Krishna establishes His supremacy by the manifestation of the universal form.  He declares that His original form is perceived and that He is attained only by those who are situated in pure devotion.

Chapter: 12 Bhakti-Yoga Devotional Service

          In Chapter Eleven, Krishna declared that only by devotional service can one understand and see Him. To take us beyond any shadow of a doubt, Arjuna now asks Krishna for the final word: which is the best, devotional service to the Lord or worship of the impersonal Brahman? Krishna presents single-minded devotion as the highest engagement, bringing these six chapters on devotion to a close.

Bhakti over being impersonal:

          Worship of Krishna, the Supreme Personality of Godhead, is recommended as best. Krishna promises that He will quickly deliver His pure devotee. Even though the impersonal may one day attain Krishna, their path is unnatural and troublesome.

The Progressive Stages of Devotion:  (Going from the highest to lesser practices)

        - Mind fixed on Krishna

        - The practice of fixing the mind on Krishna

        - working for Krishna

        - offering the results of work to Krishna

        - Meditation or the cultivation of knowledge

The Qualities that Endear the Devotees to Krishna:

          Krishna speaks on the various qualities that endear the devotee to Him. He concludes saying that those who follow the devotional path making Him the supreme goal of life, are especially dear to Him.

Conclusion:

           The practice of single-minded devotion to Sri Krishna, the Supreme Person, stands supreme above all other paths.

Chapter: 13 Prakriti Purusha Viveka yoga: Nature, the Enjoyer, and Consciousness

        Now we begin the third and final section of chapters. The first section dealt with karma-yoga. The second section dealt with bhakti-yoga. And now, the third section deals with jnana-yoga.  Jnana-yoga simply means knowledge of prakriti, the jiva and the Supreme. This knowledge supports and favors the performance of bhakti.

Arjuna Asks Six Questions:

            Arjuna desires to know about:

                1. Nature

                2. The enjoyer

                3. The field of activity

                4. The knower of the field

                5. Knowledge

                6. The object of knowledge

 The Field and the Knower of the Field:

The Cosmos is a combination of the Kshetra and Kshetrajna (the Field and the Knower of the Field). True knowledge consists in the awareness of the relationship between Kshetra and Kshetrajna.

          Ksetra refers to the body and ksetrajna refers to both the Self and the jiva soul.  However, the Self knows all bodies whereas the jiva only knows his own.  The ksetra (body) consists of twenty-four elements which interact and produce various conditions such as happiness or distress.

 The Process of Knowledge:

        The process by which the knower of the field transcends the limitations of his field of activities is called the process of knowledge. Among these items of knowledge unalloyed devotion stands foremost and the others are accessories which serve to clear the ksetra of its unfavorable elements.

 The Object of Knowledge:

        The Self, who is all pervading and situated in the hearts of all, is the object of knowledge. Only the unalloyed devotees can thoroughly understand the ksetra (field), jnana (knowledge), and understanding this they attain Krishna.

Material Nature, the Soul, and the Self:

          Material nature (prakriti) and the living entities (purusha) are beginningless; their transformations are a product of material nature.  Due to the living entities' association with nature, he meets with good and evil.  He is the cause of his suffering and enjoyment. Above this is the overseer and the permitter, the Supersoul (param-purusa), who may be perceived through the various practices mentioned.  By understanding this knowledge one shall attain liberation and shall never be born again.

Seeing with Eyes of Knowledge:

           One who sees the ksetra, ksetrajna, and the Supersoul, and who properly understands their interactions, actually sees.  Understanding the process of liberation, he approaches the transcendental destination.

Chapter - 14: Guna - The Three Modes of Material Nature Fourteen, the living entities' conditioning by that prakriti is further described in detail.  The conclusion is that bhakti is the perfect means by which the living entities may rise above their conditioning, thus attaining their constitutional position of actual happiness.

The Living Entities are conditioned by the Modes:

        By becoming fixed in the knowledge presented herein, one can attain a transcendental nature. The Lord impregnates material nature with the seeds of the living entities.  Due to contact with matter, these living entities are conditioned by material nature which consists of three modes.

Chapter 15: The Yoga of the Supreme Person

 It was established in Chapter Fourteen that the conditioned soul may attain a transcendental position by engagement in full devotion. Now, in Chapter Fifteen, Krishna teaches that the basic principle of devotional service is detachment from material activities and attachment to the transcendental service of the Supreme Purusha.

Extrication from the Banyan Tree of Material Existence:

       Material existence is compared to an imperishable banyan tree. With determination the tree should be cut down with the weapon of detachment. One should then seek the eternal abode any by surrender to the Supreme Person attain the eternal kingdom from which one never returns to this material world.

The Hard Struggle of Embodied Life:

     The conditioned living entities that are fragments of Krishna are transmigrating from one material body to the next. In each body the jiva is equipped with a set of senses through which he tries to enjoy.  Those with eyes trained in knowledge perceive this struggle whereas the foolish do not.

Krishna, the Very Force Behind Universal Sustenance, Is To Be Known:

    The source of energy sustaining the universe and all living entities is Krishna.  He is situated in everyone's heart and is to be known by all the Vedas.

The Most Confidential Part of Vedic Scriptures:

 There are three types of purusha: the living entities here in this world (the fallible), the living entities in the spiritual world (the infallible), and the Uttama Purusha (the Imperishable Supreme Person), who has entered these worlds and is maintaining them.  Being above all others, He is celebrated in the Vedas as Purushottama (Supreme Being).  Understanding this without doubt, one engages in His service.

Conclusion:

      The living entities that are entangled in the banyan tree of the material existence should detach themselves and engage in devotional service to the Supreme Purushottama.

The Three Modes and Their Characteristics:

           At different times, one mode may be more prominent than the others.

Goodness:      It Illuminates, purifies, conditions one to a sense of happiness and knowledge. All the bodily gates are illuminated by knowledge and one progress towards pure knowledge. If one die while in this mode, one attains the pure higher planets.

Passion: Give rise to unlimited desires and longings, binds one to the results of one’s actions. Its symptoms are attachment to the fruits of activity, intense endeavor, desire and hankering. It causes misery, grief and one stays on earth life after life.

Ignorance:       Deludes, results in madness, indolence and sleep. It's symptoms are darkness, inertia, madness and illusion. It may cause journey to hellish planet or birth among lower species.

Transcending the Three Modes:

          Transcending begins with seeing the modes at work doing everything and realizing the transcendental position of the Supreme Lord.  Rising above the modes means freedom from bondage and attainment of the Lord's nature. Such a transcendentalist, understanding that the modes alone are active, is indifferent toward mundane dualities, equal toward all, situated within and completely detached. One who unfailingly engages in pure devotional service at once transcends the modes and comes to the Brahman platform. Krishna is the source of Brahman.

Conclusion:

     The three qualities of nature have bound all living entities.  However, by unfailing engagement in complete devotion, one can attain and remain in a transcendental position.

Conclusion:

        If one properly understands the ksetra, ksetrajna, the Supersoul, and the process of liberation; one can approach transcendence.

Chapter -16: The Divine and Demoniac Natures

Introduction:

       In the ninth chapter the divine and demoniac natures were described in brief. In the previous chapter engagement in the service of Purushottama was advised.  To attain His service specific qualities and behavior are advantageous whereas others are not. Therefore, here in Chapter Sixteen, the Lord presents the diving and demoniac qualities in more details so that spiritual aspirants may discriminate between them and cultivate the favorable qualities.

Qualities of the Divine and Demoniac:

             Twenty-six godly qualities and many demoniac qualities are described herein.  The godly qualities are conducive to liberation; whereas, the demoniac qualities are conducive to bondage.

The Demoniac Nature:

           The demoniac have neither proper behavior nor good habits.  They say that this world is unreal and that there is no God in control.  The engage in un-beneficial activities meant to destroy the world. Taking shelter of insatiable lust, they believe that to gratify the senses is the prime necessity of life.  Their work in pursuance of this is illegal and sinful. Deluded by ignorance, wealth and false prestige, they think themselves the lord of everything.  Bewildered by pride and false ego they become envious of God and are cast into repeated births in demoniac and abominable species.

The Scriptures Can Save One from Hell:

     The three gateways to hell are lust, anger and greed.  By freeing oneself from these three enemies and by performing one's duty under the direction of scriptural regulations, a man can be gradually elevated to perfection.

Conclusion:

       Godly qualities and proper conduct according to scriptural regulations are conducive to elevation.  However, whimsical action independent of scriptural direction and demoniac qualities lead to degradation.

Chapter: 17 the Powers of Faith

          Previously Arjuna was instructed that those who worship according to their whim, disregarding the scriptures, never attain happiness or perfection. Arjuna now wants to know which mode controls the faith of those who worship whimsically.

Faith According to the Modes:

          According to one's existence under the modes, one gets a particular type of faith, and object of worship, a specific preference in food and a particular manner in which he performs sacrifice, austerity and charity. Those who disregard purity and perform austerities impelled by lust, have demoniac nature.

Food, Worship, Austerity, and Charity in the Modes:

         Herein food, sacrifices, austerity and charity and described according to each of the three modes.

The conclusion: OM TAT SAT:

         When the purpose of sacrifice, charity and penance is to please the Absolute Truth, the Supreme Person, indicated by the syllables OM TAT SAT, the result is transcendental.  However, those same activities performed without faith in the Supreme are considered useless both in this life and in the next.

Conclusion:

     Sacrifice, charity and penance performed according to scriptural regulations with a desire to please the Supreme, as indicated by OM TAT SAT are in the mode of goodness and give freedom from bondage.

Chapter: 18 Moksha-yoga: Conclusion- the Perfection of Renunciation

         Actually, the Bhagavad-Gita is completed in seventeen chapters; However, Arjuna desires to hear a summary of all that has been discussed. Therefore, Krishna reiterates the essence of all the previous chapters, emphasizing surrender to Himself above all else.

Krishna's Final Opinion on Renunciation:

        Krishna explains various opinions of the actual meaning of tyaga and sannyasa; then He gives His own final opinion.  The terms tyaga and sannyasa are actually both referring to renunciation.  Renunciation is of three types according to the influence of the modes.  The truly renounced situated in goodness never abandon prescribed duties, rather they renounce material attachment to the fruit.  Thus they accrue no reactions after death.

Acting on the Platform of Knowledge Means No Bondage (13-18)

        According to Vedanta there are five causes for the accomplishment of all actions. The five causes:

1. The place (the body)

2. The doer

3. The various senses

4. Many different kinds of endeavor

5. The Self

 Therefore, considering oneself the only doer is ignorance. There are also three motivators and three constituents of action.

          The three motivators:

              1. Jnanam - knowledge

              2. Jneyam - the object of knowledge

              3. Parijnata - the knower

        The three constituents:

              1. Karanam - the senses

              2. Karma - the work

              3. Karta - the doer

 One who clearly understands the causes of action, who is not motivated by false ego, thinking oneself the doer, is never bound by his actions.

The Influence of the Three Modes of Nature

      According to the influence of the three modes of material nature, there are three kinds of knowledge, action, performers, understanding, determination and happiness.  There is no being existing who is freed from the influence of the modes of nature.

From Activities Influenced by the Modes to Pure Devotional Service

 (Karma - Yoga)

A man who worships the Supreme by performing his occupational duty prescribed according to his nature is free from sinful reaction and can attain perfection.

(Jnana- Yoga to Pure Bhakti)

One who is self-controlled and unattached to material enjoyment can attain the supreme perfection of Brahman, the stage of highest knowledge, by practice of jnana-yoga.  By attaining Brahman realization, one attains pure devotional service.

Only by devotion can one understand Krishna in truth and enter the kingdom of God.

More Confidential Knowledge:

         By the grace of Krishna a pure devotee who performs all activities in full consciousness of Krishna, depending on Him and working always under His protection, will surpass all obstacles and attain His eternal abode. One who is not Krishna conscious and acts through false ego is lost.  Compelled to act under the directions of nature he is falsely directed. Therefore one should surrender to the Lord who is situated in everyone's heart (surrender to Supersoul).

The Most Confidential Knowledge:

        The supreme instruction is: "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. Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear.

Preaching and Studying Bhagavad-Gita

         This most confidential knowledge may never be explained to those who have not engaged in devotional service of those who are envious. Explaining it to the devotees, however, guarantees attainment of Krishna. There is no servant dearer to Krishna then he who explains this knowledge to the devotees. Hearing Bhagavad-Gita with faith and without envy frees one from sinful reactions and allows one to attain planets of the pious.

Arjuna's Ignorance is Dispelled:

         Arjuna declares that his illusion is gone and his memory regained. He is firm, and free from doubt and ready to act as Krishna desires.

Prediction:

         Remembering this holy dialogue and the wonderful from of Krishna, he then ecstatically declares, "Wherever there is Krishna, the master of all mystics, and wherever there is Arjuna, the supreme archer, there will also certainly be, victory, extraordinary power, and morality."

The Final Conclusion:

         Surrender to Krishna in full consciousness and surrender to Him.  By becoming His devotee all sinful reactions are annihilated and the kingdom of God is attained.