Bhagavad-gita Notes Chapter 3 KARMA YOGA

Connection between Chapter 2 and Chapter 3

• ln Bg. 2.49 "durena hy avaram...", Krishna tells Arjuna

o "To keep all abominable activities far distant by Buddhi-yoga"

• Arjuna thinks that buddhi means intelligence

o By using his intelligence, he should avoid all abominable activities and thus, not fight
o Still Krishna is urging him to fight

• Chapter 3 begins with Arjuna's question to clarify this contradictory instruction

• According to Arjuna (renunciation) 'Jnana' and 'work' are incompatible

BREAKDOWN OF CHAPTER 3
SECTION I (3.1 - 3.2) — RENUNCIATION OR WORK

• Arjuna asks if it is better to be situated in knowledge or to work, as if two were opposed to each
other

SECTION II (3.3 - 3.9) — NISKAMA-KARMA YOGA

• Work combined with knowledge and detachment

• Offer the fruit of the work for the satisfaction of Krishna

• Niskama-karma-yoga allows the soul (active by nature) to be purified through detached

activities

SECTION III (3.10 - 3.16) — FROM KARMA KANDA TO KARMA-YOGA

• lf one cannot perform detached, dutiful work; it is better to follow Karma-kanda section of
Vedas

• But do it for Krishna's pleasure (All the Vedic duties which prescribe sacrifices, etc.)

SECTION IV (3.17 - 3.35) — NISKAMA-KARMA TO SET CORRECT EXAMPLE

• Dutifully acting without attachment sets the correct example for others, who are less advanced

SECTION V (3.36 - 3.43) — BEWARE OF LUST AND ANGER

• They foil one's performance of duty, and incur sin

• Regulate senses and strengthen intelligence to control lust

SECTION 1(3.1 -3.2) RENUNCIATION OR WORK

Texts 3.1 - 3.2

COMMON THEME: Arjuna is confused

♦ Based on Text 2.49, Arjuna doubts the compatibility of Karma (Duty of fighting) & Jnana (Buddhi -
yoga based on knowledge of the soul) and requests for the one conclusive path
FOCUS OF LEARNING: PURPORTS 3.1 - 3.2

(a) Krishna consciousness often misused as an excuse to avoid duty or misunderstood to be inertia
(3.1). Correct understanding is

• Without being trained in the philosophy of Krishna consciousness it is not advisable to chant
the holy names in a secluded place

• It only acquires cheap adoration from the innocent public

(b) Practical Application: Sign of a sincere student - Sincere student places the doubt before master
to elicit best course of action (3.1). In response Krishna explained karma-yoga (work in Krishna
consciousness)

(c) Arjuna clears apparently confusing path of Chapter 2 for sincere students of Bhagavad-gita

SECTIONII(3.3-3.9) NISKAM A-KARM A-YOG A

PRACTICAL APPLICATION OF SECTION II

Liberation or bondage is not determined by one's activities, but by ones consciousness in

pertorming those activities. Thus, renunciation is not giving up of activities, but is the giving up of
attachment to the fruit of activity

Renunciation of activity without the necessary training, knowledge and puritication will lead to
destruction on the path of spiritual advancement. Without prescribed duties, an unfulfilled desire
for activity will lead the premature renunciate to sinful action

LINK BETWEEN SECTION I & SECTION II: Krishna begins answering Arjuna's question by pointing out the
defects in his desire to renounce duty in Texts 3.3 - 3.9
Texts 3.3 - 3.9

COMMON THEME: This section describes the defects in the desire to renounce prescribed duty and thus
Touches on the following points which summarize Texts 3.3 - 3.9:

♦ The "Active Nature of Soul"

♦♦♦ lnactivity is not an option available

♦ So it is advised to pertorm our activities in a way that they are directed towards self- purification and
self-realization
♦♦♦ Self-purification and self-realization are the purposes of performing prescribed duties
Text 3.3*

THEME: Both karma and sankhya are valid and interdependent parts of self-realization. Action without
Knowledge is mundane. Knowledge without action is powerless.

♦ Text 2.39 explained two processes

• Sankhya-yoga or analytical study (based on jnana) ;

• Karma-yoga or buddhi-yoga which involves activities or karma

♦ But the right understanding is that "karma stage" and "jnana stage" are two rungs on the same yoga
ladder depending on one's "nistha"

• 'Nistha' is the word used in Text 3.3 - it means purity of heart or level of faith

♦ Karma stage vs Jnana Stage - Karma stage is the platform at which work is recommended and jnana
stage is the platform when one is sufficiently purified and detached to renounce work

FOCUS OF LEARNING: PURPORT 3.3

(a) It compares the two paths of Sankhya-yoga and buddhi-yoga

• Sankhya-yoga or philosophical speculation

o Defined as the analytical study of the nature of spirit and matter

o For whom - This is the subject matter for persons who are inclined to speculate and
understand things by experimental knowledge and philosophy

• Buddhi-yoga or Direct Krishna Consciousness

o Described in Text 2.61 - Buddhi-yoga is to depend entirely on the Supreme (Krishna)

o By working in Buddhi-yoga one is relieved from the bondage of work (2.39)
(b) Both yogas are interdependent as religion and philosophy

• Religion without philosophy is "sentiment / fanaticism", and

• Philosophy without Religion is "mental speculation"

(c) 'Ultimate Goal' is Krishna for both yoga processes

(d) 'Purpose' is to establish the real position of self with the Super-self

COMPARISION OF SANKHYA-YOGA & BUDDHI-YOGA (3.3 purport)

S NO 3
SANKHYA-YOGA (Philosophical speculation) - BUDDHI-YOGA (Krishna consciousness)
1 INDIRECT PATH 2 DIRECT PATH

1 a. DEPENDENCE ON PERSONAL ENDEAVOUR : Meant for persons who want to understand

things by experimental knowledge and philosophy on one's own limited capacity
b. UNSUREOFSUCCESS : May never reach the highest rung of ladder
which is to attain Krishna's mercy
c. INITIAL PURIFICATION REQUIRED BY PRESCRIBED DUTY
A gradual path of purification of senses by philosophical process

2 a. A process of directly connecting the level of our activity or karma for the purpose of Krishna
consciousness
b. DEPENDENCE ON KRISHNA'S MERCY : A process of depending Entirely on Supreme (2.61),
and does not depend one's own limited capacity of sense control, purity to advance. Therefore
it is easy and better

c. SURETYOFSUCCESS : There is surety of success because strength is given by mercy of Krishna

and Vaishnavas, thus one is easily relieved from bonds of action (2.39) and there is no flaw in the
process (2.40) of Buddhi-yoga

d. ENDS AND MEANS ARE THE SAME : Krishna consciousness is itself the purificatory process

LINK BETWEEN TEXTS 3.3 & 3.4: Premature renunciation performed before sufficient purification at the
karma stage, will neither bring purification nor liberation.

Text 3.4

THEME: Premature Renunciation carries no benefit - Premature Renunciation of prescribed duties will
neither lead to freedom from reaction (Purification of heart) nor Perfection (Success or Liberation) -
Thus no
benefit achieved

PRACTICAL APPUCATION OF TEXT 3.4

Renunciation of activity is not a means of purification; it is the result of purification

FOCUS OF LEARNING: PURPORT 3.4

(a) When does one accept renounced order - only when one is purified by the discharge of
prescribed form of duties
(b) Purpose of "prescribed duties" - To purify the hearts of 'materialistic men'
(c) "Refutation of empiric philosophers that by adopting sannyasa one becomes "As Good as

Narayana"

• Disadyantage of sannyasa without purification

o Disturbance to social order

o No success and no freedom from reaction.
(d) Practical application: Srila Prabhupada compares such 'renunciation of activity' to the 'power of
buddhi-yoga' -

• Ref Bg. 2.40 "nehabhikramo naso..." - Even a little endeavor in transcendental service of
Lord, even if performed without the discharge of prescribed duties, whatever he may be
able to perform directly purifies and saves one from the greatest difficulties

J^

Text 3.5

THEME: Sankhya-yoga is impractical because soul is always active

♦ Everyone is forced to act helplessly according to the qualities acquired from the modes of material

nature
♦♦♦ Therefore no-one can refrain from doing something, not even for a moment

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FOCUS 0F LEARNING: PURPORT 3.5

(a) Premature sannyasa is harmful

• Premature renunciation is harmful because soul is always active

o Either it has to be engaged in service of Krishna or

o Under illusory energy where it may acquire three modes
(b) Thus this verse sets criteria on when one should take sannyasa

• Depending on the kind of modes one is affected by, sastras present different prescribed
duties

o to purify us from affinity of modes

o to bring us to the level of jnana, with the knowledge of difference between body and
soul

• Thus when sufficiently purified, one can take sannyasa

(c) "Ultimate goal of Sannyasa, or any purificatory processes is to reach to the point of becoming

Krishna conscious" (Ref. SB 1.5.17)

(d) Krishna consciousness turns yoga-ladder into an elevator - Therefore contact with Krishna

(through contact with devotee) at any step of yoga ladder will speed up the process of purification

Text 3.6

THEME: Condemns "An unfortunate renunciant" who renounces without puritication

♦ Defines 'pretender' or 'mithyacarah' - He restrains the senses of action but minds dwells on sense
objects

FOCUS OF LEARNING: PURPORT 3.6

This purport focuses on some possible characteristics of such pretenders

(a) Show-bottle spiritualist - They make of show of yogic meditation which is "of no value"
(b) No value of the show of meditation

• It is of no value because "mind is impure", dwelling upon sense enjoyment

• His knowledge has no value because the effects of such a sinful man's knowledge are taken
away by illusory energy of the Lord

(c) Greatest cheaters - May speak dry philosophy to bluff sophisticated followers, but they are the
greatest cheaters
• One who makes a show of being a yogi while actually searching for the objects of sense
gratification must be called the greatest cheater

(d) What they should understand -They should understand the following:

• For sense enjoyment one can act in any capacity of the social order,

• But if one follows the rules and regulations of his particular status he can make gradual
progress in purifying his existence

LINK BETWEEN TEXTS 3.6 & 3.7:

Next Krishna compares an attached sannyasi and a detached householder

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Text 3.7*

THEME: Appreciates a "Sincere dutitul householder" to be better than "Attached or Mithyacarah

Sannyasi"

♦ One should sincerely try to control active senses by the mind and begin Karma-yoga without
attachment

PRACTICAL APPUCATION OF TEXTS 3.6 - 3.7

Taking to quick renunciation before one is qualified may be an attempt to acquire subtle sense
gratification through profit, adoration and distinction. Krishna mockingly contrasts this pseudo-
renunciation with the honest attempt at purification through the regulations of karma-yoga
We should always act according to our level or position and never try to imitate higher levels,
without purification; and thus follow the guidance of guru, sadhu and sastra
FOCUS OF LEARNING: PURPORT 3.7

(a) What is Prime 'svartha-gati' or the 'goal of self-interest'

• To reach Vishnu, which implies to be free from material bondage and enter God's kingdom
(b) Purpose of 'Varnashrama' institution - Designed to lead one gradually to this 'goal of self-interest'

• This implies that a sincere householder can also reach this destination by regulated service
in Krishna consciousness

(c) "Sincerity" means

• Live a controlled life based on sastras and

• Carry out your business without attachment

(d) "Sincere sweeper is better than charlatan meditator", who adopts show-bottle spiritualism to

cheat innocent public

P^

Text 3.8

THEME: Recommends Arjuna that his prescribed duty as ksatriya is "Fighting or Work" and not
"renunciation",
as per discussion in Text 2.47 "Karmany evadhikaras te..."

♦ One cannot even maintain one's physical body without work

PRACTICAL APPUCATION OF TEXTS 3.8

Prescribed duties are too important to be capriciously abandoned. Besides the value in
purifying the heart, they also maintain a balanced society and even one's physical health

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FOCUS 0F LEARNING: PURPORT 3.8

(a) Two examples of pretenders

• Many pseudo-mediators who misrepresent themselves as belonging to high parentage,

and...

• Great professional men who falsely pose that they have sacrificed everything for the sake of
advancement in spiritual life

(b) Prescribed duties are meant to 'cleanse of heart' (Refer to Text 3.4 Focus of Learning box)
(c) What is the heart's contamination or the polluted propensities - Desire to lord over material

nature which manifests as the desire for sense gratification

(d) Renunciation for the purpose of maintenance of body and soul is condemned in this verse

• Without purification by prescribed duties, one should never attempt to be a so-called

transcendentalist

yLINK BETWEEN TEXTS 3.8 & 3.9: Arjuna wanted to avoid work out of fear that he will develop material
attachments and desires and especially he fears the reaction that follows this work. Lord speaks Text 3.9
to differentiate ordinary entangling work from 'Karma-yoga', which carries one to liberation.

Text 3.9*

THEME: Work done as a sacrifice (yajna) for satistaction of Vishnu is a means of liberation from all
bondages

FOCUS OF LEARNING: PURPORT 3.9

(a) Meaning of 'yajna'- It refers to Lord Vishnu or Sacrificial performance

• Some references given are as follows:

o Vedas: "yajna vai visnu" - "Purpose of sacrifice" is pleasure of Vishnu

o Vishnu-purana - Goal of varnahsrama - Satisfaction of Vishnu
(b) Krishna Consciousness is process of 'Yajna' as per this verse because

• The same purpose is served whether one performs 'prescribed yajnas' or 'directly serves
Lord Vishnu'

• Also, varnashrama institution also aims at satisfying Lord Vishnu or Lord Krishna
(c) "Work in Krishna Consciousness" - An art of doing work which requires expert Guidance
(d) PRACTICAL APPLICATION: How to perform 'work in Krishna consciousness'
• Act diligently and under expert guidance of a devotee

• Not at all for sense gratification but all for Krishna's satisfaction
(e) Benefit of such action in Krishna consciousness

• Freedom from reaction

• While performing one is in liberated state

• Gradual elevation to love of God

• Entrance into the kingdom of God

(f) Conclusion of Section II: Text 3.9 elevates the 'Niskama-karma' of Texts 3.3 to 3.8 to the level of
bhakti by including knowledge of Vishnu

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SUMMARISED THEME 3A
YOGA LADDER

(a) KARMA-KANDA

• Encourages regulated sense gratification

• Meant to bring general mass of people to the platform of religiosity

• Purifies the practitioner in many ways:

o Regulation brings detachment which fosters knowledge

o Gradually Vedas expose him to Jnana and Upasana sections

o Results of Yajna gives him faith in Sastras

o Motivates him to associate with Brahmanas who give higher knowledge

• Gradually the practitioner finds the 'futility of material life' and makes 'transcendence as his

goal'
(b) SAKAMA-KARMA-YOGA - Understands transcendence as the goal

• Frustration in material life / Desires purification

• Attempts to renounce fruits of labor

• But attachment to material desires (fruits) still linger on

(c) NISKAMA-KARMA-YOGA - Gives up the attachment to the fruits of work, but still attached to the

work itself
(d) JNANA-YOGA

• Platform of philosophical enquiry

• Detached from both, 'action' and the 'fruit of action'

(e) ASTANGA-YOGA

• Achieved when jnana-yoga elevates to the point of meditation

(f) BHAKTI-YOGA

• Can permeate any of the stages mentioned above other than Karma Kanda , but generally
does not fully manifest before the deep realisation evolved at the Jnana stage (Ref. Bg. 7.19
"Bahunam janmanam....")

THE EXTENDED YOGA LADDER

ENTERS SUN PLANET

SUN DISK

SUNSHINE

Bhakti Yoga

Astanga Yoga
Jnana Yoga

No work (activity)

Niskama
Karma Yoga

Sakama
Karma Yoga

Karma Kanda

Animal Life

SIDE TRACKING:

► Mystic powers

(yogis)
*- Accutnulating
knowledge (jnanis)

Fruits of work,
*~ fame or material
enjoyment (karmis)

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Bhagavad-gita Notes
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PROGRESSIVE YOGA LADDER

Prema Bhakti
Bhava Bhakti

Devotees with no

desires for personal

interest - seltless

Devotees with

material desires

- selfish

Regulated sense
gratification

Unrestricted sense
gratification

Niskama

Karma Yoga

Sadhana Bhakti

Sakama
Karma Yoga

Karma Kanda

Animal Life
EXPRESS ELEVATOR vs YOGA LADDERS

THE EXPRESS ELEVATOR 0F

BHAKTI YOGA

Prema
Bhakti

Bhava
Bhakti

Sadhana
Bhakti

lal

Surrender and
association of
pure devotees

Animal Life

PROGRESSIVE
YOGA LADDER

Prema Bhakti
Bhava Bhal cti

Niskama
Karma Yoga
Sadhana Bhalkti
Sakama
Karma Yoga

Karma
Kanda

Animal Life

EXTENDED YOGA
LADDER

Bhakti Yoga

Astanga Yoga

Jnana Yoga

Niskama
Karma Yoga

Sakama
Karma Yoga

Karma Kanda

Animal Life
PLEASE NOTE: These diagrams have been extracted from His Grace Brhat-mrdanga Prabhu's Yoga
Laddercourse
notes. An elaborate explaination ofthe Yoga ladder can be found in texts3.9 & 3.16 in the Chapter 3
Appendix.

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Bhagavad-gita Notes 10
Chapter3

SECTION III (3.10-3.16)

FROM KARMA-KANDA TO KARMA-YOGA

PRACTICAL APPUCATION OF SECTION III

• Lord Krishna has designed the material world to encourage sacrifice

• He does this by making material advancement dependent upon yajna

• By worshiping the Lord for material well-being, one becomes purified and advances

yLINK BETWEEN SECTION II & SECTION III: lf a person is too attached to material life, and cannot perform
Niskama karma-yoga, for them Krishna describes the yoga ladder from lowest rung and gradually
moving higher; from Karma-kanda to Karma-yoga. Srila Prabhupada ends all the purports in Section III by
glorifying the supremacy and the need of Sankirtana-yaina

Text 3.10

THEME: Krishna explains Vedic karma-kanda system - Live happily in this world and gradually achieve
liberation

♦ Principle behind the concept of karma-kanda - By satisfying desires in a religious way, those who are
attached will be purified

FOCUS OF LEARNING: PURPORT 3.10

(a) Purpose of material creation

• A chance offered to conditioned souls to come Back to Godhead

• To "Learn how to perform yajnas" for satisfaction of Supreme

(b) Benefit of yajnas:

• To get happiness in material world and

• To purify the heart of the living entity

• Later enter into kingdom of God and thus get ultimate liberation
(c) Cause of conditioning in material world - Forgetfulness of our relationship with Krishna
(d) Purpose of Vedic Principles: To help us in understanding this eternal relationship
(e) Understanding of the Lord as "Pati" (Only master for all the living entities)

• Ref. Vedic hymns- "Patim visvasyatmesvaram..."

• Ref. SB 2.4.20 - Vishnu is the only 'pati' or 'Lord ofall \iving entities'
(f) Best yajna to satisfy Vishnu in the Age of kali - "Sankirtan-yajna" -which is easy and sublime

• Introduced by Lord Caitanya (Ref SB 11.5.32: "krsna-varnam...")

• Ref Bg. 9.14: "satatam kirtayanto..." - Mahatmas constantly glorify the Lord
P^

LINK BETWEEN TEXTS 3.10 & 3.11:

Two results of sacrifices are:

1. Fulfilling all material desires (3.11 - 3.14)

2. Purify the heart to elevate one out of the material world (3.15 - 3.16)

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Bhagavad-gita Notes 11
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Texts 3.11 -3.12

COMMON THEME: How our desire can be fulfilled in material world by demigod worship

♦ Demigods being pleased by sacrifices will please the living entities; thus by co-operation between men
and demigods prosperity will reign over all (3.11)

♦ Without yajna, one is a thief - One who enjoys the gifts without offering them to the demigods is
certainly a thief (3.12)

PRACTICAL APPUCATION OF TEXT 3.11 - 3.12

This entire process is designed to foster a mood of dependence and service within the hearts of
materialistic people

With this goal in mind Krishna explains that those who receive the fruits of sacrifice without
recognizing (and consequently offering back to) the Lord and the demigods, is a thief partaking of
sinful life

FOCUS OF LEARNING: PURPORTS 3.11 - 3.12

(a) "Who are demigods (3 different definitions)

• Empowered administrators of material affairs

• Innumerable assistants in different parts of the body of Supreme Personality of Godhead

• Authorized supplying agents on behalf of the Supreme Personality of Godhead

(b) Function of the demigods (3.11)

• Supply all the benedictions necessary to keep body & soul together

• Their pleasure and displeasure depend on the performance of yajna

(c) Chief purpose of all yajnas - Ultimate satisfaction of Yajna-pati "Vishnu" (3.11) - Ref. Bg. 5.29

"bhoktaram..."
(d) Benefits of "yajna" (3.11)

• No scarcity of the supply of natural products - thus happiness in this world is guaranteed

• Side Benefits: Gradual purification to help ultimate liberation - this happens in the following
steps:

When eatables are sanctified by yajna ->Existence is Purified -> Finer tissues in memory
are sanctified-> Thus one can think of path of liberation -> All these combined lead to
Krishna Consciousness, the great necessity of present day society
(e) For whom, sacrifice to demigods is recommended, if ultimate beneficiary is supposed to be
Vishnu

• This is for one who cannot understand the Supreme Personality of Godhead
(f) Basis of different yajnas - They are recommended based on different modes of different person.

Ultimate Goal of all yajnas is gradual promotion to transcendental position

(g) All material necessities come through yajna e.g.

• All eatables, either vegetarian or non-vegetarian (because all animals subsist on vegetation)

• Heat, light, water, air etc.

• All manufacturing enterprises

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Bhagavad-gita Notes 12
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FOCUS 0F LEARNING: PURPORTS 3.11 - 3.12 continued...

(h)
(i)

Purpose of all these material supplies

• To keep body and soul together for the self-realization

"Dangers" of not performing yajnas
• One is called a 'thief - Because one forgets the purpose of creation and takes a

llthe

supplies for sense gratification and thus enjoys the gifts without offe

r ing to the

demigods in

return (3.12)

• Society of thieves can "never be happy" because they have no aim in

life (3.12)

• "Gets sinful reaction" (3.13)

(j)

Easiest yajna for this age -Sankirtana-yajna inaugurated by Lord Caitanya

**

yLINK BETWEEN TEXTS 3.12 & 3.13: Arjuna, however, could think, "I don't need yajnas, demigods and
opulent necessities of life. Nor must I perform yajnas to live. I will go to the forest and live by begging. I
won't take from the demigods, so I won't be sinful by not offering yajnas to them. Not only won't I be a
thief,
but I won't take part in this ghastly, sinful warfare."

Krishna replies in the next two verses. Krishna in Text 3.14 especially warns Arjuna that even in the
forest, all
food is nurtured by rain coming from the demigods. Therefore he cannot avoid his obligation to perform
the
sacrifices born of his prescribed duty.

Text 3.13

THEME: Devotees get freed from all sins, because they eat food which is first offered in sacrifice and
thus they
experience real peace and happiness

♦ Those who prepare food for personal sense enjoyment, verily eat only sin

FOCUS OF LEARNING: PURPORT 3.13

(a) Definition of 'Santas'- Devotees who are always in love with lord

• Ref. Brahma Samhita 5.38 - "Premanjana... "

(b) Different yajnas performed by devotees - different varieties of devotional service as sravanam,

kirtanam etc.
(c) Benefit - Freedom from "sinful reaction"
(d) "Sankirtana-yajna" : "Easy process to happiness and peace" for all people because without

yajna, one is thief and sinful, and thus no happiness

(e) How devotees are freed from sinful reactions - because they eat food first offered in sacrifice
(f) Fate of those who prepare food for their own self - They are thieyes and sinful - Thus there is no
happiness
P^

•> PLEASE NOTE: Refer to the Summarized Theme 3B "Cycle of Sacripce" diagram below (After Text
3.15) which covers
*V the translation of Texts 3.14-3.15

Text 3.14
THEME: Cycle of sacrifice - Sacrifice brings rains which nourishes the crop {food grains) which make
living
entities prosperous and happy

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Bhagavad-gita Notes 13
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FOCUS 0F LEARNING: PURPORT 3.14

(a) Why there is no need to worship demigods. Because:

• Demigods are only the appointed officers for material management

• Vedas give sacrifices to satisfy these demigods to achieve all material supplies

• Satisfying Krishna satisfies all the demigods who are like different limbs of the body;
therefore no separate need to worship the demigod

(b) Analogy ofKrishna consciousness and antiseptic immunity: Prasadam gives immunity from all
material reactions, e.g. Antiseptic vaccine during epidemic

• Conclusion - Krishna conscious sacrifice provides freedom from all past sins and immunizes
against future reactions

(c) Dangers of not accepting offered food -

• Such a person continues to increase the volume of sinful action

• Thus prepares the next body to resemble hogs and dogs to suffer the resultant actions
(d) Role of Sankirtana-yajna even for supply of food and protection from scarcity
• For all eatables we have to depend upon the production of fields which depends on rains

• Rains are controlled by demigods who are servants of the Lord

• And the Lord can be satisfied only by sacrifices

• Sacrifice for this age - Sankirtana-yajna

P^

Text 3.15

THEME: Following the acts of sacrifice as given in the Vedas is equivalent to following the will of Krishna.

Therefore it is purifying and transcendental.

♦♦♦ Regulated activities are prescribed in the Vedas and Vedas are directly manifested from Supreme

Personality of Godhead
♦ Consequently the All-pervading Transcendence is eternally situated in acts of sacrifice

PRACTICAL APPUCATION OF TEXT 3.15

Yajna, sacrifice, is more than an elaborate ritual. Adherence to one's duties is actually yajna. The

Vedas prescribe various types of duties for different classes of beings.

By participating in sacrifice (yajna), even with materialistic objective, one comes in contact with

transcendence. This is because the Vedas directly emanate from the Lord.

Sacrifice removes false ego, the sense of self-proprietorship. One can perceive transcendence to

the extent that one partakes of sacrifice. Thus spiritual life can be seen as varying degrees of

sacrifice for a transcendental cause. It starts with materialists performing yajnas to achieve pious

sense gratification. The culmination of sacrifice is the life of a pure devotee, pure sacrifice

FOCUS OF LEARNING: PURPORT 3.15

(a) "Yajnartha-Karma" - It implies "Necessity to work for satisfaction of Krishna only" (yukta-
vairagya). This is more expressly stately here:
• lf we have to work for the satisfaction of the Yajna-purusha, 'Vishnu', then we must find out
the direction of work in Brahman, or the transcendental Vedas

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Bhagavad-gita Notes
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14

FOCUS 0F LEARNING: PURPORT 3.15 continued...

(b) The need of Vedas:

• Vedas - They are the codes of working direction

• Analogy: Just like one has to work in ordinary life by the direction of the state, one similarly
has to work under the direction of the Supreme state of the Lord

• Avoiding the Vedas - Any unauthorized or sinful work, without Vedic direction is called
Vikarma

(c) Omnipotency of the Lord -This implies He can perform through each of His senses, the action of
all othersenses. 3 examples:

• Speak by breathing air - Vedas emanations from breathing of Lord

• Impregnates material nature by His glance

• Eat by seeing or hearing the words of devotion

(d) Plan for the living entity

• All conditioned souls are eager for material enjoyment.

• Vedic directions are designed in a way one can satisfy one's perverted desires and then
return to Godhead, having finished his so-called enjoyment

• Material creation offers conditioned souls to learn the science of yajna and attain liberation
• Importance of Krishna consciousness - Even those who have not followed the Vedic
injunctions may adopt the principles of Krishna Consciousness and that will take the place of
performance of Vedic yajnas or karmas

SUMMARIZED THEME 3B
CYCLE OF SACRIFICE (3.14 - 3.15)

p rescribed

• PURPOSEOFHUMANLIFE

Please the Supreme Lord

• BEST PROCESS

Please the Supreme Lord by unalloyed

and un-deviated devotional service

• BEST YAJNA FOR THIS AGE OF KALI

Sankirtan-yajna - Chanting the holy

names of the Lord

• BEST MANTRA TO BE CHANTED

Hare Krishna Maha-mantra

CONCLUSION: Thus All-pervading Transcendence is eternally situated in acts of sacrifice

Page 14 of 31

Bhagavad-gita Notes 15
Chapter3
Text 3.16*
THEME: Emphasizes "Sacrifice is a must"

♦ Without following these Vedic prescriptions, selfish activities simply take one into darkness

• Thus one leads a life of sin

• Living only for satisfaction of the senses such a person lives in vain

FOCUS OF LEARNING: PURPORT 3.16

(a) Condemns the 'Mammonist Philosophy' of "Work very hard and enjoy sense gratification"
(b) The cycle of performing yajna is an absolute necessity

• Yajna is important for happiness in this world

• Also, it helps one in spiritual eleyation which is the purpose of human life.

• Yajna process gradually purifies to bring one to the platform of Krishna consciousness -
Therefore indirectly it is the practice of Krishna consciousness

o lf by performing yajnas, one does not become Krishna conscious, such principles are

counted as moral codes

o One should not therefore limit his progress only to the point of moral codes, but
should transcend them, to attain Krishna consciousness
(c) Nature's law for human life - Human life is specifically meant for self-realisation in either of the
three ways: karma-yoga, jnana-yoga or bhakti-yoga

• Exception - No necessity to rigidly follow the prescribed yajnas for those transcendentalist
who are above vice and virtue

• But those engaged in sense gratification require purification by performance of yajna

SECTION IV (3.17 -3.35)

NISKAMA-KARMA-YOGA TO SET CORRECT EXAMPLE

PRACTICAL APPUCATION OF SECTION IV

One in full knowledge is above material attachment. He does not need prescribed duties for

purification. Still he acts, setting the example for those who are less knowledgeable
vs

yLINK BETWEEN SECTION III & SECTION IV: A Niskama-Karma yogi may conclude:."My prescribed duties
are meant to bring material reward. But I do not have any material desire in this life, nor do I desire
Svargaloka. I know I am not this body. So why should I need to perform my prescribed duties." In the
following verses (3.17 - 3.32) Krishna explains why one freed from material desires should nevertheless
perform his duties.

Texts 3.17 -3.18

COMMON THEME: Self-realized soul is free from all material duties - Yes, one with no material desires
and
who is already purified has no need of material duties nor has he any aversion to them

PRACTICAL APPUCATION OF TEXTS 3.17 - 3.18

• Sastra and guru assigns one duty according to his material attachments

• One is given activities to purify him while letting him fulfill his desires in a regulated way

• The only person free from duties is the self-realisation man because he has no desires to fulfill, nor
any purification to achieve

Page 15 of 31

Bhagavad-gita Notes 16
Chapter3

FOCUS 0F LEARNING: PURPORTS 3.17 - 3.18

(a) How a Krishna conscious person is free from all other obligations and prescribed duties, save and
except his activities in Krishna consciousness - It is all due to the following reasons:

• Krishna consciousness purifies - Due to Krishna consciousness, all impiety within is instantly
cleansed

• Fixed in identity - By clearing of consciousness, one becomes fully confident of his eternal
relationship with the Supreme

• Self-illuminated -Then one becomes self-illuminated by the grace of the Lord

• Loses all material interests - Such a person is no longer interested in material activities and
no longer takes pleasure in material elements like wine, women and similar infatuations
• Free from all obligations - Krishna conscious man does not take shelter of any person, man
or demigod; thus free from all obligations

P^

Texts 3.19 -3.21

COMMON THEME: Such great people or purified souls perform prescribed duties without attachment to
set
the proper example for the common man

♦ Why a self-realized soul works (3.20 - 3.21):

• To set the example e.g. Janaka Maharaja

♦ How he works (3.19):

• With detachment from fruits

• As a matter of duty, under proper guidance

• For Krishna

♦ Benefitsof such work (3.19):

• One attains the Supreme

♦ 2 examples of leaders who perform their duties just to "set an example"

• Janaka Maharaja (3.20)

• Krishna, Himself as a householder (3.22 - 3.24)

Text 3.19

THEME: Prescribed duties as the recommended path to attain the Supreme

♦ One should act as a matter of duty without being attached to the fruits

♦ By working without attachment one attains the Supreme

FOCUS OF LEARNING: PURPORT 3.19

(a) Two meanings of 'Supreme'

• The Supreme is the Personality of Godhead for the deyotees

• The Supreme is liberation for the impersonalists

(b) Certainty of progress for Krishna conscious devotees - A person acting in Krishna consciousness
under proper guidance and without attachment to the results, is certainly making progress
towards the Supreme goal of life

(c) 'Perfect action of highest degree' as per Supreme Personality of Godhead'

• To act on behalf of the Supreme, without attachment for the result

• Example of 'Personal Attachment' -To be a good man or a non-violent man e.g. Arjuna
wants to avoid fighting; but is told to fight for the interest of Krishna

Page 16 of 31

Bhagavad-gita Notes 17
Chapter3

FOCUS 0F LEARNING: PURPORT 3.19 continued...

(d) Vedic rituals vs Krishna consciousness

• Purpose of Vedic rituals like prescribed sacrifices - They are performed for purification of
impious activities that were performed in the field of sense gratification

• Action in Krishna consciousness - Such action is transcendental to the reactions of good and
evil work

o A Krishna conscious person acts only on behalf of Krishna and has no attachment to

the results
o Engages in all kinds of activities but is completely unattached

Text 3.20

THEME: Example of perfection achieved by a leader by performance of prescribed duties

♦ Kings such as Janaka attained perfection solely by performance of prescribed duties

♦ Therefore perform your work just for educating the people in general

FOCUS OF LEARNING: PURPORT 3.20

(a) Why Janak Maharaja had no obligation for Vedic prescribed duties - Because he was a self-

realized soul
(b) Why still he performed his prescribed duties

• Just to set an example

• As the King of Mithila, he had to teach his subjects how to perform prescribed duties
(c) Another example quotes by Srila Prabhupada to emphasize the need for prescribed duties -

Krishna and Arjuna fought on the battlefield to teach people in general that "violence is necessary
where good arguments fail"
(d) How experienced persons in Krishna consciousness act

• Without any interest in the world; still works to teach the public how to live and how to act

• Experienced persons act in such a way that nthers will fnllnw

Text 3.21*

THEME: A leader should perform prescribed duties to set an example for others

FOCUS OF LEARNING: PURPORT 3.21

(a) Definition of 'Acarya' - An ideal teacher who teaches by perfect personal behavior
(b) Lord Chaitanya Mahaprabhu on 'teaching'

• One should behave properly before he begins teaching

• e.g. A leader cannot teach the public to stop smoking if he himself smokes

(c) What are the 'Standard books/scriptures for humanity' - The revealed scriptures like Manu

Samhita and similar others

(d) What is the 'basis of leaders' teachings' - These should be based on the principles of such
standard sastras

Page 17 of 31

Bhagavad-gita Notes 18
Chapter3

FOCUS 0F LEARNING: PURPORT 3.21 continued...

(e) Examples of 'Natural leaders' and their 'responsibility'

• Natural leaders -The King or the executive head, the father and the school teacher

• Responsibility - They have great responsibility to their dependents to help them progress on
the spiritual path

(f) Srimad Bhagavatam's recommendation for progress - Follow in the footsteps of great devotees

Texts 3.22 - 3.24

COMMON THEME: Second example of performing duties as a leader - "Krishna also performs prescribed
duties" although He has no material desires

♦, PLEA5E NOTE: Points of the purports for Texts 3.22 -3.33 are included as some ofthe sub-points
below; as such
^ there is no individual Focus of Learning section for these texts; This is however, a separate Focus of
Learning section
for Text 3.24

♦ Why He has no prescribed duties (Bg. 3.22)

• There is no work prescribed for Me within all three planetary systems

• Nor am I in want of anything; Nor have I the need to obtain anything

• Srila Prabhupada gives a supporting reference - Ref Svetasvatara Upanisad Bg. 6.7-6.8 -
Describes Krishna as Supreme self-sufficient, beyond all the prescribed duties

o Conclusion - Since everything is in f u II opulence in the Personality of Godhead and is

existing in full truth, there is no duty for the Supreme Personality of Godhead
♦ Why He still carefully performs prescribed duties (Bg. 3.23)

• To set example

• To keep social tranquility for progress in spiritual life (Bg. 3.23)

• To establish religion (purpose of descent) (Bg. 3.23)

♦ What if He does not follow (Bg. 3.24)

• All the worlds would be put into ruination, because all would follow My path

• Unwanted population (Varna-sankara) will be created

• "I would thereby destroy the peace of all living beings"

FOCUS OF LEARNING: PURPORT 3.24

(a) This verse shows 'varna-sankara' is caused by 'not fighting' and not by 'fighting' (refutes Bg. 1.40)

• This refutes Arjuna's argument based on "Destruction of family" as given in Text 1.37 - 1.43
(b) 'Imitating' and 'following' are not on the same level. The examples are

• We cannot imitate Krishna's Rasa Lila or lifting Govardhana Hill, but one should follow the
instructions

• Many pseudo devotees of Lord Shiva indulge in smoking ganja and other drugs, but one
cannot imitate Lord Shiva's drinking the ocean of poison

(c) Suggestion to prevent us from imitating - One should consider the position of the lshvaras

(controllers) who can actually control the movements of the sun and moon; therefore we cannot
imitate the lshvaras who are super powerful; one should simply follow their instructions

Page 18 of 31

Bhagavad-gita Notes
Chapter3
19

Text 3.25

THEME: Compares attached and detached worker and thus establishes that self-realized person
performs
duties to set proper example for common people

♦ 'Ignorant' - work with attachment

♦ 'Self-realized'

• Work without attachment

• To set the example and lead people on the right path

♦ Basis of differentiation between attached and detached worker - 'Desire'

** PLEA5E NOTE: Text 3.26 is covered after Texts 3.27 and 3.28.

^ Texts 3.25, 3.27 & 3.28 deal with a common them: The differences between the attached and
detached worker.
Texts 3.26 and 3.29 deal with another common them: How a detached person deals with an attached
person.

Texts 3.27 - 3.28

COMMON THEME: Differences in consciousness of 'Ignorant' (Material consciousness) and 'Knower of

Absolute Truth' (Krishna consciousness)

♦ Study purports 3.25; 3.27 - 3.28 to find out the differences in the following points:

ATTACHED WORKER (Ignorance) vs DETACHED WORKER (Knower of Absolute Truth)

s.

NO

DIFFERENTIATING
THEME
ATTACHED WORKER (3.27)

DETACHED WORKER (3.28)

'One' differentiating
factor- Desire

• Desires own sense

gratification

• Desires Krishna's satisfaction

Convictions

• Convinced by false ego that he

is the doer of everything

• Convinced of his awkward position

in material association

Knowledge of
Identity

• Does not know that body is

produced by material nature
which works under the
supervision of the Lord

• Does not know that he is

under the control of Krishna

• Symptoms of nescience
(Ignorance or not knowing) -
One takes all the credit for
doing things independently

• Knows his real identity as part and

parcel of the Supreme, who is
eternal bliss and knowledge

• Knows that somehow he is

entrapped in the material
conception of life

• Meaning of "tattva-vit" - Ref. SB

One who knows the Absolute Truth
in three different features and
knows one's factual position in
relationship with the Supreme

Engagements

• Does not engage his bodily

and mental activity in the
service of Krishna; because he
forgets that the Supreme Lord
is Hrsikesha (The master of
the senses)

• Engages himself in the activities of

Krishna consciousness and thus
naturally gets unattached from
activities of material senses

Consequences
• One forgets the Supreme
Personality of Godhead

• Consequence of knowledge is that

he is not disturbed by all kinds of
material reactions; and considers all
reactions to be the mercy of the
Lord

Page 19 of 31

Bhagavad-gita Notes 20
Chapter3

yLINK BETWEEN TEXTS 3.25 & 3.26: lf a person in knowledge is expected to set an example, then why
don't they set an example of renunciation? ANSWER: Most people are not qualified to follow the
example of renunciation. If an attached person renounces worldly responsibilities, he will eventually try
to
fulfill desires through irresponsible means

Text 3.26* & Text 3.29

COMMON THEME: How a 'Detached man' relates to a 'Man in ignorance'

♦ Not agitate their minds attached to fruitive activities

♦ Not induce them to stop work

♦ Engage them in all activities for gradual Krishna consciousness

PRACTICAL APPUCATION OF TEXTS 3.26 & 3.29

• One who realizes the futility of materialistic activities should not encourage the masses to give up
work prematurely

• Instead he should encourage them to work by his own example

• Engaging in the prescribed process of purification slowly but surely brings one to genuine self-
realisation, but premature renunciation simply makes one a social parasite
FOCUS OF LEARNING: PURPORTS 3.26 & 3.29

(a) Why a self-realized soul should not disturb others who are attached to 'fruitive acts' (3.26)

• Vedic rituals lead to ultimate goal - Ref. Bg. 15.15 All Vedic rituals are meant for
understanding Krishna, the ultimate goal of life

• Conditioned souls study Vedas to a limited end - Conditioned souls do not know anything
beyond sense gratification and they study the Vedas to that end

• Give conditioned soul a chance for gradual elevation - Through regulated fruitive activities
and sense gratification as per Vedic rituals, one is gradually elevated to Krishna
consciousness

(b) What is the end of all Vedic rituals (3.26)

• Ref. Bg. 15.15 All Vedic rituals are meant for understanding Krishna, the ultimate goal of life
(c) Definition of 'Manda' and what are their activities (3.29)

• 'Manda'- A lazy person who is too much attached to the bodily consciousness without the
understanding of the spirit soul

• Their activities

o Accept bodily connections with others as kinsmanship, land of birth as the object of

worship and formalities of religious rituals as ends in themselves

o Engages in social work, nationalism and altruism
(d) How devotees are more kind than Lord (3.29)

• Lord recommends that for such people spiritual realisation is a myth

o One should not try to agitate materially engrossed persons; better to prosecute one's

own spiritual activities

o Such bewildered persons may be engaged in primary moral principles of life as non-

violence and similar materially benevolent work

• But devotees know the heart of the Lord - They undertake all kinds of risks to engage
ignorant men in Krishna consciousness (The Absolute necessity for living entity)

l?
Page20of 31

Bhagavad-gita Notes 21
Chapter3

LINK BETWEEN TEXTS 3.29 & 3.30: While the past several verses have stressed niskama-karma-yoga
(detached work), the next verse describes bhakti.

Text 3.30*

THEME: Discusses the stage of bhakti-yoga

♦ Recommends to work exclusively for Krishna and teach others to do the same

Surrendering all your works "unto Me"

With full knowledge of Me

Without desires for profit

With no claims of proprietorship

Free from lethargy, FIGHT!

PRACTICAL APPLICATION OF TEXT 30

The highest level of self-realized work is pure devotional

service, above ritualistic religion or dutiful work for purification

FOCUS OF LEARNING: PURPORT 3.30

(a) This verse indicates the "Purpose of Bhagavad-gita"

(b) 'Military discipline' as the 'mood' in Krishna conscious duties

(c) Why such a difficult mood recommended

• Duties must be carried out with dependence on Krishna, as in military discipline. Because

o That is the constitutional position of the living entity - Eternally subordinate to the

Supreme Lord
o Living entity cannot be happy independent of the co-operation of the Supreme Lord
(d) Meaningof

• 'Adhyatma-cetas' -One who is fully Krishna conscious and depends solely and wholly on
the Supreme Soul without personal considerations

• 'Nirasih' -To act on the order of the master without expecting fruitive results

o E.g. Cashier counting millions of dollars for the employer

• 'Mayi' (Unto Me) - Nothing in the world belongs to anyone, but everything belongs to the
Supreme Lord

• 'Nirmana' (Nothing is mine) - Free from sense of proprietorship

• 'Vigatah-jvara' - Without feverish mentality or lethargy

o Give up any reluctance to fight because of bodily relationships

(e) What is the 'Path of liberation' recommended in conclusion

• Act according to Varnashrama - Everyone according to his quality and position has a
particular type of work to discharge

• Act in right consciousness - Discharge all such duties in Krishna consciousness

17

Text 3.31

THEME: Result of acting according to Lord's injunctions (Bg. 3.30)

♦ Howtofollow:

• With faith

• Withoutenvy

♦ Result- Freedom from all bondage

Page21of 31
Bhagavad-gita Notes 22
Chapter3

PRACTICAL APPUCATION OF TEXT 3.31

One's ability to advance in spiritual life is directly connected with his faithful and non-envious
acceptance of Krishna and His teachings. Even if one is not at the stage of devotion mentioned in
Text 3.30, as long as he is sincerely faithful to the words of Krishna, he will ultimately qualify for

pure devotional service

FOCUS OF LEARNING: PURPORT 3.31

(a) Truth of Krishna consciousness is eternal

• The injunction of the Supreme Personality of Godhead is the essence of all Vedic wisdom
and therefore is eternally true without exception

(b) Studying Bhagavad-gita without faith has no benefit

• Many philosophers write commentaries on Bhagavad-gita, but have no faith in Krishna

o Their destiny - Never gets liberated from the bondage of fruitive action
(c) Firm faith gives surety of success

• But one who has firm faith, even though unable to execute such orders, such a person is
surely promoted to pure Krishna consciousness

(d) Firm faith, even though unable to execute the injunctions

• In the beginning of Krishna consciousness, one may not fully discharge the injunctions of the
Lord

• Still he will surely be promoted to the stage of Krishna consciousness, if:

o One is not resentful of the principle and

o Works sincerely without consideration of defeat and hopelessness

Text 3.32
THEME: Flaw of not being Krishna conscious -

♦ Such a person out of envy disregard these teachings and do not follow them

♦ Fate of disobedient persons

• Is considered bereft of all knowledge and befooled

• Ruined in their endeayors for perfection

FOCUS OF LEARNING: PURPORT 3.32

(a) Analogy for 'Disobedience' - As there is punishment for disobedience to the order of the supreme
executive head, similarly there is punishment for disobedience to the order of the Supreme
Personality of Godhead

(b) What is the 'ignorance' and 'destiny' of disobedient soul

• He is ignorant of his own self and of the Supreme Brahman, Paramatma and the Supreme
Personality of Godhead, due to vacant heart

• Destiny - Therefore there is 'No hope for perfection'

LINK BETWEEN TEXTS 3.32 & 3.33: Why do people who transgress your desire not fear punishment from
You , as criminals fear from a king? ANSWER: Text 3.33 (The next verse)

Page22of 31

Bhagavad-gita Notes 23
Chapter3

Text 3.33

THEME: We cannot force someone to give up his conditional nature and material desires
♦ Even a man of knowledge acts according to his own nature

♦ Everyone follows the nature he has acquired from the three modes

♦ What can repression accomplish

FOCUS OF LEARNING: PURPORT 3.33

(a) Only 'platform' to be free from modes - Transcendental platform of Krishna consciousness (Ref.

Bg. 7.14)
(b) 'High education' fails to help - Impossible to get out of Maya simply by theoretical knowledge.

Examples:

• Many so called spiritualists pose as advanced in science but inwards or privately, they are
completely under the modes of nature

• One may be academically learned but because of long association with material nature, he is
in bondage

(c) 'Without being fully in Krishna consciousness one should not give up one's occupational duties -
because:

• Krishna consciousness helps one to get out of material entanglement, even though one may
be engaged in his material prescribed duties

• No-one should suddenly give up his prescribed duties and become a so-called
transcendentalist artificially

• Stay in one's position and try to attain Krishna consciousness under superior training

yLINK BETWEEN TEXTS 3.33 & 3.34: Maya, despite one's intelligence, is invested with the potency to
push
a conditioned soul away from Krishna consciousness. The next verse answers the question, "lf we all are
helplessly forced to act according to our natures, what is the use of so many rules in the sastra to
regulate our
activities?"

Text 3.34*

THEME: Gradually purify them (conditioned souls) by dovetailing their sense enjoyment propensities

according to religious duty

♦ Stumbling blocks on path of self-realization (3.34)

• Attachment and ayersion pertaining to senses and their objects

♦ How to get out of it (3.34)

• Do not come under the control of such attachment and aversion

• There are principles to regulate attachment and aversion

PRACTICAL APPUCATION OF TEXTS 3.33 - 3.34

Except for the self-realized all people are driven to act by the three modes of nature
Therefore the sincere aspiring spiritualist follows the path of regulation to gradually purify his
modal attachments, while giving him enough sense gratification to pacify his mind
Still, if one clings on to the concessions given for sense gratification in the sastra, he risks falling
down to sinful life

Page23of 31

Bhagavad-gita Notes 24
Chapter3

FOCUS 0F LEARNING: PURPORT 3.34

(a) Cause of material encagement and how to get out

• Unrestricted sense enjoyment is the cause

• One can get out by following rules and regulations of the revealed scriptures

o e.g. Sex enjoyment is allowed under the license of marriage ties

(b) Explain: "There is always a chance of accident, even on royal road"

• As long as the material body is there, the necessities of material body are allowed, but
under rules and regulations

• Yet one should not rely upon the control of such allowances - sense gratification under
regulation may also lead one to go astray
o e.g. Sense gratification in married life
(c) 'One attachment' leads to all detachments - What?

• Attachment to Krishna consciousness (Loving service of Krishna)

(d) Avoid one detachment- What?

• To be detached from Krishna consciousness at any stage of life

(e) What is whole purpose of all detachments - Ultimately to become situated on the platform of
Krishna consciousness

Text 3.35*

THEME: Never imitate another's duties - "It is very dangerous to give up one's own duty and try to follow

someone else's path"

♦♦♦ It is far better the discharge ones prescribed duties, even though faultily, than another's duty
perfectly
♦♦♦ Destruction in the course of performing one's own duty is better than engaging in another's duties,
for
to follow another's path is dangerous

PRACTICAL APPUCATION OF TEXT 3.35

The following three angles may help one understand why one should rather perform one's own duty
although imperfectly, than do another's, although he can do it perfectly

1. Accepting another's duty promotes whimsicality and thus ultimately creates havoc - It
creates the option to reject his duty if it proves uncomfortable and thus invites a fall to the
platform of accepting and rejecting in terms of sense gratification

2. Accepting another's duty causes a social disruption - Prescribed duties are given not only
for personal purification but also to have a stable society of different integrated parts. If one
decides to change his activities, those who depend on him for certain needs, may be let
down

3. Accepting another's duty is not as easy as one thinks - One's conditioned tendencies run
deeper than he realizes. Giving up one's natural work is very difficult. Engaging in unnatural
work promotes dissatisfaction and thus the risk of falldown to immorality escalates
Page24of 31

Bhagavad-gita Notes 25
Chapter3

FOCUS 0F LEARNING: PURPORT 3.35

(a) Two kinds of prescribed duties

• Materially prescribed duties - Duties enjoined according to one's psycho-physical condition,

under the spell of the modes

• Spiritual duties - As ordered by the spiritual master for the transcendental service of the
Krishna

(b) Common 'principle' for both kinds of prescribed duties - Following the authorized direction is

always good
(c) 'Decisive factor' for material prescribed duties: It is all based on 'lnfluence of modes', e.g.

• Brahmana is in mode of goodness - Non-violent

• Ksatriya is in the mode of passion - Allowed to be violent

(d) When one can transcend the level of 'materially prescribed duties' -

• Everyone has to cleanse his heart by gradual process and not abruptly

• However when one transcends the modes and is fully situated in Krishna consciousness, he
can perform anything and everything under the direction of a bona-fide spiritual master.
Examples:

o Vishvamitra was originally a ksatriya, but later on acted as a brahmana

o Parasurama was originally a brahmana, but later on acted as a ksatriya

• As long as one is on the material platform he must perform his duties as prescribed
according to the modes; at the same time with a full sense of Krishna consciousness

J7
SECTIONV (3.36 -3.43)
CONQUERING THE ULTIMATE ENEMY: LUST

PRACTICAL APPUCATION OF SECTION V

The arch-enemy of spiritual advancement is lust. One can curb lust by following regulations of religious
life (sense control) and by cultiyating knowledge of the souTs real nature .

yLINK BETWEEN SECTION IV & SECTION V: Next, Arjuna asks an important question. After hearing Text
3.34, one may determinedly think, "Yes, from today onward I will steadily do my duty and control my
attachments and aversions. I will act only according to sastra." Experience teaches, however, that such
immediate inspirations may prove difficult to adhere to over time. Arjuna, being aware of reality, asks
the
following question.

Text 3.36

THEME: Arjuna's enquiry-There is some force that pushes one to abandon duty and act sinfully, even
against
one's own will. What is that force?

Page25of 31

Bhagavad-gita Notes 26
Chapter3

FOCUS 0F LEARNING: PURPORT 3.36

(a) Original nature of living entity

• As part and parcel of the Supreme, he is originally spiritual, pure and free from all material
contaminations

• Therefore he is not subject to the sins of the material world

(b) Perverted nature of living entity

• When living entity is in contact with material nature, he acts in many sinful ways without
hesitation

• Sometimes against his own will - He is forced to act even if he doesn't want to
(c) Link between 3.36 & 3.37: What impels sinful action - Supersoul or not?

• Sinful actions are not impelled by the Supersoul within, but are caused by another cause
mentioned in Text 3.37

P^

Text 3.37*

THEME: Lust is that force which impels one to act sinfully

♦ Characteristics of lust:

1. Born of mode of passion

2. Changes into wrath (born of the mode of ignorance)

3. Forces us to act sinfully

4. AII-devouring greatest enemy of living entity

PRACTICAL APPUCATION OF TEXT 3.37

• Lust also has its origin in transcendence

• Lust originates when the soul's inherent love for Krishna is refracted back upon himself

• Thus lust, the intense desire to please one's senses, is a reflection of the soul's original intense
desire to please Krishna's senses

FOCUS OF LEARNING: PURPORT 3.37

(a) When and what contact transforms 'love' into 'lust'

• Living entity comes in contact with material creation and eternal love for Krishna transforms
into lust, in association with the mode of passion

• Analogy: Milk in contact with sour tamarind transforms into yoghurt

(b) Elevate passion (lust) into mode of goodness & not degrade into mode of ignorance - How?

• By the prescribed method of living and acting

• Benefit - Then one can be saved from the degradation of wrath, by spiritual attachment
(c) Ever-blissful spiritual entities come to material world under lust. Why?

• Because of misuse of their partial independence - service attitude is transformed into the
propensity to Lord over

• Purpose of material creation - To give facility to the conditioned souls to fulfill their lustful
propensities

Page26of 31

Bhagavad-gita Notes 27
Chapter3

FOCUS 0F LEARNING: PURPORT 3.37 continued...

(d) When does living entity inquire about reality

• When completely baffled by prolonged lustful activities

(e) One should inquire- What?

• lnquire about the Supreme - Ref Vedanta Sutra: "atatho brahma-jijnasa..."

• Supreme - Who is He? - Ref. SB "janmady asya..." - The origin of everything is the Supreme
Brahman

(f) What is origin of lust

• The origin of everything is in the Supreme - Therefore origin of lust is also in the Supreme
(g) How to make 'lust' and 'wrath' be spiritualized, and thus making them our friends

• By desiring everything for Krishna i.e. in Krishna consciousness. Examples:

o Hanuman used his wrath for Lord Rama

o Arjuna is induced to exhibit wrath on the battlefield
G>*

Text 3.38

THEME: Lust covers the living entity - 3 different degrees of covering

♦ Fire covered by smoke

♦ Mirror covered by dust

♦ Embryo covered by womb

FOCUS OF LEARNING: PURPORT 3.38

(a) Comparisons of 3 levels of covering:

• Smoke/fire - beginning of Krishna consciousness

• Mirror/dust - cleansing by spiritual methods

• Embryo/womb - knowledge completely covered

(b) Also another category of comparison:

• Smoke/fire - consciousness of human beings

• Mirror/dust - consciousness of birds and beasts

• Embryo/womb - helpless like trees

(c) Human life is an opportunity

• A chance to kindle fire of Krishna consciousness by careful handling of smoke

• One can conquer lust, by cultivation of Krishna consciousness under proper guidance

Text 3.39

THEME: Further characteristics of lust

♦ Covers the living entities pure consciousness

♦♦♦ Lust is never satisfied

♦ Analogy: Never satisfied, like fire which is never satisfied by constant supply of fuel (Ref Manu Smrti)

PRACTICAL APPUCATION OF TEXT 3.39

In a completely different analogy, Krishna compares lust to fire.

Lust is never satisfied with any amount of fuel: it simply grows as it is fed

The best way to stop lust is to stop feeding it and let it die

Page27of 31

Bhagavad-gita Notes 28
Chapter3

FOCUS 0F LEARNING: PURPORT 3.39

(a) Analogy: Material world is like 'Shackles of sex life' (Maithunya-agara)

• This is the punishment for living entities disobedient to the laws of God
(b) Lust - symbol of ignorance, because

• Advancement of material civilization on the basis of sense gratification means increasing the
duration of material existence

• So-called happiness from sense gratification is the ultimate enemy of the sense enjoyer

Texts 3.40 - 3.43

COMMON THEME: How to conquer the enemy - Lust

Text 3.40*
THEME: Know the 3 sitting places of lust - Senses, Mind and Intelligence

FOCUS OF LEARNING: PURPORT 3.40

(a) What are the repositories of lust - Mind and the senses

(b) Mind as center of all sense activities - Reservoir of ideas of sense gratification

(c) Intelligence - Capital and next-door neighbor

(d) Intelligence influences the spirit soul - How?

• Lusty intelligence influences the spirit soul to acquire the false ego and identify itself with
matter, and thus with the mind and senses

• Spirit soul becomes addicted to enjoying the material senses and mistakes this as true
happiness

(e) False identification: Manifested in various ways (Ref. SB 10.84.13)

• ldentifying the body made of three elements with one's own self

• Considering the by-products of the body to be his kinsmen

• Considering the land of birth worshipable

• Goes to place of pilgrimage simply to take a bath rather than meet men of transcendental
knowledge

P^

Text 3.41*

THEME: Regulate the senses -Since the senses are the weakest, they are the easiest to begin conquering
lust

with. Therefore destroy lust in senses by following religious regulations

♦ Lust as destroyer of 'jnana' (knowledge) and 'vijnana' (self-realisation)

PRACTICAL APPUCATION OF TEXT 3.41

• One's senses are influenced by lust when he feels attracted to pleasure and repulsed by pain

• The senses send images of desirable and undesirable objects to the mind

Page28of 31

Bhagavad-gita Notes 29
Chapter3
FOCUS 0F LEARNING: PURPORT 3.41

(a) What is 'jnana' and 'vijnana'

• Jnana - Knowledge of the self as distinguished from the non-self

• vijnana - Specific knowledge of the spirit soul's constitutional position and his relationship
to the Supreme Soul

(b) Learn Krishna Consciousness from Bhagavad-gita

• Ref SB 2.9.31: "The knowledge of self and Superself is very confidential and has to be
understood as explained by the Lord Himself"

• What is Krishna Consciousness based on Bhagavad-gita?

o Living entities are part and parcel of the Lord, and simply meant to serve the Lord
(c) Krishna consciousness protect love from deteriorating into lust

• Lust is only the perverted reflection of 'Love of God', which is natural for every living entity

• Krishna conscious education from the very beginning prevents that natural love from
deteriorating into lust

• When 'love of God' deteriorates into lust, it is very difficult to return to the normal condition
(d) Power of Krishna Consciousness - 'Even a late beginner benefits and can become a lover of God

by following the regulative principles of devotional service'

Text 3.42

THEME: Hierarchy of sitting places of lust

♦ Working senses are superior to dull matter

♦ Mind is higher than the senses

♦ Intelligence is higher than the mind

♦ Soul is higher than the intelligence

FOCUS OF LEARNING: PURPORT 3.42

(a) Senses are superior to matter, because

• The senses are different outlets for the activities of lust

(b) Solution to the whole problem

• Understand the constitution of the soul and engage in the direct connection with Krishna in
Krishna-Consciousness

• In Krishna Consciousness - these outlets (senses) are not in use to exhibit lust
(c) Only stoppage of bodily action does not help

• Bodily action means function of the senses and stopping the senses means stopping all
bodily action

• But the mind is always active, even though the body may be silent e.g. dreaming

• Therefore the soul has to be directly engaged with the Supreme, then all other subordinates
(intelligence, mind etc) follow

o Ref Katha Upanisad: Soul is referred to as "mahan" because superior to all, senses,

mind and intelligence

o Ref Bg. 2.59: "param drstva nivartate..." - Higher taste

P"

Page29of 31

Bhagavad-gita Notes 30
Chapter3

FOCUS OF LEARNING: PURPORT 3.42 continued...

(d) Solution to the whole problem

• Directly understanding the constitutional position of soul is the real solution

• By complete surrender unto the Supreme Personality of Godhead

o By intelligence one engages the mind in Krishna consciousness

o Analogy: Even though the senses are very strong like serpents, they will no more
effective than serpents with broken fangs
(e) CAUTION! Even though the soul is the master of intelligence and mind, and the senses also, still,
unless it is strengthed by association with Krishna in Krishna consciousness, there is every chance
of falling down due to the agitated mind

Text 3.43*

THEME: Steady the mind by deliberate spiritual intelligence (Krishna consciousness)

♦ Knowing that the soul is higher than material senses, mind and intelligence, take strength to defeat
the enemy

♦ By spiritual strength conquer this insatiable enemy lust

PRACTICAL APPUCATION OF TEXT 3.43

• Images of lust arise in the mind and attack the intelligence. If defeated, the intelligence is
commandeered to make plans for fulfilling the lusty desires of the mind

• Thus lust enters through the senses and conquers the mind and intelligence

FOCUS OF LEARNING: PURPORT 3.43

(a) Essence of Chapter 3

• Do not give up work and prescribed duties all of a sudden

• Greatest enemy of conditioned soul - Desire for over-lording and for sense gratification,
which are manifestations of lust

• Gradually develop Krishna consciousness and then one can be situated in a transcendental
position unaffected by mind and senses - by the help of steady intelligence directed
towards one's pure identity

• Chapter 3 is conclusively directed towards Krishna consciousness by knowing oneself as the

eternal servitor of the Supreme Personality of Godhead and not the impersonal voidness as
the ultimate end

(b) In Immature stage - 'philosophical speculations' and 'artificial attempts to control senses by yoga'
fails to help

• Recommendation: One must be trained in Krishna Consciousness by higher intelligence

Page30of 31

Bhagavad-gita Notes 31
Chapter3

SUMMARISEDTHEME3C
CHARACTERISTICS 0F LUST (3.37 - 3.41)

1. Born of mode of passion (3.37)

2. Changes into wrath (born of the mode of ignorance) (3.37)

3. Forces us to act sinfully (3.37)

4. AII-devouring greatest enemy of living entity (3.37)

5. Covers the living entity's pure consciousness (3.38)

• As smoke covers fire

• Mirror covered by dust

• Embryo covered by womb

6. Lust is never satisfied, like fire (3.39)

7. Sitting places of lust - Senses, Mind and Intelligence (3.40)

8. Co\/ersjnana (knowledge) and vijana (self-realisation) (3.41)

SUMMARISED THEME 3D
CONCLUSION - HOW TO FIGHT LUST (3.40 - 3.43)

(a) Regulate senses - Because the intelligence and mind are difficult to control, one begins by
regulating the senses

• How to regulate the senses

o By devotional service according to sastra

o Under guru's direction
(b) Engage soul in Krishna consciousness - One can attack the lust in mind and intelligence by

contemplating that he is spiritual, superior to the dictates of the senses, mind and intelligence. He
can thus practice acting on the platform of spiritual desire (Krishna consciousness) rather than
material lust

• Intelligence is strengthened

• Mind is engaged in Krishna consciousness

• Mind engages senses which become serpents with broken fangs (Analogy)
(c) lf no Krishna consciousness, then:

• Senses drag mind

• Mind drags intelligence

• Intelligence drags soul into sense gratification

8oENDOFCHAPTER3cs

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Bhagavad Gita Notes

Chapter 3 Appendix

CHAPTER 3 Appendix
Selected Texts extracted from "Surrender unto Me"

Introduction

"Buddhi-yoga" is bhakti-yoga, but it literally means the yoga of buddhi, intelligence. Taking the
meaning of buddhi as intelligence, Krsna's order would mean that Arjuna, by the use of his intelli-
gence, should avoid all abominable activities. Krsna has even emphasized intelligence by using the
word buddhi ten times in the final thirty-three verses of the Second Chapter.
We can thus easily imagine Arjuna concluding that he should renounce fighting and thus keep the
abominable activity of killing his kinsmen far distant by buddhi-yoga, or linking his intelligence to the
Supreme. "But why then," thinks Arjuna, "is Krsna still urging me to fight?"

Text 3.3

Srlla Visvanatha Cakravartl Thakura explains that the word nistha ("faith" or "platform") is signifi-
cant. Karma and jnana are two platforms or stages on the path to transcendental consciousness.
The karma stage is the platform on which work is recommended, and the jhana stage is the plat-
form on which one is sufficiently purified and detached to renounce work. They are not separate
processes, but two rungs, one above the other, on the yoga ladder. Depending on one's nistha (his
position, faith or purity of heart), one is recommended to act either on the platform of karma or
jhana. Arjuna has misunderstood this point and is thinking of jhana and karma as two processes
leading in different directions.

Text 3.7

This verse describes the dutiful householder as being better situated than the mithyacara sannyasl.
In his purport Srlla Prabhupada glorifies the vamasrama system because it leads a conditioned soul
gradually toward self-realization.

Text 3.9

Verses 3-8 have hinted at niskama-karma, work with both knowledge and detachment. Niskama-
karma, in other words, combines karma and jhana. Niskama-karma allows a soul to be active, but in
a detached way, so that he is protected from material entanglement. Higher still, as stated in text 9,
is when one's knowledge increases to include knowledge of Visnu, and the detached activities one
then performs are offered to Him with devotion. Niskama-karma is meant to lead to bhakti.

The question arises: "What if a person is overly attached to material life and cannot perform ni-
skama-karma-yoga?" To explain this, Krsna now describes the yoga ladder, beginning with the low-
est rung and gradually moving higher. The next seven verses (10-16) describe the progressive
stages of the yoga ladder from karma-kanda to karma-yoga.

Every soul in the material world attempts (either subtly or grossly) to position himself — not Krsna —
as the enjoyer and controller. This is true regardless of the body the soul inhabits. The striving of
ignorant animals for pleasure, according to their limited capacity, is the same as that of spiritually
undeveloped humans, who, in their attempt to taste sensual pleasure, act in ignorance.

The Vedas and their supplements contain 100,000 lakhs of verses (one lakh equals 100,000); of
these, a great majority discuss fruitive activities, and only a small percentage discuss jhana-kanda,
which leads the living entity toward transcendental knowledge and ultimately to an understanding
of the Supreme Personality of Godhead. The Vedic culture provides a system by which the materi-

Page 1 of 7
Bhagavad Gita Notes
Chapter 3 Appendix

ally attached person can satisfy his material desires yet gradually become purified. Therefore such a
high percentage of Vedic information centers on karma-kanda, the performance of sacrifices to
reach higher planets and to satisfy superior beings, the demigods.

To become situated under the protection of such a system, one must agree to regulate his enjoy-
ment by the descending authority of Vedic formulas. One following that system does not act sim-
ply as he desires. His mood of subservience to God's order in the form of the Vedas — even though
his purpose is to attain sense pleasures — is purifying, for he is following Krsna's system. By follow-
ing this Vedic system of sacrifice, one also implicitly accepts the principle that he is not independ-
ent; rather, his enjoyment depends upon the satisfaction of higher authorities. Srlla Prabhupada
confirms this in his purport to Srlmad-Bhagavatam 2.7.32: "Sacrifices recommended in the Vedic
literature for satisfaction of the demigods are a sort of inducement to the sacrificers to realize the
existence of higher authorities." Such followers of the Vedas are called karma-kandls.

Gradually, by following the Vedic system, one may accept an eternal, transcendental objective to
replace his temporary, fruitive goals. With that acceptance, one abandons the designation of
karma-kandl and becomes a karma-yogl. By properly performing his appropriate duties, the karma-
yogl will gradually move from sakama-karma-yoga (attached work) to niskama-karma-yoga (de-
tached work on the platform of jhana, knowledge). He can then follow the yoga ladder upward
toward liberation, Paramatma realization and finally devotional service to Krsna. His association and
desires will dictate how far he actually climbs on his step-by-step ascension of the yoga ladder. The
Bhagavad-glta describes this gradual ascension in Chapters Three through Six.

In addition to the step-by-step process, Krsna explains what takes place when, either from the be-
ginning of one's practices or on any rung of the ladder, one attains the association of a devotee and
comes to accept Krsna as the Supreme Personality of Godhead and oneself as Krsna's servant.

Srlla Prabhupada describes this in relationship to Maharaja Parlkslt's meeting with Sukadeva Gos-
vaml, in his purport to Srlmad Bhagavatam 2.4.3-4:

The three activities of religion, economic development and sense gratification are generally attrac-
tive for conditioned souls struggling for existence in the material world. Such regulated activities
prescribed in the Vedas are called the karma-kandlya conception of life, and householders are gen-
erally recommended to follow the rules just to enjoy material prosperity both in this life and in the
next. Most people are attracted by such activities. As a great emperor of the world, Maharaja
Parlksit had to observe such regulations of the Vedic karma-kandlya section, but by his slight asso-
ciation with Sukadeva GosvamI he could perfectly understand that Lord Krsna, the Absolute Per-
sonality of Godhead (Vasudeva), for whom he had a natural love since his birth, is everything, and
thus he fixed his mind firmly upon Him, renouncing all modes of Vedic karma-kandlya activities.
This perfectional stage is attained by a jhanl after many, many births. The jhanls, or the empiric phi-
losophers endeavoring for liberation, are thousands of times better than the fruitive workers, and
out of hundreds of thousands of such jhanls one is liberated factually. And out of hundreds of thou-
sands of such liberated persons, even one person is rarely found who can firmly fix his mind unto
the lotus feet of Lord Srl Krsna.
As soon as a person accepts his position as a servant of Krsna, though he may be practicing either
sakama-karma-yoga or niskama-karma-yoga, he is no longer on the same step-by-step path as
other practitioners. Although he may not be fully realized and may still have material attachments,
nevertheless, he is more fortunate because he has acknowledged the ultimate goal and will, by

Page 2 of 7

Bhagavad Gita Notes

Chapter 3 Appendix

steady and appropriate practice, gradually advance in a way that appears parallel to other practitio-
ners but in fact is not.

A devotee who practices sakama-karma-yoga, for example, will gradually have his material attach-
ments loosened by his performance of appropriate practices. This is also true of the nondevotee
sakama-karma-yogl. The devotee sakama-karma-yogl, however, is far superior because he has al-
ready begun to aspire for the highest goal. The nondevotee sakama-karma-yogl is on the transcen-
dental path but may never reach an understanding of the highest goal. Therefore he may never
reach the highest rung of the yoga ladder.

Additionally, when one proceeds in a step-by-step fashion, his advancement is limited by his own
capabilities, but one who sets Krsna's service as his goal attains the mercy of Krsna and the Vai-
snavas. They act as his supports throughout his spiritual journey. The nondevotee faces these two
difficulties: He may never understand that the highest rung of the yoga ladder is to attain Krsna's
service, and he is limited by his own detachment, purity and power to advance. He does not gain
the assistance of Krsna's descending mercy.

Actually, as Srlla Prabhupada explains in his purport to Srl Caitanya-caritamrta, Madhya-llla 19.149,
only a devotee can become niskama, desireless:

lf one understands Krsna, he immediately becomes desireless (niskama) because a krsna-bhakta

knows that his friend and protector in all respects is Krsna, who is able to do anything for His devo-
tee. Krsna says, kaunteya pratijanlhi na me bhaktah pranasyati: "O son of Kuntl, declare it boldly
that My devotee never perishes." Since Krsna gives this assurance, the devotee lives in Krsna and
has no desire for personal benefit. The background for the devotee is the all-good Himself. Why
should the devotee aspire for something good for himself? His only business is to please the Su-
preme by rendering service as much as possible. A krsna-bhakta has no desire for his own personal
benefit. He is completely protected by the Supreme. Avasya raksibe krsna visvasa palana. Bhaktivi-
noda Thakura says that he is desireless because Krsna will give him protection in all circumstances.
It is not that he expects any assistance from Krsna; he simply depends on Krsna just as a child de-
pends on his parents. The child does not know how to expect service from his parents, but he is
always protected nevertheless. This is called niskama (desirelessness).

Although karmls, jnanls and yogls fulfill their desires by performing various activities, they are never
satisfied. A karml may work very hard to acquire a million dollars, but as soon as he gets a million
dollars he desires another million. For the karmls, there is no end of desire. The more the karml
gets, the more he desires. The jhanls cannot be desireless because their intelligence is unsound.
They want to merge into the Brahman effulgence, but even though they may be raised to that plat-
form, they cannot be satisfied there. There are many jhanls or sannyasls who give up the world as
false, but after taking sannyasa they return to the world to engage in politics or philanthropy or to
open schools and hospitals. This means that they could not attain the real Brahman (brahma sat-
yam). They have to come down to the material platform to engage in philanthropic activity. Thus
they again cultivate desires, and when these desires are exhausted, they desire something different.
Therefore the jhanl cannot be niskama, desireless. Nor can the yogls be desireless, for they desire
yogic perfections in order to exhibit some magical feats and gain popularity. People gather around
these yogls, and the yogls desire more and more adulation. Because they misuse their mystic
power, they fall down again onto the material platform. It is not possible for them to become ni-
skama, desireless.

Page 3 of 7

Bhagavad Gita Notes

Chapter 3 Appendix

The conclusion is that only the devotees who are simply satisfied in serving the Lord can actually
become desireless. Therefore it is written: krsna-bhakta niskama. Since the krsna-bhakta, the devo-
tee of Krsna, is satisfied with Krsna, there is no possibility of falldown.

Thus by studying Srlla Prabhupada's Bhagavad-glta As It Is, no one can become bewildered and
mistake a rung on the yoga ladder as the goal. Srlla Prabhupada mercifully reveals Krsna's ultimate
desire for the conditioned soul — sarva-dharman parityajya: that he abandon all forms of religion and
surrender to Him. Why should we remain incomplete, fixed at one level of the elaborate Vedic sys-
tem, when we can achieve the system's full purpose by the simple, easy step of surrender to
Krsna? By writing Bhagavad-glta As It Is, Srlla Prabhupada clearly proved that the Lord's devotee is
even more merciful than the Lord.

Text3.16

He lives in vain because human life is meant for spiritual elevation and he has wasted that opportu-
nity. His engaging solely in animalistic endeavors ensures his taking a lower birth. The performance
of karma-kanda sacrifices, however, would gradually purify him by redirecting his desires from con-
centration on the temporal to concentration on the eternal.

Here is how a follower of the Vedic system progresses: Instead of trying to enjoy his senses unre-
strictedly, a follower of the Vedas surrenders to Vedic authority, which then regulates his actions
and engages him in karma-kanda sacrifices. The goal of those sacrifices is to attain prosperity, either
in this life or a future life. Desiring abundance, he may perform a sacrifice to give birth to a son, to
reap a bountiful harvest or to overcome a disease. Those are considered low-level sacrifices be-
cause their fruits are limited to this life.

Gradually, however, by associating with brahmana priests, he hears about sacrifices that will award
him birth on the higher, heavenly planets. Simultaneously, as he lives in this world, he inevitably ex-
periences a variety of miseries. Family members die, droughts occur, his riches are plundered —
difficulties must over time arise because that is the nature of the material world. He is pushed to se-
riously contemplate Svargaloka: "Why be satisfied with wealth, a son or health in this life? I can go
to Svarga, drink soma-rasa, dance with beautiful women and wander blissfully through the Nanda-
kanana gardens. Why live for a hun- dred years when I can live for thousands?"

Karma-kanda sacrifices meant to attain either short-term or long-term results are born of the mode
of passion. They are performed for selfish, sensual enjoyment. Long-term sacrifices, however, are a
step further on the path because they are based on the implicit acceptance of the soul's eternality.
The performer of the sacrifice will think, "I am not this body. Therefore I will perform opulent sacri-
fices, leave this body behind and attain heaven." Within that thought is the seed of eternal spiritual
life.

Then he hears from his priests that there is distress even in heaven. Indra fears attacks on his king-
dom. Thus he realizes that he too will experience fear even in Svargaloka. Despite having fulfilled
his material desires, he recognizes that his heart is still devoid of true satisfaction. Gradually the
truth of material reality dawns on him: Birth and death are everywhere, and the material world is
temporary, frustrating and miserable.

Over time, he becomes receptive to the philosophy of transcendence. Having heard from his
priests about sacrifices, and having experienced their results, he has become more trusting of the
priests and the sastras. He has also become more detached from material life, because performing
sacrifices has allowed him to taste the happiness of sacrificing the hard-earned results of his work.

Page4of 7

Bhagavad Gita Notes

Chapter 3 Appendix

His goal slowly evolves. He no longer thinks of attaining more material happiness, but of leaving the
material world. Now, after having heard countless verses glorifying karma-kanda sacrifices and their
heavenly results, he is ready to consider the jhana-kanda section of the Vedas and to contemplate a
nonmaterial, spiritual life based on the soul's eternality. Thus he is no longer a karma-kandl, but a
karma-yogi.

A karma-yogl is someone who has accepted transcendence as his objective. There are two types of
karma-yogls: Brahmavadls (impersonalists) and devotees. Each may be on one of two levels:
sakama (with material desires) or niskama (free from material desires). If a Brahmavadl associates
with merciful and powerful devotees, he can abandon his attempts to reach the Brahman and as-
pire for loving service at Krsna's lotus feet.

Both types of karma-yogls progress gradually from sakama to niskama by dutifully performing their
prescribed duties. As their realizations increase, they also become more detached from matter.
Thus they leave their performance of sakama-karma-yoga and climb to the next rung of the yoga
ladder and become niskama-karma-yogls, performers of dutiful, detached work. Their work is no
longer motivated by fruitive desire, and they perform their work on the platiorm of jhana.

While progressing in this way, however, the niskama-karma-yogl may conclude: "My prescribed
duties are meant to bring me material rewards. I no longer have material desires. I don't want a son
or money or a nice house. I have no desire to go to Svargaloka. I know I am not my body. Because
I no longer have material desires, I do not need to perform my prescribed duties."

Text 3.21

Few people consider their own disqualification: "He is more qualified than me, so I should be wary
of my tendency to imitate him." If we see another's activities and they seem pleasurable, we im-
mediately want to join in. We do not stop to consider whether such activities will uplift us or de-
grade us. Krsna's instructions to Arjuna are meant to uplift humanity. Even though Arjuna, being
highly qualified, might do well by going to the forest and begging, others who are less qualified will
become degraded because they will imitate Arjuna without considering their own disqualification
for renunciation.

Text 3.26

We may preach to an attached materialist: "lt's no use working for maya. You can't take your gains
with you when you die. What will you eternally gain by such work?" Obviously that is true, but
Krsna herein recommends an additional strategy: encouraging those who are attached to use their
work and its fruits for devotional service. Krsna again says that premature renunciation, without
spiritual realization, leads to degradation.

This verse describes how those with knowledge should relate to those without knowledge. A per-
son with knowledge should, by his example and words, encourage those who are attached to the
results of their work to engage them in Krsna's service. This is practical. The third line, josayet
sarva-karmani, indicates that we should first work ourselves, and then (as said in the fourth line) en-
gage others in devotional work.

We have already discussed three levels of work: (1) working only for the fruits (karma-kanda), (2)
establishing Krsna as the goal yet remaining attached to the fruits (sakama-karma-yoga), and (3) be-
ing completely detached from the fruits of work (niskama-karma-yoga). In the second form of
work, though the mode of passion is still present, one advances from passion to goodness by re-

Page 5 of 7

Bhagavad Gita Notes

Chapter 3 Appendix
nouncing a portion of the results of one's work. A person working in this way will gradually become
detached, attain transcendental knowledge and advance toward the transcendental platform.

Two men may be doing similar work, but each may be working with a different consciousness. Su-
perficially it may appear that their work is the same, but a sakama worker is attached to the fruits
of his work and to the specific nature of the work he does. The niskama worker is detached from
the fruits of his work, but remains attached to the work itself. The quality of the work is measured
by their attachments.

The highest stage of work occurs when one is detached from the fruits of his work and from the
work itself. He continues to work, but his impetus is simply devotional surrender to the order of
guru and Krsna.

Text 3.30

Krsna orders Arjuna to fight, but He also describes the consciousness in which Arjuna should per-
form that duty. "Without desires for profit" and "with no claims to proprietorship" indicate free-
dom from the mode of passion. "Freed from lethargy" hints at freedom from ignorance.
Knowledge of the difference between the soul and the body is simply born of the mode of good-
ness (sattvat sahjayate jhanarh — Bg. 14.17). But "full knowledge" is beyond goodness and is tran-
scendental, as it indicates knowledge of the soul's eternal relationship with Krsna. When
"surrendering all your works unto Me" (mayi sarvani karmani) is added to the other above-
mentioned requirements, Arjuna's niskama-karma, fighting in goodness, becomes bhakti-yoga, de-
tached work done in devotion for Krsna's pleasure. Although Krsna has often requested Arjuna to
act on the platform of detachment and duty, He now reveals His actual desire that Arjuna fight
with devotion.

Text 3.34

According to the dictates of the modes of nature, the conditioned living entity does whatever his
mind suggests. Because the mind is surrendered to the senses, whatever we are attached to (raga),
we do, and whatever we are averse to (dvesa), we avoid. Krsna here instructs us that our actions
should not be based on attachment and aversion, which are stumbling blocks on the path of self-
realization.

The senses are attracted to the pleasures of this world, especially sex and those bought by wealth.
They are repulsed by holy places, fasting, selflessly following our spiritual master and other items
that limit sense enjoyment. Sastra directs us to shift our raga and dvesa away from sense gratifica-
tion by encouraging us to perform our duty with the ultimate aim of acting only for Krsna's pleas-
ure. The next verse, therefore, again stresses that we should perform our prescribed duties.

Text 3.35

We should be careful to do our own duty and not the duty of another. Duty, like medicine pre-
scribed by a physician, has its proper, curative effect only upon the patient to whom it has been
prescribed. A spiritual master prescribes different duties for different individuals according to their
natures.
Text 3.37

Lust is more subtle than wrath. A man of lusty intentions may go undetected. An angry person,
however, is easily noticed. Lust inevitably turns to wrath because it cannot be satisfied. Lust burns
like fire, and like fire, it is all-devouring. If fuel is added to a fire, rather than satisfying the fire, it
makes the fire burn more fiercely. In raja-nlti (instructions for ksatriyas on diplomacy) it is said that

Page 6 of 7

Bhagavad Gita Notes

Chapter 3 Appendix

an enemy is controlled with words, gifts, a position or finally, punishment. Lust, however, is maha-
papam, the mightiest enemy, and most of these ordinary methods will not defeat it. Srlla Baladeva
Vidyabhusana comments that danda, punishment, is the only way to deal with lust.

Lust arises from the mode of passion. We should meticulously avoid rajo-guna if we wish to be free
of lusty desires.

Text 3.40

Lust is the greatest enemy because it covers our knowledge of the Absolute Truth. And, as it has
already been explained in verse 28 of this chapter, it is that knowledge which makes the difference
between working for Krsna and working for fruitive results.

Text 3.41

While controlling our senses, however, we should not neglect our intelligence. The intelligence, like
a guard, is the next-door neighbor of the soul, and its business is to protect us from maya. If the
guard has been corrupted by lust, however, the situation is as dangerous as when a bodyguard is
bribed by the enemy. Thus the materially contaminated intelligence, which works in the service of
our enemy, should be neglected. We should instead accept the intelligence of guru, sadhu and
sastra.

Text 3.43

In this chapter, Krsna has glorified transcendental knowledge as that which elevates us from
sakama-karma-yoga to niskama-karma-yoga, from the platform on which we perform our duty
with attachment to the platform of detached action. Transcendental knowledge has been described
as having the power to purify our consciousness of passion and raise it to goodness. Now, in the
final verse of this chapter, Krsna has certified transcendental knowledge as being able to award our
intelligence the strength to overcome lusty desires. After describing so many of the benefits of
transcendental knowledge, Krsna will further glorify it in Chapter Four.
Page 7 of 7

Bhagavad-gita Notes
Chapter4

CHAPTER 4

TRANSCENDENTAL KNOWLEDGE

Connection between Chapter 3 and Chapter 4

♦ ln Chapter 3 Krishna explained that lust covers knowledge and that ignorance binds us to the material
world. Dutiful detached work, or karma-yoga is the means given to attain transcendental knowledge

♦ Chapter 3 thus glorifies transcendental knowledge as

• Being able to elevate us from sakama karma-yoga to niskama karma-yoga

• Being able to award our intelligence the strength to overcome all lusty desires

• Having the power to purify our consciousness from passion to goodness

♦ Now Chapter 4 emphasizes on what is transcendental knowledge and how it is received

♦ Also Bg. 3.30 mentions that, to perform the highest level of karma-yoga - surrendering all works to
Krishna - one must know who Krishna is. Chapter 4 provides this knowledge.

BREAKDOWN OF CHAPTER 4

SECTION I (4.1 - 4.10) — TRANSCENDENTAL KNOWLEDGE ABOUT KRISHNA

• Transcendental knowledge about Krishna should be received by disciplic succession

• This reveals the truth about Krishna's form, His birth and His activities

• Knowing these truths, one who takes shelter of Krishna becomes purified and attains Krishna

SECTION II (4.11 - 4.15) — APPLYING TRANSCENDENTAL KNOWLEDGE

• Krishna is neutral and sanctions the awarding of fruits of everyone's work

• Awards the fruits according to the living entity's desire and past deeds

• Understanding Krishna in this way, keeps one free from material bondage

SECTION III (4.16 - 4.24) — UNDERSTANDING KARMA ON THE PLATFORM OF JNANA

• One can perform detached actions in Krishna's service by applying 'transcendental knowledge'
They are called akarma

• Akarma refers to actions without reactions and such actions are on the absolute platform

• Krishna explains how in this way karma can be seen asjnana

SECTION IV (4.25 - 4.33) — SACRIFICES LEAD TO TRANSCENDENTAL KNOWLEDGE

• Fruit of all kinds of Vedic sacrifices is 'transcendental knowledge'

• This leads to liberation and ultimately to pure devotional service

SECTION V (4.34 - 4.42) — CONCLUSION

• Acting on 'transcendental knowledge' received by disciplic succession destroys the sinful

reactions to all work

• Therefore one should do his duty fixed in transcendental knowledge

Page lof 26

Bhagavad-gita Notes
Chapter4

SECTION 1(4.1 -4.10)

TRANSCENDENTAL KNOWLEDGE ABOUT KRISHNA

PRACTICAL APPUCATION OF SECTION I

Krishna is Absolute Truth, the Supreme Personality of Godhead, who comes

to the world to protect eternal dharma. One who knows this is factually liberated
y

Texts4.1-4.3
COMMON THEME: Ancient origins of Bhagavad-gita and qualifications to receive

♦ The Lord explains that science of work, explained in Chapters 2 and 3, is very old and authorized; and
He
gave this knowledge to Vivasvan and then the Supreme science was received through 'disciplic
succession' (Answer to how it was received) but in the course of time the succession was broken.

♦ Who is qualified to receive the transcendental mystery of this science?

• Devotee

• Friend (Devotee can be in one of the five primary rasas,e.g. Arjuna is a friend)

• Other references on Qualifications Ref 4.34, 4.39, 9.1, 18.67-68

PRACTICAL APPUCATION OF TEXTS 4.1 - 4.3

The presentation of Bhagavad-gita's history is a precursorto Krishna's revelation of His

transcendental nature

• Learning the tradition of this knowledge will give Arjuna faith in what he is hearing

• Additionally, Krishna's claim to be the original proponent of knowledge that is more

than 2 million years old sparks a conversation that allows Krishna to reveal His
supreme transcendental position

FOCUS OF LEARNING: PURPORTS 4.1 - 4.3

(a) Importance of Bhagavad-gita for Royal order. Why? (4.1)

• To rule the citizens and protect them from material bondage to lust

• To impart "Krishna consciousness" and "value of human life" to citizens by education,

culture and devotion

• Thus helps them pursue a successtul path of human life

(b) Importance of Bhagavad-gita being given to the sun-god as the first disciple (4.1)

• This indicates that Bhagavad-gita is not a speculative treatise for insigniticant mundane
scholars but a standard book of knowledge from time immemorial

• Krishna did not give this knowledge to any ordinary person

• He selected sun god because the sun is the king of all planets and controls all planets and is
rotating under Krishna's order (Ref Brahma Samhita 5.52)

(c) History of Bhagavad-Gita (4.1)

• Exists in human society since Maharaj lksvaku (2,005,000 years)

• Given to Vivasvan at least 120,400,000 years ago

• Again spoken to Arjuna 5000 years ago. Why? - Because original purpose was scattered by
motives of unscrupulous commentators (4.2 purport)

Page2of 26

Bhagavad-gita Notes
Chapter4

FOCUS 0F LEARNING: PURPORTS 4.1 - 4.3 continued.

(d) Bhagavad-gita is 'Apaurusheya' (Superhuman) (4.1) Because

• Spoken by Supreme Personality of Godhead who is beyond the four defects of conditioned
human being

• WARNING! One should accept without mundane interpretation, "as it is"

(e) What is demoniac spirit to approach Bhagavad-gita (4.2 purport)

• Not follow parampara

• Whimsical interpretation and thus they dissipate its value for no one's benefit

• Using God's property to make money

• To accept it as a treatise of philosophical speculation - This is simply a waste of time

• Not to accept Krishna as He is and concoct something about Krishna

(f) Importance of this edition (4.2 purport)

• Most of the present editions are not according to authorized disciplic succession

• Need of an edition in line with parampara

• To revive the original purpose of Bhagavad-gita

(g) Arjuna's qualification (4.3)

• Arjuna is devotee and friend

• Accepts Krishna as Supreme Personality of Godhead

(h) What is real "devotional service to the cause of Bhagavad-gita" (4.3) - Any commentary on
Bhagavad-gita in footsteps of Arjuna - This is the only way to benefit from Bhagavad-gita

Text 4.4
THEME: Arjuna's doubt: How can Krishna, born as son of Devaki, instruct Vivasvan who is millions of
years
older

FOCUS OF LEARNING: PURPORT 4.4

(a) Why does Arjuna question about this doubt

• To defy demoniac and atheistic people who say that 'Krishna is ordinary'

• Wants Krishna to speak authoritatively

o Benefits of Krishna's speaking

■ Krishna's speech is auspicious for the whole world

■ Devotees heartily welcome and worship such statements

■ They are always eager to hear more and more about Krishna

• Wants demons to know that Krishna is superhuman, transcendental and above modes, time
and space

(b) Is Arjuna convinced of Krishna's position - Yes, as evident from Chapter 10 mentioned in this

purport
(c) What is demoniac standpoint about Krishna's position? (These points are similar to those
mentioned in Purports of 4.1 - 4.3)

• Not like the idea that Krishna is Supreme Personality of Godhead

• Reject Him as 'Supreme Authority'

• Distort Him according to their understanding

• Find such explanations strange, because they study from their own standpoint
P^

Page3of 26

Bhagavad-gita Notes
Chapter4

LINK BETWEEN TEXTS 4.4 & 4.5: This question in Text 4.4, asked for the benefit of others, gives Krishna
the opportunity to speak directly about Himself in the next few verses

Texts 4.5 -4.10

COMMON THEME: Krishna reveals His transcendental position about His birth and activities

♦ Text 4.5 and 4.6 talks about 'His appearance and disappearance'

• Text 4.5: My birth and death are not like yours

• Text 4.6: I appear in My original transcendental form which is unborn and never dies , I appear by
My own will

♦ Texts 4.7 - 4.8 talks about 'His activities.' It explains when and why Krishna appears - reasons of
descent:

• When

o Decline in religion

o Predominant rise in irreligion

• Why

o To annihilate the demons

o To deliver the devotees (from anxiety to see the Lord)

o To re-establish the principles of religion

♦ Text 4.9 - 4.10 talks about the result of understanding the knowledge of 'transcendental birth' (Texts
4.5 & 4.6) and 'activities' {Texts 4.7 & 4.8)

• To be absorbed in Krishna

• Become purified

• Freed from attachment, fear and anger

• Attain love for Krishna

• Go back to Krishna (Transcendental abode)

• No re-birth in material world

*, PLEA5E NOTE: All Themes of Texts 4.5 -4.10 are described above under the common theme and their
purports
^ are described in their respective Focus of Learning sections below. Only some points of the purports of
Texts 4.5
and 4.6, are described under the Summarsized Theme 4A.

SUMMARISED THEME 4A

DIFFERENCES BETWEEN KRISHNA AND THE CONDITIONED LIVING ENTITY

(4.5-4.6purports)

S.No

Krishna

Conditioned Living entity

l

• Eternal and remembers past, present and

future (Acyuta: never forgets - infallible)

• Eternal but forgets

• Remembers all births because body does

not change or deteriorate (Avyayam)

• Forgets because body changes and

deteriorates

• Appears by own will

• Forced to appear by karma

• Body is transcendental

• Body is material

• No difference between body and self

(Adwaita)
• The soul acquires an external body (gross
and subtle)

Page4of 26

Bhagavad-gita Notes
Chapter4

FOCUS 0F LEARNING: PURPORTS 4.5 - 4.6*

(a) Peculiarity of Lord's birth

• Lord appears like an ordinary person

• But remembers many many past births

• Common man cannot remember past few hours, therefore no-one can claim to be God
(b) Lord has many incarnations but He is original

• Ref Vedas -Analogy: Lord is like the Vaidurya stone which changes color but still remains
one (Lord manifests so many innumerable forms)

• Ref. Brahma-Samhita 5.33; 5.39

(c) Qualification to understand these multi-forms - and example of such a qualified person

• Only by pure unalloyed devotion and not by simple study of the Vedas, can one understand

• e.g. Arjuna incarnates as one of the associate devotees in all incarnations

(d) Difference between 'devotee forgetting the nature of Lord' and 'demon not understanding'

• Devotee may forget but by His divine grace, one immediately understands the infallible
nature of the Lord

• Non-devotee never understands

(e) Living entity can never equal the Lord (4.5)

• Lord is Achyuta (lnfallible) - Never forgets Himself and His previous births even in material
contact

• Lord is Advaita -There is no distinction between His body and Self, therefore He does not
change His spiritual body and never forgets His past births

• Living entity, however great, spiritually liberated or materially great, can never equal the
Lord, e.g. Arjuna
o Materially - He is famous as 'Parantapa' (Subduer of enemies)
o Spiritually - is one of the liberated associates
(f) 'Atma-maya' (4.6) -means

• Lord descends by 'internal potency' and not by 'external potency'

o Lord's body and intelligence never deteriorates ( 'ayyayam ') and is never
contaminated by material nature (thus it defeats Mayavada teaching)

o Prakriti means nature or ' syarupa ' (own form)

o Analogy: His appearance and disappearance are likes the sun's rising and setting

o He is always the "Lord of all living entities" - evident by wonderful and superhuman
acts on Earth

• 'Atma-maya' also means that Lord descends by 'causeless mercy' so that we can
concentrate on His form as He is and not on 'Mental concoctions and imaginations'

o Ref Amara-kosa dictionary

P

Page5of 26

Bhagavad-gita Notes
Chapter4

FOCUS 0F LEARNING: PURPORT 4.7

(a) How the Lord incarnates - By His internal potency -This is indicated by the word 'Srjami'

• Meaning of 'Srjami' - Lord is not created or born but "manifests" as per free will

• 'Srjami' is mentioned as "manifests" because Text 4.6 refutes the Lord being born or
created, by calling Him as 'aja'

(b) When does the Lord incarnate - Usual schedule of Lord's appearance

• End of Dvapara-yuga of 28 th millennium of seventh Manu of a day of Brahma

• But no obligation to rule

(c) For what purpose does the Lord decend - Lord comes to establish "principles of dharma"

• What are the 'principles of dharma' - Direct orders of Supreme Personality of Godhead

o Ref SB 6.3.19 "Dharmam tu..."

• What is 'Highest dharma' - Surrender unto Him only

(d) Certain facts about 'Avatara'

• Mission : Comes with mission, e.g. Lord Buddha came to establish Vedic principles of 'Non-
violence'

• Sanctioned : Mentioned in scriptures - criteria to accept

• Place : Can appear anywhere, not only on Indian soil

• Message : Speaks as per audience, e.g. higher and lower mathematics

• Common mission :

o To lead people to God-consciousness,

o Obedience to the principles of religion
(e) Bhagavad-gita is for highly advanced people, e.g. Arjuna (higher principles of religion begin with
Varna-asrama)
P

FOCUS OF LEARNING: PURPORT 4.8

(a) Definition of Sadhu - A man in Krishna consciousness, apparently may be irreligious but if he is

wholly and f ully Krishna conscious, he is a sadhu

(b) Definition of 'Duskrtam'- Does not care for Krishna consciousness
(c) Prime purpose of any Avatara

• To appease His unalloyed devotees e.g. Prahlada Maharaja and Devaki

• Otherwise the athiests can be dealt with by the Lord's agents

(d) Ref. Caitanya-caritamrta on (Principles of Incarnation)

• The avatara, or incarnation of Godhead, descends from the kingdom of God for material
manifestation

• And the particular form of the Personality of Godhead who descends is called an
incarnation, or avatara

• Such incarnations are situated in the spiritual world, the kingdom of God. When they
descend to the material creation, they assume the name avatara

(e) Why specifically does Lord Krishna descend (Prime purpose) - To mitigate anxieties of pure
devotees who are anxious to see His Vrindavana pastimes

P*

Page6of 26

Bhagavad-gita Notes
Chapter4

FOCUS 0F LEARNING: PURPORT 4.8 continued...

(f) Who is the 'Avatara' for Kali-yuga - Lord Caitanya Mahaprabhu

• How does he spread religion and deliyer miscreants - Propogated Sankirtan Movement
throughout India

• Sastric proof - This Ayatara is mentioned secretly and not directly in Upanisads,
Mahabharata and Srimad Bhagavatam

• Mission

o He does not kill but delivers by causeless mercy

o Predicts the broadcast of Sankirtana movement all over the world

FOCUS OF LEARNING: PURPORT 4.9*

(a) Liberation of living entity from material bondage is not very easy -Two paths are possible:

• Path of impersonalism and yoga

• Path of devotees

(b) Path of Impersonalists and yogis

• Endeavor - Not very easy - many, many births

• Goal - Only partial success, brahmajyoti

• Safety- Risk of fall-down

(c) Path of Devotees in Krishna consciousness

• Endeavor - Very easy, one has to simply understand the transcendental nature of Lord's
birth and activities (4.9)

• Goal - Abode of Krishna - Thus complete success is assured

• Safety - Lord protects from falldown again into the material world
(d) Who can attain 'Perfection of liberation'

• A faithful devotee, who accepts Krishna's protection with faith

• One who accepts Krishna as Supreme Personality of Godhead

o He has many transcendental forms

o These forms have relations with unalloyed devotees

• One who does not waste time in philosophical speculations

o Ref. Brahma Samhita, Vedas, Svetasvatara Upanisad (study purport)

(e) Fate of other processes like empiric philosophers and puffed-up mundane scholars

• Wasteoftime

• May get important roles in material world, not liberation

• Analogy: licking the outer surface of a bottle of honey

(f) What is the hope for these speculators etc. - 'Only causeless mercy of devotee of the Lord'
(g) Conclusive suggestion - Cultivate Krishna consciousness with faith and knowledge and attain
perfection

Page7of 26

Bhagavad-gita Notes
Chapter4

FOCUS 0F LEARNING: PURPORT 4.10

(a) Problem: They are too materially affected -They cannot understand personal nature of Lord as

per Text 4.9

(b) Different degrees of affliction

• 'Raga': Strong attachment to material life - leads to negligence of spiritual life

• 'Bhaya': Fear of personal spiritual identity - For them merging into impersonal is highest,

o Because they are too absorbed in material bodily concept, concept of retaining

personality after liberation from matter frightens them

o e.g. Analogy: Impersonalists compare living entities to the bubbles in the ocean which

merges into the ocean

• 'Krodha': Conception of void resulting from frustration of life

o Become angry at all sorts of spiritual speculation out of hopelessness

o Takes to intoxications
o Accept hallucinations as spiritual vision
(c) Solution to get freedom from these three:

• Take complete shelter of Lord

• Under the spiritual master's guidance

• Follow disciplines and regulative principles of devotional life

(d) Different stages of bhakti - This is a progression to higher levels of purity, free from any of the

above mentioned three diseases

• Sraddha to prema (study purport) (Ref. Bhakti Rasamrita Sindhu 1.4.15 - 1.4.16)

o This explains the ' Science of deyotional seryice'

S7

SECTION II (4.11 -4.15)

APPLYING TRANSCENDENTAL KNOWLEDGE
PRACTICAL APPUCATION OF SECTION II

Actions are transcendental when executed in f u II knowledge that Krishna

is the Supreme goal of all paths and the awarder of the results of all work

Text 4.11*
THEME: By hearing about Krishna many, many persons in the past became purified and attained love for
Krishna. They attained love for Krishna because this was their desire and Krishna fulfilled it. What if
someone
takes shelter of Krishna with something other than a desire to achieve transcendental love for Him? Text
4.11
explains Krishna's reciprocation with such category of souls

PRACTICAL APPUCATION OF 4.11

People on different paths are not realising different things.

They all realise different degrees and aspects of Krishna

Page8of 26

Bhagavad-gita Notes
Chapter4

FOCUS 0F LEARNING: PURPORT 4.11

(a) Everyone is searching for Krishna in different aspects of 'His manifestation'

(b) 3 levels of realizing Absolute Truth - Brahman, Paramatma and Bhagavan
(c) Who realizes Krishna fully - Only pure devotees

(d) Krishna is the object of everyone's realizations - Anyone and everyone is satisfied according to
one's desire to have Him.

• Examples of Lord's reciprocation to various degrees:

o With Fruitive workers: Lord as Yajnesvara

o With Impersonalists: Lord as Brahmajyoti
o With Yogis: Mystic powers
o With Devotees: 5 primary rasas
(e) Without coming to highest perfection of Krishna consciousness all attempts remain imperfect

• Everyone depends upon on His mercy for success

• All kinds of spiritual processes are but different degrees of success on the same path

• Ref. Srimad Bhagavatam 2.3.10: "Akamah sarva kamo..."

yLINK BETWEEN TEXTS 4.11 & 4.12: One could then ask: "lf Krishna, the Supreme Lord, gives a soul
whatever he wants, why don't more persons surrender to Him? Why do they worship others to fulfill
their desires?" Krishna answers this question in Text 12.

Text 4.12

THEME: They worship demigods or some powerful man of this world because they want guick results in
their
fruitive acts

♦ One who worships Krishna for material benefit, does obtain his desire, but first Krishna purifies his
heart. Purification may take some time. Also when reward is achieved devotee no longer wants it e.g.
Dhurva Maharaja

♦ Analogy: Boons of demigods are like bubbles in Cosmic Ocean

FOCUS OF LEARNING: PURPORT 4.12

(a) Are demigods equal to God? - No, To consider so is "Pashandi" or atheist mentality

• They are parts and parcels - Ref. Brahma-samhita / Vedas

• They are living entities with material powers

• Even Brahma and Siva worship Vishnu

• Meaning of 'lha-devatah' - Any powerful man or demigod in this material world

(b) Narayana or Visnu does not belong to the material world - Ref Sankaracharya
(c) Madness of human society

• Mad after temporary things

• Worship temporary leaders - Kowtowing to so called big-guns

• Not interested in Krishna consciousness for permanent solutions

(d) Conclusion: People are rarely interested in Krishna consciousness

Page 9of 26

Bhagavad-gita Notes 10
Chapter4

yLINK BETWEEN TEXTS 4.12 & 4.13: Some worship demigods, some worship Brahman, some worship
Krishna. Thus Krishna the Supreme lsvara controls everyone's desires. Is He responsible for the suffering
and enjoyment of everyone in this world? How can such people become free from excessive
attachment?

Text 4.13*

THEME: Krishna creates Varnashrama dharma so that people could purify themselves by regulating
desires
♦ Varnashrama system is the process of purification for one whose material desire inhibits him from
directly approaching Krishna

FOCUS OF LEARNING: PURPORT 4.13

(a) Basis of 4 divisions - 'guna' and 'karma'

(b) Different modes of 4 Varnas

• 'Brahamana' - Mode of Goodness

• 'Ksatriyas' - Mode of passion

• 'Vaisyas' - Mode of passion and ignorance

• 'Sudras' - Mode of ignorance

(c) To which class does Lord Krishna belong

• He is the creator of the four divisions

• He does not belong to any of these divisions because He is not one of the conditioned souls
(d) Why did the Lord create this system

• To elevate from animal status to human status

• To systematically develop Krishna consciousness

(e) How is a '1/a/snai/a'higher than a 'Brahmana'
• A 'Brahmana' by quality is supposed to know about Brahman, the Supreme Absolute Truth
but most of them approach only the impersonal Brahman

• One who transcends this limited knowledge and reaches the knowledge of the Supreme
Personality of Godhead is a 'Vaishnava'

• Krishna consciousness includes knowledge of all different plenary expansions like Lord
Rama, Nrsimha etc.

(f) Krishna and one in Krishna consciousness are both transcendental to all divisions (community,
nation or species) of society

t^

LINK BETWEEN TEXTS 4.13 & 4.14: In the next verse, Krishna will further explain how He is the non-doer,
or how He acts but does not act and the value of thoroughly understanding these subtle truths

Text 4.14

THEME: Since Krishna is free from all fruitive attachments:

♦ He has no personal interest in Varnasrama dharma

♦ He creates it only to help the living entity fulfill their desires and get purified

PRACTICAL APPUCATION OF TEXT 4.14

Krishna is not responsible for our position in Varnasrama and for right and wrong activities

Page 10 of 26

Bhagavad-gita Notes 11
Chapter4
FOCUS 0F LEARNING: PURPORT 4.14

(a) Krishna creates but is unaffected by the activities of the material world, living entities are

entangled because of the propensity to Lord over

• Analogy: King not subject to state laws

• Analogy: Proprietor not responsible for activities of workers

o Similarly Lord is not interested in any kind of material happiness, even heavenly
planets just like a proprietor is not interested in the low grade happiness of the
workers
(b) Lord is aloof from material actions and reactions

• e.g. Rains not responsible for different types of vegetations, although without rains, there is
no possibility of vegetative growth

• Lord only gives facilities through material nature, living entity is responsible

• Ref. Vedic Smrti: Lord is only the Supreme cause, the immediate cause is material nature

• Ref. Vedanta Sutra: Lord is never partial to any living entity, but living entity is responsible
for his own acts; Lord only gives the facilities through material nature

(c) Who is an experienced man in Krishna consciousness

• One who understands this transcendental nature of the Lord is an experienced man

• Such a person fully conversant with all the intricacies of the 'law of karma', does not
become affected by the results

(d) Who becomes entangled by misunderstanding the Lord

• One who does not know the transcendental nature of the Lord

• To think that the activities of the Lord are aimed at fruitive results like ordinary living
entities

yLINK BETWEEN TEXTS 4.14 & 4.15: As will be mentioned in the next verse, when the jiva understands
these facts about Krishna and applies this transcendental knowledge to his own work and becomes a
servant of Krishna, he also becomes aloof from the material whirl of action and reaction.
Krishna has no attachment for the fruits of work. Knowing this, Arjuna should fight with faith, for
Krishna's
pleasure, if he desires to become liberated. Krishna wants Arjuna to fight in knowledge of Krishna's
position
and as an offering to Him. In this way Arjuna should follow the example of previous great devotees.

Text 4.15
THEME: Previous liberated souls perform their Varnasrama dharma for Krishna's pleasure, knowing Him
to
be the transcendental creator of Varnasrama. Krishna advises Arjuna to do the same

Page 11 of 26

Bhagavad-gita Notes 12
Chapter4

FOCUS 0F LEARNING: PURPORT 4.15

(a) Two classes of men

• Those that are 'materially polluted'

• Those that are 'freed from material contamination'

(b) Krishna consciousness is equally beneficially to both classes

• 'Materially polluted' -They take to Krishna consciousness as a gradual cleansing process

• 'Freed from material contamination' - They may continue to act in Krishna consciousness to
set a perfect example

(c) Foolish plans of retirement (escaping attitude)

• Neophytes in Krishna consciousness want to retire from activities without having knowledge
of Krishna consciousness

• E.g. Arjuna's desire to retire from battlefield

(d) Advice to Arjuna

• To retire from battlefield and sit aloof making a show of Krishna consciousness is less
important

• Follow in the footsteps of the Lord's previous disciples such as sun-god Vivasvan
• Lord knows all His past activities as well as of persons who acted in Krishna consciousness in
the past - Therefore He recommends the example of the sun-god

(e) Who are referred here as 'past liberated souls' - All the previous students of Lord Krishna who
engaged in the discharge of duties adopted by Krishna

jr

SECTION III (4.16-4.24)

UNDERSTANDING KARMA ON THE PLATFORM OF JNANA

PRACTICAL APPUCATION OF SECTION III

Acting in pure devotional service is akarma, free from reactions. This is

because karmic reaction is a result of fruitive consciousness and not activity itself

yLINK BETWEEN SECTION II & SECTION III: In the next nine verses (4.16 - 4.24), in pursuance of Krishna's
description of His own work, Krishna will explain how work (karma) can be seen as inactivity (akarma).
Arjuna previously said he wished to leave the battlefield and avoid the results of his karma, like a jnani,
through inactivity. Krishna will show him that no karma accrues to one who works in transcendental
knowledge and that properly performed karma can thus be seen as non-different from the process
ofjnana

Text 4.16

THEME: Must follow liberated souls - Without following liberated souls one is sure to be bewildered in
discovering karma, vikarma and akarma

♦> This verse mentions the need to avoid independent work - Action has to be executed in accordance
with the example of previous bona-fide devotees

♦> Therefore Lord offers to explain karma, vikarma and akarma

Page 12 of 26

Bhagavad-gita Notes 13
Chapter4
FOCUS 0F LEARNING: PURPORT 4.16

(a) Whom to follow - Leadership of authorized persons in parampara

(b) Why does the Lord instruct Arjuna directly?

• Because even the most intelligent person gets bewildered on this path
(c) Why follow Arjuna footsteps?

• Because of direct instruction of Lord to Arjuna, anyone who follows in the footsteps of
Arjuna is certainly not bewildered

(d) lmperfect speculators can't help

• Lord Himself lays down religions

• Understand this science through Mahajanas - (study purport for all the names)
(e) Lord's causeless mercy

• Lord is explaining directly to Arjuna so that His devotees can understand

• Only action performed in Krishna consciousness can deliver a person

LINK BETWEEN TEXTS 4.16 & 4.17: In the next verse Krishna adds the principle of vikarma, or forbidden
action, to His presentation of karma and akarma.

Text 4.17

THEME: Intricacies of karma are difficult to understand

♦ Distinguish very carefully between the three subjects of karma, vikarma and akarma

♦ This verse explains "Why such actions should not be independent"

• Because they are very intricate

FOCUS OF LEARNING: PURPORT 4.17

(a) Why learn this subject

• lf one is serious about liberation from material bondage, one has to understand the
distinctions

• Applied to such analysis because it is such a difficult subject matter

(b) What is the conclusion that Bhagavad-gita is directed towards

• To know every living entity as an eternal servitor of Krishna

• Action in Krishna consciousness is the action free from three modes

(c) How to learn this subject - Associate with authorities in Krishna consciousness; this is as good as
learning from the Lord directly

LINK BETWEEN TEXTS 4.17 & 4.18: Having introduced the term vikarma, Krishna returns to the
distinction between karma and akarma

Text 4.18
THEME: Seeing 'action in inaction' and 'inaction in action' - Freedom from reaction can result from
proper
action and sinful reaction can result from improper renunciation

Page 13 of 26

Bhagavad-gita Notes 14
Chapter4

FOCUS 0F LEARNING: PURPORT 4.18

(a) This vere explains one who is intelligent and one who is in the transcendental position

• One who sees inaction in action, and action in inaction is intelligent although engaged in all
sorts of activities
(b) Immunity to all sorts of reactionary elements of work - How to achieve?

• By sense of "Eternal servitorship to Krishna"

(c) Krishna consciousness - status of 'akarma'

• For whom - All acts done for Krishna

• Attitude

o No desire for sense gratification

o Acts as eternal servitor

• Result - Enjoys transcendental happiness (not available to impersonalists)

(d) Vikarma

• For whom - Work with attachment

• Attitude - Against scriptural injunctions

• Result - Bad reaction (4.17)

(e) Karma

• For whom - work with attachment

• Attitude -according to sastras

• Result -good reaction

• Facility - Krishna creates Vamasrama according to quality and work

(f) What is "renunciation of work"

• It is action in inaction

• Result - Get reaction

• Short explanation - "Action in inaction" is the opposite. A sannyasi without transcendental

knowledge of Krishna may appear not to be performing work, but as a soul, he can't avoid
either activity or the entangling results of that activity. Devoid of transcendental knowledge
about Krishna, he must act, but he cannot act in Krishna's service, for he has no knowledge
of Krishna. He is thus liable to all reactions

• E.g. The sannyasi must breathe. He also must eat. He steps on living entities as he walks.
Without Krishna consciousness all these activities have no transcendental basis for him, and
thus reactions accrue to him ^,

V
yLINK BETWEEN TEXTS 4.18 & 4.19: Every soul is unavoidably active. Artificial attempts at inactivity lead
to a further danger; that of unengaged senses coupled with an impure mind. Anyone who attempts
spiritual practices while the mind meditates on sense enjoyment will fall down, even if such an
unfortunate
"renunciant" appears to be less involved in the world than a devotee. Krishna further explains this verse
in
Text 19

Page 14 of 26

Bhagavad-gita Notes 15
Chapter4

Texts 4.19* -4.24

COMMON THEME: "Akarma in Karma" (inaction in action)

C PLEA5E NOTE: Points of the translations of these verses have been covered below under the heading
'Symptoms of
^ one working in transcendence' followed by links between the verses. Thereafter Purports are covered
in a single
'Focus of Learning' section

SYMPTOMS / OUAUTIES OF ONE "WORKING IN TRANSCENDENCE"

C PLEASENOTE:

^ For ease of memoriiation the points below are given a pneumonic with 4 D's, 4 F's and 4 S's

1. Main characteristic - Works without attachment (Detached) to sense gratification (4.19)

2. Detached from fruits - Acts without fruitive attachment, although engaged in all undertakings (4.20)

3. Ever-satisfied and independent (4.20*)

4. Self-control - Mind and intelligence f ully controlled (4.21)

5. Freedom from sense of proprietorship (4.21)

6. Desires only bare necessities (4.21)

7. Self-satisfaction - Satisfied with whatever comes by providence with no over-endeavor (4.22*)

8. Freedom from duality - nothing can hamper his service (4.22*)

9. Steadiness - Steady in success and failure (4.22*)

10. Freedom from envy (4.22*)

11. Detached from the modes (4.23*)

12. Fully situated in transcendental knowledge (4.23*)

13. Such kind of work merges into transcendence (4.23*)

14. Absolute quality of a sacrifice performed in Krishna consciousness has no reaction (4.24)

LINK BETWEEN TEXTS 4.20 & 4.21: Text 4.20 describes sadhaka stage. Texts 4.21 - 4.22 describes siddha
stage.

yLINK BETWEEN TEXTS 4.21 & 4.22: Text 4.21 speaks of a highly advanced, perfected devotee who is
constantly greedy for Krishna's service. He considers himself insignificant and gives no importance to
anything outside that service. His qualities will now be further described

LINK BETWEEN TEXTS 4.22 & 4.23: Text 4.23 introduces yajna which will be expanded upon in Texts 4.25
-4.33

LINK BETWEEN TEXTS 4.23 & 4.24: Krishna summarizes His teachings on akarma by next describing the
absolute quality of a sacrifice performed in spiritual consciousness

PRACTICAL APPUCATION OF TEXTS 4.23 - 4.24

Acting in a devotional mood with freedom from the desires of sense gratification uncovers the
spiritual nature. In this way, acts of sacrifice connect one with transcendence.
Sacrifice uncovers spiritual nature and reveals Brahman as follows
o Maya (illusion) is that which covers spirit

o Desire for sense gratification invokes maya

o Detachment from sense gratification dissolves maya and thus reveals spirit (Brahman)

Page 15 of 26

Bhagavad-gita Notes 16
Chapter4

FOCUS 0F LEARNING: PURPORTS 4.19 - 4.24

(a) Definition of "one in full knowledge" (4.19)

• Every endeavor is devoid of desire for sense gratification and thus,

• The reactions of work have been burnt up by the fire of knowledge

o Analogy: "fire" of "knowledge" burns up reactions to work

(b) Which knowledge is referred to in Text 4.19 - "knowledge" of eternal seryitorship
(c) Freedom from sense of proprietorship (4.21)

• Analogies: Hand as a part of body / Living like animal (study purport)

(d) Desiring only basic necessities (4.21)

• Analogy: As a machine part needs oiling (study purport)

(e) Texts 4.23 - 4.24 explain how working in consciousness as per Texts 4.19 - 4.23 reyeals Brahman
(f) Text 4.23 introduces "yajna" which is the topic for next section
(g) Text 4.24 tells "perfect cure" for a materially entangled soul - Krishna consciousness is the

perfect cure

• Activities of the material world, when performed in Krishna consciousness becomes

spiritualized by complete absorption

• Analogy: Indigestion caused by milk products is cured by another milk product i.e yogurt or
curd

(h) Krishna consciousness - a process of converting illusory consciousness into Brahman (4.24)

• The word "Brahma" (Brahman) means "spiritual" -The Lord is spiritual and the rays of His
transcendental body are called Brahmajyoti

• Everything is situated in that Brahmajyoti but when thejyoti is covered by illusion or sense
gratification, it is called material

• How to remove this material veil - by Krishna consciousness

• Offering for the sake of Krishna consciousness, the consuming agent, the process of
consumption, the contributor and the result are all combined together "hrahman" or the
Absolute Truth

(i) Mind in Samadhi refers to the mind fully absorbed in Krishna consciousness

• Anything done in such transcendental consciousness is called "yajna"

• All the components involved in the sacrifice becomes one with the absolute

SECTION IV (4.25 -4.33)

SACRIFICES LEAD TO TRANSCENDENTAL KNOWLEDGE

LINK BETWEEN TEXTS SECTION III & SECTION IV: Having explained that sacrifice uncovers Brahman,
Krishna now lists different types of sacrifices

Page 16 of 26

Bhagavad-gita Notes 17
Chapter4

SUMMARIZED THEME 4B
SACRIFICES

A) Goal - Variety of sacrifices are described in Texts 4.25 - 4.33, because these sacrifices have
"transcendental knowledge" (The theme of this chapter) as their ultimate goal
• l st goal: Control senses -This purifies one of all sins and makes one happy

• 2 nd goal: Gain transcendental knowledge - Texts 4.19 -4.24 explain how sacrifice uncovers
Brahman (spiritual nature) and reveals transcendental knowledge

• 3 rd goal: Deyotional seryice

B) Why variety of sacrifices - different types are appropriate for different types of workers
(according to one's position in Vamashrama and their level of realization) (4.32)

C) How to do - Perform sacrifices in consciousness of Texts 4.19 -4.23, then the result will be
"realization of Brahman (4.24)"

•v PLEA5E NOTE: All the translations and some points of the purports for Texts 4.25 -4.29 are covered
below under
^ the Common Theme. The Remaining points of the purports (Texts 4.25 - 4.27 & 4.29) are covered in
their resepctive
Focus of Learning sections thereafter.

Texts 4.25 - 4.29

COMMON THEME: Varieties of sacrifices which lead to transcendental knowledge, are explained:

1. Demigod worship (4.25)

2. Sacrifices into Brahman (4.25)

3. Hearing process and senses in the fire of mental control - The unadulterated brahmacaris (4.26)

4. Objects of senses in the fire of the senses - Regulated grhastas (4.26)

5. Astanga-yoga -> 'Patanjali' yoga system (4.27)

• Offers the function of all the senses and of the life breath, as oblations into the fire of the
controlled mind

• Goal: Merging into existence of Absolute

6. Charity - Dravyamaya-yajna (study examples) (4.28)

• Charitable institutions, old-age homes etc.

7. Austerity- Tapomaya-yajna (e.g. Caturmasya and Chandrayana) (4.28)

8. Yoga-yajna - Sacrifice for a certain perfection in material world (4.28)

• E.g. Patanjali system - For merging into the existence into the Absolute
• Hatha-yoga or Astanga-yoga - For particular perfections

• Holy pilgrimage

9. Study of scriptures - Svadhyaya yajna - Upanisads and Vedanta Sutras, or the Sankhya philosophy
(4.28)

10. Hatha-yoga and Pranayama (4.29)

Page 17 of 26

Bhagavad-gita Notes 18
Chapter4

FOCUS 0F LEARNING: PURPORT 4.25

(a) Who is perfect yogi or a first class mystic - a person engaged in discharging duties in Krishna

consciousness
(b) Varieties differ superficially, but one factual aim

• Different categories of sacrifices by different types of performers only superficially demark

the varieties

• One factual aim of all sacrifices is to satisfy the Supreme Lord, Vishnu who is also known as
yajna

(c) Two primary divisions to classify sacrifices

• Sacrifice of worldly possessions

• Sacrifice in pursuit of transcendental knowledge

(d) Comparison of sacrifices performed by different worshippers -

• Krishna conscious devotee: sacrifices all material possessions and own self for Krishna's
satisfaction

o e.g. Arjuna sacrifices everything for satisfaction of Krishna

o Thus Arjuna is a first class yogi, without losing his individual existence
• Demigod worshipper: Sacrifice material possessions for material enjoyment

o They worship demigods for various material benefits and are called 'Bahu-isvara-vadi'
(believers in many Gods)

• Impersonalist: Sacrifices own self into fire altar of "Supreme Brahman"

o They regard the forms of demigods as temporary

o They sacrifice their material designations and end their individual existence by

merging into the existence of the Supreme

o Sacrifice their time in philosophical speculation

FOCUS OF LEARNING: PURPORT 4.26

(a) What all the varnas meant to achieve?

• They are all meant to become perfect yogis or transcendentalists

(b) Brahmacaris

• What does he hear - Only words concerning Krishna consciousness; especially engaged fully
in " harer namanukirtanam " (Chanting and hearing the glories of the Lord)

• What he does not hear - Restrains himself from vibrations of material sounds

• How does he controls the mind - Stays under the care of a bona-fide spiritual master and
abstains from sense gratification

• How a pure brahmacari engages fully - 'harer namanukirtanam'

• "Basic principle of understanding" - Hearing is the basic principle for understanding

(c) Grhastas- Restricted unattached sex life (under marriage) is a kind of 'yajna' - how?

• It is a Yajna because the restricted householder sacrifices his general tendency towards
sense gratification for higher, transcendental life

P^

Page 18 of 26
Bhagavad-gita Notes 19
Chapter4

FOCUS 0F LEARNING: PURPORT 4.27

(a) What is 'parag-atma' and 'pratyag-atma'

• 'Parag-atma' -Xhe soul attached to sense enjoyment

• 'Pratyag-atma' -the soul unattached to sense enjoyment

(b) What is the principle and goal of this yoga system

• Principle - The soul is subjected to the functions of ten kinds of air at work within the body
and this is perceived through the breathing system

o Patanjali system instructs one how to control the functions of the body's air in a
technical manner so that ultimately all the functions become favorable for purifying
the soul of material attachment

• Goal - Pratyag-atma

• Different functions of the airs

o 'Prana-vayu' - Interaction of senses with sense objects and their engagements in

activities outside the self

o 'Apana-vayu' -Goes downwards
o Vyana-vayu' - Acts to shrink and expand
o 'Samana-vaya' - Adjusts equilibrium
o Vdana-vayu' - Goes upwards

• Status of enlightenment - One engages all these airs in searching for self-realisation

FOCUS OF LEARNING: PURPORT 4.29

(a) Pranayama is the system of yoga for controlling the breathing process

• In the beginning it is practiced in the hatha-yoga system through different sitting postures
(b) Goal of ' hatha-yoga' and 'pranayama'

• To control senses

• To increase longevity - Intelligent yogi wants to achieve spiritual perfection in one life only;
therefore needs increased life span for perfection in spiritual realisation
• To help in spiritual advancement
(c) Practicing pranayama - This practice involves controlling the airs within the body so as to reverse

the directions of their passage (Study purportfor details ofthe air currents)
(d) Conclusion 4.25 - 4.29: Krishna consciousness is transcendental to all types of sacrifice - Why?

• Because it is direct service to the Lord (4.28)

o Automatically controls all the senses and one is transcendental from the very

beginning (4.29)

■ e.g. Controlling senses is done by honoring Krishna prasadam

o All the senses are thoroughly engaged and naturally transferred at the end of life to

Krishna's planet- therefore no need to increase longevity (4.29)

o Ref Bg. 14.26 By Devotional Service, one immediately transcends the modes and

elevates to Spiritual Kingdom (4.29)

• It is attained only by mercy of the Lord and devotees (4.28)

o Krishna consciousness cannot be attained by any of the above mentioned methods in

Texts 4.25 -4.29 .
P

Page 19 of 26

Bhagavad-gita Notes 20
Chapter4

Text 4.30

THEME: Summarizes the purpose of all sacrifices

FOCUS OF LEARNING: PURPORT 4.30 - Purposes of all sacrifices - These purposes are similar to the
goal mentioned in the Summarized Theme 4B

(a) Common aim -To control the senses

• Sense gratification is the root cause of material existence

(b) Freedom from sinful reaction

(c) Gain transcendental knowledge and gradually devotional service (4.33 purport)
(d) One tastes the nectar in this life and the next - Happy in this life and later enters into Supreme
eternal atmosphere - Kingdom of God

Text 4.31
THEME: Sacrifice is essential - Without that, no happiness in this life or next

FOCUS OF LEARNING: PURPORT 4.31

(a) Material entanglement - a loop difficult to escape:

Ignorance Sinful life

into
material
existence

(b) Only loophole: Human life

(c) Role of Vedas to help us escape

• Vedas gives us a chance for escape by pointing out Dharma, Artha, Kama and Moksha

• Dharma give Artha - Path of religion, or different kinds of sacrifices, automatically solves
our economical problems - By Yajna we get enough food, milk etc.

• After Artha comes Kama - When the body is fully satisfied, next stage is to satisfy the
senses, therefore Vedas prescribe sacred marriage for regulated sense gratification

• Gradually one is elevated to the platform of Moksha ; All this starts from performance of
Yajna, therefore yajna is very important for happiness

(d) Life of Krishna consciousness - only solution to all problems because there is higher level of
happiness

Text 4.32

THEME: Why variety of sacrifices are recommended - As different medicines are prescribed for different
diseases; different varieties of sacrifices are prescribed to suit different types of workers
♦ Principle: Because the conditioned soul is in deep bodily concept - Work with body, mind or
intelligence, in the form of different sacrifices, is recommended to ultimately get liberation (4.32
purport)

Page 20 of 26

Bhagavad-gita Notes 21
Chapter4

Text 4.33

THEME: Sacrifice must be performed with the knowledge of their purpose and goal

♦ Sacrifice performed in knowledge is better than mere sacrifice of material possessions

♦ All sacrifices of work culminate in transcendental knowledge

FOCUS OF LEARNING: PURPORT 4.33

(a) Without elevation of knowledge sacrifices are simply material activities - how?

• Purpose of all sacrifices:

o To achieve complete knowledge

o To gain release from material miseries

o To engage in loving transcendental service to the Supreme Lord

• Mystery behind all these different sacrifices

o Different types of sacrifice -Sacrifices sometimes take different forms according to

the particular faith of the performer

o Sacrifice with knowledge is better - When one's faith reaches the stage of

transcendental knowledge, the performer should be considered more advanced than

those who simply sacrifice material possessions without such knowledge

o Sacrifice without knowledge is material - Without attainment of knowledge, sacrifice
remains on the material platform
(b) Two divisions of sacrificial activities - depending on "differences in consciousness"

• Karma-kanda (Fruitive activities)

• Jnana-kanda (Knowledge in pursuance of truth)

PT

SECTIONV (4.34 -4.42)

CONCLUSION

PRACTICAL APPUCATION OF SECTION V

Transcendental knowledge, and its resultant liberation, is only

possible by faithful, sincere inquiry and service at the feet of a spiritual master

LINK BETWEEN SECTION IV AND SECTION V: Duty and sacrifices must be done in knowledge (4.33). How
to acquire such knowledge? - answered in Text 4.34 onwards.

Text 4.34*
THEME: Approach bona-fide spiritual master - Acquire transcendental knowledge by enquiry,
submission and
service

Page21of 26

Bhagavad-gita Notes 22
Chapter4
FOCUS 0F LEARNING: PURPORT 4.34

(a) Bona fide path of religion

• Only that religion which comes from Lord and His disciplic succession (Ref. SB. 6.3.19
"dharmam tu...")

• Manufacturing one's own process is the fashion of foolish pretenders

(b) Non bona fide paths - mental speculations, dry arguments, independent study of books

(c) Secret of progress - Satisfaction of self-realized spiritual master

(d) Proper combination for spiritual understanding - Inguiry and submission

(e) How inquiries are effective - By submission and seryice

• One must be able to pass the test of the spiritual master, and when he sees the genuine
desire of the disciple, he automatically blesses the disciple with genuine understanding

• When the student is submissive and always ready to render service, the reciprocation of
knowledge and inquires become perfect

(f) Text 4.34 condemns blind following and absurd inguiries

Text 4.35 - 4.38

COMMON THEME: Rewards/Glories of transcendental knowledge thus attained from spiritual master

Text 4.35*

THEME: One will obtain knowledge and realization that all living entities are a part of Brahman. With
such
vision one will never fall into illusion.

FOCUS OF LEARNING: PURPORT 4.35

(a) Result of receiving knowledge from a self-realized soul

• One learns that all living entities are parts and parcels of the Supreme Personality of
Godhead

(b) What is 'Maya'

• Sense of an existence separate from Krishna is called 'maya'

• Also to think that we have nothing to do with Krishna who is just a great historical
personality and Absolute is only the impersonal Brahman

o Refutation :

■ Impersonal Brahman is the effulgence of Krishna (Based on Bg. 4.27)

■ Krishna is the cause of all causes, even the cause of millions of incarnations
and all the living entities (Ref. Brahma Samhita 5.1)

(c) Material thought of Mayavadis

• Argument : Wrongly think that Krishna loses His own separate existence in His many
expansions; This thought is material in nature

• Refutation : Failure of Mayavadis to understand the meaning of the Absolute

o Material understanding is that, when a thing is fragmentally distributed, it loses its

own original identity

o But "Absolute Truth" means: "1+1=1" and "1-1=1"

Page22of 26

Bhagavad-gita Notes 23
Chapter4

FOCUS 0F LEARNING: PURPORT 4.35 continued...

(d) Example of "Maya" - Arjuna's thoughts of temporary bodily conception

• To think oneself separate from Krishna under illusion

• To come under the bodily conception and recognize with the bodily relationships

(e) What does liberation / freedom from illusion mean - to know constitution as eternal servitor

• Only way to get get such pure knowledge - Only from bona-fide spiritual master

• Mean\ngof'Mukti'-Ref.SB 2.10.6
(f) What is the entire teaching of the Bhagavad-gita targeted towards -

• Living entity is an eternal servitor

• Cannot be separated from Krishna at any time

• Any sense of identify apart from Krishna is maya

(g) What is the level of perfect knowledge - Supreme soul Krishna, is the supreme shelter of all living
beings

Text 4.36*
THEME: By that knowledge you will cross over the ocean of miseries, even if you are the most sinful of
all
sinners

FOCUS OF LEARNING: PURPORT4.36

(a) Analogies:

• Knowledge compared to boat - Material world is compared to an ocean, even an expert

swimmer cannot swim across the ocean but has to be lifted out of the ocean by a suitable

boat

• Material world is also compared to blazing forest fire

Text 4.37*

THEME: By that knowledge of self and Supersoul and their relationship, one burns all sinful reactions

FOCUS OF LEARNING: PURPORT 4.37

(a)
(b)

Analogy: Knowledge compared to fire - burns a

Two types of reactions: pious and impious; priori
both burnt

1 reactions to material activities

and posteriori (Ref. Brhad-aranyaka

Upanisad) -

(c)

4 stages of reaction - All are burnt by transcendt

1. Reaction in the making

?ntal knowledge
2. Reaction fructifying

3. Reaction already achieved

4. Reaction a priori

Page23of 26

Bhagavad-gita Notes 24
Chapter4

Text 4.38*

THEME: One achieves self-realization as the mature fruit of all mysticism and finally gets devotional
service

FOCUS OF LEARNING: PURPORT 4.38

(a) There is nothing so sublime and pure as transcendental knowledge

• Ignorance is the cause of bondage

• Knowledge is the cause of liberation

(b) Knowledge is the mature fruit of devotional service

• Such a person enjoys peace within himself

• Does not search for peace elsewhere

(c) The last word in Bhagavad-gita:

• Knowledge and peace culminate in Krishna consciousness

Text 4.39

THEME: Who can acquire transcendental knowledge - The faithful, with dedication and sense control

FOCUS OF LEARNING: PURPORT 4.39

(a) Defines "faithful" - One who thinks that simply by acting in Krishna consciousness, one can attain

the highest perfection

(b) How to attain faith - Discharge of deyotional sen/ice and chanting Hare Krishna (cleanses the

heart of material dirt)

(c) Who can attain perfection in Krishna consciousness without delay - One who is faithful to

Krishna and controlsthe senses

Text 4.40*
THEME: Faithless cannot attain the perfection of God consciousness

FOCUS OF LEARNING: PURPORT 4.40

(a) Best of all standard and authoritative revealed scriptures - "Bhagavad-gita"

(b) Different categories of disqualified people

• Persons who are almost like animals have no faith or knowledge of standard revealed
scriptures

• Even if they have knowledge, or can sight passages from, the revealed scriptures, have
actually no faith

• Even if they may have faith in scriptures, they do not believe in, or worship the Supreme
Personality of Godhead
(c) Who is the worst -Those who have no faith and is always doubtful, make no progress at all
(d) Solution to success

• Follow the principles of revealed scriptures with faith and rise to the platform of knowledge

• Only this knowledge will promote one to the transcendental platform of spiritual
understanding

• Follow in the footsteps of great acharyas who are in the parampara and attain success

Page 24 of 26

Bhagavad-gita Notes 25
Chapter4

Text 4.41

THEME: No sinful reactions can affect one who performs his duties with transcendental knowledge

FOCUS OF LEARNING: PURPORT 4.41

(a) Result of following instruction of Bhagavad-gita - one becomes free from all doubts by the grace

of "transcendental knowledge"
(b) Result of action in full Krishna consciousness

• He is well established in self-knowledge

• He is undoubtedly above the bondage to action

Text 4.42*

THEME: Armed with yoga, O Arjuna, stand and fight!

FOCUS OF LEARNING: PURPORT 4.42

(a) Sanatana-yoga taught in Chapter 4 refers to the eternal activities performed by the living entities
(b) Two divisions of sacrificial action

• Sacrifice of one's material possessions - Such sacrifice, if not dovetailed for spiritual
realisation, then such sacrifice becomes material

• Knowledge of the self, which is pure spiritual activity - to perform a sacrifice with a spiritual
objective is the perfect sacrifice

(c) Two divisions of spiritual activity

• Understandings of one's own self

• Truth regarding the Supreme Personality of Godhead

(d) Who can understand these two divisions of spiritual activity - One who follows the path of

Bhagavad-gita as it is
(e) Benefit of such understanding

• Such a person can easily understand the transcendental activities of the Lord as discussed in
the beginning of this chapter

• One who does not understand Bhagavad-gita is faithless and is misusing his fragmental
independence

• In spite of such instruction one who does not understand the real nature of the Lord is a fool
number one

(f) How to remove ignorance - By gradual acceptance of the principles of Krishna consciousness
(g) How to awaken Krishna consciousness

• By different types of sacrifices (4.25 - 4.29)

• Common basis of all sacrifices - "regulated action" based on one important factor - " Self
realization "

• Real student of Bhagavad-gita - One who seeks that objective of self-realization

(h) How to study Bhagavad-gita

• Under a bona-fide spiritual master, with service and surrender

• Follow the path as expressed in the Bhagavad-gita itself

• Beware of self-interested people after personal self-aggrandizement

(i) Who is liberated f rom the very beginning of the study of Bhagavad-gita

• One who understands Lord as the Supreme Person and His activities as transcendental
Page25of 26

Bhagavad-gita Notes 26
Chapter4

SUMMARISED THEME 4C

A) How to achieve knowledge (4.34 and 4.39):

• Submissive surrender to guru - no absurd inquiries

• Relevant inquiries - no blind following

• Service, without false prestige, in menial mood

• Goal - to please guru

• Faithful (4.39)

• Control senses (4.39) - How? - by regulation and by intelligence (from Guru, Sadhu and
Sastra)

B) Who is disqualified for knowledge (4.40)

• Ignorant

• Faithless

• Doubting soul

C) Qualification of Guru (4.34)

• Self-realized (Jnaninah)

• Has seen the truth (Tattva-darsinah)

• Can impart knowledge unto you

D) Glories / Fruits of that Transcendental knowledge (4.35 - 4.38)

• What is the result of that knowledge (4.35) - One sees as follows:

o All living entities are part and parcel of Krishna
o Any sense of identity apart from Krishna is Maya
o By that knowledge he will never fall into illusion

• By that knowledge you will cross over the ocean of miseries, even if you are the most sinful
of all sinners (4.36)

• By that knowledge of self and Supersoul and their relationship, one burns all sinful reactions
(4.37)

• Self-realization - mature fruit of devotional service (4.38)

k>ENDOFCHAPTER4cs

Page26of 26

Bhagavad Gita Notes

Chapter 4 Appendix

CHAPTER 4 Appendix
Selected Texts extracted from "Surrender unto Me"

Text 4.6

To defeat the Mayavadl teaching that Krsna is in contact with the modes of nature, Srlla
Prabhupada describes the transcendental nature of Krsna's body: "Krsna appears in this material
world in His original eternal form, with two hands, holding a flute. He appears exactly in His eternal
body, uncontaminated by this material world."

Text 4.9

Krsna describes the result of realizing transcendental knowledge: A devotee achieves liberation and
never has to take birth again in this material world. Srlla Visvanatha Cakravartl Thakura comments
that such a devotee becomes free from matter even before leaving his body.

Text 4.1 1
Srlla Visvanatha Cakravartl Thakura comments:

[One may say:] "Certainly Your exclusive devotees consider Your birth and activities to be eternal.
Others, however, don't. In that category are jnanls and others who approach You to perfect their own
proc-
esses of jnana and so on, and they do not consider Your birth and activities eternal."

Krsna responds to this consideration in the verse beginning ye: "In whatever manner persons ap-
proach Me (bhajanti), I reciprocate with them by giving them the fruits of their service. To those who
think,
'My Lord's birth and activities are eternal,' and who worship Me with desires centered on My personal
pas-
times, and in this way experience great happiness, I reciprocate in kind. Being the Supreme Lord,
capable of
doing anything, undoing anything or making anything otherwise, I make such devotees My own
parsadas, or
pedect devotees, in order to make their birth and activities eternal.

"Descending to this world at suitable times along with these devotees and subsequently disappear-
ing, I thus show My favor to them at every moment. I bestow on them pure love of God as the fruit of
their
reciprocation with Me.

"To those jnanls and others who consider My birth and activities temporary and My personal form a
product of maya, yet still try to reciprocate with Me, I respond in kind by making them accept temporary
births and activities again and again. I cause them to fall into the noose of maya's illusion. In this way I
give
them the reward they deserve: the miseries of birth and death.

"Different are those jnanls, however, who consider My birth and activities eternal and My personal
form a manifestation of perfect eternity, knowledge and bliss, and who approach Me to worship Me for
the
sake of pedecting their own process of jnana. Those persons simply want to destroy their gross and
subtle
bodies and obtain liberation. I thus arrange for their attainment of eternal brahmananda and bestow on
them
as the fruit of their worship an end to birth and death in the realm of ignorance.

"Thus not only My devotees reciprocate with Me, but in all different ways all kinds of human beings
follow My path — jnanls, karmls, yogls and worshipers of demigods. In other words, because I
incorporate in
Myself all identities, all the processes of jnana, karma and so on constitute the path toward Me."

Page 1 of 5
Bhagavad Gita Notes
Chapter 4 Appendix

Text4.13

The vamasrama system's purpose is to assist in elevating everyone from material consciousness to
Krsna consciousness. Although the vamasrama system was created by Krsna, it is not He who
placed the jlvas within that system. This fact was mentioned in text 11 — ye yatha marh prapad-
yante: Krsna, as the impartial Supersoul, reciprocates with the desires of the living entities. He al-
ways remains the non-doer, and He does not directly reward anyone the fruits of work. In addition,
Krsna Himself is always transcendental to the vamasrama system despite the fact that He, while in
this world, follows the prescribed duties of His varna and asrama. Even while acting as though He is
under vamasrama, He does not act within it. In that sense, Krsna is also the non-doer or non-actor
in relationship to vamasrama. As He is already transcendental and therefore is not elevated by fol-
lowing the system, He is also unchangeable. Srlla Prabhupada confirms this by saying, "In spite of
His creating the four divisions of human society, Krsna does not belong to any of these divisions."

Logically, if I were to award you the fruits of your work, I must be transformed, at least on some
level, because I have reacted to what you have done. Krsna directly says that He is "the non-doer"
and "unchangeable" to show that He, the Absolute Truth, is aloof. Although He is the creator of
the vamasrama system, He awards neither results nor reactions. Thus He is neither contaminated
nor transformed.

This is inconceivable. Krsna is the Supreme Personality of Godhead, the supreme controller and the
cause of all causes, yet He will not accept responsibility for everything that happens to the jlvas.
We each must take responsibility for what happens to us, even though everything ultimately de-
pends on Krsna. Krsna only sanctions — against His own desires — our wayward and rebellious activi-
ties and their subsequent results because those activities are products of the expression of our free
will. Krsna is undoubtedly the cause of all causes — nothing happens without His sanction — yet for
our rectification He allows us to act as we like. In the meantime, He awaits the time we will turn to
Him and offer Him loving service. Material nature awards to those who do not turn to Him the pi-
ous and impious fruits of their activities.

In this verse, Krsna explains that He is akarta, the non-doer. Krsna has previously explained,
prakrteh kriyamanani gunaih karmani sarvasah/ ahahkara-vimudhatma kartaham iti manyate: "The
spirit soul bewildered by the influence of false ego thinks himself the doer of activities that are in
actuality carried out by the three modes of material nature." (Bg. 3.27)

Our thinking of ourselves as the cause of the results of our activities, Krsna said, indicates that we
are bewildered. Now Krsna tells us not only that we are not the doer, but that He is not the doer
either. Who, then, is doing everything?

Krsna sometimes takes one side of this issue and sometimes the other. At times He wants to em-
phasize our position as tiny souls who should not be falsely proud of our prowess or think ourselves
rightiully attached to the fruits of our activities. At such times, He emphasizes that we are not the
doer, that we do not cause the fruits of our activities and that the results of our activities are
awarded to us by material nature. At other times, He emphasizes our culpability. He then wants us
to take full responsibility for our actions and their reactions. Thus, at those times, Krsna stresses
Himself also as the non-doer.

Krsna, the material nature and the living entities are all doers. The living entity desires to act, Krsna
(as the Supersoul) sanctions it, and the material nature facilitates the activity. Yet the weight of re-
sponsibility for the action rests solely upon the living entity. Although the living entity has no inde-

Page 2 of 5

Bhagavad Gita Notes

Chapter 4 Appendix

pendent power to act, he initiates actions by his desires, while both the Supersoul and the material
nature, being neutral, facilitate their fulfillment.

Text4.19

A devotee in transcendental knowledge never desires sense enjoyment because He knows Krsna as
his Lord and master and himself as Krsna's servant. He is thus freed from material desires, and his
actions (akarma) produce no reactions.

Text 4.20

We should not give up work; we should be satisfied by dutiful work. We should give up attachment
to the fruits of work. This verse describes a sadhaka, one endeavoring for perfection. The perfec-
tion of this consciousness (siddha) is explained in verses 21 and 22.

Text 4.22

A devotee on this platform does not even endeavor to beg for his sustenance. He depends on
Krsna, who looks upon such an exalted soul with great affection. Srlpada Madhavendra Purl is an
example of a devotee on this level. Madhavendra Purl neither worked nor begged for his food. He
ate only when someone was prompted by Krsna from within to offer him food.

When Madhavendra Purl traveled in Vraja-dhama, he refrained from begging. One day, Krsna saw
his faith, affection, and detachment and personally brought Madhavendra Purl milk, as the saint sat
at Govinda-kunda near Govardhana Hill. The devotional consciousness of such a materially de-
tached, spiritually attached soul is so sweet that it even attracts Krsna.

Endowed with this consciousness, the devotee's mind is freed from the dualities of the material
world. All day the conditioned soul sees good and bad. He yearns for pleasure and tries to avoid
distress. The devotee is above such considerations because he sees Krsna's hand in everything that
occurs.

Text 4.23
Krsna will describe a variety of sacrifices in the following verses because these sacrifices have tran-
scendental knowledge, the theme of this chapter, as their ultimate goal.

We should not underestimate the importance of acquiring transcendental knowledge. Knowledge

about Krsna, the jlvatma, the material world and the process of devotional service solidifies our de-
votional practices. Tahati vistarita haha phale prema-phala ihah mall sece nitya sravanadi jala: "The
[devotional] creeper greatly expands in the Goloka Vrndavana planet, and there it produces the
fruit of love for Krsna. Although remaining in the material world, the gardener regularly sprinkles the
creeper with the water of hearing and chanting" (Cc. Madhya 19. 155).

Cultivating Krsna conscious knowledge is, therefore, essential. Only then can knowledge and work
be combined so that one's work becomes a sacrifice to Krsna.

Text 4.34

Srlla Rupa GosvamI explains that accepting the shelter of the lotus feet of a spiritual master is the
first item of devotional service (adau gurupadasraya). The knowledge one receives from his spiritual
master will now be described.

Page 3 of 5

Bhagavad Gita Notes

Chapter 4 Appendix

Text 4.35

Srlla Baladeva Vidyabhusana comments that one result of knowledge is that we no longer fall into
illusion. Arjuna should not think that his relatives will die. He should understand that all living enti-
ties, whether animal or demigod or human, are different from their bodies. In addition, he should
understand that all living entities are nondifferent from Krsna and situated within Him.

Text 4.36

In Chapter One, Arjuna feared sin and its resultant suffering. Krsna herein tells Arjuna the cure is
transcendental knowledge, not fleeing the battlefield.

The words api cet ("even if") are used when one accepts the occurrence of an unlikely or appar-
ently self-contradictory event. Three questions could be asked, as posed by Srlla Visvanatha Cak-
ravartl Thakura: lf someone is acting so sinfully, how can his heart become purified? And without
such purification, how can he develop knowledge? And if he has developed knowledge, how can
he act with such impropriety?

Krsna is thus describing this "api cet" situation to glorify the purifying effects of transcendental
knowledge.
Text 4.37

Srlla Visvanatha Cakravartl Thakura comments: "Krsna says, Tor one whose heart has become pu-
rified, I destroy completely whatever karma has already been generated with the exception of his
parabdha-karma.'" Transcendental knowledge thus destroys all reactions, both pious and sinful; all,
that is, except parabdha-karma, or matured reactions, such as one's present material body.

Text 4.38

Kalena means "in course of time." Krsna uses the word kalena to warn against premature renuncia-
tion — simply adopting the outer garb of a sannyasl, as is sometimes done by Mayavadls — as if that
will automatically fix us in knowledge and free us of sin. Krsna also uses the term kalena to encour-
age detached work, which truly bestows transcendental knowledge. "In course of time" indicates
that transcendental knowledge is gradually revealed in the heart of one practicing niskama-karma-
yoga. By work, not by renouncing work, it manifests.

Text 4.40

Srlla Visvanatha Cakravartl Thakura differentiates between the faithless and the doubters. He ex-
plains that Krsna has mentioned three classes of people who fail: the ignorant (ajnah), the faithless
(asraddadhanah) and the doubters (sarhsayatmanah). "The ajha is foolish like the animals. The
asraddadhana has knowledge of sastra, but having seen the mutual disagreements of proponents of
various theories, he has no trust in any of them. Although the sarhsayatma has faith, he is swayed
by the doubt, 'I don't know whether this process will be effective in my case'."

Doubters have some faith, but they nevertheless doubt that following sastra will truly award results.
They thus follow, but without full faith, hope and optimism. Such doubters achieve happiness nei-
ther in this world nor the next. Even fools attain some material happiness. Doubters attain none.

Text 4.42

Arjuna, sitting on his chariot, is determined not to fight. Krsna wants him to stand, fixed in tran-
scendental knowledge, detached from all results, and fight. Work and knowledge combined will
free Arjuna from the sinful reactions he fears.

Page4of 5

Bhagavad Gita Notes

Chapter 4 Appendix

Srlla Prabhupada's purport to this verse summarizes the chapter. I have divided the purport into
sections and added headings to categorize the different topics:
The goal of sacrifice (part one)

"The yoga system instructed in this chapter is called sanatana-yoga, or eternal activities performed
by the living entity. This yoga has two divisions of sacrificial actions: one is called sacrifice of one's
material possessions, and the other is called knowledge of self, which is pure spiritual activity. If sac-
rifice of one's material possessions is not dovetailed for spiritual realization, then such sacrifice be-
comes material. But one who performs such sacrifices with a spiritual objective, or in devotional
service, makes a perfect sacrifice."

The two levels of spiritual knowledge

"When we come to spiritual activities, we find that these are also divided into two: namely, under-
standing of one's own self (or one's constitutional position), and the truth regarding the Supreme
Personality of Godhead. One who follows the path of Bhagavad-glta as it is can very easily under-
stand these two important divisions of spiritual knowledge. For him there is no difficulty in obtaining
perfect knowledge of the self as part and parcel of the Lord. And such understanding is beneficial,
for such a person can easily understand the transcendental activities of the Lord."

Learning of the Lord's transcendental activities

"In the beginning of this chapter, the transcendental activities of the Lord were discussed by the
Supreme Lord Himself. One who does not understand the instructions of the Glta is faithless, and is
to be considered to be misusing the fragmental independence awarded to him by the Lord. In spite
of such instructions, one who does not understand the real nature of the Lord as the eternal, bliss-
ful, all-knowing Personality of Godhead is certainly fool number one."

The goal of sacrifice (part two)

"Ignorance can be removed by gradual acceptance of the principles of Krsna consciousness. Krsna
consciousness is awakened by different types of sacrifices to the demigods, sacrifice to Brahman,
sacrifice in celibacy, in household life, in controlling the senses, in practicing mystic yoga, in pen-
ance, in foregoing material possessions, in studying the Vedas, and in partaking of the social institu-
tion called vamasrama-dharma. All of these are known as sacrifice, and all of them are based on
regulated action. But within all these activities, the important factor is self-realization. One who
seeks that objective is the real student of Bhagavad-glta, but one who doubts the authority of Krsna
falls back."

Properly learning transcendental knowledge

"One is therefore advised to study Bhagavad-glta, or any other scripture, under a bona fide spiritual
master, with service and surrender. A bona fide spiritual master is in the disciplic succession from
time eternal, and he does not deviate at all from the instructions of the Supreme Lord as they were
imparted millions of years ago to the sun-god, from whom the instructions of Bhagavad-glta have
come down to the earthly kingdom. One should, therefore, follow the path of Bhagavad-glta as it is
expressed in the Glta itself and beware of self-interested people after personal aggrandizement
who deviate others from the actual path. The Lord is definitely the supreme person, and His activi-
ties are transcendental. One who understands this is a liberated person from the very beginning of
his study of Bhagavad-glta."
Page 5 of 5

Bhagavad-gita Notes
Chapter5

CHAPTER 5

KARMAYOGA— ACTION IN KRISHNA CONSCIOUSNESS

Connection between Chapter 4 and Chapter 5

♦ Chapter 2 gives

• Preliminary knowledge of soul and its entanglement in the material body

• Buddhi-yoga as the process to get out of this entanglement

♦♦♦ Chapter 3 explains that a person on the platform of knowledge no longer has any duties to perform
♦♦♦ Chapter 4 presents

• The Lord telling Arjuna that all kind of sacrificial work culminates in knowledge

• Also Krishna glorifies ynana and speaks of action in inaction and inaction in action (4.16 - 4.18)

• In Text 4.41 also He glorifies ynana and renunciation

• But in Text 4.42, He orders Arjuna to fight

♦ Arjuna 's understanding up until this point

• He thinks renunciation in knowledge involves cessation of all kinds of work performed as sense
activities

• But if one performs work in devotional service, as Krishna suggests - then how is work stopped?

• Work and renunciation appears to be incompatible to Arjuna at this point of time.

♦♦♦ Understanding what Arjuna lacks - Work in full knowledge is non-reactive and is therefore the same
as

inaction
♦♦♦ Therefore Chapter 5 opens with Arjuna's question similar to Text 3.1, "Which is better: 'Work in

devotion' or 'Renunciation of work'?" Krishna will answer Arjuna's question and will explain the process
of achieving liberation through Karma-yoga in greater depth than Chapter 3

Page lof 19

Bhagavad-gita Notes
Chapter 5

BREAKDOWN OF CHAPTER 5

SECTION I (5.1 - 5.6) — NISKAMA-KARMA-YOGA - EASIER THAN RENOUNCING WORK

• Arjuna again asks whether renouncing work is superior to working with detachment

• Krishna replies

o Both are equal in the sense that both are means to the same goal
o Emphasizes working with detachment as easier and superior

SECTION II (5.7 - 5.12) — HOW TO PERFORM NISKAMA-KARMA-YOGA

• One performing Niskama-karma-yoga identifies

o Neither with his body

o Nor the activities that his body performs

• By his detached actions, he is freed from the reactions of his activities

SECTION III (5.13 - 5.16) — PLATFORM OF KNOWLEDGE - KNOWING THE THREE DOERS

• The living being (Doer No. 1) who knows that all bodily activities are automatically carried out
by the modes of material nature (Doer No. 2), after those activities are sanctioned by the
Supersoul (Doer No. 3), attains enlightenment thorough that knowledge

SECTION IV (5.17 - 5.26) — UBERATION BY FOCUSSING ON THE SUPERSOUL

• One who, in knowledge, devotionally fixes his consciousness on the Supersoul and remains
materially equipoised, attains liberation in the near future

SECTION V (5.27 - 5.28) — UBERATION THROUGH ASTANGA YOGA: A PREVIEW

• Practice of Astanga-yoga gives the same liberation

SECTION VI (5.29) — PEACE ON THE PLATFORM OF UBERATION

• A person in full consciousness of Krishna attains liberation from the pangs of material miseries

SECTION 1(5.1 -5.6)

NISKAMA-KARMA-YOGA - EASIER THAN RENOUNCING WORK

Text 1-3: Karma yoga is same as sannyasa, but better

Text 4-6: Why Karma Yoga is better?

Text 5.1*
THEME: Arjuna asks question, "What is better and more beneficial?" 'Work' and 'renunciation' appears
incompatible

♦♦♦ Text 5.1 purport mentions that 'work in devotion' is easier than 'dry mental speculation'. Because

• It is transcendental in nature and thus,

• It frees one from all reactions

#, PLEA5E NOTE: The remaining points of the purport are mentioned in the Connection between Chapter
4 and 5
^ above

Page 2of 19

Bhagavad-gita Notes
Chapter 5

Text 5.2

THEME: Answers the question asked in Text 5.1

♦ Both good for liberation

♦ But work in devotion (karma-yoga) is better than renunciation of work (sannyasa)

FOCUS OF LEARNING: PURPORT 5.2

(a) Path of action: Krishna conscious action vs Fruitive action - Devotional Service / Action in Krishna
Consciousness is the only way to get rid of material bondage (Ref. SB 5.5.4-6)

• On the other hand fruitive action creates bondage

o To act for sense gratification - not good because fruitive acts cause material bondage

and transmigration; each body is temporary and miserable.

o Failure of life - if no inquiry about real identity

o Suggestion to "get out" of bondage - Develop love for Devotional service to Vasudeva
(b) Path of renouncing all action: Process of Jnana (of spiritual identity) / dry renunciation

• One may think that action causes bondage, therefore we should renounce action altogether

o but one should know thatJnana (of spiritual identity) or dry renunciation is not

sufficient for liberation from bondage,

o but one must act on the level of status of spirit soul

• Action in Krishna Consciousness is different from action on fruitive platform

o Action in full knowledge strengthens one's advancement in real knowledge

o Mere renunciation of fruitive action without Krishna Consciousness does not purify
the heart
(c) Srila Rupa Goswami on 'renunciation' (Ref. Bhakti Rasamrita Sindhu)

• Incomplete Renunciation (Phalgu-yairagya) — to renounce things related to Supreme

Personality of Godhead thinking them material, with desire for liberation

• Complete renunciation (Yukta-yairagya) — impliesto know

o Everything belongs to the Lord

o Use everything in His service
o Do not claim proprietorship

Text 5.3

THEME: One who works in devotion is a true sannyasi and easily achieves liberation
♦ Definition of true sannyasi - neither hates nor desires fruits and is free from all dualities
FOCUS OF LEARNING: PURPORT 5.3

(a) Krishna Conscious person is a true sannyasi - How?

• He has perfect transcendental knowledge i.e. soul and Krishna are one in quality but
different in quantity

o Incorrect transcendental knowledge - oneness in quantity with Krishna, because a

part can never be equal to whole

• Result of perfect knowledge - one becomes full in himself

• Full in himself- implies no desire/hatred/lamentation for the results of action

• No duality in mind - because whatever he does is for Krishna

• Thus liberated even in material world

Page3of 19

Bhagavad-gita Notes
Chapter5

Texts 5.4* - 5.5

COMMON THEME: Karma-yoga and Sannyasa are same, because both lead to spiritual realization and
have
same conclusion

FOCUS OF LEARNING: PURPORTS 5.4 - 5.5 - (Only a few concepts are enlisted below from the purports.
Most of the points are covered in the Summarized Theme 5A table below)

(a) How Sankhya and Karma-yoga / Devotional Service are the same - Because the common aim is

"Vishnu" (5.4 purport)

(b) Who sees things as they are - One who sees Sankhya (analytical study) and devotional service on

the same level in terms of aim (5.5)

(c) Aim of analytical study of material world - find the soul of existence

• Soul of material world— Vishnu / Devotional service entails service to the Supersoul
• Analogy: One is to find the rootoftree (Sankhya), other is to water the root (Devotional
Service).

(d) Real purpose of philosophical research is to find the 'Ultimate Goal of Life', which is 'self-

realization'. This proves there is no difference between the conclusion of the two processes (5.5)

e^

yLINK BETWEEN TEXTS 5.5 & 5.6: It is important to understand that Krishna is not speaking about a
variety of paths leading to a variety of inferior or superior destinations. Rather, He is describing two
aspects of a path— one easy and one difficult— with the same goal. (These verses are applicable to
anyone trying to attain Brahman, Paramatma or Bhagavan realization, but Srila Prabhupada translated
yoga as
"devotional service" to highlight Krishna's actual desire and purpose.)

If we renounce activities before our hearts are clean, we will be forced by our unclean hearts to engage
in
improper activities. The senses will demand engagement, but the jnana-yoga process forbids sense
activity.
Unless the senses are engaged in good work, it will be difficult to stop improper work. Krishna therefore
recommends keeping the senses always engaged, while simultaneously purifying the heart by working
with
detachment. This is the more practical and, therefore, superior path. The comparison between the two
paths
continues in the following verse.

Text 5.6

THEME: Dry Renunciation (Jnana-marg) is too difficult and distresstul

♦ Karma-yoga is better because

• Process is easier

• Result guickly gives liberation

•> PLEASE NOTE: Points from purport of Text 5.6 and some points of purports of Texts 5.2 - 5.5 are
mentioned in the
^ table below

Page4of 19
Bhagavad-gita Notes
Chapter 5

SUMMARISED THEME 5A

CONCLUSION: DIFFERENCE BETWEEN RENUNCIATION AND WORK IN DEVOTION

S.No

Verse

Renunciation / Mayavadi sannyasis

Work in devotion/ Vaisnava sannyasis

3.3

Needs prior purification by prescribed

duties

Process itself purifies

5.2

Simply Jnana insufficient for liberation

Action is must - Must act in status of soul

5.2

Risk of fall down

Success guaranteed - Entrance into God's

Kingdom

5.2

Incomplete renunciation

Complete renunciation /To use everything

for Krishna

5.4

Find the root, Vishnu

Water the root

5.5

Process is to detach from matter

Become attached to Krishna

5.6

No happiness

Brings happiness

5.6

Senses restricted, cannot relish

transcendental devotional service

Senses engaged, perform multiple

devotional activities

5.6

Take many births

Quickly achieves Supreme Personality of

Godhead

10

5.6
Study Sankhya philosophy

Study Srimad Bhagavatam

11

5.6

Sariraka bhasya on Vedanta Sutra by

Sankaracarya

Study Srimad Bhagavatam, natural

commentary on Vedanta Sutra

12

5.6

May fall down to philanthropic and

altruistic activities

Have multiple engagements in devotional

service, according to Pancharatriki
regulations

SECTIONII(5.7-5.12)
HOW TO PERFORM NISKAMA-KARMA-YOGA

PRACTICAL APPUCATION OF SECTION II

One in knowledge understands his incompatibility with material

nature and thus acts only for purification, unattached to material results
yLINK BETWEEN SECTION I & SECTION II: By describing the consciousness of one who works in
transcendental knowledge, now Krishna illustrates how Karma-yoga and Sankhya-yoga are
complimentary but Karma-yoga is preferable.
Texts 5.7 - 5.12 may depict any of the three levels of God realisation, since Bhagavan is the highest
realisation
and clearly the goal of Gita, Srila Prabhupada expresses these verses from that angle.

•> PLEA5E NOTE: Translations and Purports ofTexts 5.7-5.12 has been covered below under Summariied
Theme 5B.
^ Ther Remaining points ofthe purports are covered together in the 'Focus of Learning' section
thereafter

Page 5of 19

Bhagavad-gita Notes
Chapter5

SUMMARISED THEME 5B
PERFORMING NISKAMA-KARMA-YOGA

A) IN TERMS 0F REAUSATION

1. Sees all living entities as spirit souls, part and parcels of the Supreme / Dear to all (5.7)

o Krishna conscious yiewpoint : Devotees see's all living entities as part and parcel,
therefore waters the root (feeding stomach satisfies all the limbs). Thus one acts as
servant to all living entities and thus dear to all.

2. Knows material activities as interactions of senses with sense objects (5.8 - 5.9)

o Krishna conscious yiewpoint : Devotee remains aloof and free because of

■ Pure in existence - aloof from actions which depend on 5 immediate and

remote causes

■ Always conscious of his actual position as a servitor - Senses kept in Krishna's

service

3. Knows soul is inactive materially. He is aloof (5.8 - 5.9)

B) IN TERMS OF ACTION
1. Mind and senses completely controlled (5.7)

o Krishna conscious yiewpoint : Because a devotee is servant to all, therefore he is dear

to all and satisfies all and thus he is always pure in consciousness

■ Pure consciousness leads to mind and sense control

■ Mind and senses fixed in Krishna's service -thus no chance of deviating from
Krishna Consciousness

2. Acts without attachment / no desire for results (5.10)

o Krishna conscious yiewpoint : Devotee surrenders results unto Supreme Lord

■ Person without Krishna Consciousness acts according to material body and

senses

■ Person in Krishna Consciousness acts according to knowledge that body is

property of Krishna and engage in service of Krishna

3. Act with body, mind, intelligence and senses only for purification (5.11*)

o Krishna conscious yiewpoint : Action in Krishna Consciosness causes automatic

purification, because done for Krishna's senses (Ref. Bhakti Rasamrita Sindhu: "Iha
Yasya...")

■ Sadachara - It refers to Purified Activities which are easily done by acting in

Krishna Consciousness

C) RESULTS

1. Not incur sin (5.10) - Analogy: Lotus leaf untouched by water

2. Never entangled because work is not based on desire of mind and senses, but based on
Krishna's Desire (5.7 and 5.12)

3. Attains unadulterated peace, because no anxiety for fruits (5.12)

o Krishna Consciousness - Attachment to Krishna

o Bodily Consciousness - Attachment to Results

Page 6of 19

Bhagavad-gita Notes
Chapter5

FOCUS 0F LEARNING: PURPORTS 5.7 - 5.12

(a) How can Arjuna, a man of controlled senses be offensive to others (5.7)

• He was not offensive, soul cannot be killed (Ref. Chapter 2)

• Only dress changes

• Arjuna was not fighting but only carrying out orders of Krishna in Krishna Consciousness
(b) 'Brahmani' means Krishna Consciousness (5.10)

• To see everything in relation to Krishna - (Based on Vedic hymns, Bhagavad-gita,

Isopanisad)

o To what degree - Even one's own body (a gift of Lord) and oneself belongs to Krishna,

The Supreme Proprietor

o Use all in His service
(c) The perfect stage of Krishna Consciousness (Last line of Text 5.11)

• Dovetailed with Krishna: It means to apply everything in service to Krishna - All that is
produced of body and in his possessions should be used for Krishna's service

• To be one with Krishna as part and parcel / Devoid of false ego (Bodily conception)
(d) Cause of anxiety-To function in concept of duality without knowledge of Absolute Truth (5.12)

• In Krishna Consciousness there is no duality. All that exists is on Krishna's Energy and Krishna
is all good, Supreme Absolute Truth

(e) Secret of Krishna Consciousness - realization that there is no existence besides Krishna is a
platform of peace and fearlessness (5.12)

SECTION III (5.13 -5.16)

PLATFORM OF KNOWLEDGE - KNOWING THE THREE DOERS

PRACTICAL APPUCATION OF SECTION III

Acting in Knowledge of Texts 5.13 -5.16 (Knowledge of the Supersoul as the ultimate controller of
activities) reaps two substantial fruits:

1. Detachment from material events

• One who understands that he is not the material body or senses is not concerned with
their satisfaction

• He appreciates that he has no direct control over material phenomena, so attachment to

them is useless

• He is too busy serving the Lord in blissful Krishna consciousness to take to mundane
sense-gratification

2. Surrender to Supersoul: Devotionally fixes his consciousness (mind, intelligence, faith and
refuge) on Supersoul

• And thus one gets fully cleansed of misgivings through complete knowledge attains
liberation (5.17)

LINK BETWEEN SECTION II & SECTION III: Chapter 5 addresses the 'topic of action'. While discussing
action, one must of course refer to the 'performer of action'. Krishna explains 3 performers.

Page 7of 19

Bhagavad-gita Notes
Chapter5

Text 5.13

Establishes the role ofJivatma

THEME: One in knowledge sees the body, not the self as the performer and cause of work. Activities of
body
are conducted automatically by its modes.

♦ Purpose of discussion is to convince the embodied living entity that 'I am not the only doer'

♦ Embodied living entity resides happily in the city of nine gates, neither working nor causing work to be
done, when he

• Controls his nature and

• Mentally renounces all actions

FOCUS OF LEARNING: PURPORT 5.13

(a) Soul placed in body

• Lives in the city of nine gates

• Nine gates -Two eyes, two nostrils, two ears, one mouth, the anus and genitals

• The soul has a choice - Although subjecting oneself to the conditions of the body, one can
be beyond those conditions if he so desires

(b) Cause of soul's suffering - Owing to the forgetfulness of his superior nature and identifying with

the material nature

(c) Solution to the soul's suffering - By Krishna consciousness one revives his real position and comes

out of the embodiment because by Krishna consciousness

• One becomes completely aloof from bodily activities

• In such a controlled life one deliberations are changed and he lives happily within the city of
nine gates

(d) Supporting reference - Svetasvatara Upanisad

• When the living entity identifies with the Lord within Himself, he becomes just as free as the
Lord, even while in the body

• Therefore a Krishna conscious person is free from both the outer and inner activities of the
material body .

Text 5.14*
Role of modes

THEME: One in Knowledge perceives, theretore the material nature as the cause of worldly actions

FOCUS OF LEARNING: PURPORT 5.14

(a) Living entities as one of the energies - It is a superior energy as compared to matter which is the
inferior energy (Ref. Bg. 7.5)
(b) Ignorance is the cause of suffering

• Soul is in contact with the material nature since time immemorial

• Temporary body is the cause of varieties of activities and resultant reactions

• In ignorance one identifies with the activities of the body and suffers the result

Page8of 19

Bhagavad-gita Notes
Chapter 5

FOCUS 0F LEARNING: PURPORT 5.14 continued.

(c) Living entity is not the 'so-called' master

• As long as he is in the city of the body, he appears to be master of it ( indicated by the word
"prabhuh")

• He is neither the proprietor nor the controller of the actions and reactions of the body

• Analogy: Waves of material ocean are simply tossing him in the struggle for existence
(d) Best solution to save living entities from all turmoil: Get out of the water by transcendental

Krishna consciousness

Text 5.15*
Role of the Lord

THEME: One in Knowledge sees material nature as being under Lord's control and thus the Lord as the
ultimate performer and the cause of all actions

♦ But this theme raises a question that "Doesn't that make Him responsible for all good and bad things
done in this world?"

♦ Text 5.15 answers this: "He simply sanctions, the soul initiates by desire and therefore living entity is
responsible for all good and bad reactions

FOCUS OF LEARNING: PURPORT 5.15

(a) Supreme Lord is vibhu (omniscient) - This means He is full of all six opulences

• He is always satisfied in Himself, undisturbed by sinful or pious activities

• He does not create a particular situation for any living entity

(b) Living entity is anu (atomic) -

• Prone to ignorance - He is prone to ignorance because of limited power, although he is full

of knowledge and bliss

• Free will to desire - As a part of the Supreme Lord he has the capacity to desire by his free
will

• Desire is a subtle form of conditioning for the living entity

• Misuse of desire - Under ignorance living entity desires to be put into a certain condition of
life

o Therefore his chain of actions and reactions begin

o Under ignorance the living entity claims that the Lord is responsible for his conditional
existence
(c) Supreme Lord as the witness and permitter-The desires of the living entities are fulfilled only by
the omnipotent Lord

• Analogy offlower: Lord is the constant companion as Supersoul and He can understand the
desires of the individual soul, as one can smell the fragrance of a flower by being near to it

• Does Lord fulfill all desires - He fulfills the desires as one deserves; Man proposes, God
disposes

Page9of 19

Bhagavad-gita Notes
Chapter 5
10

FOCUS OF LEARNING: PURPORT 5.15 continued...

(d) The Lord is neutral to everyone - He does not interfere with the desires of the minute,
independent living entities

• When the living entity is bewildered the Lord allows him to fulfill those desires, but the Lord
is never responsible for the particular situation created

• When the living entity desires Krishna, the Lord takes special care and encourages one to
desire in such a way that one can attain to Him and be eternally happy

• References for Lord's neutrality (study purport)

o Ref Vedic hymns / Kausitaki Upanisad

o Ref. Yedanta Sutra 2.1.34 "vaisamya-nairghmya..."

SUMMARIZED THEME 5C

COMPARING THE SOUL AND SUPERSOUL (5.13 - 5.16)

S.NO

SOUL

SUPERSOUL

Eternal

Eternal
2

Blissful, but suffers when covered by maya

Blissful, above the modes

Cognisant of his body

Cognisant of all bodies

Anu, atomic

Vibhu, omniscient

Has minute independence to desire but is

dependent upon Supersoul to fulfil desires

Complete independence

SUMMARIZED THEME 5D

CONCLUSION: RELATIONSHIP BETWEEN THE SOUL,

SUPERSOUL AND THE MATERIAL MODES OF NATURE

1. Soul desires - Lord does not interfere

2. Lord as supersoul sanctions - Those desires that the soul deserves, Lord is the director of the
choreography who causes activities to be done through material nature

3. Modes of material nature carry out actions to fulfil those desires, body and actions are
choreographed by the modes

4. Establishes living entity is not the only doer

5. Who is responsible

• Supersoul not to be held responsible for all actions, because all initiated by desires of the
liying entity (5.13)

• Living entity is responsible for his own good and bad actions and is thus responsible for
the consequensces

• Supersoul is the ultimate controller of the activities, but not the initiator and modes of
nature are the agents of the Lord

6. Benefits of understanding the position of the Supreme (5.16) - It leads to "A state of perfect
knowledge"

• When one surrenders unto the Lord (7.19)

• Happiness and Real Peace

Page 10 of 19

Bhagavad-gita Notes 11
Chapter5

Text 5.16

THEME: Knowing the relations between the three (Supersoul, Soul, material nature as explained above)
allows one to be detached from all fruits

♦ "A state of perfect knowledge" is achieved when one surrenders unto the Lord (Ref. Bg. 7.19)

♦ One attains full enlightenment, peace and happiness

♦ Finallv attains real liberation

♦ Analogy: Sun lights up and reveals everything in daytime (rising of sun: knowledge), similarly
knowledge destroys the nescience and reveals everything
FOCUS OF LEARNING: PURPORT 5.16

(a) Transcendental knowledge in Krishna consciousness removes all bewilderment

• Ref. Bg. 4.36-4.38 - Glorifies transcendental knowledge

• What is that knowledge - Perfect knowledge is achieved when one surrenders unto Krishna
(Ref Bg. 7.19) and surrender in Krishna consciousness reveals everything as sun lights up
everything in daytime

• Two parts of perfect knowledge

o To know oneself different from the body

o To know that one can never become God and thus the soul is eternally different from

Supersoul - "identity with individuality in spiritual life is real knowledge" (Ref Bg.

2.12)
(b) Two categories of bewilderment

• To identify oneself with the matter

• To think oneself as God - When the living entity unceremoniously thinks himself God, he
actually falls into the last snare of nescience

o Our refutation: lf a living entity is God then how can be become bewildered by
nescience? If so, then nescience, or Satan is greater than God
(c) How to get real knowledge - Seek out a bona-fide spiritual master and learn Krishna

consciousness under Him

(d) Who is a perfect representative of God - One who never claims that he is God, although he is paid
all respect ordinarily paid to God because he has knowledge of God

SECTION IV (5.17 -5.26)

UBERATION BY FOCUSSING ON THE SUPERSOUL

PRACTICAL APPUCATION OF SECTION IV

One who takes shelter of the Supersoul in full knowledge becomes

impartial in material transactions and finds quick path to liberation
yLINK BETWEEN TEXTS 5.16 & 5.17: We become enlightened by accurately understanding the
interrelations between the living entity, the three modes of nature and the Supersoul. This knowledge
removes ignorance. When ignorance is removed, the living entity takes shelter of the Supersoul and
attains liberation.

Page 11 of 19

Bhagavad-gita Notes 12
Chapter 5

SUMMARIZED THEME 5E
CHARACTERISTICS 0F AN ENLIGHTENED LIBERATED KARMA-YOGI (5.17 - 5.26)

A) Vision of a self-realized soul (5.18 - 5.22)

• Equal vision to all living entities - lrrespective of species and caste (5.18)

• No attraction/aversion to matter (5.19), thus he is flawless and impartial like the Lord

• No rejoicing/lamenting for material events (5.20)

• Intelligence fixed in self, and one knows the science of God (5.20)

o Knows perfectly about three levels of Absolute Truth and constitutional position of

living entity
o This is Brahman realization or self-realization

• Never attracted to sense gratification, because

o He understands that (5.22)

■ Contact of senses with sense objects is the source of misery and continual
material existence

■ Sense pleasure is temporary and limited

o He experiences great happiness within - Higher taste (5.24)

B) Internal and external behavior/activities of a self realized soul (5.23 - 5.26)

• Tolerates the forces of Desires and Anger; and urges of senses Till Death (5.23)

• How he tolerates

• By focussing his happiness, activities and goals inward (higher taste) (5.24)

• Purifying his external activities by working for the benefit of others (5.25)

• Fixed meditation on Supersoul (5.26) - Soon attains liberation in near future

T± PLEASE NOTE: Texts 5.17 - 5.26 are now individually covered based on the standard Theme followed
by the Focus of
Learning section

Text 5.17
THEME: Becoming fixed in the Supreme - As described in this verse, after one achieves knowledge that
he is
different from his body i.e knowledge born of the mode of goodness (Ref. Bg. 14.17 "sattvat sanjayate
jnanam...") - he must become "fixed in the Supreme" to achieve liberation

♦ By fixing one's intelligence, mind, faith and refuge in the Supreme, one becomes fully cleansed of
misgivings through complete knowledge

♦ Thus one proceeds straight on the path of liberation

Page 12 of 19

Bhagavad-gita Notes 13
Chapter 5

FOCUS 0F LEARNING: PURPORT 5.17

(a) Meaning of the word "Supreme" used in translation - Krishna is the "Supreme Reality"

• The whole Bhagavad-gita centers around the declaration that " Krishna is the Supreme
Personality of Godhead "

• 'Para-tattva' means the Supreme reality, who is understood by the knowers of the Supreme
as Brahman, Paramatma and Bhagavan

• Bhagavan is the last word in the Absolute. Two references for this

o Ref Bg. 7.7 -"mattah parataram..."

o Ref. Bg. 14.27 - "brahmano hi..."
(b) How a Krishna conscious person proceeds steadily on the path of liberation

• By fixing one's mind, intelligence, faith and refuge in Krishna one is washed of all misgivings

• One achieves perfect knowledge in everything concerning transcendence -Thus achieves

thorough understanding that there is duality in Krishna (Simultaneous identity and
individuality)

LINK BETWEEN TEXTS 5.17 & 5.18: And what of the impartiality of those who transcend the material
world in this way?

Text 5.18
THEME: Equality of vision - Liberated self-realized soul can see everything and everyone equally

♦ He, by virtue of true knowledge, sees with equal vision a learned and gentle Brahmana, a cow, an
elephant, a dog and a dog eater

FOCUS OF LEARNING: PURPORT 5.18

(a) "Species" and "Caste" - two basis of mundane differentiation

(b) What is the basis of "equal vision"

• Spiritual equality of living entities as spirit soul

• Lord neutrally present in the heart of all as Paramatma and thus treats everyone as a friend
regardless of the circumstances of the living entities

• Bodies are the material productions of different modes of material nature

(c) Similarity in the guality of the soul and Supersoul, however, does not make them equal in
guantity
• lndividual soul is only present in that particular body

• Paramatma is present in each and every body

/f

Page 13 of 19

Bhagavad-gita Notes 14
Chapter5

Text 5.19

THEME: Such a self-realized soul has no attraction or hatred to matter, thus he is flawless and impartial
like
the Lord

PRACTICAL APPUCATION OF TEXT 5.19

A devotee of Krishna recognizes everything that happens to him as Krishna's kindness,

and everything therefore increases his devotion. RefSB 10.14.8 "tat te 'nukampa..."

"My dear Lord, one who earnestly waits for You to bestow Your causeless
mercy upon him, all the while patiently suffering the reactions of his past
misdeeds and offering You respectful obeisances with his heart, words and
body, is surely eligible for liberation, for it has become his rightful claim."

Such a devotee is mukti-pade, already liberated

FOCUS OF LEARNING: PURPORT 5.19

(a) "Equanimity of mind" - Sign of Self realization

• Importance of equanimity - at such a stage one is considered to have conquered material

conditions specifically birth and death

• Thus there is no rebirth but one can enter into the spiritual sky
(b) Lord and living entity are "flawless" - How? Because
• On spiritual platform they are free from all attraction and hatred - this makes living entity
eligible for spiritual sky

LINK BETWEEN TEXTS 5.19 & 5.20:

Symptoms of such a liberated soul are described further

Text 5.20

THEME: Symptoms of self-realized soul

♦ Being without desire or hatred, one's intelligence does not rejoice or lament

♦ One remains sharp in intelligence and

♦ 'Unbewildered' - Fixed in the self

FOCUS OF LEARNING: PURPORT 5.20

(a) Text 5.20 - 5.21 describes the symptoms of a self realized soul (5.20 - 5.21)
(b) Foremost symptom - no illusion of false bodily identification

• This symptom is the basis of not rejoicing or lamenting for material dualities

(c) "Sthira-Buddhih" - Steadiness of mind - Not rejoice/lament for bodily relations or achievements:

• Based on knowledge that he is not this body but fragmental portion of Supreme Personality
of Godhead

(d) Unbewildered - Not misidentify Body as soul/nor take body as permanent.

Page 14 of 19
Bhagavad-gita Notes 15
Chapter 5

Text 5.21*

THEME: Further symptoms of self-realized soul

♦ Being fixed in the self one experiences great happiness within (higher taste) and thus one is never
attracted to the temporary sense gratification

♦ One concentrates on the Supreme and enjoys unlimited happiness

FOCUS OF LEARNING: PURPORT 5.21

(a)

Example of higher taste - Yamunacarya

(b)

Brahma-yoga stage - One who is absorbed in Krishna consciousness

looses

taste for

sense

pleasure

(c)

Test in spiritual realization - One can work with great vigor without

sex pleasure,

wh

ch he avoids
• Highest material pleasure - sex pleasure:

• Spiritual realisation and sex pleasure go ill together

(d)

Krishna conscious person is not attracted to any kind of sense

soul

pleasure, due

to his
bei

ng liberated

-J^

LINK BETWEEN TEXTS 5.21 & 5.22:

In the next two verses, Krishna tells Arjuna why sensual desires are foolish

Text 5.22*

THEME: An intelligent person does not take part in sensual pleasures because

♦ Contact of senses with the sense objects is a source of misery

♦ Such pleasures have a beginning and an end - They are temporary

FOCUS OF LEARNING: PURPORT 5.22

(a) Liberated soul is not interested in material pleasures - enjoys unlimited transcendental bliss

• Ref. Padma Purana - "Ramante yogino..."

o Meaning of 'Rama' - Mystics derive unlimited transcendental pleasure from the
Absolute Truth, therefore Supreme Absolute Truth is known as Rama

• SB. 5.5.1 (Teachings of Lord Rsbhadeva)

o Human life should not be used to labor very hard for sense pleasure like stool-eaters

(hogs)
o Human Life should be used for performing penances and purifying the existence
o As a result of proper penances, you will enjoy unlimited transcendental bliss

LINK BETWEEN TEXTS 5.22 & 5.23: The result of tolerating sense desires and not succumbing to their
pushings is explained below

Text 5.23

THEME: Tolerate the urges till the end of life - One should patiently tolerate the "urges of material
senses"
and the "forces of desire and anger" before giving up this present body

Page 15 of 19

Bhagavad-gita Notes 16
Chapter 5

PRACTICAL APPUCATION OF TEXT 5.23

How long will we have to tolerate the pushings of the mind and senses? Does maya give up?
One day, do we wake up liberated, freed from the impediments caused by the mind and senses?
This verse answers that sense attraction must be tolerated until death.
We can remain tolerant by fixing our consciousness on Krishna. The pleasure of Krishna
consciousness, combined with the conviction that nothing in this world can bring lasting
happiness, will help us tolerate the pushings of the body and mind.
FOCUS OF LEARNING: PURPORT 5.23

(a) Forces of senses - Six urges i.e. speech, anger, mind, tongue, stomach, genitals
(b) Duty of transcendentalists - To strenuously try to control desire and anger

• Material desires if un-satiated creates anger : Mind, eyes and chest becomes agitated

• Why to tolerate - One must practice to control them before one gives up this material body
to make steady progress on spiritual path and achieye transcendental bliss

LINK BETWEEN TEXTS 5.23 & 5.24:

The pleasure of spiritual realization is the topic of the next verse

Text 5.24

THEME: Higher taste - One gets the strength to tolerate the sensual urges by focussing his happiness,
activities and goals inward

PRACTICAL APPUCATION OF TEXT 5.24

We must get a higher taste. It is urgent. We have to hear, chant and have good
association; otherwise, we will be unable to tolerate the urges of the senses over time.

FOCUS OF LEARNING: PURPORT 5.24

(a) Brahma-bhuta stage (Liberated platform)

• To enjoy happiness by factual experience within

• No longer interested in material external happiness

y
LINK BETWEEN TEXTS 5.24 AND 5.25:

Krishna gives more symptoms of one seeking satisfaction in spirit, not matter

Text 5.25

THEME: He engages in purifying his external activities by working for the benefit of others

♦ He is beyond the dualities that arise from doubts

♦ Minds are engaged within

♦♦♦ Thus one is free from all sins and achieves Brahma-nirvana stage or liberation in the Supreme

Page 16 of 19

Bhagavad-gita Notes 17
Chapter 5

FOCUS 0F LEARNING: PURPORT 5.25

(a) Highest welfare work - To revive the forgetfulness of Krishna being the Supreme enjoyer,

proprietor and well-wisher

(b) Who can engage in such welfare

• One cannot engage in such first class welfare without being liberated in the Supreme

• Therefore only one in full Krishna consciousness can perform such welfare
(c) What is the imperfect understanding of "welfare activities"

• Physical welfare or temporary relief of external body and mind

• Why it is imperfect - Because the real cause of one's difficulties is "forgetfulness of one's
relationship with the Supreme Lord"

yLINK BETWEEN TEXTS 5.24 & 5.25: After reading Text 5.24 and 5.25, we may think that achieving
liberation is too difficult, and we may become discouraged. In Text 5.24, Srila Prabhupada's translation
uses the word "ultimately," as if to caution us that the result won't be quickly achieved. Similarly, the
qualities mentioned in these two verses are rarely found.
In the next verse, however, Krishna speaks reassuringly.

Text 5.26*
THEME: By fixed meditation on Supersoul one soon attains liberation in near future. One is assured
liberation by:

♦ Being free from anger and all material desires

♦ By being self-realized, self-disciplined and constantly endeavoring for perfection

FOCUS OF LEARNING: PURPORT 5.26

(a) "Krishna Conscious person is the best of all salvationists" - Because effective control of senses is
done by focusing on Lotus Feet of Lord which uproots all the deep-grown desires of fruitive acts
(Ref. SB. 4.22.39)

(b) Analogy of meditation: Tortoise, Fish, Bird -

• The tortoise brings up its offspring simply by meditation. The eggs of the tortoise are laid on
land, and the tortoise meditates on the eggs while in the water

• The fish brings up its offspring simply by looking at them

• Birds maintain their offspring by touching

• Similarly, the devotee in Krishna consciousness, although far away from the Lord's abode,
can elevate himself to that abode simply by thinking of Him constantly— by engagement in
Krishna consciousness.

(c) Brahma-nirvana: Stage of absence of material miseries due to being constantly immersed in the
Supreme
P^

SECTIONV (5.27 -5.28)

UBERATION THROUGH ASTANGA YOGA: A PREVIEW

yLINK BETWEEN SECTION IV & SECTION V: Krishna has now finished His discussion of how to gain
liberation by working in complete knowledge of the Supersoul. In the next two verses He explains how
to
achieve that same liberated condition through astanga-yoga. These two texts introduce Chapter Six,
which covers astanga-yoga in detail
Page 17 of 19

Bhagavad-gita Notes 18
Chapter5

Texts 5.27 - 5.28

COMMON THEME: Introduction to astanga-yoga

♦> People generally identify spirituality with inaction. They think sitting somewhere in forest is more

spiritual than working in Karma-yoga. Lord Krishna makes the point that there is no difference between

karma-yoga and astanga-yoga

♦> Krishna tells how one may achieve same Supersoul realization through astanga-yoga (A preview to

Chapter 6)
♦ Also when one is thus purified in vision and activities by niskama-karma-yoga, only then one can begin

and make advancement in astanga-yoga

FOCUS OF LEARNING: PURPORTS 5.27 - 5.28

(a) Krishna consciousness as "Transcendental position of liberation in the supreme" which includes
the following realizations:

• One can immediately understand one's spiritual position

• One can understand the Supreme Lord by devotional service

• One is qualified to feel the presence of the Lord everywhere

(b) Astanga-yoga helps by eight-fold means in following ways:

• Becoming free from all fear, desire and anger

• Control the senses, mind and intelligence

• Feel the presence of Supersoul in transcendental situation

(c) What are the eight steps of astanga-yoga - yama, niyama, asana, pranayama, pratyahara,

dharana, dhyana and Samadhi

(d) Krishna Consciousness as the easiest form of yoga - Krishna conscious person, being always
engaged in devotional service, does not risk losing his senses to some other engagement. Thus it is

a better way of controlling the senses than astanga-yoga

SECTION VI (5.29)
PEACE ON THE PLATFORM OF UBERATION

PRACTICAL APPUCATION OF SECTION VI

Fear is an uncertainty about the future and how the future may threaten one's attachments, but
one who is in Krishna consciousness is free from fear

o He understands that Krishna is the Supreme controller and is benevolent. This confidence

bringsfearlessness
o He is not attached to any material situation. His only concern is devotional service, which
cannot be threatened by any material situation. Thus he is not fearful due to attachment
lndividual attempts at world peace are impossible without first recognizing the real centre of
existence by which all people can recognize their brotherhood. That centre is Sri Krishna
o Bhoktaram yajna-tapasam - People fight over things they want to enjoy, but a wise

person knows that Krishna is the only real enjoyer

o Sarva-loka-mahesvaram - People fight to control land but Krishna is the only true owner

for all properties and the common ruler of all rulers

o Suhrdam sarva-bhutanam - A Krishna conscious person does not divide enemies from
friends because he knows that Krishna is the friend of all living beings

Page 18 of 19

Bhagavad-gita Notes 19
Chapter5

Text 5.29*

THEME: Tells Arjuna how he can remain peaceful on, of all places, a battlefield only by understanding
Krishna's supremacy and act accordingly

GREATEST PEACE FORMULA

Lord Krishna is:

1. Bhoktaram yajna-tapasam - Beneficiary of all sacrifices and penances

• Offer everything in the Transcendental Service of the Lord

2. Sarva-loka-mahesvaram - Supreme Proprietor of all planets and demigods

• No one is greater than Him; Greater than greatest demigods

• Ref. Svetasvatara Upanishad 6.7: Krishna is the Supreme \svara

• The living entity is under illusion in trying to lord over material nature - but is dominated by
the material energy

3. Suhrdam sarva-bhutanam - Benefactor and well wisher of all living entities

FOCUS OF LEARNING: PURPORT 5.29

(a) Fifth Chapter is a practical application of Krishna consciousness, generally known as Karma-yoga.

It thoroughly explains how karma-yoga can give liberation

(b) Karma-yoga as "Action in full knowledge"

• To work in Krishna consciousness means to work in full knowledge of Lord as the

predominator

• Such work is non-different from transcendental knowledge

• Direct Krishna consciousness is bhakti-yoga andjnana-yoga is a path leading to bhakti-yoga

(c) Position of living entity as eternal servant

• Pure soul is the eternal servant of God as fragmental part and parcel

• Cause of his suffering - contact with maya (illusion due to desire to Lord it over)
(d) Krishna consciousness - An arousing of a spiritual experience in the material world

• One has to execute work in terms of material necessities as long as one is in contact with
matter

• However Krishna consciousness brings one into spiritual life while one is in the jurisdiction
of matter

(e) Lord is not partial to anyone but reciprocates according to your approach
• The more one is advanced, the more one is free from the clutches of maya

• Everything depends on one's practical performance of duties in Krishna consciousness

• These duties help one control the senses and conquer the influence of desire and anger

• To stand fast in Krishna consciousness and controlling the above mentioned passions, one
remains in transcendental stage or Brahma-nirvana

(f) Astanga-yoga is automatically practiced in Krishna consciousness because the ultimate purpose
is served

• Astanga-yoga is a process of gradual elevation by eight steps

• These eight steps only preface perfection by devotional service

(g) The highest perfection of life - Only devotional service can award peace to the human being

8oENDOFCHAPTER5c#

Page 19 of 19

Bhagavad Gita Notes

Chapter 5 Appendix

CHAPTER 5 Appendix
Selected Texts extracted from "Surrender unto Me"

Text 5.1

It is Krsna's plan that Arjuna remain confused, because their dialogue is actually taking place for our
benefit, not Arjuna's. Arjuna's perplexity gives Krsna the chance to stress further that work and re-
nunciation are not opposed to each other. Rather, one must learn to work in a renounced spirit. Ar-
juna thinks that jnana implies the renunciation of work, and that knowledge and work, like light and
darkness, are contradictory. Krsna emphasizes, however, that one in knowledge should also work.

Text 5.4

How are work and renunciation the same? If I am holding a rock in my hand and I want to pick up
my ax, I drop the rock to free my hand. Then I can pick up the ax. Similarly, someone with material
desires must first drop his material attachment before acquiring a spiritual taste.

However, these two steps can also be performed as one step. By picking up one object I will
automatically drop the other. Karma-yoga done with detachment allows us to become materially
detached and spiritually attached at the same time. This topic will now be further discussed.

Text5.11

"Kaivalya" comes from the root kevala, which in this verse is defined as "purified." One becomes
purified by his detached work. Srlla Visvanatha Cakravartl Thakura explains: "Although one's mind
may sometimes be distracted while making offerings of oblations such as indrlya svaha, still, such a
person's senses are kevala, acting for the purification of the atma, or for the sake of purifying the
mind."

Srlla Baladeva Vidyabhusana explains this verse as follows: "Citing the behavior of saintly persons as
evidence, Krsna elaborates on the previous verse with this verse beginning kayena. Yogls carry out
work that has to be executed with the body, mind, senses and so on, without any false identifica-
tion of the self with the body and so on. Kevala means 'fully purified' (visuddha). In the phrase be-
ginning 'abandoning attachment,' the words 'for the purpose of purification of the self mean 'for
the sake of giving up one's false identification with the body as the self, which one has maintained
since time immemorial."'

Text5.14

The living entity within the body does nothing. Krsna, in the Sanskrit of this verse, even repeats the
word "na" three times (na kartrtvarh na karmani na karma-phala-samyogarh). The conditioned soul
does not create activities, nor does he induce people to act, nor does he control the fruits of even
his own activities. All this happens by the modes of material nature.

Text5.15

Basic transcendental knowledge allows us to understand that we are not our bodies. Now we un-
derstand that the modes of material nature control our bodies. Both the modes and the living enti-
ties are controlled by the Supersoul. Although the Supersoul is the ultimate controller, He is not
responsible for the living entity's activities or the reactions to them.

The fault in arguing that "Because the living entity is not the doer, he must not be responsible for
his actions and their reactions" is that the living entity, though not the doer, is also not completely
aloof. Srlla Prabhupada writes: "[The Supreme Lord] does not create a particular situation for any

Page 1 of 3

Bhagavad Gita Notes

Chapter 5 Appendix

living entity, but the living entity, bewildered by ignorance, desires to be put into certain conditions
of life, and thereby his chain of action and reaction begins. A living entity is, by superior nature, full
of knowledge. Nevertheless, he is prone to be influenced by ignorance due to his limited power."
The living entity must accept responsibility for his own actions.

The Srlmad-Bhagavatam purport to 10.87.25 states:

Although the soul is in truth both conscious and active, the proponents of Satikhya philoso-
phy wrongly separate these two functions of the living force (atmani ye ca bhidam), ascribing con-
sciousness to the soul (purusa) and activity to material nature (prakrti). According to the Satikhya-
karika (19-20),

tasmac ca viparyasat

siddharh saksitvarh purusasya

kaivalyarh madhya-sthyarh

drastrtvam akartr-bhavas ca

"Thus, since the apparent differences between purusas are only superficial (being due to
the various modes of nature that cover them), the purusa's true status is proven to be that of a
witness, characterized by his separateness, his passive indifference, his status of being an observer,
and his inactivity."
tasmat tat-samyogad

acetanarh cetana-vad iva lihgam

guna-kartrtve 'pi tatha

karteva bhavaty udasinah

"Thus, by contact with the soul, the unconscious subtle body seems to be conscious, while the soul
appears to be the doer although he is aloof from the activity of nature's modes."

Srlla Vyasadeva refutes this idea in the section of Vedanta-sutra (2.3.31-39) that begins,
karta sastrartha-vattvat: "The jlva soul must be a performer of actions, because the injunctions of
scripture must have some purpose." Srlla Baladeva Vidyabhusana, in his Govinda-bhasya, explains:
"The jlva, not the modes of nature, is the doer. Why? Because the injunctions of scripture must
have some purpose (sastrartha-vattvat). For example, such scriptural injunctions as svarga-kamo ya-
jeta ('One who desires to attain to heaven should perform ritual sacrifice') and atmanam eva lokam
upaslta ('One should worship with the aim of attaining the spiritual kingdom' — Brhad-aranyaka Up.
1.4.15) are meaningful only if a conscious doer exists. If the modes of nature were the doer, these
statements would serve no purpose. After all, scriptural injunctions engage the living entity in per-
forming prescribed actions by convincing him that he can act to bring about certain enjoyable re-
sults. Such a mentality cannot be aroused in the inert modes of nature."

How the living entity in the tight grip of material nature is the doer can be compared to the attempt
of a small boy to lift a weight he has just seen his father lift. The boy first desires to lift the weight
and then tries. He cannot possibly succeed, but his father sees his small son's desire, stands above
him, and out of affection does the actual lifting. Thus the father has actually lifted the weight, but
he cannot be considered the only lifter. Unless the desire had been expressed and the attempt
made by the child, the father never would have helped, and the weight would not have been lifted.

The living entity should not, like the child, become bewildered by false ego and pride and consider
himself the doer of activities that he has no ability to perform. That does not mean, however, that

Page 2 of 3

Bhagavad Gita Notes

Chapter 5 Appendix

the living entity can avoid the responsibility of having performed the activity, because it was he
who expressed the desire, he who made the attempt, and he who wants to enjoy the fruit.

When the living entity is ignorant of his eternal relationship with Krsna, he chooses his position as
independent enjoyer, which in turn welds him to material nature and places him under its control.
Thus he is responsible for his own reactions.

Text 5.21

When the devotee becomes connected (yukta) with the Supreme, he experiences unlimited happi-
ness and loses all attraction to matter. Srlla Visvanatha Cakravartl Thakura comments that just as a
person eating sweetmeats has no inclination to eat mud, so a liberated person is not attracted to
material sense pleasure.

Text 5.22

The sadhaka needs to fix this principle strongly in his intelligence: "Sense gratification equals mis-
ery." A sadhaka becomes free from the material modes by a combination of intellectual conviction
and a higher taste.

Text 5.26

Srlla Baladeva Vidyabhusana quotes the above analogy to indicate that for those who endeavor se-
riously (as described in this Glta verse), perfection is readily available because the Supersoul is con-
cerned about those who act in this fashion. By sincerely fixing their minds on the Lord, they evoke
His mercy.

Text 5.29

Srlla Visvanatha Cakravartl Thakura adds, "Krsna is the well-wishing friend of all living beings. He is
mercifully bestowing benefit through His devotees, in the form of their instructions on devotional
service."
Knowing Krsna's position in relation to activities of karma-kanda or karma-yoga, understanding
knowledge of Him as the goal of all tapasya and finally recognizing Him as the well- wishing friend
in everyone's heart brings us to the only true platform of peace: liberation from the material world.

Jnana (knowledge that we are eternal souls), renunciation and sense control cannot actually give us
liberation. We must take shelter of our dearmost friend Krsna.

Page 3 of 3

Bhagavad-gita Notes
Chapter 6

CHAPTER 6

DHYANA YOGA

Connection between Chapter 5 and Chapter 6

♦ Krishna, by discussing astanga-yoga, establishes it as an impractical path; and therefore one should
reject it in favor of bhakti-yoga

♦ Astanga-yoga was mentioned in Text 5.27, to set a scene for Chapter 6

♦ Before practicing advanced stages of astanga-yoga (as described in Texts 5.27 - 5.28), one must
become:

• Purified by 'Niskama-karma-yoga'

• One must be in full control of mind

• One must be completely indifferent to and unaffected by all material things

BREAKDOWN OF CHAPTER 6

SECTION I (6.1 - 6.4) — ADVANCING IN YOGA THROUGH DETACHED WORK

• Astanga yogis, like niskama-karma-yogis, engage in detached work to advance.

SECTION II (6.5 - 6.9) — THE YOGARUDHA STAGE - GIVING UP WORK

• A yogi may even give up niskarma karma yoga when his mental control reaches the stage of
regarding well-wishers, the envious, the pious and sinners equally.

SECTION III (6.10 - 6.32) — FURTHER STAGES IN THE PRACTICE OF YOGA

• Krishna describes the practices of astanga-yoga

• The result are 'Yogarudha (the perfectional stage)' and ultimately 'the vision of the Supersoul'.

SECTION IV (6.33 - 6.36) — NECESSITY OF CONTROLUNG THE TURBULENT MIND

• Although control of mind is undoubtedly a difficult process, nevertheless...

• Control of mind is essential and obtainable only by constant practice and detachment.

SECTION V (6.37 - 6.45) — THE DESTINATION OF THE UNSUCCESSFUL YOGI

• Unsuccessful transcendentalists obtain either heavenly enjoyment followed by an aristocratic

birth(if they are slightly advanced) or birth in a family of wise transcendentalists that bring them
immediate further training (if they are more advanced)

SECTION VI (6.46 - 6.47) — THE TOPMOST YOGI

• Yogis are greater than empiricists, fruitive workers and ascetics.

• Of all yogis, those who with full faith always think of Krishna and render transcendental loving
service to Him, are the highest of all

Page lof 29

Bhagavad-gita Notes
Chapter 6

SECTION 1(6.1 -6.4)

ADVANCING IN YOGA THROUGH DETACHED WORK

{From Niskama-karma-yoga to stage of meditation)

PRACTICAL APPUCATION OF SECTION I

• True renunciation manifests in detachment from possessiveness and enjoying propensities, and
not necessarily in cessation of activities

• Krishna consciousness is the ultimate plane of selflessness, because a devotee only desires the
pleasure of Krishna

Text 6.1
THEME: One should not prematurely renounce his duties, because actually, it is by giving up the desire
for
fruits of one's action and by working as obligated, one becomes a " true sannyasi " or a " true yogi "
♦ Criteria of 'perfect sannyasi' and 'perfect yogi'

• To work unattached to fruits of one's work

• To work as he is obligated

• Not he who lights no fire and performs no duty

FOCUS OF LEARNING: PURPORT 6.1

(a) Karma-yoga is better than astanga-yoga because

• Astanga-yoga, as a means to control mind and senses is very difficult especially in this age

• Everyone in this world is working for personal self-interest (personal or extended).

Sannyasis and mystic yogis are also self interested as follows:

o Sannyasis - They are always seeking oneness with impersonal Brahman (desiring
liberation) and they cease to perform their prescribed duties like 'agnihotra yajnas'
etc.

o Mystic yogis - They also seek some satisfaction for their personal self by aspiring for
mystic perfections (siddhis)

• But the criteria of perfection is "to act in Krishna consciousness and not with a view to enjoy
the fruits of one's work"

o Analogy: Limbs as part and parcel of the whole are supposed to serve the whole -
Similarly Krishna consciousness is the duty of all living entities
(b) Therefore definition of 'perfect sannyasi' and 'perfect yogi' - Those who work only for the
satisfaction of Krishna without any self-interest
• Conclusion: Krishna conscious devotee is the most perfect and true sannyasi and yogi

• e.g. Lord Caitanya prays for devotional service as the ultimate perfection - "na dhanam na
janam..."

LINK BETWEEN TEXTS 6.1 & 6.2:

Krishna will now explain the relationship between sannyasa and yoga

Page 2of 29

Bhagavad-gita Notes
Chapter 6

Text 6.2

THEME: Detached action is same as renunciation because both require freedom from desire of sense
gratification.

FOCUS OF LEARNING: PURPORT 6.2

(a) Real sannyasa-yoga or bhakti implies knowledge of one's constitutional position as living entity
and acting accordingly:

• Constitution of living entity:

o No separate independent identity, but part and parcel of the Supreme

o Marginal energy of Supreme

o Conditioned state - When the living entity is entrapped by material energy, it is called

conditioned state
o Real natural state of Life - When the living entity is Krishna conscious or aware of

spiritual energy

• Stage of complete knowledge - When living entity ceases all sense-gratifactory activities
and acts according to spiritual constitution

o How Yogis achieye this stage - Yogis practice this stage by restraining senses f rom

material attachment
o How deyotees achieye this stage - He has no opportunity to engage senses in

anything other than Krishna; which implies, he is in a stage of complete knowledge

■ Therefore Krishna conscious person is a perfect sannyasi and yogi

■ Therefore bhakti includes the purpose ofjnana (knowledge) and yoga

(controlling senses)

(b) Failure of "jnana" and "yoga", if we do not give up activities of selfish nature:

• Real aim of life is to give up all selfish satisfaction and be prepared to satisfy the Supreme

• Who fails in this aim - One with no information of the Supreme must engage in selfish
activities

• Who fulfils this criteria fully - Only a Krishna conscious persons who has no desire for sense
enjoyment and always engaged for the enjoyment of the Supreme

LINK BETWEEN TEXTS 6.2 & 6.3

Krishna now explains that the yoga process is divided into two levels.

Text 6.3

THEME: Two levels of yoga practice - In the beginning stages, one should continue to perform his
activities,
giving up the desire to enjoy the fruit

1. Yogaruruksa stage - "Beginning Stage" in which prescribed duties are essential to gradually purify one
of fruitive desires

• Work, cultivating detachment

• Also practicing asanas, etc.

2. Yogarudha stage - "Advanced Stage"; after achieving freedom from desires that impel fruitive work,
one retires from active duties for contemplation and meditation

• When pratyahara is perfect

• Stop Working ('Dhyana' stage)

Page 3of 29

Bhagavad-gita Notes
Chapter 6

FOCUS 0F LEARNING: PURPORT 6.3

(a) Yoga - Process of linking oneself with the Supreme

(b) Analogy: Yoga is compared to a ladder

• It begins from the lowest material condition of living entity to topmost spiritual realisation

• Complete ladder is called yoga, divided into 3 parts: Jnana-yoga, Dhyana-yoga, Bhakti-yoga

• Beginning is called Yogaruruksa, Highest rung is called Yogarudha

(c) "Understanding the gradual progress in astanga-yoga practice"

• Attempts in the beginning to enter into meditation through regulative principles of life and
practice of different sitting postures are considered fruitive material actiyities

• All such activities lead to achieving perfect mental equilibrium to control the senses

• When one is accomplished in practicing meditation, he ceases disturbing mental activities

(d) How Krishna consciousness situates one on the platform of "meditation" - in beginning itself

• Because always thinking of Krishna

• Constantly engaged in Krishna's service

• Ceased all material activities

P^
yLINK BETWEEN TEXTS 6.3 & 6.4: Srila Visvanatha Cakravarti Thakura answers the question "Should the
ashtanga-yogi perform his prescribed duties as long as he lives?". He says that this third text describes
how in the yogaruruksa (beginning) stage, one works in niskama-karma-yoga while simultaneously
practicing
ashtanga-yoga. That purifies his heart. When the aspiring yogi becomes elevated in his practice to the
point of
yogarudha, he gives up niskama-karma-yoga and practices astanga-yoga exclusively. Srila Baladeva
Vidyabhushana adds, "The yogarudha stage begins at dhyana, which is described in the next verse

Text 6.4

THEME: This verse explains the Yoga-rudha stage - In later stages, when the practitioner is completely
purified, he can also give up the work itself
♦ This is the stage when one:

• Renounces all material desires, and

• Neither acts for sense gratification, nor engages in fruitive acts

FOCUS OF LEARNING: PURPORT 6.4

(a) Krishna consciousness fulfils all the criteria of Yoga-rudha stage by engagement in
transcendental loving service

• One is always pleased in himself and is no longer engaged in sense gratification

• Krishna conscious person can do eyerything for Krishna's satisfaction and thus perfectly
detach from sense-gratification

(b) Without Krishna consciousness -

• Senses always need one engagement and without Krishna consciousness they automatically
are engaged in sense-gratification

• One is always seeking self-centered or extended selfish activities

(c) Krishna consciousness vs Astanga-yoga - To practice astanga-yoga without realization of Krishna

implies:

• One must mechanically try to escape material miseries before being elevated to the top
rung of yoga ladder

l
Page4of 29

Bhagavad-gita Notes
Chapter 6

SECTIONII(6.5-6.9)
THE YOGARUDHA STAGE - GIVING UP WORK

yLINK BETWEEN SECTION I & SECTION II: Non attraction to sense objects and mind control is reguired to
come to yogarudha stage (advanced stage). Therefore importance of mind control is focused now in
Texts 6.5 - 6.6. Thus Krishna discourages Arjuna by indicating impracticality of path

PRACTICAL APPUCATION OF SECTION II

Success in yoga practice comes when one achieves

Paramatma realization as a direct result of controlling the mind

Texts 6.5 - 6.6

COMMON THEME: Role of mind as friend/enemy in yoga

♦ Controlled mind as a friend:

• Follows dictation of Supersoul

• Detached from sense gratification

• Result- Elevates us

♦ Uncontrolled mind as an enemy:

• Follows dictation of lust, anger, illusion, etc.

• Attached to sense gratification

• Result-degrades and entangles

FOCUS OF LEARNING: PURPORTS 6.5 - 6.6

(a) Atma - Can indicate body, mind or soul

• On what basis do we interpret the meaning - Depending on different circumstances

• In context to yoga system - It can refer to 'mind' or 'conditioned soul'

(b) Central point of yoga practice is mind

• Purpose of yoga- mind control;

o To draw the mind away from sense objects

o To control and make it a friend in discharging the mission of human life

(c) Importance of training mind / Word "hi" - to empasize "Mind control must be done"; without
mind control Yoga is simply a waste of time

• Why to train mind - To deliver the conditioned soul from the mire of material existence
(nescience)

• What is the mire of material existence -

o One is subject to the influence of mind and senses

o Pure Soul is entangled in the material world because the mind is involved in false ego
and desires to Lord over

• In what principle one should train the mind -

o Train so that one should not be attracted by the glitter of material nature; thus

conditioned soul can be saved

o Not be degraded by attraction to sense objects
o Ref. Amrta Bindu Upanishad: Mind attached to sense object is a cause of bondage and

mind detached to sense object is cause of liberation

Page 5of 29

Bhagavad-gita Notes
Chapter 6

FOCUS 0F LEARNING: PURPORTS 6.5 - 6.6 continued...

(d) Best way to disentangle mind - Always engage mind in Krishna consciousness
(e) Real yoga practice entails - Meeting Paramatma in the heart and following His dictation

• c/. Unconquered mind has to serve the dictations of lust, anger, avarice, illusion etc.
(f) How Krishna consciousness fulfils this - Perfect surrender to Lord's dictations follows
automatically in Krishna Consciousness

LINK BETWEEN TEXTS 6.6 & 6.7: In the next three verses, Krishna describes the symptoms of a person
with a controlled mind on the yogarudha (advanced) platform.

Texts 6.7 - 6.9

Symptoms of yoga-rudha stage

COMMON THEME: Complete indifference to material existence by realized knowledge of Supersoul

SUMMARISED THEME 6A
SYMPTOMS OF YOGARUDHA STAGE (6.7 - 6.9)

| A) lf the mind is made a friend as per Text 6.6, the following symptoms develop, as the realizations

• deepen and grow, in the following sequence:

| 1. Completely neutral to all material existence and dualities (6.7)

■ 2. Sees all object equally - Pebbles, gold, stone (6.8)

: 3. Fully satisfied by jnana and vijnana (6.8)

• 4. Sees all people equally - "most advanced stage" (6.9)

FOCUS OF LEARNING: PURPORT 6.7

(a) Intended goal for every living entity - to abide by the dictation of the Supreme Personality of

Godhead who is seated in everyone's heart as Paramatma

(b) Deviation from the goal because of misled mind - When the mind is misled by the external

illusory energy, one becomes entangled in material activities

(c) Solution to avoid deviation
• Mind must admit some superior dictation and follow it

• When the mind is fixed on the superior nature, he has no alternative but to follow the
dictations of the Supreme

• Effect of controlling the mind - One automatically follows the dictation of Paramatma
(d) Krishna consciousness offers this very practical solution

• A devotee automatically follows the Lord's dictation and therefore he is unaffected by

dualities, being fully absorbed in the Supreme

• This state is called 'practical-samadhi'

P^

Page 6of 29

Bhagavad-gita Notes
Chapter 6

FOCUS 0F LEARNING: PURPORT 6.8

(a) Mundane scholarship is not enough

• Book Knowledge without realization of Supreme Truth is useless

(b) How to realize book knowledge - By rendering transcendental devotional service to the Lord

• Ref. Bhakti-rasamrta-sindhu 1.2.234 "atah sri krsna..."

(c) Bhagavad-gita is the science of Krishna "consciousness"

• How one becomes Krishna conscious - Not just by mundane scholarship

o One must be fortunate enough to associate with a person who is in pure

consciousness
(d) A Krishna conscious person is a realized soul - He is:

• "Satisfied" with devotional service -Therefore he has realized knowledge by the grace of
Krishna

• "Steady" in convictions by strength of his realized knowledge

o By mere academic knowledge one can be easily deluded and confused by apparent
contradictions

• "Self" controlled by the strength of his realized knowledge

• "Scholarship" (mundane) and mental Speculation which are gold to others are as good as
pebbles or stones

(e) Need to associate with Krishna Conscious persons is emphasized

• Bhagavad-gita is the science of Krishna Consciousness

• Cannot be understood by mundane scholarship

• Real fortune -To associate with one in pure consciousness

SECTION III (6.10-6.32)

FURTHER STAGES IN THE PRACTICE OF YOGA

SUBSECTION A: 6.10 - 6.17: Basic practices of meditation (Meditation is the advanced stage of astanga-
yoga)
SUBSECTION B: 6.18 - 6.32: Perfection in meditation

yLINK BETWEEN SECTION II & SECTION III: After describing the perfectional stage of yoga, Krishna
explains the procedure to achieve this goal. In Texts 10-32, Krishna describes the practices of astanga-
yoga, first in the perfected stage and then in the beginning stage

>
PRACTICAL APPUCATION OF SECTION III

Yoga practice, like any other science, entails that

one follow a process that bears result if applied correctly

,/

SUBSECTION A: 6.10 - 6.17: Basic practices of meditation (Meditation is the advanced stage of astanga-
yoga)

Text 6.10
THEME: One must be free of "possesiveness" and "material desires" to practice astanga yoga, in a
secluded
place where he can control mind by fixing on Supersoul
♦♦♦ It is the beginning of explanation for "How to practice in yogarudha stage"

Page 7of 29
Bhagavad-gita Notes
Chapter 6

PLEA5E NOTE: Points of the purports of Texts 6.10 - 6.17 which specifically distinguishes astanga-yoga
and bhakti-
yoga are extracted from the individualfocus of learning boxes and discussed in a table form after Text
6.17

FOCUS 0F LEARNING: PURPORT 6.10

(a) 3 degrees of realization of Krishna or Absolute Truth: Brahman, Paramatma and Bhagavan
(b) Impersonalists and meditators are also partially, imperfectly and indirectly Krishna conscious
because:

• Impersonal Brahman is the spiritual ray of Krishna

• Supersoul is the all-pervading partial expansion of Krishna

• Only Krishna Himself as Supreme Personality of Godhead is the ultimate realization

(c) "Instruction for all 3 transcendentalists" -To constantly engage in their pursuits to come to the
perfection sooner or later (Yunjita satatam)

• Krishna Conscious person is the topmost transcendentalist because he actually knows the
meaning of Brahman and Paramatma

(d) First business of a transcendentalist - To keep mind always on Krishna - Concentration of mind

on Supreme is called samadhi

(e) Sucau dese' (sacred places) refers to places of pilgrimage

LINK BETWEEN TEXTS 6.10 & 6.11:

Krishna next describes the basic practices of astanga-yoga

Texts 6.11 -6.14
COMMON THEME: One must sit down on a proper seat and fix the mind on one point (Study
translations for
the basic practices of astanga-yoga)

♦> Texts 6.11 - 6.12 describes the 'manner of sitting'

♦ Texts 6.13 - 6.14 describes 'how to meditate'

FOCUS OF LEARNING: PURPORTS 6.11 - 6.14

(a) Texts 6.11 - 6.12 refutes so called yoga societies in big cities

• Big cities do not offer such circumstances as expected here for yoga practice

• Because one who is not self-controlled and disturbed in mind cannot practice meditation

• Therefore the best means of spiritual realisation in Kali-yuga is chanting of the Holy Names
(Ref. Brhan-naradiya Purana)

(b) Celibacy

• "Rules of celibacy " by Yajnavalkya (6.13 - 6.14) -The vow of brahmacharya is meant to help
one completely abstain from sex indulgence in work, words and mind - at all times, under
all circumstances and in all places

• Role of celibacy in bhakti-yoga (6.14 purport)

o Strict celibacy is a must forjnana and dhyana schools; but only in bhakti school the

conception of householder brahmacharya is allowed

o Cult of Bhakti-yoga is so powerful that one automatically loses sexual attraction, being

engaged in the superior service of the Lord and experiences higher taste (Ref. Bg. 2.59

"v\saya vinivartante...")

Page8of 29

Bhagavad-gita Notes
Chapter 6
FOCUS 0F LEARNING: PURPORTS 6.11 - 6.14

(c) 'Vigata-bhir' - It means "devoid of fear"- It is a very important quality to practice astanga-yoga

• Krishna consciousness is the only basis of fearlessness (6.14 purport)

• Cause of fear - It is due to the perverted memory of forgetfulness of one's eternal

relationship with Krishna

• Supporting References: Ref SB 11.2.37- "bhayam dvitiya..."

LINK BETWEEN TEXTS 6.14 & 6.15:

The result attained after long practice is next described.

Text 6.15
THEME: Thus Krishna describes the goal of astanga-yoga as attainment of the Kingdom of God by
"cessation

of material existence"

PRACTICAL APPUCATION OF TEXT 6.15

This text proves that astanga-yoga is not meant for

• Health improvement/material facility, entering into void or magical jugglery/gymnastic feats

FOCUS OF LEARNING: PURPORT 6.15

(a) Description of "param dhama"/ superior abodes (study 6.15 purport)

• Kingdom of God is everywhere, but spiritual sky and planets thereof are called 'param-
dhama'

• Supporting references for Lord's abode

o Abode of the Lord is clearly described in Bhagavad-gita as that place where there is

no need of sun, moon and electricity (Ref. Bg. 15.6)

o Ref Brahma Samhit 5.37 "Goloka eva..."

• Qualification to reach kingdom of God for any yogi - A person with proper understanding of
Krishna's position and His plenary expansion Vishnu indicated by the Lord in the words

' mac-chitah' and 'mat-parah' (6.13 - 6.14)

o Ref. Svetasvatara Upanisad 3.8 "tam eva..." - One can overcome the path of birth and
death only by understanding the Supreme Personality of Godhead

LINK BETWEEN TEXTS 6.15 & 6.16:

Krishna next warns of some obstacles to the aspiring yogi's progress.

Texts 6.16 -6.17

COMMON THEME: Regulated lifestyle - A yogi must keep careful balance in eating, sleeping, recreation
and
work

PRACTICAL APPUCATION OF TEXTS 6.16 - 6.17

Regulation of body is essential in spiritual life.

It provides peacefulness and a fit body conducive for spiritual life

Page 9of 29

Bhagavad-gita Notes
Chapter 6

10

SUMMARIZED THEME 6B

COMPARING ASTANGA YOGA & KRISHNA CONCIOUSNESS

IN TERMS OF PRACTICE (6.10 - 6.17)

This table shows that all precautions and perfections for transcendentalists are perfectly executed when
one
is directly in Krishna consciousness

s.

No

Criteria

Text
No.

Astanga-Yoga

Krishna Consciousness

Principle

6.10

Constantly engage body, mind and

self in relationship with Supreme

Constantly engage body, mind and self

in relationship with Supreme

Relationship
with Supreme

6.10

Impersonalists and yogis are

partially, imperfectly and
indirectly Krishna consciousness

Devotee is fully Krishna consciousness

- perfect and direct relationship with
Supreme

Place of
practice

6.10

Live alone and secluded place

Purpose: To avoid disturbance by
external objects

Devotee - Stays in good association

/Avoid unwanted association -Thus
always aloof from material things

4
Mind Control-
First business
of any trans-
cendentalist

6.10

Struggles hard to fix mind on

Supersoul

Devotee always thinks of Krishna and

neverforgets Him (Concentration of
mind on the Supreme is called Samadi)

Consciousness
Free of desire
and
possessiveness

6.10

A prerequisite to practice
yoqarudha stage. In perfect
determination, one should not
hanker after unnecessary material
things that entangle him by
"feelings of material
possessiveness"

Direct Krishna conciosness means

"Self-abnegation" right in the
beginning stages wherein there is very
little chance for material
possessiveness. Rupa Goswami's
"Yukta-Vairaqya" principle
(Study 6.10 purport)
6

Manner of
sitting

6.11
6.12

• Not too high or too low

• Deer Skins/ Kusha grass

• Straight posture / vision on tip

of the nose

No such specifications

Celibacy

6.13
6.14

Must for jnana and dhyana

schools

Only school which allows Grhasta

Brahmachari concept

Fearlessness
6.13
6.14

Full Krishna consciousness is the only

basis of "fearlessness"

Object of
meditation

6.13
6.14

To see "Vishnu-murti" (object of

yoga practice) in the heart, an
expansion of Krishna only

Devotee always sees Krishna

everywhere

10

Goalof life

6.13
6.14

Krishna in the heart of every living

entity (indicated by 'mac-chitah'
and 'mat-parah' in Text 14)

Krishna
11

Result-
Ultimate goal
of yoga
practice

6.15

• Cessation of all material

existence

• Kingdom of God (achieved

only by one in perfect
understanding of Krishna)

Devotee is a perfect yogi because

always absorbed in Krishna's service

and has perfect understanding of

Krishna

Ref. Ambarish Maharaja

Page 10 of 29

Bhagavad-gita Notes
Chapter 6

11

S.
No
Criteria

Text
No.

Astanga-Yoga

Krishna Consciousness

12

Regulation in
lifestyle

6.16
6.17

Extravagance in the 4 demands of the body - eating, sleeping, mating,

defending - is a block in adyancement of any yoga

Eating

Quantity: Yogis should eat only

what is required to keep body and
soul together, anything more is
" too much eating"
Quality:

1) Only food in "goodness"

2) Food must be offered In

yajna - Otherwise one
eats only sin (Ref. Bg.
3.13)

3) No meat
eating/intoxications

Sleeping

lf more than 6 hours

1. Lazy

2. Dreaming

• Regulated
in work and
recreation

Ouantity for a devotee:

Eats only limited

Fast only according to scriptural

injunctions

No artificial concocted fasting

Quality:

Only Krishna prasadam (Ref. Bg. 9.26)

Following Avyartha-Kalatvam

Eg: Rupa Goswami and Srila Haridasa

Thakura (study purports)

Works only for Krishna; no desire for

sense gratification, therefore no
material leisure

Benefit of Regulation for a Krishna conscious person - Regulation in all above bodily activities brings
to a state of no material misery

LINK BETWEEN TEXTS 6.17 & 6.18: In Texts 6.10 - 6.17, Krishna has described how to meditate. Now
Krishna will describe the perfectional stage of astanga-yoga

SUBSECTION B (TEXT 6.18 - 6.32): PERFECTIONAL STAGE OF MEDITATION / ASTANGA YOGA

Text 6.18
THEME: A yogi becomes perfect when his consciousness remains perfectly fixed in the self.
♦ Criteria for perfection of yoga:

• All mental activities disciplined

• Situated in transcendence

• Free of all material desires:

FOCUS OF LEARNING: PURPORT 6.18

(a) Freedom from material desires

• This is the distinguishing characteristic of Yogi and ordinary man - especially the sex desire.

• This is automatic, easy and practical for Krishna conscious person - e.g. Ambarish Maharajs
(all senses engaged)

(b) Archana - prescribed activities in devotional service which is the process of engaging all senses in

the service of the Lord

(c) Perfect process for transcendental achievement for any ordinary man - Transcendental

engagement of mind and senses which is called 'yukta' in Bhagavad-gita

Page 11 of 29

Bhagavad-gita Notes 12
Chapter 6

Text 6.19

THEME: Krishna gives an Analogyto explain Text 6.18 i.e. perfection of yoga practice

♦ Just like a lamp in windless place - does not waver; similarly steady mind in samadhi does not waver

♦ This 'Perfection of yogo' exhibited in Krishna consciousness-Truly Krishna conscious person practices
constant undisturbed meditation on Supreme Lord.

SUMMARISED THEME 6C
REAUZATIONS/VISIONS/ACTIONS OF A YOGI IN PERFECTION (STAGE OF SAMADHI)

A) Realizations in stage of samadhi (6.20 - 6.23) - Status of actual freedom from all miseries arising
from material contact

• Happiness - One experiences boundless transcendental happiness by direct experience of

Soul and Supersoul within the heart

• Fixed up - One's focus never departs from truth

• Highest gain - One thinks no greater gain is possible

• Unshaken - One remains unshaken even amidst greatest difficulties

• Freedom - Free from all miseries arising from material contact
B) Vision of a perfect yogi (6.29 - 6.30)

• Sees Supersoul in everyone's heart and everyone being supported by Supersoul (6.29)

• Never loses sight of Supreme Lord and thus never falls from the path of Yoga (6.30)
C) Actions of a perfect yogi (6.31 - 6.32)

• Realizes Krishna as origin of Supersoul - worships and serves Him in all circumstances
(6.31)

• Sees equality of all beings - tries to help everyone (no enemy/friend distinction) by turning
their consciousness to Krishna (6.32)

LINK BETWEEN TEXTS 6.19 & 6.20: This example illustrates the perfect stage of yoga. As a flame in a
windless place does not waver, so the mind of a yogi in samadhi is perfectly steady.

Texts 6.20 - 6.23

COMMON THEME: Realizations of a yogi in perfection

♦ He thereby relishes boundless transcendental happiness by directly experiencing soul and Supersoul
within the heart

♦ Thinking that there is no greater joy than this his focus never departs from within, even amidst
greatest difficulties

♦ Thus he escapes all miseries

Page 12 of 29

Bhagavad-gita Notes 13
Chapter 6
FOCUS 0F LEARNING: PURPORTS 6.20 - 6.23

(a) Primary characteristic of yoga principle

• By practice of yoga one becomes gradually detached from material concepts

• Then one becomes situated in trance / samadhi

(b) What is actual Samadhi

• It means that the yogi realizes the Supersoul through transcendental mind and intelligence

• Without any of the misgivings of identifying the self with the Superself

(c) "Transcendental pleasure through transcendental senses" -This phrase mentioned in the
translation indicates soul and Supersoul are eternal individual identities (thus these verses
support Patanjali system and refutes monistic impersonalism)

• Unauthorised commentators - They try to identify the individual soul with the Supersoul,
and the monists think this to be liberation

o But they do not understand the real purpose of the Patanjali system

• Patanjali system -There is an acceptance of transcendental pleasure in the Patanjali

system, but the monists do not accept this, out of fear of jeopardizing the theory of oneness

(d) Yoga practice is more or less based on the principles of the Patanjali system

• PLEASE NOTE: While studying this purport one should understand that Srila Prabhupada is
trying to establish the duality of soul and Supersoul as also recommended in Patanjali
system

• The duality of knowledge and knower is not accepted by the non-dualist, but in this verse
"transcendental pleasure realised through transcendental senses" - is accepted; and this is
corroborated by Patanjali Muni in his Yoga-sutras (As mentioned in purport)

(e) Srila Prabhupada's explanation of PatanjaWs yoga-sutra Text 3.34

• Kaivalyam /Citi shakti of Patanjali-T\r\\sterm revealsthe true nature of living entity

o This Citi shakti, or internal potency, is transcendental

• Purushartha means material religiousity, economic development, sense gratification and at

the end, the attempt to become one with the Supreme

• Concept of " Oneness with the Supreme "

o Kaivalyam of monist - refers to oneness with the Supreme

o According to Patanjali this Kaivalyam is an internal or transcendental potency by
which the living entity becomes aware of his constitutional position
(f) Other references given by Srila Prabhupada supporting the PatanjaWs concept of Kaivalyam

• "Cefo darpana marjanam..." by Caitanya Mahaprabhu - refers to clearance of impure mirror

of the mind and realising one's pure identity

• Svarupena vyavastitah (SB 2.10.6) - To realize constitutional position as an eternal servant

o Liberation from material infection does not mean destruction of the original eternal
position of the living entity

• Theory of nirvana also corresponds to this principle - after material cessation, there is
manifestation of positive spiritual activities/devotional service

• Vedanta sutra - anandamayobhyasat: Ultimate goal of yoga is the natural transcendental

pleasure of devotional service

o This ultimate goal is easily achieved by execution of bhakti-yoga

Page 13 of 29

Bhagavad-gita Notes 14
Chapter 6

FOCUS 0F LEARNING: PURPORTS 6.20 - 6.23 continued...

(g) Two kinds of Samadhi as a part of Astanga-yoga

• Samprajnata-samadhi - It means to become situated in the transcendental position by

various philosophical researches

• Asamprajnata-samadhi - In this, there is no longer any connection with mundane pleasure,

for one is then transcendental to all sorts of happiness derived from the senses

(h) Yogi once situated in the position transcendental, to all mundane pleasures, is never shaken
from it

• Without reaching this position yoga is unsuccessful

• Therefore today's so called yoga practice which involves various sense pleasures is
contradictory e.g. Yogi indulging in sex and intoxication

• Even yogis attracted to siddhis are not perfect

• Yogis attracted by any of the by-products of yoga, cannot attain the stage of perfection
(i) Krishna Consciousness as the best yoga - in terms of realizations

• One gets full happiness in his occupation and does not aspire after any other happiness

• One makes best use of the bad bargain - Because he meets bodily demands without
arousing sensual pleasures

• Unshaken and fixed up - One is callous to incidental occurrences (Ref. Bg. 2.14)

o Material upheavals do not affect his duties

■ He is always alert to his Krishna conscious duties

LINK BETWEEN TEXTS 6.23 & 6.24: In Texts 6.24 - 6.25, Krishna prescribes the methods to attain the
yogarudha (advanced) stage.

Texts 6.24 - 6.25

COMMON THEME: Methods to attain yogarudha stage (Perfectional stage as described in Texts 6.18 -
6.23)

1. Patience (6.24)

2. Determination - Examples: Sparrow and Garuda (6.24)

3. Withoutdeviation (6.24)

4. Faith - Be confident and pursue the path with great perseverance (6.24)

5. Control senses by mind (6.24)

6. Give up all material desires born of mental concoction (6.24)

7. Intelligence sustained by full conviction (6.25)

8. Mind fixed in oneself / not thinking anything else. (6.25)

9. Step by step one achieves success (6.25)

LINK BETWEEN TEXTS 6.24 & 6.25: We cannot succeed without blessings. Still, we have to show our
sincerity by making a determined effort, as mentioned in 6.25.

Page 14 of 29

Bhagavad-gita Notes 15
Chapter 6

FOCUS 0F LEARNING: PURPORTS 6.24 - 6.25 - Srila Rupa Goswami offers similar methods as
recommended above for the practice of bhakti-yoga in Nectar of Instruction ("utsahan niscayad
dhairyat...")

(a) Principle behind the above mentioned nine methods {Refer to translation) - One should practice

with great determination because "God helps those who help themselves"
(b) Pratyahara - It implies to gradually cease sense activities

• How - One should practice this by proper conyiction and intelligence

(c) Samadhi - It implies how to fix the mind in self alone

• How - One can come to this stage by conyiction, meditation and cessation of senses
(d) By Krishna consciousness practice one easily attains samadhi because a devotee automatically

fulfils the following characteristics of samadhi

• At that time there is no longer any danger of being engaged in the material conception of
life

• Although one is involved with matter as long as the material body exists, one should not
think about sense gratification
• One should think of no pleasure aside from the pleasure of the Supreme Self

LINK BETWEEN TEXTS 6.25 & 6.26:

The means of success is next described.

Text 6.26

THEME: Means of Success

♦♦♦ Nature of mind - The mind is 'flickering' and 'unsteady'

♦♦♦ Mind will fly away in beginning, but should not give up hope

♦♦♦ Bring mind back under the control of the self

FOCUS OF LEARNING: PURPORT 6.26

(a) Nature of Mind - Flickering and unsteady

(b) Principle which a self-realized yogi follows with respect to the mind

• One has to control the mind; the mind should not control him

• One who controls the mind is called goswami and one who is controlled is called godasa

o Goswami knows the standard of sense happiness

o Transcendental sense happiness - The senses are engaged in the service of Hrsikesha
the supreme owner of senses
(c) Krishna consciousness is defined as serving Krishna with purified senses

• That is the way of bringing the senses under full control

• And thus Krishna consciousness offers the highest perfection of yoga practice
yLINK BETWEEN TEXTS 6.26 & 6.27: In text 6.26 Krishna uses three adjectives to describe the mind.
Niscalati (wandering), cancalam (flickering) and asthiram (unsteady). By steady intelligence the yogi
must overcome all those mental tendencies. He cannot indulge his mind and gratify his senses. He must
know
for certain that yielding to the mind will destroy his tranquility. Rather, he should be fixed in the Self, not
in his
thoughts, which may be influenced by his previous passionate conditioning

Page 15 of 29

Bhagavad-gita Notes
Chapter 6

16

Text 6.27

THEME: Brahma-bhuta platform - Gradually one will experience:

♦ Transcendental happiness

♦ Freedom from the modes of material nature and sinful reactions

♦ Realizes the self (qualitative oneness with the Supreme)

FOCUS OF LEARNING: PURPORT 6.27

(a) Definition of Brahma-bhuta platform - It is the state of being free from material contamination
and situated in the transcendental service of the Lord

• Ref. Bg. 18.54 "mad-bhaktim labhate..."

(b) How one can become fixed in the quality of Brahman - One should fix one's mind on the lotus

feet of the Lord

(c) Krishna consciousness offers the same benefits

• Two benefits of always engaging in transcendental loving service

o To be factually liberated from the mode of passion

o Freedom from all material contamination

LINK BETWEEN TEXTS 6.27 & 6.28: In Texts 6.28 - 6.32, Krishna explains that the perfection of yoga is
realizing the Supersoul

Text 6.28

THEME: Brahma-samsparsha platform - One achieves full perfection and bliss by being in constant touch
with
the Supreme, and thus one engages in the transcendental loving service of the Lord

FOCUS OF LEARNING: PURPORT 6.28

(a) Self realization - defined as knowing one's constitutional position in relationship with the
Supreme

• Identity - lndividual soul is part and parcel of the Supreme

• Constitutional position is to render transcendental loving service to the Lord

• This transcendental contact with the Supreme is called 'brahma-samsparsha'

LINK BETWEEN TEXTS 6.28 & 6.29:

Krishna further clarifies this point in the next verse.

Page 16 of 29
Bhagavad-gita Notes 17
Chapter 6

Text 6.29
Text 6.29 and 6.30 focuses on "The vision of a perfect yogi"

THEME: A realized yogi sees the Supersoul in everyone's heart and sees everyone being supported by
the
Supersoul

FOCUS OF LEARNING: PURPORT 6.29

(a) Krishna conscious yogi is the perfect seer because

• He sees Krishna, the Supreme, in everyone's heart as Supersoul (Ref. Bg. 18.61 "ishvara
sarva...") and thus he appreciates the Supreme neutrality of the Lord

(b) The Supreme neutrality of the Lord

• Same Lord in Paramatma feature is situated in the heart of a dog and that of a brahmana

• Same Lord is present in the heart of both, a believer and a non-believer

o Ref. Smrti "atatatvac co..."- The Lord, being the source of all beings, islikethe

mother and the maintainer

o Analogy: As the mother is neutral to all different kinds of children, the Supreme

father (or mother) is also neutral. Consequently the Supersoul is always in every living

being

• Lord is eternally transcendental and not materially affected by His presence in the heart of a
dog or a brahmana

(c) Distinction between individual soul and Supersoul

• lndividual soul is situated in individual heart - but he is not present in all the hearts

• One who is not factually in yoga practice cannot see so clearly

(d) "All beings in Me" -The Living entity always remains in the Lord's energy; either material or

spiritual
(e) "Lord in all beings" - to see the supreme neutrality of the Lord who is present in dog/Brahman;
believer/non-believer
(f) Analogy: Mother/ maintainer - neutral to all living beings
(g) Vision of equality is perfect in a person in Krishna consciousness

• Yogi sees equally because he see's all living entities, although in different situations
according to the results of fruitive work, in all circumstances remain as the servant of God

o In material (external) energy one serves the material senses

o In spiritual (internal) energy one serves the Supreme Lord directly

LINK BETWEEN TEXTS 6.29 & 6.30:

The benefits of such a vision are next delineated.

Text 6.30
THEME: He thus never loses the sight of the Supreme Lord, and never falls from the path of yoga

♦ For one who sees Me everywhere and seeing everything in Me, for him...

♦ I am never lost, nor is he ever lost to Me

Page 17 of 29

Bhagavad-gita Notes 18
Chapter 6

FOCUS 0F LEARNING: PURPORT 6.30

This purport explains how a Krishna conscious persons fulfils the vision of a perfect yogi
(a) A Krishna conscious person certainly sees Lord Krishna everywhere, and he sees everything in
Krishna

• While seeing all the separate manifestations of the material nature, He is conscious of
Krishna, knowing that everything is a manifestation of Krishna's energy

• Basic principle of Krishna consciousness - Nothing can exist without Krishna and Krishna is
the Lord of everything

(b) Krishna consciousness is the development of love for Krishna

• Ref. Brahma Samhita 5.38 "premanjana cchurita..."

• It is the position transcendental even to the material liberation

• An intimate relationship between the Lord and the devotee exists

• In that stage the living entity can never be annihilated, nor is the Personality of Godhead
ever out of the sight of the devotee

(c) To merge in Krishna is spiritual annihilation. A devotee takes no such risk

• In Krishna consciousness, the devotee becomes one with Krishna in the sense that Krishna
becomes everything for the devotee and the devotee becomes full in loving Krishna

(d) Text 6.30 refers to yogi turning in to a pure devotee - He cannot live for a movement without
seeingthe Lord within Himself

LINK BETWEEN TEXTS 6.30 & 6.31: In the following verse Krishna directly describes Supersoul realization
as worshipful service to Him, if the yogi has proper knowledge.

Text 6.31
Text 31 and 32 mentions "Actions of a perfect yogi"

THEME: Realizing Krishna to be the origin of Supersoul, the perfect yogi worships and serves Him and
thus
always remains in Him in all circumstances

FOCUS OF LEARNING: PURPORT 6.31

(a) How a yogi sees the Supersoul

• One sees within himself the plenary portion of Krishna as Vishnu - With four hands, holding
conchshell, wheel, club and lotus flower

• The yogi should know that Vishnu is non-different from Krishna, who is present as Supersoul
in everyone's heart

• There is no difference between the innumerable Supersouls present in the innumerable

hearts of living entities

Page 18 of 29

Bhagavad-gita Notes 19
Chapter 6

FOCUS 0F LEARNING: PURPORT 6.31 continued...

(b) There is no difference between a Krishna conscious person engaged in transcendental service of
Krishna and a perfect yogi engaged in meditation on the Supersoul

• Yogi in Krishna consciousness - Even though he may be engaged in various activities in

material world - remains always situated in Krishna

o Ref Bhakti-rasamrita-sindhu 1.2.187: "nikhilasv apy..." - A devotee acting in Krishna

consciousness is already liberated

o Ref. Narada-pancaratra "dik-kalady..." - By concentrating one's attention on the

transcendental form of Krishna, who is all pervading and beyond time and space, one

becomes absorbed in thinking of Krishna and then one attains the happy state of

transcendental association with Him

• Krishna consciousness is the highest stage of trance in yoga practice

o Understanding that Krishna is present as Paramatma in everyone's heart, and Vishnu

is non-different from Krishna, makes the yogi faultless

o Ref Gopal-tapani-upanisad 1.2.1 -This confirms the inconceivable potency of the

Lord: "Although the Lord is one, He is present in innumerable hearts as many"

o Ref. Smrti sastra: "Vishnu is one, and yet He is certainly all-pervading..."

LINK BETWEEN TEXTS 6.31 & 6.32: By his proper worship, the yogi understands the actual situation of
the soul in the material world. Krishna will describe that next.

Text 6.32

THEME: Having experienced that in external consciousness there is no happiness and Krishna
consciousness
only gives true happiness, the yogi tries to help everyone, without distinction between friend and
enemy, to
become happy by turning their consciousness to Krishna

FOCUS OF LEARNING: PURPORT 6.32

(a) A Krishna conscious person is a perfect yogi- Because aware of real cause of happiness and
distress by dint of his personal experience

• The cause of distress - Forgetfulness of relationship with God

• The cause of happiness - Knowing Krishna to be the Supreme enjoyer, the Supreme
proprietor and the sincerest friend

(b) A Krishna conscious person is the best philanthropist and dearest servitor of the Lord - Because
he tries to broadcast the importance of Krishna consciousness

• Ref Bg. 18.69 "na ca tasman..."

• He is the best yogi because he does not desire perfection in yoga for his personal benefit
but tries for others also

• This differentiates a pure devotee from a yogi only interested in personal salvation

y
LINK BETWEEN TEXTS 6.32 & 6.33: After hearing descriptions of asthanga-yoga, Arjuna analyzes his
inability to follow the process.

Page 19 of 29

Bhagavad-gita Notes 20
Chapter 6

SECTION IV (6.33 -6.36)

NECESSITY OF CONTROLLING THE MIND

PRACTICAL APPUCATION OF SECTION IV

Arjuna's rejection of the astanga-yoga path is significant- Arjuna was a thoroughly qualified person

from a high parentage. If even he could not follow this righteous path, what to speak of the people

of Kali-yuga, who are less qualified in so many ways. Therefore, in this age, the yogic path is not a

suitable means to transcendental realisation

In Kali-yuga the "suitable practice" to control the mind is devotional service, starting with chanting

the holy names. Detachment comes easily when one is attached to the devotional service to

Krishna

Text 6.33

THEME: Arjuna's inquiry -thisyoga is impractical and unendurable

• Because the mind is restless and unsteady

FOCUS OF LEARNING: PURPORT 6.33

(a) Which yoga system is being reject here

• The one described by Lord Krishna from Text 6.11 ("sucau dese...") to Text 6.32 ("...yogi
paramah")

(b) Preaching application: lf Arjuna rejects, what to talk of modern man with all incapabilities of Kali-
yuga

• Characteristics of Kali-yuga

o Bitter struggle for a life of short duration

o People are not serious about self-realisation even by simple practical means,

o What to speak this difficult yoga system which regulates the mode of living, the

manner of sitting, selection of place, and detachment of the mind from material

engagements

• Superexcellent abilities of Arjuna as compared to men of Kali-yuga

o He belongs to the royal family

o He was a great warrior
o He had great longevity and

o Above all he was the intimate friend of Lord Krishna

(c) Modern imitation yoga schools are thus condemned because they are completely ignorance of
the desired goal

LINK BETWEEN TEXTS 6.33 & 6.34:

Arjuna thus points out why maintaining this outlook is so problematic.

Text 6.34

THEME: Nature of mind

♦ Restless and turbulent - like wind (Analogy)

♦> Strong and obstinate
Page 20 of 29

Bhagavad-gita Notes 21
Chapter 6

FOCUS 0F LEARNING: PURPORT 6.34

(a) Mind is restless and turbulent like the wind -

• For a man in the practical world who has to fight so many opposing elements, it is very
difficult to control the mind

• Artificially one may establish a mental equilibrium towards friends and enemies, but
ultimately no worldly man can do so, for this is more difficult than controlling the raging
wind

(b) Mind as strong and obstinate - Intelligence is supposed to direct the mind but the mind often
overcomes one's own intelligence

• Analogy: Just like an acute infection may surpass the efficacy of medicine, a strong mind
may overcome one's own intelligence

(c) Analogy: Mind as driving instrument of a chariot (Ref. Katha Upanisad 1.3.3-1.3.4)

• lndividual soul - Passenger of the chariot

• Body-Chariot

• Intelligence - Driver

• Mind - Driving instrument

• Senses - Horses

(d) Easiest way to control the mind - Chant Hare Krishna in all humility

• As suggested by Lord Caitanya

• Ref. SB 9.4.18-20 "sa vai manah..." Ambarisha Maharaja fixed his mind on Krishna

yLINK BETWEEN TEXTS 6.34 & 6.35: Texts 6.33 and 6.34 are Arjuna's response to Krishna's question:
"Why don't you just control your mind with your intelligence?" The next verse answers the following
question: "lf controlling the mind is possible, by what means can I do it?"

Text 6.35

THEME: Solution to mind-control - Krishna agrees that mind control is very difficult, but suggests the
possibility ofcontrol by suitable practice and detachment

FOCUS OF LEARNING: PURPORT 6.35

(a) 'Practice' recommended for modern age - nine types of devotional service

• First and foremost practice is hearing (srayanam)

• Hearing is a powerful method for purging the mind of all misgivings

o Effect of hearing - The more one hears, the more one becomes enlightened and
detached from everything that draws the mind away from Krishna
(b) 'Detachment' - It implies detachment from matter and engagement of the mind in spirit

• By detaching the mind from activities not devoted to the Lord and getting attached to
devotional activities, one can very easily learn vairagya

• Impersonal spiritual detachment is more difficult than attaching the mind to the activities of
Krishna

Page21of 29

Bhagavad-gita Notes 22
Chapter 6

FOCUS 0F LEARNING: PURPORT 6.35 continued...

(c) 'Paresanubhava' - Spiritual satisfaction achieved by positive attachment of service

• It is practical because by hearing about Krishna one becomes automatically attached to the
Supreme spirit

• Analogy: Hungry man satisfied with food feels satisfaction and nourished
• Anology: Devotional service compared to curing a disease by the process called Krishna
consciousness

o Expert treatment for the mad mind - Hearing of the transcendental activities of Lord

Krishna
o Diet - Eating foodstuffs offered to Krishna

LINK BETWEEN TEXTS 6.35 & 6.36:

Krishna continues instructing Arjuna on the importance of mind control in the next verse.

Text 6.36

THEME: Mind control is a must for self realization and without mind control, self-realisation is difficult
work

FOCUS OF LEARNING: PURPORT 6.36

(a) Analogy: Trying to practice yoga while engaging the mind in material enjoyment is like trying to

ignite fire while pouring water on it

(b) Yoga practice without mental control is a waste of time

• Such a show of yoga may be materially lucrative but it is useless as far as spiritual realisation
is concerned

(c) Krishna consciousness offers a practical solution

• Only way to steadily control the mind is by engaging in the transcendental loving service of
the Lord

(d) Krishna consciousness compared to a yoga practitioner

• A Krishna conscious person easily achieves the result of yoga-practice without separate
endeavor

• But a yoga practitioner cannot achieve success without becoming Krishna conscious
X

LINK BETWEEN TEXTS 6.36 & 6.37: After understanding the formidability of the obstacles to progress in
yoga and after hearing of the processes to remove them, Arjuna speaks the next verse.

SECTIONV (6.37 -6.45)

THE DESTINATION OF THE UNSUCCESFUL YOGI

PRACTICAL APPUCATION OF SECTION V

• There is no loss for one who takes to the path of transcendence

• This section expands on the idea first presented in Text 2.40, where Krishna explained that there is
no loss or diminution on the path of spiritual life

Page22of 29

Bhagavad-gita Notes 23
Chapter 6

Texts 6.37 - 6.39

COMMON THEME: Arjuna inquires about the fate of one fallen from the path of self realization. Is he a

failure, both materially and spiritually?

♦ One may begin the process with faith, but later desist due to worldly mindedness (6.37)
♦♦♦ Analogy: Does such a man perish like a riven cloud with no position in any sphere? (6.38)

♦ Arjuna expresses that only Krishna can dispel this doubt completely (6.39)

fv PLEASE NOTE: Purports for Texts 6.37 - 6.39 are presented in their individual 'Focus of Learning' boxes
below

FOCUS OF LEARNING: PURPORT 6.37

(a) Basic principle of self-realisation

• Knowledge that the living entity is not this material body

• He is different from the body and his happiness is in eternal life, bliss and knowledge

• This eternal like is transcendental, beyond both body and mind

(b) How to pursue self-realisation - 3 possible paths:

• Path of knowledge (Jnana-yoga)

• Practice of eight-fold yoga system (Astanga-yoga)

• Devotional service (Bhakti-yoga)

(c) Similarities in these paths

• In each of these processes one has to realize:

o The constitutional position of the living entity

o His relationship with God

o And the activities whereby he can re-establish the lost link and achieve the highest
perfectional stage of Krishna consciousness

• All 3 processes assure success sooner or later (This reassures the point made in Bg. 2.40:
"Even a little endeavor on the transcendental path offers great hope for deliverance"

(d) Bhakti-yoga is the most suitable path in this age - Because it is the most direct method of God

realisation
(e) Why does Arjuna ask this question - Although Bg. 2.40 provides full guarantee on the

transcendental path, still Arjuna wants to be reassured because one may sincerely accept the

process but still fail for many reasons

• Especially the jnana-marg and the astanga-yoga are very difficult for this age

• First of all one may not be sufficiently serious about following the process

• Even after constant endeavor one may deviate because to pursue the transcendental path is
more or less to declare war on the illusory energy

(f) Importance of "Yogac calita-manasah" - Deviation from transcendental path

• A conditioned soul is always allured by the modes of material energy

• And there is every chance of being allured again even while performing transcendental
disciplines
y

LINK BETWEEN TEXTS 6.37 & 6.38:

Arjuna clarifies his question in the next verse

Page23of 29

Bhagavad-gita Notes 24
Chapter 6

FOCUS 0F LEARNING: PURPORT 6.38

(a) Two ways of progress in life - material and spiritual

• Materialistic path - No interest in transcendence, but more interest in material

advancement by economic development or promotion to higher planets

• Path of transcendence - On this path one has to ceases all activities and sacrifice all forms of
so-called material happiness

(b) Arjuna compares failed transcendentalist to a 'riven cloud' - because he apparently loses both
connections, material happiness or spiritual success, just like a cloud deviated from a small cloud,
does not even join a big one and it is blown away by the wind

(c) "Brahmanah pathi" - This phrase refers to the "Path of transcendental realization"

• It involves knowing oneself to be spiritual and...

• To be a part and parcel of the Supreme Lord, who is manifested as Brahman, Paramatma
and Bhagavan

(d) Ultimate goal of successful transcendentalists - Surrender unto Supreme Personality of Godhead

• Because Lord Krishna is the fullest manifestation of the Absolute Truth

• To reach this goal of life through Brahman and Paramatma realizations takes many many
births (Ref. Bg. 7.19 "hahunam...")
• Conclusion - Supermost path of transcendental realisation is bhakti-yoga, the direct path

FOCUS OF LEARNING: PURPORT 6.39

(a) Why only Krishna and no one else can satisfy this doubt

• Because He knows past, present and future

• Also no-one is equal to or above Krishna, certainly the so-called great sages and
philosophers who are at the mercy of material nature cannot equal Him

• Conclusion - Verdict of Krishna is the final and complete answer to all doubts, because He
knows everything but no-one knows Him

(b) On what basis does Arjuna expect Krishna to know everything

• Because Krishna in Bg. 2.12 explains the eternal individuality of every living entity

• This shows that Krishna must be the knower of past, present and future

• Thus Arjuna expects Him to reveal the future of unsuccessful transcendentalists

(c) Conclusion of the purport

• Krishna and Krishna conscious devotees alone can know what is what

JT>

Text 6.40
THEME: Lord answers - A transcendentalist engaged in auspicious actiyities meets no destruction either
in this
world or in the spiritual world

Page 24 of 29

Bhagavad-gita Notes 25
Chapter 6
FOCUS 0F LEARNING: PURPORT 6.40

(a) Supporting verse to emphasize the all-auspicious nature of transcendental path - Ref. SB 1.5.17
"tyaktva sva-dharmam...". It can be explained as follows:

• Role of material duties - For material prospects there are many activities, both scriptural
and customary

• Expectation of this verse from a transcendentalist - He is supposed to give up all material

activities for the sake of spiritual advancement

• Argument offered by conditioned soul - Krishna consciousness may offer the highest
perfection if completed, but if one does not attain the perfectional stage, then he loses both
materially and spiritually

• Scriptural understanding:

o One has to suffer - Scriptures recommend that one has to suffer the reaction for not
executing prescribed duties, therefore one who fails to discharge transcendental
activities properly becomes subjected to these reactions

o Stillnoloss- Because the Bhagavatam assures that

■ Even though one may be subjected to the reaction for not perfectly
executing prescribed duties, he is still not a loser,

■ Because auspicious Krishna conscious actiyities is never forgotten and one

so engaged will continue to be so even if he is low born in the next life

• Material perfection without Krishna consciousness - On the other hand one who simply
follows strictly the prescribed duties, need not necessarily attain auspicious results if he is
lacking in Krishna consciousness

(b) Two divisions of humanity

• Regulated - Those who follow the prescribed duties according to scriptural injunctions

o Their activities are all auspicious, because these activities gradually eleyate them to
Krishna consciousness

• Non-regulated - Those who are engaged simply in bestial sense gratification without any
knowledge of next life or any concept of spiritual salvation

o Their activities are never auspicious because while enjoying animal propensities they

perpetually remain in material existence and thus they are always miserable
o They can be civilized or uncivilized; educated or uneducated; strong or weak
(c) Followers of path of auspiciousness can be further divided into three sections:

• Followers of scriptural rules and regulations for enjoying material prosperity - Two Types:

o Fruitive workers - They may be elevated to higher planets, but because they are not

free from material existence, they are not following the truly auspicious path
o Those who desire no fruit for sense gratification

• Seekers of ultimate liberation from material existence

• Devotees in Krishna consciousness

(d) The only auspicious activities in real sense are those which lead one to liberation - any activity
not aimed at ultimate self-realisation or liberation from material bodily concept is inauspicious
(e) Only auspicious activity - Factually only activities in Krishna consciousness are auspicious

• Eightfold yoga system - even such a yogi, being directed towards the ultimate realisation of
Krishna consciousness is also following the auspicious path and need not fear degradation

(f) "The perfect transcendentalist under severe austerity" - Anyone who voluntarily accepts all
bodily discomforts for the sake of making progress on the path of Krishna consciousness

Page25of 29

Bhagavad-gita Notes 26
Chapter 6

LINK BETWEEN TEXTS 6.40 & 6.41: After allaying Arjuna's fears that a fallen yogi loses everything,
Krishna next describes the 'destiny of such a transcendentalist' in Texts 6.41 - 6.45

Text 6.41

THEME: Fate of unsuccessful yogi who falls after short practice:

♦ Enjoys on heavenly planets for many many years

♦ Then again he is sent to this planet and takes birth in a rich (aristocratic merchants) or pious (righteous
Brahman vaishnavas) family - to use the facilities to elevate to Krishna Consciousness

FOCUS OF LEARNING: PURPORT 6.41

(a) The real purpose of yogo-practice - To achieve the highest perfection of Krishna consciousness

(Ref. Bg. 6.47)

(b) What about those who fail to reach that goal because of material allurements

• By grace of the Lord they are allowed to make full utilization of their material propensities in
the heavenly planets

• Then they are given prosperous lives in righteous or aristocratic families

• One must take advantage of these facilities and try to elevate to Krishna consciousness

LINK BETWEEN TEXTS 6.41 & 6.42:

The destination of the more advanced yogis is explained as follows.

Text 6.42

THEME: Fate of unsuccessful yogi who falls after long practice:

♦ Birth in the family of transcendentalists who are surely great in wisdom (6.42)

FOCUS OF LEARNING: PURPORT 6.42

(a)

Examples of family of transcendentalists

• Acharyas and Goswamis

• Srila A.C Bhaktivedanta Prabhupada and Sri

a Bhaktsiddhanta Sara

svati Goswami Maharaja

taking birth in Vaishnava families

(b)

Nowdays the Acharyas and Goswamis fami

ies have degenerated -

-due

to

'insufficient education

and 'training'
Texts 6.43 - 6.44
COMMON THEME: After getting opportunities in the appropriate families, they begin their yoga practice
from wherever they left off

♦ One revives the divine consciousness of their preyious lives

♦ Automatically they are attracted to yogic principles - Even without seeking them

♦ They always stand above the ritualistic principles of the scriptures

♦ Thus they try to make further progress to achieve complete success

Page26of 29

Bhagavad-gita Notes 27
Chapter 6

FOCUS 0F LEARNING: PURPORTS 6.43 - 6.44

(a) Example of revival of divine consciousness of previous life - Bharat Maharaja as deer and later on

asJada Bharata (6.43)

(b) "Shabda-brahma" refers to "ritualistic principles of Vedas" (6.44)

• Advanced yogis surpass ritualistic principles of Vedas

• They are attracted to spiritual, and not material principles in his life - e.g.,

o Devahuti in her prayers (Ref. SB 3.33.7: "aho bata...") - Low birth does not matter,

one who chants the holy name is far far advanced

o Srila Haridas Thakur - low birth but renounced as the Namacharya by Lord Caitanya;

it shows in his previous life he must have surpassed all the ritualistic methods of

Vedas (Shabda-brahma)

y
LINK BETWEEN TEXTS 6.44 & 6.45:

Finally, the next verse explains how and when the yogi will achieve his ultimate goal

Text 6.45*

THEME: Such a yogi ultimately achieves perfection and the Supreme goal after many many births of
practice

♦ By making sincere endeavor

♦ After being washed of all contaminations

FOCUS OF LEARNING: PURPORT 6.45

(a) Krishna consciousness is the perfect stage of freedom from all contaminations

• Supporting verse - Ref. Bg. 7.28 "yesam tu..." - One can fully engage in transcendental
loving service only:

o After being freed of all material contaminations

o And free from all dualities
(b) In conclusion - Progress of yogi as explained in Texts 6.41 - 6.45

• Favorable condition - A person born in a particularly righteous, aristocratic or sacred family

becomes conscious of his favorable condition for executing yoga practice

• Sincere endeavor - With determination, therefore, he begins his unfinished task, and

• Completely pure - Thus he completely cleanses himself of all material contaminations

• Supreme goal - When he is finally free from all contaminations, he attains the supreme
perfection— Krishna consciousness

SECTION VI (6.46 -6.47)

THETOPMOSTYOGI

PRACTICAL APPUCATION OF SECTION VI

Ultimate stage of yoga practice is pure devotion to Krishna

Bhakti-yoga is the perfection of yoga. It is not simply a process of purification; it is also the goal

of purification, the eternal position of the living entity

Page27of 29

Bhagavad-gita Notes 28
Chapter 6

Text 6.46*
THEME: Yogi is better than all others who endeavor perfection (Ascetic, empiricist, fruitive worker)

FOCUS OF LEARNING: PURPORT 6.46

(a) Yoga is defined as linking consciousness to the Supreme Absolute Truth

(b) Yoga is named differently according to different methods adopted

• lf linking process is predominantly fruitive acts - called Karma yoga

• lf linking process is predominantly empirical - called Jnana yoga

• lf linking process is predominantly devotional - called Bhakti yoga

(c) Bhakti-yoga is the ultimate perfection of yoga - anything short of that is imperfect

• Ascetics without self knowledge - imperfect

• Empiric knowledge without surrender - imperfect

• Karma-yoga without Krishna Consciousness - waste of time

yLINK BETWEEN TEXTS 6.46 & 6.47: Thus Text 6.46 reveals the progressive rungs on the yoga ladder by
clearly glorifyingyogis above karmis,jnanis and tapasvis. Krishna now gives his final statement about the
yogi of the highest caliber.

Text 6.47*
THEME: Even better than yogi is a devotee who worships Krishna. Topmost yogi is Bhakti-yogi -
because...

♦ He has great faith in Krishna

♦ Takes shelter in Him ("Always abides in Me")

♦ Always thinks of Him ("Always thinks of Me within Himself")

♦ Renders loving service ("unto Me")

FOCUS OF LEARNING: PURPORT 6.47

(a) Importance of word 'bhajate'

• 'Bhajate' has its root in the verb 'bhaj' which is used when there is a need of service

• The word 'worship' does not convey the same meaning as 'bhaj'
(b) Difference between 'worship' and 'service'

• 'Worship' means to adore, or to show respect and honour to the worthy one

• But 'service' with love and faith is especially meant for the Supreme Personality of Godhead
(c) 'Service' to Supreme Personality of Godhead cannot be avoided by a living entity

• One can avoid worshiping a respectable man or a demigod and maybe called discourteous

• But one cannot avoid serving the Supreme Personality of Godhead without being thoroughly
condemned

o Because every living entity is part and parcel of the Supreme Lord
o One's constitution is to serve the Supreme Lord
(d) Supporting verse to differentiate 'worship' and 'service' - Ref. SB 11.5.3 'ya esam purusham..."

• By neglect of service and duty unto the Supreme Lord, one falls down from his constitution

• In this verse 'bhajanti' is only applicable to Supreme Personality of Godhead and

• The term 'worship' can be applied to any demigod or any living entity

• Importance of word 'avajananti' - Only fools and rascals deride the Supreme Personality of
Godhead and try to comment on Bhagavad-gita without an attitude of seryice

o They cannot properly differentiate between the word 'bhajanti' and 'worship'
Page 28 of 29

Bhagavad-gita Notes
Chapter 6

29

FOCUS 0F LEARNING: PURPORT 6.47 continued...

(e) What features of the Lord does the highest or ideal yogi concentrate upon - "On Krishna as

Shyamasundara" (Study purport)

(f) How to achieve highest yogic perfection as explained in this verse - Achieyed by bhakti yoga

• Ref Svetasvatara Upanisad 6.23 "yasya deve..." - "Only by implicitfaith in both the Lord and
the spiritual master are all the imports of Vedic knowledge automatically revealed."

(g) Purpose of 'naiskarmya' (Ref. Gopala-tapani Upanisad 1.15)

• To practice devotional service, free from desires of material profit, either in this life or next

• Devoid of such inclinations, one should absorb one's mind fully in the Supreme

(h) Conclusion of Yoga Ladder - It all starts from Karma-yoga without fruitive results (Niskama-
karma-yoga)

• Niskama-karma-yoga + knowledge and renunciation = 'Jnana-yoga'

• Jnana-yoga + meditation = ' Astanga-yoga'

• Astanga-yoga + realisation of Krishna in devotion = 'Bhakti-yoga'

fv PLEASE NOTE: The Yoga ladder is also summariied in Summariied Theme 3A of Chapter 3 after Text
3.9

SUMMARIZED THEME 6C
COMPARISON OF DIFFERENT YOGA SYSTEMS

S.No

Karma, Jnana, Astanga Yoga etc

Bhakti-yoga

• They are different steps on Yoga ladder

• They are progressions towards the

destination of Bhakti-yoga

• Goal of Yoga is Bhakti-yoga

• Therefore Yoga actually means Bhakti yoga

• Selfish interests

• Possess material desires

• Selfless

• Free from all material desires

• May fail to achieve success

• They may stick to onepoint and

fail to progress and thus they are called by

that particular name
• Guaranteed success

• Definitely makes progress because means and

end are same

• When Karma yoga increases in knowledge

and renunciation it is called Jnana yoga

• When Jnana yoga increases in meditation,

it is Astanga yoga

• When Astanga yoga comes to the point of

realizing Krishna, the Supreme Personality of
Godhead, that is Bhakti yoga

• Analogy: Krishna Consciousness is the highest

rung of Yoga - e.g. Mount Everest is the
highest peak of the Himalayas

soENDOFCHAPTER6cs

Page29of 29

Bhagavad Gita Notes

Chapter 6 Appendix

CHAPTER 6 Appendix
Selected Texts extracted from "Surrender unto Me"

Text 6.45
To become successful, a yoga-bhrastah (a yogl who has fallen from his practice) must work harder
than yogls who have practiced longer. Why? Because rigid practice (prayatnat) is more difficult to
achieve from a suclnam birth (birth in a pious, religious family) or a srlmatam birth (birth in a rich
mercantile or royal family) than from a birth in a yoglnam dhlmatam family (a family of transcen-
dentalists possessing great wisdom). Children born in families of transcendentalists receive especially
deep Krsna conscious impressions and training early in their spiritual life.

Text 6.46

The tapasvl was mentioned in Bg. 4.28. Although he performs austerities, he has not yet acquired
knowledge. The jnanl has knowledge, and he knows sastra, but his realization ends at Brahman.
Karmls and even karma-yogls tend toward fruitive activities. Therefore they act piously by digging
wells, constructing roads and offering charity. The yogl, however, knows the Supersoul. He is most
advanced. Thus this verse reveals the progressive rungs on the yoga ladder by clearly glorifying
yogls above karmls, jnanls and tapasvls. Krsna now gives his f inal statement about the yogl of the
highest calibre

Text 6.47

Srlla Baladeva Vidyabhusana explains Krsna's words: "Although there is a relative grading of superi-
ority and inferiority among the tapasvls and so on, still they are all inferior to My devotee, in the
same way as all ordinary mountains, both tall ones and short ones, are inferior to a mountain made
of gold."

He continues, '"But is there anyone greater than the yogl?' This question is answered in the words
beginning yoginam. In the ascending hierarchy of yoga, there are many karma-yogls. Better than all
of them is the one who has risen to the level of dhyana; he is properly engaged (yukta). But one
who has ascended to samadhi is even better engaged (yukta-tara). And one who has achieved
bhakti-yoga in the form of hearing, chanting and so on is the best (yukta-tama)."

One can attain to bhakti through a gradual Vedic process — through karma, jhana and yoga. If one
is fortunate, however, he can come in contact with Krsna's pure devotee and directly take to Krsna
consciousness. By hearing the sastra, he learns to act in full faith, sraddhavan. Gradually he pro-
gresses to the point where Krsna has entered his very existence (antar-atmana), and the devotee
becomes mad-gata, always absorbed in thoughts of Krsna.

Page 1 of 1

m
kaunteya pratijdnihi
na me bhaktah pranasyati

"O son ojKuntl, declare it boldly that My de\otee never perishes."

BG (9.31)

Bhagavad-gita Notes

Part2

Bhakti Yoga Section

Chapters 7-12

Based on "Bhagavad-glta As It Is"

By His Divine Grace A.C. Bhaktivedanta Swami Prabhupada

Founder-Acarya of the International Society for Krishna

Consciousness

&

Supplemented by additional material from

- 'Surrender Unto Me' by HG Bhunjan Prabhu

- Notes from Vaishnava Training & Education (VTE)

- North America VIHE notes

Sri Sri Radha Goplnath Mandir

ISKCON Chowpatty Mumbai

India

Bhagavad-gita Notes
Chapter7

CHAPTER 7
KNOWLEDGE OF THE ABSOLUTE

Connection between Chapter 6 and Chapter 7

♦ Text 6.47 explains that A yogi who always thinks of Me in devotion is the best ("mad gaten
antaratmana...")

• Text 7.1 explains how to do so

♦ Text 6.47- concentrate on Him In full faith

• Faith comes from knowledge

• Without knowledge one may doubt Krishna's position

♦ Therefore, in Chapters 7 to 12 - Krishna presents the "knowledge of himself" as Supreme Personality of

Godhead, to inspire and strengthen Bhakti.

♦ Text 7.1 stresses on 'Hearing' - Acguiring knowledge by descending process, as the only process

BREAKDOWN OF CHAPTER 7

SECTION I (7.1 - 7.3) — JUST HEAR (KNOWING KRISHNA BY HEARING ABOUT HIM)

• Krishna requests Arjuna to hear of both His material and spiritual energies.

• Declares that the transcendentalist who succeeds in truly knowing Him is most rare.
SECTION II (7.4 - 7.12) — KNOWING KRISHNAS MATERIAL AND SPIRITUAL ENERGIES

• Krishna is the source of both matter and spirit

• Can be seen in the world when we view all existence as a combination of Krishna's material and
spiritual energies. He is also the active essence of everything

• Although Krishna is not under His energies, the three modes, all else in material existence is
manifested by combination of goodness, passion and ignorance

SECTION III (7.13 - 7.14) — KRISHNA CONTROLS THE MODES: SO SURRENDER

• Those who surrender to Krishna (the controller of the modes) will cross beyond the delusion
caused by three modes and come to know Him

SECTION IV (7.15 - 7.19) — THE IMPIOUS NEVER SURRENDER, PIOUS DO

• Four kinds of men never surrender and four kinds of men do surrender

• Of those who surrender, the Jnani with no material desire is best but rare

SECTION V (7.20 - 7.25) — SURRENDER TO DEMIGODS AND IMPERSONAUSM

• Those who surrender to demigods and those who are impersonalists have no knowledge of
Krishna and in their foolishness, do not surrender to Him

SECTION VI (7.26 - 7.30) — BEWILDERMENT AND FREEDOM BY KNOWING KRISHNA

• Living entities bewilderment is caused by maya's forcing him to see dualities

• His freedom is caused by devotional service, which places him beyond those dualities

• By being conscious of Krishna in devotional service, one can know Him even at the time of death

Page lof 23

Bhagavad-gita Notes
Chapter7

SECTION 1(7.1 -7.3)

JUST HEAR
PRACTICAL APPUCATION OF SECTION I

• Rare understanding of Krishna and His energies is obtained through proper hearing

• To truly know a thing requires, more than existential data, an awareness of its relation to the

Absolute, Sri Krishna. Therefore one can know everything phenomenal (material) and numinous

(soiritual) simolv bv hearing of Krishna and His energies

V

Text 7.1

THEME: To always think of Krishna in devotion, one must hear about Krishna and His Supreme position.
Now
hear from Krishna Himself in this chapter
♦ How to know Krishna in full?

• Hear from Him

• Practicing Bhakti Yoga, with

• Mind attached to Him

• In full consciousness of Him

FOCUS OF LEARNING: PURPORT 7.1

(a) Full and scientific knowledge is Krishna and not impersonal Brahman or Paramatma

• "In full" - means to know Absolute Truth, living entity, material nature and their
manifestations and paraphernalia

• "Without doubt" - refers to firm faith that Krishna is the ultimate knowledge and realization
(b) Krishna Consciousness process reveals full knowledge - because mind is fully attached to Krishna

(Bg. 6.47)
(c) Process to concentrate mind - nine fold process; first and foremost - Srayanam (Indicated by

word 'tac-chrnu')
(d) Whom to hear from - only Krishna or pure devotee/not non-devotee scholar
(e) Process of understanding Krishna, Supreme Personality of Godhead, by hearing (Ref. SB 1.2.17-
21) - Steps for advancement are as follows:
Hearing about Krishna or from Him

By such hearing, Krishna in the heart acts as best wishing friend

Krishna purifies the devotee who is constantly engaged

Natural development of dormant transcendental knowledge

By more hearing, one becomes fixed in devotional service

Freedom from modes of passion and ignorance

Material lust and avarice are diminished

One becomes steady in pure goodness

One becomes enlivened by devotional service and understands the science of God perfectly

Hard knot of material affection is severed

One comes to the stage of 'asamsayam samagram' (complete understanding of Supreme

AbsoluteTruth)
(f) Conclusion: Only way to understand the science of Krishna - By hearing from Krishna or from His
devotees

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Chapter7

Text 7.2*

THEME: In this chapter, Krishna "fully reveals knowledge of Himself" as the Supreme Personality of
Godhead,
source of both spiritual (numinous knowledge / Vijnana) and material (phenomenal knowledge / Jnana)
existence

♦ Jnana - Phenomenal knowledge

♦ Vijnana- Numinous knowledge

FOCUS OF LEARNING: PURPORT 7.2

(a) Definition of complete knowledge/transcendental knowledge - To know matter, spirit and the

source of both
(b) Eligibility of Arjuna - 'Devotee' and T-riend'
(c) Qualification to receive transcendental knowledge

• Only a deyotee

• In bonafide parampara

• Directly from the Lord

(d) "Nothing remains to be known" - This phrase in translation means that when one knows who is
the source of all and cause of all causes and the only object of meditation of all yogis; then all
knowable becomes known (Ref Mundaka Upanisad 1.3: "kasmin bhagavo vijnate sarvam...")

Text 7.3

THEME: Rarity of this Knowledge (Here Krishna says: "Who is qualified to receive this knowledge?")

♦ Out of many thousands - one may endeavor for perfection

♦ Those achieved perfection - one may know me in truth (tattvatah)

PRACTICAL APPUCATION OF 7.3

• Bhakti is 'easy' because it requires no material qualifications

• In another sense, however, Bhakti is 'very difficult' to perfect because it obtainable only by
selfless devotion, not by any material formula of mental speculation or ritual

FOCUS OF LEARNING: PURPORTS 7.3

(a) Various grades of men

• General - Mankind engaged in animal propensities

• Hardly anyone interested in transcendental knowledge

• Chapter 1 - Chapter 6 are for those who are interested in transcendental knowledge for
understanding self and Superself and process of realisation by Jnana-yoga, Dhyana-yoga and
discrimination of self from matter
• How to know Krishna - Only by Krishna consciousness, beyond Brahman and Paramatma
realizations

o Ref. Sripada Sankarachraya: Admits that Krishna is the Supreme Personality of

Godhead, but his followers do not accept

o Impersonal Brahman realisation is easier than knowing Krishna
o Position of Krishna -The Supreme Personality of Godhead, the cause of all causes

(Ref Brahma Samhita 5.1)

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Bhagavad-gita Notes
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FOCUS 0F LEARNING: PURPORTS 7.3

(b) Non-devotee's argument - Bhakti is very easy. Refutation:

• Then why they cannot practice this path

• Why they choose difficult paths

• So called unauthorized path is easy, but speculative scholars and philosophers fall away; if
they try the factual path

• Devotional service without vedic authorization is disturbance to the society

o (Ref. Bhakti Rasamrita Sindhu: "Sruti Smriti ....")

(c) "Tattvatah" - means to know Krishna as He is as the last word in Brahman realization.

• Who can know? - Only pure devotees by devotional service

• Can they knowfu\\yl - only something of the inconceivable transcendental qualities

• Process to know - Ref Bhakti Rasamrita Sindhu: "atah Sri Krishna...") - "Devotional Service
to Krishna is the last word in Brahman realisation"
• What about Impersonalists, Paramatma realized yogis and demigods -They fail to
understand Krishna (as son of Yashoda) as Supreme Personality of Godhead. Thus Srila
Prabhupada highlights the "potency of Bhakti"

• Rarity of true knower (Ref 7.19- "hahunam janmanam...") - After many, many births one
gets Vasudeva realisation (Three verses in Chapter 7 emphasizes the rarity of knowing
Krishna - Ref. Bg. 7.3; 7.19; 7.26)

SECTIONII(7.4-7.12)
KNOWING KRISHNA'S MATERIAL AND SPIRITUAL ENERGIES

PRACTICAL APPUCATION OF SECTION II

• Krishna is the source of all potencies

• Krishna consciousness is active in every sphere and the jurisdiction of Krishna consciousness extends
everywhere, and one who knows Krishna consciousness is blessed

• Those who do not know Krishna are in illusion, and so knowledge of Krishna is liberation, and
ignorance of Him is bondage