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The animals were tired of Leo’s constant hunting and decided to do something about it. They held a special meeting and bravely approached Leo.

“Sir Leo,” said the wise old elephant, “we don’t want you to hunt us anymore. We’ll take turns volunteering to be your meal, so the rest of us can live in peace.”

Leo, feeling proud and powerful, agreed to the animals’ proposal. “Very well,” he roared, “if you come voluntarily, I will sleep and not disturb the jungle.”

The animals were relieved, and a schedule was created to determine whose turn it was to be Leo’s meal. One day, it was the turn of a clever rabbit named Robbie.

Robbie had a plan. He decided to be a little late for his appointment with Leo. When he finally arrived, Leo was furious. “Why have you come late? I am very hungry, and you did not come on time,” roared Leo.

The clever rabbit, with a mischievous glint in his eyes, replied, “Sir, there was a danger on the way.”

Leo was intrigued. “What danger?” he asked.

“There is another lion,” Robbie said, laying on a bench and sprinkling pepper and salt on himself, “and he wanted to eat me. So, I protested, ‘No, sir, you cannot kill me! I am to be eaten by another lion.'”

Leo, growing angrier, demanded to know where this other lion was.

“Come, I will show you,” said Robbie, leading Leo towards an old well in the jungle.

“The other lion is living within this well,” explained Robbie.

Leo peered into the well and, to his surprise, saw another lion roaring back at him. The other lion looked just like him! What Leo didn’t realize was that it was his own reflection.

Enraged, Leo jumped into the well to confront the other lion. The animals watched in astonishment as Leo, in his foolishness, drowned in the water.

From that day forward, the jungle was peaceful, and the animals lived happily without the constant threat of Leo’s hunting. And they all learned a valuable lesson: one who has intelligence has true power. And so, the clever rabbit, Robbie, became a hero in the jungle, reminding everyone that brains can triumph over brawn.

Alexander the Great became one of the biggest rulers of ancient history. He conquered most of the world of that time just at the age of 32. Although being the king of ancient Macedonia for less than 13 years, he changed the course of history. He was one of the greatest military generals who stretched his empire all the way from India, through Egypt up to the northern border of Greece. He was taught by one of the greatest philosophers of all time, Aristotle. This might have helped him have fundamental traits of an ambitious commander and a successful leader. He was not an ordinary man as he never lost a single battle in his entire life. His ability to plan and strategize on large scale helped him win many battles even when his army was outnumbered. He motivated his army to be part of the greatest conquest in history. He was charming, inspiring, and courageous.

After conquering hundreds of kingdoms, Alexander was heading back home. On his way back, he fell seriously ill. While lying on his deathbed, he realized that nothing was worth it even after living a successful life conquering most of the known world.The final days of Alexander on his deathbed offer a moral lesson for all of us. He wanted to go home and meet his mother before his soul departed from this world. But, he knew he would not last that long. Therefore, he called upon his loyal generals and told, “I will depart from this world soon, I have three wishes, please carry them out without fail.”

The king asked his generals to fulfill his following three wishes: (1) My physicians must carry my body alone. (2) I want the path leading to my grave to be strewn with gold, silver, and precious stones that are in my treasury while my body is being carried to be buried. (3) My third and last wish is that both my hands be kept dangling out of my coffin.

The generals who gathered there wondered at the king’s wishes. But no one dared to question him. But one of his favorite generals kissed on his hand and said, “My majesty! We promise you that all of your wishes will be fulfilled. But, will you tell us why do you have such strange wishes?”

“I want everybody to learn the three lessons that I have learned in my life, ” Alexander replied after taking a deep breath. Alexander explained why he had these 3 strange wishes in the following way:

(1) “I want my physicians to carry my body alone because I want people to know that no doctor can cure people’s illnesses, especially when they face death. No physician or doctor is as powerful to save people from the clutch of death. So, don’t let people take life for granted.”

(2) “I want the path leading to my grave to be strewn with gold, silver, and precious stones while my body is being carried to be buried because I want people to know that not even a fraction of gold will come with me. I spent my whole life chasing power and wealth. Whatever earned in the earth remains here. I want people to realize that it is a complete waste of your life and time to run after wealth and power.”

(3) “I want my both hands to keep dangling out of my coffin because I want people to know that we came empty-handed in this world and we will go empty-handed.”

The king’s final words were, “When you bury my body, don’t build any momentum and keep my hands outside so that the world knows that the person who won the whole world had nothing in his hand while dying.” With these powerful words, the king closed his eyes and let death conquer him.

Making (kṛtvā) happiness and distress (sukha-duḥkhe), gain and loss (lābhālābhau), victory and defeat (jayājayau) as equivalent outcomes (same) – Arjuna should thereafter (tato) engage (yujyasva) in fight (yuddhāya) and never incur sin (naivaṁ pāpam avāpsyasi). (BG 2.38)

This [the knowledge presented so far] has been described (eṣā te ’bhihitā) in terms of analytical study (sāṅkhye). However (tv), now, we should hear (śṛṇu) of it (imāṁ) in terms of buddhi yoga, or the yoga of intelligence (buddhir yoge). Being (yayā) engaged (yukto) with intelligence (buddhyā), we can get released from (prahāsyasi) the bondage of action (karma-bandhaṁ). (BG 2.39)

In this (iha) endeavor (abhikrama), there is (asti) no (na) destruction (nāśo) and there is (vidyate) no (na) diminution (pratyavāyo). Even a little (sv-alpam apy) application on this righteous path (asya dharmasya) releases (trāyate) one from the greatest fear (mahato bhayāt). (BG 2.40) What is the essence of this path of yoga of intelligence? Krishna reveals it now in this foundational verse of this chapter. The intelligence (buddhir) is resolute (vyavasāyātmikā) and the focus is one (ekeha). For the irresolute (avyavasāyinām), the intelligence (buddhayo) is surely (hi) many-branched (bahu-śākhā) and (ca) unlimited (anantāś). (BG 2.41)

In other words, in the yoga of intelligence, the intelligence carries (1) vyavasāyātmikā – the purity of purpose (resolute determination to act from our constitutional position as a spirit soul), and (2) ekeha – the clarity of goal (of extricating the soul from the clutches of matter).

Indeed (hi), for one who has taken birth (jātasya), death (mṛtyur) is certain (dhruvo), and (ca) for one who has died (mṛtasya), birth (janma) is certain (dhruvaṁ). Therefore (tasmād), in an unavoidable (aparihārye) matter (arthe), Arjuna (tvaṁ) has no reason to lament (na śocitum arhasi). (BG 2.27) After stating this inevitable fact, Krishna brings out a general principle. All beings (bhūtāni) are unmanifest (avyakta) in the beginning (ādīni), manifest (vyakta) in the interim stage (madhyāni), and certainly (eva) unmanifest (avyakta) in the end (nidhanāny); what (kā) is there (tatra) to lament for (paridevanā)? (BG 2.28)

Indeed, the soul is a source of amazement for everyone. Someone (kaścid) sees (paśyati) the soul (enam) as amazing (āścarya-vat), and (cā) another (anyaḥ) describes it (vadati) as amazing (āścarya-vad), and (ca) another (anyaḥ) hears (śṛṇoti) of it (enam) as amazing (āścarya-vac). And (caiva), someone (kaścit), even after hearing (śrutvāpy), cannot (na) understand (veda) it (enaṁ). (BG 2.29)

Krishna finally comes to His original point and concludes this section. This (ayaṁ) embodied soul (dehī) dwelling in every (sarvasya) body (dehe) is always (nityam) deathless (avadhyo). Therefore (tasmāt), Arjuna (tvaṁ) has no (na) reason (arhasi) to lament (śocitum) for any being (sarvāṇi bhūtāni). (BG 2.30)

Weapons (śastrāṇi) cannot (na) break (chindanti) the soul (enaṁ); fire (pāvakaḥ) cannot (na) burn (dahati) it (enaṁ); water (āpo) cannot (na) moisten (kledayanty) and (ca) wind (mārutaḥ) cannot (na) wither (śoṣayati) it (enaṁ). (BG 2.23)

In general, the soul carries the following properties. This soul (ayam) cannot be broken (acchedyo); it (ayam) cannot be burned (adāhyo), moistened (akledyo), or withered (’śoṣya eva ca). It (ayaṁ) is eternal (nityaḥ), goes everywhere (sarva-gataḥ), unchangeable (sthāṇur), immovable (acalo), and everlasting (sanātanaḥ). (BG 2.24) There are some seemingly contradictory properties – the soul goes everywhere (sarva-gataḥ) and at the same time is immovable (acalo). By immovability, we can understand that the soul’s position in relation to the source of its existence does not change, while sarva-gataḥ implies the soul can travel to any nook and corner of creation.

It is said (ucyate) that the soul is unmanifest (avyakto ’yam), it is inconceivable (acintyo ’yam), and it is immutable (avikāryo ’yam). Therefore (tasmād), thus (evaṁ) knowing this (viditvainaṁ), Arjuna cannot (nā) afford (arhasi) to lament (anuśocitum). (BG 2.25)

The soul (ayaṁ) neither (na) takes birth (jāyate) nor (vā) dies (mriyate) at any time (kadācin) – it had not (na) come into existence (bhūtvā), nor (vā na) will it ever come into existence (bhūyaḥ) in the future (bhavitā). The soul (ayaṁ) is unborn (ajo), eternal (nityaḥ), ever-existing (śāśvato) and primeval (purāṇo). It is not killed (na hanyate) when the body is killed (hanyamāne śarīre). (BG 2.20) How (kathaṁ) can a person (sa puruṣaḥ) who (ya) knows (vedā) the soul (enam) to be indestructible (avināśinaṁ), eternal (nityaṁ), unborn (ajam) and inexhaustible (avyayam) kill (hanti) anyone (kaṁ) and whom (kaṁ) can one cause to kill (ghātayati)? (BG 2.21)

In that case, what happens at death? Krishna gives an analogy to help us understand the point of death. As (yathā) a person (naro), giving up (vihāya) old garments (vāsāṁsi) that are worn out (jīrṇāni), puts on (gṛhṇāti) new (navāni) ones (aparāṇi), similarly (tathā), the embodied soul (dehī), giving up (vihāya) worn-out (jīrṇāny) bodies (śarīrāṇi), accepts (saṁyāti) new (navāni) ones (anyāni). (BG 2.22) This connects back to BG 2.13, where Krishna pointed out how a sober person is not bewildered by the change of body at the time of death.

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.

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.

The spotlight now goes to the central characters of the Bhagavad Gita. Krishna (mādhavaḥ) and Arjuna (pāṇḍavaś caiva), situated on (sthitau) a great (mahati) chariot (syandane) yoked with (yukte) white horses (śvetair hayair ), next (tataḥ) blew (pradadhmatuḥ) their divine (divyau) conches (śaṅkhau). (BG 1.14) Unlike all the conches blown so far, the conches blown by Krishna and Arjuna are referred to as divine.

The conches held by Krishna and the Pandavas have been uniquely identified. Lord Krishna (hṛṣīkeśo) blew Pāñcajanya (pāñcajanyaṁ); Arjuna (dhanañ-jayaḥ) blew Devadatta (devadattaṁ); the voracious eater (vṛkodaraḥ) and performer of herculean tasks (bhīma-karmā), [Bhīma] blew (dadhmau) the great conch (mahā-śaṅkhaṁ), Pauṇḍra (pauṇḍraṁ). (BG 1.15)

King (rājā) Yudhiṣṭhira (yudhiṣṭhiraḥ), Kuntī’s son (kuntī-putro), blew Ananta-vijaya (anantavijayaṁ), and Nakula and Sahadeva (nakulaḥ sahadevaś ca) blew Sughoṣa and Maṇipuṣpaka (sughoṣa-maṇipuṣpakau). Great archer (parameṣv-āsaḥ) – the King of Kāśī (kāśyaś ca), great fighter – Śikhaṇḍī (śikhaṇḍī ca mahā-rathaḥ), Dhṛṣṭadyumna (dhṛṣṭadyumno), Virāṭa (virāṭaś ca), unconquerable (cāparājitaḥ) Sātyaki (sātyakiś), Drupada (drupado), the sons of Draupadī (draupadeyāś ca), and the mighty-armed (mahā-bāhuḥ) son of Subhadrā (saubhadraś ca) – all (sarvaśaḥ) blew (dadhmuḥ) their respective conches (śaṅkhān pṛthak pṛthak). (BG 1.16-18)

Tumultuously resounding (tumulo ’bhyanunādayan) in the sky (nabhaś ca) as well as on the earth (pṛthivīṁ caiva), that vibration (sa ghoṣo) shattered (vyadārayat) the hearts (hṛdayāni) of the sons of Dhṛtarāṣṭra (dhārtarāṣṭrāṇāṁ). (BG 1.19) This is an early indication of the victory of the Pandavas.

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.