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Although we are spirit souls experiencing changes associated with our bodies, all our interactions tend to be expressed in terms of our bodies. Would this not cause us pain if the very framework of interactions is temporary? Krishna helps us out in this regard by giving us a practical tip.

Indeed (tu), contacts with the material sense objects (mātrā-sparśās) give rise to (dāḥ) perceptions like heat and cold (śītoṣṇa), and happiness and distress (sukha-duḥkha). They come and go (āgamāpāyino) – they are temporary (anityās). We must tolerate (titikṣasva) them (tāṁs). (BG 2.14) Indeed, tolerating an experience is easy when we know it is temporary. However, Krishna points out a much loftier goal for tolerating our experiences. A wise (dhīraṁ) person (puruṣaṁ) to whom (yaṁ) these [temporary perceptions of happiness and distress] (ete) indeed (hi) do not (na) cause pain (vyathayanty) and who is equal in distress and happiness (sama-duḥkha-sukhaṁ) is eligible (kalpate) for immortality (so ’mṛtatvāya). (BG 2.15)

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)

It is said (prāhur) that there is an imperishable banyan tree (aśvatthaṁ avyayam) with its roots up (ūrdhva-mūlam) and its branches down (adhaḥ-śākham) whose (yasya) leaves (parṇāni) are the Vedic hymns (chandāṁsi). One who knows this tree (yas taṁ veda) is the knower of the Vedas (sa veda-vit). (BG 15.1) Its branches (tasya śākhā) extend (prasṛtās) down and up (adhaś cordhvaṁ), grown by the three modes of material nature (guṇa-pravṛddhā) with its twigs being the sense objects (viṣaya-pravālāḥ). Its roots (mūlāni), also (ca) extending (anusantatāni) down (adhaś), are bound to the fruitive actions (karmānubandhīni) in human society (manuṣya-loke). (BG 15.2)

In this world (iha), neither (na) the form of this tree (rūpam asya) as such (tathā) is perceived (upalabhyate), nor its end (nānto), nor its beginning (na cādir), nor its foundation (na ca sampratiṣṭhā). Cutting down (chittvā) this (enaṁ) very strongly rooted (su-virūḍha-mūlam) banyan tree (aśvattham) with a firm (dṛḍhena) weapon of detachment (asaṅga-śastreṇa), thereafter (tataḥ), one must seek (parimārgitavyaṁ) that place (padaṁ tat) from where, having gone (yasmin gatā), one never returns (na nivartanti bhūyaḥ). And (ca), one must submit (prapadye) to that Primeval (adyaṁ) Person alone (tam eva puruṣaṁ) from whom every initiative (pravṛttiḥ) has extended (yataḥ prasṛtā) since time immemorial (purāṇī). (BG 15.3-4)

Krishna next elaborates on the qualifications necessary to escape the illusory banyan tree and go to the eternal spiritual abode. Free from false prestige (nirmāna) and illusion (mohā), having conquered the fault of association [with matter] (jita-saṅga-doṣā), eternally fixed on the Higher Self (adhyātma-nityā), disassociated (vinivṛtta) from lusty desires (kāmāḥ), liberated (vimuktāḥ) from the dualities (dvandvair) like happiness and distress (sukha-duḥkha-saṁjñair), the unbewildered (amūḍhāḥ) go (gacchanty) to that (tat) eternal (avyayaṁ) place (padam). (BG 15.5)

(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)

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.

Now, Krishna’s shifts our attention to hear about the final pair that Arjuna inquired about – prakṛti [material nature] and puruṣa [the individual soul taking the role of an enjoyer]. We should know (viddhy) for certain (eva) that the material nature and the individual soul acting as an enjoyer (prakṛtiṁ puruṣaṁ ca) are both beginning-less (anādī ubhāv). And (ca), we should also (api) know (viddhi) for certain (eva) that the transformations and the modes of matter (vikārāṁś ca guṇāṁś ca) are born of the material nature (prakṛti-sambhavān). (BG 13.20)

In the matter of creation (kartṛtve), material nature (prakṛtir) is said to be (ucyate) the instrumental cause (hetuḥ) of all causes and effects (kārya-kāraṇa), whereas the individual soul (puruṣaḥ) is said to be (ucyate) the cause (hetur) of the experience (bhoktṛtve) of sufferings and enjoyments (sukha-duḥkhānāṁ). (BG 13.21) Situated in material nature (prakṛti-stho), the soul (puruṣaḥ) thus (hi) experiences (bhuṅkte) the modes born of material nature (prakṛti-jān guṇān). Due to (kāraṇaṁ) the soul’s association with the modes (guṇa-saṅgo ’sya), the soul is born (janmasu) into good and evil (sad-asad) species of life (yoni). (BG 13.22)

However (ca), there is also (apy) one more puruṣa dwelling in this body (dehe ’smin) – the transcendental enjoyer (puruṣaḥ paraḥ) referred to (ukto) as the Supersoul (paramātmeti). He is the Overseer (upadraṣṭā), Permitter (anumantā), Maintainer (bhartā), Enjoyer (bhoktā), and the Supreme Lord (maheśvaraḥ). (BG 13.23)

One who thus understands (ya evaṁ vetti) the enjoyer (puruṣaṁ) and the material nature (prakṛtiṁ ca) along with the modes of matter (guṇaiḥ saha) does not take birth again (na sa bhūyo ’bhijāyate) regardless of one’s present position (sarvathā vartamāno ’pi). (BG 13.24) So, understanding this interaction between the material nature and the two enjoyers is pivotal for us.

In summary, the beginning-less eternal individual soul acting as an enjoyer (puruṣa) associates with the temporary modes (guṇān) of nature (prakṛti) and embraces its transformations (vikārāṁś). Thus, the soul becomes the cause of the mixed experience of sufferings and enjoyments and gets born into good and evil species of life characteristic of the particular modes of nature. The real Enjoyer, the Supersoul, as the neutral Master, oversees and permits the experiences of the individual soul who is acting as an enjoyer.

Those who study the three sciences (trai-vidyā), or the three Vedas, and drink the soma juice (soma-pāḥ) seek heavenly planets (svar-gatiṁ prārthayante) while worshiping (iṣṭvā) Krishna (māṁ). Being cleansed of sin (pūta-pāpā), they (te) attain (āsādya) the pious (puṇyam) heavenly planet of Indra (surendra-lokam), and in heaven (divi), they enjoy (aśnanti) the celestial (divyān) pleasures of gods (deva-bhogān). (BG 9.20) Having thus enjoyed (taṁ bhuktvā) the vast (viśālaṁ) heavenly world (svarga-lokaṁ) and exhausting the results of their pious activities (kṣīṇe puṇye), they return back (viśanti) to this mortal planet (martya-lokaṁ). Thus (evaṁ), those who seek sense enjoyment (kāma-kāmā) by adhering to the principles of the three Vedas (trayī-dharmam anuprapannā) achieve (labhante) only repeated birth and death (gatāgataṁ). (BG 9.21)

[On the other hand,] those (ye janāḥ) who worship (paryupāsate) Krishna (māṁ) exclusively (ananyāś) meditating on His transcendental form (cintayanto māṁ) – for them (teṣāṁ) who are constantly engaged in Krishna’s service (nityābhiyuktānāṁ), Krishna (aham) brings (vahāmy) augmentation (yoga), and protection (kṣemaṁ). (BG 9.22) Krishna’s augmentation carries what we lack and His protection preserves what we have.

After highlighting a contrast between the seekers of heaven who are worshiping the diverse forms of divinity (or demigods) and the exclusive worshipers of Krishna, Krishna draws out an important conclusion from this section. Those who are devotees of other gods (anya-devatā-bhaktā) and who worship them with faith (yajante śraddhayānvitāḥ) actually worship only Krishna (te ’pi mām eva), but they worship (yajanty) in a wrong way (avidhi-pūrvakam). (BG 9.23)

Why is it considered wrong to worship demigods carrying the conception they are independent controllers? Krishna (ahaṁ) is the only (eva) enjoyer (bhoktā) and master (prabhur) of all sacrifices (sarva-yajñānāṁ). But (tu), those demigod worshipers (te) do not (na) recognize (abhijānanti) Krishna (mām) in the true sense (tattvenā) and therefore (ataḥ) they fall down (cyavanti). (BG 9.24) Not every spiritual aspirant goes to the same destination. Those who worship the demigods (deva-vratā) will go (yānti) to the planets of the demigods (devān); those who worship the ancestors (pitṛ-vratāḥ) go (yānti) to the ancestors (pitṝn); spirit worshipers (bhūtejyā) go (yānti) to the spirit (bhūtāni), and those who worship Krishna (mad-yājino) go (yānti) to Krishna (mām) or Krishna’s abode. (BG 9.25)

Therefore, for ultimate success, the ultimate object of all our worship and sacrifices must be Krishna and the ultimate objective for all our efforts must be pleasing Krishna.

Depending on the timing (kālaṁ) of departure (prayātā) from the body, a yogi may (āvṛttiṁ) or may not (anāvṛttim) come back to this world. (BG 8.23) One who knows Brahman (brahma-vido janāḥ), or the jñāna yogis go (gacchanti) to the Brahman platform (brahma) if they depart (prayātā) during fire (agnir), light (jyotir), day (ahaḥ), waxing moon (śuklaḥ), and the six months when the sun travels in the north (ṣaṇ-māsā uttarāyaṇam). (BG 8.24) However, if the yogis depart during smoke (dhūmo), night (rātris), waning moon (kṛṣṇaḥ), and (tathā) the six months when the sun travels in the south (ṣaṇ-māsā dakṣiṇāyanam), they, upon reaching (prāpya) the light of the moon (cāndramasaṁ jyotir), come back to the material world (nivartate). (BG 8.25)

According to Vedic opinion (śāśvate mate), there are two ways of passing (gatī) from this world – one in light (śukla) and the other in darkness (kṛṣṇe). When one passes in light, one does not come back (anāvṛttim); but when one passes in darkness, one returns (āvartate punaḥ). (BG 8.26) Knowing (sṛtī) these two paths, a yogi is never (na kaścana) bewildered (muhyati). Therefore (tasmāt), Krishna advises Arjuna to be linked in devotional yoga (yoga-yukto) at all times (sarveṣu kāleṣu). (BG 8.27) Knowing all this (tat sarvam idaṁ viditvā), such a devotional yogi surpasses (atyeti) whatever auspicious fruit is indicated in the Vedas (vedeṣu) in sacrifices (yajñeṣu), in austerities (tapaḥsu), and in charity (dāneṣu), and comes (upaiti) to the supreme (paraṁ), original (ādyam) abode (sthānam). (BG 8.28)

In this section, we can observe a stark contrast between the prospect of a jñāna yogi and a bhakti yogi. The jñāna yogis need to get the time of departure right for success, while the bhakti yogis do not need to worry about these complications but instead, need to simply cultivate a high quality of remembrance by adopting a proper lifestyle so that they can remember Krishna at the time of death. Therefore, Krishna states (in BG 8.14) that He is easy to obtain (su-labhaḥ) for the bhakti yogis because they are exclusively (ananya-cetāḥ), constantly (satataṁ), and regularly (nityaśaḥ) engaged (nitya-yuktasya yoginaḥ) in remembering Krishna.

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)