GITAMRTA

CHAPTERONE

Dhrtarastra: O Sanjaya! What is happening with my sons and the sons

of Pandu who have assembled at Kuruksetra for battle?

Sanjaya: Maharaja, after looking over the Pandavas' military formation,

your son approached Dronacarya and began to speak.

Duryodhana: Acarya! Behold the vast Pandava army so expertly arranged

by your intelligent disciple, the son of Drupada. In this army there are
many heroic bowmen equal to Bhima and Arjuna. Great fighters like
Yuyudhana, Virata and Drupada. There are also powerful fighters like
Dhrstaketu, Cekitana, Kasiraja, Purujit, Kuntibhoja, and Saibya. Look,
there is Yudhamanyu, the powerful Uttamauja, the son of Subhadra and
the sons of Draupadi. All these warriors are powerful chariot fighters.
But for your information, O best of the brahmanas, let me tell you about
the warriors who are especially qualified to lead my armies. They are
personalities like your good self, Bhisma, Karna, Krpa, Asvattama,
Vikarna, and Bhurisrava. They are always victorious in battle. And there
are many other heroes who are prepared to lay down their lives for my
sake. All of them are well equipped with many weapons, and all are
experienced in military science. Our strength is immeasurable. We are
perfectly protected by grandfather Bhisma, but the strength of the
Pandavas is limited. Everyone must now give full support to Bhisma
while standing at our respective strategic points of entrance into the
phalanx of the army.

Sanjaya: Then Bhisma blew his conchshell very loudly like a roaring
lion, and that gave Duryodhana joy. Bhisma was thinking:

Bhisma: Victory or defeat is in the Lord's hands, but I'll do my duty as a

ksatriya and give my life. And now that I've blown my conchshell,
Krishna will respond by blowing His conchshell, which I long to hear.

Sanjaya: After that, the conchshells, drums, bugles, trumpets and horns
all suddenly sounded, and the combined sound was tumultuous. On the
other side of the battlefield, both Krishna and Arjuna, stationed on a great
chariot drawn by white horses, sounded their transcendental conchshells.
Krishna blew His conchshell, called Pancajanya; Arjuna blew his, the
Devadatta, and Bhima blew his terrific conchshell called Paundra. King
Yudhisthira, blew his conchshell, the Ananta-vijay. Nakula and Sahadeva
blew the Sughosa and Manipuspaka. That great archer, the king of Kasi,
the great fighter Sikhandi, Dhrstadyumna, Virata, the unconquerable
Satyaki, Drupada, the sons of Draupadi and the others all blew their
respective conchshells. The sound became uproarious, vibrating both in
the sky and on the earth. It shattered the hearts of your sons, Maharaja.
At that time, Arjuna, seated in the chariot bearing the flag marked with
Hanuman, took up his bow and prepared to shoot his arrows. After
looking at your sons drawn in military array, Arjuna then spoke to
Krishna:

Arjuna: O Krishna, please bring my chariot between the two armies so

that I may see those present here with whom I must contend in this great
battle.

Krishna: You will simply see friends and make friends, Arjuna.

Arjuna: No. I want to see those who have come here to fight wishing to
please that evil-minded son of Dhrtarastra.

Sanjay: O Rajan, having been addressed by Arjuna, Krishna drew up

their chariot in the midst of both armies. In the presence of all the great
warriors of the world and directly facing Bhisma and Drona, Krsna said:

Krsna: Just behold Partha, all the Kurus assembled here.

Sanjaya: There, Arjuna could see within the midst of the armies, his
fathers, grandfathers, teachers, uncles, brothers, sons, grandsons and
friends. When Arjuna saw all these different friends and relatives he
became overwhelmed with compassion.

Arjuna: O Krishna, seeing my friends and relatives present before me in

such a fighting spirit, I feel my body quivering. My mouth is drying up.
My hair is standing on end. My Gandiva bow is slipping from my hand
and my skin is burning. I am unable to stand here any longer. My mind
is reeling, Krsna. I see only causes of disaster in this war.

Krishna: But you'll get a kingdom, Arjuna.

Arjuna: I do not want a kingdom. Nor can I see how any good can come
from killing my own kinsmen in this battle. O Govinda, why should I
think of getting a kingdom? What is the use of a kingdom, happiness, or
even life itself in the absence of those we want to enjoy them with? O
Madhusudana, when my grandfather, teachers, and other relatives are
ready to give up their lives and are standing before me, why should I wish
to kill them even though they might kill me?

Krishna: So do not kill your elders, Partha. But at least kill the sons of
Dhrtarastra.

Arjuna: No. What happiness will I get from that? I might enjoy the
kingdom for a short time, but I'll suffer so long for having killed them.
Sin will overcome me if I slay my relatives. I'll not get happiness.

Krishna: But they are aggressors, Arjuna. There is no sin for killing
aggressors.

Arjuna: Certainly there is sin.

Krishna: Why are you so sure, when sastra says the opposite?

Arjuna: Artha sastra says there is no sin, but dharma sastra is higher and
dharma sastra says that there is sin for killing aggressors.

Krishna: You do not know the truth, Arjuna.

Arjuna: I know the results that will come, especially for the destruction
of the dynasty. Why should we not refrain from fighting, Krishna?

Krishna: Why aren't Bhisma and Drona refraining? They also know
these things.

Arjuna: Their hearts are overtaken by greed, but we know. Why should
we act like them?

Krishna: But a ksatriya's duty is to fight when challenged.

Arjuna: But I see the imminent result of family destruction. With the
destruction of the dynasty, the family tradition is lost and the rest of the
family becomes irreligious. When irreligion is prominent in the family,
the women of the family become polluted, and from the degradation of
womanhood comes unwanted progeny. O Krishna, I have heard from
authorities that those who destroy family traditions go to hell. How
strange it is that we are preparing to commit such great sins, driven by
the desire to enjoy royal happiness. I deserve to be killed unarmed on the
battlefield for even considering killing my kinsmen.

Sanjay: Then Arjuna cast aside his bow and arrows and sat down on the
chariot, overwhelmed with grief.
====================================================
CHAPTERTWO

Sanjaya: Seeing Arjuna full of compassion, depressed and crying,

Krishna began to speak:

Krishna: Arjuna, how have these impurities come upon you? They are
not at all befitting a man who knows the values of life. They do not lead
to higher planets but to infamy. O son of Prtha, do not yield to this
degrading impotence. It does not become you. Give up this petty
weakness of heart and arise, O chastiser of the enemy.

Arjuna: Krsna, this is not impotency. It's discrimination based on

religious principles. When I see Bhisma and Drona, my heart feels for
them.

Krishna: This is weakness of heart, Arjuna. Give it up. You are Partha,
the son of Indradeva.

Arjuna: It's not weakness but compassion, Krishna.

Krishna: Give it up, Arjuna. Get ready to fight. You are Parantapa,
chastiser of enemies. Do not become the object of ridicule.

Arjuna: But how can I fight men like Bhisma and Drona?

Krishna: Why shouldn't you fight with them?

Arjuna: Because they are worshipable. I should offer them flowers, not
arrows. I would rather beg than live after having taken the lives of my
superiors. I am ready to give up my fame and take up begging. At least
my future will not be spoiled. Besides, great souls like Bhisma are not
fallen and therefore should never be disrespected.

Krishna: Bhisma has lost his greatness having been purchased by

Kaurava grains, Arjuna.
Arjuna: Still, killing him will cause me misery. The spoils of victory will
be contaminated having been acquired from that lowly Duryodhana. O
Krsna, I do not even know which is better— conquering them or being
conquered by them. If I kill the sons of Dhrtarastra I shall not care to
live. Yet they are now standing before us on the battlefield.

Krishna: Fight or beg Arjuna—the choice is yours.

Arjuna: Which is better, Krishna? Who will win?

Krishna: You will win Arjuna. You are pious and a great fighter.

Arjuna: But I do not desire to live or win, what to speak of enjoying a

kingdom. O Krishna, I am confused about my duty. I've lost all
composure because of my miserly weakness. Please tell me what is best
for me. Now I am Your disciple and a soul surrendered unto you. Please
instruct me.

Krishna: He Partha, your scriptural arguments and logic are so expert

and you have already decided to beg, so what is the need of My speaking?

Arjuna: Principles of religion are hard to understand. Please instruct me.

Krishna: Whatever I speak, you'll simply defeat with your scholarship.

Arjuna: No! I surrender Krishna! No more counter arguments now.

Krishna: The sastra says to approach a guru, but I'm just your friend,
Arjuna.

Arjuna: So I'll become your disciple. Now teach me.

Krishna: I'm your friend. I cannot be your guru. Go to Vyasadeva.

Arjuna: But no one else can help me, not even Brhaspati. No one else
can remove this distress.

Krishna: Just fight! That will remove all problems and distress. There is
no need for Me to be your guru. The distress will go when you win the
war.
Arjuna: No, winning the war or obtaining a kingdom on earth or even in
heaven will not help, Krishna. Even if I die and go to heaven I won't be
satisfied. What I want is transcendental knowledge. Winning a kingdom
or going to heaven are both temporary. O Govinda, I shall not fight.

Sanjaya: O King, then, Krishna, smiling in the midst of both armies,

began to speak to Arjuna.

Krishna: While speaking learned words you are mourning for what is not
worthy of grief. Those who are truly wise lament neither for the living
nor for the dead. Try to understand that there was never a time when I
did not exist, nor you, nor all these kings. Nor in the future shall any of
us cease to be. As the embodied soul continuously passes in this body
from boyhood to youth to old age, the soul similarly passes into another
body at death. A sober person is not bewildered by such a change. King
Yayati was old and he became young. That was the cause of happiness for
everyone. Similarly, Bhisma is old and he'll become young. So why feel
distressed?

Arjuna: What you are saying is correct, but my mind is distressed. I'm
attached to our relationship, the way it is now. Thinking of him dying
soon is causing me pain.

Krsna: O Kaunteya, the temporary appearance of happiness and distress

and their disappearance are like the appearance and disappearance of
winter and summer seasons. They arise from sense perception and one
must learn to tolerate them without being disturbed. One who tolerates
both happiness and distress is eligible for liberation.
Sages have concluded that of the non-existent there is no endurance, and
of the eternal, there is no change. Both Bhisma and you are eternal. Why
are you thinking that either of you can be destroyed? This is the defect of
your knowledge. No one is able to destroy the soul—therefore fight, O
descendent of Bharata.

Arjuna: But what will people say about one who has killed his own
grand-father?
Krsna: Those who will criticize you for killing Bhisma are less
intelligent, and why should you worry about what the less intelligent say?
Actually, for the soul there is never birth nor death. The soul is unborn,
eternal, ever-existing and primeval. He is not slain when the body is slain.
O Partha, how can a person who knows that the soul is indestructible and
eternal kill anyone or cause anyone to kill?

Arjuna: I accept all that, but why should I be the cause of their
accepting new bodies?

Krishna: Whether you fight or not they must change their bodies
anyway, just as a person gives up his old and useless garments and
accepts new ones. It's not a cause for distress, but for happiness. It is for
their welfare. Otherwise they will get old and suffer. And dying in battle
promotes them to heaven. Fighting does not cause pain to anyone for the
soul cannot be cut to pieces by any weapon, nor burned by fire, nor
moistened by water, nor withered by the wind.

Arjuna: But Krishna, a burning house harms the living entities within, so
won't the soul be harmed by the destruction of the body?

Krishna: No. Arjuna, no harm can come to the soul. The soul cannot be
harmed by any of the weapons that you have in your chariot. The soul is
invisible, inconceivable and immutable. Therefore, you should not grieve
for the body.
[Mockingly] Even if you do not accept Vedic philosophy, O mightyarmed
one, and you accept the opinions of atheists who think that there
is no existence of life before or after the body, still there is no reason to
lament. One who has taken his birth is sure to die, and after death one is
sure to take birth again. When the soul contacts the body it is called
birth. And when that contact is lost it is called death. Both happen
according to karma. There should be no lamentation for the body. This is
all karma. You must understand this principle; no one can change this.
Therefore you shouldn't lament. They have to die anyway, but you'll act
irreligiously if you do not do your duty and fight.
Now, considering your specific duty as a ksatriya, you should know that
there is no better engagement for you than fighting for religious
principles. So do not hesitate. Religious wars bring heaven and happiness
for ksatriyas. Since you want to benefit your relatives, send them to
heaven by fighting and killing them. This war has come without effort,
accept it as the grace of providence. You are fortunate to fight with such
heroes such as Drona and Bhisma. Glory will come by fighting. Death
brings heaven or victory brings glory. If however, you do not perform
your religious duty of fighting, then you will certainly incur sin for
neglecting your duty. You'll also lose your reputation as a fighter. Thus
people will always speak of your infamy.

Arjuna: I can tolerate infamy, Krishna.

Krishna: But this pain will be worse than death, Arjuna. If you leave the
battlefield before the battle even begins, people will call you a coward.
And if you think that people may call you ill names, but that you will
save your life by fleeing the battlefield, then my advice is that you would
do better to die in battle. So you should not flee for fear of your life.
Better to die in battle. That will save you from the ill-fame of misusing
my friendship and from losing your prestige in society. These people will
belittle your glories, thinking you have run away out of fear. Fear could
be the only reason for a ksatriya not to fight, certainly not affection for
the family.

Arjuna: But I have considered that the battle will destroy the family.
People will think that I am compassionate. I'll keep my fame.

Krishna: Do not think that the maharathis like Duryodhana and Karna
will think that you have left the battlefield out of compassion for your
brothers and grandfathers. They will think that you have left out of fear
for your own life, and their high estimation of your personality will go to
hell. Your enemies will describe you in many unkind words and call you
a eunuch. What could be more painful for you? O Kaunteya, either you
will be killed on the battlefield and attain the heavens or you will conquer
and enjoy an earthly kingdom. Therefore, get up with determination and
fight. Use your intelligence. Become detached. Fight. Do not consider
happiness or distress, loss or gain, victory or defeat. By so doing you
shall never incur sin.
Thus far I have given you knowledge through analytical study. Now
listen as I explain it in terms of working without fruitive results. When
you act in this knowledge you will free yourself from the bondage of
karma. Arjuna, in this endeavor there is no loss or diminution. A little
advancement on this path can protect one from the most dangerous type
of fear. Those who are on this path are resolute in purpose and their aim
is one, but the intelligence of those who are irresolute is many-branched.
Irresolute persons are less intelligent and are very much attached to the
flowery words of the Vedas, which recommend fruitive activities for
elevation to heavenly planets, power and wealth. Desirous of sensual life
and opulence they perform pompous ceremonies and think that there is
nothing more than this. Bewildered by sense enjoyment, they do not
resolve to sacrifice for the Supreme Lord. You see, the Vedas deal mainly
with the subject of the three modes of material nature, and you must
become transcendental to these modes. Free yourself from all anxieties
for gain and safety, and be established in the self.
All purposes served by a small well can at once be served by a great
reservoir of water. Similarly, all purposes of the Vedas can be served to
one who knows the purpose behind them. And I know that purpose,
Arjuna. I am therefore telling you as your gurudeva that you are fit only
to perform your duty of fighting, but you are not entitled to the fruits of
action. This will create a feeling of duty in your heart. Your heart is
almost pure so I am instructing you in this way. Never neglect your duty
and never consider yourself to be the cause of the results of your
activities. I am blessing you now so that you will not think like that.
Arjuna, I am driving your chariot without question. Now you do what I
say without question. Throw away all selfishness and fully surrender.
Those who enjoy the fruits of their work are misers, but a man engaged in
sacrificial work rids himself of both good and bad actions even in this life.
Therefore strive for yoga, which is the art of all work. By engaging in this
yoga, great sages have freed themselves from bondage in the material
world and attained that state beyond all miseries.
When your intelligence has passed out of the dense forest of delusion and
you are no longer concerned with conventional dharma, you shall
become indifferent to all secondary considerations. When your mind is
no longer disturbed by the flowery language of the Vedas and it is fixed in
trance of self-realization, then you will have attained divine
consciousness.

Arjuna: O Kesava, what are the symptoms of one in divine

consciousness? How does he speak? How does he sit? And how does he
walk?

Krishna: When a man gives up all varieties of desire for sense

gratification which arise from mental concoction, and when his mind
finds satisfaction in the self alone, then he is said to be in transcendental
consciousness. One who is not disturbed in misery nor elated in
happiness, and who is free from attachment, fear and anger, is called a
sage of steady mind. Such a person is unaffected by favorable or
unfavorable situations, neither praising them nor despising them. He is
able to withdraw his senses from sense objects as a tortoise withdraws its
limbs within the shell.
Someone may be restricted from sense enjoyment though the taste for
sense objects remains, but ceasing such engagements by experiencing a
higher taste, one is fixed in consciousness. The senses are so strong and
impetuous, Arjuna, that they forcibly carry away the mind even of an
intelligent person who is endeavoring to control them. However, one
who restrains his senses, keeping them under full control and fixes his
consciousness upon Me, is known as a person of steady intelligence.
While contemplating the objects of the senses a person develops
attachment for them, and from such attachment lust develops, and from
lust anger arises. From anger complete delusion arises, and from
delusion bewilderment of memory. When memory is bewildered,
intelligence is lost, and when intelligence is lost one falls down again into
material consciousness. But a person who is free from all attachment and
aversion and is able to control his senses through regulative principles of
freedom can obtain the complete mercy of the Lord. For such a person,
the threefold miseries exist no longer. However, one who is not
connected with the Supreme can have neither transcendental intelligence
nor a steady mind, without which there is no possibility of peace. And
how can there be any happiness without peace? Since you have
controlled your enemies in the past with your mighty arms, now control
your senses, Arjuna. If you do so then you will become transcendental
and see that what is night for all beings is the time of awakening for the
self-controlled; and the time of awakening for all beings is night for the
introspective sage. A sage is not disturbed by the flow of desires that
enter like rivers into the ocean, which is ever being filled but is always
still. He alone can achieve peace and not the person who strives to satisfy
such desires. That is the way of spiritual life after attaining which a
person is not bewildered. If one is thus situated, even at the hour of
death, one can enter into the kingdom of God.
====================================================
CHAPTERTHREE

Arjuna: O Kesava, why do You want to engage me in this ghastly war if

you think that intelligence fixed in devotion is superior to fruitive work?

Krishna: My dear Arjuna, listen. It is true that pure devotional service is

the best, but it is obtained only by the mercy of a pure devotee.
Therefore, I have already blessed you, nistraigunya bhavarjuna, so that
you may become free from the modes of nature and then by Providence
you'll get the mercy of My devotee. To become free from the modes, you
should perform your work of fighting. Then you'll get mercy.

Arjuna: You are explaining clearly, but my intelligence is still perplexed.

If you think that I am unqualified for pure devotion, then give me
knowledge so that later I'll be qualified for bhakti. But why engage me in
passion?

Krishna: You are My dear friend. How can you be confused?

Arjuna: I'm not really confused, but please tell me decisively just one
thing, then I'll fix my mind on that.

Krishna: If I had spoken two different things then your question would
be meaningful. But I have spoken about one thing. I have said that there
are different stages of the same thing. Some try to realize the self through
jnana-yoga and others through karma-yoga. But unless the heart is pure,
knowledge will not come. And unless one works according to sastra,
one's heart will not be purified.
You see, Arjuna, not by merely abstaining from work can one achieve
freedom from reaction, nor by renunciation alone can one attain
perfection. The renunciation of duties cannot be accomplished if the
heart is still unclean. If one takes sannyasa at such a stage then he will be
forced to act and take up materialistic work. Attachment and false ego
will make him work. A sannyasi who controls the external senses but
thinks of sense gratification is a fool, a pretender. This kind of person is
controlling the working senses, but his heart is not clean. He'll get
neither knowledge nor advancement. On the other hand, if a sincere
householder engaged in varnasrama duties tries to control the active
senses by the mind and begins detached karma- yoga, he is by far
superior. He will make gradual progress and come to knowledge.
Therefore, do not try to give up activities and become a jnani. That type
of renunciation is useless. In that situation you will find it difficult to
even maintain the body. Even a jnani must actively beg, but ksatriyas
cannot beg. Therefore your duty is to maintain the kingdom, collect
taxes, and make advancement.

Arjuna: But Krishna, the living entity becomes bound by activity. Why
then are you asking me to work?

Krishna: Work offered to Visnu for His satisfaction is yajna, which

causes no bondage. It is the fruitive desires that cause bondage, Arjuna.
So work without desire. Such work is called niskama-karma.

Arjuna: What if a person cannot perform niskama-karma?

Krishna: Then he should perform sakama-karma and offer the fruits to

the Lord in a religious sacrifice. Then his material desires will be satisfied
through the sacrifice and gradually he will get knowledge and liberation.

Arjuna: How will his desires be fulfilled?

Krishna: The demigods will be pleased and then they will satisfy him.
Since they are in charge of the various necessities of life, they will supply
them to him. But he who enjoys such gifts without offering them to the
demigods in return is certainly a thief. Saintly persons, however, are
relieved from this sin because even the food they eat is offered first for
sacrifice. Others, who prepare food for personal sense enjoyment, verily
eat only sin.
Try to understand, all humans subsist on food grains, which are
dependent on rain. Rain is produced by performance of sacrifice and
sacrifice is performed by prescribed duties. Prescribed duties are given in
the Vedas, and the Vedas are directly manifested from the Supreme Lord.
Therefore the Supreme Lord is eternally situated in acts of sacrifice.
Arjuna, one who does not follow this system of Vedic sacrifice certainly
leads a life of sin. Concerned only for the satisfaction of his senses, such
a person lives in vain.
But for one whose aim of life is self-realization, there is no duty because
his heart is like a clean mirror. Such a self-realized person has no
purpose to fulfill in the discharge of his prescribed duties, nor has he any
reason not to perform such work. Nor has he any need to depend on any
other living being. For him there is no need to satisfy the demigods or
fear obstacles from them. The demigods sometimes become envious of
the increased knowledge in the jnani. But even a demigod's weapon of
beautiful apsara women cannot disturb such a person. A self-realized
person does not need to work, but you are not on that platform, Arjuna.
You are not qualified to act like a jnani, nor are you overly attached.
Therefore you must do your prescribed duties without attachment to the
results—that is niskama-karma. Then you will become liberated and see
the soul.

Arjuna: Are there any examples of persons who acted in this way?

Krishna: Yes, kings such as Janaka attained perfection solely by

performance of prescribed duties.

Arjuna: But I feel that I'm already on the jnana platform, Krishna so why
should I work?

Krishna: Even if you are, you should perform your duty for the sake of
educating the people in general. Set the example. Otherwise, foolish
people will imitate you. They will renounce work and fall down. They
will consider that they are like you. But if you fight, it will help the
common people follow sastra. Whatever action a great man performs,
common men follow. O Partha, there is no work prescribed for Me
within all the three worlds nor am I in want of anything, and yet I am
engaged in prescribed duties. I am the Supreme Lord and have appeared
in the Yadu dynasty, still, if I am careless about sastric rules, everyone
will follow My example and fall down. If I did not perform work, then all
people would follow My path. I would be the cause of creating unwanted
population and that would destroy the peace of all beings. Try to
understand this Arjuna. As ignorant men perform their duties with
attachment to the results, the learned may also act but without
attachment for the sake of leading people on the right path. Because the
hearts of those attached to work are not pure, giving up work will not
purify them, but degrade them. Rather, they should be told to work, but
without attachment to the results.

Arjuna: But Narada told Vyasadeva that, "You've made people work, but
you haven't explained the goal of life, only working in varnasrama."
Krishna: Narada spoke about devotion. I am speaking about knowledge.
To engage in devotion it is not necessary to first purify one's heart. I am
speaking on a different topic so there is no contradiction, Arjuna.

Arjuna: If people in knowledge and people in ignorance both work then

what is the difference?

Krishna: The person bewildered by the influence of false ego thinks

himself the doer of activities, but one in knowledge sees that activities are
actually carried out by the modes of nature. He who is in knowledge of
the Absolute Truth does not engage himself in sense gratification because
he knows the difference between devotional work and fruitive work. But
the ignorant, bewildered by the modes of nature, engage themselves in
material activities and become attached. However, the wise should not
unsettle them, although these duties are inferior. Therefore, Arjuna, just
like a servant serves a king, surrender all your work unto Me with full
knowledge of Me, but act without thinking that you are the doer. As a
king orders his servant, I am ordering you to fight and accept the
kingdom, but do so on the spiritual platform. Anyone who follows Me
faithfully, without envy, will definitely become liberated. But those who,
out of envy, do not have faith in these teachings and do not follow them,
become lost.

Arjuna: You are the Supreme Lord, and Your opinion is given in sastra.
People know that they will go to hell if they do not follow, so why do
they not follow?

Krishna: Even a man of knowledge acts according to his own nature, for
everyone follows the nature he has acquired from the three modes.

Arjuna: Nature is very powerful, Krishna. Even one in knowledge is

controlled by it, as You Yourself have just said. But You are like a king,
so why don't You create a law which everyone will fear and obey?

Krishna: What you're saying is reasonable, but it won't help because

people are controlled by their senses and will break the sastric laws just
as they break state laws. Even though a person may have knowledge of
the results he will still perform sins, misguided by his own nature. That
will cause him great problems and he will go to hell.
Arjuna: Then what is the solution Krishna?

Krishna: As I said Arjuna, niskama-karma will purify one's material

desires, not repress them. What can repression accomplish? But if one's
heart is very dirty one cannot even engage in niskama-karma. This kind
of person is difficult to change, but he can improve by associating with a
pure devotee, like Narada Muni.

Arjuna: If everyone is controlled by nature, then the rules and

regulations of sastra are useless.

Krishna: No. The knowledge gathering senses are attached to mundane

objects and averse to scriptural injunctions. One who desires ultimate
benefit should not become controlled by the senses, which are like
thieves on a journey. Since time immemorial people have engaged in
mundane activities and have developed attachment to material objects.
This attachment causes aversion of devotional life and pulls them to
mundane life. Sastra tries to switch this attachment and aversion by
engaging one on the proper path. That's why sastric rules and regulations
are not useless.

Arjuna: You have said that by giving up animalistic attachment and by

following sastra one's heart will become purified. Therefore wouldn't it be
better if I lived as a brahmana?

Krishna: The svadharma of a ksatriya is fighting. Do not create your own

idea of religion, Arjuna. Accept the authority of the Vedas. Just as one
perceives form by the eyes and not by any other sense, one knows
religion by the Vedas. Those statements of the Vedas in the imperative
mood are dharma. Even if one dies by doing one's duty it is better than
doing another's duty, which will ultimately be the cause of fall down. Do
not follow the example of Parasurama and Visvamitra, who changed their
positions. They became powerful by austerity and could do that.
Dronacarya's position is also not glorious because he is a brahmana who
is fighting.

Arjuna: Krishna, what is it that drives one to sinful acts, even unwillingly
as if engaged by force?
Krishna: It is lust Arjuna, which is born of passion and later becomes
anger. It is the all-devouring sinful enemy of this world. As fire is
covered by smoke, as a mirror is covered by dust, or as the embryo is
covered by the womb, the soul is similarly covered by different degrees of
lust. A wise person's pure consciousness becomes covered by his eternal
enemy in the form of lust, which is never satisfied and burns like fire.
The senses, mind, and intelligence are the sitting places of this lust.
Through them, lust covers the real knowledge of the soul and bewilders
him. Therefore, Arjuna, start by controlling the senses which are the
easiest of the three to control. One's mind may still be attracted, but one
can control the senses. Mind control will come later. Lust is very, very
sinful and it causes one to act despicably, so it should be destroyed at any
cost.

Arjuna: But how can one do that?

Krishna: The working senses are superior to dull matter. Mind is higher
than the senses, intelligence is still higher than the mind, and the soul is
even higher than the intelligence. Thus knowing oneself to be
transcendental to the senses, mind, and intelligence, Arjuna, one should
steady the mind by deliberate spiritual intelligence directed towards one's
pure identity. Thus by spiritual strength conquer this insatiable enemy
known as lust.
====================================================
CHAPTERFOUR

Krishna: The yoga system I am describing to you is eternal. I previously

instructed this same system to your great predecessor, Vivasvan, who is
the head of the Surya ksatriya dynasty. Vivasvan gave it to Manu and
Manu gave it to his son Iksvaku. This science was thus received through
the chain of disciplic succession, and the saintly kings understood it in
that way. But in the course of time the succession was broken, and
therefore this science appears to be lost. I have spoken this to you
because you are My devotee as well as My friend. Therefore you can
understand the transcendental mystery of this knowledge.

Arjuna: But Krishna, the sun god Vivasvan is senior by birth to You.
How am I to understand that in the beginning You instructed this science
to him?

Krishna: [LAUGHS] Ha! You are dull like a tree Arjuna. That is why you
are asking such a foolish question. I have taken many forms and in those
different forms I've given this teaching to you. You were present when I
spoke to Visvasvan, but now you do not remember this. Why? Because I
have covered your knowledge by my inconceivable potency so this
pastime can go on.

Arjuna: If You have covered me then why are You laughing and calling
me a dull tree?

Krishna: O Parantapa, because you know that a gentleman will never

speak about himself, you are giving Me an opportunity to do so. That is
the real reason why you posed this question.

Arjuna: If You have taken birth many times, how can You remember
them Vasudeva?

Krishna: I am unborn and eternal. And although I am the Lord of all

living beings, I appear in every millenium in My original transcendental
form.

Arjuna: What is so unique about that Krishna? The living entity is also
eternal and unborn.
Krishna: But I am avyayatma. My body is indestructible. The living
beings take birth because of karma and ignorance. But I am Isvara, the
supreme controller, and although I take birth, I keep the same form. The
living beings cannot do this. This is wonderful and beyond logic. As the
sun rises in the morning, only appearing to take birth, I appear in My
original sac-cid-ananda form which undergoes no transformations. I
appear by My mercy to uplift the living beings. I only seem to take birth.

Arjuna: When do You appear? Is it according to Your whim?

Krishna: I descend whenever and wherever there is a decline in religious

practice and a predominant rise of irreligion.

Arjuna: Why do You come?

Krishna: To deliver the pious and annihilate the miscreants, as well as to

re-establish the principles of religion, I Myself appear millenium after
millenium.

Arjuna: Your devotees are powerful enough to do these things aren't

they?

Krishna: Yes, My devotees can perform all these, but because they are
very eager to see Me, I appear to protect them from the misery of
separation from Me.

Arjuna: What is the result of knowing about Your appearance?

Krsna: Arjuna, anyone who knows the transcendental nature of My

appearance and activities does not, upon leaving the body, take his birth
again in this material world, but attains My eternal abode. Being freed
from attachment, fear, and anger, and being fully absorbed in Me, many
persons became purified by knowledge of Me. Their austerity was
understanding the reality of My janma and karma, and thus they all
attained transcendental love for Me.

Arjuna: Your unalloyed devotees know for certain that Your birth and
activities are eternal, but others take shelter of You for knowledge
Govinda. They do not think that Your birth and activities are eternal.
They do not want bhakti, but they want jnana.
Krishna: Whatever they come to get, I give them accordingly -- not more,
not less -- Arjuna. There are those who think, "Our Lord's activities are
eternal," and considering this, they meditate on Me and serve Me. I make
these people My associates and perform pastimes with them when I
descend. And I give them prema bhakti --- the fruit of their austerities.
But the jnanis who serve without faith in My eternal form and activities --
- I hand over to Mayadevi for repeated birth and death. Other jnanis who
know that My form is eternal but surrender to Me for liberation, I give
Brahmananda and they merge into Brahman. Therefore, not only devotees
surrender, but also jnanis, karmis, yogis and followers of demigods, all
follow My path and all get their results from Me according to their
desires. Men in this world who desire success on the path of fruitive
activities worship the demigods. They get quick results from fruitive
work in this world.

Arjuna: The paths of bhakti and jnana lead to liberation, but the path of
karma leads to bondage. Why did You create this karma path Krishna?

Krishna: According to the three modes of material nature and the work
associated with them, the four divisions of human society were created by
Me. These four varnas and their acts deal with controlling the mind and
senses, and they were made by Me according to peoples' modes and
karma. But although I am the creator of this system, I am not the creator.
I am not the direct doer. It is done through My energy. So I am the doer
and the non-doer. And although I use My energy to do it, I do not
diminish. I remain unchangeable.

Arjuna: I see, but now You are born as a ksatriya and are working as a
ksatriya. So will You also get karma?

Krishna: There is no work that affects Me because I do not aspire for the
fruits of action, Arjuna. Therefore, I am free. I am not like the living
entity. I do not become bound. I work not for Myself but for the living
entities. I am completely perfect and completely satisfied. I know
everything perfectly and I am not attached to the fruits of action. One
who understands this truth about Me also does not become entangled in
the fruitive reactions of work. All the liberated souls in ancient times
acted with this understanding. They, like the sun god, performed their
duty. You should also perform your duty, Arjuna, following in their
footsteps.
Arjuna: But aren't I above the stage of working to simply control the
mind and senses?

Krishna: If one's heart is not clean then one should work to clean it. If
one's heart is clean then one should work to set a good example for
others. However, if you follow these instructions without understanding,
you will be a blind follower. You should not work blindly like sheep but
with discrimination, knowing the objective results of the work.

Arjuna: You work as liberated persons have worked in the past, but that
implies that one should not work in any other way. Please tell me about
that.

Krishna: Even the intelligent are bewildered in determining what is

action and what is inaction. Now I shall explain. One should know
properly what action is, what forbidden action is, and what inaction is.
One who sees no reactions in detached work and reactions in so-called
renunciation is intelligent among men.

Arjuna: Can you give an example Krishna?

Krishna: When a pure person is in knowledge, like Maharaja Janaka, even

if he is not a sannyasi, his work is yoga, his karma is akarma - free from
reaction. His work does not cause bondage. On the other hand, a
sannyasi, who is lacking in transcendental knowledge, will be bound in
this world. Only a person who can discriminate between these two is
intelligent and his acts will be free from reaction. Anyone can be in full
knowledge if his every endeavor is devoid of selfish desires.
The sages say that such a person is a worker for whom the reactions of
work have been burned up by the fire of perfect knowledge. Such a man
of understanding acts with mind and intelligence perfectly controlled and
gives up all sense of proprietorship over his possessions. He acts only for
the bare necessities of life and is satisfied with gain which comes of its
own accord. His work merges into transcendence. Therefore Arjuna,
your work of fighting, if done in knowledge, is like a brahmana offering a
sacrifice in a temple. Your Gandiva bow is the spoon, your arrows are the
ghee, and the Kaurava army is the fire. You are the brahmana in this
sacrifice Arjuna, and by your complete absorption in this meditation you
will certainly reach the spiritual kingdom.
Arjuna: I've never heard about fighting as a sacrifice, Vasudeva! What are
the different kinds of sacrifices and what are their results?

Krishna: There are many ways to perform sacrifice given in the Vedas for
different types of people. Some yogis perfectly worship the demigods by
offering different sacrifices to them, and some offer sacrifices in the fire of
the Supreme Brahman. Brahmacaris sacrifice the hearing process and the
senses in the fire of mental control and the grhastas sacrifice the objects
of the senses in the fire of the senses. Accepting strict vows, some
sacrifice their possessions and others perform severe austerities. Others
practice astanga-yoga and others study the Vedas. Some practice
pranayama and still others, curtailing the eating process, offer the
outgoing breath into itself as a sacrifice.

Arjuna: And their results?

Krishna: All these performers become cleansed of sinful reactions and

having tasted the nectar of sacrifice, they advance in spiritual life. O best
of the Kuru dynasty, without sacrifice one can never live happily in this
life --- what then of the next? All these different types of sacrifice are
approved by the Vedas, and all of them are suited for different types of
people. Knowing them as such, you will become liberated.

Arjuna: Which type of sacrifice is superior, Krishna?

Krishna: The sacrifice performed in knowledge is better than the mere

sacrifice of material possessions. After all, sacrifices of work culminate in
transcendental knowledge.

Arjuna: How may I learn more about sacrificing in knowledge?

Krishna: Just try to learn the truth by approaching a spiritual master.

Inquire from him submissively and render service unto him. The selfrealized
souls can impart knowledge unto you because they have seen the
truth. Having obtained real knowledge from them you will never fall
again into illusion, thinking that you will kill your relatives. By this
knowledge you will see your kin as different from their bodies. You will
see that they are part of Me and that they are Mine. Even the most sinful
person can cross over the ocean of sin in the boat of transcendental
knowledge. As a blazing fire turns wood to ashes, Arjuna, so does the fire
of knowledge burn up all reactions to material activities.
In this world there is nothing so sublime and pure as transcendental
knowledge. Such knowledge is the mature fruit of all mysticism. Not
simply by abruptly taking sannyasa can one acquire that knowledge, but
by performing niskam-karma over a long period of time one will achieve
it. One must work for it and one must be faithful as well. Neither the
ignorant, nor the faithless, nor the skeptics who doubt the revealed
scriptures attain God consciousness. Rather, they fall down. For the
doubting soul there is happiness neither in this world nor in the next. But
one who acts in devotional service, renouncing the fruits of his actions,
and whose doubts have been destroyed by transcendental knowledge, is
situated factually in the self. Thus one is not bound by the reactions of
work, O Dhananjaya. Therefore cut all the doubts in your heart with the
sword of knowledge which I have given you. Be fixed in selfless sacrifice.
Stand up and fight.
====================================================
CHAPTERFIVE

Arjuna: Should a person who has acquired knowledge work or not?

First, You asked me to renounce work, and then You recommended
karma- yoga which means working. Please tell me which is the best path
to follow?

Krishna: Both are beneficial, but karma-yoga is better because if one in

knowledge works, one's knowledge and realisation will deepen. But a
sannyasi who renounces work and later finds that he's really not so
detached, should remove the impurity in his heart through working.
However, work is forbidden for sannyasis. Therefore there could be
difficulty on this path. But when one has knowledge, he will
automatically renounce and become situated in detachment. Therefore,
because there is no risk on the path of work, karma-yoga is superior.

Arjuna: But shouldn't one strive for sannyasa, renunciation and

ultimately liberation?

Krishna: One who neither hates nor desires the fruits of his work is
always renounced. Such a pure-hearted worker is always a sannyasi. By
working he will attain realization of the self. You are Mahabaho—one
with mighty arms—therefore you will be able to conquer the city of
liberation. The wise see no difference between the path of karma-yoga
and jnana-yoga. Their results are one and the same. Only children
consider them to be different. One who knows that the position reached
by jnana-yoga can also be attained by karma-yoga sees correctly.
However, merely renouncing activities yet not engaging in karma-yoga
brings distress because to become a sannyasi, one's heart must be
completely purified.

Arjuna: Why distress?

Krishna: Because the sannyasi has senses like all of us, and since he does
not work, any little impurity becomes a problem. But for the karma-yogi
working is pleasurable. The process of purifying the heart for a karmayogi
is working with the senses. Sannyasa is difficult because one must
give up the work of the senses. Impurities in the heart will make
sannyasa problematic, but a karma-yogi achieves the supreme realization
without such difficulty.
Arjuna: Please tell me more about the karma-yogi.

Krsna: One who works in devotion, who is a pure soul, and who controls
his mind and senses is dear to everyone and everyone is dear to him.
Though always working, such a person is never entangled. A person in
divine consciousness, although engaged in seeing, hearing, touching, and
eating, always knows within that he actually does nothing at all. Because
while speaking, or opening or closing his eyes, he always knows that only
the material senses are engaged with their objects and that he is aloof
from them. And even if a person has some false ego, as long as he
performs his duty without attachment, he is still unaffected by sinful
reactions as the lotus leaf is untouched by water.
The karma yogis, although detached, act with the body, the mind, the
intelligence and even with the senses, but only for the purpose of
purification. They give up the fruits of their work and achieve peace in
self-realization. Such a yogi resides in the body as one resides in a city,
but he does not think that he is the city. A living being who has
developed knowledge knows that he is not the doer. He performs actions
but he does not think himself to be the doer. He does not create activities
nor does he order others to act, nor does he create the fruits of action.

Arjuna: Then who is acting, if he is not?

Krishna: The modes of material nature, Arjuna.

Arjuna: But the material nature is controlled by the Lord. Is He

responsible for our actions?

Krishna: No, the Supreme Lord does not assume anyone's sinful or pious
activities, but the embodied beings become bewildered because of
ignorance which covers their real knowledge. However, when one is
enlightened then that knowledge reveals everything as the sun lights up
everything in the daytime. When one's intelligence, mind, faith and
refuge are all fixed in the Supreme, then one becomes fully cleansed of
misgivings through complete knowledge and proceeds straight on the
path of liberation. At that point, such sages, by virtue of their true
knowledge, see with equal vision a learned and gentle brahmana, a cow,
an elephant, a dog and a dog-eater. Their minds are established in
equanimity. Thus they have already conquered the conditions of birth
and death. They are flawless and impartial because they are situated in Brahman.
Arjuna: How should such a person act, Krishna?

Krishna: He should neither rejoice upon achieving something pleasant,

nor lament upon obtaining something unpleasant. He must be selfintelligent,
unbewildered, and know the science of God. Such a liberated
person is not attracted to sense pleasures but is always in trance. He
enjoys pleasure within because he concentrates on the Supreme. He
never takes part in the sources of misery which are due to contact with
the material senses. He knows that such pleasures have a beginning and
an end and so does not delight in them.

Arjuna: How long must he tolerate the senses and their urges?

Krsna: If he is able to tolerate sensual urges and control desires and

anger until giving up this body, he is successful and is happy in this
world. One whose happiness is within, who is active within, who rejoices
within, and whose aim is inwards, is actually the perfect mystic, and he
obtains the Supreme. Those who are free from lust and anger, who have
full control over the mind and are constantly endeavoring for perfection
are assured of liberation in the very near future.

Arjuna: How can one do it?

Krsna: By shutting out all external sense objects, keeping the vision
concentrated between the eyebrows, suspending the breaths and
controlling the mind, a yogi can become free from desire, fear and anger.
One who is always in this state is certainly liberated. But ultimately,
Arjuna, those who know that I am the beneficiary of all sacrifices and
austerities, the Supreme Lord of all planets and demigods, and the friend
of all beings, attain peace from all miseries.
====================================================
CHAPTERSIX

Krishna: One who is unattached to the fruits of his work, Arjuna, and
who works as he is obligated is a true yogi and sannyasi, not he who
lights no fire and performs no duty.

Arjuna: Vasudeva, I have heard that sannyasa means giving up work and
being situated in knowledge, whereas yoga means fixing the mind on one
point devoid of sense gratification. How is a sannyasi the same as a yogi?

Krishna: Sannyasa means giving up the fruits of activities and yoga

means freeing one's mind from desires for sense gratification. Therefore,
the words—sannyasa and yoga—mean the same thing.

Arjuna: Must the astanga yogi perform niskam-karma as long as he lives,

or is there a limit?

Krishna: For one who is a neophyte in the astanga-yoga system, niskamkarma

is said to be the means. And for one who is already elevated in
yoga, cessation of all karma is said to be the means. A person is elevated
in yoga when he has given up all attachment for the objects of the senses
and the work to obtain them.
In order to do that, he must deliver himself with the help of his mind, not
degrade himself. The mind is the friend of the conditioned soul and his
enemy as well. For one who has conquered the mind, the mind is the
best of friends, but for one who has failed to do so, the mind will remain
the greatest enemy. However, for one who has conquered the mind, the
Supersoul is already reached and he has obtained tranquility. To such a
person, happiness and distress, heat and cold, honor and dishonor are all
the same.
A person is established in self-realization and is called a yogi when he is
fully satisfied by knowledge and realization. Such a person is situated in
transcendence and is self-controlled. He sees everything —whether it be
pebbles, jewels, or gold—as the same. A person is still further advanced
when he regards honest well-wishers, the envious, the neutral, saints and
sinners all with an equal mind.

Arjuna: How does one begin to practice astanga-yoga, Krishna?

Krishna: A yogi must concentrate on the Supreme. He should live alone
in a secluded place and carefully control his mind. He should be free
from desires and feelings of possessiveness. To begin the practice, he
should go to a sacred place, lay kusa grass on the ground and then cover
it with a deerskin and a soft cloth. The seat must be neither too high nor
too low. The yogi should then sit on it firmly and practice yoga to purify
his heart by controlling his senses and fixing his mind on one point. He
should hold his body, neck and head erect in a straight line and stare
steadily at the tip of the nose. Thus, with a subdued mind, devoid of fear
and completely free from sex desire, he should meditate upon Me within
the heart and make Me the ultimate goal of life. After practicing constant
control of the body and mind and for a long time, the mystic yogi attains
to the kingdom of God.

Arjuna: Are there any more regulations for this practice?

Krishna: There is no possibility of one's becoming a yogi, Arjuna, if one

eats too much or eats too little, sleeps too much or does not sleep
enough. One who is regulated in his habits of eating, sleeping, recreation
and work can mitigate all material pains by practicing this yoga system.
When the yogi disciplines his mental activities and becomes situated in
transcendence, devoid of all material desires, he is said to be well
established in yoga. Just as lamp in a windless place does not waver, so
the yogi whose mind is controlled is always steady in his meditation on
the transcendent self.

Arjuna: Please describe the perfection of this yoga, Krishna.

Krishna: In this stage of perfection called samadhi, one's mind is

completely restrained from material activities. This perfection is
characterized by one's ability to see the self by the pure mind and to
relish and rejoice in the self. In that joyous state, one is situated in
boundless, spiritual happiness, realized through spiritual senses.
Established thus, one never departs from the truth and upon gaining this,
one thinks there is no greater gain. Being situated in such a position, the
yogi is never shaken, even in the midst of greatest difficulty. This is real
freedom from all miseries arising from material contact.
Gradually, step by step, one should become situated in trance by means
of intelligence sustained by full conviction. The mind must be fixed on
the self alone and should think of nothing else. When the mind wanders due to its
flickering nature, one must certainly withdraw it and bring it
back under the control of the self. One whose mind is fixed on Me will
experience pleasure even before he has attained perfection. He is beyond
the mode of passion and he realizes his qualitative identity with the
Supreme. Thus the self-controlled yogi becomes free from all material
contamination and achieves the highest stage of happiness.
A true yogi observes Me in all beings and also sees every being in Me.
Indeed, a self-realized person sees Me everywhere. For one who sees Me
everywhere and sees everything in Me, I am never lost, nor is he ever lost
to me. The yogi who engages in the worshipful service of the Supersoul,
knowing that I and the Supersoul are one, remains always in Me in all
circumstances. One in samadhi has equal vision, but the yogi should also
practice feeling for others' welfare through his own experience of
happiness and distress. He is the best yogi because he does not desire
perfection in yoga for his personal benefit only but tries to benefit others
as well.

Arjuna: O Madhusudhan, I cannot do this yoga that You're speaking of

because my mind is restless and unsteady. You say I should empathize
with the happiness and distress of living beings. I can empathize with
friends and relatives, but not with those who are envious and criticize me.
I cannot feel for both Yudhisthira and Duryodhana. And if You tell me to
use discrimination, knowing that the Supersoul is in all beings, You
should know that my mind is flickering and hard to control. It's
impossible for me.

Krishna: What is the problem? Why do you find it so difficult to control

the mind? The mind is the reins and the intelligence is the driver of the
chariot of the body. Knowing this, you should control the mind with the
intelligence. So what is the problem, Arjuna?

Arjuna: But the mind is restless. It churns and agitates the intelligence.
It wishes to control. Rather than controlling the mind, the intelligence
becomes its servant because the mind is so powerful. Just like when a
man is ill, you give him medicine and the medicine fights the disease and
cures him. But if the disease is strong, it doesn't care for the medicine. O
Krishna, how can I control the mind?
Krishna: You are Mahabaho. You have powerful arms and have
conquered many enemies in battle and even satisfied Lord Siva. But that
is not so great. If you can conquer the mind, the crest-jewel of all
warriors, using the weapon of yoga, then I will call you Mahabaho. But
don't worry. You are the son of Kunti, my aunt, and I will help you. Do
not become discouraged. There is no doubt what you say is correct—
still—one should practice keeping one's mind on the pleasure of the
spiritual platform and also on the defects of sense gratification.
Practicing like this, and being aloof from sense objects, one will be able to
control the mind. Even when the disease is advanced, if one takes proper
medicine again and again, under the care of a qualified doctor, one will be
cured. Similarly, by practicing giving up the desire for sense gratification,
one will be able to catch the mind and keep it in one's fist. You are
Mahabaho, so control the mind with your great power, Arjuna. If a
person does not develop in his practice and detachment, it is impossible
to control the mind.

Arjuna: You've said that one who is practicing renunciation, endeavoring

properly, gets yoga. But what is the situation of one who endeavors halfheartedly?
He has faith in the process and he practices, but not hard
enough. He is not a cheater, but he is casual. And due to a lack of
renunciation, his mind becomes deviated after a short time. He is one
step above the beginner and then he leaves his body. What is his
destination? He has already given up his niskam-karma—so he doesn't go
to heaven—and he's given up his yoga, so he'll not get liberation. Does
he become lost and perish like a riven cloud with no position in any
sphere? This is my doubt, O Krishna. Please dispel it completely. Other
than You, no one else can destroy this doubt.

Krishna: O tata, such a person never meets with destruction either in

this world or in the spiritual world, nor is anything ever lost. He gets
both his spiritual and material benefits in due course of time. When one
starts on any auspicious path, My friend, he is never overcome by evil.
His destination depends on what kind of desire he had when he deviated.
That desire will carry him. And with the potency of his yoga, he will
achieve his desire. He goes to the pious planets and stays there until his
desire becomes satisfied. Then he develops distaste for sense gratification
and takes birth in a religious family or in an aristocratic family. There he
will be qualified to again practice yoga. This occurs by the potency of his
previous nature. So if one has not practiced strongly, he will get a
heavenly result. This is the destination of someone who is not very
advanced in yoga.
However, a more advanced yogi who falls after a longer time of practice
takes birth in a family of transcendentalists who are great in wisdom.
Such a birth is rare in this world. After such a birth he revives the divine
consciousness of his previous life and again endeavors for perfection.
Due to his previous practice his mind is automatically attracted to yoga.
Since his fault was that he was casual, he now tries very hard and puts all
of his energy into his practice. This is the difference between this person
now and in his last life. He then becomes purified from all contamination
and comes to the platform of liberation.
Thus the yogi is greater than the tapasvi who performs fasts and
austerities. He is greater than the jnani who meditates on the impersonal
feature of the Supreme. And he is greater than the karmi who works with
material desires. Therefore, Arjuna, in all circumstances, be a yogi. And
of all yogis, the one who always abides in Me with great faith by
constantly thinking of Me, and who renders pure loving service to Me, is
the most intimately united with Me in yoga and is the highest of all. That
is My opinion.
====================================================
CHAPTERSEVEN

Krishna: O Partha, now try to hear how by practicing yoga in full

consciousness of Me, with your mind attached to Me, you can know Me
completely, free from doubt. I will fully reveal to you this knowledge
both material and spiritual. Once you know this, there will be nothing
further for you to know. Very few have this knowledge. Out of many
thousands among men, only one may endeavor for perfection, and of
those who have achieved perfection, only one knows Me in truth.
Now that I have your attention I will tell you the eight types of material
energies. They include earth, water, fire, air, ether, mind, intelligence and
false ego. But besides these, Arjuna, there is another superior energy of
Mine. It is superior because of consciousness and because it uses the
material energy for its enjoyment. These are the living entities. Both of
these energies come from Me and they cause everything else. Therefore I
am the cause of all. There is no truth superior to Me. Everything rests
upon Me as pearls are strung on a thread.
Please hear how everything is strung upon Me. I am the taste of water, the
light of the sun and the moon and the syllable om in the Vedic mantras. I
am the sound in ether, and I am the ability in man. I am the original
fragrance of the earth. I am the heat in fire, the life of all that lives. I am
the penance of all ascetics. Know that I am the original seed of all
existences, the intelligence of the intelligent, and the prowess of all
powerful men. I am the strength of the strong, devoid of passion and
desire. I am sex life which is not contrary to religious principles.
Whatever you see, you should know, comes from Me. There is no limit to
this for everything is under My control. All states of being -- whether of
goodness, passion or ignorance -- come from My energy. But I am
independent. I am not under the modes of material nature. Rather they
are under Me.

Arjuna: Everything comes from You, but why are people unaware of this
fact?

Krishna: Because they are deluded by the three modes of material nature
Therefore they do not know Me because I am above the modes.

Arjuna: How can the living entities cross over these three modes of
nature, Krishna?
Krishna: It is difficult because this energy is divine and belongs to Me. It
is like three ropes that are interwoven into one, which make it very strong
and very difficult to cut through. There is only one solution, but one
must have faith in Me and surrender. Then only can they cross over it
easily.

Arjuna: You say that those who surrender can cross beyond bondage.
Then why don't all intelligent people surrender to You?

Krishna: Those who are foolish and proudly think themselves scholars
are actually bewildered. They are like the blind leading the blind. They
never surrender. Of these there are four kinds. First is the mudha who is
like an animal, attached to the fruits of his work. He thinks that I am
bound by karma like he is. He never takes time to hear about Me but
prefers to hear mundane topics, which is like a hog eating stool. Second
are the naradhamas, who are socially and politically developed but have
no religious principles. They are born in a good family, but they become
attached to mundane poetry and other subjects. Thus they do not take to
the goal of life. Next is a class called mayayapahrta-jnana. They are
mostly very learned fellows, but the illusory energy misguides them. They
follow atheistic sankhya and think that the creation is caused by material
nature. They see that nature and not Me as the controller, even though
the Vedas clearly explain this. The last rascal takes shelter of the
demoniac nature. This fool hates Me and wants to kill Me, like
Jarasandha. All these rascals have some knowledge, but still they do not
surrender to Me.

Arjuna: Who are the people that do surrender?

Krishna: There are also four kinds of men who begin to render
devotional service to Me. The first one is the distressed who has had some
calamity, sickness in the family or some other problem and who desires
to get rid of it. Next is the one who wants wealth, opulence or land. He
wants pleasure in this world or in the next. The third type is the
inquisitive one and his objective is self-realization, Sanskrit grammar or
logic. These are men of discrimination, and they are better than the
previous two, but still they have desires. These three are called sakambhaktas.
They surrender, but they have desires. The last kind is the jnani,
the one in knowledge. He knows that he is a spirit soul, that there is a
Supersoul, and that he is part and parcel of the Supreme. He also has
desires, but not material desires. Rather he wants liberation. He is
therefore called niskam. He performs bhakti to obtain liberation, but
when he surrenders to Me it is out of love.

Arjuna: Out of these four, who is the best, Krishna?

Krishna: Of these the one who is in full knowledge, the jnani, who is
always engaged in pure devotional service, is the best.

Arjuna: Why is that?

Krishna: Because he is always in union with Me in one pointed devotion.

He has no distress or desire for money so his meditation can be
continuous. He is always absorbed in Me and his attention does not stray
to anything else. Although I am all-knowing I cannot measure his love for
Me. All I can say is that he loves Me very much, and thus I love him in
return.

Arjuna: Krishna, the jnanis are attached to You and worship You out of
fear of losing their knowledge, isn't it?

Krishna: No, Arjuna. Their main objective is devotion. Knowledge is

secondary. Therefore they are jnanis in name only. They are not like the
jnanis who practice devotion for obtaining knowledge. Rather, this type
of jnani has great attraction for My beautiful blackish form. Those others
who practice devotion for knowledge think that knowledge is higher than
devotion. Therefore they give up devotion when they attain liberation.

Arjuna: It's obvious that the jnani is dear to You. But speak about the
other three? Are they not dear to You?

Krishna: For those who come to Me and worship Me to ask for

something; I give it. So they are also dear to Me because out of love they
have asked Me for something that they need. But the jnani is like My very
self. He never asks nor desires anything, neither heaven nor liberation.
Therefore he is under My protection. The jnani has rejected impersonal
liberation and has made My beautiful form his destination. That is his
resolve. As one cannot exist without one's own body or intelligence, so I
cannot exist without him.
Arjuna: You say that a jnani obtains you, but how long does he actually
take to become a devotee?

Krishna: Such a jnani surrenders to Me and comes to bhakti after many

births, knowing Me as everything. Such a great soul is very rare.

Arjuna: I have understood that those with material desires, in distress, or

who want money achieve their goal by rendering service to You.
However, some people have similar problems but surrender to demigods.
What is their situation?

Krishna: Their knowledge is taken away, Arjuna, because they think that
their problems cannot be satisfied by Vishnu. Such a person who may
have a disease will think that it will quickly be destroyed if he worships
the sun god, but it won't happen if he worships Vishnu. Therefore—
hrtajnana—their intelligence is stolen. They think like this because they
are controlled by their lower nature. And because I'm in their heart as the
Supersoul, when they desire to worship some demigod, I make their faith
steady so that they can devote themselves to that particular deity and
believe that their demigod is supreme. So whoever wants to worship
demigods, I give them faith in that deity. I create that faith in them. The
demigods are not capable of doing it. Then, by that faith, they worship
the demigod and obtain their desired goal by My grace. By worshiping
their deity they get the result. Because the demigods are My body, I grant
their particular desires, even though the worshipper does not know that I
am doing it. The results of these foolish people are limited and
temporary.

Arjuna: You are doing a big injustice to these people. They perform the
same amount of effort in worshiping their deities as do Your devotees in
worshipping You. To Your devotees You give an unlimited result because
they go to the spiritual world where there is unlimited pleasure. But these
other peoples' result is limited, so this is an injustice. They perform the
same amount of effort, but the result is different.

Krishna: I am not doing any injustice, Arjuna—devan deva yajo yanti.

They worship the demigods and they go to the demigods. And those who
worship Me come to Me. Where is the injustice? It's just the rule. Those
who worship demigods go to them. My worshippers come to Me. When
the demigods are themselves temporary and perishable, how can the
result of their worship be permanent? Both the demigods and the results
will be destroyed. Therefore, I say that the worshippers of these demigods
are alpamedhasa—less intelligent. But those who worship with the idea
that these demigods are subordinate to Me, receive results that are not
temporary. If they worship the demigods understanding them as My
bodily limbs, they will come to the proper position.
However, those who have no intelligence think that I am beyond nature
but have no form, and that My appearance in the house of Vasudeva is
the acceptance of a material form. They think that My appearance is
illusory, not transcendental. Why do they think like this? They do not
know that My form and pastimes are beyond the material nature and are
all transcendental.

Arjuna: If you say that Your form, qualities and activities are eternal,
why aren't they always seen by everyone?

Krishna: I am never manifest to the foolish and unintelligent, Arjuna.

For them I am covered by My yogamaya and so the deluded world knows
Me not who am unborn and infallible. But you should understand that
neither external nor internal energy can cover My knowledge. Maya
cannot cover its support. Although it covers them it cannot cover Me.
Thus I know everything—past, present and future. I also know all living
entities, but Me no one knows.

Arjuna: Since when have the living entities become bewildered?

Krishna: Since the beginning of creation all of the living entities are
bewildered, overcome by the dualities of desire and hate. As soon as birth
takes place, one becomes entangled and entrapped. Because of this
ignorance one becomes bewildered and attached. Those who have
excessive attachment or excessive aversion cannot become a devotee.

Arjuna: Then how does anyone ever become a devotee? It seems so

difficult.

Krishna: Those persons who have acted piously in previous lives and in
this life, have come to the end of their sins by the merciful glance of great
devotees. Such devotees wander the earth to give mercy to pious souls.
Therefore they get strong faith, understand Me in truth, and begin to
render service to Me with determination. I have explained how some
devotees with material desires get those desires fulfilled and come to Me,
but there is another type of sakam-bhakta. They are people who desire
liberation from old age and death. They take shelter and worship My
Deity and are actually Brahman because they know everything about
transcendental activities. After rendering service to Me they get to know
Me and become liberated. They do not attain devotion though, for that is
not their desire. However, those with full consciousness of Me, who
know Me to be the governing principle of this material manifestation, of
the demigods, and of all sacrifices can understand and know Me even at
the time of death.
====================================================
CHAPTER EIGHT

Arjuna: O My Lord, what is Brahman? What is the self? What is karma?

What is this material manifestation? And what are the demigods? Please
explain this to me. Also, who is the Lord of sacrifice, and how does He
live in the body?

Krishna: Arjuna, the indestructible, transcendental living entity is called

Brahman, and his eternal nature is called the self. Action pertaining to the
development of the material bodies of the living entities is called karma
or fruitive activities. The physical nature, which is constantly changing, is
the material manifestation. The universal form of the Lord, which
includes all the demigods, is called adhidaiva. And the Lord of sacrifice is
Myself because I am inside of everyone's heart as the Supersoul.

Arjuna: How can those engaged in devotional service know You at the
time of death, Krishna?

Krishna: Whoever at the end of his life quits his body remembering Me
alone at once attains My nature. Of this there is no doubt. The principle
is that whatever state of being one remembers when he quits his body,
that state he will attain without fail. Therefore Arjuna, you should always
think of Me, and at the same time, fight in this war. After fixing your
mind and intelligence on Me you will come to Me. One who practices
constant meditation on Me as the Supreme Person is sure to reach Me.
One should meditate upon the Supreme Person as the one who knows
everything, as He who is the oldest, who is the controller, who is smaller
than the smallest, who is the maintainer of everything, who is beyond all
material conception, who is inconceivable and who is always a person. He
is luminous like the sun and is beyond this material nature. One who at
the time of death fixes his life air between the eyebrows and remembers
the Supreme Lord in full devotion will certainly attain the spiritual
kingdom. Since one's mind at the time of death is very disturbed, one
should practice yoga throughout one's life. If one practices yoga but at the
same time remembers Me with devotion, that is called yoga-misra bhakti.

Arjuna: Just bringing the life air between the eyebrows? What kind of
yoga is that, Krishna? Is there no other practice? Is there no mantra?
Krishna: Greatly renounced sages who are learned in the Vedas chant
omkara as their mantra, Arjuna, and thus enter into Brahman. Desiring
such perfection one practices celibacy. I will now briefly explain this
process. One must pull back all the senses from their objects and fix the
mind on the heart and the life air at the top of the head. When the life air
is situated in the brahma-randhra, then one should think of My personal
features, beginning with My feet to the top of My head. One should also
chant the sacred syllable Om. Thus upon quitting the body, one will
certainly reach the spiritual planets.
But for one who is a pure devotee and who lovingly remembers Me
without deviation, I am easy to obtain, Partha, because of his constant
engagement in pure devotional service. When a person is not able to
tolerate My separation, I, like a father who takes care of his son, remove
all obstacles on his path. I bring him to Me.

Arjuna: O Krsna, Exactly what happens to such souls who obtain love
for You? Do they take birth again?

Krishna: Yes Arjuna, but it's not an ordinary one. They very happily take
birth just like I took this wonderful birth in the house of Vasudeva. They
are born happily without any problems just as My eternal associates do.
They take one more birth and participate in My manifest pastimes. These
great souls are the highest and achieve the ultimate perfection—My own
planet. That is superior to any planet in this material world.
From the highest material planet to the lowest, all are places of misery
where repeated birth and death take place. But one who attains My abode
never takes birth again. Try to understand, Arjuna, that all of the material
planets are influenced by time, therefore there is birth and death. The
time sequence of one day in Brahmaloka is equal to one thousand mahayugas,
and the night is the same duration. At the beginning of Brahma's
day all living entities become manifest from the unmanifest state, and
when the night comes they are merged into the unmanifest again. Again
and again, when Brahma's day arrives, all living entities come into being,
and with the arrival of Brahma's night they are helplessly annihilated. Yet
there is another unmanifest nature, which is eternal and is transcendental
to matter. It is supreme and is never annihilated. That transcendental
realm is the supreme destination. Once one attains it, he never returns.
That is My supreme abode. This can be attained only by pure devotion—
no other way.
Arjuna: Yes, but what happens to the karmis and jnani-yogis?

Krsna: He Arjuna, I shall now explain the different times at which,

passing away from this world, the yogi does or does not come back. Only
those who know the Supreme Brahman attain that Supreme by passing
away from the world during the influence of the fiery god, in the light, at
an auspicious moment of the day, during the fortnight of the waxing
moon, or during the six months when the sun travels in the north.
However, the mystic who passes away from this world during the smoke,
the night, the fortnight of the waning moon, or the six months when the
sun passes to the south, reaches the moon planet but again comes back.
According to Vedic opinion there are two ways of passing from this
world—one in light and one in darkness. When one passes in light he
does not come back; but when one passes in darkness he returns.
Although the devotees know these two paths, Arjuna, they are never
bewildered. Therefore, always be fixed in devotion. One who accepts the
path of devotion is not bereft of the results derived from Vedic study,
austerities, giving charity, or pursuing philosophical and fruitive
activities. Simply by performing bhakti he attains all these and at the end
he reaches My eternal abode.
===================================================
CHAPTERNINE

Krishna: My dear Arjuna, I'll reveal a secret about Myself. This

secret is difficult to understand, but I can reveal it to you because you
won't find fault with Me when I do. By understanding this knowledge
you will become free from the miseries of this material world. This
knowledge is the king of all knowledge. As bhakti is king, this knowledge
is also king. It is the topmost secret because bhakti is secret. It purifies
one's existence so much that one need not perform any other process.
And because it gives direct perception of the self by realization, it is the
perfection of religion. It is everlasting, and is joyfully performed.

Arjuna: You have glorified this knowledge of bhakti, saying that it is

wonderful and joyful to perform, but then why aren't people accepting it?

Krishna: Because they do not have faith, Arjuna. They have no faith in
bhakti despite the fact that bhakti has been glorified. They think that
these words are false eulogy. Therefore they must take birth again within
this material world. But now hear this aisvarya-jnana— knowledge of My
opulences—which is needed for dasya-bhakti. Hearing this confidential
knowledge will increase your faith and devotion.
I pervade this entire universe in My unmanifested form. All beings are in
Me, but I am not in them. I don't associate with the material nature,
therefore I am independent of it and the living beings, but they are not
independent of Me. And yet everything that is created does not rest in Me.

Arjuna: Oh, You've contradicted Yourself. How is that?

Krishna: That is My expertise, Arjuna. Behold My mystic opulence

which is impossible for others to understand. Although I am the
maintainer of all living beings, and although I am everywhere, I am not a
part of this cosmic world, for My self is the very source of creation.
Therefore, I am all-pervading and aloof. It is something like considering
Rahu's head. It's not different from Rahu, but at the same time, it is
different. Or, try to understand this example: the wind blows everywhere
and yet it always rests in the sky, but because of its detachment from the
sky, you can say that it is not in the sky. In the same way, because I am
aloof, the living beings are not in Me as the wind is not in the sky.
Arjuna: Krishna, You have told me to behold Your mystic opulences, and
yet You give me an example by which I can understand them. How are
they mystical if I can understand them?

Krishna: But the example I gave is not of sentient beings, Arjuna; the sky
is detached because it is inert, but both the living beings and I are
conscious. Conscious beings become attached to their support, and the
supporter becomes attached to his dependents. However, in My case,
these statements are not applicable, and that is the inconceivable mystery.

Arjuna: So all living beings are in You, that I understand now. But what
happens to them during the great dissolution of the universe?

Krishna: At the end of Brahma's life, all living entities enter My nature by
My will. At the beginning of another millennium, I create again and they
come out to enjoy again. I am aloof, still, by My will, I do everything
without touching the material nature.

Arjuna: You are performing so many activities, yet You do not become
bound like the living entities. How is that?

Krishna: I am not bound by My work because I have no attachment.

Attachment is the cause of bondage, not the work itself. Although I
perform activities of different types, I am not bound because I am neutral.

Arjuna: How are you neutral, Krishna?

Krishna: It is My energy, Arjuna, the material energy, which is producing

all moving and non-moving beings. I am only supervising. I simply
glance over that nature and it begins to act. Just as one catches fragrance
by being near a flower garden, material nature works without My direct
contact. Still, without Me, nature can do nothing as without a king, his
ministers can do nothing.

Arjuna: Krishna, You create and pervade the unlimited planets, and Your
form is full of knowledge and bliss. You are the source of Maha-Vishnu,
and yet, as Krishna, some people despise You. What is the reason for
this?
Krishna: These people do not know that My form is superior to even
Maha-Vishnu, and not knowing this they simply deride Me. They do not
understand that My existence is superior. Because I exhibit a human-like
form, they think that I have acquired My qualities due to tapasya. Those
who are ignorant speak in this way although even Lord Brahma worships
Me.

Arjuna: Krishna, what is the destination of those who think that Your
human-like form is illusory and therefore disrespect You?

Krishna: Those who are thus bewildered are attracted by demonic and
atheistic views. In that deluded condition, their hopes for liberation, their
fruitive activities and their culture of knowledge are all defeated. They
achieve a evil, lusty and violent nature. They disrespect Me and thus go to
hell.

Arjuna: Who are those who do respect You, Krishna?

Krishna: Only mahatmas, Arjuna. They know My personality. They

understand that I have many forms, but they enjoy that. Although they
are humans, they are divine. They know that I'm superior to even Brahma
and Siva. Therefore they develop deep faith and become fixed in Me.

Arjuna: How do they render service to You, Krishna?

Krsna: They always perform My kirtan and endeavour with full determination.
They go to My temples and pay their obeisances, falling on the
ground like a stick—not caring for the dust or mud—out of love for Me.
However, Arjuna, there are others who worship Me but with the help of
jnana-yajna. They are not mahatmas. They think that they are the Lord
and see no duality. Some worship the demigods as the Lord, and others
worship the universal form as the Supreme.
But it is I who am the ritual, the sacrifice, the offering to the
ancestors, the healing herb. I am the mantra, the butter, the fire and the
offering. I am the father, the mother and grandfather of this universe. I
am the object of knowledge, the syllable Om and the Rg, Sama, and Yajur
Vedas. I am the goal, the sustainer, the master, the witness, the abode,
the refuge and the most dear friend. I am the creation and the
annihilation, the basis of everything, the resting place and the eternal
seed. He Arjuna, I give heat, I withhold and send forth rain. I am
immortality. I am also death personified. Both spirit and matter are in
Me.
So it is I who am situated in the universe, yet still they do not worship
Me. Others, who study the Vedas and drink the Soma juice, pray to go to
heaven and worship Me indirectly. Purified of sinful reactions they take
birth on Indraloka where they enjoy celestial delights for ten thousand
years. After enjoying heavenly pleasures, and having exhausted their
pious credits, they return to this mortal planet again. Therefore those
who want to enjoy by following karma-kanda achieve only repeated birth
and death in this material world. But those who are My pure devotees do
not try to enjoy happiness from their karma.
Such learned souls, who desire eternal association with Me by meditating
on My transcendental form, to them I carry what they lack and preserve
what they have. Although they do not desire anything from Me, I still
provide it. Even the burden of maintaining their body is carried by Me as
a householder takes care of his own family.

Arjuna: What kind of devotees are they who let you carry their needs on
Your head, Krishna?

Krishna: They have not given Me this burden. I take it by My own sweet
will. I can create universes, so this is not a burden for Me. Rather I do it
out of love for them. Just like a young man who loves a young girl carries
his beloved lady on his shoulders, in the same way I take pleasure from
carrying the needs of My devotees.

Arjuna: What about those who are worshiping the demigods, Krishna?
They are also Your worshipers. What about their benefits? Why don't
they come to You?

Krishna: They think that the demigods are the ones granting them
benedictions. They are worshipping Me, but their worship is improper.
They neglect the path that brings them to Me. They do not follow it, and
thus they do not come to Me. I am the only enjoyer and master of all
sacrifices, therefore those who do not recognize My true transcendental
nature fall down. All these forms which they worship are My forms, but
because they think the demigods are supreme and do not know Me, they
do not attain Me. Those in goodness who worship the demigods attain
the demigods. Those in passion who worship the forefathers, go to the
forefathers. Those in ignorance who worship ghosts, go to the planets of
the ghosts. But My worshippers are nirguna—above the modes—and
they certainly come to Me.
Those people who worship the demigods think, "Indra is Lord, he is the
supreme object of worship!" But My devotees think, "Krishna is
manifested in so many demigods, He is the actual supplier, the Supreme
Lord, and therefore He should be worshipped". Even though both may
perform some activities, the worshippers of the demigods have a different
consciousness, and they go to a different place and again fall down. But
My devotees know that I am unlimited, and that I am the Supreme
controller, therefore they come to Me, remain in Me, and never fall down.
To worship these other demigods one must endeavor so much, but if one
just offers Me with love and devotion a leaf, a flower, fruit or water, I will
accept it. One can offer Me things which are easily available, but they
must be offered with love. I eat that which is offered with love. Although
I have no desires, and I am not hungry, devotion is the appetizer that
creates My appetite. A devotee's mood of love makes Me eat. A pure
heart with no other desires—that is bhakti.

Arjuna: My dear Krishna, You've explained many types of activities, and

different types of devotees, but what is my qualification?

Krishna: Arjuna, at present you're unable to give up karma completely,

and thus you do not have the qualification for pure devotion. Still, you
are not so attached that you have to perform sakama-karma. Rather, you
should perform niskama-karma. So whatever you do, whatever you eat,
whatever you offer or give away, and whatever austerities you perform, do
that as an offering to Me. That is niskama-karma.

Arjuna: What is the difference between that and pure devotion?

Krishna: My pure devotees have already offered their very lives to Me, so
there is no offering of the fruits of activities because they think that they
and all their activities are already offered. The other devotees perform
activities and then offer them to Me, so there is still some false ego. But
do not worry Arjuna, you just offer your activities to Me. And if you act
like this it will be a good example for others, and I'll bless you. In this
way, you'll be freed from karma and its auspicious and inauspicious
results. With your mind fixed on Me in this principle of renunciation
you'll get special liberation and come to Me.
Arjuna: You deliver only Your devotees and bring them to You, not the
non-devotees. Does this mean that You also have attachment and
aversion?

Krishna: No. I'm not partial, but My devotees are in Me, and I am in
them. Actually I am in everything, and everything is in Me. My devotees
are attached to Me, but others, have no dealings with Me. Practically
speaking, for them I do not exist. Actually there are so many living
entities, and I maintain everyone, therefore I am equal like rain. But some
trees watered by the rain give sweet fruit and others give bitter fruit. That
is not a defect of the rain. It is their nature, it is not My attachment and
aversion. I am rewarding equally, but My devotee gets special treatment,
so much so, that even if he commits the most abominable action—if he's
still determined to serve Me—I do not reject him. Rather, he is still to be
considered saintly.

Arjuna: Yes, I accept that he is a sadhu when he's worshipping You, but
if he's doing nonsense, then he is not a sadhu.

Krishna: No Arjuna, in every regard he's a sadhu because he's properly

resolved to serve Me. He's thinking that, "I am unable to give up this
sinful activity and I'll probably go to hell, but I'll never give up devotional
service to Krishna." Therefore I consider him a sadhu.

Arjuna: But how do You accept the service of such an irreligious man
whose heart is polluted by lust, anger and greed? Aren't his offerings
contaminated by these things?

Krishna: He very quickly becomes righteous and I accept him because he

laments, remembering Me again and again. And because of lamentation
his heart burns and he thinks, "Alas, Alas! there's no other devotee lower
than me. I'm a black spot for devotees". Again and again he curses
himself, and becomes purified due to this repentance. Or you can take it
in this way, Arjuna. Such a person even when committing sins, his
righteousness existed in him in a subtle form. He's taking the medicine
of devotion although the fever remains. He is not afraid, for he knows
that the fever of improper activities will go away by the power of
devotion. The sinful acts are like snakes with the fangs removed. Thus he
obtains eternal peace, for his lust will go away and never return.
Arjuna: I understand that You are saying that he will become righteous.
There is no dispute. But if he remains sinful and does abominable
activities, do we still consider him a sadhu during his life?

Krishna: [Angrily] My devotee never perishes! Even if he dies, he does

not become degraded.

Arjuna: [Worried] Many people will not agree. How can I help them to
understand?

Krishna: Take mrdangas, take karatals and drums and bang everything
loudly. Go, go wherever they are speaking like this and raise both hands
in the air and make a vow. Take an oath in My Name and say this, "The
devotee, the Lord's devotee, even if improperly behaving, shall never
perish!"

Arjuna: What will happen, Krishna?

Krishna: When you speak like this, all the people will fall at your feet
out of love and say, "O Arjuna, you are my guru!"

Arjuna: But why are You asking me to take this vow? Why are You
Yourself not taking it?

Krishna: [Thoughtfully] I like My devotees very much, and I cannot

tolerate any problems put upon them. I always protect My devotees. On
this battlefield, I'll have to break My own vow when you are fighting with
Bhisma. People will only know this Bhagavad-Gita after the battle, and
they'll say, "Oh, He spoke so many words, but He broke them all!"
However, they'll know that your words are like lines on a stone.
Therefore you should make this vow, Arjuna.
So go where people are doubting the potency of devotion and make this
declaration boldly. That even those of sinful birth, who are naturally
impious, if they get the association of My devotees and surrender, then I
will give them shelter. They can attain the supreme destination. What to
speak of the brahmanas, devotees, and saintly kings. Therefore, Arjuna,
even though you have taken a temporary body in this world, you are a
rajarsi, so render service to Me.

Arjuna: How should I do that, Krishna?

Krishna: Fix everything on Me, Arjuna. Do not just work with the body
and let the mind go elsewhere. No, first fix your mind on Me. Not like
the servant of the king who renders service, but his mind is on his salary
and his relatives. No. That is not the symptom of devotion. So much
service may be done, but the mind is the key and the test. The mind
must be fixed on the object of service. Therefore fix your mind on Me,
and that thinking should be natural like honey which flows from a bottle.
Fix the mind like that. Become My devotee and worship Me, and then
with love, offer your obeisances to Me. Being completely absorbed in Me,
surely you will come to Me.
====================================================
CHAPTERTEN

Krishna: Listen again, Arjuna, and become more attentive. I will explain
My wonderful opulences for your benefit. Although you know them
already, you'll still become surprised. I am desiring auspiciousness for
you because you are dear to Me. This will increase your devotion. You
are hearing as if drinking nectar, so I'll make you drink more nectar.

Arjuna: O Krsna, How may one truly know Your opulences?

Krsna: Neither the demigods nor the sages know My opulences because I
am their source. As sons cannot understand the father's birth unless he
explains it, My opulences can only be known by My mercy. There is no
other way.

Arjuna: O Vasudeva, You are the Supreme Brahman and You are allpervading
in space and time. Now You have taken this form. Why do
You say the sages do not know You?

Krishna: They know Me as aja, unborn.

Arjuna: But Krishna, Brahma is also aja.

Krishna: But Brahma is not beginningless, Arjuna. I have neither

beginning nor end. Brahma is not like that.

Arjuna: Some people know You as Paramatma, the indwelling Supersoul.

Krishna: Yes, but those who know Me as aja, unborn, eternally, and still
taking birth, these people actually know Me.

Arjuna: You appear although You have no birth, Krsna. Even scholars
become confused about how this occurs.

Krishna: Yes, I'm not forced, but I appear by My own sweet will. Just
like when I was a boy in Braja, Yasoda Mata wanted to punish Me by
tying Me with ropes. She wanted to bind Me, but could not because the
rope was always too short by two fingers. At the same time I was wearing
My black kinkini thread with bells. That belt was not too short because I
chose to wear it. I was covered by that belt, but at the same time I could
not be covered by the ropes. In the same way, although I am unborn, I
take birth. This is beyond logic.
I am also loka-mahesvara—the controller of the universe—and yet I am
controlling your horses, and you are controlling Me. Who can
understand this? Only rare souls. Even those who know sastra cannot
know Me simply by intelligence. Why? Because intelligence is from the
mode of goodness, and I am beyond the mode of goodness. Intelligence,
knowledge, freedom from doubt, forgiveness, truthfulness, control of the
senses, happiness, distress, birth, death, satisfaction, austerity, charity,
fame and infamy, all these qualities are created by Me alone. These are
necessary but are still insufficient to know Me. Not only that, but the
Sapta-Rsis, the four Kumaras and the Manus also cannot know Me
because they are born from My mind. And all living beings in this
universe descend from them.

Arjuna: If someone does know You, Krsna, then what will be the result?

Krsna: One who is factually convinced of this opulence and mystic

power of Mine engages in pure devotional service. There is no doubt of
this because I am Svayam Bhagavan. I am the source of everything. The
wise who know this engage in My service and worship Me with all their
hearts. They meditate on Me and cannot live without Me, as fish cannot
live without water. Their minds become eager to hear My names and
pastimes. This is their food. They lovingly speak with each other about
My devotional service and loudly chant My names in kirtan. They enjoy
this just as a young man enjoys the beauty of a young girl. To such
persons who are constantly devoted to serving Me with love, I give the
understanding by which they can come to Me.

Arjuna: You are saying they are satisfied and pleased by devotion unto
You, but how do they realize You directly?

Krishna: I give them buddhi-yoga, Arjuna, which is the inspiration in

their hearts. This does not come from anywhere else. It comes only from
Me. After attaining My mercy I take charge of them, and they come into
direct association with Me. I take responsibility for giving them
knowledge. This knowledge is not sattva-guna knowledge. What I give
them is different. It is knowledge that comes from bhakti. It is like a
lamp that dispels the darkness. I enter into their hearts just as a bee
enters into the lotus, and personally remove whatever ignorance may
exist there. For such pure devotees, I give them the intelligence to act
properly, and thus maintain them. Therefore they need go nowhere else.

Arjuna: O Krsna! You are the Supreme Personality of Godhead, the

ultimate abode, the purest, the Absolute Truth. You are the eternal,
original person, the unborn, the greatest. All the great sages such as
Narada, Asita, Devala and Vyasa confirm this truth about You, and now
You Yourself are declaring it to me. O Krishna, I totally accept all that
You have told me; it's not exaggerated glorification, but it's true. You are
Kesava—above even Brahma and Siva—what to speak of Prajapati.
Neither the Devas nor the Danavas know You, and therefore they
sometimes become envious or disregard You because they do not
consider You superior. Indeed, only
You know Yourself by Your own potency, therefore You are the best
person amongst all persons. You are also the creator of all living entities.
You are not only the creator, but also the controller of all living entities.
You are also playing with them as if with toys, and You are protecting
them as well.
It's impossible to know You in truth, so my only desire is to hear about
Your opulences. You have said that one who understands Your opulences
becomes united with You in yoga, and when I asked how I should serve
You, You told me to think of You and become Your devotee. So now
please tell me in detail of Your divine opulences by which You pervade
the entire world. In this way I can follow Your instructions. O Krishna,
how shall I constantly think of You? How shall I know You? In what
various forms are You to be remembered, O my Lord?

Krishna: Tell me clearly what you want Me to do. Shall I show My

opulences or describe them?

Arjuna: O Janardana, please describe in detail the mystic power of Your

opulences. I am never satiated in hearing about You.

Krishna: Why are You again and again asking? I've already answered
with aham sarvasya prabhavo. I've already explained that I am the source
of everything.

Arjuna: But that's just the seed. Explain to me in more detail. By these
sweet teachings You have created a greed in me. Therefore You are
making me beg more and more from You. And the more I hear, the more
I want to taste the nectar of Your words.

Krishna: You are tasting with your ears, Arjuna?

Arjuna: Yes, my ears have become like a tongue—the agent for tasting
the nectar of Your words.

Krishna: He Hanta, Yes, I will now tell you of My splendorous manifestations,

but only those which are prominent, because My opulences
have no end. The cause of all majesty is Me, I am the Supersoul seated in
the hearts of all beings. I cause the beginning, middle and end of all
beings. By My energy I have manifested this material world. O
Gudakesa, you are good at meditation, so meditate on the fact that I, as
the Supersoul, am in the heart of all living beings. And know that of the
Adityas I am Visnu, of lights I am the radiant sun, of the Maruts I am
Marici, and among the stars I am the moon.
Of the Vedas I am the Sama Veda, of the demigods I am Indra, the king of
heaven, of the senses I am the mind, and in living beings I am the living
force. Of all the Rudras I am Lord Siva, of the Yaksas and Raksasas I am
the Lord of wealth, Kuvera, of the Vasus I am Agni, and of mountains I
am Meru. Of priests, O Arjuna, know Me to be the chief, Brhaspati. Of
generals I am Kartikeya, and of bodies of water I am the ocean. Of the
great sages I am Bhrgu, of vibrations I am the transcendental Om. Of
sacrifices I am japa, and of immoveable things I am the Himalayas. Of all
trees I am the asvattha, and of devarsis I am Narada. Of the Gandharvas I
am your friend Citraratha, and among siddhas I am Kapila.
Of horses know Me as Uccaihsrava, produced during the churning of the
ocean for nectar. Of lordly elephants I am Airavata, and among men, I
am the monarch. Of weapons I am the thunderbolt, among cows I am
Kamadhuk. Of causes for procreation I am Kandarpa, the god of love,
and of serpents I am Vasuki. Of the many-hooded Nagas I am Ananta,
and among the aquatics I am the demigod Varuna. Of departed ancestors
I am Aryama, and among the
dispensers of law I am Yama, the lord of death. Among the Daitya
demons I am the devoted Prahlada, among subduers I am time, among
beasts I am the lion, and among birds I am Garuda. Of purifiers I am the
wind, of wielders of weapons I am Parasurama, of fishes I am the shark,
and of flowing rivers I am the Ganges.
Of all creations I am the beginning, middle and end, of all sciences, I am
the spiritual science of the self, and among logicians I am the conclusive
truth. Of letters I am the letter A, and among compound words I am the
dual compound. I am also inexhaustible time, and of creators I am
Brahma. I am all-devouring death, and I am the generating principle of
all that is yet to be. Among women I am fame, fortune, fine speech,
memory, intelligence, steadfastness and patience.
Of the hymns in the Sama Veda I am the Brhat-sama, and of poetry I am
the Gayatri. Of months I am Margasirsa, and of seasons I am the flowerbearing
Spring. I am also the gambling of cheats, and of the splendid I
am the splendour. I am victory, I am adventure, and I am the strength of
the strong. Of the descendants of Vrsni I am Vasudeva, and of the
Pandavas I am Arjuna. Of the sages I am Vyasa, and among great thinkers
I am Usana. Among all means of suppressing lawlessness I am
punishment, and of those who seek victory I am morality. Of secret
things I am silence, and of the wise I am wisdom.
Furthermore, O Arjuna, I am the generating seed of all existences. There
is no being that can exist without Me. He Parantapa, there is no end to
My divine manifestations. What I have spoken to you is but a mere
indication of My infinite opulences. Therefore you should know that all
opulent, beautiful and glorious creations spring from but a spark of My
splendor. But what need is there for all this detailed knowledge? With a
single fragment of Myself I pervade and support this entire universe.
====================================================
CHAPTERELEVEN

Arjuna: You have kindly instructed me on the most confidential spiritual

subjects. Thus my illusion has now been dispelled. O lotus-eyed one, I
have heard from You in detail about the appearance and disappearance of
every living entity, and I have realized Your inexhaustible glories. O
Great One, though I see You here in my chariot, You've said that You
pervade the entire creation. I accept that. Still, I wish to see how You
have entered into this cosmic manifestation. I want to see what I've heard
about. You already know that I desire to see this form. This desire has
been created by You, otherwise I was satisfied seeing Your two-armed
form. Although I am not qualified, You have all mystic powers, and can
make me eligible to see this form.

Krishna: My dear Arjuna, I am one, but now behold all the vibhutis and
opulences of which I spoke—hundreds and thousands of divine and
multi-colored forms. See the different manifestations of Adityas, Vasus,
Rudras and all other demigods. Behold the many wonderful things which
no one has ever seen before. Whatever you wish to see, behold at once in
this body of Mine! This universal form can show you whatever you
desire to see, now or in the future. Everything is here completely, in one
place. But you cannot see Me with your loving eyes which you are now
using to see My present form. Therefore, I will give you suitable eyes to
see the form I will now manifest before you. Behold My mystic opulence,
Arjuna!

Sanjaya: O King, after speaking to Arjuna, the Supreme Lord displayed

His universal form. Arjuna saw in that form unlimited mouths, unlimited
eyes and unlimited wonderful visions. The form was decorated with
many celestial ornaments and bore many upraised divine weapons. He
wore celestial garlands and garments, and many divine scents were
smeared over His body. It was wondrous, brilliant, and unlimited. If
hundreds and thousands of suns were to rise at once into the sky, their
effulgence might
resemble the effulgence of the Supreme Person in that universal form. At
that time Arjuna could see in that form, the unlimited expansions of the
universe situated in one place although divided into many thousands.
Then, bewildered and astonished, his hair standing on end, Arjuna bowed
his head to offer obeisances, and with folded hands, began to pray to the
Supreme Lord.
Arjuna: O Lord, I see all the demigods in Your body. I see Brahma
sitting on the lotus flower, as well as Lord Siva and all the sages and
divine serpents. I see in Your body many, many arms, mouths and eyes,
expanded everywhere, without limit. I see in You no end, no middle and
no beginning. Your form is difficult to see because of its glaring
effulgence like the blazing fire of the sun. I see this glowing form
everywhere, adorned with crowns, clubs, discs, lotus flowers and
conchshells. You are the ultimate resting place of all this universe, You
are inexhaustable, and You are the oldest. You are the maintainer of
eternal religion. You are without origin, middle or end. Your glory is
unlimited. You have numberless arms, and the sun and moon are Your
eyes.
I see You with flames coming forth from Your mouth, burning this entire
universe. Although You are one, You are spread throughout the sky. O
great one, seeing this wondrous and terrible form, all the planetary
systems are perturbed. The hosts of demigods are surrendering before
You and entering into You. Some of them are fearfully offering prayers
with folded hands, "Pahi,Pahi" praying for protection. While the
Maharsis and Siddhas are crying "Shanti, Shanti—let there be peace—let
there be peace." All of the Rudras, Adityas, Vasus, Sadhyas, the
Visvadevas, the two Asvinis, the Maruts, the Pitris, Gandharvas, Yaksas,
Asuras and Siddhas are all beholding You in wonder.
O mighty-armed one, all the planets with their demigods are disturbed at
seeing Your great form, with its many faces, eyes, arms, and terrible teeth;
as they are afraid, so am I. O Visnu, seeing You with Your many radiant
colors touching the sky, Your gaping mouths, and Your great glowing
eyes, my mind is perturbed by fear. O Lord of lords, refuge of the worlds,
please be gracious to me. I cannot keep my balance seeing Your blazing
deathlike faces and awful teeth. In all directions I am bewildered.
All the sons of Dhrtarastra, along with their allied kings, and Bhisma,
Drona, Karna—and our chief soldiers also—are all rushing into Your
fearful mouths. Some I see trapped, with their heads smashed between
Your teeth. As the many waves of the river flow into the ocean, so do all
these great warriors enter blazing into Your mouths, as moths dash to
destruction in a blazing fire.
O Visnu, I see You devouring all people from all sides with Your flaming
mouths licking their blood with great anger. Covering all the universe
with Your effulgence, You are manifest with terrible, scorching rays. O
Lord of lords, so fierce of form, please tell me who You are! I offer my
obeisances unto You. You are the primal Lord. I want to know about
You. For I do not know what Your mission is.

Krishna: Time I am, the great destroyer of the worlds, and I have come to
destroy all people. With the exception of you Pandavas, all the soldiers
here on both sides will be slain. Therefore arise. Prepare to fight and win
glory. Conquer your enemies and enjoy a flourishing kingdom. They are
already put to death by My arrangement, and you, O Savyasaci, can be but
an instrument in the fight. So I order you to use all your skill and fight
with both hands, but do not become proud for I have already killed them.
Drona, Bhisma, Jayadratha, Karna and the other great warriors have
already been destroyed by Me. Therefore, kill them and do not be
disturbed. Simply fight, and you will vanquish your enemies in battle.

Sanjaya: O King, after hearing these words from Kesava, the trembling
Arjuna offered obeisances with folded hands again and again. He
fearfully spoke to Krishna in a faltering voice.

Arjuna: O master of the senses, the world becomes joyful upon hearing
Your name, and thus everyone becomes attached to You. Although the
perfected beings offer You their respectful homage, the demons are afraid
and flee here and there. All this is rightly done. O great one, You are the
original creator. Why then should they not offer their obeisances unto
You? O limitless one, God of gods, refuge of the universe, You are the
invincible source and cause of all causes, beyond this material world.
You are the original Personality of Godhead, the ultimate sanctuary of
this cosmic world. You are the knower of everything, and You are all that
is knowable. You are the supreme refuge, above the material modes.
O limitless form! This whole cosmic manifestation is pervaded by You!
You are the air, You are fire, You are water, and You are the moon! You
are the first living creature, Brahma, therefore I offer my respectful
obeisances unto You a thousand times, and again and yet again!
Obeisances to You from the front, from behind and from all sides! O
unbounded power, You are the master of limitless might! You are allpervading.
You are everything!
Thinking of You as my friend, I have rashly addressed You: "O Krishna,
You are only the son of Vasudeva, whereas I am the son of
Pandu. Pandu was an emperor, and a great fighter whereas Vasudeva was
only a minister." I addressed You, "O Yadava," thinking that You can
never become King. I thought, "The Pandavas are royal, and still I was
kind enough to consider You my friend."
I behaved like this out of affection, not because of Your heritage. I
thought this was my mercy to You, I did not know Your glories. Please
forgive whatever I may have done in madness or in love. I have
dishonored You many times, joking as we relaxed on the same bed, or
while sitting or eating together, sometimes alone and sometimes in front
of others. Please excuse me for all of my offenses. You are the Supreme
Lord, to be worshipped by every living being. Therefore I fall down on
the ground to offer You my respect and ask Your mercy. As a father
tolerates the impudence of his son, or a friend tolerates the impertinence
of a friend, or a wife tolerates the familiarity of her partner, please tolerate
the wrongs I may have done You.
After seeing this universal form, which I have never seen before, I have
become happy, but at the same time my mind is disturbed with fear.
Therefore, please be merciful to me. Alter Your universal form, and
reveal again Your dear form as the Supreme Person. O thousand-armed
one, I wish to see You in Your four-armed form, with helmeted head and
with club, wheel, conch and lotus flower in Your hands. I wish to see
You in that form, like the one seen by Your father at the time of Your
birth. You are the supreme transcendental actor, so please change Your
dress to another form.

Krishna: My dear Arjuna, I have gladly shown you this splendid majestic
form. Glance upon this form for the last time; it is not magic. It is
manifested by My internal energy. No one before you has ever seen this
universal form of Mine, since it cannot be seen as a result of any practice
by one's own endeavor. Neither will this form be revealed by reading the
Vedas, or performing sacrifices. No one else is qualified to see it. This is
such a rare opportunity, so why do you desire to see another form?

Arjuna: My dear Lord, I accept what I saw, but I do not want to see the
universal form now. Still, You are telling me to see it again and again.
My limbs are pained and disturbed, and I was becoming unconscious. I
will never ask You to show me this form again. Please forgive me. I wish
to see that beautiful form from which nectar comes.

Krishna: Arjuna, You have been perturbed and bewildered by seeing this
horrible feature of Mine. Now let it be finished. My devotee, be free
again from all disturbances. With a peaceful mind you can now see the
form you desire.
Sanjaya: After Vasudeva spoke these words to Arjuna, He displayed His
four-armed form, and at last showed His own two-armed form. This
encouraged Arjuna and banished his fear. When Arjuna saw Krishna in
His original form he said:

Arjuna: O Janardana, seeing this humanlike form, so very beautiful, I am

now composed in mind, and I am restored to my original nature.

Krishna: My dear Arjuna, this form of Mine you are now seeing is very
difficult to behold. Even the demigods are aspiring to see this form
which is so dear. The form you are now seeing cannot be understood
simply by studying the Vedas, neither by performing penances, nor by
charity, nor by worship. It is not by these means that one can see Me.
My dear Arjuna, only by undivided devotional service can I be
understood as I am, standing before you, and can thus be seen directly.
Only in this way can you enter into the mysteries of My understanding.
Anyone who engages in My
pure devotional service, free from the contaminations of karma and
jnana, who works for Me and makes Me the supreme goal of his life, and
who is friendly to every living being—he certainly comes to Me.
CHAPTERTWELVE

Arjuna: O Krishna, I realize that I am more attached to Your two-armed

form. I now want to confirm that the path of bhakti is the best path.
Therefore who are considered better, those who worship the impersonal
Brahman or devotees who worship You?

Krishna: Those who fix their minds on My personal form and are always
worshipping Me with great faith are the most perfect, Arjuna. These
devotees are the best because bhakti is the quickest process for attaining
Me. But those who worship the all-pervading, impersonal conception of
the Absolute Truth, by controlling the senses and being equal to
everyone, such persons, engaged in the welfare of all at last achieve Me.

Arjuna: Why are they inferior, Krishna, if they will also achieve you?

Krishna: Because those who are attached to My impersonal feature have

to experience more difficulty, Arjuna. It also takes them a longer time to
obtain their goal. However, whatever one can obtain by karma and jnana
is easily and quickly obtained by My devotees. My unalloyed bhaktas do
not even think of crossing this material world. Therefore, I personally
uplift them without their desiring it. They make no endeavor to elevate
themselves other than devotional service to My lotus feet.
Those unalloyed devotees renounce all activities that are obstacles to My
devotion. They only hear about and remember Me and engage in pure
devotional service. In this mood they meditate on My pastimes, their
minds fully engaged in Me. I quickly uplift such devotees from the ocean
of birth and death—for I cannot tolerate delay. I come on Garuda and
personally pick them up and take them away. Other yogis take the path
of light or darkness, but I do not care for this process for My pure
devotees. Bhakti does not depend on prescribed duties or anything else.
Devotees attain Me by nothing more than devotion and chanting.

Arjuna: Then why should I fight, Krishna?

Krishna: Because your fighting is devotional service, Arjuna. How many

times must I tell you? Just fix your mind upon Me and engage all your
intelligence in Me. Thus you will live in Me always, without a doubt.
Not like the misra-bhaktas who gradually come to Me. They only see My
aisvarya feature.
Arjuna: Krishna, it's difficult to fix the mind and intelligence on You.
What will be the result if I cannot do it?

Krishna: If you are not able to directly remember Me without deviation,

Arjuna, then bring your mind back again and again. Fix it on My form.
Practicing like this is called abhyasa-yoga or sadhana-bhakti. The mind is
like a river which flows to filthy areas, but control it with dams. Bring it
to the ocean of My form, and swim in this ocean of rasa. You are called
Dhananjaya because you fought with enemies and obtained wealth. Now,
fight with the enemy of your mind and obtain the wealth of meditation.

Arjuna: My mind flickers like the wind, Krishna, I don't have the
strength to control it. What should I do?

Krishna: If you cannot perform abhyasa yoga, Arjuna, and your mind is
influenced by ignorance then you need to work for Me.

Arjuna: What type of work, Krishna?

Krishna: Build temples, Arjuna, make gardens, clean My temple, hear

and chant, pick flowers, or perform puja. All these services are directly
related with devotion. By performing these activities for My sake your
mind will become attached to My form and glories. Even if you cannot
remember Me while working, you will still attain prema. However, if you
think you are a famous aristocrat, and you cannot perform menial service
for Me, then you can perform yoga and renounce the fruits of whatever
activities you perform and give them to Me. Still, if you cannot do this,
then engage yourself in the cultivation of knowledge. Better than
knowledge, however, is meditation and better than meditation is
renunciation of the fruits of action because that will bring peace of mind.

Arjuna: Krishna, what are the qualities of one who has obtained that
peace through devotional service?

Krishna: One is not envious but is a kind friend to all living beings.
There is no sense of proprietorship or false ego in such a person. One is
equal in both happiness and distress, tolerant, always satisfied, selfcontrolled,
and engaged in devotional service with determination. Such a
devotee is very dear to Me. He has these good qualities because his mind
is surrendered to Me. That devotee is not disturbed by anyone and never
puts others into difficulty. He is equipoised in happiness, distress, in fear
or anxiety.
My devotee who is not dependent on the ordinary course of activities,
who is pure, expert in philosophy, who does not take sides, and does not
feel disturbed even when disrespected by others is very dear to Me. One
who does not become elated if he gets a son or a disciple, who neither
laments nor desires, and who renounces both auspicious and
inauspicious things is very dear to Me. One who is equal to friends and
enemies, who is equipoised in honor and dishonor, heat and cold, fame
and infamy, who is always free from contaminating association, who is
always silent and satisfied with anything, who is not attached to his
residence, who is fixed in knowledge, and engaged in devotional service,
is very dear to Me.
These qualities are born from devotion not from the mode of goodness. If
someone has even one of these qualities he is dear to Me. Beginners who
are aspiring for these qualities are better than the perfected ones on other
paths. Devotees who follow sadhana are dear to Me, but those who have
these qualities are very dear to Me. Those who follow this imperishable
path of devotional service and who completely engage themselves with
faith, making Me the supreme goal are very, very dear to Me.
====================================================
CHAPTERTHIRTEEN

Arjuna: O Keshava, I wish to know more about nature, the enjoyer, the
field and the knower of the field—and about knowledge, and the object
of knowledge.

Krishna: This body, O son of Kunti, is called the field because the
happiness and distress tasted by the living being grows in this body. One
who knows this body is called the knower of the field. I am also the
knower of the field because I reside in all bodies as the Supersoul. The
living being knows only his particular body, and that knowledge is also
imperfect, but I know all bodies. And I know them completely. To
understand this body and its knower is called knowledge. That is My
opinion.

Arjuna: Please tell me more about the field of activities, Krishna.

Krishna: Yes, Arjuna, I will give a brief description of this field, and how
it is constituted, its transformations, its cause, who the knower of the
field is, and what his influences are.

Arjuna: Krishna, who originally explained in detail this knowledge

which You will now summarize?

Krishna: This knowledge is described by sages like Parashara Muni. It is

presented in Vedanta-sutra with all reasoning as to cause and effect.
The five great elements, false ego, intelligence, pradhana, the ten senses
and the mind, the five sense objects, desire, hatred, happiness, distress,
the aggregate, the life symptoms, and convictions—all these are
considered, in summary, to be the constitution of the field of activities
and its interactions.
Now listen as I describe the process of knowledge, which is the means to
escape the entanglement of the twenty-four elements. There are twenty
items: humility; pridelessness; nonviolence; tolerance; simplicity;
approaching a bona fide spiritual master; cleaniness; steadiness; selfcontrol;
renunciation of the objects of sense gratification; absence of false
ego; the perception of the evil of birth, death, old age and disease;
detachment; freedom from entanglement with family and home; evenmindedness
amid pleasant and unpleasant events; constant and unalloyed
devotion to Me; aspiring to live in a solitary place; detachment from the
general mass of people; accepting the importance of self-realization; and
philosophical search for the Absolute Truth—all these I declare to be
knowledge, and besides this whatever there may be is ignorance.

Arjuna: And of the object of knowledge, Keshava?

Krishna: There are two objects of knowledge, Partha. The first is the
individual spirit soul, which is beginningless and subordinate to Me.
This spirit soul lies beyond the cause and effect of this world. The second
is the Supersoul who has His hands and legs everywhere, pervading
everything. The Supersoul is the original source of all senses, yet He is
without senses. He is unattached, although He is the maintainer of all
beings. He transcends the modes of nature and at the same time, He is
the master of all the modes. He exists inside and outside of all beings.
Because He is subtle, He is beyond the power of the material senses to see
or to know. Although far away, He is also near to all. Although the
Supersoul appears to be divided among all beings, He is never divided, He
is situated as one. Although He is the maintainer of everyone, He creates
and destroys all. He is the source of light in all luminous objects, and He
illuminates one's intelligence. He is beyond the darkness of matter and is
unmanifested. He is knowledge. He is the object of knowledge. He is the
goal of knowledge. He is situated in everyone's heart.
Thus I have described the field of activities, knowledge and the object of
knowledge. Only My devotees can understand this thoroughly and thus
attain to My nature.

Arjuna: O Lord, Your knowledge is unlimited.

Krsna: Now I will answer the first two questions you posed, Arjuna.
Material nature and the living entities should be understood to be
beginningless. However, any transformations that occur in this world are
not caused by the living being, but are products of the material nature.
This nature is said to be only the instrument of all material cause and
effect, whereas the living being is the cause of the various sufferings and
enjoyments in this world. The living being situated within the material
nature lives his life enjoying the three modes of material nature. This is
due to his association with that nature. Thus he takes birth in various
good and evil species of life.
Yet in this body there is another, a transcendental enjoyer, who is the
Lord, the supreme proprietor, who exists as the overseer and permitter,
and who is known as the Supersoul. One who understands this
philosophy is sure to attain liberation. He will not take birth here
again—regardless of his present position.

Arjuna: Vasudeva, are there any other means of attaining this stage?

Krishna: Yes, Arjuna, some people perceive the Supersoul within

themselves through astanga yoga, others through sankhya yoga, and still
others through karma yoga.

Arjuna: Krishna, if one cannot meditate or perform sankhya yoga, or

karma yoga, then what can he do?

Krishna: There are others who do not know these paths, Arjuna, but they
begin to worship the Lord by hearing about Him from others. They
themselves do not study, but because of their tendency to hear from
authorities with faith and without material desires, they also transcend
the path of birth and death.

Arjuna: What is the cause of birth and death, Krishna?

Krishna: O chief of the Bharatas, whatever you see that is born in this
world is only a combination of the field of activities and the knower of
the field. When that knower separates from the field, that is death.
When that knower reconnects with the field, that is birth. However, one
who sees the Supersoul accompanying the individual soul in all bodies,
and who understands that neither the soul nor the Supersoul within are
ever destroyed, actually sees.

Arjuna: What is the advantage of having this vision?

Krishna: One who has this vision acts properly with discrimination.
Such a person does not degrade himself by his mind, and is never
disturbed or envious. Therefore he attains the supreme destination.

Arjuna: Please further describe this vision, Vasudeva. How should one
see or act?
Krishna: One who can see that all activities are performed by the body,
and sees that the self does nothing, actually sees. When a sensible man
ceases to see different identities due to different material bodies and sees
how beings are expanded everywhere, he attains the Brahman conception.

Arjuna: How is the living entity in the body and yet aloof from the body,
Krishna?

Krishna: Those with the vision of eternity can see that the imperishable
soul is transcendental, eternal, and beyond the modes of nature. Despite
contact with the material body, Arjuna, the soul neither does anything
nor is entangled.

Arjuna: If both the living entity and the Supersoul are in the body, how
is it that they do not become bound to the nature of the body?

Krishna: As the sky, due to its subtle nature, does not mix with anything
although it is all-pervading, similarly, the soul situated in Brahman vision
does not mix with the body, though situated in that body.

Arjuna: Can You give another example?

Krishna: Yes, just as the sun does not become implicated by that which it
illuminates, similarly the soul is aloof from the body which it
illuminates. Those who see the difference between the body and the
knower of the body, and can also understand the process of liberation,
attain the supreme goal.
====================================================
CHAPTERFOURTEEN

Krishna: Although I have already explained this supreme wisdom to you,

Arjuna, I shall now explain it again in more detail.

Arjuna: What is the value of this knowledge, Krsna?

Krishna: Great sages have become liberated by this knowledge and have
attained Vaikuntha. You will also become transcendental, Arjuna. One
who has this knowledge is not born at the time of creation or disturbed at
the time of dissolution.

Arjuna: O Krishna, how does the birth of this creation take place?

Krsna: The total material substance, called Brahman, is the source of

birth, and it is that Brahman which I impregnate by My glance, making
possible the births of all living beings, O son of Bharata. You should
understand that all spieces of life beginning with the demigods, the
human beings, the creatures that fly in the sky, swim in the water, or
crawl on the land, take their birth in this material nature. According to
their karma these living entities are brought by Me into association with
that material nature. Thus I am the seed-giving father. This material
nature consists of three modes— goodness, passion and ignorance.
When the eternal living being comes in contact with this nature, he
becomes conditioned by these modes.

Arjuna: How do the three modes condition the living being?

Krishna: O sinless one, the mode of goodness, being purer than the
others, is illuminating. It frees one from all sinful reactions. However,
those situated in that mode become conditioned by attachment to both
happiness and knowledge. Both bring pride and a feeling of superiority.
The mode of passion is born of unlimited desires, hankering for what one
does not possess, and attachment for what one already possesses.
Because of this, the embodied living entity is bound to fruitive action.
However, the mode of ignorance, is certainly the delusion of all embodied
beings. The results of this mode are madness, indolence and sleep, which
bind the conditioned soul.
The mode of goodness conditions one to happiness; passion conditions
one to fruitive action; and ignorance binds one to madness. Sometimes
the mode of goodness becomes prominent, defeating the modes of
passion and ignorance. Sometimes passion becomes prominent, and
defeats goodness and ignorance. And at other times ignorance is
prominent, defeating goodness and passion. In this way there is always
competition for supremacy.

Arjuna: O Krishna, how may I know which mode of nature is

prominent?

Krishna: The manifestations of the mode of goodness can be experienced

when all the gates of the body are illuminated by the knowledge of proper
discrimination. When there is an increase in the mode of passion, the
symptoms of great attachment, fruitive activity, intense endeavor, and
uncontrollable hankering develop. When there is an increase in the
mode of ignorance, O son of Kuru, darkness, inertia, madness and
illusion are manifested.

Arjuna: What happens at the time of death when the different modes are
prominent, Krishna? Please explain each circumstance.

Krishna: When one dies in the mode of goodness, he attains to the pure
higher planets of the great sages, Arjuna. When one dies in the mode of
passion, he takes birth among the humans engaged in fruitive activities.
And when one dies in the mode of ignorance, he takes birth in the animal
kingdom. The result of pious action is pure, and is said to be goodness.
But action done in passion, results in misery, and action performed in
ignorance results in foolishness. From the mode of goodness real
knowledge develops; from passion greed develops; and from ignorance,
foolishness, madness and illusion develop. Those situated in the mode of
goodness gradually go upward to the higher planets. Those in the mode
of passion live on the earthly planets. And those in the abominable mode
of ignorance go down to the hellish worlds.

Arjuna: When is the soul released from these modes?

Krsna: When one properly sees that in all activities no other performer is
at work than these modes of nature and he knows the Supreme Lord, who
is transcendental to all these modes, he attains My spiritual nature.
Arjuna: Krishna, what do You mean when You say, "My spiritual
nature?"

Krishna: When the embodied being is able to transcend these three

modes associated with the material body, he can become free from birth,
death, old age and their distresses and can enjoy nectar even in this life.

Arjuna: O my Lord, by which symptoms is one known who is

transcendental to these three modes? What is his behavior?

Krishna: O son of Pandu, a person who does not hate the illumination of
goodness, the attachment of passion, and the delusion of ignorance when
they are present nor longs for them when they disappear; who is
unwavering and undisturbed through all these reactions, remaining
neutral, knowing that the modes alone are active; who equally regards
happiness and distress; who looks upon a lump of earth, a stone and a
piece of gold with an equal eye; who is equal towards the desirable and
the undesirable; who is steady, situated equally well in praise and blame,
honor and dishonor; who treats alike both friend and enemy; and who
has renounced all material activities—such a person is said to have
transcended the modes of nature.

Arjuna: How does he transcend them, Krishna?

Krsna: One who engages in full devotional service, unfailing in all

circumstances, at once transcends the modes of nature and thus comes to
the level of Brahman.

Arjuna: Your devotees are rendering personal service to You, so why

would they attain Brahman?

Krishna: Because I am the shelter of that Brahman, which is considered

the supreme shelter by the impersonalists. Thus Brahman is not different
from Me, rather it is one of My dependant features. Therefore those who
realize Me automatically realize Brahman.

Arjuna: O Vasudeva, the Brahman platform is obtained by discrimination

between matter and spirit. This is the platform of liberation. But what is
the support of the living entity who is beyond the support of matter and
is on the Brahman platform. Is he independent?
Krishna: No Arjuna, I am also the support of the liberated, those on the
Brahman platform. I am the support of the six kinds of opulences as well
as the transcendental pleasures of My pastimes. All these also come from
Me. I am the support of the original Brahman. I am the support of
immortality, imperishability, and eternality. I am the support of the
principles of religion, and I am the support of ultimate happiness.
====================================================
CHAPTERFIFTEEN

Krishna: O Partha, it is said that there is an imperishable banyan tree

that has its roots upwards and its branches downwards and whose leaves
are the Vedic hymns. One who knows this tree is the knower of the
Vedas. The branches of this tree extend downward and upward,
nourished by the three modes of material nature. Its tender buds are the
objects of the senses. This tree also has roots going down, and these are
bound to the fruitive actions of human society. Its roots in Brahmaloka
extend to this world.
The living beings desire sense enjoyment, and work to obtain it. This
increases their desires and they work even harder to get the varieties of
new sense objects offered by the material world. Therefore a competition
develops between the increased material desires and the increased sense
objects. Due to this competition, the material world also increases. In
this way the roots of this tree spread all around.
The actual form of this tree cannot be perceived in this world. No one
can understand where it begins, where it ends, or where its foundation is.
But with determination one must cut down this strongly rooted tree with
the axe of detachment. One must then take this axe and sharpen it by
discrimination. The axe must be sharp because the mind tends to run
again and again to sense gratification. Thereafter, one must seek that
place, from which, having gone, one never returns, and there surrender to
the Supreme Personality of Godhead, from whom everything began and
from whom everything has extended since time immemorial.

Arjuna: O Krishna, what are the qualifications of one who goes there and
never returns? What kind of devotees attain this spiritual kingdom?

Krishna: Those who are free from false prestige, illusion and false
association, who understand the eternal, who are done with material lust,
who are freed from the dualities of happiness and distress, and who know
how to surrender to the Supreme Person, attain that eternal kingdom.

Arjuna: What is the nature of that place?

Krishna: That supreme abode of Mine is not illumined by the sun or
moon, nor by fire or electricity. Those who reach it never return to this
material world. That abode is My own form, and is beautiful. The
illuminators of this world cannot give light to that place. That abode is
My very Self, and is the destination of all surrendered souls. As that
abode is Mine, the living beings in this world are also Mine. They are My
eternal fragmental parts, but due to conditioned life they are struggling
very hard with the six senses, which include the mind. They pull the
mind and senses around with them just like a man whose legs are bound
with an iron chain must drag it around wherever he goes.
The living being in the material world carries his different conceptions of
life from one body to another, as the air carries aromas. Thus he takes
one kind of body and again quits it to take another.

Arjuna: Why does he carry his senses with him, Krishna? What does he
do with them?

Krishna: The soul takes another gross body and obtains a certain kind of
ear, eye, tongue, nose and sense of touch which are grouped about the
mind. His purpose is to enjoy the sense objects with these senses.

Arjuna: Why does one not see this occuring?

Krishna: The foolish cannot understand how a living entity can quit his
body, nor can they understand what kind of body he enjoys under the
spell of the modes of nature. But one whose eyes are trained in
knowledge can see all this.

Arjuna: What can be done about this, Krishna?

Krishna: I can give them knowledge. By knowledge they will

philosophically see. The endeavoring transcendentalists who are situated
in self-realization can see all this clearly. But those whose minds are not
developed and who are not situated in self-realization cannot see this
taking place, though they may try.

Arjuna: O Kesava, what is the cause of those with knowledge being able
to see and those without knowledge not being able to see?
Krishna: The person without knowledge has been engaged in material
enjoyment from time immemorial. He is unable to feel the existence of
his own soul within his body. He has not bothered to clean his heart by
hearing and chanting, so even if he endeavors, the knowledge cannot
arise in his impure heart.

Arjuna: Is there a way that those without knowledge can see You?

Krishna: The splendor of the sun, which dissipates the darkness of this
whole world, comes from Me. And the splendor of the moon and the
splendor of fire are also from Me. In the morning the sun rises in the east
and it allows the living entities to see the objects which they will enjoy.
The objects of all good and bad activities are revealed through the sun,
therefore they should understand that the light in the sun is Mine.
All these opulences are coming through My prowess and they should
remind the living beings of Me. I also enter into the earth, which is like a
fistful of dust, and hold it together so it can support the living beings. I
become the moon and thereby supply the juice of life to all vegetables. I
am the fire of digestion in the bodies of all beings, and I join with the air
of life to digest the four kinds of foodstuff. I also enter into everyone's
heart, and from Me come remembrance, knowledge and forgetfulness.
All these I do for the ignorant beings who want to enjoy this temporary
world. However, for those who want liberation, I am the compiler of
Vedanta, which explains the purpose of the Vedas. And I am the object
of Vedic knowledge. I am also the knower of the Vedas. For it is I, as
Vedavyasa, who compile Vedanta.

Arjuna: You are saying that You are the object of Vedic knowledge, but
others have different opinions.

Krishna: I am Veda-vit, the only knower of the Vedas. As Vyasadeva, I

have given the meaning to Vedic literature. No other meaning is proper. I
am the giver of liberation, the Supreme Controller and the knower of the
Vedas. Therefore one should take shelter of Me.

Arjuna: Since You are the knower and compiler of the Vedas please
explain the real purpose of the Vedas, my Lord.
Krishna: I will now give you the essence of the Vedas in three verses.
There are two classes of beings, the fallible and the infallible. In the
material world every living entity is fallible, and in the spiritual world
every living entity is infallible. Besides these two, there is the greatest
living personality, the Supreme Soul, the imperishable Lord Himself, who
has entered the three worlds and is maintaining them.
Because I am transcendental, beyond both the fallible and the infallible,
and because I am the greatest, I am celebrated both in the world and in
the Vedas as that Supreme Person. Whoever knows Me as the Supreme
Personality of Godhead, without doubting, is the knower of everything.
He therefore engages himself in full devotional service to Me.

Arjuna: You have explained this point clearly, still many people argue
over who is Supreme. What is the reason for this?

Krishna: They are bewildered by My maya. Even if such persons have

studied all the Vedas, if they do not understand that I am the Supreme—
then they are simply fools. However, My devotee, even if presented with
strong arguments which state that I am not the Supreme, is never
bewildered.
My devotee is considered all-knowledgeable even if he has never studied
the Vedas because he knows the essence of the Vedas. Some person may
have the name Asvakarna, but that person doesn't really have a horse's
ear. Do not think I am named Purusotama like that Arjuna. One who
knows Me as truly Purusotama, he is unbewildered. One must
understand this as I have explained it Myself.
One who understands the meaning of these three verses is all
knowledgable—sarvavit—he knows the topmost purpose of the Vedas
and worships Me with all his heart. This is the most confidential part of
the Vedic scriptures that I am revealing. These three verses are tri-slokisastra.
I have spoken them to you because you are My supreme devotee.
Do not speak them to unqualified people, Arjuna. However, when a
faithful person hears them, he will become realized and his endeavors
will know perfection.
====================================================
CHAPTERSIXTEEN

Krishna: O son of Bharata, I will now explain the fruits of the banyan
tree, both good and bad. The twenty-six good fruits are: fearlessness;
purification; spiritual knowledge; charity; self-control; sacrifice; Vedic
study; austerity; simplicity; non-violence; truthfulness; freedom from
anger; renunciation; tranquility; aversion to faultfinding; compassion;
freedom from covetousness; gentleness; modesty; determination; vigor;
forgiveness; fortitude; cleanliness; and freedom from envy and the
passion for honor. These transcendental qualities belong to godly men
endowed with divine nature. The six bad fruits in which the demons
partake of are: ostentation, pride, desire for respect, anger, harshness, and
lack of discrimination. These qualities belong to those of demoniac
nature, O son of Prtha. They are carried over from a person's last life and
can be observed from birth.

Arjuna: But what of my qualifications, Krishna? Do I possess these

demoniac qualities? In the past I've been angry and have spoken harshly
to my superiors, and now I'm about to kill my relatives. Certainly I will
go to hell.

Krishna: O Pandava, O ksatriya by birth, this activity of fighting is

ordained by sastra and thus it is not demoniac for you. Violence and
anger are condemned only outside of battle for a ksatriya. You are a
ksatriya and your arrows are religious—so do not lament. Arjuna, in this
world there are two types of created beings one is called the divine and
the other demoniac. I have already explained to you at length the divine
qualities, now hear of the demoniac. Those who are demoniac do not
know what is to be done and what is not to be done. Neither cleanliness
nor proper behavior nor truth is found in them.

Arjuna: Why are they not truthful?

Krsna: They are not truthful because they are concerned only with the
body.
Arjuna: What are their teachings?
Krsna: Their teachings are like the teachings of the vulture and the
jackal, who both speak very learned words. One day a beautiful young
boy died in the forest. The family came to the forest to perform the last
rites. The jackal told the family that they should stay there, whereas the
vulture tried to convince them to go home. The purpose of both of them
was simply to eat the body because the vulture eats during the day and
the jackal eats at night. In this way demoniac people speak philosophy
just to achieve their own ends. They claim that this world is unreal with
no foundation and no God in control. They say it is produced of sex
desire and has no cause other than lust.

Arjuna: What is the result of following such a philosophy?

Krsna: Following such conclusions, the demoniac, who have no

intelligence, engage in horrible works meant to destroy the world.
Taking shelter of insatiable lust and absorbed in conceit and false
prestige, the bewildered demons take vows to engage in impious
activities. Due to illusion they fix ideas for sense gratification in their
minds. They never decide upon their goals by sastra. Thus they take
foolish vows. Such desires are like vicious crocodiles, and will destroy
them.
They believe that to gratify the senses is the prime necessity of human
civilization. Even if they read sastra they conclude that life's goal is to
enjoy. Unto the end of life, their anxieties are immeasurable. Bound by a
network of hundreds and thousands of desires and absorbed in lust and
anger, they secure money by illegal means for sense gratification. When
they obtain such illegal money, these demons think:
"So much wealth do I have today, and I will gain more according to my
schemes. So much is mine now, and it will increase in the future, more
and more. He is my enemy and I have killed him, and my other enemies
will also be killed. I am the lord of everything. I am the enjoyer. I am
perfect, powerful and happy. I am the richest man, surrounded by
aristocratic relatives. There is none so powerful and happy as I. I shall
perform sacrifices by my own power, and thus I will go to heaven. I will
enjoy with the apsaras there, and kiss them and enjoy."
In this way such persons are deluded by ignorance. They become too
strongly attached to sense enjoyment and fall down into hell. Selfcomplacent
and always impudent, they want big titles and mahapuja.
They perform sacrifices to cheat others. They concoct processes of
religion. They concoct deities and new mantras. Deluded by wealth and
false prestige, they try to impress others and collect great wealth. They
sometimes proudly perform sacrifices in name only, without following
any rules and regulations. Bewildered by false ego, strength, pride, lust
and anger these demons envy Me as well as the Vedas. They are envious
and use improper logic to find fault in the Vedas and Myself.

Arjuna: What is the fate of such people?

Krishna: Those envious rascals, who are the lowest among men, will
never become free. I throw them into violent, demoniac species of life.
They act in those species according to their own nature, and thus they go
to hell.

Arjuna: Is there any chance that after many births these souls will
become purified and then freed?

Krishna: After misusing their human birth, these foolish people go down
and take animal births, and cannot get out. There is no hope for them.
Not only do they not attain Me, but they will not even attain a good birth.
The Vedas confirm this.

Arjuna: But Lord, You are satya-sankalpa. Your desires are all instantly
fulfilled. You can do it. You can save them.

Krishna: Yes, it is possible for Me to interfere with their minute

independence, but I will not do that because there is no seed of this
desire in their heart.

Arjuna: O Krishna, there are so many demonic qualities, how can I give
them all up?

Krishna: Just give up three, Arjuna. Lust, anger and greed, for these are
the three gates that lead to hell. Every sane man should give these up, for
they lead to the degradation of the soul. Even if one has a divine nature,
he should be very careful of these three.

Arjuna: What is the result of giving them up?

Krishna: The man who has escaped these three gates of hell, O son of
Kunti, performs acts conducive to self-realization and gradually attains
the supreme destination.

Arjuna: What is the destination of one who gives up sastra and acts
morally but according to his whim?

Krishna: He who disregards scriptural injunctions and acts according to

his own whims attains neither perfection, nor happiness, nor the supreme
destination. Therefore, one should understand what is duty by the rules
of scripture. Knowing such rules and regulations one should act so that
he may gradually be elevated.
CHAPTER SEVENTEEN

Arjuna: I have understood the two categories, divine and demonic. But
what about people who have studied the Vedas yet do not follow them for
one reason or another, although they follow common religious practices
with faith. Which category do they fall into— goodness, passion, or
ignorance?

Krsna: The people who give up sastra as troublesome are governed by

the modes of nature. These modes are acquired from conditioning and
impressions from the previous life. Therefore, one's faith can be of three
kinds: in goodness, in passion, or in ignorance. According to one's
existence under the various modes of nature one evolves a particular kind
of faith. Everyone's faith is based on the mind, which simply reflects the
modes that dominate the heart. Therefore a person always has some
faith, and that faith is designated by the modes he has acquired. So if you
want to determine a person's faith—see who he is worshipping.

Arjuna: Which mode is present in the various types of worship?

Krsna: Those in the mode of goodness worship the demigods. Those in

the mode of passion worship the demons. And those in the mode of
ignorance worship ghosts and spirits. They all have given up following
scripture whimsically, but there are those who are directly against
scriptural practices. Such persons undergo severe austerities and
penances not recommended in the scriptures. They perform them out of
pride and egoism, and are impelled by lust and attachment. They torture
their own bodies. And because they do not follow My instructions they
also give Me trouble because I am the Supersoul sitting in their hearts.

Arjuna: If a person is not worshipping anyone how will I judge his

nature?

Krsna: This can be done by examining the kind of food he eats because
the food that one prefers is also of three kinds, according to the three
modes. The same is true of sacrifices, austerities, and charity. Now hear
the distinctions between them.
Foods dear to those in the mode of goodness increase the duration of life,
purify one's existence, and give strength, health, happiness and
satisfaction. Such foods are juicy, wholesome, and pleasing to the heart.
They should also be pleasing to the eyes, cooked purely with pure
ingredients, purchased with pure money, served in a pure place, and
served by pure persons.
Foods that are too bitter, too sour, too salty, too hot, pungent, dry and
burning are dear to those in the mode of passion. Such foods cause
distress, misery, and disease.
Food prepared more than three hours before being eaten, which has
become cold, dry, and foul smelling, food that is tasteless, decomposed,
and putrid, and food consisting of remnants other than that of
worshipable personalities, and untouchable things like meat and eggs is
dear to those in the mode of ignorance. Those who are in the mode of
goodness pay their humble obeisances to these foods from very far away.
Now of sacrifices: The sacrifice performed according to the direction of
the scripture as a matter of duty, by those who desire no reward, is of the
nature of goodness. But the sacrifice performed for some material benefit,
or for the sake of pride, which is worse, is in the mode of passion. And
any sacrifice performed without the directions of the scripture, without
distribution of prasadam, without the chanting of Vedic hymns, without
remunerations to the priests, and without faith is considered to be in the
mode of ignorance.
Now of austerities: Austerity of the body consists in worship of the
Supreme Lord, the brahmanas, the guru, superiors, and in cleanliness,
simplicity, celibacy, and non-violence. Austerity of speech consists in
speaking words that are truthful, pleasing, beneficial, and not agitating to
others, and also in regularly reciting the Vedas. Austerity of the mind
consists in simplicity, gravity, satisfaction and self-control.
This three-fold austerity performed by faithful men not expecting
material gain, but only for the sake of the Supreme, is called austerity in
goodness. However, penance performed out of pride and for the sake of
gaining respect, honor, or worship is said to be in the mode of passion. It
is neither stable nor permanent. Penance performed out of foolishness,
with self-torture or to injure others is said to be in the mode of ignorance.
Charity is also of three kinds, Arjuna. That charity given out of duty,
without expectation of return, at the proper time and place, and to a
worthy person is considered to be in the mode of goodness. Such charity
purifies the heart from possessiveness and attachment. But charity
performed with the expectation of some return, or in a grudging mood, is
said to be charity in the mode of passion. And charity performed at an
impure place, at an improper time, to unworthy persons and without
proper respect is said to be in the mode of ignorance.
So far I have explained how you can see the faith of a person by seeing his
worship, foodstuffs, sacrifices, austerities, and charity. However, all these
activities have defects, so in order to purify them the brahmanas in the
past would chant three words—Om, Tat, Sat— which indicate the
Supreme Absolute Truth. They would use these three words during
sacrifices for the satisfaction of the Supreme. Therefore
transcendentalists undertaking performances of sacrifice, charity, and
penance begin always with Om to attain the Supreme.
Of the three, Om is especially famous as a name of the Lord and is allpervading
in the Vedas. Without selfish desires one should perform
various kinds of sacrifices, penances and charity with the word Tat. The
purpose of such activities is to get free from material entanglement. The
Supreme is the objective of devotional sacrifice and is indicated by the
word Sat. My devotee who performs sacrifice is also called Sat, as are all
sacrifice, penance, and charity, which are performed to please Me.
When one chants these three names in whatever activities he performs all
discrepancies become reconciled. These supreme words—Om, Tat, Sat—
are therefore used to perfect all activities and make everything complete.
So Arjuna, you should perform all your activities with faith and in the
mode of goodness. Other activities are useless. Sacrifice, penance or any
other activity performed without faith is impermanent and is call asat. It
has no benefit in this life nor in the next.
====================================================
CHAPTER EIGHTEEN

Arjuna: O Vasudeva, what is sannyasa, and what is tyaga? Are they

different or are they the same? If they have separate meanings, then what
are those meanings? You are Kesisudana , so kill this doubt as You have
killed the Kesi demon. You are the great mahabaho— mighty-armed
one—supremely powerful. I am the small mahabaho. Thus we are
friends. I am not omniscient, but because of our friendship I do not
hesitate to follow You.

Krishna: Arjuna, giving up activities that are based on material desire is

what learned men call the renounced order of life, sannyasa. And giving
up the results of all activities is what the wise call renunciation, tyaga.
Some learned men declare that all kinds of fruitive activities should be
given up as faulty, yet other sages maintain that acts of sacrifice, charity
and penance should never be abandoned. Now hear My judgement about
renunciation. O tiger among men, renunciation is declared in the
scriptures to be of three kinds.

Arjuna: But Krishna, I asked about the difference between tyaga and
sannyasa, and Your answer is that there are three kinds of tyaga.

Krishna: Please listen, Partha and I will tell you definitively. Acts of
sacrifice, charity and penance are not to be given up; they must be
performed. Indeed, sacrifice, charity and penance purify even the great
souls and set a good example for others. Show-bottle sannyasa is an
excuse for giving up one's prescribed duties, whereas tyaga is giving up
the desire to enjoy the fruit while performing the duty. One should give
up the work only on the subtle platform—the platform of renouncing the
fruit. These activities have the potency to purify the heart and bring one
to the platform of knowledge. As the lotus has fibers inside, these three
activities have the fiber of knowledge inside. Thus the defects of this
world can be overcome without implication. All these activities should
be performed without attachment or any expectation of result. They
should be performed as a matter of duty. That is My final opinion.
Now I will explain the three types of sannyasa. If one gives up his
prescribed duties because of illusion, such renunciation is said to be in
the mode of ignorance. I've already told you that work is better than
renunciation. If one thinks that work is binding and that it's better to
give it up—that is illusion and causes further ignorance. One should be
very careful about this. Anyone who gives up prescribed duties as
troublesome or out of fear of bodily discomfort is said to have renounced
in the mode of passion. Such action never leads to the elevation of
renunciation. This passionate person understands the benefit of
performing sacrifice but he thinks, "This is troublesome and will only
cause me physical misery therefore I'll renounce it." However, when one
performs his prescribed duty only because it ought to be done, and
renounces all material association, and all attachment to the result, his
renunciation is said to be in the mode of goodness.

Arjuna: Krishna, what are the symptoms of one who has renounced in
the mode of goodness?

Krishna: The intelligent renouncer situated in the mode of goodness is

neither attached to favorable circumstances, nor averse to unfavorable
circumstances, therefore he has no doubts about how to act dutifully.

Arjuna: This is clear Krishna, but what if one forgets the favorable or the
unfavorable and just renounces everything. What is wrong with that?

Krishna: No Arjuna! No one cannot stay even for a moment without

being active. But he who renounces the fruits of action has truly
renounced.

Arjuna: I don't understand, work without fruits? But fruits will come
regardless, in some way or other. So how will one act when the fruits
come?

Krishna: For one who is not renounced, the three-fold fruits of action —
desirable, undesirable and mixed—accrue after death. But those who are
in the renounced order of life have no such result to suffer or enjoy.

Arjuna: How can one work and not get the fruit of that work?

Krishna: When one works without false ego he reaps no fruit from his
work. By giving up the sense of doer-ship and understanding that I am
the supreme doer, one does not receive any reaction to work. As long as
one has some sense of being the doer one must get some reaction. O
Arjuna, according to Vedanta there are five causes for the
accomplishment of all action. Now learn of these from Me. The place of
action, the performer, the senses, the endeavor, and ultimately the
Supersoul—these are the five factors of action. The Supreme Lord is the
ultimate cause and worshipable Deity of everyone. The Lord makes
everyone perform work. All the senses and airs of the body are controlled
by Him. A person who knows this and thinks—"I am not the doer"—he
is not bound by work.

Arjuna: If the Lord is the ultimate mover, then is the living entity under
His control? Does the living entity have any desire or is he like a piece of
wood that's moved? And if that's true, then why does sastra tell us to do
or not do certain things? This is also against our experience. What is the
answer? Is the living entity the doer or not?

Krishna: O Arjuna, please listen as I explain. The Supreme Lord has

given the body, the senses and His energy, which is the basis of the living
entity. The living entity then performs work by his own will, utilizing the
body and senses according to his desires. In the heart, the Supersoul
perceives the living entity's desires and then instigates him to do the
work. The living entity can then utilize his intelligence, read scripture
and then decide what to do. He uses the energy of the Supreme Lord
according to his own will. Whatever right or wrong action he performs
by body, mind or speech is caused by these five factors. Therefore one
who thinks himself the only doer, not considering the five factors, is not
very intelligent and cannot see reality. The cause of bondage is the
feeling that only he himself is the doer. On the other hand, one who is
not motivated by false ego, whose intelligence is not thinking himself the
doer, though he kills men in this world, does not kill. He is not bound,
even if he kills the entire universe, what to speak of Bhisma, Drona and
Kripa.

Arjuna: Can you explain more to help me understand that I am not the
doer?

Krishna: Yes Arjuna, knowledge, the object of knowledge and the

knower are the three psychological factors that motivate action. The
senses, the work and the doer are the three practical constituents of
action. According to the three different modes of nature there are three
kinds of knowledge, action, and performer of action. Now hear of them
from Me.
That knowledge by which one undivided spiritual nature is seen in all
beings, though they are divided into many forms, is in the mode of
goodness. However, when someone sees that in every different body
there is a different type of living being, that is knowledge in the mode of
passion. And that knowledge by which one is attached to one kind of
work as the all in all, without knowledge of the truth, is said to be in the
mode of darkness.
That action which is regulated and which is performed without
attachment, without love or hatred, and without desire for fruitive results
is said to be in the mode of goodness. But action performed with great
effort by one seeking to gratify his desires, and enacted from a sense of
false ego, is called action in the mode of passion. And that action
performed in illusion, in disregard of scriptural injunctions, and without
concern for future bondage or distress caused to others is said to be in the
mode of ignorance.
One who performs his duty without false ego, with great determination
and enthusiasm, and without wavering in success or failure is said to be a
worker in the mode of goodness. But the worker who is attached to work
and the fruits of work, desiring to enjoy those fruits, who is greedy,
envious, impure, and moved by joy and sorrow, is said to be in the mode
of passion. And the worker who is always engaged in work against the
injunctions of the scripture, who is obstinate, cheating, materialistic and
expert in insulting others, and who is lazy, always morose and
procrastinating is a worker in the mode of ignorance.
O Dhananjaya, now I will tell you in detail of the three different kinds of
understanding and determination according to the three modes of
material nature.
That understanding by which one knows what ought to be done and what
ought not to be done, what is to be feared and what is not to be feared,
what is binding and what is liberating, is in the mode of goodness. That
understanding which cannot distinguish between religion and irreligion,
between action that should be done and action that should not be done,
is in the mode of passion. That understanding which considers irreligion
to be religion, and religion to be irreligion, under the spell of illusion and
darkness, and strives always in the wrong direction, is in the mode of
ignorance.
That determination which is unbreakable, which is sustained with
steadfastness by yoga practice, and which thus controls the activities of
the mind, life, and senses is determination in the mode of goodness. But
that determination by which one holds fast to fruitive results in religion,
economic development and sense gratification is of the nature of passion,
O Arjuna. And that determination which cannot go beyond dreaming,
fearfulness, lamentation, moroseness and illusion—such foolish
determination is in the mode of darkness.
Now please hear about the three kinds of happiness by which the
conditioned soul enjoys, and by which he sometimes comes to the end of
all distress. That which in the beginning may be just like poison but at
the end is just like nectar and which awakens one to self-realization is
said to be happiness in the mode of goodness. That happiness does not
come easily, but only by practicing for a long time, because this pleasure
is not derived from external sense objects, but comes from within. That
happiness comes from giving up sense objects, for the happiness of the
soul is covered by the tendency for sense gratification.

Arjuna: Why is happiness in goodness like poison, Krishna?

Krishna: In the beginning one has to control the senses and mind which
is painful. One must go through the misery of controlling the mind, but
later he attains the continuous flow of nectar called samadhi. However,
that happiness which is derived from contact of the senses with their
objects and which appears like nectar at first but poison at the end is said
to be of the nature of passion.

Arjuna: What is this nectar in passion?

Krishna: It is generally understood to be having illicit sex.

Arjuna: And happiness in ignorance?

Krishna: That happiness which is blind to self-realization, which is

delusion from beginning to end and which arises from sleep, laziness and
illusion is said to be of the nature of ignorance.

Arjuna: Krishna, is there a place in this world where we can find beings
who are not affected by these modes?

Krishna: There is no being existing, either here or among the demigods

in the higher planets, which is freed from these three modes born of
material nature. Brahmanas, ksatriyas, vaisyas and sudras are
distinguished by the qualities born of their natures in accordance with
the material modes, Arjuna. Their natures are there from birth, and are
cultivated by education. The brahmanas prominent mode is goodness and
their natural qualities are peacefulness, self-control, austerity, purity,
tolerance, honesty, knowledge, wisdom and religiousness. The natural
qualities of work for the ksatriyas are heroism, power, determination,
resourcefulness, courage and generosity. Farming, cow protection and
business are the natural work for the vaisyas. And for the sudras there is
labor and service to others.

Arjuna: How can these activities be the cause of knowledge?

Krishna: One can attain perfection by doing one's prescribed duty. As

fibers are in the lotus stem, the threads of knowledge are in one's
prescribed duties providing one worships the Lord by those duties. This
means he performs his duties and offers his work to the Lord within his
mind, "My dear Lord, be pleased by these activities." The Lord is thus
pleased by the work itself, which is worship. In this way a man can
obtain perfection through performing his own work.

Arjuna: What is the situation of one who is trained in one duty, but has
the inclination to work in another duty?

Krishna: It is better to engage in one's own occupation, even though one

may perform it imperfectly, than to accept another's occupation and
perform it perfectly. Duties prescribed according to one's nature are
never affected by sinful reactions. One should perform the activities of
one's own nature even if those activities are superficially inferior.

Arjuna: But ksatriyas are passionate, Krishna. Shouldn't I engage in the

superior activities of a brahmana? What is wrong with that? Certainly, I
will be elevated by doing so.

Krishna: Do not think that only your prescribed duties have defects,
Arjuna. All duties have defects. Even fire is covered by smoke. Not only
the prescribed duties of a ksatriya have defects, the work of a brahmana
also has defects. One should do one's work simply because it is
prescribed. All activities are in the modes of nature, so there will always
be some fault, but one should not worry about that.
Arjuna: What about one who is pure, Vasudeva, how does he progress in
God-realization?

Krishna: There are two stages of renunciation, Partha. The first is when
one works but gives up the fruits of that work along with the concept of
being the doer. Gradually by performing this niskama-karma, he becomes
situated in detachment. Eventually he gives up the work itself. This is the
second stage of sannyasa and is called the path of knowledge, or jnanamarga.
On this platform he has controlled his senses and mind. He has
no desire for material enjoyment even up to Brahmaloka. Therefore he
renounces all work and attains the perfection of sannyasa. In this
situation, his detachment becomes more perfect. Such a person does not
even bother for his bodily maintenance. Thus he is free from material
defects.

Arjuna: Maybe he is freed from defects, Krishna, but he has not yet
achieved brahman, so what is the good of this?

Krishna: O son of Kunti, learn from Me how one who has achieved this
stage of renunciation can attain to the perfectional stage, brahman, by
following the path of the inactive sage. Controlling the intelligence and
the mind with determination, giving up the objects of sense gratification,
freeing oneself from attachment and hatred, he lives in a secluded place
eating little and controls his body, mind and speech. Such a person
becomes fixed in meditation on the Supreme and renounces everything
that is not transcendental. He gives up anything and everything that
increases bodily consciousness. Thus he becomes peaceful like an ocean
without waves.
One who is thus transcendentally situated above the three modes at once
realizes the supreme brahman and becomes fully joyful. He never laments
nor desires to have anything because he has no attachment to the body.
As a child sees everyone equally, he is equally disposed towards every
living entity. In that state he attains pure devotional service unto Me.
This devotional service is My own svarupa-sakti, which continues after
knowledge and ignorance are eliminated. It's free from karma and jnana,
so it is also called kevala-bhakti. It existed before, but it was unmanifest.
And now it becomes manifest. His prior activities had this devotion in it,
but it was mixed with the modes. Therefore it is said he attains devotion,
for it already existed. Like a mixture of dahl and gems—when the dahl is
removed the gems remain.
Arjuna: What happens after attaining devotion?

Krishna: Then he knows Me as I am, Arjuna. He may be either a jnani or

some type of devotee, but he knows Me by devotion. I can only be
known by devotion, not by any other process. The knowledge of the
jnani who knows Me goes beyond the mode of goodness. He attains
sayujya-mukti and enters into Me—free from knowledge or ignorance—
beyond maya. At that point he realizes Me.

Arjuna: You are saying bhakti is transcendental, Krishna, beyond the

modes and beyond knowledge, but Narada-pancaratra mentions bhakti as
a part of knowledge.

Krishna: It is mentioned as a part of knowledge to make jnana-yoga and

karma-yoga successful, Partha. But it is part of the internal pleasure
potency and is never material. Bhakti is never a part of the three modes
of nature or a part of knowledge. Knowledge is simply a tool to get rid of
ignorance. But after that, positive knowledge of Krishna comes only from
transcendental bhakti. In the mode of goodness knowledge comes, but
that knowledge is also in goodness. But knowledge of devotional service
is beyond the modes and is called bhakti. It is bhakti, although it is
sometimes called knowledge. So there are two types of knowledge—
knowledge of goodness and knowledge of bhakti. In this way after
gradually giving up the fruits of activity, then the activity, then
knowledge itself, one attains liberation.
Arjuna: But how does your devotee attain You, Vasudeva?

Krsna: Though engaged in all kinds of activities, My pure devotee, under

My protection, reaches the eternal and imperishable abode of Vrndavana,
Mathura or Dvaraka by My grace.

Arjuna: This doesn't sound logical, Krishna. A jnani takes many births
and performs austerities for so long, and undergoes much difficulty. How
is it possible that a devotee who has only a little knowledge and isn't even
renounced, attains Your eternal abode so easily? What is the logic?
Krishna: The logic is that it is beyond logic, Partha. It is by My mercy.
My mercy has inconceivable power in it. Therefore, in all activities just
depend upon Me, and work always under My protection. In such
devotional service be fully conscious of Me, and I will take full care of
you.

Arjuna: You are speaking in general, but what is Your specific order for
me, Krishna? Shall I perform unalloyed devotion, or devotion with
material motives?

Krishna: You aren't qualified to perform pure devotion, Arjuna, but at

the same time you are above performing sakama-bhakti. Therefore
perform devotion that is between these two platforms. Become
madhyama-bhakta.

Arjuna: What should I do, Krishna?

Krishna: Perform your prescribed duties and offer them to Me, making
Me your goal. Do not have material goals. Perform your duties without
the ego of being the doer. In your mind make Me the object of your work
and remember Me in all that you do. Surrender to Me and then act. Do
not perform your activity and then surrender. In other words, surrender
your consciousness as you perform the activity. If you become conscious
of Me, you will pass over all the obstacles of conditioned life by My grace.
I am the friend of My devotees, and I'll give Myself to them and solve all
their problems. So don't worry. But if you do not listen because of your
pride, then you will be lost.

Arjuna: It is a fact that I am a ksatriya and it is my nature to fight.

But if I fight and kill my relatives, I'll incur sins, so I don't want to
fight.

Krishna: If you say a ksatriya must be religious and should fear killing
his guru or brahmanas, and you decide not to fight, then I say your
decision is useless. People will criticize you and mock you for not
fighting, then you'll fight anyway, and I'll laugh at you. If you don't listen
to My words—My maya will assume the form of raja-guna and make you
fight nonetheless. You have your own nature from previous samskaras
and you'll be forced to act just like a puppet.
Arjuna: But I know...

Krishna: Arjuna, if you think you are a great scholar, you should know
that the Supersoul is in the heart of all living beings from Brahma to the
insect, and the Lord rotates their bodies. According to their karma, each
has a separate body made of maya. And the soul is riding on these
machines, and the Lord rotates them. He is like a puppeteer who makes
his puppets move. O scion of Bharata, He is inside you as the Supersoul,
and ultimately you are under His control. So surrender unto Him utterly.
Let Him guide you. By His grace you will attain transcendental peace and
the supreme, eternal abode. Take shelter of the Supersoul with your
mind, body and words. You'll become completely free from all miseries.
O Partha, you should know that the Supersoul is also Me, your friend. I
have told you to surrender to Him, as if to someone else, but you have
already understood that I am that Supersoul. So become situated in My
instructions and act.
Thus I will end My teachings now for I have explained to you knowledge
about karma, jnana, and yoga. This is most secret for this knowledge has
not been revealed in all the writings of Vasistha and Badarayana. Even the
sages do not completely understand this. It's so confidential that I have
not given it to them, but I have given it to you. So deliberate on it fully,
and then do what you wish to do.
Narrator: Lord Krishna observed Arjuna's silence as Arjuna was
deliberating on the meaning of His instructions. Thus Krishna became
compassionate and His heart melted like butter. He pointed to His dear
friend Arjuna and spoke.

Krishna: Because you are My very dear friend, I will now speak the
essence of all I have spoken in eight verses. This is My supreme
instruction, the most confidential knowledge of all. This is what I feel is
most beneficial for you. Therefore you should act upon it. First, always
think of Me, become My devotee, worship Me and offer your homage
unto Me. In this way give your senses to Me. And since the mind is the
king of the senses, if you think of Me, the rest will follow. Perform
kirtana, hear about Me, take darsana of My Deity, offer candana,
umbrella, and camara. Engage all your senses in rendering service to Me.
Offer incense, flowers, ghee lamp and bhoga. Become My pujari. Or if
you can do nothing else, then offer your obeisances to Me, either astanga
or pancanga obeisances. And if devotion is there in any activity, it will be
pleasing. Out of these four, do all of them or at least one of them and you
will attain Me. If you offer these to Me, then what will I give to you? I'll
give My very Self to you. To you, not to anyone else. I promise you, so
please, do not have any doubts.

Arjuna: But people from Mathura are always promising this and that in
every sentence they speak. I cannot really believe You because You are
from Mathura.

Krishna: I'm raising My hand and taking an oath, Arjuna. I declare

that you are dear to Me. Even though people from Mathura tell lies and
cheat, they never cheat those they love. You are not only dear to Me, but
most dear, so have no doubt. One who loves Me, wins My reciprocation
in the same manner. I will not be able to tolerate separation from you. I
have to bring you back to Me, so believe My words that you'll definitely
come to Me.

Arjuna: You have said so many things, think of Me, be My devotee,

worship Me. Make it simple, Krishna, and say one thing!

Krishna: Just abandon all varieties of religion and simply surrender

unto Me. With this one thing, Arjuna, I shall deliver you from all sinful
reactions. Do not fear.

Arjuna: Give up all varieties of religion, how is that?

Krishna: Yes, give up all religious obligations like varna and asrama, and
take full shelter of Me alone. I know that you are not ready to take
sannyasa, so keep your duty and surrender the fruits. One should engage
in one's duties until one becomes very attached to hearing My pastimes.
Knowing the strengths and so-called defects of all My instructions and
seeing them in perspective, one can act properly. Previously I said that
you are not qualified to become My unalloyed devotee, and I instructed
you in niskama-karma, like yat karosi yat asnami. That was karma-misrabhakti.
But now My heart is over-flowing with mercy. Now, out of
compassion, I've blessed you. I've made you qualified for unalloyed
devotional service. This can be obtained only by the mercy of My pure
devotee. So I've broken this rule, and I'm granting this to you directly
Myself. Don't think that you'll incur sins by not performing your daily
and occasional duties. The Vedas have said to do these, but I spoke that
in the Vedas, and now I'm asking you to renounce them. So if you
perform your conventional duties now and disrespect My words, that will
be sinful.

Arjuna: If I surrender to You, ignoring established morality and all

commitments, then should I not worry? You are the Lord, and if Your
desire is to engage me in irreligious activity, what will be My fate?

Krishna: I will save you from all sinful reactions in the past, present and
future. I have all power and am not incapable of doing it. It is My
responsibility to deliver you from the sin of neglecting your prescribed
duties. Do not minimize My power. I'm making you the object of
instruction to humanity by speaking to you. Do not worry about your
destination. The entire universe can give up all their activities and
engage happily in My devotional service. The responsibility for their sins
is Mine. The responsibility for bringing them to Me is also Mine as is the
responsibility to maintain their bodies, as I've said before. And again I
say, Arjuna, you shouldn't lament that, "The Lord has taken this
responsibility and it is a burden for Him." It is not a burden for Me. For I
am satya-sankalpa—My desire is truth.

Arjuna: O Krishna, should I keep this knowledge hidden, or should I tell

others?

Krishna: This confidential knowledge should never be explained to those

who are not austere, devoted, or engaged in devotional service, nor to one
who is envious of Me.

Arjuna: Then to whom should one explain this?

Krishna: One should explain this supreme secret to the devotees. If one
does, then pure devotional service is guaranteed, and at the end he will
come back to Me. There is no servant in this world more dear to Me than
he, nor will there ever be one more dear. And I declare that he who
studies this sacred conversation of ours worships Me by his intelligence.

Arjuna: What happens to such a person?

Krishna: One who listens with faith and without envy becomes free from
sinful reactions and attains the auspicious planets where the pious dwell
like Dhruvaloka. O son of Prtha, O conqueror of wealth, have you heard
this with an attentive mind? Are your ignorance and illusions now
dispelled? If not, then I am willing to begin again.

Arjuna: My dear Krishna, O infallible one, my illusion is gone. I have

regained my memory by Your mercy and understand things as they are.
What more can I ask from You? I have given up everything and am ready
to act according to Your order. I have no anxieties, and I have complete
faith in You. I will now follow only Your order as my dharma, not my
official duty by varna. Previously I was confused, but that has been
removed by hearing Your instructions. Now I understand that there is
the Supreme Lord with a transcendental and beautiful form, full of bliss
and knowledge. He is the Supreme Controller, the friend of His devotees,
and by His will He creates the material world. He is so merciful that He
can give His devotees anything—even His very Self. This is the
knowledge I've gained, and now I submit to You because I have
understood that You are that Supreme Person. I am a soul surrendered
unto You now, and I'm ready to assist You in Your mission of removing
the burden of the earth.
Narrator: Saying this, Arjuna stood up with the Gandiva bow in his hand,
ready to fight.

Sanjaya: Thus I have heard the conversation of two great souls, Krishna
and Arjuna. And so wonderful is that message that my hair is standing
on end. I was given mystic vision and ears to hear these most
confidential talks by the mercy of my gurudeva, Vedavyasa. I've heard it
directly from Krishna, Himself, not in any succession. Thus I am so
fortunate.
O Rajan, as I repeatedly recall this wondrous and holy dialogue between
Krishna and Arjuna, I take pleasure, being thrilled at every moment. As I
remember the universal form of Lord Krishna, I am struck with wonder
more and more, and I rejoice again and again.
Dhrtarastra: Is there any hope for my sons?

Sanjaya: Give up all attachment or hope for your sons because Krishna
has all supreme qualities, and is the Supreme controller of all living
beings. He is standing with Arjuna, and is even willing to take up the
reins of Arjuna's chariot. And Dhanurdhara, Arjuna, is a pure devotee
and an incarnation of Nara. Arjuna's arrows from the Gandiva bow
cannot be counteracted. These two are both on the side of Yudhisthira
and They will have victory.