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What’s the lesson for all of us? Threefold (tri-vidhaṁ) is this gateway (idaṁ dvāraṁ) to hell (narakasya), which destroys (nāśanam) [the proper conception of] the self (ātmanaḥ) – lust, anger and greed (kāmaḥ krodhas tathā lobhas). Therefore (tasmād), one must give up (tyajet) these three (etat trayaṁ). (BG 16.21) When one is free (vimuktaḥ) from these (etair) three gateways to darkness (tamo-dvārais tribhir), one (naraḥ) acts (ācaraty) for the benefit (śreyas) of the soul (ātmanaḥ) and thereafter (tato) attains (yāti) the supreme destination (parāṁ gatim). (BG 16.22)

The demoniac quality fundamentally emerges from one’s willful neglect of scriptural injunctions. Giving up the rules and regulations of the scriptures (śāstra-vidhim utsṛjya), one who (yaḥ) acts (vartate) according to one’s whimsical desires (kāma-kārataḥ), such a person (sa) attains (avāpnoti) neither (na) perfection (siddhim ), nor happiness (na sukhaṁ), nor the supreme destination (na parāṁ gatim). (BG 16.23)

Krishna concludes the chapter with an important principle and a benevolent instruction. Scripture (chāstraṁ) is, therefore (tasmāc), our (te) basis (pramāṇaṁ) for determining (vyavasthitau) what is to be done and what is not to be done (kāryākārya). We should (arhasi) perform our duty (karma kartum) in this world (iha) fully aware of (jñātvā) the rules and regulations stated in the scripture (śāstra-vidhānoktaṁ). (BG 16.24)

In the previous section, Krishna already presented a detailed understanding of kṣetraṁ and kṣetra-jñaṁ. Now, Krishna begins to address Arjuna’s question on the pair, jñānam and jñeyaṁ. Krishna first brings our attention to jñānam, which is normally understood to be pieces of information put together to form what is called knowledge. Krishna takes us beyond this stereotypical understanding and lists down 20 divine qualities, and declares them as jñānam, or the content of knowledge (etaj jñānam iti proktam). Furthermore, in order to make the presentation complete, Krishna also states that anything outside of the listed qualities is characterized as ignorance (ajñānaṁ yad ato ’nyathā). (BG 13.08-12)

One who is on the true platform of knowledge acts with the following qualities. The pivot of the divine qualities is the exclusive and loyal practice of devotional yoga, which is best done through the service to one’s spiritual master. In the practice of devotional yoga, the practitioner carries a spiritual disposition toward oneself, others, and the sense objects. One is free from false ego and instead acts from the platform of true ego, i.e., understanding oneself to be an insignificant part and parcel of Krishna. One also carries a proper understanding that one is not the proprietor of one’s possessions. One maintains a non-violent and forgiving disposition toward others. One carries a spirit of renunciation and detachment toward the sense objects.

One brings an inner sincerity in one’s practices, characterized by simplicity, cleanliness, steadiness and self-control. This inner sincerity kindles the development of spiritual conceptions because of which one is always equipped with spiritual knowledge. One is constantly pursuing the philosophical research for the sake of developing the true knowledge, which matures into realization of the Absolute Truth. Naturally, one carries a transcendental outlook in one’s practical life.

There is an ongoing reflection on the miseries associated with birth, death, old age and disease. One is not obsessed by children, spouse, house, etc. One is even-minded in pleasant and unpleasant situations alike. One carefully avoids the association of the general mass of people and keeps oneself secluded to maintain focus in the spiritual life.

The seven great sages (maharṣayaḥ sapta), and before them (pūrve) the four kumaras (catvāro), and (tathā) the Manus [progenitors of mankind] (manavas) carrying Krishna’s nature (mad-bhāvā) are born from Krishna’s mind (mānasā jātā). From them (yeṣāṁ) comes the world’s progeny (loka imāḥ prajāḥ). (BG 10.6) One who knows in truth (yo vetti tattvataḥ) this (etāṁ) opulence (vibhūtiṁ) and mystic power (yogaṁ) of Krishna (mama) engages (yujyate) in unwavering (avikalpena) practice of connecting with Krishna (yogena). There is no doubt here (nātra saṁśayaḥ). (BG 10.7)

Thus, Krishna is the source of everything and therefore He cannot be fully known by the various states of existence (regardless of their modes), the demigods, the sages, the progenitors, or their descendants. Understanding this, naturally, we should gravitate toward striking a connection with Him, the source of our existence.

Why is it important to know Krishna? One who knows (vetti) Krishna (mām) as (i) unborn (ajam), (ii) beginningless (anādiṁ), and (iii) the Supreme Lord of all the worlds (loka-maheśvaram) is undeluded (asammūḍhaḥ) among the mortals (martyeṣu), and is freed (pramucyate) from all sins (sarva-pāpaiḥ). (BG 10.3) Since knowing Krishna to be simultaneously unborn, beginningless and the Lord of everything is beyond the range of our experience, this constitutes confidential knowledge.

In summary, it is impossible to understand one’s source without being favored by the source. When one hears in the disciplic succession, one receives the favor of the Lord and therefore can know Krishna by revelation.

Krishna is the goal (gatir), the sustainer (bhartā), the master (prabhuḥ), the witness (sākṣī), the abode (nivāsaḥ), the refuge (śaraṇaṁ) and the most dear friend (suhṛt). Krishna is the creation (prabhavaḥ) and the annihilation (pralayaḥ), the basis of everything (sthānaṁ), the resting place (nidhānaṁ) and the imperishable seed (bījam avyayam). (BG 9.18) It is Krishna (aham) who provides warmth (tapāmy), and who withholds (nigṛhṇāmy) and releases (utsṛjāmi) the rain (varṣaṁ). He is immortality (amṛtaṁ), death (mṛtyuś), spirit (sat) and matter (asat). (BG 9.19)

This (idaṁ) entire (sarvaṁ) universe (jagad) is pervaded (tatam) by Krishna (mayā) in His unmanifested form (avyakta-mūrtinā). All beings (sarva-bhūtāni) are resting (sthāni) in Krishna (mat), but He (ahaṁ) is not (na) situated (avasthitaḥ) in them (teṣu). (BG 9.4) Then, Krishna goes on to apparently contradict His own statement – everything that is created does not (na) rest in Him (mat-sthāni). Krishna reveals His mystic opulence (yogam aiśvaram) – although He is the maintainer of all living entities (bhūta-bhṛn), He is not (na) a part of this cosmic manifestation (bhūta-stho), for He Himself (mamātmā) is the very source of everything (bhūta-bhāvanaḥ). (BG 9.5)

In order to help us understand this inconceivable truth, Krishna gives the analogy of a sky being the resting place for the wind. As the mighty (mahān) wind (vāyuḥ) going everywhere always (nityaṁ) rests in the sky (ākāśa-sthito) without the sky getting attached to the wind, likewise (tathā), all beings (sarvāṇi bhūtāni) rest in Krishna or depend on Krishna for their actions, but Krishna Himself remains aloof and detached from their individually enacted actions. (BG 9.6)

How is this a mystery anymore? Isn’t the mystery of Krishna’s mystic opulence resolved by this example? No. Both the sky and the wind are unconscious matter and therefore it is understandable that the sky is non-attached to the wind. So, this example merely serves as a starting point of our understanding. The following two points will remain a mystery forever: (i) The living entities are simultaneously fully dependent on Krishna (for their empowerment) and independent of Him (on account of their volition power). (ii) Krishna is simultaneously the cause of all causes of actions within the material world through His energies, but He Himself is completely aloof and unaffected by those actions.

Krishna is not only empowering His energy to maintain us but also creating and annihilating using His potencies. At the end of the millennium (kalpa-kṣaye), all material manifestations (sarva-bhūtāni) enter into Krishna’s nature (prakṛtiṁ yānti māmikām), and at the beginning of another millennium (kalpādau), by His potency, He (aham) creates (visṛjāmy) them again. (BG 9.7) The whole cosmic order (bhūta-grāmam imaṁ kṛtsnam) is under Krishna. Under His will (avaṣṭabhya), it is helplessly (avaśaṁ) manifested again and again (visṛjāmi punaḥ punaḥ). (BG 9.8)

Unto Arjuna, who is non-envious (anasūyave), Krishna will reveal the greatest mystery (guhya-tamaṁ), the most confidential (guhya-tamaṁ) knowledge (jñānaṁ) along with realization and wisdom (vijñāna-sahitaṁ), knowing which (yaj jñātvā) he will be liberated (mokṣyase) from all misfortune and miseries (aśubhāt). (BG 9.1) For further clarity on knowledge and realization, please refer to a previous discussion in chapter 7.

This (idam) is the king of education (rāja-vidyā), the king of all mysteries (rāja-guhyaṁ), and supremely (uttamam) pure (pavitram) or supreme (uttamam) purifier (pavitram). Realized by direct perception (pratyakṣāvagamaṁ), it is the righteous path (dharmyaṁ). It is very joyful to practice (su-sukhaṁ kartum) and everlasting (avyayam). (BG 9.2) The people (puruṣā) who don’t have faith (aśraddadhānāḥ) in this righteous path (dharmasyāsya) cannot attain (aprāpya) Krishna (māṁ) and will fall back (nivartante) to the path (vartmani) of birth and death in this material world (mṛtyu-saṁsāra). (BG 9.3)

Because Krishna is going to reveal the biggest transcendental mystery of all mysteries, we will require faith to access it. Note that continuing on from chapter 8, the focus is still on attaining Krishna and not returning back to this material world.

1. What is Brahman (brahma)?
2. What is Higher Self (adhyātmaṁ)?
3. What is action (karma)?
4. What is the higher principle of nature or the material manifestation (adhibhūtaṁ)?
5. What is the governing principle of all gods or the divine (adhidaivaṁ)?
6. Who is the governing principle of sacrifice (adhiyajñaḥ) here in this body (atra dehe ’smin)?
7. How can a self-controlled soul (niyatātmabhiḥ) know Krishna (jñeyo ’si) at the time of death (prayāṇa-kāle)?

Krishna precisely and succinctly answers these questions in the chronological order as follows (BG 8.3–5):

1. Brahman (brahma) is the supreme (paramaṁ) indestructible (akṣaraṁ).
2. The nature of Brahman (svabhāvo) is said to be Higher Self (adhyātmaṁ). Clearly, this means Brahman is ultimately a Supreme Eternal Person.
3. Any creation (visargaḥ) pertaining to the generation of the state of material manifestation or development of material bodies (bhūta-bhāvodbhava-karo) is defined as action (karma).
4. An ever-changing state (kṣaro bhāvaḥ) is the higher principle of material manifestations (adhibhūtaṁ).
5. The governing principle of all gods or divinity (adhidaivaṁ) is the Person (puruṣaḥ).
6. For all embodied souls (deha-bhṛtāṁ), Krishna alone (aham eva), here in this body (atra dehe), is the governing principle of sacrifice (adhiyajñaḥ).
7. And, at the end of life (anta-kāle), one who quits one’s body (muktvā kalevaram) remembering (smaran) Krishna alone (mām eva) undoubtedly (yāti nāsty atra saṁśayaḥ) attains Krishna’s nature (mad-bhāvaṁ). (BG 8.5) Recall that Krishna delivered exactly the same message of surrendering to Him alone (mām eva) for escaping illusion. (BG 7.14) The general principle is that whatever state of being one remembers at the time of death, one attains to that state in the next life. (BG 8.6)

In summary, the governing principle of divinity is a Person (puruṣaḥ). The supreme indestructible factor in existence is Brahman and its nature is personality (adhyātmaṁ). Therefore, Brahman is ultimately the Supreme Eternal Person. That Supreme Person, who is non-different from Krishna, dwells within everyone’s body as the governing principle of sacrifice (adhiyajñaḥ). And therefore, we are meant to lead a life in the spirit of sacrifice for Krishna. If we, somehow or other, remember Krishna exclusively (mām eva) at the time of quitting this body, we will attain to Krishna’s nature, i.e., eternal life full of knowledge and bliss. In other words, by remembering Krishna at the time of death, one becomes liberated from the cycle of actions that continually generates material bodies entrapping us in this world.

Beyond this knowledge, there is nothing further to know (BG 7.2) because the combination of Krishna’s two energies makes up everything (kṛtsnasya). Krishna is the ultimate cause (prabhavaḥ) as well as the dissolution factor (pralayas) of all energetic manifestations (BG 7.6). Everything rests upon Krishna (or, is maintained by Krishna), as pearls are strung on an invisible thread (sūtre maṇi-gaṇā iva). Just like we cannot see the thread that holds the pearls in place, we cannot perceive the invisible hands of Krishna behind the seen realm. Therefore, Krishna emphatically declares that nothing and no one is beyond Krishna as the Supreme Person (BG 7.7). Clearly, the notion of universal consciousness over and beyond Krishna is a myth, based on BG 7.7.

Earth, water, fire, air, ether, mind, intelligence, and ego – these eight elements constitute Krishna’s separated (bhinnā) material energy. The word, bhinnā signifies that Krishna has empowered His material energy to function according to the material laws, but He Himself is not directly involved in the material activities. (BG 7.4) All living entities, by virtue of their conscious nature, belong to the spiritual energy, which is considered superior to the material energy because this conscious nature can be misused to exploit matter or can be properly utilized to connect with its source, Krishna. (BG 7.5)

The realization of this inviolable connection with the source of our existence (Krishna) is the essence of perfection. Out of many thousands of conscious beings (who are endowed with a superior nature), one may endeavor for perfection (yatati siddhaye), and out of those who have achieved perfection (siddhānāṁ), hardly one (kaścin) knows Krishna in truth. (BG 7.3) The rarity of achieving perfection suggests that the realizations about Krishna and our eternal connection with Him are only possible by divine revelation and not by our mental speculation. Therefore, before revealing the knowledge, (BG 7.1) Krishna emphasizes on the hearing (śṛṇu) process, which opens the door for perfection.

As simple as it may sound, this simple process of hearing involves two implicit factors for success: (i) We have to hear from the right source (i.e., from Krishna directly in the form of the Bhagavad Gita, or from those who have heard the message in the disciplic succession originating from Krishna) – this principle was already discussed before at the beginning of chapter 4. (ii) We need internal humility to hear from a bona fide representative of Krishna because hearing involves putting the communicator on a higher platform, and being favorably disposed to change our old ways based on the received message.

Tips for a high-quality hearing

[Source: Bṛhad-āraṇyaka Upaniṣad]

The instructions are received by the ear and then digested by progressively going through the following stages:

1. śravaṇaṁ (hearing from the right source): We receive instructions from a bona fide source, a member of an authorized disciplic succession.
2. mananaṁ (reflection on the message to understand): We reflect on the instructions attempting to understand them fully.
3. nididhyāsanaṁ (contemplation to apply): The understanding is further accompanied by contemplation to apply the instructions in specific circumstances of life.
4. vandanaṁ (prayerful mood to receive realization): While we apply the instructions, we maintain a prayerful mood to receive realizations within our hearts. Realizations are gifts from Krishna that consummate the hearing process.