Bhagavad Gita Overview Chapter 12

Hare Krishna,

Let us continue our discussion on the Bhagavad Gita. I mentioned earlier that, more or less, by the end of the 10th chapter, Krishna’s discourse in the Bhagavad Gita was complete. After that, the Gita transitions into a phase driven by Arjuna’s questions—like a Q&A session after a class.

In this setting, there is only one speaker, Krishna, and one listener, Arjuna, who asks many questions. It is not necessary for the second question Arjuna asks to be related to the first—it may or may not be.

The 11th chapter, for instance, focuses on the universal form, the Virat Rupa. After displaying this dramatic and awe-inspiring form, Krishna emphasizes that while the universal form is extraordinary and rare, His personal two-handed form is even more special. Krishna highlights the distinction between His materially all-pervading manifestation (Virat Rupa) and His spiritual, personal form.

This leads Arjuna to a question about the relationship between Krishna’s two-handed form and the spiritually all-pervading manifestation, which is referred to as the Brahman. The Brahman—or more specifically, the Brahmajyoti—is described as the ocean of endless light that pervades all existence and emanates from Krishna’s personal form. Krishna later mentions in the 14th chapter that He is the basis of the Brahman (“Brahmano hi pratishtha”).

Now, let us address whether the universal form is material or spiritual. The universal form is described in the Bhagavad Gita as being composed of the material components of the universe. It includes depictions of the heads and bodies of various beings in the universe, including Brahma and serpents—all of which are material entities. Hence, the universal form is material in terms of composition because the universe itself is material. However, when viewed as a revelation by Krishna, it can be considered spiritual in its connection and purpose.

To clarify further, we can define material and spiritual in two broad ways:

1. Composition – What something is made of.
2. Connection/Application – How it is used or what it represents.

For example, Srila Prabhupada often said that a microphone used for Krishna’s service becomes spiritualized. By composition, it remains a material object, but by connection or application, it serves a spiritual purpose. Similarly, Prasadam is inherently spiritual because it is sanctified food offered to Krishna. However, its material properties, such as its ingredients, can still have physical effects. For instance, a diabetic person who consumes excessive sweet rice as Prasadam may experience a spike in blood sugar levels.

Therefore, when we say that something is spiritual or material, it depends on whether we are discussing its composition or its connection to Krishna’s service.

Returning to Arjuna’s question: He seeks to understand the relationship between Krishna’s spiritually all-pervading manifestation (Brahman) and His personal form. Arjuna also asks which path is better—worshiping the impersonal (Brahman) or worshiping the personal form of Krishna. Krishna responds in the Bhagavad Gita, contrasting the two approaches and explaining who is better situated on the path of yoga.

So Arjuna knows that he is living at a time when there are many spiritualists. He has seen spiritualists who are devoted to the personal form, and he has seen spiritualist sages who are devoted to, or dedicated to, the impersonal. So, he is asking Krishna: who among these are better?

The approach that Krishna takes is, in one sense, cyclic—like moving along a spiral. For example, sometimes you can go between point A and point B, but in a spiral, you first address one aspect, then move to another, and then return to the first. Similarly, Krishna first emphasizes that the devotees (those devoted to the personal form) are the best. Then, he discusses the impersonalists, and finally, he returns to the personalists. In this sense, Krishna’s answer follows a cyclic structure.

Sometimes when we ask a question, there are two ways to answer it, and generally, one is better than the other. The better way is to first give a direct answer and then provide an explanation. The other way is to first explain and then give the answer.

What’s the problem with explaining first? If someone starts with a long-winded explanation, the person asking the question might keep wondering, “Okay, but what is the answer?” For instance, if someone asks whether the Vedic tradition is monotheistic or polytheistic—whether it involves worshiping one God or many gods—and the response begins with a detailed philosophical explanation, the listener might become impatient, thinking, “What is the answer?” Therefore, it’s generally best to first give the answer and then explain it.

However, in cases where the answer might be polarizing or potentially close the listener’s mind, it can sometimes be better to give contextualization first. By building a proper backdrop, the answer can be received more effectively. But in most cases, when the questioner is neutral and genuinely seeking knowledge, the best approach is to provide a direct answer first, followed by an explanation.

This is precisely what Krishna does. He demonstrates his expertise as a teacher. In verse 12.1, Arjuna asks the question. In verse 12.2, Krishna immediately provides the answer. Then, in verses 12.3–12.6, Krishna elaborates on the explanation. This is the “answer first, then explain” approach.

So, what does Krishna say? Krishna says that those who are devoted to Him are better. Significantly, Krishna does not condemn or reject the impersonalists. Instead, He acknowledges that the impersonalists (jnanis) too will ultimately attain Him. However, He points out that the impersonal path is very difficult. Krishna explains that the difficulty lies in two aspects:

1. The path itself is inherently difficult.
2. The progress on the path induces distress.

This can be likened to climbing a steep mountain. The climb itself is difficult because it is steep, but if the path is also filled with sharp thorns and pebbles, the journey becomes even more distressing due to the additional pain and obstacles. Krishna elaborates on this in verse 12.5, where He says that for those attached to the impersonal path, the distress (klesha) is too great.

Let’s examine verse 12.5 more closely: Klesho ‘dhikataras tesham avyaktasakta-cetasam (“For those whose minds are attached to the unmanifest [impersonal path], the distress is much greater”). Krishna uses the word avyakta, meaning “unmanifest,” to refer to the impersonal reality. He explains that the progress (gati) on this path is distress-inducing. The phrase avyakta hi gatir dukham conveys that the journey toward the impersonal truth is fraught with suffering. For those embodied (dehavadbhir), the difficulty is even greater.

Why is the impersonal path so difficult and distressing? Krishna explains that this arises due to a fundamental misdiagnosis of the problem. Impersonalism arises from this misdiagnosis. Let’s unpack this further.

The fundamental philosophical problem is centered around the question of misery. There are various existential questions we might consider, such as: “Who am I?” (identity), “What is the purpose of life?” (destiny), and so on. For some people, identity-related questions are central. For others, it may be questions about destiny. However, the most universal question is the question of misery: “Why am I unhappy? Why do I experience suffering in my life?”

This universal question about misery is often what drives people to inquire about philosophy. If someone feels that life is entirely enjoyable, they may not feel the need to seek deeper meaning. Generally, it is the presence of distress that impels people to search for answers.

Different traditions provide different explanations for the cause of misery. For example, in the Christian tradition, the concept of “original sin” is emphasized. According to this belief, Adam sinned against God by eating the forbidden apple, and as a result, sin entered humanity like a hereditary defect. Even if individuals have not committed any specific wrongdoing, they inherit this sin by being descendants of Adam. The solution proposed is that someone must atone for this sin. Jesus Christ, through his suffering and crucifixion, is believed to have atoned for humanity’s sins. By accepting Jesus as the Savior, one can be freed from suffering.

However, this raises a philosophical question: Why should an individual suffer for something that someone else did long ago? This critique highlights a potential issue in the framework of original sin, though a detailed critique of Christian philosophy is beyond our current discussion. For now, it suffices to understand this as one perspective on the cause of suffering.

Impersonalism posits that desire itself is the cause of suffering. Why do we suffer? According to impersonalists, it’s because we have desires. Most people think they suffer because their desires are unfulfilled. For instance, they may think: I wanted to excel in my class, earn a certain amount of money, win this competition, or marry a specific person—but things didn’t work out, and that’s why I’m distressed.

Even materialism acknowledges this kind of distress but attributes it to unfulfilled desires. Materialists believe that if you can fulfill your desires—by acquiring enough resources, becoming wealthy enough, smart enough, or strong enough—you can be happy.

Within materialism, there are two broad perspectives:

1. The political right emphasizes individual responsibility, suggesting that through hard work, one can rise above poverty and achieve happiness.
2. The political left advocates for social justice, arguing that societal structures are the root cause of unhappiness. They assert that people are unhappy or turn to destructive behaviors like drug use not because they are irresponsible, but because they had difficult upbringings, lived in poor neighborhoods, or faced systemic oppression.

Despite these differing perspectives, both focus on material solutions. For example, governments are often judged by their ability to promote economic development—essentially, the idea is that by improving the economy, people will have the resources they need to fulfill their desires.

To some extent, this approach works. For instance, if someone is hungry, the unfulfilled desire for food causes distress, and fulfilling that desire removes the distress. However, the problem with materialism is that while it addresses some desires, it doesn’t eliminate all sources of unhappiness. Hungry people may be distressed, but those who are well-fed often still have many other problems that cause unhappiness.

Now, impersonalism offers a different perspective. It holds that desire itself—not unfulfilled desire—is the problem. On the other hand, bhakti philosophy teaches that the issue is not desire itself but misdirected desire. Let’s unpack this distinction.

Bhakti, or devotion, aligns with personalist philosophy. Bhakti accepts that God is a person, and desires directed toward Him are not problematic.

To understand this, consider an analogy. Suppose someone is sick and in pain. Perhaps they have a condition like arthritis, where any movement—whether lifting a hand, moving a leg, or even laughing—causes pain. Such a person might observe: My pain seems to come from motion.

As a solution, the person might conclude: If I just become motionless, I will be free from pain. While this is partially true—avoiding motion may reduce pain—it is not a sustainable solution. After becoming motionless, they will eventually want to move again. The real problem lies not in motion itself but in the underlying disease (in this case, arthritis). If the person becomes free from the disease, they can move without experiencing pain. Healthy motion is not only pain-free; it can actually bring joy—dancing, singing, expressing oneself, or connecting with others can all be sources of happiness.

In the same way, impersonalists believe that distress arises from desire and propose becoming desireless as the solution. They aim to eliminate all desires in order to achieve freedom from distress. However, bhakti philosophy identifies this as a misdiagnosis. Bhakti teaches that the root cause of distress is disconnection from Krishna, which arises from misdirected desires. Instead of desiring Krishna, we desire other things.

Having desires is not inherently problematic; the issue lies in misdirected desires. When we are spiritually “disease-free,” our desires become healthy. Healthy desires, such as the desire to love and serve Krishna, do not cause distress. Instead, they bring joy.

For example, when someone is disease-free, their healthy motion allows them to dance, sing, express themselves, and connect with others in ways that bring happiness. Similarly, spiritually healthy desires—such as the desire to serve Krishna—create a joyful and fulfilling life. These desires are not burdensome or distressing; they are liberating and enriching.

In bhakti, desiring Krishna and desiring things for Krishna are seen as positive. For instance, one might desire to build a beautiful temple for Krishna or to have a comfortable home with a nice altar where they can host spiritual programs and invite others. Similarly, someone might desire wealth, position, or fame—not for personal gratification, but to use these resources in the service of Krishna. Such desires are not only harmless; they are profoundly meaningful and fulfilling.

This concept will be elaborated on later in the Bhagavad Gita, but for now, it’s essential to understand the distinction between impersonalism and bhakti. While impersonalists see desire as the root problem, bhakti teaches that misdirected desire is the issue. By redirecting our desires toward Krishna, we can transform them into sources of joy and spiritual connection.

Then, if they desire to sing to glorify Krishna, that is what desire is actually meant for. Desire is meant to connect us with Krishna. The key here is that the desire for Krishna should be greater than the desire for things for Krishna. Sometimes, I may want wealth so much because I want to offer a million dollars to Krishna as an expression of my love. However, the problem arises when, in the process of trying to earn those million dollars, I become so agitated by failed business deals or insufficient income that I disconnect from Krishna.

This is similar to a parent who desires a big house with a large playground for their child to play in. While noble, if the parent starts working so much to achieve this that they have no time to spend with the child, it creates an imbalance. The child might simply wish for the parent to play ball at home rather than have a large playground. If the desire to build a playground becomes so overwhelming that the parent loses time with the child, it defeats the purpose. Similarly, when we desire something for Krishna, that desire shouldn’t take us away from Him.

In fact, the act of desiring something for Krishna naturally leads us to remember Him. Remarkably, desiring Krishna itself brings satisfaction because Krishna is the source of all happiness. The more we desire Krishna, the more our consciousness connects with Him, and the more joy we experience. Krishna can be likened to an ocean of happiness.

Imagine we are thirsty. If our desire for Krishna is strong, that desire connects us to Krishna, quenching our thirst. However, if our desires are directed elsewhere, we wander aimlessly and remain unsatisfied. The beautiful aspect of desiring Krishna is that even if desires for other things remain unfulfilled, we can still feel fulfilled.

In the material world, desires may be fulfilled, but the heart often remains unfulfilled. For instance, we might desire the latest phone, clothes, bike, or to visit specific places. After significant effort, we may achieve these desires. However, even when fulfilled, material desires often fail to satisfy the heart. Conversely, in the spiritual domain, the heart can feel fulfilled even when specific desires aren’t.

A profound example is Śrīla Prabhupāda’s desire to build the Juhu Temple for Krishna. He worked tirelessly toward this goal. Even as the temple was just months away from completion, his body was failing. When someone asked him about any unfulfilled desires, he humbly replied that Krishna had given him a role to play, and he had done his part. This shows that a devotee’s satisfaction isn’t dependent on whether their desires are fulfilled but on their connection with Krishna.

Impersonalism, on the other hand, misdiagnoses the problem by asserting that having desires is the root cause of distress. Therefore, they advocate for eliminating desires entirely. But how does this relate to personalism or impersonalism? Impersonalism claims that desires arise from four aspects: nāma (name), rūpa (form), guṇa (qualities), and līlā (pastimes or activities). For example, we might desire to meet someone whose name we’ve heard, whose picture we find attractive, or whose qualities or actions inspire us. Impersonalists argue that these triggers of desire are illusory, and thus, by realizing this illusion, one can eliminate desires and distress.

However, this perspective presents several challenges. First, it’s difficult to imagine existence devoid of nāma, rūpa, guṇa, or līlā. Describing anything without these attributes is almost impossible. For instance, if someone asks you to describe a room, you’d naturally mention its features, like size, air conditioning, or other details. Imagining something featureless is both conceptually and experientially difficult.

Second, even if we accept the concept of a featureless reality, contemplating it is inherently distressing. The idea of “doing nothing” to achieve liberation is paradoxical—since even doing nothing is, in itself, doing something. This is why Krishna emphasizes that the impersonal path is extremely challenging to pursue.

In contrast, the path of devotion is not only joyful but also liberating. Krishna promises in the Bhagavad Gītā: “For those who surrender to Me, I intervene and uplift them.” He assures that the personal path of devotion is superior because it involves His grace and mercy.

This chapter, the 12th of the Bhagavad Gītā, has 20 verses and can be summarized using the acronym “MAT”:

• M: Mercy – The Lord’s intervention plays a special role in bhakti (verses 1–7).
• A: Accommodation – Bhakti accommodates practitioners at multiple levels (verses 8–12).
• T: Transformation – Bhakti transforms our hearts and lives, not only liberating us in the next world but also bringing joy in this one (verses 13–20).

Bhakti is like a magic mat—a wondrous means to elevate oneself spiritually. This chapter’s first section emphasizes mercy, the most philosophical part. Let’s now explore the remaining themes with a poetic perspective.

Among the two, those who seek You as the Supreme Person with devotion and those who seek the unending, impersonal through meditation—Guru Krishna says it is better to be united with You as a devotee. Those devoted to Me are closer; that is My view. Those who pursue the impersonal also reach Me in that manifestation, but their path is difficult and filled with distress. From the ocean of death, I swiftly deliver all those who offer their hearts to Me steadily. Desha—this is the section that was discussed.

Now, let us move to the next part of this.

In bhakti, the idea is that we desire Krishna, we become absorbed in Krishna. Krishna now offers four levels at which someone can connect, providing multiple levels. Let us focus on these levels:

1. Absorption in Krishna:
   Krishna says, “Let your mind and intelligence be absorbed in Me.” Absorption here is natural and complete immersion. In 12.8, Krishna explains that if you do this, you are already living in Me. It is not that you will attain Me in the future—you are already united with Me now.
2. Fixing the Mind Intentionally:
   If absorption is difficult, Krishna advises, “Try to fix your mind on Me.” This is intentional effort—when the mind wanders, bring it back to Krishna. This practice is what is referred to as sadhana bhakti.
   Examples include chanting the holy names, hearing classes, and performing puja—all acts aimed at focusing the mind on Krishna.
3. Working for Krishna:
   If even fixing the mind seems unattainable, Krishna suggests, “Work for Me.” This means performing seva or service. Offering Krishna external activities is often easier than offering Him internal thoughts.
   • You may not be able to constantly think of Krishna, but you can serve Prasadam, distribute pamphlets, organize festivals, or engage in temple service.
   • This is 12.10, where Krishna speaks of action and dedication as a way to connect with Him.
4. Cultivating Selflessness:
   If working for Krishna also feels unattainable, Krishna encourages working for a higher cause. Cultivating selflessness—even in small ways—can serve as a bridge toward spiritual progress.
   • For example, helping the hungry by offering them food or contributing to society in meaningful ways.
   • This process expands one’s consciousness, and over time, such acts of selflessness bring a person closer to Krishna.

Krishna’s approach here is profoundly accommodating. He provides a pathway for everyone, regardless of their current level of spiritual practice. The essence of Krishna’s mood can be summarized as:
“From your place, at your pace, access My grace.”

This means Krishna meets everyone where they are and offers incremental steps to rise higher. For instance, Srila Prabhupada introduced the Food for Life program—giving food as Prasadam—even if people were not ready to chant Krishna’s names or visit the temple.

Accommodating but Structured

While Krishna provides multiple levels, this does not imply that all levels or paths are the same. Krishna is not saying that any action, regardless of its nature, will lead to devotion. He emphasizes levels rather than equating all actions.

To understand this better:
Imagine climbing to the top of a hill. There are different paths:

• A steep, direct route
• A gradual incline
• A winding road that takes longer

All paths lead to the same summit, but the experience and time taken vary. Similarly, Krishna invites everyone to connect with Him but acknowledges varying capacities and levels of readiness.

Krishna’s Mood:

Krishna never says, “Get lost.” In fact, Krishna welcomes everyone:

• Even if someone struggles to engage in devotion directly, Krishna finds a way to help them stay connected.
• In Krishna’s plan, there is always a place for everyone.

This inclusive approach does not mean that people can act without any accountability and still be considered devotees. Krishna’s invitation is an opportunity to connect in genuine ways, starting from wherever we are.

Ultimately, Krishna desires that we offer our hearts to Him, and He is ready to guide and help us every step of the way.

We will discuss what accommodation means and what it does not mean in the next section.

For now, let’s focus on this:

The best path is to offer the mind and intelligence to Krishna as a loving gift. In doing so, one lives in Krishna—not just in the future, but also in the present.

If this is not possible, strive to fix the mind on Krishna through practice. If that too is difficult, Krishna advises working for Him in a mood of sacrifice. And if that is still unattainable, Krishna says to dedicate oneself to some good cause, knowing that selflessness ultimately enriches the self.

The Enrichment of Selflessness

When we become selfless, we grow. Although externally we may be giving, our hearts are becoming enriched. By practicing selflessness, we expand our consciousness and move closer to a higher reality. This is how Krishna accommodates all living beings, offering everyone a chance to progress at their own level.

Qualities that Endear a Devotee to Krishna

After explaining how He accommodates various levels of spiritual engagement, Krishna shifts focus in the third section to discuss the qualities that make a devotee especially dear to Him.

Devotion and Virtue: A Framework

If we consider a graph, two dimensions stand out:

1. Devotion (Bhakti) – Attraction and dedication to Krishna.
2. Virtues (Dharma) – Good qualities and moral conduct.

These two dimensions create four possible combinations:

1. No Devotion and No Virtues:
   • These are the most troubled individuals. Krishna refers to such people as demoniac later in the Gita.
   • They lack both Bhakti (devotion) and Dharma (virtues), creating disorder and suffering in the world.
2. Virtues Without Devotion:
   • It is possible for someone to have virtues but no devotion. For example, an atheist can be polite, charitable, and kind.
   • However, this goodness is often unsustainable.
     • Atheism offers no inherent reason for morality. If life is considered to be a mere pursuit of pleasure, then morality becomes optional when it conflicts with personal desires.
     • If atheists are good, it is often due to external factors like upbringing or samskaras (impressions from past lives), not because of atheism itself.
   • Thus, goodness without devotion lacks a higher foundation.
3. Devotion Without Virtues:
   • This can be problematic. Devotion may lead to spiritual benefits in the next world (e.g., reaching Krishna), but virtues are essential for contributing to order in the current world.
   • For instance, a person may chant Krishna’s name but ignore traffic rules, causing harm or disruption to others.
   • Devotees without virtues may alienate others. Their rude or arrogant behavior can push people away from Krishna.
4. Devotion With Virtues:
   • This is the ideal combination. Such individuals are assets to Krishna’s mission.
   • They inspire others through their devotion and contribute to harmony in the world through their virtues.

Krishna’s Love: Acceptance vs. Appreciation

Krishna accepts everyone, but He does not necessarily appreciate everyone equally.

• Even those who lack virtues but are devoted to Him are accepted by Krishna because of His love.
• However, such individuals can become liabilities for Krishna’s mission if their behavior alienates others.

For example:

• In Mayapur, I observed how religious individuals in Texas (part of America’s evangelical belt) were often perceived. America is far more religious than other Western nations, yet many evangelicals are seen as overly pushy.
• In one instance, a bumper sticker read: “Oh God, please save me from Your creatures.”
  • Normally, creatures are meant to bring God’s message, but when they become arrogant or imposing, they repel others instead of attracting them to spirituality.

Similarly, rude or arrogant devotees can alienate people from Krishna. Instead of inspiring others, they become obstacles.

Krishna’s Concern: Order in This World

Krishna’s mission includes establishing Dharma (order and harmony) in this world:
“Dharma Samsthapanarthaya Sambhavami Yuge Yuge.”

• To achieve this, Krishna needs devotees who embody virtues and good behavior.
• The qualities Krishna describes in this section are more behavioral than strictly devotional.

For example, Krishna does not say:

• “Those who wake up early, chant 16 rounds, worship the deities, and fast on Ekadashi are dear to Me.”
• While these are important practices, they are not what endears a devotee to the world.

The world doesn’t care what we believe; it cares how we behave.

One of the modern attitudes towards religion can be summarized in this way: “Don’t tell me what you believe.” Everyone has their own belief systems, and people often try to prove that their belief system is the best. However, it’s more meaningful to show how you behave rather than just state what you believe.

Behavior is far more important. Srila Prabhupada once responded to a journalist’s question about recognizing his followers by saying, “They are perfect gentlemen and ladies.” Good behavior is not a trivial matter; it is an essential quality. Most people cannot perceive someone’s level of transcendence or devotion to Krishna. What they do perceive is how well-behaved someone is.

This issue becomes even more significant in the context of religious interactions. Some people with Hindutva inclinations express concern over the growing number of conversions to Christianity. These concerns sometimes lead to movements like “Ghar Wapsi” (homecoming). However, it is unfair to blame Christians for being missionaries or for sharing the message of Christianity. They are simply acting according to their beliefs. A key factor, though, is that many Christian priests are known for being warm and well-behaved, while some Hindu priests are perceived as indifferent or judgmental.

I recall an incident where I was addressing a large gathering of several thousand students. After the talk, many students approached me with questions. Among them, one boy hesitated to join the group. When I asked if he had any questions, he nodded but remained at a distance. One of the students whispered to me that the boy was from an “untouchable” caste and felt unwelcome. Instead of calling him over, I walked up to him, embraced him, and encouraged him to ask his questions first. This gesture deeply impacted the other students, and their perspective shifted.

Later, another student shared his frustration about visiting the Jagannath temple, where priests demanded money and showed no genuine interest in the devotees. He contrasted this with his experience of exploring Christianity: when he expressed interest in the Bible, a Christian personally delivered it to his home and spoke with him warmly. When he visited a church for the first time, the bishop met him personally and spent time with him. He asked, “In which Indian temple would a mahant or high priest personally meet a new visitor?” This example underscores the importance of making people feel valued and connected.

Behavior matters greatly. This is not to say that all Christians are well-behaved or that all Hindu priests are poorly behaved. I have met many Hindu priests and teachers who are saintly, kind, helpful, and warm. The point here is to illustrate how important behavior is in influencing people’s perceptions. Vedic teachings may be more comprehensive than Christian teachings, but most people don’t join a religion or organization based solely on its philosophical depth. They are drawn to how they are welcomed, valued, and treated.

Krishna emphasizes the significance of behavior in the Bhagavad Gita. He outlines qualities like kindness and freedom from animosity. In one key verse (12.15), Krishna says:
“yasman no dvijate loko
lokan no dvijate ca yah”
It means, “One who is not a cause of disturbance to others and who is not disturbed by others is dear to me.”

Various disturbances are described: harsha (jubilation), amarsha (envy), and bhaya (fear). For example, we feel jubilant when others listen to us or agree with us, but insecure when they challenge us. If we base our convictions on proving others wrong, then failure to do so leaves us disturbed and fearful. Krishna reminds us to transcend these disturbances and focus on developing qualities that make us a source of peace and harmony.

See, fanatics are not people who have too much faith; they are people who have too little faith and use too much force. Why are people fanatical? Because they believe that if you don’t agree with them, your very existence is a threat to their belief system. The issue isn’t too much faith; it’s too little faith paired with excessive force.

Fanatics are characterized by a lack of faith, which is why they act with force. Faith itself can never be excessive; it’s always a good thing, though blind faith is not desirable. But fanatics typically have too little faith and too much force.

This insecurity or bhaya (fear) arises from the need to convince others. If I can’t convince someone, I feel threatened, and my aggression increases. Harsha (jubilation), amarsha (envy), and bhaya (fear) are all disturbances that one must overcome. Krishna says that such a person is dear to Him: one who is free from all disturbances and who remains stable despite them.

When two people are in a relationship, they naturally disturb each other. I might do something that irritates you, and you might do something that irritates me. This is the normal state of relationships. But Krishna advises that a devotee should avoid disturbing others and also not be disturbed by them. How can this be done? It happens when our security, strength, and satisfaction come from our relationship with Krishna. If we derive our sense of self from Krishna, then even if someone else’s behavior disturbs us, we won’t be shaken.

However, if I lack that vertical connection with Krishna, then I might feel disrespected by others and become upset. If I don’t feel confident in my relationship with Krishna, I’ll want to force others to agree with me in order to feel secure. This leads to unnecessary disturbance and agitation.

Some people mistakenly think that preaching means disturbing others or being disturbed by them. For instance, they may feel compelled to disturb ignorant people with their knowledge, or become upset when others don’t understand. But there is a difference between concern and disturbance. Preaching should be done with concern, not agitation. The goal is to elevate others, not to agitate them.

While some agitation may be needed to awaken people from ignorance, the overall goal should be to help them feel accepted and uplifted. We sometimes hear stories of Srila Prabhupada confronting people harshly, but devotees who remember him cherish the warmth, love, and kindness he showed them, rather than his stern words.

Krishna teaches that when we are kind, helpful, and elevate others, we become dear to Him. He also says that those who remain undisturbed by the dualities of life—honor and dishonor, gain and loss—are especially dear to Him. Remaining stable amid praise and criticism, unaffected by dualities, and deeply connected to Krishna is the mark of a true devotee.

To summarize what we discussed today: In Chapter 12, Krishna answers Arjuna’s question and explains the best way for a devotee to act. This question stems from the previous chapter, which contrasts the all-pervading form of the material world with the personal form of Krishna. We discussed impersonalism as a misdiagnosis of the cause of distress. Different philosophies attribute distress to various causes—Christianity points to original sin, materialism to unfulfilled desire, and impersonalism to desire itself. But bhakti (devotion) teaches that it is misdirected desire that causes suffering.

Using the example of an arthritis patient, we can see that motion isn’t the cause of pain; the disease is. Similarly, desire isn’t the problem—misdirected desire is. At the material level, desires may be fulfilled but still leave the heart unfulfilled. At the spiritual level, however, desiring to serve Krishna fulfills the heart, because serving Krishna brings satisfaction and liberation.

We also discussed how Krishna accommodates all paths. Bhakti isn’t just about chanting or puja—it involves a comprehensive approach to life. The acronym M-A-T outlines four key levels of bhakti:

1. M (Mercy) — from Chapters 1-7
2. A (Absorption) — from Chapters 8-12
3. T (Transformation) — how bhakti transforms us

Bhakti can elevate us at different levels, and practicing it involves not just devotion but also virtues like politeness and humility, which can help in service to Krishna. These virtues are not separate from bhakti; they are part of the practice. For example, if we are building a temple for Krishna, we may need to learn architecture or raise funds, just as we would learn a language when living in a different place. The practical skills required for service to Krishna should be cultivated, just as virtues should be.

In the end, the more we cultivate good behavior and virtue, the more others will be attracted to Krishna. If our relationship with Krishna is strong, we will be able to avoid disturbing others and remain undisturbed ourselves, leading to harmonious interactions in all areas of life.

Thank you very much. Hare Krishna. Are there any questions regarding this quadrant of devotion, or the relationship between devotion and virtue?

Why can’t we learn that? I would say that we don’t limit bhakti. We have a very inclusive understanding of bhakti. Things can be used in Krishna’s service. If my intent is good, I may learn how to operate a camera, how to use a tablet, or how to make a PowerPoint, all so I can use them for bhakti. But how does one become more humble? I can simply apply sandalwood paste and claim to be humble. But why would we say that? Why limit bhakti like that? Bhakti means anything that enables us to serve Krishna better, so we do that.

What is being said in those verses is this: don’t give up bhakti just to develop virtues. Don’t think the path of bhakti is inadequate just because you see virtues in others who aren’t practicing. The point is that those virtues will manifest in a devotee, but if they are specifically required for our service, what’s wrong with focusing effort on developing them? It’s just part of our work.

Can we say that for someone who aspires to go very high in devotional service, one must cultivate virtues? I would say yes, especially for someone who wants to serve Krishna in this world. If someone is just a bhajananda (a person focused on chanting) and doesn’t care for the world, they may be a little rude or harsh with people. It doesn’t matter. But if someone wants to connect with people, then for going high in devotion, I would say behavioral qualities are especially important. Sometimes we see very advanced devotees who may not have good behavioral qualities, and we should not minimize their devotion because of that.

Some people may be ascetics, very transcendent, and may not care for normal behavioral conduct rules. Can they have devotion? Yes, they can. But we should not base our standards of compassion on their behavior. A devotee like this can still be a great devotee. However, if someone wants to make a significant contribution to Krishna in this world, then virtues are important.

Regarding your question about Karma Yoga, can we come to that later? We are going to discuss that now in the context of the fourth and fifth chapters. Generally, when we are doing devotional service, it’s for Krishna. But when we do general activities as a student, like studying, for other purposes such as placements or material goals, how can we gradually induce changes so that these activities become part of our service?

Desires are complicated. Each person has to decide how strong their desire is. In general, there are three broad approaches to desires: some can be accommodated in bhakti, some need to be rejected, and some can be transcended.

For example, many people pursue engineering, not because they are deeply passionate about the field but because they want a good job and career. For them, there is no need to become overly immersed in their job; they should focus on their work while maintaining spiritual connection. However, if someone has a deep passion for engineering, they might serve Krishna by becoming an engineer, researcher, or scientist. If someone is deeply ambitious, they must also focus on the spiritual connection. Some desires, like those related to sinful actions (such as indulging in meat-eating or sensual pleasures), must be rejected. But desires for material ambitions may be accommodated.

If someone has a strong ambition, the key is to maintain the basic spiritual connection. This means associating with devotees and doing a basic level of sadhana (spiritual practice). Desires should be pursued with the understanding that their fulfillment may or may not come, but sometimes a desire, if deeply rooted, can cause dissatisfaction if not pursued.

For example, Arjuna pursued archery with one-pointed focus. When Drona asked his disciples what they saw, Arjuna replied, “I see the eye of the bird.” Arjuna didn’t say he saw Krishna, because his focus at that moment was on the skill required for service. Similarly, a heart surgeon may focus on fixing a patient’s heart, even while remembering Krishna.

Some people are deeply immersed in a particular field. They should consult with their spiritual guides to maintain their spiritual connection while pursuing their career. Their fundamental spiritual practice should not be compromised, and beyond that, they can focus on their particular ambitions. If we stay spiritually connected, Krishna will guide us in how to harmonize our desires with His service.

Transcendence means purification. Sometimes, I may have a very strong desire, but as I continue practicing bhakti, that desire decreases and eventually fades away. This is a natural decrease over time.

This is a conscious, planned process. For example, Christians may seek to convert others to their religion, believing that their knowledge is the highest and should be shared with others. Krishna also believes that His knowledge is the highest. So, what is the difference between their thinking and ours? Christians believe they are offering the best path to others. What is their purpose in converting people?

Every religious tradition believes that their path is the best, which is why they try to convert others. Now, in our understanding, we will discuss this topic in tomorrow’s class, specifically how to view different religions. So, while Christians may seek to convert others because they believe Jesus is the only way to salvation, their motivation is also driven by politics and power. But at their core, they are trying to do what they think is best for everyone. However, their methods can be problematic at times—they may deceive people or force their views. But ultimately, everyone operates according to their own conventions. We’ll discuss this further tomorrow morning in Session 411.

Now, regarding Krishna’s teachings about not being disturbed by others, sometimes engaging in quarrels or fights can lead to problems for us. We may be educated through such interactions, but they can also cause harm if we don’t take appropriate action. When Krishna says, “Don’t be disturbed,” He is primarily referring to the mental level. He is saying not to let things disturb our minds to the point where we lose clarity or the ability to think wisely. Practically, we still need to take necessary actions. Arjuna, for example, did not think, “I shouldn’t fight in the war because I will be disturbed.” No, Krishna advised him not to be disturbed by the situation but still fulfill his duty.

If someone interferes with our responsibilities, we must deal with them appropriately. For instance, if we are giving a spiritual talk and someone is creating a disturbance by speaking loudly or arguing, we don’t need to yell at them, but we may need to address the situation. We could calmly tell them that since they have a different perspective, they are welcome to discuss it privately later, as others are here to hear about what the Bhagavad-gita teaches. Setting boundaries like this is important.

When Krishna says, “Don’t be disturbed,” it means not to let disturbances overwhelm us mentally, but practically, we must act wisely and take appropriate action when needed.

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Regarding your question on the impersonal path:

You mentioned that impersonalists believe desires are the problem, but once they achieve liberation, can they have desires again? Actually, impersonalists believe that all desires must be permanently given up. The analogy I gave with the person suffering from arthritis is that when they are healed, they may realize that the pain was causing their problem, but they don’t think of desiring anything again.

In impersonal liberation, the goal is to become free from desires entirely. However, the problem is that those who achieve liberation may sometimes fall back because it’s not a very stable state. Once they have a desire again, where do they go? They don’t accept Krishna, so they can’t go to Krishna, and they fall back into material life. Some people may experience a recurrence of desires after reaching a certain state of peace (like those in Samadhi) and then start engaging in humanitarian work, such as opening hospitals. While this may not be bad, it’s not inherently spiritual work.

Some may enter Brahman (the impersonal state) and stay there as long as they have no desires, but over time, they may become lonely or dissatisfied. This happens because consciousness is not static—it’s dynamic. Just because someone becomes free from desires doesn’t mean they will stay free forever. The ideal situation is to remain free from desires, but it’s possible to relapse into older desires if consciousness is not filled with higher desires.

For example, people can get addicted to substances like alcohol or drugs, but addiction is not just caused by the substance itself. Krishna says that lust and desires are not present in sense objects, but in our own minds, senses, and intelligence. Addiction comes from the desires within us, not from external objects. Similarly, people may get addicted to gambling or card games. The problem isn’t the cards, it’s the desires in the mind.

Even in extreme situations, like during the Vietnam War, soldiers used substances like cocaine to cope with their fear and stress. However, when they returned to peaceful and meaningful environments, the desire to use those substances often disappeared. But if they returned to an environment where they had no meaningful connections or support, they might relapse.

This shows that the desires can be overcome or replaced with higher desires, but the mind is dynamic. If it isn’t filled with positive desires, it can relapse into negative ones.

Finally, your point about the mind becoming still and receptive: Yes, the idea behind this is that when the mind becomes still and focused, it is more capable of perceiving things clearly. Just like when a traveler slows down to take in the surroundings, a still mind can perceive deeper truths and gain more awareness. By calming the mind, one can become more conscious and aware, which facilitates receiving higher knowledge and realizations more effectively. This is true in the practice of bhakti, where stillness and focus enable deeper spiritual awareness.

That’s perfectly true. There’s something unique about impersonalism, which is sattva guna. Sattva guna, or the quality of goodness, is important. If our mind is filled with desires or fears, we cannot think clearly, right? If our mind is constantly thinking, “Oh, this went wrong, what will happen next, when will I get that?” we can’t pursue things with clarity. But when desires and fears are reduced, clarity comes. Broadly speaking, desires come from rajas (passion), and fears come from tamas (ignorance). These are broad categories. Desires make us feel like we are in control, thinking everything is in our hands. Both desires and fears crowd our consciousness, clouding our ability to see things clearly. This is rajas and tamas.

When sattva guna is prominent, both desires and fears are lowered. The result is clarity. With a calm, clear mind, we can perceive and act more effectively. Can this happen through meditation? Yes, meditation helps achieve this state. Meditation is not opposed in any way—it’s wonderful if someone wants to meditate. Any meditation is beneficial. Coming into sattva guna is good. But is meditation the only way to reach sattva guna? Bhakti and chanting can also bring us into sattva guna. This is not necessarily about the ultimate reality; it’s about purifying the mind and emotions.

In one sense, both impersonalists and personalists agree that desires cause agitation, especially desires for this material world. But the problem arises when desire itself is viewed as the issue. The personalist view is different, as it doesn’t see desire as inherently bad. Many impersonalists teach wisdom that aligns more with sattvic qualities. They speak about things that appeal to most people—things that are part of bhakti tradition as well. Bhakti also includes practices that promote sattva guna and purify the mind.

On the four levels of worship and the progression of devotion:

You mentioned the four levels of worship, with the first being mind and intelligence absorbed in Krishna. The second level, which most of us are likely on, is where the mind is engaged in devotion but not fully absorbed. What are the symptoms of the first level? How can we approach the first level?

Krishna says that by fixing the mind on Him, our desires will gradually decrease. A child, for example, is often restless when the mother wants to feed them, rejecting the food even though it is something sweet and nourishing. The child resists, shaking their head, but the mother persists, holding the child still and feeding them little by little. Eventually, the child stops resisting and accepts the food.

Similarly, Krishna’s teachings are like nectar, but our minds are filled with many desires and distractions. At first, our attention is scattered, but with continuous practice, even a little remembrance of Krishna starts to penetrate. Gradually, we realize, “This is good, this is great, this is the best.” This progression from concentration to absorption happens over time.

Concentration is when we understand with our intellect that this is good, even if we don’t feel it right away. Absorption is when it starts to feel truly enjoyable, like how chanting might seem difficult at first but gradually becomes a source of great satisfaction. Over time, our experience deepens and evolves.

On selfless vs. selfish service:

Everyone, whether in bhakti or in social service, performs actions, but the key difference lies in the motivation behind those actions. Selfless service in bhakti means dedicating everything to Krishna. It’s not just about doing good deeds but doing them with the intent of pleasing Krishna. Social service, while good, does not always have the same spiritual intent.

At our level, connecting with Krishna is more important than obsessing over which level of connection we are on. The goal is to fix our mind on Krishna and to progress in devotion, not to get too bogged down in analysis. Understanding the levels of devotion can help enhance our practice, but the focus should always be on deepening our devotion to Krishna.

A personal anecdote:

I remember once in class, there was a boy who would sit right in front of me and stare intensely throughout the entire class. No matter what was said, there was no change in his expression—not even a smile. The only way I could give the class was to focus on everyone except him, as his intense gaze was a challenge. This situation reminded me that our mental state, our focus, and our inner peace can influence our ability to engage with devotion and service, as well as how others receive it.

So, I asked the temple leader, “Why is he so great?” He responded, “He’s like that all the time with everyone.” Finally, I asked him directly, and he shared, “I heard that indulging in sense gratification leads to Maya.” He said he is cautious about everything, even his laughter, to ensure that it is not for his own pleasure but for the pleasure of Krishna. It’s important to be mindful, not just like we’re attending a comedy show or indulging in worldly distractions. When we’re in the realm of bhakti, we don’t need to worry whether our laughter is for Krishna’s pleasure or our own. If it’s part of Krishna’s service, that’s what matters. So, focus on connecting with Krishna, and naturally, the level at which we connect with Him will evolve over time. The key is to stay steady in our connection with Krishna.

Last question: You had a question about the verse on bhakti. We will discuss that later, in a Krishna session.

On Text 12:

The question was about why Krishna rarely says, “Surrender to my devotees” or “Serve my devotees.” Why is that?

It’s a good question. The purpose of each book differs. The Bhagavad Gita’s primary purpose is to guide us on which path to follow, not to provide the specifics of how to follow bhakti. The Gita was spoken at a specific time, in a specific place—on the battlefield. Arjuna was already part of a spiritual culture where bhakti, jnana, and karma were known. His question wasn’t about how to practice bhakti; it was about which path to take. That’s why Krishna doesn’t go into the details of how to practice bhakti. The Gita’s focus is more general. For example, Krishna doesn’t provide specifics about practicing karma yoga or jnana yoga either; he focuses on the consciousness with which they should be practiced. Books focused on bhakti will give more specific details on how to practice bhakti.

On Dualities and Connection with Krishna:

You asked about being disturbed or undisturbed in the face of life’s challenges. If we have a strong connection with Krishna, how do we achieve this undisturbed state?

This is a deep question, and it will take some time to answer. Here’s a brief explanation: The world is a place of dualities, much like the ocean with waves coming up and down. Dualities like weather—good or bad—don’t affect us as much as the dualities that come from people. How others treat us—whether they praise or criticize us, whether they welcome or reject us—affects us deeply.

Imagine being in the ocean with waves constantly tossing us up and down. If we hold onto an anchor, though, we become stable. Our connection to Krishna is like that anchor. The more firmly we hold onto Krishna, the less the waves of praise or criticism from others will affect us. For example, when Srila Prabhupada was in India, he was respected but did not have many followers. When he went to America, initially no one respected him, but he was undisturbed by this. He accepted that because for him, serving Krishna was more important than people’s respect.

So, when we are anchored in our connection with Krishna, the fluctuations of life become less impactful. Whether people respect us or not is no longer the most important thing. Our connection with Krishna becomes the anchor that keeps us steady.

Thank you very much. Srimad Bhagavad Gita ki Jai! Srila Prabhupad ki Jai!