Bhagavad Gita Overview Chapter 15

Namah Shivaya. Srimad Bhaktivedanta Swami Itimami Namaste Saraswati Devye Kauravani Pracharati.
Namah Shivaya Saraswati Devye Kauravani Pracharati.
Hare Krishna Hare Krishna Krishna Krishna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare.

Hare Krishna. So now we move on in our discussion of the Bhagavad Gita to Chapter 15.

Yesterday evening, we discussed the three modes of material nature. After this, Krishna continues His description, and He focuses on what He mentioned in the last verse of Chapter 14—that by practicing bhakti, one comes to the Brahman platform. Then He states that Brahman, the all-pervading light, is supported by Him.

In Chapter 15, Krishna elaborates on His position.

If we go back to the overall flow of the Gita, Arjuna had asked questions about specific terms in Chapter 13. However, broadly, his questions were about a worldview. Krishna, especially in the middle six chapters of the Gita, presents a devotion-centered worldview.

So how does a bhakti-centered worldview relate to the worldview associated with jnana? Krishna pointed out that one can analyze the modes, but to transcend the modes, one must practice bhakti. Now Krishna gives a further explanation of how this path of analysis can lead to devotion.

There is a way to approach devotion through the heart, but there is also a way to appreciate devotion through analysis. In Chapter 15, Krishna illustrates how the path of analysis supports devotion. On the spiritual path, there are two main concepts: sadhya (the goal) and sadhana (the means).

In 14.26, Krishna states that by practicing bhakti, we can transcend the modes. The sadhana is bhakti, and in 14.27, Krishna declares that Brahman—the entire spiritual platform—is founded in Him. He is the ultimate sadhya. Chapter 15 elaborates on these ideas, just as a doctor might explain why a particular treatment is the best option.

Krishna offers a worldview to substantiate His points.

In Vedic literature, different sections emphasize different paths. The Vedas are broadly connected with karmakanda. For example, Western scholars have called the Rig Veda one of the most materialistic religious texts, as it often promises material results (e.g., wealth, harvests, children) through rituals and mantras. In contrast, the Upanishads are associated with jnanakanda.

At the start of Chapter 15, Krishna draws on an Upanishadic metaphor—the upside-down tree. This metaphor, already familiar in the Vedic tradition, allows Krishna to develop a profound explanation. Arjuna, being familiar with the context, would understand its significance, much like how cultural references are easily recognized by specific audiences today.

Krishna begins with:
Urdhva-moolam adha-shakham ashwatham prahur avyayam
This means, “There exists a tree with roots upward and branches downward.”

The tree, often identified as a banyan tree (ashwattha), symbolizes the material world. Its downward branches represent its entanglement in material existence, while its upward roots signify its connection to the spiritual realm.

The leaves of the tree (chhandaamsi) are the Vedic hymns, which yield material results (dharma, artha, and kama). Krishna says:
Yas tam veda sa veda-vit.
“One who knows this tree truly knows the Vedas.”

Here, the word “Veda” has two meanings:

1. To know.
2. The Vedic scriptures.

Krishna emphasizes that true knowledge of the Vedas involves understanding the entire tree—not just the mantras that deliver material results.

Chhandaamsi yasya parnaani, yas tam veda sa veda-vit.

Krishna continues to describe the tree, explaining that it binds human beings (manushya-loke) through karma. Unlike animals, humans generate karma based on their actions.

Krishna declares:
Na roopam asyeha tathopalabhyate.
“The form of this tree cannot be fully comprehended.”

Its beginning, end, and foundation are inconceivable (na anto na ca adir na ca sampratishtha).

There’s no middle, no beginning, no end, and no foundation. It’s very difficult to figure that out. Krishna has said something similar in the Bhagavad Gita’s 11th chapter. When Arjuna sees the universal form, he says: “Na antam na madhyam na punas tava adim”—Where is the beginning? Where is the middle? Where is the end? I just can’t perceive it.

The point here is not so much about understanding the tree but about its deeply rooted nature—Ashvattham enam suvirudham mulam. This is a very deeply rooted tree. What we need to do is asanga shastrena dridhena chitva. This is the key idea—asanga shastra. Sanga means attachment, and asanga means detachment. With the weapon of detachment (asanga shastra), and with firm determination (dridhena), we must cut ourselves free.

Now, what are we trying to cut? Krishna has earlier said that this tree is avyayam—imperishable. We cannot cut down the tree itself; rather, we must sever the attachments that bind us to the tree. Effectively, for us, the tree will no longer exist, or more precisely, we will no longer be bound to it. The tree represents the material world. Like a prison, which will always exist, the material world is ever-present. But just as a prisoner can reform and leave the prison, we can also free ourselves from material bondage.

This word asanga is the opposite of gunasanga, which is used in the Bhagavad Gita 13.23. It is our attachment to material nature and the desire to enjoy its products that bind us. For example, a person watching TV becomes attached to its forms, moods, and scenes, which are nothing but the products of various pixels on the screen. In the same way, gunasanga causes bondage, while asanga frees us. To stop watching TV, one must determine, “Enough, I won’t engage in this anymore.” This requires consistent effort to detach from the habit.

After severing attachment to this world, Krishna emphasizes that it is not enough to simply stop engaging with material life. One must have a higher purpose. He says, tatah padam tat parimargitavyam—”Seek that supreme destination by the divine path.” What is the nature of this destination? Yasmin gata na nivartante—”Once you reach it, you do not return.” But Krishna goes further. He says, after reaching this destination, one must surrender to the Purusha—the supreme person. This surrender (prapadya) is a central devotional principle.

The Purusha is worth surrendering to because yatah pravrittih prasruta purani—from Him, this entire existence has emanated. He is not just a being existing somewhere distant. He is the source of all existence. Surrendering to Him completes our journey. The Gita gives us more than the Upanishads. While the Upanishads emphasize the upside-down nature of the tree and cutting off our entanglements, Krishna adds what we should do after freeing ourselves—seek the supreme person and surrender to Him.

Krishna will elaborate further on this surrender in the next verse. The process of prapadya—devotion and surrender—leads to ultimate liberation. In the path of bhakti, one cultivates attachment to Krishna, and gradually material attachments fade away. Krishna is explaining the transition from jnana to bhakti. Unlike the paths of jnana or dhyana yoga, where one first detaches from the world and then discovers spiritual reality, bhakti offers a direct connection. Through devotional attachment, one achieves both detachment and spiritual realization. This is the unique and profound teaching of the Bhagavad Gita.

The place Krishna refers to is one where we will not have to fall back into this material world. In Bhagavad Gita 15.6, Krishna speaks of his supreme abode, calling it a “place of no return.” Essentially, verses 15.4 and 15.6 convey the same idea: the “tam” (that) mentioned in 15.4 is the “mam” (me) referred to in 15.6. Let us first explore how these two are equivalent and then analyze why Krishna presents it this way.

Krishna explains that his abode is not illuminated by the sun (suryo), moon, or fire. This aligns closely with previous descriptions, albeit with minor variations in wording. The word “padam” in earlier verses translates to “place,” and here Krishna uses “dham,” which also means “place.” Both indicate the same supreme destination—Krishna’s divine abode. Reaching this place ensures liberation, as one does not return to the material world. By stating this, Krishna establishes that this is indeed his abode.

Now, let’s delve deeper into Krishna’s self-references. Why does Krishna sometimes refer to himself in the third person and at other times in the first person? The choice depends on the context and the spiritual level of the seeker. For seekers practicing dhyana yoga or jnana yoga, Krishna describes their journey as a search for the ultimate reality, without necessarily revealing himself as that reality. These seekers may either lack knowledge of Krishna as the ultimate destination or are not yet ready to accept this truth. Hence, Krishna refers to the object of their search in the third person.

However, when the context shifts to someone pursuing bhakti yoga—the path of devotion—Krishna speaks directly in the first person, emphasizing surrender to him. For example, a doctor might generally advise patients to follow the instructions of “a doctor,” but when a specific patient chooses to consult that doctor, they are instructed to “follow my advice.” Similarly, Krishna uses third-person references when speaking in general terms, but when addressing an individual who trusts and surrenders to him, Krishna uses the first person.

This theme reappears in Chapter 18, verse 62. Initially, Krishna says, “Surrender to the Ishwara (Lord) within your heart.” A few verses later, he explicitly states, “Surrender to me.” This shift occurs because, by then, Arjuna, Krishna’s student, expresses a desire to know Krishna’s will specifically. Krishna reciprocates by making the instruction personal, just as a doctor might offer tailored advice when a patient places their trust in them.

Krishna’s references to the supreme abode as self-luminous emphasize its distinction from the material world. In that spiritual realm, no external light sources, such as the sun, moon, or fire, are needed because it is inherently radiant. Six verses later, Krishna correlates this idea, explaining that the light of the sun, moon, and fire, which illuminate this world, originate from him. Thus, the material world depends on external sources of illumination, whereas the spiritual world is self-effulgent.

Prabhupada, in his translation, adds that this supreme abode does not require electricity. While this might seem literal, it highlights the essential meaning: the self-sustaining, luminous nature of the spiritual realm. Translators often face the choice between a literal rendition and conveying the essence of the text. Here, Prabhupada opts for the latter, ensuring the reader grasps the profound reality of Krishna’s abode.

In the first five verses of Chapter 15, Krishna aligns the Upanishadic worldview with his own teachings. He builds upon the Upanishadic metaphor and relates it to his divine abode. By doing so, Krishna bridges the conceptual understanding of ultimate reality with the personal realization that he is the Supreme Being. This connection underscores that the “place of no return” described in the Upanishads is none other than Krishna’s supreme abode.

Krishna’s teachings illuminate the contrast between the self-effulgence of the spiritual realm and the dependency of the material world. This understanding deepens our appreciation of Krishna’s personal relationship with his devotees and his role as the ultimate destination for all spiritual seekers.

Imagine a Sanskrit book on Ayurveda, containing remedies for various diseases. Some remedies are simple and can be prepared at home, while others are more sophisticated. In the modern world, English has become the most common and widely spoken language. If we want to make this Ayurvedic knowledge accessible, it needs to be translated into English. The question arises: who would be the most competent person to undertake this task?

There are two potential candidates. The first is a linguistic scholar fluent in both Sanskrit and English, while the second is an Ayurvedic doctor who has spent 50 years using this text to treat patients. While the scholar may have exceptional command over both languages, the Ayurvedic doctor, even with only basic proficiency in Sanskrit and English, possesses lived experience with the book’s content. If you were to choose between two translations—one by the linguistic scholar and the other by the Ayurvedic doctor—most people would trust the doctor’s translation. Why? Because the doctor has worked with the book practically and understands its essence deeply.

This highlights a critical point: just knowing a language does not equate to mastery over any subject written in that language. For instance, fluency in English alone does not qualify someone to explain a book on quantum physics. Mastery over the subject matter is far more important. A quantum physics professor, even if not highly proficient in English, would still provide more reliable knowledge than someone who merely knows the language.

Similarly, translators who focus solely on literal accuracy, matching words exactly, may miss the book’s deeper essence. They might provide precise word-to-word translations but fail to inspire others to live by the teachings of the text. Conveying the essential meaning is far more impactful than adhering strictly to literal interpretations.

This principle is evident in Srila Prabhupada’s Bhagavad Gita As It Is. A Western scholar criticized Prabhupada for his commentary on the sixth chapter, claiming that Prabhupada was “canceling Krishna’s words” by suggesting the chanting of Hare Krishna as a practical method in Kali Yuga. The scholar argued that Prabhupada’s translation strayed from the original intent, yet Prabhupada boldly called his version Bhagavad Gita As It Is.

To understand Prabhupada’s approach, we need to explore three key aspects: coverage, clarity of purpose, and compassion.

1. Coverage
Prabhupada provides the Sanskrit text, transliteration, word-for-word translations, synonyms, the English translation, and an elaborate purport. His commentary doesn’t conceal or hide anything; instead, it offers a comprehensive presentation of the Bhagavad Gita. If Prabhupada wanted to bias the Gita toward Bhakti Yoga alone, he could have omitted the Sanskrit text entirely, making it impossible for readers to verify his interpretation. Instead, Prabhupada transparently provides the original text alongside his insights, allowing readers to cross-reference and see how he reaches his conclusions.

2. Clarity of Purpose
Prabhupada’s intention was clear: to ensure that even someone reading a single page of his Gita would grasp the essential message. In his view, most people in the modern age lack the time or ability to delve deeply into scriptures. Thus, Prabhupada emphasized distilling the essence and presenting it prominently in every purport. He explicitly stated that his purpose was to ensure that readers understand the conclusion of the Bhagavad Gita, which is Krishna’s call for surrender and devotion.

3. Compassion
Prabhupada’s approach was driven by compassion. He sought to make the teachings of the Gita accessible and practical for everyone, regardless of their level of spiritual knowledge. By emphasizing the chanting of Hare Krishna in the context of Kali Yuga, Prabhupada adapted the Gita’s message to suit the current age while staying true to its essence.

In this way, Prabhupada’s Bhagavad Gita As It Is is both transparent and transformative. While it may not align with a strictly literal interpretation, it effectively conveys the essential meaning of Krishna’s words. Prabhupada’s purpose was not just to translate the Gita but to inspire people to live by its teachings.

This balance between literal accuracy and essential meaning underscores the true value of Prabhupada’s work. Just as an Ayurvedic doctor’s practical experience adds credibility to their translation of an Ayurvedic text, Prabhupada’s deep realization and lived practice of the Bhagavad Gita make his commentary uniquely authentic and impactful.

There is so much depth in the Bhagavad Gita that one could endlessly write about it. Srila Prabhupada himself expressed a desire to write another commentary on the Gita, emphasizing its vastness. When Prabhupada titled his work Bhagavad Gita As It Is, he did not claim it was the only valid rendition. Instead, he implied that any commentary conveying the Gita’s conclusion is as it is. Acharyas like Ramanujacharya have also given their versions based on the same principle. Prabhupada’s clarity lies in ensuring that the Gita’s conclusion is communicated effectively.

The Gita’s Inclusivity and Conclusiveness

The Bhagavad Gita is remarkably inclusive. It contains sections addressing the paths of Jnana (knowledge), Karma (action), and Dhyana (meditation). However, its inclusivity does not mean it lacks a conclusion. Krishna himself provides a definitive conclusion in verse 18.66:

“Sarva dharmān parityajya mām ekaṁ śaraṇaṁ vraja”
“Abandon all varieties of dharma and surrender unto Me alone.”

Here, Krishna asserts that while he has elaborately discussed different paths, the ultimate teaching is to surrender to Him. Verses leading up to 18.66 reinforce this message, with Krishna clearly stating in 18.64 that He will now reveal the highest instruction. This structured flow indicates that the Gita is both inclusive and conclusive, with Bhakti Yoga as its culmination.

Prabhupada’s Approach: Bhakti-Centered, Not Bhakti-Biased

Prabhupada’s commentary emphasizes Bhakti throughout the Gita. Some may argue that this approach is “biased,” but a distinction must be made between bias and centeredness. Bias implies adding something that isn’t present, while centeredness means highlighting what is already prominent. The Gita itself is Bhakti-conclusive, and Prabhupada’s commentary reflects this truth.

For instance, in Chapter 2, Krishna only briefly hints at Bhakti Yoga (2.61). Yet Prabhupada, in his purports, elaborates on Bhakti by referencing Maharaj Ambarish’s devotional activities—using his senses in service to the Lord. Here, Prabhupada is not disregarding the Gita’s flow or fabricating ideas. Instead, he is ensuring that readers grasp the essence of Bhakti as the ultimate goal, even if the explicit reference in the chapter is subtle.

Prabhupada’s focus is not on technicalities like chapter transitions or structural nuances of the Gita but on its concluding message. For example, at the end of many chapters, Prabhupada often highlights Krishna’s flow of thought leading toward Bhakti. However, this structural emphasis is not his priority in every verse. Instead, his priority is to deliver Krishna’s conclusion clearly and consistently.

The Example of a Doctor in a Pandemic

To understand Prabhupada’s approach, consider the role of a doctor during a pandemic. The focus is on creating a practical manual that patients and caregivers can use effectively. Detailed technicalities, while important, may not always be necessary for urgent treatment. Similarly, Prabhupada prioritized ensuring that the essential message of the Gita—surrender to Krishna through Bhakti—was accessible to all readers, especially those with limited time or spiritual background.

Communication: Getting It Right vs. Getting It Across

When communicating, two purposes must be balanced:

1. Getting it right: Ensuring precision and accuracy in articulation.
2. Getting it across: Making the message accessible and understandable to the audience.

Prabhupada excelled in both but emphasized getting it across. He ensured that even someone reading a single page of his Bhagavad Gita could grasp its essence and conclusion. Accessibility and practical application took precedence over technical precision in certain areas.

Coverage, Clarity, and Conclusiveness

Prabhupada’s commentary can be evaluated based on three key aspects:

1. Coverage: Prabhupada provides the Sanskrit text, transliteration, word-for-word translation, synonyms, English translation, and elaborate purports. This transparency allows readers to verify his interpretation and understand the text holistically.
2. Clarity: Prabhupada’s purpose is unambiguous—he wants readers to understand the Gita’s ultimate conclusion of surrendering to Krishna and engaging in Bhakti Yoga.
3. Conclusiveness: The Gita itself is Bhakti-conclusive, with Krishna’s definitive instruction in 18.66. Prabhupada ensures that this conclusion is emphasized throughout his commentary, making it Bhakti-centered rather than biased.

Prabhupada’s Unique Contribution

Prabhupada’s approach can be likened to adding electricity to an already functional building. The building—the Bhagavad Gita—exists as it is, but Prabhupada adds the energy of Bhakti, making its essence vibrant and accessible to modern readers. By focusing on Krishna’s ultimate conclusion and presenting it throughout his commentary, Prabhupada ensures that the message of surrender and devotion is not missed.

In summary, Prabhupada’s Bhagavad Gita As It Is is not just a translation; it is a transmission of Krishna’s conclusive teachings. By emphasizing Bhakti as the heart of the Gita, Prabhupada fulfills the dual purposes of getting it right and getting it across. His commentary ensures that the Gita’s timeless wisdom remains relevant and transformative for all.

Making the Gita Relevant to the Modern Audience

Srila Prabhupada’s commentary on the Bhagavad Gita focuses on ensuring that its essential message is accessible to the modern audience. For instance, in today’s world, people rarely rely on firelight or moonlight for illumination—electricity is the primary source. Recognizing this, Prabhupada introduces the concept of electricity in his explanations, not by altering the Sanskrit text but by elaborating on its meaning in a way that resonates with contemporary understanding. His approach ensures the Gita’s timeless truths are communicated in relatable terms without compromising the original message.

Prioritizing the Essence Over Technical Analysis

Prabhupada’s approach to the Gita can be likened to that of an Ayurvedic doctor. An Ayurvedic text is primarily intended for treatment, not just linguistic or theoretical analysis. While one can delve into detailed word meanings and interpretations, the ultimate purpose is to apply the knowledge for healing. Similarly, Prabhupada’s commentary emphasizes the essence of the Gita—its practical application in transforming lives through surrender and devotion to Krishna.

Some may focus on the technicalities of the text, but if they neglect the Gita’s transformative message, the deeper purpose is lost. Prabhupada lived the teachings of the Gita and inspired others to do the same. His commentary systematically highlights Krishna’s ultimate instruction: surrender to Him and practice Bhakti Yoga.

Krishna’s Flow of Thought in the Gita

In this section of the Gita, Krishna begins with an Upanishadic metaphor and gradually connects it to the worldview presented earlier in the text. Krishna explains the nature of the soul in this material world:

1. The soul is bound to the body and trapped in illusion.
2. Transmigration occurs when the soul leaves one body and enters another.
3. Souls are disconnected from Krishna and caught in the cycle of birth and death.

While the Upanishadic approach to Jnana (knowledge) typically emphasizes detachment from matter and realization of the self as spirit, Krishna shifts the focus in the Gita. Here, He emphasizes the need to recognize God’s role in maintaining the material world. This perspective encourages connection with Krishna, even while living within the material realm.

Bhakti and Jnana: Complementary Perspectives

The traditional approach to Jnana involves realizing, “I am not matter; I am spirit.” This realization leads to detachment from the material world, which is then followed by understanding spiritual reality and ultimately surrendering to God. However, Krishna, in His teachings on Bhakti, takes a more immediate and practical approach:

• Jnana’s goal: Detach from the material and move toward the spiritual.
• Bhakti’s approach: See Krishna’s role in the material world and use this awareness to develop devotion and surrender.

By seeing God’s hand in our daily lives, we can feel connected to Him and deepen our devotion. Krishna’s focus on Bhakti integrates both material and spiritual realms, making it accessible to practitioners at all stages.

Transmigration and Material Attachment

Krishna vividly describes how the soul transmigrates due to material attachment. In verse 15.10, He states that only those with knowledge can perceive the soul’s departure, while others remain bewildered. To illustrate this, Prabhupada offers a striking metaphor:

Imagine a person engrossed in watching television. They are so absorbed that even when a thief breaks into their home and steals the TV, the person doesn’t stop watching. Instead, they follow the thief, continuing to watch the screen as it’s taken away.

This is akin to how the soul, bound to the subtle body (mind, intelligence, and ego), is carried away by the Yamadutas (servants of Yama, the lord of death) during transmigration. The subtle body, like a TV screen, captures the soul’s attention, and the soul follows wherever it is taken due to attachment.

Jnana Chakshu: The Eyes of Knowledge

Krishna speaks about the Jnana Chakshu (eyes of knowledge) in the Gita, which allows one to perceive higher spiritual truths. While the Upanishadic view focuses on seeing the Atma (soul) or Brahman (spiritual reality), Krishna expands this vision to include seeing His role in the material and spiritual worlds. This broader perspective enables a devotee to connect with Krishna while navigating the material realm.

Prabhupada’s Practical Application

Prabhupada ensures that this essential understanding is conveyed in his commentary. He does not limit himself to abstract or technical explanations but emphasizes practical Bhakti. By encouraging readers to see Krishna’s presence and role in their lives, Prabhupada makes the Gita’s teachings accessible and transformative.

Getting It Across

Prabhupada’s priority was not just to “get it right” but to “get it across.” While precise articulation is important, what matters more is that the audience understands the message. Prabhupada’s commentary achieves this by focusing on clarity and relevance, ensuring that even a modern reader can connect with the Gita’s timeless teachings.

The Eyes of Knowledge: Recognizing God’s Role

In the Bhagavad Gita, Krishna explains that to truly understand the soul and its journey, we need jnana chakshu—the eyes of knowledge. In verse 15.10, Krishna says:

“Utkramantam sthitam va’pi bhunjanam va gunanvitam, vimudha nanupashyanti, pashyanti jnana chakshushah.”

This verse highlights how the soul departs from the body (utkramantam), how it resides in the body (sthitam), and how it experiences the modes of material nature (bhunjanam va gunanvitam). Those without knowledge (vimudha) cannot perceive this, but those with the eyes of knowledge can.

Krishna is not only referring to seeing the soul but also to perceiving His divine role in creation and sustenance. From verse 15.12 onward, Krishna elaborates on His involvement in our existence, presenting examples at the cosmic, terrestrial, physiological, and intellectual levels.

Recognizing God’s Role in Sustenance

Krishna reveals that our existence is sustained by His arrangements, which operate at various levels:

1. Cosmic Level
   • Krishna explains that the sun, a source of life for the universe, derives its energy from Him. He sustains the sun, which maintains the entire cosmos.
2. Terrestrial Level
   • At the earthly level, Krishna describes how He supports the Earth in its orbit. For instance, the mechanism of gravity (gama vishya cha bhutani) is orchestrated by Him, allowing the Earth to remain stable.
3. Physiological Level
   • At the bodily level, Krishna sustains the intricate process of digestion. Modern science has yet to replicate digestion artificially because it is a highly complex and sophisticated process. Food is transformed into energy by mechanisms established by Krishna.
   • While we often take digestion for granted, we realize its importance only when it malfunctions. As the saying goes:

“God gives and forgives; we get and forget.”

4. Intellectual Level
   • Krishna also provides the intelligence, memory, and instincts necessary for survival. Even animals, like a lizard catching its prey, function by instincts that Krishna provides.

Seeing God’s Role in the Material World

Krishna’s teachings emphasize that recognizing His role is not limited to spiritual pursuits; we can see His presence even in the material world. Our very existence—our survival—is evidence of His involvement. However, we often fail to see what God has given us because we are preoccupied with what He has given others.

The Gift of Life

Krishna encourages us to value the gift of life above all other gifts. While some may focus on specific talents, wealth, or attributes, the fact that we are alive itself is the greatest blessing. Many people do not survive to reach the age we have attained, and our survival cannot be attributed solely to our intelligence or hard work.

• God’s Sustenance: Our survival depends on a delicate balance of factors beyond our control. If something had gone wrong, we might not have made it this far. This indicates that God has not abandoned us and continues to sustain us.
• Valuing Life: Instead of taking life for granted or envying others, we should recognize the extraordinary value of being alive.

The Balance Between Effort and Divine Arrangement

Krishna explains that both our effort and His arrangement are essential for our maintenance and success. However, His arrangement is primary, while our effort is secondary. This can be understood through a simple metaphor:

• Every morning, birds chirp and search for grains to eat. While the birds must search for food (their effort), the grains must exist and be available for them to find (God’s arrangement). Similarly, we must work hard, but it is Krishna’s arrangements that ultimately sustain us.

Seeing Krishna’s Presence

Krishna’s message in this section of the Gita is that God’s role in our lives is undeniable and ever-present. Whether it is through the cosmic forces that sustain the universe, the physiological processes that keep us alive, or the instincts and intelligence that guide our actions, Krishna’s hand is evident. Recognizing this truth deepens our gratitude and connection with Him.

We often wait for extraordinary events to feel God’s presence, but even the ordinary aspects of life—like breathing, digestion, and survival—are gifts from Him. By appreciating the gift of life, we can cultivate a deeper sense of gratitude and devotion.

This realization—that God has not abandoned us—reminds us that every moment of life is an opportunity to grow spiritually and recognize His grace in all aspects of existence.

God’s arrangement is the providing of grains. No matter how much the birds search for grains, unless God has provided the grains beforehand, they will not be able to find them. So from the overall perspective, their searching is not creating the grains. Their searching is to find what God has already provided. Each one of us can actually cultivate gratitude by appreciating, at a fundamental level, the gift of life. Beyond that, we can look for specific gifts in life. And yes, we may have some gifts, and somebody else may have some other gifts.

What happens often is that there are people who are jealous. We are going to be in trouble. We are going to finish the class now. It’s only 5%. Can you see if you put a charge over here? What happens? Okay, good. Actually, I think your light will not be affected, but my light will be affected. The jealous are actually very good at counting blessings. But the problem is they are very good at counting the blessings of others. Oh, this person has this, and that person has that. But it’s like we can count our blessings, and if we look for that, if we just put ourselves, you know, cut off who has got what blessings, just focus on ourselves, and try to observe ourselves with open-mindedness and curiosity. We find each one of us has some blessings.

Most of you know that I need crutches for walking. When I was one, I got polio. My doctor and my parents had taken me to a doctor for a polio vaccine, and I was living in a small town in Maharashtra at that time. Somehow, the doctor who was supposed to administer the vaccine made a mess of things. The fridge in which he had kept the vaccine, the power supply had gone off over there. As a result, the germs in the vaccine multiplied because of the lack of refrigeration. When he gave me the vaccine that was supposed to prevent polio, the germs in it ended up giving me polio instead. I was just walking normally one day, and I fell down. I could never walk normally after that.

Now, I don’t remember any of this; I was very small. My parents told me about it afterward. But my first memory of this is from when I was probably around two and a half or three years old. Some neighbors or relatives had come to our home, and that part of the memory is vague for me. They were consoling my mother, saying it was so sad that her son got polio. I remember my mother’s voice very clearly and confidently as she said, “Whatever he lacks physically, God will provide him intellectually.” I don’t know at that time what signs of intellectual ability I had shown; I was so small. Maybe my mother was a sharp observer, or Krishna inspired her to speak that way. But whatever happened, that statement sort of registered within me. Naturally, I couldn’t play like other kids or run around; there was a limitation. But when I started studying, I noticed that I could understand things much faster, remember things much faster, and articulate things better. I got that assurance that I would be lacking in something, but I was also good in something else. I started identifying myself much more with my intellectual side than my physical side. I love to read, I love to study, and I liked teaching even back then.

So, we all have some gifts. We can look at the things we don’t have and feel sorry for ourselves, or we can look at what we have and focus on using those gifts. I could say that at least from this life’s perspective, I didn’t do anything; the doctor messed up, and that’s why I got confused. But if I am really honest, from this life’s perspective, I didn’t do anything to get my intellectual abilities. Whatever we get in this life is a mixed bag. There is something negative and something positive. We can see God’s role in our life too if we just remove the filters or the distorting glasses of comparison. If we are just comparing ourselves with others, we will always feel our gifts are inadequate. But if we just look objectively, we will see that each one of us has been given some gifts. We can use those gifts in a mode of service.

After this, Krishna will talk about Brahman, Paramatma, and Bhagawan, which is a complicated subject, and I won’t go into it here. But after we see God’s hand in our lives, we begin to ask, “Who is that God? Where is this coming from?” We gradually start realizing that there is a person who is overseeing this reality. Once we realize that, we begin to focus on the ultimate reality. In the 16th, 17th, and 18th verses, Krishna talks about Brahman, Paramatma, and Bhagawan. Essentially, all three are one; they are not different. They are all one reality.

To illustrate this, think of a Gulab Jamun. You may wonder, “What does Gulab Jamun have to do with Brahman, Paramatma, and Bhagawan?” Let’s say there is a prison, and outside the prison, there is a Gulab Jamun shop.

And the prisoners walk along over here. Now, say there is a wall which is completely non-transparent. So all that happens is the smell of the Gulab Jamun comes across. Those who are inside get only the smell, and it smells very good, but they have no idea what it is. Based on getting the smell, they come up with a name for it. They call it “Gula.” This is Gula.

Now, suppose this prison has another wall, another prison over here. And now this wall is transparent. So now, along with the smell, they can also see the source of the smell. They see that the smell is delicious, and they notice that it comes from brownish spherical objects in some nice-looking juice. So they get the sight as well. They have the smell and the sight, but that’s all they have. They come up with a name for it: Jamun.

Now, suppose one of them comes out and they go to the shop. Now they already have the smell, they have the sight, and they also taste it. They get the full experience of the Gulab Jamun. The Gula, Jamun, and Gulab Jamun are not three different objects; they are the same object, but they represent different experiences of the same object. They are based on experiencing different features of that object.

Jeeva Goswami in the Sundarvaya doesn’t give this specific example, but he says that based on the experience of different facets of the ultimate reality, all three—Brahman, Paramatma, and Bhagawan—are Sat-Chit-Ananda. However, when a seeker perceives a feature of the absolute truth, that aspect is perceived. When the seeker perceives only the Sat aspect of the absolute truth, the realization is that it is the absolute truth without any energies.

What does this mean? It means that while we exist in this world and experience constant changes, we understand that there is some existence beyond this world. That existence is like an endless expanse of white light, eternal and unchanging. Everything in this world is temporary, but that existence is eternal, and we are meant to go there and attain that. In this sense, it represents unending existence, which is the absolute truth without any energies. This is the Brahman realization, and the seeker here is generally a Gyani.

Now, somebody may realize the Sat plus the Chit aspects, like somebody getting the smell and the sight of the Gulab Jamun. When this happens, they understand that there is not just eternal existence, like an ocean or an endless stream of consciousness. Their idea of Brahman is that whenever consciousness exists, it comes from a subject and goes toward an object.

I am here, and you are here, and you are looking at the screen. You are the subject of consciousness, and the screen is the object of consciousness. In between is the stream of consciousness. The stream of consciousness moves toward the object and is observed and understood.

My personal idea is that both the object and the subject are Maya. They say the only thing that exists is the stream of consciousness. What we perceive is all Maya, and the one who perceives is also Maya.

Now, if you ask how consciousness can exist without a perceiver, they say that is the nature of Brahman. Generally, consciousness means there has to be somebody who is conscious. But in their view, the very idea that there is an object and a subject creates duality. They believe we must go beyond duality, and their idea of Brahman is simply an eternal stream of consciousness.

When we talk about Mayavada, as discussed in the 12th chapter, they say desire is the problem. Different people think different things are the problem, but Mayavada states that desire itself is the problem. They believe that whenever we have consciousness, we have desire. However, they claim that when there is only consciousness without a subject and object, there will be no desire. This sounds interesting. They say, “Pay attention, whoever is paying attention should pay attention to him.”

In terms of subjective experience, this concept of immersion is very good. It’s when we lose ourselves completely in what we are thinking or doing. Psychologists talk about the flow state, where somebody is doing work and forgets everything, just lost in the task. This subjective immersion is possible, but there is a difference between subjective immersion and objective dissolution.

When we get into absorption, we are immersed in it, but that doesn’t mean we cease to exist in the work or the object of meditation. For example, the gopis, when they are searching for Krishna, are so maddened that they are completely lost in Krishna. So, immersion in subjective experience is valid. However, what they are proposing is to convert what is a subjective experience of absorption into an objective dissolution, where both the subject and the object are dissolved.

This is not real. In the Advaitic or impersonalistic idea, there is only the stream of consciousness, and nothing else exists. But the question arises: how does consciousness exist on its own? This presents a philosophical problem.

Now, the yogis who perceive Paramatma, what happens is they perceive both the Sat aspect and the Chit aspect.

So it’s like the prisoner who perceives the smell and the sight of the Guru. This means that the absolute truth is perceived with material energies. What does “material energies” mean? It means that the material world is not just a random occurrence while Brahman exists elsewhere. That spiritual reality is overseeing this world as well.

In the rigidly Mayavadi worldview, the idea is that everything in this domain is the world of Maya. They see it as chaos, all Maya, and believe we should escape it and return to God. However, a more evolved understanding is that yes, this is the domain of Maya, but Maya is under the Supreme Lord. That eternal, unchanging reality has material energies. Material energies refer to the power to oversee and control material existence.

This is a second level of understanding, which Krishna talks about in text 17. After this comes the perception of Sat plus Chit plus Ananda, the absolute truth with both material and spiritual energies. This is the perception of a Bhakta and Bhagawan.

What does it mean to perceive absolute truth with material and spiritual energies? It means that God is overseeing this world, but beyond that, there is another world. In this other world, God engages in loving reciprocations. This world is not just an endless ocean of white light or a stream of consciousness; it is filled with God, who has divine emotions. There are spiritual energies, such as antaranga Shakti, and reciprocation.

The most complete perception of absolute truth is when we perceive it as Sat, Chit, and Ananda. The absolute truth is always Sat, Chit, Ananda, even in Brahman. But just like Gulab Jamun always has smell, taste, sight, and form, the perception of absolute truth can be limited to just one of its features. When there is complete perception of the absolute truth, that is when there is the deepest conviction.

Krishna concludes this chapter by describing three levels of realization. First, we see God’s hand in the world, then we realize that there is some existence beyond. This existence oversees the world and also exists beyond it, in a higher form. In many religions, God is seen as a judge. One of my friends, for example, is a high court judge. He says that he has always had a passion for law. But if being a judge was all he had to do 24/7 throughout his life, he would be frustrated. If God had to be a judge for all of eternity, that would only be a small part of His role. God also has His own self-existence, where He delights in loving reciprocations.

This is the highest understanding of God. Krishna says that one who understands Him in this way, not being bewildered, understands the highest reality. Such a person knows Krishna to be Purushottama, the Supreme Person. Krishna says, “One who knows me in this way, fully, worships me with their whole heart and all emotions.”

Generally, even when we love someone, we tend to protect our heart and only offer part of our love. But when we understand Krishna as the ultimate reality, who maintains us in this world and exists beyond it, we worship Him with all our emotions, with “Sarvabhavena” (with all our heart). This is how one progresses through the complex maze of Jnana and arrives at the conclusion of worshipping Krishna in this way.

Now, Krishna makes an even more conclusive statement: “Iti Guhyatamam Shastram.” This means that among all the knowledge in the scriptures, this is the most confidential. “Guhya” means confidential, and “Tamam” means the most. Krishna says, “O Arjuna, I have spoken to you this most confidential knowledge. Once you understand it, you will become a wise person (buddhiman) and your actions will be successful, not just in the worldly sense but in the supreme sense.”

Krishna concludes by summarizing what was discussed in this chapter. He started by addressing Arjuna’s question about how the Jnana worldview overlaps with the Bhakti worldview. Krishna begins by using an Upanishadic metaphor, describing the tree of life and explaining how we need to go beyond this material world and surrender to the person from whom everything has come.

In text 15.4, Krishna describes the ultimate abode, and in 15.6, he elaborates on it. The difference between the two is that one is a third-person reference, and the other is a first-person reference. Krishna is speaking to someone who has either surrendered to Him or not. It’s a matter of perspective, like a doctor who tells a patient to follow their advice but might say something different if the patient has already agreed to treatment.

This chapter reveals the different levels of realization and the complex nature of understanding the ultimate truth.

When Krishna is describing the journey of a Jnana yogi or Dhyana yogi, they don’t know that the ultimate reality is Krishna. So, when referring to them, Krishna will use the word “tam” for Jnana yogi, Dhyana yogi, or even for Karma Yoga. However, for Bhakti Yoga, Krishna will use the word “maa.” Krishna links the concepts of “tam” and “maa” with expressions like “tam eva saranam” and “maa par padhyate.”

Next, we discussed Srila Prabhupada’s approach to the Gita. His approach is characterized by three things: coverage, clarity of purpose, and conclusiveness. Prabhupada is transparent in his commentary, offering the essential message without hiding anything. He wants to provide a commentary where the core message is present in every purport. To understand the essential message, we look at the Gita itself, as its thought flow culminates in 18.66. Prabhupada mirrors this flow in his purports, providing the conclusion throughout, not just at the end. His transparency in commentary is a key aspect of his approach.

When translating, we can rely either on a linguist who is a scholar or on a practitioner. For example, if we want an Ayurvedic book translated, it would be more beneficial to rely on someone who has used that book for treating people. Prabhupada is like that — he provides essential points as a practitioner, giving us the key message. For example, he explains that the spiritual world does not require luminosity, emphasizing that it’s about getting the point across in the most important way, not just getting it right.

We then discussed the concept of “Gyan Chakshu.” Krishna reveals that He is the eternal Lord, and we are disconnected from Him, struggling and suffering in the material world. Gyan Chakshu can mean two things: First, it means seeing the Atma (soul) beyond matter, perceiving the soul’s journey from one body to another. It’s like a thief stealing a TV, where the soul is taken away by the Yamadutas (messengers of death) along with the mind. Secondly, Gyan Chakshu can refer to God’s role in our life.

We discussed how the Gita reveals Krishna’s role at four levels: the cosmological, terrestrial, physiological, and intellectual levels. From verses 12 to 15, Krishna explains how He gives us intelligence, governing all these aspects.

Next, we discussed the importance of feeling grateful. Often, we focus on the gifts in life, but we must first recognize the gift of life itself. Our survival is a miracle that requires factors beyond our control. While our efforts are secondary, God’s arrangement is primary. Recognizing this helps us appreciate the higher reality working in our lives.

We also explored the example of Gulab Jamun and the progressive perception of truth. Initially, one might only pursue the smell. Then, it could be smell plus sight, followed by smell, sight, and taste. Similarly, the absolute truth can be perceived progressively: First as Sat (existence), which is an endless stream of consciousness without subject or object. This represents the absolute truth with no energies, just existence. Next, we perceive Sat and Chit, which involves material energies. This is the Parmatma aspect, where the world is not just chaotic Maya but is governed by the Parmatma (supreme soul). Finally, we perceive Sat, Chit, and Ananda, representing the Bhagawan aspect, which includes both material and spiritual energies. This is the ultimate reality.

When we understand this reality, we can have wholehearted devotion and surrender, leading us to the perfection of life. Through this, we attain the most confidential knowledge from scripture, and our actions achieve supreme success.

Thank you very much. Are there any questions or comments? Yes, please.

Hare Krishna Prabhu ji,
You were mentioning that in 18.66 Krishna emphasizes the essence of the Bhagavad Gita, while Prabhupada emphasizes this same essence throughout the Gita. So, when we do preaching with love, which approach should we follow? Prabhupada, out of compassion, gives the essence everywhere, whereas Krishna gives the Bhagavad Gita in a step-by-step manner.

It depends. This is an ongoing topic of discussion in our movement. There is a significant audience that is ready for the direct message of bhakti. However, there are many who are not ready for that, and the question arises: Should we cater to them or just leave them? Some devotees feel that Prabhupada came to give Krishna consciousness alone. On the other hand, if you look at the first purpose of ISKCON, Prabhupada says the purpose is to correct the imbalance in the spiritual and material values of society through systematic spiritual education. “Systematic” would mean step-by-step, starting from where people are, right?

This suggests that if we want to correct the imbalance, even increasing sattva (goodness) in people is a positive step. Some devotees may feel more inspired to engage in that kind of outreach, and that is perfectly okay. Looking at the seven purposes of our movement, we see that Prabhupada’s vision is quite inclusive. The explicitly devotional purposes are to spread harinama and kirtan, and to build places dedicated to the worship of Krishna. The other purposes are more general: to educate systematically, help people come closer to Krishna, and publish literature for these purposes.

So, Prabhupada’s vision was broad. During his manifest presence, Prabhupada did emphasize particular things, but his purposes were wide-ranging. My understanding is that after a certain number of years, each devotee will have to find out what kind of outreach inspires them the most and focus on that. Initially, of course, it’s best to understand the message and follow our guides.

It is possible to do both. One can do outreach at the level of dharma, helping people progress through karmayoga, and simultaneously provide resources to guide them toward bhakti. The two approaches don’t have to contradict each other.

For example, let’s consider a place like the Govardhanikov village (I’m using this as an example because I am familiar with it). This is a place where if you invite people to come to a temple, they may come, look at the deities, and leave. However, if you create a retreat center close to nature with cows, animals, an eco-friendly structure, lakes, and a beautiful traditional temple, people may be more inclined to visit. They could come for many reasons—nature, education, the temple, or the environment. The idea is that we can give people many reasons to associate with devotees. Through this association, they become inspired. Some may take the journey all the way and become large devotees, while others may become followers, and both are good.

The concern here, which I believe is a valid one, is that if the majority of our movement focuses solely on outreach that doesn’t directly emphasize bhakti, we risk losing sight of our core mission. The journey towards Krishna consciousness can be compared to an inverted funnel:

At the bottom of the funnel, there is Tamas (ignorance), then Rajas (passion), Sattva (goodness), and at the top, there is Shuddha Sattva (pure goodness) or Bhakti (devotion).

The question is: Should our purpose only be to take people all the way to the top of the funnel? Or can we help people progress from one level to another? I don’t see any reason why we can’t do both. But the concern is that if we focus only on helping people progress to Sattva (goodness), we may not be bringing them to the ultimate goal of Krishna consciousness, which is pure devotion (Bhakti).

If our movement can help people progress through all these stages—from Tamas to Rajas to Sattva and ultimately to Bhakti—that would be excellent. However, if we focus solely on just one stage, the concern is that we might be doing good for humanity, but we won’t be fully helping people attain the goal of Krishna consciousness.

Does that answer your question?

Thank you.

So, Krishna says that “I am the Supreme Personality of Godhead, and come to serve me.” Does Krishna really need us? Does Krishna need anything? That’s the specialty of understanding the dynamic of the relationship. It’s like we need Krishna, but we don’t want Krishna. This means that, actually, we cannot exist without Krishna. We may not realize that we need Him, but we need Him. However, we don’t really want Him.

That means we don’t have much desire for Him. It’s like when I need God, I go to God, say thank you, and then goodbye. It’s almost like we offer the minimum necessary consciousness to Krishna and then go on with our life. We need Krishna but we don’t want Him. But Krishna doesn’t need us. Yet He wants us. That is the nature of His love. He is Purnam, complete, and He would be incomplete without us. But He is Om Purnam, complete in Himself, and yet He wants us to join in His completeness, to delight in His pastimes of love.

So, Krishna doesn’t need us, but He wants us. Generally, we say we should focus on our needs, not our wants. But here, if I want someone even when I don’t need them, what does that mean? Actually, it is not selfish at all. It is completely selfless. Krishna’s relationship with us is like that: He doesn’t need us, yet He wants us.

Pramiji, Krishna has an infinite number of souls, so why does Krishna take care of all the jivas? Yes, that is His infinity. He has an infinite number of souls, but because He is infinite, having so many souls does not mean that He gets exhausted. He can be individually available with everyone. So, He cares for everyone.

I am going to read it. He is a scribe and Krishna is playing His flute. At that time, one Gopi comes running. Another Gopi comes running. And although the Gopis are coming like streams, waves, they keep coming. Krishna very joyfully welcomes each Gopi to the Raslila. Yet Krishna is eagerly anticipating the next Gopi that is coming. Just because we know in the Raslila, what happens is Krishna expands to be there with each Gopi. Krishna values and cares for each Gopi. And that applies not just to the Gopis, but to every one of us. Yes, Krishna has many countless devotees with Him, but that does not diminish His love for us and His wanting us.

Parishanam, thank you for the class. In various chapters, Krishna says, “In nine chapters I am giving you the most confidential knowledge,” and then later in 15 chapters here, He also mentions that “I am giving you the ultimate knowledge among the scriptures,” and then again in 18 chapters. So, how do we understand that nine chapters themselves are the most confidential?

No, it is not a matter of chapter. It’s not about the content of the chapter. What is being said is that Bhakti is the most confidential knowledge. In the nine chapters, what do they say? The same thing. The verses say, “Sarva bhavayi nabhar bhajati maham.” So it is the same. Krishna is saying, “Bhuyaha,” I am repeating it again for clarity, for emphasis. Krishna is saying it again. So it is not that Krishna is giving different knowledge and calling it the most confidential. At different places, He is stating the same thing, but He arrives at that point from different perspectives. And then He says, “Now I have arrived at the conclusion, this is the most confidential.”

But the Bhagavad Gita is the most widely available, so how is it the most confidential?

Okay, the confidentiality of the knowledge is not so much about the physical availability of the texts. The confidentiality is about the openness of the heart. Jadhili Krishna often talks about, “You are not envious of Me.” So, what it means is that if our heart is open, then that is when we can look at the Gita and say, “This is the most important.” But if our heart is not open, then we will latch onto other aspects of the Gita and think that they are the most important.

So, confidentiality in these terms means that Sanskrit is a complicated language, or rather, translation from one language to another is complicated. The Sanskrit word is “Guhiya.” Now, sometimes it can be translated as “secret,” but a more appropriate translation, a more apt translation, is “private.”

What does private mean? Say there is a ceremony happening at home, a marriage ceremony or something like that. The husband is talking with some other guests, and the wife comes and taps him on the shoulder and asks, “Can I have a private word with you?” If it is private, that doesn’t necessarily mean it is top secret. It just means it is not relevant to others. So, the husband will move aside and they will talk with each other. So, private doesn’t necessarily mean secret. It’s just within the context of that relationship and whatever the responsibility is in that relationship.

Similarly, when Krishna is speaking, at that time when Arjuna opens his heart to receive the glories of Bhakti, what Krishna is speaking is for someone who is open-hearted for the message of devotion, for the loving connection with the Lord. For somebody who is not open to that loving connection, that knowledge is not as relevant. So, “confidential” is in those terms.

But in conclusion, Krishna Himself gives the conclusion. Can anyone even refute it and focus on this part or that part? No, they say that this verse is for the Bhaktas. That is a very arrogant way of labeling something. It is presumptuous. Is Krishna saying, “This verse is for the Bhaktas?” So, when somebody wants to focus on a particular conclusion or a particular aspect of the conclusion, they will come up with a reasoning. That is the meaning of Krishna giving remembrance of particular sections and forgetfulness of others. And that’s how they will come to their own ideas of what the conclusion is.

One question: There are many factories. When you say that God gives and God forgives…

No, forgiveness means that if somebody has given us some gifts and we don’t even acknowledge them, don’t even feel grateful to them, or don’t even acknowledge their existence, that is certainly not a healthy or proper way to behave. In that sense, we completely neglect God’s role or even His existence at times. Instead, Krishna is kind to us. So that’s the idea of God gives and forgives.

Thank you very much.
Shri Madhavad Gita Ki Jai.
Shri Prabhupada Ki Jai.
Gaur Bhakta Vinayaka Ki Jai.
Vida Gaur Premanand.