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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.

Krishna is not only the source of the material element, water (BG 7.4) but also the essential quality of water, the taste, which quenches our thirst. The sunlight may be hot and the moonlight may be cold, but the essence of both, the light (prabhā), is Krishna. Krishna is oṁ (praṇavaḥ), the essence of all Vedic mantras and the sound (śabdaḥ), the essence of ether. The ability (pauruṣaṁ) of a man that makes him great is Krishna. (BG 7.8)

We learned that Krishna is the source of the element, earth (BG 7.4). Krishna is also the intrinsic quality of earth, i.e., its pure fragrance (puṇyo gandhaḥ). Likewise, He is also the heat (tejaś) within the element fire. Krishna is the life (jīvanaṁ) of every living object and the penance (tapaś) of all ascetics. (BG 7.9) In other words, Krishna adds a unique meaning to every single object, which translates into variety all around us.

Krishna is the original eternal seed (bījaṁ) of all existences, the intelligence (buddhir) of the intelligent, and the power (tejas) of the powerful. (BG 7.10) Of the strong, Krishna is the strength (balaṁ) that is free from desire and passion (kāma-rāga-vivarjitam). He is the desire (kāmo) that does not violate the well-established rules of conduct (dharmāviruddho). (BG 7.11)

In case we are wondering whether Krishna has diffused Himself within His creation by being the impersonal essence of everything, Krishna makes an important clarification. All the virtuous (sāttvikā), passionate (rājasās) and dark (tāmasāś) states of existence (bhāvā) are certainly sourced in Krishna (matta). But, He is not personally present within them (na tv ahaṁ teṣu). Rather, they are in turn resting in Krishna (te mayi), or their essential qualities are maintained by Krishna. In other words, everything is dependent upon Krishna for its essential sustenance. (BG 7.12)

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.

Lord Krishna gives an encouraging response. He first states an important principle: “A transcendentalist engaged in auspicious activities does not meet with evil either in this life or next. One who does good is never overcome by evil.” (BG 6.40) Then, Krishna elaborates further by considering two kinds of unsuccessful yogis – one who is unsuccessful after a short period of practice, and the other who is unsuccessful after a prolonged period of practice.

The yogi who gives up after a short span of practice becomes fortunate to be born into a pious and rich family, where one does not have to struggle for bare necessities of life and the conditions are suitable for reactivating the spiritual journey. (BG 6.41) A yogi is even more fortunate if he or she had practiced for a long period but desisted. Such a fortunate soul takes birth in a family endowed with transcendental wisdom by dint of culture and practice. Such a birth is indeed very rare and one gets the highest opportunity for the revival of spiritual consciousness. (BG 6.42)

What does it mean by being unsuccessful on a spiritual journey? It means that we stop inquiring into the Absolute Truth (e.g. asking fundamental questions like, “who am I?”, “What is the goal of life?”, “Who is God?”, “What is my relationship with God?”, “Why am I suffering?”, “How can I eradicate suffering once and for all?”, “What is the significance of this world?”, “What is the relationship between God and this world?”, etc.). The success of human life is dependent on the liveness of this spirit of inquiry. Upon getting a fortunate birth in a wisdom-equipped family, one revives the divine consciousness (buddhi-saṁyogaṁ) of the previous body (paurva-dehikam), and again (bhūyaḥ) endeavors for perfection (saṁsiddhau). (BG 6.43) One is innately attracted (hriyate) to the previous life’s practices (pūrvābhyāsena) and restores one’s inquisitive spirit (jijñāsur). (BG 6.44) In this way, there is no dearth of opportunity for us to make our life successful.

This life of material existence is just like hardwood and if we can carve Krishna out of it, that is the success of our life.

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)

How do we become yoga-yukta — or, practically operate from the platform of non-attached action yoga?

Engaged in yoga (yoga-yukto), a purified soul [with clarified intelligence] (viśuddhātmā) with one’s mind conquered (vijitātmā) and senses controlled (jitendriyaḥ), being empathic (ātma-bhūtātmā) to all beings (sarva-bhūta), though acting (kurvann api), is not entangled (na lipyate). (BG 5.7) Thus, it is possible to operate from the platform of non-attached action yoga by acting with purified intelligence (viśuddhātmā), conquered mind (vijitātmā), and conquered senses (jitendriyaḥ). This leads to the manifestation of full spiritual empathy (sarva-bhūtātma-bhūtātmā) and freedom from entanglement (na lipyate).

The intelligence is purified by hearing and studying scriptures; the mind is conquered by a suitable practice of devotional service (like mantra meditation); the senses are conquered by engaging them in Krishna’s service. These practices make us naturally empathetic and compassionate (sarva-bhūtātma-bhūtātmā), whereby we become conversant with the root cause of people’s suffering (which is forgetfulness of their relationship with Krishna) and develop a strong inclination to obliterate their suffering by assisting in reconnecting them back to the source of their existence. Consequently, we no longer feel entangled by our own attachments (BG 5.7).

On the platform of non-attachment, a knower of the truth (tattva-vit) engaged in yoga (yukto) should think (manyeta) “I do nothing at all” (naiva kiñcit karomīti), while the senses move about in the realm of sense objects. While seeing, hearing, touching, smelling (paśyañ śṛṇvan spṛśañ jighrann), eating, moving about, sleeping, breathing (aśnan gacchan svapañ śvasan), speaking, giving up, grasping (pralapan visṛjan gṛhṇann), and even opening or closing one’s eyes (unmiṣan nimiṣann api), one should (vartanta) latch on to (dhārayan) this conception (iti). (BG 5.8-9)

One who performs (karoti) actions (karmāṇi) giving up attachment (saṅgaṁ tyaktvā yaḥ), entrusting (ādhāya) actions unto the Supreme (brahmaṇy), is untouched by sin (lipyate na sa pāpena), as (ivā) a lotus leaf is (padma-patram) untouched by water (ambhasā). (BG 5.10) By entrusting all our actions to the Supreme (brahmaṇy ādhāya karmāṇi), we become free from our attachments (saṅgaṁ tyaktvā), are untouched by sins, just like a lotus leaf amidst muddy water is untouched by it. Thus, engaging our body, mind, intelligence, and purified senses, we function only for the sake of self-purification (BG 5.11).

Thus, one who is connected with the divine while performing practical actions remains detached from the fruits of action and therefore, achieves unadulterated peace. On the other hand, one who is not connected becomes greedy for the fruits and deepens one’s entanglement in the material world (BG 5.12).

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.

A student bravely replied, “Yes, he did!”

“God created everything?” The professor asked.

“Yes Sir”, the student replied.

The professor challenged the student, “If God created everything, then God must have created evil as well. Since the quality of our work determines who we are, we can conclude God is evil”. The student felt overpowered by the professor.

Another student raised her hand and said, “Can I ask you a follow-up question, professor?”

“Of course”, replied the professor.

The student stood up and asked, “Professor, does cold exist?”

“What kind of question is this? Of course, it exists. Have you never been cold?” The students snickered at the young girl’s question.

The girl replied, “In fact, Sir, cold does not exist. According to the laws of physics, what we consider cold is in reality the absence of heat. Absolute zero (-460 degrees F) is the total absence of heat; all matter becomes inert and incapable of reaction at that temperature. Cold does not exist. We have created this word to describe how we feel if we have no heat.”

The student continued, “Professor, does darkness exist?”

The professor responded, “Of course it does.”

The student replied, “Once again, it is wrong, Sir. Darkness does not exist either. Darkness is in reality the absence of light. We can study light, but not darkness. In fact, we can use a prism to break white light into many colors and study the various wavelengths of each color. You cannot measure darkness. Darkness is a term used conventionally to describe what happens when there is no light present.”

Finally, the young girl asked the professor, “Sir, does evil exist?”

Now uncertain, the professor responded, “Of course, as I have already said. We see it every day. It is in the multitude of crime, hatred, and violence everywhere in the world.”

To this, the student replied, “Evil does not exist, Sir. Evil is simply the absence of good. It is just like darkness and cold, a word that we have created to describe the absence of good. God did not create evil. When there is an absence of good (because of ignoring the presence of God), we experience evil.”

The professor was dumb-founded.

It is (eṣa) lust (or the insatiable desire for enjoyment) (kāma), that is born of (samudbhavaḥ) the mode of passion (rajo-guṇa) and a precursor to (eṣa) anger (krodha) – we should know (viddhy) it (enam) here (iha) to be our greatest (mahā) all-devouring (mahāśano) sinful (pāpmā) enemy (vairiṇam). (BG 3.37) As (yathā) fire (vahnir) is covered (āvriyate) by smoke (dhūmena), a mirror (ādarśo) by dust (malena), and (ca) as (yathā) the embryo (garbhas) is covered (āvṛto) by the womb (ulbena), this [living entity] (idam) is similarly (tathā) covered (āvṛtam) by that [lust] (tene). (BG 3.38) How does this covering impact our experience? The knowledge (jñānam) of a knowledgeable person (jñānino) becomes covered (āvṛtaṁ) by this (etena) eternal enemy (nitya-vairiṇā) and (ca) inextinguishable fire (duṣpūreṇānalena) in the form of lust (kāma-rūpeṇa). (BG 3.39) Is there a place where this lust can be located? Yes, certainly. The senses, the mind, and the intelligence (indriyāṇi mano buddhir) are the sitting places (adhiṣṭhānam) of this [lust] (asya). Through them (etair), this [lust] (eṣa) bewilders (vimohayaty) the embodied soul (dehinam) by covering (āvṛtya) knowledge (jñānam). (BG 3.40)

Lust takes possession of and acts through its agencies, viz., our senses, mind, and intelligence (BG 3.40). There is no question of regulated sense enjoyment. The moment we are under the spell of lust, it can only grow ad infinitum. Just like putting gasoline into fire does not extinguish the fire, but converts it into an irrepressible conflagration, every attempt to enjoy ignoring our eternal relationship with God serves to only intensify our desire to enjoy even further and there is no cessation or satisfaction (BG 3.39).

Therefore (tasmāt), by regulating (niyamya) the senses (indriyāṇy) in the very beginning (ādau), we should (tvam) conquer (prajahi) this (enaṁ) evidently (hi) sinful entity [lust] (pāpmānaṁ) – the destroyer of (nāśanam) knowledge (jñāna) and wisdom (vijñāna). (BG 3.41) It is said (āhur) that the senses (indriyāṇi) are superior (parāṇy) but (tu) the mind (manaḥ) is higher than (paraṁ) the senses (indriyebhyaḥ); intelligence (buddhir) is higher (parā) than the mind (manasas); who (yo) but (tu) that [soul] (saḥ) is even higher (paratas) than the intelligence (buddheḥ). (BG 3.42) Thus (evaṁ), knowing (buddhvā) [oneself] to be superior (paraṁ) to the intelligence (buddheḥ), one should steady (saṁstabhya) the lower self [the mind] (ātmānam) by the higher self [the soul that is connected to its source] (ātmanā) and conquer (jahi) the formidable (durāsadam) enemy (śatruṁ) in the form of lust (kāma-rūpaṁ). (BG 3.43)

In order to overcome lust, we need to understand the hierarchical organization that exists within the agencies of lust (senses, mind, and intelligence). Senses are higher than dull matter, mind is higher than the senses and intelligence is higher than the mind. But, even higher than intelligence is our spiritual self, which is untouched by lust (BG 3.42).

From this hierarchical organization, there emerge three strategies to conquer lust:

1. Try to control the least subtle agency (i.e., senses), as the more subtle an object is, the more difficult it is to control (BG 3.41).
2. Since the intelligence is superior to the mind, we can exercise the discrimination power of the intelligence to steady the mind the very first time mind contemplates enjoyment within the sense objects (saṅgāt sañjāyate kāmaḥ). (BG 3.42)
3. Since senses, mind, and intelligence can all become the agencies of lust, the first two ways may not always work. Noting that our spiritual self is situated on the top, over and above all the agencies of lust (BG 3.42), we can spiritualize our intelligence by dovetailing it with the self (BG 3.43) that is constantly nurturing its divine connection with Krishna (BG 10.10).

The most practical way of nurturing our divine connection with Krishna is by engaging ourselves in devotional service (e.g., reading/hearing scriptures, divine mantra meditations, etc.) The bottom line is that when there is a change of absorption from enjoying the sense objects to pleasing Krishna (thus capturing all the agencies of lust), there is no room for lust to stay anymore.