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One day, the king’s thumb got cut and he shared the news painfully with Birbal. Birbal, maintaining his own devotion to God, responded confidently, “Whatever God does, He does it only for good.” The king angrily threatened Birbal to punish him if he did not change his stance. However, Birbal maintained his position and as a result the king became furious. The king got so annoyed that he threw Birbal into the prison.

The next morning the king went into a dense forest for hunting. While he was chasing a deer, he got separated from his retinue. Suddenly a group of tribals attacked the king and then forcibly carried him blind-folded to a temple for offering him as a human sacrifice. The chief of the tribals took a gigantic sword ready to behead the king. All of a sudden, he stopped and noticed the bruised thumb of the king. The chief announced that the king was not fit for the offering and therefore ordered his men to release him.

The king ran for his life and came straight to the prison where Birbal was kept incarcerated. King Akbar begged for forgiveness and released Birbal. The king narrated the whole story to Birbal concluding himself that whatever God does, He does it only for good. However, the king still had one doubt that he placed before Birbal. He said, “I understand that my bruised finger saved my life today. But, how could God be good in having you thrown inside the prison?” Birbal immediately responded, “If I was not put in the prison, I would have accompanied you on the hunting excursion. Seeing you unfit for sacrifice, they would have me instead for the human sacrifice. So, by God’s grace, I was put in the prison and my life got spared.” Akbar exulted at Birbal’s remark and they both repeated the conclusion in unison, “Whatever God does, He does only for good.”

“O my Lord (oṁ), the Supreme Personality of Godhead (bhagavate), son of Vasudeva [Śrī Kṛṣṇa] (vāsudevāya), I offer my respectful obeisances unto You (namo). I meditate upon (dhīmahi) the Supreme Absolute Truth Lord [Śrī Kṛṣṇa] (satyaṁ paraṁ), from Whom (yato) there is the creation, sustenance and destruction (janmādy) of this [cosmic manifestation] (asya), while He is directly (anvayād) and (ca) indirectly (itarataś) cognizant (abhijñaḥ) and independent (svarāṭ) in relation to [this manifestation] (artheṣv), Who (ya) imparted (tene) the Vedic knowledge (brahma) unto the heart of (hṛdā) Lord Brahmā, the first learned being (ādi-kavaye), by Whom (yat) the demigods (sūrayaḥ) are placed into illusion (muhyanti), just as (yathā) one is bewildered by the illusory exchanges of (vinimayo) fire, water, and earth (tejo-vāri-mṛdāṁ) whereby (yatra) the temporary creation of the three modes of nature (tri-sargo) appears factual (amṛṣā), Who is eternally residing (sadā) in His own (svena) transcendental abode (dhāmnā), which is free from the illusory representations of the material world (nirasta-kuhakaṁ).” (SB 1.1.1)

The mantra, oṁ tat sat (oṁ tat sad iti) is used (smṛtaḥ) to indicate (nirdeśo) Brahman [Supreme Spirit] (brahmaṇas) in three ways (tri-vidhaḥ). The brāhmaṇas (brāhmaṇās), the Vedas (vedāś), and (ca) the sacrifices (yajñāś) were created (vihitāḥ) with these sacred syllables (tena) in the beginning (purā). (BG 17.23)

Therefore (tasmād), the transcendentalists [aiming for Brahman realization] (brahma-vādinām) always (satataṁ) begin (pravartante) the performances of sacrifice, charity, and austerity (yajña-dāna-tapaḥ-kriyāḥ) in accordance with scriptural regulations (vidhānoktāḥ) with the chanting of (udāhṛtya) the syllable (ity), oṁ (oṁ). (BG 17.24)

Those transcendentalists seeking liberation (mokṣa-kāṅkṣibhiḥ), not aiming for (anabhisandhāya) some mundane result (phalaṁ), perform (kriyante) various (vividhāḥ) acts of sacrifice, austerity (yajña-tapaḥ-kriyāḥ), and charity (dāna-kriyāś ca) with the chanting of the sound (ity), tad (tad). (BG 17.25)

The sound (ity), sad (sad) is chanted (etat prayujyate) on the platform of Truth (sad-bhāve) and (ca) in saintly disposition (sādhu-bhāve), and (tathā) the sound, sad (sac-chabdaḥ) is chanted (yujyate) to preside over auspicious actions (praśaste karmaṇi). And (ca), being established (sthitiḥ) in sacrifice, austerity, and charity (yajñe tapasi dāne ca) is said (ucyate) to be sad (sad iti) and also the actions (karma caiva) for that purpose (tad-arthīyaṁ) is certainly (eva) called (abhidhīyate) sad (sad ity). (BG 17.26-27)

Krishna concludes this section as follows. Without faith (aśraddhayā), whatever (yat) action (kṛtaṁ) is done as a sacrifice (hutaṁ), charity (dattaṁ), and (ca) austerity (tapas taptaṁ) is said to be (ity ucyate) not sad (sad), and (ca) that is (tat) sad neither in this life (no iha) nor the next (na pretya). (BG 17.28)

In summary, faith is the most essential ingredient in making our actions transcendental.

First, Krishna establishes Himself as the external maintainer. That splendor of the sun (yad āditya-gataṁ tejo), which lights up the whole world (jagad bhāsayate ’khilam), as well as that splendor in the moon (yac candramasi) and the fire (yac cāgnau), we should know (viddhi) that (tat) to be Krishna’s (māmakam) splendor (tejo). (BG 15.12) And (ca), entering into each planet (gām āviśya), Krishna (aham) sustains (dhārayāmy) all the living beings (bhūtāni) with His strength (ojasā). And (ca), becoming (bhūtvā) the moon (somo), Krishna nourishes (puṣṇāmi) all (sarvāḥ) the herbs and the plants (auṣadhīḥ) forming their life-giving juice (rasātmakaḥ). (BG 15.13)

Now, Krishna reveals Himself as the internal maintainer. Becoming the fire of digestion (vaiśvānaro bhūtvā) situating Himself (āśritaḥ) in the bodies (deham) of the living entities (prāṇināṁ), Krishna (ahaṁ) digests (pacāmy) the four kinds of foodstuff (annaṁ catur-vidham) while keeping the balance (samāyuktaḥ) of the outgoing and incoming air of life (prāṇāpāna). (BG 15.14) Krishna’s maintenance goes even beyond the body. Krishna (ahaṁ) is furthermore (ca) situated (sanniviṣṭo) in everyone’s (sarvasya) heart (hṛdi), and from Krishna (mattaḥ) comes memory (smṛtir), knowledge (jñānam), and forgetfulness (apohanaṁ ca). Krishna is not only the source but also the object of knowledge. By all the Vedas (vedaiś ca sarvair), Krishna alone (aham eva) is to be known (vedyo). Krishna (aham) created Vedānta (vedānta-kṛd), and (ca) He alone (eva) is the knower of the Vedas (veda-vid). (BG 15.15)

Krishna is not only the maintainer of everything and everyone but His position as a maintainer is very unique. He is not to be equated with any one, either with the fallible or the infallible class. Hence, He alone is to be referred to as the Supreme Personality of Godhead. These (imau) are the two (dvāv) classes of beings (puruṣau) in existence (loke) – the fallible (kṣaraś) and the infallible (cākṣara eva ca). All living beings (sarvāṇi bhūtāni) are fallible (kṣaraḥ). However, the one in the liberated state (kūṭa-stho) is said to be (ucyate) infallible (akṣara). (BG 15.16) But (tu), the Supreme transcendental person (uttamaḥ puruṣas) is different (anyaḥ) – referred to (udāhṛtaḥ) as (iti) the Supreme Soul (paramātmā). He the inexhaustible (avyaya) Lord (īśvaraḥ), who (yo), entering the three worlds (loka-trayam āviśya) maintains them (bibharty). (BG 15.17)

Because (yasmāt) Krishna (aham) is Supreme (uttamaḥ), beyond (atīto) the fallible (kṣaram) and (ca) even (api) the infallible (akṣarād), He (asmi) is, therefore (ato) celebrated (prathitaḥ) in the world (loke) and (ca) in the Vedas (vede) as the Supreme Person (puruṣottamaḥ). (BG 15.18)

Whoever (yo) knows (jānāti) Krishna (mām) thus (evam) as the Supreme Person (puruṣottamam), without any doubt (asammūḍho), knows everything (sa sarva-vid) and whole-heartedly (sarva-bhāvena) engages in devotional service (bhajati) of Krishna (māṁ). (BG 15.19) Thus (iti), this is (idam) the most confidential (guhya-tamaṁ) scriptural injunction (śāstram), as spoken by Krishna (uktaṁ mayā). Understanding this (etad buddhvā), one becomes (syāt) intelligent (buddhimān), and accomplished (kṛta-kṛtyaś). (BG 15.20)

Neither (na) the sun (sūryo) nor the moon (na śaśāṅko) nor the fire (na pāvakaḥ) lights up (bhāsayate) that place (tad). Those who reach there (yad gatvā) never return (na nivartante) back [to this material world]. That place (tad) is Krishna’s own (mama) supreme (paramaṁ) abode (dhāma). (BG 15.6) That is also our eternal home because we are in fact a part and parcel of Krishna as confirmed next.

Every living being (jīva-bhūtaḥ) in this world (jīva-loke) is eternally (sanātanaḥ) a part and parcel (āṁśo) of Krishna alone (mamaiva). Being situated within the material nature (prakṛti-sthāni), the living being is struggling (karṣati) with the mind (manaḥ) as the leader among the six senses (ṣaṣṭhānīndriyāṇi). (BG 15.7) How does this struggle in the material world look like?

Acquiring these senses (gṛhītvaitāni), as (yad) the living being wanders (saṁyāti) acting as the master of the body (īśvaraḥ) accepts (avāpnoti) the body (śarīraṁ), and (ca) as (yac) it also (api) gives up (utkrāmati) the body, it appears just like (iva) the air (vāyur) carrying aromas (gandhān) from its source (āśayāt). (BG 15.8) Taking possession over (adhiṣṭhāya) the sense of hearing (śrotraṁ), the sense of sight (cakṣuḥ), and the sense of touch (sparśanaṁ ca), the sense of taste (rasanaṁ), and the sense of smell (ghrāṇam) as well (eva ca), along with the mind (manaś ca), the living being (ayaṁ) immerses into (upasevate) the sense objects (viṣayān). (BG 15.9)

The bewildered (vimūḍhā) does not perceive (nānupaśyanti) the living being quitting [the body] (utkrāmantaṁ), or even (api) being situated [in the body] (sthitaṁ vā), or while enjoying (bhuñjānaṁ vā) under the spell of the modes of material nature (guṇānvitam). Those seeing through the eyes of knowledge (jñāna-cakṣuṣaḥ) perceive (paśyanti) all these. (BG 15.10) The endeavoring yogis (yatanto yoginaś) being situated on the platform of the self (ātmany avasthitam) also (ca) perceive (paśyanti) this (enaṁ). But the uncontrolled [not acting on the platform of the soul] (akṛtātmāno) and the unmindful [not aware] (acetasaḥ) cannot perceive these facts however hard they may try (yatanto ’py). (BG 15.11)

Thus, we belong to the spiritual world but we are currently suffering owing to our perpetual ignorance of this point and our ongoing affinity for the matter.

(i) What are the symptoms (kair liṅgais) by which one is known to be (bhavati) transcendental (atīto) to these three modes (trīn guṇān etān)?

(ii) What is the conduct (kim-ācāraḥ) of such a successful transcendentalist?

(iii) Most importantly, what is the process (kathaṁ caitāṁs) by which one can transcend the three modes of nature (trīn guṇān ativartate)? (BG 14.21)

Krishna gives a clear and concise response. One who does not hate (na dveṣṭi) illumination (prakāśaṁ), endeavor (pravṛttiṁ ca), and even delusion (moham eva ca) when they grow (sampravṛttāni) or long for them when they disappear (na nivṛttāni kāṅkṣati), who is situated (āsīno) as if indifferent (udāsīna-vad), who is unmoved by the modes (guṇair yo na vicālyate) knowing that the modes alone are active (guṇā vartanta ity evaṁ), who is firmly situated without wavering (yo ’vatiṣṭhati neṅgate), who is situated in the self (sva-sthaḥ), equally disposed toward happiness and distress (sama-duḥkha-sukhaḥ), equally disposed toward stone and gold (sama-loṣṭāśma-kāñcanaḥ), who is steady (dhīras) in the face of desirable and undesirable events (tulya-priyāpriyo), equally disposed toward praise and blame (tulya-nindātma-saṁstutiḥ), equally disposed toward honor and dishonor (mānāpamānayos tulyas), equally disposed toward friends and enemies alike (tulyo mitrāri-pakṣayoḥ), and who is a renouncer in all material endeavors (sarvārambha-parityāgī) – such a person is said to have transcended the modes of nature (guṇātītaḥ sa ucyate). (BG 14.22-25)

And (ca), how does one develop these aforementioned qualities? One (yo) who serves (sevate) Krishna (māṁ) with unadulterated (avyabhicāreṇa) bhakti yoga (bhakti-yogena) transcends the modes of material nature completely (sa guṇān samatītyaitān) and comes (kalpate) to the stage of Brahman [spiritual perfection] (brahma-bhūyāya). (BG 14.26) But, what is the relationship between Brahman and Krishna because of which pure devotional service to Krishna awards one the qualities of Brahman realization? Krishna points out that He is, in fact, the basis and shelter for Brahman.

Krishna (aham) is indeed (hi) the foundation (pratiṣṭhā) of the immortal and imperishable (amṛtasyāvyayasya ca) Brahman (brahmaṇo), as well as (ca), of the eternal dharma (śāśvatasya ca dharmasya) and ultimate happiness (sukhasyaikāntikasya). (BG 14.27)

The Great Brahman (mahad brahma) acts as Krishna’s womb (mama yonir). In this womb (tasmin), Krishna (aham) places (dadhāmy) the embryo (garbhaṁ) in the form of the living entities. Thus (tato) happens (bhavati) the creation (sambhavaḥ) of all the living forms (sarva-bhūtānāṁ). (BG 14.3) The Great Brahman refers to the totality of Krishna’s material energy or mahat-tattva. Whatever (yāḥ) forms (mūrtayaḥ) are created (sambhavanti) spanning all species of life (sarva-yoniṣu), for all of them (tāsāṁ), this Great Brahman (brahma mahad) serves as the womb (yonir) and Krishna (ahaṁ) is their seed-giving (bīja-pradaḥ) Father (pitā). (BG 14.4)

Goodness, passion, and darkness (sattvaṁ rajas tama iti) are the modes (guṇāḥ) born of material nature (prakṛti-sambhavāḥ). They bind (nibadhnanti) the eternal (avyayam) embodied spirit soul (dehinam) that is dwelling in the body (dehe). (BG 14.5) Among them (tatra), the mode of goodness (sattvaṁ), being pure (nirmalatvāt), is illuminating (prakāśakam), and free from affliction (anāmayam). It binds (badhnāti) with attachment to happiness (sukha-saṅgena) and (ca) knowledge (jñāna-saṅgena). (BG 14.6)

We should know (viddhi) the mode of passion (rajo) to be the very self (ātmakaṁ) of material affinity (rāga). It is born (samudbhavam) from the thirst (tṛṣṇā) for material association (saṅga). It binds (tan nibadhnāti) the embodied soul (dehinam) with attachment to material fruitive actions (karma-saṅgena). (BG 14.7)

However (tu), we should know (viddhi) that the mode of darkness (tamas), born of ignorance (ajñāna-jaṁ), deludes (mohanaṁ) all embodied souls (sarva-dehinām). It binds (nibadhnāti) the soul (tan) with madness (pramāda), lethargy (alasya) and sleep (nidrābhis). (BG 14.8)

One who sees (yaḥ paśyati) the Supreme Lord (parameśvaram) situated (tiṣṭhantaṁ) equally (samaṁ) in all beings (sarveṣu bhūteṣu), the indestructible (avinaśyantaṁ) in the destructible [body] (vinaśyatsv), actually sees (sa paśyati). (BG 13.28) Seeing (paśyan) the Lord (īśvaram) equally (samaṁ) present (samavasthitam) everywhere (hi sarvatra), one does not harm (na hinasty) oneself (ātmānaṁ) by one’s self [mind] (ātmanā). Thereafter (tato), one reaches (yāti) the transcendental destination (parāṁ gatim). (BG 13.29)

One who sees (yaḥ paśyati) that actions (karmāṇi) are being fully (sarvaśaḥ) performed (kriyamāṇāni) by the material nature alone (prakṛtyaiva ca) and (tathā) the self (ātmānam) is a non-doer (akartāraṁ), actually sees (sa paśyati). (BG 13.30)

When (yadā) one sees (anupaśyati) that the distinct states of existence (pṛthag-bhāvam) of living beings (bhūta) are all hinged upon One Reality (eka-stham) and (ca) they expand (vistāraṁ) from that Reality alone (tata eva), then (tadā), one attains (sampadyate) to the Brahman realization (brahma). (BG 13.31) That Reality (ayam) is the inexhaustible (avyayaḥ) Supersoul (paramātmā), being beginning-less (anāditvān) and free from the modes of material nature (nirguṇatvāt). Even though situated in the body (śarīra-stho ’pi), He neither acts (na karoti) nor is affected (na lipyate). (BG 13.32)

After speaking about the neutral and transcendental nature of the in-dwelling Supersoul, Krishna unfolds the nature of the individual soul that is also residing in the same body, with the help of the analogies of the sky and the sun. Just as (yathā) the all-pervading (sarva-gataṁ) sky (ākāśaṁ), owing to its subtle nature (saukṣmyād), remains unmixed (nopalipyate) everywhere (sarvatra), similarly (tathā), the soul (ātmā) situated within the body (avasthito dehe), does not mix (nopalipyate) with the body. (BG 13.33) Just as (yathā) this (imaṁ) one (ekaḥ) sun (raviḥ) illuminates (prakāśayaty) the whole world (kṛtsnaṁ lokam), similarly (tathā), one [soul] residing within the field [body] (kṣetrī) illuminates (prakāśayati) the entire (kṛtsnaṁ) field (kṣetraṁ). (BG 13.34) Thus, the individual soul is untouched by the body and yet animates the body with consciousness.

What is the benefit of knowing all these facts? Seeing through eyes of knowledge (jñāna-cakṣuṣā), those who (ye) thus (evam) know (vidur) the difference (antaraṁ) between the field [body] (kṣetra) and the knower of the field (kṣetrajñayor), and (ca) the process of liberation (mokṣaṁ) of the living entities (bhūta) from the material nature (prakṛti), reach the Supreme destination (yānti te param). (BG 13.35) The process of liberation from the modes of material nature will be covered in chapter 14.

In summary, everything in existence comes into being when the field [body] and the knower [soul] of the field come together. Along with the individual soul, the indestructible Supersoul – the Super-knower and the Supreme Lord – is also situated in the destructible body and He is equally present everywhere. There are many individual souls but there is only One Supersoul, the expansions of which dwell in the bodies along with the individual soul. All the distinct states of existence of the living entities are hinged upon the Supersoul. Nevertheless, the Supersoul is neutral and is beyond the modes of material nature. The individual soul is the seat of consciousness within the body and is untouched by the body. All the actions within this material world are actually being carried out by the modes of material nature, which adulterates the consciousness of the living entities. Seeing the role of the individual soul, the Supersoul, and the modes of material nature within the field of actions inspires an equal vision toward everyone – one of the foremost qualities highlighted by Krishna – which makes one dear to Krishna and one finally reaches the Supreme destination.

But (tu), there are others (anye) who, not knowing thus (evam ajānantaḥ), begin their worship (upāsate) upon hearing about the Supersoul from others (śrutvānyebhya). Dedicated to hearing (śruti-parāyaṇāḥ), even they (te ’pi) surely (eva) cross over (cātitaranty) death (mṛtyuṁ). (BG 11.26)

That Brahman illuminates the modes of nature in which all the senses operate (sarvendriya-guṇābhāsaṁ) while He is devoid of all senses (sarvendriya-vivarjitam). He is unattached (asaktaṁ) while He is the maintainer of all living beings (sarva-bhṛc caiva). He transcends the modes of nature (nirguṇaṁ), and at the same time, He is the master of the modes (guṇa-bhoktṛ ca). (BG 13.15) The Brahman exists outside and inside (bahir antaś ca) of all living beings (bhūtānām), including the moving and the nonmoving (acaraṁ caram eva ca). Being subtle (sūkṣmatvāt), He is not knowable (tad avijñeyaṁ). He is far, far away (dūra-sthaṁ), and near as well (cāntike ca tat). (BG 13.16)

Although the Brahman appears to be divided among all beings (vibhaktam iva ca sthitam), He is never divided (avibhaktaṁ ca bhūteṣu). Although He is the maintainer of every living entity (bhūta-bhartṛ ca), He is to be known (taj jñeyaṁ) simultaneously as the One that devours and develops all (grasiṣṇu prabhaviṣṇu ca). (BG 13.17)

Among lights (jyotiṣām api), He is said to be (ucyate) that light (taj jyotis) which is beyond the darkness of matter (tamasaḥ param). He is knowledge (jñānaṁ), the object of knowledge (jñeyaṁ), and the goal of knowledge (jñāna-gamyaṁ). He is situated in everyone’s heart (hṛdi sarvasya viṣṭhitam). (BG 13.18) Thus, Krishna’s Supreme Brahman (mat-paraṁ–brahma) feature is essentially the Supersoul residing within everyone’s heart. He is the real object of our knowledge. It is also noteworthy that when the Supreme becomes the object of our study by means of our limited mind and intelligence, He appears full of contradictions and remains inconceivable.