Gita Explanation, Chapter by Chapter
by Vedalearn Academy

Arjuna presents his arguments for refusing to fight. Basically, he fears the sinful reactions of killing. But after Arjuna surrenders to Kṛṣṇa and requests the Lord to instruct him, the Lord begins countering Arjuna’s objections. First, Kṛṣṇa analytically explains that fighting in His service is transcendental and will bring no sinful reaction. Kṛṣṇa also explains the Vedas’ purpose as to gradually elevate souls to Kṛṣṇa consciousness. Kṛṣṇa thus encourages Arjuna to remain fixed in His service – fight – and ignore his mind’s desires. As Kṛṣṇa’s explanations why Arjuna should fight were only a summary, and since Kṛṣṇa glorifies both ‘buddhi-yoga’, intelligence used in spiritual advancement of knowledge (2.45, 2.49-50), and ‘karma’, work (2.47-48, 2.50), Arjuna becomes confused and wishes to use Kṛṣṇa’s instruction to perform ‘buddhi-yoga’ as an excuse to retire the battlefield for a life of contemplation.

Asking Kṛṣṇa why He is encouraging fighting if intelligence is better than fruitive work. Kṛṣṇa then explains ‘karma-yoga’, reaction-free devotional work, and clears up Arjuna’s mistaken idea that all work is fruitive and leads to bondage. Kṛṣṇa explains that Arjuna should fight, for avoiding sinful reactions though devotional work is better than attempting to escape reactions though renouncing work. Kṛṣṇa also instructs Arjuna to fight to set the proper example of duty. Kṛṣṇa therefore tells Arjuna to fight, but with knowledge and detachment (3.29-30), without falling victim to his attractions and aversions. Then, answering Arjuna’s question on the cause of a soul’s being impelled to improper action or neglect of duty, Kṛṣṇa names the enemy: lust. He then recommends Arjuna to regulate his senses, become fixed in his pure identity as a servant of Kṛṣṇa, and thereby avoid lust’s control. Then, with spiritual strength and deliberate intelligence, he should conquer that forceful enemy – lust.

That Arjuna fights in full knowledge of Him (3.30), the Lord, in Chapter Four, explains different aspects of transcendental knowledge. First, Kṛṣṇa explains attaining knowledge through the disciplic succession. Then after successively explaining His appearance and then His mission, the Lord explains His devotional service as the goal (Kṛṣṇa had already referred to the importance of performing ‘yajna’, sacrifice, in 3.9. Kṛṣṇa next explains the soul’s relationship with Him as His eternal part and parcel, and why one must approach a bonafide spiritual master to learn. Chapter Four ends with Kṛṣṇa glorifying transcendental knowledge and requesting Arjuna to arm himself with this knowledge – which burns all sinful reactions to ashes – and fight! After Arjuna has been impressed with the importance of both work (which requires activity) and seeking knowledge (which tends to be inactive), Arjuna is perplexed. His determination is confused, and he sees fighting and knowledge as contradictory.

By asking Kṛṣṇa to definitively explain whether the renunciation of work (speculation, ‘sankhya, jnana’, inaction-in-knowledge) or work in devotion is superior. Kṛṣṇa answers that one who is detached from his work’s results is the one who is truly renounced. Such a person knows that while the body acts, he, the soul, actually does nothing. Arjuna should, therefore, do his duty steadily act for the satisfaction of Kṛṣṇa. Impartially viewing the external world, he should reside in his body, aloof from bodily activities. By fixing his consciousness on the Supreme and knowing that Kṛṣṇa is the true enjoyer, the goal of sacrifice and austerity, and the Lord of all planets, he, the pure soul, will find true peace beyond this material world. In the first five chapters, Kṛṣṇa has explained ‘buddhi-yoga’, working with consciousness focused on Kṛṣṇa without fruitive desires. The Lord has also explained ‘sankhya’, ‘karma-yoga’, and ‘jnana-yoga’ to obtain liberation and as stepping stones to Kṛṣṇa consciousness. Now, at the end of the Fifth Chapter (5. 27-28) and continuing on to the Sixth Chapter (wherein Kṛṣṇa explains practical points for a practitioner), Kṛṣṇa explains ‘dhyana- yoga’ concluding that ‘dhyana’, or meditation upon Kṛṣṇa, is meditation’s final goal.

That the neophyte yogi engages in fruitive sitting postures while the advanced yogi, the true ‘sannyasi’, works without attachment. Such a yogi liberates, not degrades, himself by his mind’s activities. Carefully controlling his mind and engaging his body, and his self in Kṛṣṇa’s service, the yogi strictly practices ‘dhyana- yoga’ in a secluded place. Fixing his mind on the self and on Kṛṣṇa, he attains transcendental happiness in the kingdom of God. Arjuna then points out the main difficulty in practicing yoga is controlling the mind. Kṛṣṇa responds by saying that one can overcome the obstinate mind through constant practice and determination. In responding to Arjuna’s about the fate of an unsuccessful yogi, Kṛṣṇa answers that one unsuccessful in his practice will still take birth in a family of wise transcendentalists and automatically become attracted to yogic principles. Kṛṣṇa finally states in the last two verses of the chapter that the yogi is greater than the ascetic, the jnani and the karmi. And the greatest of all yogis is he who always thinks of Kṛṣṇa and with great faith worships Him in loving service.

One should initiate his practice of yoga from the point of concentrating the mind upon Kṛṣṇa. Chapter Seven thus opens with Kṛṣṇa explaining knowledge of Himself and His opulent energies. Thus, Arjuna can fully worship Kṛṣṇa, as described at the end of Chapter Six, and think of Him with devotion as he fights. Kṛṣṇa first explains that as He is the Supreme Truth, everything in existence is a combination of His material and spiritual energies. He is the active principle within all and is all-pervasive through His diverse material and spiritual energies. Because the world’s activities are conducted by the three modes of nature which emanate from Him, (although Kṛṣṇa is independent and above them) only those who surrender to Kṛṣṇa can cross beyond these modes to know Him. Four kinds of impious souls never surrender to Kṛṣṇa while four kinds of pious souls do surrender. Kṛṣṇa also covers Himself from the impersonalists, who are less intelligent, and from those who surrender to the demigods. But those who are truly pious, the undeluded, serve Kṛṣṇa as the governor of the material manifestation, the demigods, and sacrifice, can know and understand Kṛṣṇa – even at the time of death.

About Brahman, karma, the demigods, the material world, and knowing Kṛṣṇa at the time of death. Kṛṣṇa first briefly answers Arjuna’s first five questions, and then begins explaining in detail how to know Kṛṣṇa at the time of death. Since one attains what one remembers at the time of death, if one remembers Kṛṣṇa, one goes to Him. Kṛṣṇa then explains how He can be constantly thought of as the transcendental person who knows everything, the oldest controller, the smallest, the maintainer. Thus, by yoga practice and remembering Kṛṣṇa, Kṛṣṇa explains, one will go to the eternal spiritual world and never again return to this temporary, miserable material world. Then, after describing the different yogic ways in which one may leave this world, Kṛṣṇa advises Arjuna not to worry about other paths – either Vedic study, yoga, austere sacrifices, charity, jnana, or karma – for the results of these will all be obtained through performing devotional service. And in the end, such a yogi in devotion, reaches the supreme eternal abode.

He continues speaking in Chapter Nine, about the knowledge about Himself that He had begun explaining in Chapter Seven. Kṛṣṇa thus prefaces Chapter Nine by stating that the knowledge He’ll now reveal is most confidential, for it is about His actual position, which only the non-envious and faithful can understand. Kṛṣṇa continues explaining that although independent and aloof, He pervades, creates and annihilates the entire cosmos through His material energy. Those mahatmas who know Kṛṣṇa as the Supreme Personality of Godhead take shelter of Him and serve Him as the only enjoyer and the supreme object of worship. Kṛṣṇa then explains the fortunate position of such devotees: If one worships Kṛṣṇa, Kṛṣṇa cares, compensates for his deficiencies, and preserves his strengths. And all Kṛṣṇa asks for is an offering of a leaf, a flower, or some water – if it is offered with devotion. Thus, His devotee comes to Him. Even if a devotee unintentionally commits a horrendous act, he will be rectified, for Kṛṣṇa promises that His devotee will never perish. In Chapters Seven and Nine, Kṛṣṇa has explained knowledge of His energies.

More specifically and thereby reveals Himself as the Supreme Personality of Godhead, the source of all. Kṛṣṇa also tells how His pure devotees know that He is the unborn Supreme Lord, the source of all sages, the source of the material and spiritual worlds, and the source of all qualities and attitudes. Thus pure and wise devotees worship Kṛṣṇa, converse about Him, and with thoughts dwelling in Him, undeluded and free from sin, engage in His service. Out of compassion, Kṛṣṇa within their hearts destroys any remaining ignorance. After hearing of Kṛṣṇa’s opulences, Arjuna confirms Kṛṣṇa as the Supreme Lord by quoting authorities and explains that only Kṛṣṇa can truly know Himself. Kṛṣṇa then tells of His divine manifestations within this world – as the Supersoul, the ocean, the Himalayas, etc. – which merely indicate His limitless opulences, for a single fragment of Kṛṣṇa’s energy pervades and supports this entire universe! Arjuna, although acknowledging that Kṛṣṇa in the two-armed form that he now sees before him is Supreme, still requests Kṛṣṇa to reveal that all-pervading Universal Form that supports the Universe.

And He establishes the criteria that anyone who claims to be God must also show a Universal Form. Kṛṣṇa then reveals to Arjuna His wondrous effulgent, all-expansive form, and Arjuna sees all soldiers on both sides dying within it. Kṛṣṇa explains His form as time, the destroyer of all worlds, and requests that Arjuna, knowing in advance the inevitable death of all the warriors, become His instrument. Answering Arjuna’s fearful prayers, Kṛṣṇa first shows His four-armed form before again returning to His original two-armed form. Kṛṣṇa then states that his two-armed form can only be seen by pure devotees, and such pure devotees, working for Kṛṣṇa, free from desiring fruitive activities, and who make Kṛṣṇa the goal of their lives, certainly come to Him.

Wishes to clarify his position as a devotee, the highest worshiper of the Supreme. He thus asks whether worshiping Kṛṣṇa through devotional service or worshiping the impersonal is superior. Kṛṣṇa immediately responds, saying that one engaged in His personal service is the topmost. One should therefore engage in Kṛṣṇa’s service and fix his mind solely upon Kṛṣṇa, and, if that cannot be done, one should follow the rules and regulations of ‘bhakti-yoga’, which purify one, so he can later do so. Kṛṣṇa then describes other processes that eventually lead to His pure devotional service. Then, qualities that endear a devotee to Kṛṣṇa, which Kṛṣṇa next mentions, such as equality in both happiness and distress, independence from the ordinary course of activities, satisfaction, and the faithful following of the path of devotional service. These are also part of the process of worshiping Kṛṣṇa in devotional service.

And the knower of that field. Kṛṣṇa answers that the conditioned soul’s body and the body’s interactions within the material world are His limited field of activities. By understanding the difference between the body, the soul, and the Supersoul and by following the process of knowledge, the soul can transcend the good and the bad he meets. He realizes his eternal subordination to Kṛṣṇa, and attains the supreme destination. The Thirteenth Chapter clearly explained that by humbly developing knowledge, one can become free from material entanglement. It is also explained that the living entity’s entanglement within the material world due to his association with the modes of material nature (13. 20-22).

The Supreme Personality of Godhead, in detail, explains the three modes – goodness, passion, and ignorance – those forces that bind and control all conditioned souls within this world. A soul can, however, transcend these modes through devotional service (all other processes are contaminated by the modes). Thus, the limitations imposed by his field of activities can be overthrown, and the soul can be elevated to the Brahman platform, the constitutional position of purity and happiness – a platform of which Kṛṣṇa is the basis.

As one must be detached from the modes and their results to be attached to the service of the Lord, Kṛṣṇa describes the process of freeing oneself from the matter’s grip. He begins by comparing the material world to a gigantic, upside-down banyan tree, invoking Arjuna to detach himself from it through surrender. Thus, the soul can end his transmigrations and return to Him in the spiritual world. Although the foolish cannot understand that the soul transmigrates, quitting one body to obtain a new body based on his mind’s desires, transcendentalists see this clearly. The foolish can learn to see properly by understanding that it is Kṛṣṇa who is the esplendor of the sun, moon, and fire, as the one keeping the planets in orbit and making vegetables succulent. They can see Kṛṣṇa as the fire of digestion; as the Paramatma in everyone’s heart; as the giver of remembrance, knowledge, and forgetfulness; and as the goal of the Vedas and the compiler of Vedanta. Kṛṣṇa then reveals that knowing Him as the Supreme Personality of Godhead and engaging in His service is the ultimate purpose of the Vedanta and the most confidential part of the Vedas.

Kṛṣṇa explains the demoniac nature which degrades the soul through arrogant, ignorant, and conceited pursuits of sense gratification and power. Kṛṣṇa explains the demonic mentality as follows: The world is unreal and is produced only of sex desire. Taking shelter of lust, they consider sense gratification to be the goal of life and scheme to illegally increase their wealth. While plotting to kill their ‘competitor’ enemies, they think themselves powerful and happy, and, surrounded by their relatives, use sacrifices and charity only to further increase their happiness. Perplexed by illusory anxieties, bewildered by self-complacency, impudency, and wealth, and envying the Supersoul within their bodies and within the bodies of others, demons blaspheme real religion. These mischievous, lowest among men are repeatedly cast by Kṛṣṇa into demonic species to gradually sink to the most abominable forms of existence. Kṛṣṇa ends the chapter by explaining that because lust, anger, and greed are the beginnings of demonic life, all sane men should therefore give them up and understand their duty through faithfully following the scriptures. Kṛṣṇa has concluded Chapter Sixteen by declaring that the ultimate difference between the divine and the demoniac is that the divine follow the scriptures, while the demons do not.

Arjuna inquires more about those who don’t follow scriptures, but who worship according to their imaginations. Kṛṣṇa answers by describing how the combination of the modes of material nature that control a particular person will dictate a person’s faith, worship, eating, sacrifices, charity, and austerity. The chapter ends with Kṛṣṇa explaining the syllables ‘om tat sat’ and how these syllables indicate that any sacrifice, austerity, or charity dictated by the modes and performed without devotional service is useless in this life and the next. One should therefore directly take to Kṛṣṇa’s service in Kṛṣṇa consciousness.

In the Eighteen Chapter, Kṛṣṇa reviews the knowledge already presented. In this chapter Kṛṣṇa concludes, as He has done throughout the Bhagavad-gita, that one should practice devotional service – Kṛṣṇa consciousness.

Since Arjuna’s basic desire to renounce his duty of fighting was fear of sinful reaction, Kṛṣṇa explains true renunciation and how to transcend sinful reactions through (1) becoming renounced from the fruits of activities, (2) abiding by the order of the Supersoul, and (3) worshiping the Lord through one’s fruits of work by acting either as ‘brahmana’, ’ksatriya’, ’vaisya’, or ‘sudra’ according to one’s mode of nature. Thus, one can achieve the self-realized position of ‘brahma-bhuta’ and in that position, detached from all material things, one can practice pure devotional service.

Kṛṣṇa can only be known through surrendering to Him in devotional service, and by this direct process – free from karma or jnana, Arjuna should need not fear any sinful reactions. Under Kṛṣṇa’s protection, such a pure devotee will reach “Kṛṣṇa-loka”. Kṛṣṇa instructs Arjuna that he should surrender to the Supreme Lord within his heart and thus attain peace in His supreme, eternal abode. The most confidential knowledge is then explained by Kṛṣṇa: “Become My devotee, always think of Me, act for Me, worship Me, and offer all homage unto Me. Surrender unto Me alone. Do not fear sinful reactions.”

After hearing the instructions of Sri Kṛṣṇa, Arjuna is fixed and ready to fight. After narrating this conversation to Dhritarashtra, Sanjaya ecstatically thinks of the wondrous two-armed form of Kṛṣṇa and predicts victory for Arjuna, the supreme archer, for he is surrendered to Kṛṣṇa, the master of all mystics.