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Krishna begins speaking the Gita by chastising Arjuna, “You lament over (anvaśocas) what is not worthy of lamentation (aśocyān tvaṁ) and yet (ca) speak (bhāṣase) learned words (prajñā-vādāṁś). Those who are wise (paṇḍitāḥ) do not lament (nānuśocanti) either for the dead (gatāsūn) or for the living (agatāsūṁś ca).” (BG 2.11)

Why should we not lament? Indeed (eva), never was (na tv) there a time (jātu) when Krishna (ahaṁ) did not exist (nāsaṁ), nor Arjuna (na tvaṁ), nor all these (neme) kings (janādhipāḥ); and certainly (caiva) never (na) in the future (ataḥ param) shall any of us (sarve vayam) not (na) exist (bhaviṣyāmaḥ). (BG 2.12)

This drives home the point that our individuality cannot ever be taken away – either in our conditioned state or in our liberated state. A conscious living entity is an individual being now, had existed as an individual being in the past and will continue to remain an individual being in the future. In fact, that is also true for Krishna, maintaining his individuality as God eternally. A question arises at this point: What is it that maintains individuality for us? What is the distinguishing factor between the living and the dead? It is the presence of an individual soul within each body, as now clarified by Krishna.

As (yathā) the embodied soul (dehino) experiences childhood (kaumāraṁ), youth (yauvanaṁ) and old age (jarā) in this (asmin) body (dehe), it similarly (tathā) acquires (prāptir) a new body at death (dehāntara). A sober person (dhīras) is not bewildered (na muhyati) by this (tatra). (BG 2.13) This connects back to the message of BG 2.11 that the object of lamentation should never be the changing body.

This confidential knowledge (idaṁ) is not (na) to be spoken (vācyaṁ) by us (te) ever (kadācana) to one who is not austere (nātapaskāya), not a devotee (nābhaktāya), and not interested in hearing (cāśuśrūṣave), and also (ca) not (na) to one who (yo) envies (abhyasūyati) Krishna (māṁ). (BG 18.67)

On the other hand, one should be enthusiastic about sharing this sacred knowledge among the devotees. One who (ya) explains (abhidhāsyati) this (idaṁ) supreme (paramaṁ) secret (guhyaṁ) to Krishna’s devotees (mad-bhakteṣv), performing (kṛtvā) the highest (parāṁ) devotional service (bhaktiṁ) unto Krishna (mayi), undoubtedly (asaṁśayaḥ) comes to (eṣyaty) Krishna alone (mām eva). (BG 18.68) And (ca), except for this person (tasmān), no (na) one (kaścin) among human beings (manuṣyeṣu) is dearest (priya-kṛttamaḥ) to Krishna (me), and nor (na ca) in the future, there will be (bhavitā) any other (anyaḥ) person in this planet (bhuvi) more dear (priya-taro) to Krishna (ca me) than that (tasmād). (BG 18.69) Thus, such a person becomes eternally dearest to Krishna.

And (ca), one who (ya) studies (adhyeṣyate) this (imaṁ) sacred conversation (dharmyaṁ saṁvādam) between Krishna and Arjuna (āvayoḥ) worships (iṣṭaḥ syām) Krishna (tenāham) by the sacrifice of knowledge (jñāna-yajñena). This is Krishna’s opinion (iti me matiḥ). (BG 18.70) Also (api), one who (yo naraḥ) listens (śṛṇuyād) with faith (śraddhāvān) and without envy (anasūyaś ca) becomes free (so ’pi muktaḥ) and attains to (prāpnuyāt) the auspicious planets (śubhāḻ lokān) meant for those endowed with pious actions (puṇya-karmaṇām). (BG 18.71)

Krishna established the knowledge of Brahman, Paramātmā, and Bhagavān to be confidential, more confidential and the most confidential knowledge respectively. Krishna reveals the most confidential knowledge in the most personal way.

Let’s hear (śṛṇu) Krishna’s (me) supreme instruction (paramaṁ vacaḥ) – the most confidential of all (sarva-guhyatamaṁ) – one more time (bhūyaḥ). Arjuna is very (dṛḍham iti) dear to Krishna (iṣṭo ’si me) and therefore (tato) Krishna will speak this (vakṣyāmi) for Arjuna’s benefit (te hitam). (BG 18.64) Krishna says “one more time” because He had already shared the same instruction in BG 9.34. However, the difference is that Krishna is now delivering the same instruction in the most intimate manner filling the heart of the recipient with confidence and assurance. Here is Krishna’s supreme instruction in the whole Bhagavad Gita.

We should engage our mind always in thinking of Krishna (man-manā), become Krishna’s devotee (bhava mad-bhakto), worship Krishna (mad-yājī), offer obeisances to Krishna (māṁ namaskuru). By this method, surely, we will come to (eṣyasi) Krishna alone (mām eva). Krishna truly (satyaṁ) promises (pratijāne) this to Arjuna (te) as Arjuna is dear (priyo ’si) to Krishna (me). (BG 18.65) Krishna’s promise and supreme words continue on to His final instruction.

Giving up (parityajya) all occupational duties (sarva-dharmān), we should go to (vraja) Krishna only (mām ekaṁ) for shelter (śaraṇaṁ). Krishna (ahaṁ) will free (mokṣayiṣyāmi) us (tvāṁ) from all sinful reactions (sarva-pāpebhyo). Therefore, we should not worry (mā śucaḥ). (BG 18.66) This is the most hope-inducing and encouraging verse of the entire Bhagavad Gita.

Though (api) always (sadā) performing (kurvāṇo) all kinds of actions (sarva-karmāṇy), under Krishna’s shelter (mad-vyapāśrayaḥ) and by Krishna’s grace (mat-prasādād), one engaged in devotional service achieves (avāpnoti) the eternal (śāśvataṁ) and imperishable (avyayam) position (padam). (BG 18.56)

In this final section of the Bhagavad Gita, Krishna gives His most practical and concise instructions to help us mold our life in devotional service. Consciously (cetasā) renouncing (sannyasya) all actions (sarva-karmāṇi) unto Krishna (mayi) and dedicating them for Krishna’s pleasure (mat-paraḥ), sheltering in (upāśritya) the yoga of intelligence (buddhi-yogam), we should become (bhava) incessantly (satataṁ) conscious of Krishna (mac-cittaḥ). (BG 18.57)

By being Krishna conscious (mac-cittaḥ), we will overcome (tariṣyasi) all obstacles (sarva-durgāṇi) by Krishna’s grace (mat-prasādāt). But (atha), if (cet) we (tvam) do not listen (na śroṣyasi) out of false ego (ahaṅkārān), we will be lost (vinaṅkṣyasi). (BG 18.58) Taking shelter of false ego ( ahaṅkāram āśritya), if (yad) we think (iti manyase) “I shall not fight” [or, “I shall not perform my duty”] (na yotsya), we (te) will be falsely directed (mithyaiṣa) in our occupational duty (vyavasāyas). The material nature (prakṛtis) will engage us (tvāṁ niyokṣyati). (BG 18.59)

We are bound (nibaddhaḥ) by our (svena) action (karmaṇā) that is born of our own nature (svabhāva-jena). As a result, that which (yan) we do not wish (necchasi) to do (kartuṁ) out of illusion (mohāt), we will end up doing (kariṣyasy) the same (tat), in fact (api), involuntarily (avaśo). (BG 18.60)

In other words, giving up our nature-born actions is not possible. But, we have to learn the art of dedicating our natural occupational duties for the pleasure of Krishna. In this way, we can cultivate Krishna consciousness.

How can we locate Krishna so that we become increasingly conscious of Him? Krishna speaks of Himself in the third person. This is known as Illeism. Psychological studies show that thinking and speaking of oneself in the third person increases wisdom and has a positive effect on one’s mental state (Reference: Illeism).

The Supreme Lord (īśvaraḥ) is situated (tiṣṭhati) in the region of the heart (hṛd-deśe) for all living entities (sarva-bhūtānāṁ), making all the living entities (sarva-bhūtāni), who are placed on a [bodily] machine (yantrārūḍhāni), wander (bhrāmayan), under the spell of illusion (māyayā). (BG 18.61) We don’t have to cling to illusion life after life in this way but can make a wise choice. Here is Krishna’s pertinent instruction. We should go (gaccha) to Him alone (tam eva) whole-heartedly (sarva-bhāvena) for shelter (śaraṇaṁ). By His grace (tat-prasādāt), we will attain (prāpsyasi) supreme peace (parāṁ śāntiṁ) and eternal (śāśvatam) abode (sthānaṁ). (BG 18.62)

Thus (iti), more confidential (guhyād guhya-taraṁ) knowledge (jñānam) has been explained (ākhyātaṁ) to us (te) by Krishna (mayā). We should reflect on this (vimṛśyaitad) fully (aśeṣeṇa), and then (tathā) do (kuru) however (yatha) we wish (icchasi). (BG 18.63) Krishna does not take away our freewill.

Engaged (yukto) with purified discernment (buddhyā viśuddhayā), controlling (niyamya ca) the mind (ātmānaṁ) with determination (dhṛtya), giving up (tyaktvā) the objects of sense gratification (viṣayāṁs) like sound, etc. (śabdādīn), being freed from (vyudasya) attachment and hatred (rāga-dveṣau ca), seeking seclusion (vivikta-sevī), eating little (laghv-āśī), controlling one’s body, mind, and power of speech (yata-vāk-kāya-mānasaḥ), always (nityaṁ) situated in the highest stage of meditation-yoga (dhyāna-yoga-paro), taking shelter of (samupāśritaḥ) detachment (vairāgyaṁ), free from (vimucya) false ego (ahaṅkāraṁ), strength (balaṁ), pride (darpaṁ), lust (kāmaṁ), anger (krodhaṁ), and acceptance of material things (parigraham), free from false proprietorship (nirmamaḥ), and peaceful (śānto) – such a person qualifies for Brahman realization (brahma-bhūyāya kalpate). (BG 18.51-53)

Thus, there are two paths to perfection – the path of action and the path of knowledge. The path of action involves dedicating our nature-born actions for the pleasure of Krishna while the path of knowledge entails a secluded practice of meditation-yoga. What does Brahman realization lead one to eventually?

On the platform of Brahman (brahma-bhūtaḥ), the soul filled with bliss (prasannātmā) neither laments (na śocati) nor hankers (na kāṅkṣati) for anything and is equally disposed (samaḥ) toward all living beings (sarveṣu bhūteṣu). Practicing in this way, one ultimately obtains (labhate) supreme (parām) devotion to Krishna (mad-bhaktiṁ). (BG 18.54) This clearly establishes devotion to Krishna as the highest goal of life.

Without devotion to Krishna, one cannot know Krishna as He is. By devotion (bhaktyā), one can know (abhijānāti) Krishna (mām) – His extent (yāvān) and what He is (yaś cāsmi) – in truth (tattvataḥ). Thus (tato ) knowing (jñātvā) Krishna (māṁ) in truth (tattvato), thereafter (tad anantaram), one returns to Krishna (viśate). (BG 18.55)

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.

There is (astis) no such (na tad) being in existence (sattvaṁ), either on earth (pṛthivyāṁ vā) or (vā) even (punaḥ) among the demigods (deveṣu) in the higher planetary system (divi), who (yad) is (syāt) freed from (muktaṁ) these (ebhiḥ) three (tribhir) modes (guṇaiḥ) born of material nature (prakṛti-jair). (BG 18.40)

The influence of the three modes leads to the exhibition of certain psychophysical traits that furthermore results in a natural division within our society for engagement in different occupational activities. As stated earlier (BG 4.13), Krishna Himself created such an organized system to engage everyone according to one’s qualities and actions. Here, Krishna reiterates the same point, but also spells out the social divisions based on the modes of nature and presents this in the light of the aforementioned dynamics of action.

The actions [duties] (karmāṇi) of the brāhmaṇas (brāhmaṇa), the kṣatriyas (kṣatriya), the vaiśyas (viśāṁ) and the śūdras (śūdrāṇāṁ) are divided by (pravibhaktāni) the psychophysical trait (svabhāva) born of (prabhavair) the modes (guṇaiḥ). (BG 18.41) Roughly, they correspond to the intellectual teaching class, the ruling class, the business class, and the worker class respectively. Henceforth, Krishna discusses the actions of the brāhmaṇas, the kṣatriyas, the vaiśyas, and the śūdras.

Peacefulness (śamo), self-control (damas), austerity (tapaḥ), purity (śaucaṁ), tolerance (kṣāntir), as well as (eva ca) honesty (ārjavam), knowledge (jñānaṁ), wisdom (vijñānam), and faith in God (āstikyaṁ) constitute the action of a brāhmaṇa (brahma-karma) born of psychophysical nature (svabhāva-jam). (BG 18.42) Heroism (śauryaṁ), power (tejo), conviction (dhṛtir), proficiency (dākṣyaṁ), not fleeing from battle (yuddhe cāpy apalāyanam), generosity (dānam) and ruling spirit (īśvara-bhāvaś ca) form the action of a kṣatriya (kṣātraṁ karma) born of nature (svabhāva-jam). (BG 18.43) It is noteworthy that the actions of brāhmaṇas and kṣatriyas are indistinguishable from their qualities.

Agriculture (kṛṣi), cow protection (go-rakṣya), and business (vāṇijyaṁ) form the action of a vaiśya (vaiśya-karma) born of nature (svabhāva-jam). And the action (karma) of a śūdra (śūdrasyāpi) born of nature (svabhāva-jam) lies in rendering service to others (paricaryātmakaṁ). (BG 18.44)

By engagement in (abhirataḥ) one’s own (sve sve) work (karmaṇy), each person (naraḥ) achieves (labhate) perfection (saṁsiddhiṁ). Let’s hear (tac chṛṇu) how (yathā) one attains (vindati) perfection (siddhiṁ) by engagement in one’s work (sva-karma-nirataḥ). (BG 18.45) Here is a secret. By worship of the Supreme (tam abhyarcya), from whom (yataḥ) all living beings (bhūtānāṁ) came into being (pravṛttir) and by whom (yena) all (sarvam) this (idaṁ) is pervaded (tatam), utilizing one’s own work (sva-karmaṇā), a human being (mānavaḥ) attains perfection (siddhiṁ vindati). (BG 18.46)

In summary, the secret to perfection lies in the dedication of our actions to the Supreme, or doing everything for the pleasure of the Supreme Lord.

The conviction (dhṛtyā), by which (yayā) the activities of the mind, life, and senses (manaḥ-prāṇendriya-kriyāḥ) are sustained (dhārayate) by undeviating (āvyabhicāriṇyā) practice of yoga (yogena), that conviction (dhṛtiḥ sā) is in the mode of goodness (sāttvikī). (BG 18.33)

But (tu) that conviction (dhṛtyā), which is eager for fruit (phalākāṅkṣī), by which (yayā) righteousness (dharma) is sustained (dhārayate) for the sake of (arthān) enjoying lustful desire (kāma) with intense attachment (prasaṅgena), that (sā) conviction (dhṛtiḥ) is in the mode of passion (rājasī). (BG 18.34)

The unintelligent (durmedhā) conviction (yayā) by which one cannot give up (na vimuñcati ) sleep (svapnaṁ), fearfulness (bhayaṁ), lamentation (śokaṁ), depression (viṣādaṁ) and even madness (madam eva ca), that (sā) conviction (dhṛtiḥ) is in the mode of darkness (tāmasī). (BG 18.35)

Krishna describes a variety of motivations driving a performer influenced by the modes of material nature.

Free from attachment (mukta-saṅgo) and false ego (anahaṁ-vādī), accompanied by conviction and enthusiasm (dhṛty-utsāha-samanvitaḥ), and unwavering (nirvikāraḥ) in success and failure (siddhy-asiddhyor), a performer (kartā) is said to be (ucyate) in the mode of goodness (sāttvika). (BG 18.26)

Attached [to action and the fruit of action] (rāgī), desiring to enjoy the fruit of action (karma-phala-prepsur), greedy (lubdho), envious (hiṁsātmako), impure (aśuciḥ), and filled with joy and sorrow (harṣa-śokānvitaḥ), a performer (kartā) is declared to be (parikīrtitaḥ) in the mode of passion (rājasaḥ). (BG 18.27)

Improperly engaged (ayuktaḥ), materialistic (prākṛtaḥ), obstinate (stabdhaḥ), deceitful (śaṭho), malicious (naiṣkṛtiko), lazy (alasaḥ), morose (viṣādī) and procrastinating (dīrgha-sūtrī ca), a performer (kartā) is said to be (ucyate) in the mode of darkness (tāmasa). (BG 18.28)

What are the qualities a performer of action exhibits while carrying out the action? These are expressed in terms of the performer’s discernment and conviction in three modes during the performance of the action. Let’s hear (śṛṇu) of the divisions (bhedaṁ) of discernment and conviction (buddher dhṛteś caiva), according to the three modes of material nature (guṇatas tri-vidhaṁ) as described (procyamānam) in full (aśeṣeṇa) in different ways (pṛthaktvena). (BG 18.29)

The quality of discernment (buddhiḥ) which (yā) carries the understanding (vetti) of what is to be engaged in (pravṛttiṁ ca) and what is to be refrained from (nivṛttiṁ ca), what is one’s duty and what is not one’s duty (kāryākārye), what is to be feared and what is not to be feared (bhayābhaye), what is binding and what is liberating (bandhaṁ mokṣaṁ ca), that is (sā) in the mode of goodness (sāttvikī). (BG 18.30)

The quality of discernment (buddhiḥ) by which (yayā) one imprecisely (ayathāvat) understands (prajānāti) righteousness and unrighteousness (dharmam adharmaṁ ca), what is one’s duty and what is not one’s duty (kāryaṁ cākāryam eva ca), that is (sā) in the mode of passion (rājasī). (BG 18.31)

The quality of discernment (buddhiḥ) which (yā), covered by darkness (tamasāvṛtā) considers (manyate) unrighteousness as righteousness (adharmaṁ dharmam iti) and takes every meaning (sarvārthān) in an opposite way (viparītāṁś ca), that is (sā) in the mode of darkness (tāmasī). (BG 18.32)

That conception (jñānaṁ) by which (yena) one sees (īkṣate) one (ekaṁ) unchanging (avyayam) nature (bhāvam) in all living beings (sarva-bhūteṣu), undivided (avibhaktaṁ) in the divided (vibhakteṣu), we should understand (viddhi) it (taj) to be in the mode of goodness (sāttvikam). (BG 18.20) However (tu), the (yaj) conception (jñānaṁ) by which one understands (vetti) many essential natures (nānā-bhāvān) of different varieties (pṛthag-vidhān) manifest differently (pṛthaktvena) in all living beings (sarveṣu bhūteṣu), we should know (viddhi) that conception (taj jñānaṁ) to be in the mode of passion (rājasam). (BG 18.21) But (tu), the conception by which (yat) one is attached (saktam) to one (ekasmin) action (kārye) as the all in all (kṛtsna-vad), without any sound reasoning (ahaitukam), without any basis of the truth (atattvārtha-vad), and is fragmental in conception (alpaṁ ca), that (tat) is said to be (udāhṛtam) in the mode of darkness (tāmasam). (BG 18.22)

A material conception propels a material action, while a spiritual conception results in a spiritual action.

That (tat) action (karma) which (yat) is prescribed (niyataṁ) and which is performed (kṛtam) without attachment (saṅga-rahitam), without love or hatred (arāga-dveṣataḥ), by one without desiring fruits (aphala-prepsunā) is said to be (ucyate) in the mode of goodness (sāttvikam). (BG 18.23) But (tu) that (tad) action (karma) which (yat) is performed (kriyate) with great effort (bahulāyāsaṁ) by one seeking to gratify one’s desires (kāmepsunā), or again (vā punaḥ), enacted with false ego (sāhaṅkāreṇa), is declared to be (udāhṛtam) in the mode of passion (rājasam). (BG 18.24) That (tat) action (karma) which (yat) is initiated (ārabhyate) in illusion (mohād), disregarding (anapekṣya ca) future bondage (anubandhaṁ), waste (kṣayaṁ), violence (hiṁsām) and one’s own ability (pauruṣam) is said to be (ucyate) in the mode of darkness (tāmasam). (BG 18.25)