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For the temporary [material body] (asato), there is (vidyate) no (na) real existence (bhāvo) and for the eternal [soul] (sataḥ), there is (vidyate) no (na) cessation in existence (abhāvo). Indeed (tv), the seers of the truth (tattva-darśibhiḥ) have arrived at both (ubhayor api) of these (anayos) conclusions (antas) by their vision (dṛṣṭo). (BG 2.16) Krishna elaborates on each of these two conclusions in the following two verses – one pertaining to the eternal soul (BG 2.17) and the other pertaining to the perishing body (BG 2.18).

We should know (tu viddhi) that that (tad) which (yena) pervades (tatam) all (sarvam) this [body] (idaṁ) to be indestructible (avināśi). No one (na kaścit) can (arhati) cause (kartum) destruction (vināśam) of that (asya) imperishable soul (avyayasya). (BG 2.17) That which pervades the body is consciousness. So, the imperishable soul is the seat of our consciousness.

These (ime) bodies (dehā) of the indestructible (anāśino), immeasurable (prameyasya), and eternal (nityasya) embodied soul (śarīriṇaḥ) are said to (uktāḥ) surely end (antavanta). Therefore (tasmād), Arjuna (bhārata) should fight (yudhyasva). (BG 2.18) 

In summary, the perishable body cannot be saved while the eternal soul, which gives rise to consciousness within the body, cannot be destroyed. Therefore, while navigating our journey within the temporary material body and in the temporary material world, we should nurture that which is eternal. In other words, we should not neglect the needs of the soul, which is our essential nature.

Executing one’s own natural occupational duty (sva-dharmo) imperfectly (viguṇaḥ) is better (śreyān) than executing another’s occupational duty perfectly (para-dharmāt sv-anuṣṭhitāt). Performing (kurvan) an action (karma) that is set according to one’s nature (svabhāva-niyataṁ), one does not incur (nāpnoti) a sinful reaction (kilbiṣam). (BG 18.47) Krishna has previously stated this point in BG 3.35 highlighting the danger of executing someone else’s occupational duty. Here, Krishna offers His protection to those who stick to their own natural occupational duties.

Even when one sticks to one’s occupational duty, there is indeed a possibility of a fault within its execution. One should not give up (na tyajet) action (karma) born of one’s nature (saha-jaṁ), even if it is faulty (sa-doṣam api). All endeavors (sarvārambhā) are surely (hi) covered with a fault (doṣeṇa), just as (iva) fire (agnir) is covered (āvṛtāḥ) by smoke (dhūmenā). (BG 18.48) It is important to note that our actions themselves can be covered with fault but the consciousness behind can still undergo purification. So, we need not look for perfection in our actions, but in our consciousness behind those actions.

One who is self-controlled (jitātmā), carrying an unattached discernment (asakta-buddhiḥ) everywhere (sarvatra) and without material hankerings (vigata-spṛhaḥ) reaches (adhigacchati) the supreme (paramāṁ) perfectional stage of freedom from reaction (naiṣkarmya-siddhiṁ) by the spirit of renunciation (sannyāsenā). (BG 18.49) Thus, the purity of consciousness is characterized by three factors: (1) self-control, (2) unattached discernment, and (3) freedom of material hankerings. Purity in consciousness leads to perfection in action, although outwardly the actions may be filled with imperfections. The basis for perfection is freedom from all reactions to actions and a concomitant elevation of consciousness.

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.

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.

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.

For how long does this material world exist? It exists for the duration of a day of Lord Brahma (BG 8.18), which is 1000 times the cycle of 4 millennia (sahasra-yuga-paryantam). (BG 8.17) Upon a simple calculation, this comes out to be 4.32 billion years. At the beginning of Lord Brahma’s day, all the planets (sarvāḥ) become manifest (vyaktayaḥ) from the unmanifest state (avyaktād), and thereafter, when his night of the same duration (rātriṁ yuga-sahasrāntāṁ) as the day (BG 8.17) begins (rātry-āgame), the living entities are merged into the unmanifest state (pralīyante). (BG 8.18) Again and again (bhūtvā bhūtvā), the collection of living entities (bhūta-grāmaḥ) along with these planets surely (sa evāyaṁ) come into being at the beginning of Brahma’s day (prabhavaty ahar-āgame), and with the arrival of Brahmā’s night, they are helplessly (avaśaḥ) annihilated (pralīyate). (BG 8.19)

But (tu), transcendental (paras) to all these (tasmāt) manifest and unmanifest (avyaktāt) is another (bhāvo anyo) eternal (sanātanaḥ) unmanifest (avyaktaḥ), which is not annihilated (na vinaśyati) when all in this world (sarveṣu bhūteṣu) is annihilated (naśyatsu). (BG 8.20) It is said (ity uktas) that this unmanifest (avyakto) and imperishable (akṣara), known as (tam āhuḥ) the supreme destination (paramāṁ gatim) is Krishna’s transcendental abode (tad dhāma paramaṁ mama). Once having reached that place (yaṁ prāpya), one never returns to this world (na nivartante). (BG 8.21) Recall the usage of the word, akṣaraṁ, to mean the indestructible Brahman (BG 8.3), the indestructible destination (BG 8.11), and the indestructible oṁ (BG 8.13) in the previous section. The supreme destination is again being referred to as akṣara.

Can we go there? Certainly. It is possible (labhyas) only (tu) by exclusive (ananyayā) devotion (bhaktyā) to the Supreme (paraḥ) Personality (puruṣaḥ), Lord Krishna, who is presiding over His transcendental abode (tad dhāma paramaṁ mama). While He resides in His abode, at the same time, He is all-pervading (yena sarvam idaṁ tatam) and everything is situated within Him (yasyāntaḥ-sthāni bhūtāni). (BG 8.22) This point will be further elaborated in Chapter 9.

It is clear now that this material world is like our vacation home, which is temporary, but we have a real home, Krishna’s transcendental and eternal abode, where we really belong. We should aspire to go there by the process of exclusive devotional service to Krishna.

At the time of death (prayāṇa-kāle), with an undeviating mind (manasācalena), and filled with devotion (bhaktyā yukto), by the strength of yoga (yoga-balena), completely (samyak) fixing the life air between the eyebrows (bhruvor madhye prāṇam āveśya), one reaches that Supreme Divine Person (paraṁ puruṣam upaiti divyam). (BG 8.10) The fixing of the life air between the eyebrows facilitates remembrance of Krishna.

The learned sages (veda-vido) talk about the indestructible place (akṣaraṁ) into which the endeavoring transcendentalists (yatayo) free from attachment (vīta-rāgāḥ) enter (viśanti). While desiring to go there, they practice celibacy (brahma-caryaṁ). Krishna will now briefly touch upon the process as well as the place. (BG 8.11)

Restraining all the gates (senses) of the body (sarva-dvārāṇi saṁyamya), fixing the mind on the heart (mano hṛdi nirudhya) and the life air on the top of the head (mūrdhny ādhāyātmanaḥ prāṇam), one stands on the platform of yoga (yoga-dhāraṇām). (BG 8.12) Then, vibrating (vyāharan) the Absolute (brahma) as the single syllable (ekākṣaraṁ), oṁ, one who quits this world by leaving the body (yaḥ prayāti tyajan dehaṁ) attains the highest destination (paramāṁ gatim). (BG 8.13) Note the perfect synthesis of the indestructible Brahman (BG 8.3), the indestructible destination (BG 8.11), and the indestructible oṁ (BG 8.13) in the word, akṣaraṁ.

What about the pure devotional yogis (bhakti yogis) that Krishna talked about in BG 7.28? For one who always (satataṁ) and regularly (nityaśaḥ) remembers Krishna (yo māṁ smarati) without any other deviation (ananya-cetāḥ), Krishna (ahaṁ) becomes very easy (su-labhaḥ) to attain because of constant engagement with Krishna (nitya-yuktasya). (BG 8.14)

What does it mean by attaining Krishna? It means returning back to Krishna’s abode where we originally belong. Upon attaining Krishna (mām upetya), the great souls (mahātmānaḥ) never take (nāpnuvanti) birth again (punar janma) in this temporary world (mām upetya), which is full of miseries (duḥkhālayam). They are considered to have attained supreme (paramāṁ) perfection (saṁsiddhiṁ). (BG 8.15) Why is this such a big deal? From the highest planet of Lord Brahmā to the lowest (ā-brahma-bhuvanāl lokāḥ) in this material world, all are places where repeated birth and death (punar āvartino) take place. But (tu), on reaching Krishna (mām upetya), one is never born again (punar janma na vidyate). (BG 8.16)