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That (tad) which (yat) is just like poison (viṣam iva) at the beginning (agre) and like nectar (amṛtopamam) at the end (pariṇāme) that happiness (tat sukhaṁ) is said to be (proktam) in the mode of goodness (sāttvikaṁ). It is born of self-discernment and mercy (ātma-buddhi-prasāda-jam). (BG 18.37)

The (tad) happiness (sukhaṁ) from the contact of the senses with their objects (viṣayendriya-saṁyogād), which (yat) appears like nectar (amṛtopamam) at the beginning (agre) but like poison (viṣam iva) at the end (pariṇāme), that (tat) is considered to be (smṛtam) in the mode of passion (rājasaṁ). (BG 18.38)

And (ca), that (tat) happiness (sukhaṁ), which (yad) deludes the soul (mohanam ātmanaḥ) at the beginning (agre) and at the end (anubandhe ca), arising from (utthaṁ) sleep, laziness and madness (nidrālasya-pramāda) is said to be (udāhṛtam) in the mode of darkness (tāmasam). (BG 18.39)

Krishna first glorifies the universal form that He revealed before Arjuna. Krishna tells Arjuna that being pleased with Arjuna (mayā prasannena tava), by His internal potency (ātma-yogāt), Krishna showed (darśitam) this supreme universal (viśvam) form (rūpaṁ paraṁ) within the material world. No one before Arjuna has ever seen this (yan me tvad anyena na dṛṣṭa-pūrvam) primeval form (ādyaṁ), which is unlimited (anantam) and full of glaring effulgence (tejo-mayaṁ). (BG 11.47) Neither by performing sacrifices (veda-yajña) or by studying the Vedas (adhyayanair), nor by charity (na dānair), nor by observing religious rites (na ca kriyābhir), nor by severe penances (na tapobhir ugraiḥ) can (śakya) Krishna (ahaṁ) be seen (draṣṭuṁ) in this cosmic form (evaṁ-rūpaḥ) by anyone else (tvad anyena) in the material world (nṛ-loke). (BG 11.48)

Krishna suggests Arjuna not to be perturbed (mā te vyathā) and bewildered (mā ca vimūḍha-bhāvo) by seeing (dṛṣṭvā) this (idam) horrible (ghoram) universal form (rūpaṁ) of Krishna (īdṛṅ mama). With fear eradicated (vyapeta-bhīḥ) and with a pacified mind (prīta-manāḥ), Arjuna is invited to again (punas tvaṁ) see (prapaśya) this (idaṁ) form (rūpam) of Krishna alone (tad eva me). (BG 11.49) The Supreme Personality of Godhead (mahātmā), Krishna (vāsudevas) having thus spoken to Arjuna (ity arjunaṁ tathoktvā) and calming (āśvāsayām āsa ca) the fearful Arjuna (bhītam enaṁ), displays (darśayām āsa) again (bhūyaḥ) His very own form (svakaṁ rūpaṁ) and then assumes again (bhūtvā punaḥ) His beautiful sublime body (saumya-vapur). (BG 11.50) Krishna’s very own form (svakaṁ rūpaṁ) refers to the four-handed form and His beautiful sublime body (saumya-vapur) is the two-handed form. In other words, the four-handed Vishnu form belongs to Krishna, while Krishna’s body is originally two-handed.

The best revenge is happiness because nothing drives people more crazy than seeing someone actually having a good life. Happiness is your choice.

1. Control the senses (viniyamya) by the mind by (i) practicing yoga with determination (niścayena) and without deviation (‘nirviṇṇa-cetasā), and (ii) abandoning all material desires born of mental speculation (tyaktvā sarvān aśeṣataḥ). (BG 6.24)
2. Fix the mind exclusively on the goal of the spiritual self: Gradually, step by step, become fixed on the ultimate purpose by the intelligence with full conviction. (BG 6.25)
3. Bring the wandering mind under the control of the spiritual self: Whenever and wherever the mind wanders, detect it, and bring the mind under the control of the self. (BG 6.26)

Notice the similarity between this section and a section in Chapter 2, wherein Krishna gives the formula for controlling our senses. In summary, the senses are going to be in control only if the mind is in control, and the mind is going to be in control only if it is connected with the divine self. Our divine self is uncovered by reconnecting with the source of our existence, Krishna. A suitable practice is recommended in the next section.

When the mind is pacified, the yogi experiences freedom from all internal contamination characterized by (i) the highest perfection of happiness – free from passion, and (ii) qualitative oneness. (BG 6.27–28) The perfected yogi experiences the presence of Supersoul (Krishna) in everyone and sees everything resting in Krishna, leading to equal vision. (BG 6.29–32)

Such a yogi reaches the ultimate stage of meditation – the stage of samādhi, exhibiting the following symptoms in succession (BG 6.20-23):

• Cessation of mental disturbances (uparamate cittaṁ) and suspension of the forces of the mind (niruddhaṁ yoga-sevayā), leading to
• the vision of the self within the pure mind (ātmanātmānaṁ paśyann), resulting in
• inner satisfaction (ātmani tuṣyati). This generates
• boundless transcendental happiness (sukham ātyantikaṁ) that is
• accessible through transcendental intelligence (buddhi-grāhyam atīndriyam). At that stage,
• one no longer departs from the Truth (na caivāyaṁ sthitaś calati tattvataḥ), and
• one factually realizes that there is no greater gain (manyate nādhikaṁ tataḥ). Therefore,
• one is not shaken even amidst the greatest difficulty (na duḥkhena guruṇāpi vicālyate). As a result, this is
• the complete extermination of miseries due to material contact (duḥkha-saṁyoga-viyogaṁ).

Lord Krishna is reiterating what we discussed in the previous section — a non-attached action yogi experiences inner joy (antaḥ-sukha), inner delight (antar-ārāma) and inner vision (āntar-jyoti) — the natural consequence of being on the spiritual platform (BG 5.24). Such a yogi is free from mental contaminations (kṣīṇa-kalmaṣāḥ), engaged in the pursuit of self-realization (yatātmānaḥ) and busy in social welfare activities on a spiritual platform (sarva-bhūta-hite ratāḥ). (BG 5.25) As discussed before, this compassion is a natural outcome of working from the platform of action yoga (BG 5.7). Even though the action yogi is operating from a self-realized platform (viditātmanām), has developed control over the forces of desire and anger (kāma-krodha-vimuktānāṁ) and is engaged in the welfare of others, the yogi continues to simultaneously invest in himself/herself by constantly endeavoring for perfection (yatīnāṁ) with the help of a proper spiritual process (BG 5.26). One such practice is aṣṭāṅga-yoga (BG 5.27-28), to be elaborated in Chapter 6.

Now, the question is: what is the pivoting factor of such a successful action yogi? And, who is this Supreme that Lord Krishna had been referring to in the third person as the object of our actions (all throughout starting from BG 5.7)? The mystery is resolved in the concluding verse (BG 5.29) of this chapter, which also reveals the ultimate peace formula. In this verse, Krishna refers to Himself in the first person singular as the ultimate object of all spiritual transactions.

Peace from all material pangs is sustainably attained only when we recognize Krishna to be the supreme enjoyer, the supreme controller, and the true well-wishing friend (BG 5.29). This is the pivoting factor and the foundation for real happiness and success of a non-attached action yogi.

When the mind is thus situated in equanimity, one goes beyond the forces of birth and death (jitaḥ sargo) and becomes situated on the brahman or spiritual platform (brahmaṇi te sthitāḥ), by virtue of which one has a flawless (nirdoṣaṁ) and equal (samaṁ) vision (BG 5.19). On the brahman platform, one exhibits steady intelligence (i.e., neither overjoyed by pleasure nor agitated by pain), and non-bewilderment (BG 5.20). Such an expert action yogi remains non-attached (asaktātmā) in the face of varieties of external contacts, and experiences unlimited pleasure (sukham akṣayam) within (vindaty ātmani) because of linking with the brahman platform (brahma-yoga-yuktātmā). (BG 5.21)

One factually becomes wise (budhaḥ) and clearly recognizes that all actions in sense gratification (bhogā) inevitably result in miseries (duḥkha-yonaya). The actions of sense gratification attempt to extract enjoyment by the sensory contact with the sense objects that are always in a state of flux (ādy-antavantaḥ). Therefore, the wise do not delight in such ephemeral enjoyments (BG 5.22).

What is the specific feature of this knowledge which plays a key role in eradicating illusion and invoking true happiness?

This knowledge is about having clarity in the role of the embodied soul, the modes of nature, and the Supreme Lord in fructifying an action.

• One, as the master of the body (prabhuḥ), does not have the power to create actions (na kartṛtvaṁ), induce other people to act (na karmāṇi lokasya), or create results (na karma-phala) — they are all enacted by the modes of material nature (svabhāva). (BG 5.14)

• The Supreme Master (vibhuḥ), or God also does not own anyone’s actions (pious/impious), but He controls the modes of nature. (BG 5.15)

In this world, we are controlled by the modes of nature, which are in turn controlled by the Supreme Lord. The living entities are bewildered by the ignorance that is generated by the influence of these modes. Therefore, when one’s intelligence, mind, faith, and shelter are all reposed in that Supreme Master and Controller, by the grace of the Supreme, one receives knowledge that destroys all misgivings (jñāna-nirdhūta-kalmaṣāḥ), and one proceeds toward liberation (gacchanty apunar-āvṛttiṁ). (BG 5.17)

On the other hand (ca), an ignorant (ajñaś), faithless (cāśraddadhānaś), and doubting soul (saṁśayātmā) goes nowhere (vinaśyati). For the doubting soul (saṁśayātmanaḥ), there is (asti) no happiness (na sukhaṁ) – neither (na) in this world (ayaṁ loko) nor (na) in the next (paro). (BG 4.40)

An unfounded doubt is as perilous as blind faith. According to BG 4.40, three categories of people fall short of receiving transcendental knowledge:

• Ignorant (ajña): who have never contacted scriptures and hence perpetuate their ignorant condition.
• Faithless (aśraddadha): who have access to scriptures but don’t have any faith in them.
• Doubters (saṁśayātmā): who have some faith in the scriptures but remain disconnected from the conclusions of scriptures (such as Krishna’s position as God, or bhakti yoga as the recommended process for perfection) and therefore don’t apply the teachings.

The predicament of the doubters is most precarious as they thwart all the opportunities for progress that are in front of them and embrace endless suffering.

How can we destroy this doubt once and for all? It is possible by putting the transcendental knowledge into practice –– in dutiful (karmāṇaṁ), detached (sannyasta), and devotional (yoga) mood.

Actions (karmāṇi) don’t (na) bind (nibadhnanti ) one who has renounced actions through yoga (yoga-sannyasta-karmāṇaṁ), whose doubts have been slashed by transcendental knowledge (jñāna-sañchinna-saṁśayam) and is situated on the platform of the self (ātmavantaṁ). (BG 4.41)

Application leads to realized knowledge (jñāna) that slays doubt (sañchinna-saṁśayam). This in turn leads to absorption in the spiritual conception of life (ātmavantaṁ), as a result of which one gets freedom from the bondage to work (na karmāṇi nibadhnanti). Therefore, Krishna stresses on operating from the platform of yoga (with heart connected with Krishna) in order to slash doubts in the heart with the weapon of knowledge (jñānāsinātmanaḥ). (BG 4.42)

We should learn (viddhi) the truth (tad ) by submission (praṇipātena), inquiry (paripraśnena), and service (sevayā). The knowledgeable [self-realized] souls (jñāninas) will impart (upadekṣyanti) knowledge (jñānaṁ) unto us (te) because they have seen the truth (tattva-darśinaḥ). (BG 4.34)

What are the fruits of receiving this knowledge?

Once having obtained knowledge [from a self-realized soul] (yaj jñātvā), we will not (na) return back (yāsyasi) again (punar) into such (evaṁ) illusion (moham), for by this knowledge (yena) we will see (drakṣyasy atho mayi) that all (aśeṣāṇi) beings (bhūtāny) are situated in the Self (ātmany), that is (atho), in Krishna (mayi). (BG 4.35)

Even if (api ced) we are (asi) the most sinful (sarvebhyaḥ pāpa-kṛt-tamaḥ) of all sinners (pāpebhyaḥ), by the boat of transcendental knowledge alone (jñāna-plavenaiva) we will cross over (santariṣyasi) all (sarvaṁ) miseries (vṛjinaṁ). (BG 4.36)

Here is a summary of the fruits:

1. All the past reactions to our actions are like firewood, which is burned to ashes by the fire of transcendental knowledge (BG 4.37).
2. Even if we happen to be most sinful, the boat of transcendental knowledge can carry us beyond the ocean of miseries (BG 4.36).
3. This transcendental knowledge is indeed the mature fruit of the yogic perfection and therefore offers us the purest platform of bliss in due course of time (BG 4.38).
4. Once we are sheltered by the transcendental knowledge, we will never fall back into the illusion again (BG 4.35).
5. Through the lens of transcendental knowledge, we can factually see that all living entities are parts of Krishna or the Supersoul (BG 4.35).

Work causes bondage in this world unless it is done in the spirit of sacrifice for the pleasure of Krishna. This sacrifice reaches its pinnacle point by acceptance of a bona fide spiritual master. The satisfaction of the spiritual master by submissively following his/her instructions opens the doorway to transcendental knowledge. This transcendental knowledge in turn transforms our life completely and fills us up with transcendental bliss.