Bhagavad Gita Overview Chapter 18

My dear Lord Krishna, please guide us so that we can understand the depth of your wisdom and, most importantly, the depth of the love of your infinite heart, which is revealed to us in the concluding chapter of your immortal song. Today we come to the conclusion of the journey of the Gita. And here, in the 17th chapter and its ending, Krishna has described how one can understand the level of a person’s faith by looking at the actions they do, the kind of food they take, and the type of yajña, dana, and tapa they perform. He then says that the om tatsat—the ultimate—has to be invoked if any activity is to have enduring meaning.

At this point, Arjuna asks a question. On one level, this question seems similar to what he has asked earlier, but he phrases it differently. Earlier, Arjuna, in one sense, asked the same question in the starting question itself. So, 2.7 asks, “What is dharma?” 3.1 asks, “Which is better, action or renunciation?” 5.1 is also similar. Now, we have 18.1. This question is basically about the difference between renunciation (sannyasa) and detachment. He is using the word renunciation, generally speaking, in the sense of the renounced order. Basically, he wants to clearly understand the difference between external and internal renunciation.

At the start, we had discussed the theme of how being engaged does not mean being attached, and being disengaged does not mean being detached. If we consider the renounced order of life, it does not necessarily mean giving up work and going to the forest. That is not true renunciation; that is a practice of bhakti. There is also detachment. So, Arjuna wants to know the relationship between these two—are they completely identical, or are they separate? This is his essential question.

The question, of course, is related to his battlefield context: Should I fight, or should I not fight? Fighting is not just a physical activity. We generally reach the point of fighting only when we are emotionally invested in something. It’s very difficult to be detached while fighting, as fighting is a matter of life or death. One either loses one’s life or takes someone else’s life. Or, at the very least, if it doesn’t result in death, the fighting won’t stop unless one person is severely beaten or injured. So fighting involves external aggression, but at the very least, it involves strong internal emotion. Without this emotional investment, fighting is very difficult. So, what would detachment mean in the context of fighting?

Of course, someone may fight for money, considering it just a job. They don’t necessarily hate the other person, but they must have some attachment to money. After all, there are many ways to earn money. But even in such cases, a strong emotional attachment to money is required.

Let’s now look at the words Krishna uses. It’s interesting that throughout the Gita, it is generally Krishna who refers to Arjuna as “Mahabhava.” Here, however, Arjuna is returning the favor, offering Krishna a compliment. “You are also mighty-armed,” he says. He is acknowledging Krishna’s power to dissipate his illusions. Mahabhava is a general glorifying epithet for describing warriors. The word tatva has been used repeatedly in the Bhagavad Gita to refer to the essence or truth. “Those who know me in truth”—tatva, the truth of it. “I desire to know it,” says Arjuna.

So, he says: “Sannyasasya mahabaho tatvamicchami veditum.” Then he says, “Not only do I want to understand this tatva, but I also want to understand tyagasya (renunciation).” Tyaga is similar to sannyasa, but it is also something different. He is using the two words in different contexts. Sannyasa here refers to the renounced order, while tyaga refers to detachment. Arjuna does not fully specify what he means by these words, but he is using them to point out the differences between external renunciation and internal detachment.

At the start of the Gita, Arjuna’s senses were going wild; he was unable to hold on to the bow. He said, “O Lord, you can bring my senses under control.” Here, he says, “O Krishna, help me understand the difference between these two.” Tyagasya cha Rishikesha—the renunciation of actions performed for desires. Pruthak Kaishinishudhana—”You are the killer of the Kaishin demon; please destroy my misconception.”

This is the only verse in the Gita where three epithets are used to address Krishna. Pruthak Kaishinishudhana—”O destroyer of the Kaishin demon.” Krishna sometimes uses two epithets but rarely three. So here, Arjuna is asking about the difference between these two concepts, seeking to understand how he can fight with detachment. He has more or less understood that Krishna does not want him to renounce the world but to engage in it with detachment.

Now, Krishna’s answer unfolds in several steps. But before we go there, let’s recite the verse together:
“Sannyasya sya maha baho, tatvamicchami veditum, tyagasya cha rishikesha, pruthak kaishinishudhana.”

The Gita’s approach generally avoids getting into technicalities of terms, even while discussing many levels of practice. Krishna does not delve into a hair-splitting definition of each term. Instead, he focuses on the essential principles and purposes. In the 8th chapter, for example, Arjuna asks about the meanings of Adi Uda, Adi Daiva, and in the 13th chapter, he asks about Kshetrak Kshetrakya. Krishna doesn’t get bogged down in technicalities but gives concise replies. In this case, Krishna says: “Kamyanam karmanam nyasam, sannyasam kavayovidhu.” This means: “When one gives up work performed to fulfill desires, that is called sannyasa.”

Generally speaking, when someone is in the householder stage, they need material things—necessities or wants—and may work to obtain them. Even sannyasis cannot give up all work; they must perform their prayers, sadhana, and so on.

So, when one gives up kamyanam karma, that is sannyasa.
Sannyasam kavayovidhu.
Then Krishna says, sarva karma falatyagam. On one side, when someone gives up a certain category of work or a major category of work, that is sannyasa. That is sannyasa.
Whereas, in all work, if one gives up attachment to the fruits of the work, prahus tyagam vichakshana. This, Arjuna, is called tyaga.
Sarva karma falatyagam. Prahus tyagam vichakshana.

Now, when Krishna answers Arjuna’s question, we discussed earlier how the same question asked repeatedly should not be given the same answer repeatedly. So, one answer can come from different perspectives. This is a good approach, and Krishna has done that before in the fifth chapter. But another expert way to answer is when the same question is asked, say for example, “Why is there tension between India and Pakistan?”
At the start of a history course, somebody might say, “Okay, because there are religious differences, because there is regional conflict, because one country feels insecure,” and so on. We might use these reasons.
Now, if someone takes a history course for three months, six months, and then the question comes again, “Why is there tension between India and Pakistan?” The answer now includes everything learned in that course. So, the answer doesn’t just come from another perspective, but rather integrates the new knowledge.

Similarly, Krishna will answer the question of the difference between tyaga and sannyasa, renounced action and the mood of renunciation. The precise difference is that sannyasa is renunciation of work, while tyaga is renunciation in work. We are still working, but renunciation is there within our work. Krishna will answer this difference by integrating something he taught in the previous chapters: the modes of nature.

The modes are a concept Krishna specifically elaborated on in the 14th chapter and also uses in the 17th chapter. So now, Krishna will answer Arjuna’s question using the idea of the modes. This not only illuminates the answer further, but also integrates the new concept of the modes.
In 5.1, there is an answer. Then, in chapter 14, we learn about the modes. And now, in 18.1, the answer is given using the modes.

The first thing Krishna says is that when we talk about renunciation, the action of renouncing is there. You can also talk about the action of renunciation, when we renounce something. The underlying motivation—what conception, with what understanding—is what will determine whether the renunciation falls in sattva, rajas, or tamas. If renunciation is in the mode of ignorance, it is of no use. Similarly, in the mode of passion (rajas), it is not really of great use either.

Let’s quickly look at what Krishna says because there is a lot of territory to cover in this chapter. But I don’t want to just answer the question; I also want to outline the chapter. Krishna says:
“Our karma should never be given up, but if one does, when they are in illusion and without proper understanding, and renounce it, that is in the mode of ignorance.”
Krishna does not elaborate much on ignorance, because ignorance is so harmful that it is not even an option for Arjuna. The elaboration on ignorance is ignored by Krishna, always. It’s like if somebody wants to buy gold and mistakes some other metal, polished to look like gold, for gold. We must tell the person, “Look for this, this, and this,” but when somebody is asking for gold, we don’t have to tell them not to buy potatoes. Ignorance is so different from knowledge that if someone mistakes a potato for gold, it indicates they have a lack of understanding.

Now, Krishna moves on to rajasic renunciation:
“This is so troublesome, so I won’t do it.”
“Kaya” means body, “klesha” means distress, “bhaya” means fear. The idea is that the only consideration for renunciation is that it is troublesome, difficult, or fearful. Should this be one consideration? Of course. But if the only consideration is avoiding trouble, that’s not the right basis.

If life decisions are based only on which path will cause the least trouble, we miss the point of life. We are not meant to seek a problem-free life; we want a purposeful life. For the sake of a higher purpose, we may even be willing to face difficulties.

Anything worthwhile in life involves challenges. We want our lives to be problem-free, but we must ask ourselves: Should being problem-free be the sole basis for decision-making? Krishna says, no, we should live with purpose.

It’s like asking, “Do we want to be pain-free?” Yes, of course, we want to be pain-free, but is that the purpose of life? No, many times, for a greater purpose, such as getting fitter, people go to the gym, lift weights, and endure some pain. If someone’s purpose is only to avoid pain, they won’t get fitter.

So Krishna says that if renunciation is simply because “this is too difficult,” it’s not going to work. If someone thinks they will become a brahmachari because “this material world is too complicated,” they are mistaken. The brahmachari ashram is still in the material world.

If we run away from the world because it has problems, and then join the renounced order, expecting there won’t be problems there, where will we go? If we want to renounce the world, there must be a higher purpose, such as serving Guru and Krishna, sharing Krishna’s message, focusing on Krishna, and absorbing ourselves in him. But the primary focus must not be simply avoiding problems.

Krishna says, detachment is not just about avoiding difficulties; it must come from a higher purpose. The mode of rajas leads us to avoid things just because they are troublesome, but it doesn’t lead to true renunciation.

So, Krishna says, why should we be detached from the results?
Because multiple factors are involved in the action that leads to a result.
This is where Krishna talks about the five factors of action.
We tend to think that we do an action and we get the result, and it’s that simple.
But Krishna says, it’s not that simple. So, he explains the five factors of action.

Krishna analyzes karma and emphasizes that we must understand how karma works.
Let me recite the verse and explain:

Panchaitani Mahabhaha. Panchaitani means five.
Karanani Nibodhame. Arjuna, understand this properly.
Sankhye Krutan Te Toktani. By Sankhya, this I talk about.
Siddhaye Sarvakarmana. For the success of work, these five factors are involved.

Let’s break down these five factors. The 14th verse outlines:

• Adhishthanam – the place where we are at work, the venue of action.
• Tatha Karta – the doer.
• Karanam – the senses, the instruments with which we do our action.
• Karanam Chaprutha Vidham – there are various kinds of senses that may be involved at different times.
• Vividhash Chaprutha Cheshta – the different kinds of endeavors required.
• Daivam – the fifth factor, destiny.

Let’s recite this together:
Adhishthanam Tatha Karta.
Karanam Chaprutha Vidham.
Vividhash Chaprutha Cheshta.
Daivam Chayvatra Panchamam.

Now, to understand this, think of action on one side and result on the other.
Between them is a bridge with five planks. These planks are the five factors Krishna mentions.
Let’s look at these five planks. You know the meaning of the word planks? They are logs of wood that link together. In this analogy, the five factors are the planks in the bridge that connect action to result.

The first factor is self-evident: the Karta (the soul).
If someone is a great musician but is dead, they cannot perform music. So the doer must be there for the action to happen. If someone is asleep, they cannot act. The doer has to be present.

Next, we have Karanam, which refers to not just the physical senses, but something more.
Consider that right now we are having a session on the Bhagavad Gita. I, as the speaker, need to be here, and you, as the hearers, need to be present. All of us are Kartas.

For me to give the class, my throat needs to be functional. If I’m sick and can’t speak, the action of teaching cannot happen. Each activity requires a particular set of senses. If one of you has hearing issues, you won’t be able to hear the class properly, and the action of learning will be incomplete.

But it’s not just about senses; skills are also involved.
Everybody speaks, but not everyone speaks fluently or attractively. There is the voice itself, the vocabulary, the delivery method—all of these are important. For example, in cricket, everyone has hands and legs, but a batsman or bowler needs strong muscles to hit or throw the ball properly. So, senses must be associated with the right skills.

The next factor is Adhishthanam, the place where the action takes place.
If we are in a crowded vegetable market, it will be hard to have a focused session on the Bhagavad Gita. The right place is crucial for the action to unfold. In cricket, you need a proper ground with the right dimensions, and a pitch that is suitable for the game. So, Adhishthanam refers to a venue that is suitable for the action.

Then comes Cheshta, which refers to effort or endeavor.
Once we have the right place, the right venue, we need to put in the right effort. This is where practice, discipline, and dedication come in. A musician, for instance, might practice hours daily to improve their skills. The more effort you put into refining your abilities, the more successful the action will be.

Finally, there is Daiva—destiny or luck.
Sometimes, even with all the right effort, things may not work out. A sports player may be in top form, in a good venue, and prepared, but something beyond their control can affect the outcome. For example, a spectacular catch by a fielder might end their innings, or a match might be canceled due to unforeseen events like a pandemic.

This is the aspect of destiny or luck. While we can control some factors, destiny plays a role, too. People may call this “luck,” but it’s more about forces beyond our control.

If we look at these five factors when something doesn’t go right, we can analyze why it happened.
If you are studying engineering and not achieving your desired results, or if I’m teaching and not having the desired impact, we can look at these factors.

Destiny is something we cannot control, but we can control other factors, like practice, discipline, and effort. If we simply blame destiny every time something doesn’t work, we are being irresponsible. We must take action, practice, and continue striving.

This segment delves into the factors that influence success and failure, emphasizing the importance of effort, compatibility, and external conditions. Here’s a simplified explanation:

Krishna discusses the five factors of action—Karta (the doer), Karanam (the instruments or senses), Adhishthanam (the place or environment), Cheshta (endeavor or effort), and Daiva (destiny or divine will)—to explain that success depends on more than just the individual. Each factor plays a role in determining the outcome of an action.

Key Points:

1. Talent and Practice: Arjuna is an example of someone with great natural talent who also practiced tirelessly. His diligence was essential in developing his skills. This shows that talent alone is not enough—dedicated effort and practice are also crucial.
2. Reasons for Lack of Success: There are three main reasons why someone might not achieve success:
   • Incompatibility of Work: The work may not align with the person’s natural abilities or skills. For example, someone with a musical talent trying to become a businessperson might struggle if they focus too much on the commercial side and neglect their talent.
   • Inhospitable Place: Success can be hindered if one is in the wrong environment. For instance, someone interested in cricket in a place where no one knows the sport may not have the opportunity to develop their talent.
   • Insufficient Endeavor: Even in the right environment with the right skills, a person might not succeed if they don’t put in enough effort.
3. Srila Prabhupada’s Example: Srila Prabhupada, a renowned spiritual leader, faced many challenges in his life. Despite having the right skills, his initial attempts to spread his teachings in India were unsuccessful due to factors like the political climate and the general focus on materialism. However, when he moved to America, his persistence paid off as he found an audience that was receptive to his message.
4. The Role of Daiva (Destiny): Sometimes, despite all efforts, things don’t go as planned due to factors beyond our control. These include external circumstances or “luck” that can affect the outcome. For example, a talented author may die unknown, only for their work to gain fame posthumously.
5. Rational vs. Mystical Explanations: Krishna advises not to jump to mystical or irrational explanations when things go wrong. Instead, analyze the situation rationally—consider whether the work is suitable, the environment is right, and the effort is sufficient.
6. Illusions of Doership: Krishna warns against the illusion of being the sole doer. While we play an active role in our actions, there are many factors at play—skill, environment, effort, and destiny. If we become overly proud of our success or overly discouraged by failure, we lose sight of the bigger picture.

Krishna’s point is to help Arjuna understand that success and failure are not solely in one’s control and to avoid attachment to results, as there are many factors influencing the outcome.

So we see that I am one factor among the actions. Tatra evam sati kartaram. Atmanam kevalam tuyah. Pasyatya akrta buddhitvan. Nasapashyati durmati.

So basically, what happens is if I think I am the sole doer, then I will have these super extremes. I am a champion. I am the greatest, and otherwise, I am worthless. I am just good for nothing at all.

We all will experience loss in life. Now, loss is the event. And then we all ascribe some meaning to the event. So, an objective sense of meaning could be: I have lost. Okay, I gave this interview. I applied for this particular internship. I tried to do this. It didn’t work. I have lost. That’s one level.

Now, far more damaging is “I am lost.” So it’s not just about this; it’s more of a situation. “I have lost” is more of a situation. In this particular situation, it didn’t work out. “I am lost” means it’s about direction. I just don’t know where to go. I’m lost.

But the most damaging meaning would be: “I am a loser.” Now, this goes to the level of self-definition itself. If we go to that level, “I am a loser.” This is where depression comes in. This is where low self-esteem comes in. And ultimately, this is where suicidal ideation, suicidal thoughts, and suicide come in. So this is toxic. This is a very dark path. This is where many of the mental health problems arise because we ascribe wrong meanings to our life’s events. “All this didn’t work out. Therefore, I’m a loser.”

Now, this can also be applied to our attempts at sense control. We all may take some time. So if I am trying to control my senses, first of all, Karanam: What is the capacity of my senses? If somebody tries to fast, according to Ayurveda, there’s Kapha, Vata, and Pitta Prakriti. And each Prakriti doesn’t find it equally easy to fast. For some people, especially Kapha Prakriti, it is relatively easy to fast. For those with Vata Prakriti, it is almost impossible to fast. Sorry, with Pitta Prakriti, it’s almost impossible to fast.

But the point is, do I have the necessary skill sets? Are my senses suitable for that? If my body is suitable for that, then am I in the right place if I am trying to control my senses? So if I am fasting and working in Govinda’s restaurant, where either I am cooking food or serving food and seeing all the delicacies that everybody is eating, well, that’s not the right place for fasting, is it? It’s like if somebody wants to torture themselves, then maybe that is the place to go for fasting. But that’s not the best place.

And thirdly, have I endeavored properly? That means maybe I need to… Fasting cannot just be a one-time event. We need to overall regulate our diet and our body’s digestive patterns to become proper. Maybe I have to plan properly, I have to endeavor properly. So that endeavor could mean talking with those who fast regularly: What all do you do? What can be done about this? We learn things.

So with sense control, it’s like that. Maybe we try to fast once, it works. First it doesn’t work, second time it doesn’t work, third time it doesn’t work. Gradually we learn, okay, this is what I can do, these are my capacities, it grows. So this applies to everything in life.

So Krishna says, don’t claim sole-doership. Don’t think that it is because of you the war is happening. You are not the sole doer. At the same time, you are not the non-doer either. There is a bigger set of factors happening, and you are going to play one part in it.

Then after this, Krishna will analyze the various components of action. So he will say that we try to keep the various components of action in the mode of goodness. So this is a bit of a technical section. I won’t go too much into the technicalities. But Krishna explains that when we do action, there are certain factors involved. So these two verses talk about these factors, 18 to 19. But each word has a technical meaning, and then Krishna shows how that meaning relates to the specific list that he is going to give.

But without going into this technical part, let’s look at one verse over here. Gyanam karmach karta cha Tridhaiva gunabhed taha.

So when we are acting, there are various components involved in action. So first of all, we perceive things. Without perception, nothing can happen. So for example, if you are sitting here and suddenly the door opens and a tiger is seen over there, so that gyan will lead to the karma: run away from here. So there is perception and there is action. And then there is the karta, the doer. So basically, the components of action you want to see.

So Krishna will broadly say that we can try to be able to act with detachment. We try to get as many of the components of action as possible towards the mode of goodness. So in action, the first stage is gyanam. Gyanam is not so much knowledge here as perception. Gyanam is what is acquired with the karmindriya. And there is karma, the action that we do. Now there is, of course, the karta. Gyan, karma, and karta are there.

Now, along with that, when an action is to be done, there is a motive for the action. The motive generally is sukha. We all want happiness in life.

So, for example, if the door opens and we say, “Hey, there is a table with a nice large cake over there.” “Oh, I want to eat it. It is enjoyable.” We want to go there. So sukha is the motive for us.

Now, when we are trying to integrate this diagram later, let me first broadly explain. So gyanam is what we take in as information. Then Krishna says there is also buddhi and there is druti. I’ll explain how these three work. Buddhi is what? Intelligence. And druti is determination. So, how does Krishna explain buddhi and druti over here?

First of all, buddhi is different from gyanam. Gyanam is the information that we take in. Buddhi is how we decide to translate intention into action. When I see a snake slithering in from there, I have to run away. Maybe that door is further, and this door is closer. But there are too many people over here. They all are going to run through this door, so maybe I should run through that door. That’s intelligence. Intelligence is by which we decide how to translate intention into action. Intelligence is how we translate. This is the specific definition in this context. Intelligence can have many definitions, but when I have a particular thing to do, what should I do in this situation? How should I go about doing it?

Then, determination is what helps persist in this translation. I may have intelligence, for example, if someone feels that they are overweight and want to lose weight. The intelligence may be that, okay, maybe I have to do more exercise, or maybe I have to avoid certain foods. That intelligence might be there, okay. But after that, determination must be there to keep doing it.

Now it’s interesting, Krishna will say, all these three can be in the three modes: gyanam, buddhi, and druti can be in the three modes. So let’s try to look at these to put it all together now. When we act, gyanam comes into the karta. And then the karta is going to do the karma. So if we consider this to be the self, information is coming to the self, and action has come out of the self. Here you could say there are broadly, there is the buddhi. Okay, I’ve got this information, what should I do now? Then there is druti, the determination, and then there is sukha.

So why am I putting all these before karma? In one sense, these drive our action. Okay, we all are going to act, but we use our intelligence to decide how to act. We have our determination by which we decide how long we are going to act. And then we have a certain conception of pleasure based on which we act.

Let’s just take one example of these three things to illustrate how these three work. I’ll talk about druti, how the buddhi and druti work. Druti is determination, and how determination can also be in the three modes. Krishna talks about each of these in the three modes, but let’s focus on one of them.

So Krishna says right at the beginning, “Yaya dharmam adharmam ca, that which is right a person thinks to be wrong.” “Karyam ca,” sorry, not this one, “Adharmam dharmamitya,” that which is wrong, one thinks to be right. “Manyate tamasavrita,” the person who is covered by ignorance. “Adharmam dharmamitya, manyate tamasavrita, sarva arthaan, in all purposes, viparitamstha.” The person comes to the exact opposite conclusion.

“Sarva arthaan viparitamsa.” Buddhi sa partha, what happened? I didn’t go to buddhi. Okay, let’s take buddhi only. Any of these is fine. “Buddhi sa partha tamasi.” Now intelligence can be used to arrive at a proper understanding of things, and then that understanding is the basis of action. Different people can take in the same facts, and they may arrive at completely different understandings. So, when the intelligence is in the mode of ignorance, a person’s realization is the exact opposite of what it is.

Once, an anti-alcohol campaigner gave a talk to a set of alcoholics in the audience. He told them how dangerous alcohol is. They said, “Now I will demonstrate to you.” He had a small beaker in which there was some alcohol, half of it full and transparent. He also had a small box in which he had an insect. He opened that box and just hurled the insect into the beaker. The insect fluttered around, struggling, and within moments, it just signed out, dead.

Just to demonstrate how dangerous alcohol is—kill you. So you look at everyone, so what do you learn from this? Everybody was looking down. One person, very cheerful with a bright smile, says, “Yes, what do you learn?” He says, “When I drink alcohol, all the germs and worms in my intestine will die.”

So, sarva artha viparitamsa. You arrive at the conclusion that is the exact opposite of what should be arrived at. That is buddhi sa sarva artha tamasi. That, with respect to cigarettes, when they started demonstrating, the companies were forced by the regulatory agencies to put that cigarette smoke is injurious to health. At least initially, what happened was they marketed in such a way that actually, people who are courageous, people who are adventurous, they all smoke cigarettes. So, when they put this warning signal, it triggered the rebellious instincts in people, and for some time, cigarette sales increased.

So, that is sarva artha viparitamsa. What is right, what is wrong? What is to be done, what is not to be done? If one is not able to understand clearly, it is confusing. This is stupid, and that is stupid.

Now, what happens is a person has many desires, and they are pulled in different directions. “I want to work hard and become famous.” “I want to enjoy right now, I want to party.” So, okay, do you want to work or do you want to party? “I want to do both.” You can’t do both, isn’t it? There are desires which pull people in different directions, and then intelligence is not able to figure out. It just doesn’t have a clear understanding of what is really important.

Now, this is not blind. Tamasik is just completely distorted. But here, ayathaavat. So rajoguna is not the same as tamoguna. Sometimes we equate rajoguna and tamoguna, but rajoguna enables people to work hard, and sometimes they work constructively. They can do extraordinary things in rajoguna, but often their priorities are not clear.

Now, this goes forward. We don’t have time right now. Then Krishna will talk about sukha, how that which tastes like poison in the beginning will taste like nectar in the end, and that which tastes like nectar in the beginning will taste like poison in the end. That’s exactly what he talks about, the various modes.

And why is he talking about all this? He says that by understanding all this, we try to put our buddhi in goodness. We try to understand how a definition of happiness is in goodness. Then it’s relatively easier for us to situate ourselves in goodness. And then our actions will naturally be in goodness.

Then Krishna says, okay, goodness is good, but it’s not good enough. We have to rise above goodness. While being in goodness, we need to function. We need to function for a higher purpose. So Krishna talks about the system of varnashram, where different people have their roles in life. After describing the typical characteristics of people in each of the varanas, Krishna explains how people in each of the varanas should function appropriately.

Then he says how to function in life. Let’s look at these few verses that are quite important. One of these verses is often mistranslated as “work is worship,” so we will see what is missed in the mistranslation. Krishna starts with:
“From whom all of existence is manifested, by whom all of this world is pervaded, Abhyarcha is worship.”

So, through your work, worship that Lord, and by this, one can attain perfection. If you look at the verse 18.46C (which is the line before), Swakarmana tam abhyarcha. So literally, if you look at it, it’s straightforwardly translated as:
Swakarmana: by your work,
Tam abhyarcha: worship that Lord.

So what this verse is saying is, through your work, worship the Lord. It is not “work is worship.” That’s all. Through your work, worship the Lord. Krishna is not saying that simply work is worship.

Now, work is worship may be defined as an ethical principle. This means, if there is a lot of discrimination against some people who do certain kinds of work, then there is no need to look down upon those people. All work and all workers should have some dignity. The idea of untouchability, whatever extent it had, was more of a hygienic concern, not a casteist one. Certain people doing specific types of work were considered more likely to be infected, so they needed extra care. But this is not meant to be a socially imposed way of discriminating against people. Of course, it became that way, which is horrendous.

But the idea is, if we consider “work is worship” to mean that all work and all workers should have a basic level of dignity, that’s definitely true. Krishna is also implying this. If through your work, you can worship the Lord, it means that the work is not profane, it is not sinful, and it’s not so dark and disconnected from God.

But the key difference is that “work is worship” means there is no need for any other object of worship. Essentially, work becomes a replacement for God. Krishna is saying that this is not the case. He is saying, basically, the understanding is: God is up here in the spiritual world, and we are down here in the material world. If I have to become liberated, I have to go to God. This is true, but it’s only partially true.

Why? Because Krishna exists everywhere. Krishna doesn’t just exist in the spiritual world, He exists in this world as well. So when we are doing this, this is worship. When we come in the morning, we chant the holy names, we do Aarti, this is worship. Then, after that, once we have infused that mood of worship into our heart, we remember that this Lord whom I am worshipping right now is everywhere.

This Lord is in my office, in my college, in my home, in the road I travel to get to work. So then we can work as worship. It’s not “work is worship,” it’s “work as a form of worship.” That Lord I can serve through my work too.

Now, somebody might say, “But this world has so many problems. There are so many things wrong in this world.” Sometimes we have to do things that are not proper spiritually or morally. That’s the nature of the world. Krishna says, yes, that’s true, but don’t fixate on that. The Gita is a very, in my sense, a realist book.

See, in education, there is always this tension. So, what is the tension in education? It’s not just how will I pass the exam. That may be the tension for students. But for educators, when they are giving education about the world, how much should it be about describing the world as it should be, and how much should we be teaching the world as it is? The tension between that.

For example, when parents are raising their children, they should tell them to speak the truth. Everybody should speak the truth. But should parents also tell their children that sometimes people lie? Sometimes not lying is good, but sometimes we have to acknowledge that people lie. Speaking the full truth may not always be the best course of action. How much do we speak about the world as it is versus as it should be?

This is idealism and realism. The best education is a blend of both. If it’s only idealism, it becomes impractical, and the person won’t be able to function. If it’s only realism, then soon the person will become immoral, unprincipled. Krishna says that we should work with good intentions, but acknowledge that sometimes there will be faults in life.

Let’s look at this verse. Krishna says, “Just as fire is considered sacred, but smoke covers the fire…”

So similarly, Krishna says that everything in this world, meaning everything born with, is inborn, born with karma, Arjuna. Faults are present in every activity that we do. Don’t give up because of that. And here’s an example: all endeavors are covered by faults, just as fire is covered by smoke. Let’s recite the verse together:

So, just as fire is covered by smoke, Krishna says, yes, it’s going to be difficult for you to fight against Bhishma and Drona, but life never offers us straightforward choices. Sometimes, but very rarely, is it this side that is all good and the other side all bad. There are often times when there is some good on one side and some bad on the other side. We cannot expect a utopia.

So, what is Krishna describing here? This is where he is describing Karma Yoga. Now, this last chapter is like a summary of the Gita. Krishna is drawing His message to the end. In the first few verses (from 41 to 48), Krishna will talk about Karma Yoga. Then, from verses 49 to 54, he talks about Karma Yoga which culminates in Bhakti Yoga. In verse 54, there is a famous verse:
“So through Gyaan Yoga, one attains perfection. And when one attains perfection, what happens next? That person attains Bhakti. Bhakti is the highest.”

After this, Krishna will say, “Actually, you don’t have to go all the way through all these paths. You can directly practice Bhakti from wherever you are.” He will discuss this broadly from 56 to 62. Verse 63 is the last verse where he speaks. He summarizes everything by saying, “Yes, the modes are there, and material nature exists, but above material nature is the Lord. So if you serve the Lord, you will be able to engage material nature in a way that will bring you closer to the Lord.”

Then, in verse 63, Krishna stops and says, “Now, Arjuna, I have given you the message. Now you contemplate and do as you desire.” He says, “Vimrishya itathā, as long as required, and then yathay shasi athaad kuru—do as you desire.”

Here, the Gita reveals a God who respects human intelligence and appeals to human independence. One of my friends, who lives in the southern part of America, which is quite Christian evangelical, wanted to write a book on the Gita. He said, “I am thinking of writing a book called ‘The Ten Commandments of the Bhagavad Gita.'”

I told him, “Please don’t write such a book, at least not with that title.” He asked, “Why?” I said, “The Gita’s mood is not the mood of commandments. The Gita is giving choices and consequences. If you do this, this will happen. If you do that, that will happen. Now you decide what you want to do.”

While the idea of appealing to a Christian demographic is nice, we want to convey the mood of the Gita as well. Krishna’s mood is that of a guide by the side. He is with us. Krishna is not like a deity far away in the sky. He is a guide by the side, speaking reasonably with Arjuna.

When Arjuna hears this, he becomes deep in thought. He starts thinking, “What does Krishna want me to do?” He remembers what Krishna said in the second, sixth, twelfth, and thirteenth chapters. He doesn’t think about it literally in terms of chapters, but rather reflects on Krishna’s messages over time: “Krishna said this then, Krishna said that there. What should I do?”

It’s like a doctor telling a parent whose child has cancer, “This is the disease, these are the options, and these are the factors involved in each option. Now you do as you desire.” It’s a serious decision.

When two people are very close to each other, they can communicate a lot without speaking. Just by a glance, they can speak volumes. Sometimes, when people are not close, they can shout a lot, but nothing is communicated. So, Arjuna is thinking, “What does Krishna want me to do?” and Krishna has told him, “Do as you desire.” But Arjuna wants to know Krishna’s desire.

Therefore, Krishna starts speaking. Krishna will say, “I will speak the most confidential knowledge.” In English, there are intensifiers. You may say something is very important, but repeating the intensifier does not make it more important. It’s like saying, “This is very, very, very important,” but it’s not really emphasizing anything.

Krishna uses intensifiers in verses 64–66 to convey that what he is about to speak is very special. Let’s look at these intensifiers:

• Guhiya: Among all knowledge, this is the most confidential. It’s not just private but deeply intimate.
• Paramam: This is the highest of all the words I have spoken.
• Dhridham: Krishna is determined to love Arjuna. He is committed to this relationship for the long haul.
• Ishta: Krishna cares for Arjuna and is speaking this for Arjuna’s benefit. Krishna is determined to care for him.
• Te hitam: Krishna speaks these words for Arjuna’s benefit.

These intensifiers convey that Krishna’s message is not just important, but is deeply personal and committed to Arjuna’s well-being.

Earlier, Krishna told us that a devotee should be dṛḍha (determined) in worshipping Him. But here, Krishna is saying that what He is asking for in this relationship, He is also going to give in return. He wants Arjuna to be determined, but He Himself is also determined. Dṛḍham—because Krishna is determined.

This is similar to a doctor telling a patient, “Yes, now I will tell you something private. There are many treatments, each with side effects. But these are the most important things I want to share with you. I care for you, and I want your child to be healthy.” Krishna will speak the same words He has spoken before, but with a different emphasis.

Let’s recite this together. The difference is in the mood of urgency. Imagine a patient is admitted to the hospital. The doctor says, “You pay your bills, follow this exercise, do this and this, and you will be cured.” The emphasis here is on what the patient must do.

But if the doctor really cares about the patient, they will say, “Once you take care of these things, I will make sure you get cured.” While the responsibility lies with the patient, the doctor reassures them, “I will make sure you are taken care of.”

In verse 9.34, Krishna emphasizes what Arjuna must do, but in 18.65, Krishna emphasizes what He will do. Why is that? Because Krishna’s heart, as described by Chakravarthi Pali, is overflowing with compassion. Krishna wants Arjuna to do the right thing, but He is also saying, “I will do everything for you.”

This is why Krishna declares, “I will do all this for you. I declare it for your benefit.” And then, finally, Krishna speaks the Charam Shloka of the Gita, which Ramanacharya calls the crest jewel of all the words of the Gita. Let’s recite it together.

Krishna says, “Moksha is shami…” This is like a doctor saying, “Forget all the other treatments. Just do this one thing. Even if there are side effects or complications, I guarantee I will take care of everything.”

See, no doctor wants to take on liability. In fact, when a surgery is performed, the patient or their guardian must sign a form that disclaims liability—if anything goes wrong, it’s not the doctor’s fault. But Krishna is saying, “I will take the liability. I am telling you this is the right thing to do. Even if complications arise, I will protect you.”

You had different ideas about what your dharma is—kula dharma, kshatriya dharma—and I’ve given you broad paths to determine what to do: Karma Yoga, Gyaan Yoga, Dhyana Yoga, Bhakti Yoga. Krishna says, “Forget all that. Just do what I tell you, and I will free you from the reactions.”

This is the heart of Krishna’s eagerness and compassion. Previously, in the seventh chapter, Krishna explained how one must become free from all sinful reactions to practice Bhakti:
“Yei shaam tvantakaṁ pāpam janānāṁ gunya-karmanām te dvandva-moha-nirmukta bhajante māṁ dhradarvṛtāḥ.”
One must be free from sinful reactions to practice Bhakti. But here, Krishna says, “However you are, just practice Bhakti, and I will purify you. I will free you from sinful reactions.”

It’s like a mother training her child in Bhakti. She says, “Don’t make a mess with your clothes. Go to the restroom to do your business.” But the child makes a mess, and the mother says, “Don’t come to me until you clean yourself.” The child, helpless, says, “I don’t know how to do that.” And the mother replies, “Don’t worry, I’ll clean you up.”

In 7.28, Krishna says, “Clean yourself first, then come to me.” But in 18.66, He says, “Come to me, and I’ll clean you up.” This is the love of Krishna’s heart.

Then, Krishna says, “This is a confidential message. This is not to be given to everyone.” He talks about how He will free Arjuna from all sinful reactions. People might misunderstand this, thinking, “I can do anything in Krishna’s name, and Krishna will purify me.” But Krishna says, “No. Only those who have love for me and act with loving intention are protected.”

This message should be shared appropriately with others, Krishna adds. He provides three levels through which one can connect with Him, illustrating this with the example of a person stuck in a well.

Imagine someone trapped in a well who can’t get out. Someone from outside throws a rope and says, “Hold on to the rope, and I’ll pull you out.” The person responds, “No, my arms will hurt if I hold the rope.” The person outside then ties a loop at the end of the rope and says, “Just put this around your waist, and I’ll pull you up.” The person protests, “If I tie it around my waist, it will squeeze me and cause pain.” Finally, the person outside ties a tub at the end of the rope and says, “Sit in this tub, and I’ll pull you out.”

Krishna says, “First of all, you should preach this message. You will become very dear to me.” Arjuna might think, “Preach? Who can do that? The message is so complicated!” Krishna replies, “If you can’t preach it, at least study the message.” Arjuna might respond, “I can’t study it either, it’s too complicated.” Krishna then says, “Fine, just hear the message. Just sit inside the tub, and I will pull you out.” Krishna is extending the rope of grace more and more, urging Arjuna to connect with Him in whatever way possible.

Finally, Krishna asks, “Arjuna, have you heard attentively? Has your illusion been dispelled?” This is the only question Krishna asks Arjuna in the entire Gita. Normally, if a speaker asks, “Have you heard attentively?” it could seem like an insult, implying that the listener wasn’t paying attention. But in Arjuna’s context, this question has a different meaning. Krishna is aware that Arjuna’s mind was disturbed by his emotions, and they were in the middle of a battlefield, even though it seemed quiet externally. The very awareness of the battlefield itself could cause distraction.

Krishna is asking, “If you weren’t able to hear something, tell me, and I will repeat it for you.” Arjuna, overwhelmed with joy and gratitude, responds, “Krishna, I have understood. My illusion is dispelled, and I will do your will.” This is the essence of the Gita. Arjuna does not say, “I will fight the war.” The focus of the Gita has risen beyond the circumstances of the battlefield. At the universal level, the Gita’s purpose is not just about fighting; it’s about harmonizing with the divine will, recognizing that each person has a role in a greater plan.

Sometimes, that role may be difficult. Sometimes it may be easy. Sometimes it may bring glory, and sometimes it may require us to remain anonymous. But the key is to do our part and align with Krishna’s will. As Arjuna says, “I will do your will.” This could have been the end of the Gita, but from verses 74 to 78, Sanjay speaks, and these verses are important because they demonstrate the teachings of the Gita itself.

When Krishna speaks to Arjuna, the message is successful because Arjuna’s heart changes. But when Sanjay speaks the same message to Dhritarashtra, there is no change in Dhritarashtra’s heart. However, the message is still successful, because Sanjay’s heart changes. Sanjay becomes filled with remembrance of Krishna and joy in hearing Krishna’s words. In this way, the teachings of the Gita go from Karma Yoga to Bhakti Yoga.

At the level of Karma Yoga, the teaching is to be detached from the results of our actions. Sanjay demonstrates this detachment, as he remains steady despite Dhritarashtra’s lack of response. In Bhakti Yoga, while still detached from results, there is an added element of attachment to Krishna. This is the internal result that we seek: becoming attached to Krishna.

In our lives, success is often measured by the world’s standards, but happiness comes from our internal experience. It is possible to experience both success and happiness, but in Arjuna’s case, he will experience both. Sanjay, on the other hand, experiences happiness even though the success of his message isn’t evident in Dhritarashtra’s heart. Both Arjuna and Sanjay have become Krishna-conscious, and this is the true success.

The duality of the world is that being Krishna-conscious doesn’t guarantee worldly success. We may still face failure and difficulty, but even in failure, we can experience the success of our inner connection with Krishna and the joy it brings. The Gita concludes with a verse that summarizes this message.

Let’s recite the final verse together:
“Yatra Yogeshwara Krishna Yatra Parthodhanurdhara
Tatra Sri Vijayobhutir Dhruvani Tirmah.ama”
This means, “Wherever there is Krishna and wherever there is Arjuna, there is victory, glory, and opulence.”

Now, why is Arjuna necessary here? Why not just Krishna? The point is that the Gita’s purpose is not only to proclaim God’s position but to transform the human disposition. Yes, wherever Krishna is, there is success and victory. But we are invited to be with Krishna. Arjuna’s faith is expressed through his words, “I am with you, O Krishna.” This shows Arjuna’s commitment to doing Krishna’s will.

When Arjuna lifts his bow, it signifies that he has decided to act according to Krishna’s will. The significance here is that victory is not just about divine presence but also about aligning our disposition with God’s will. Krishna’s will has transformed Arjuna’s heart, and this is why the Pandavas will succeed in the battle.

The Gita began with Dhritarashtra asking, “What happened in the battlefield?” Sanjay’s response is essentially, “Your side will not be successful.” But he doesn’t say this directly. He says that where Krishna and Arjuna are, there is success. This has both a literal meaning (the Pandavas will win the war) and a universal meaning: if we align ourselves with Krishna, we too can succeed in life, overcoming dualities of success and failure.

With that, the Gita concludes. To summarize, we discussed the difference between Tyaga (renunciation) and Sannyasa (renunciation of the fruits of action), and the teachings of the Gita about aligning with the divine will, practicing detachment, and ultimately becoming Krishna-conscious.

In this discussion, we talked about the distinction between external renunciation and the internal disposition of renunciation. Krishna emphasizes the importance of focusing on the modes of nature. He explains that renunciation driven by Rajas (passion) is not healthy. For example, a person might avoid something because they perceive it as troublesome, but this avoidance doesn’t stem from a pure state of renunciation.

We also discussed the five factors of action. These factors serve as five planks between action and result, illustrating that we should not think of ourselves as the sole doers, nor should we see ourselves as non-doers. Instead, we should recognize that we have a part to play, and we must do it carefully. If success does not come, we should evaluate three key factors:

1. Is the work incompatible? – Perhaps the task at hand doesn’t align with our skills or circumstances.
2. Is the place inhospitable? – Some environments may not be conducive to the success of certain actions.
3. Is my endeavor insufficient? – It could be that the effort put forth is not enough to achieve the desired result.

By considering these factors, we avoid blaming destiny for failures and instead learn and grow from the experience. We then moved on to discuss how action is translated into result, considering the roles of Jnana (knowledge), Karta (doer), and Karma (action). Between them, there is Buddhi (intelligence), Dhriti (determination), and Sukha (happiness). Krishna explains how, through the three modes of nature, being in Sattva (goodness) can help us avoid bandhan (bondage).

Krishna further explains that we can progress through different paths: Karma Yoga, Jnana Yoga, and Bhakti Yoga. He reveals that Bhakti (devotion) is the highest and most important path, offering a direct connection to the divine. Krishna emphasizes in verse 64 that He is giving the most confidential knowledge. He says, “I want to know your desire,” and in verse 65, He assures us, “I will take responsibility.” In verse 66, He promises protection, much like a doctor taking unlimited liability for their patient.

We then discussed Krishna’s grace: He invites us to preach if we can, study if we can’t preach, or simply listen if we can’t study. Krishna is offering His help in any form that we can take. When Arjuna hears Krishna’s words, he is moved and says, “I will do your will.” This is the universal conclusion we can all come to: Krishna, you have a plan for me, and I am ready to follow it.

The last part of our discussion focused on how Sanjay demonstrates both Karma Yoga and Bhakti Yoga. Bhakti Yoga teaches that even without worldly success, we can find happiness through our connection with Krishna. Sometimes we will experience both success and happiness, but other times, we might only experience happiness, yet that will be enough. Ultimately, through this connection with Krishna, we will find fulfillment.

The Gita’s focus is to glorify Krishna, but also to transform Arjuna’s disposition and decision. The Gita’s purpose is not only to explain divine truths but also to guide us in making the right choices in life. Arjuna’s Gandiva (bow) symbolizes our determination. In life, when circumstances become tough, we may feel like giving up. But by hearing the Gita’s message, understanding Krishna’s love for us, and connecting with Him, we too can lift up our “bows” and face the challenges that life presents.

Thank you very much for participating in this Gita Yajna. Over 18 days, with more than 36-40 hours of study, your eagerness, enthusiasm, and thoughtful questions have been inspiring. I pray that Krishna’s message stays alive in your hearts and continues to guide your lives. May the same guidance reach me as well.

Shreemad Bhagavad Gita Ki Jai!
Shreemad Prabhupada Ki Jai!
Gaur Bhakta Vrindaki Jai!
Gaur Priyamanand Ji Jai!