Krishna explains His form as time, the destroyer of all world, and requests that Arjuna, knowing in advance the inevitable d of all the warriors, become His instrument. Krishna then states that his two-armed form can only be seen by pure devotees, and such pure devotees, working for Krishna, free from desiring fruitive activities, and who make Krishna the su goal of their lives, certainly come to Him.
He thus asks whether worshiping Krishna through devotional service or worshiping the impersonal is superior. Krishna immediatly responds saying that one engaged in His personal service is the topmost. Krishna then describes other processes that eventually lead to His pure devotional service. Then qualities that endear a devotee to Krishna, which Krishna next mentions, such as equality in both happiness and distress, independence from the ordinary course of activities, satisfaction, and the faithful following of the path of devotional service, are also part of the process of worshiping Krishna in devotional service.
Arjuna opens Chapter Thirteen by inquiring about the field of activities and the knower of that field. By understanding the difference between the body, the soul, and the Supersoul and by following the process of knowledge, the soul can transcend the good and the bad he meets, realize his eternal subordination to Krishna, and attain the supreme destination.
The Thirteenth Chapter clearly explained that by humbly developing knowledge one can become free from material entanglement. Now, in Chapter Fourteen, the Supreme Personality of Godhead, in detail, explains the three modes — goodness, passion and ignorance — those forces that bind and control all conditioned souls within this world. A soul can, however, transcend these modes through devotional service All other processes are contaminated by the modes.
Thus the limitations imposed by his field of activities can be overthrown and the soul can be elevated to the Brahman platform, the constitutional position of purity and happiness — a platform of which Krishna is the basis. He begins by comparing the material world to a gigantic, upside-down banyan tree, invoking Arjuna to detach himself from it through surrender.
Thus, the soul can end his transmigrations and return to Him in the spiritual world. The foolish can learn to see properly by understanding that it is Krishna who is the splendor of the sun, moon, and fire, as the one keeping the planets in orbit and making vegetables succulent.
Krishna then reveals that knowing Him as the Supreme Personality of Godhead and engaging in His service is the ultimate purpose of the Vedanta and the most confidential part of the Vedas. In Chapter Fifteen, auspicious, elevating activities were described as part of the banyan tree.
In Chapter Sixteen, after mentioning twenty-six godly qualities, Krishna explains the demoniac nature which degrades the soul through arrogant, ignorant, and conceited pursuits of sense gratification and power. Krishna explains the demonic mentality as follows: The world is unreal and is produced only of sex desire. Taking shelter of lust, they think of sense gratification as the goal of life and scheme to illegally increase their wealth.
Perplexed by illusory anxieties, bewildered by self-complacency, impudency, and wealth; and envying the Supersoul within their own bodies and within the bodies of others, demons blaspheme real religion. These mischievous, lowest amongst men are repeatedly cast by Krishna into demonic species to gradually sink to the most abominable forms of existence.
Krishna ends the chapter by explaining that because lust, anger and greed are the beginnings of demonic life, all sane men should therefore give them up and understand their duty through faithfully following the scriptures. Krishna has concluded Chapter Sixteen by declaring that the ultimate difference between the divine and the demoniac is that the divine follow the scriptures while the demons do not.
The entire Bhagavad-gita is concluded in seventeen chapters, and in the Eighteen Chapter, Krishna reviews the knowledge already presented. In this chapter Krishna concludes, as He has done througout the Bhagavad-gita, that one should practice devotional service — Krishna conciousness.
Krishna can only be known through surrendering to Him in devotional service, and by this direct process — free from karma or jnana, Arjuna should need not fear any sinful reactions. Krishna instructs Arjuna that he should surrender to the Supreme Lord within his heart and thus attain peace in His supreme, eternal abode.
Surrender unto Me alone. All wondrous phenomena showing power, beauty, grandeur or sublimity, either in the material world or in the spiritual, are but partial manifestations of Krishna's divine energies and opulence.
As the supreme cause of all causes and the support and essence of everything, Krishna is the supreme object of worship for all beings. Lord Krishna grants Arjuna divine vision and reveals His spectacular unlimited form as the cosmic universe.
Thus He conclusively establishes His divinity. Krishna explains that His own all-beautiful humanlike form is the original form of Godhead. One can perceive this form only by pure devotional service. Bhakti-yoga, pure devotional service to Lord Krishna, is the highest and most expedient means for attaining pure love for Krishna, which is the highest end of spiritual existence.
Those who follow this supreme path develop divine qualities. One who understands the difference between the body, the soul and the Supersoul beyond them both attains liberation from this material world. All embodied souls are under the control of the three modes, or qualities, of material nature: goodness, passion, and ignorance. Lord Krishna explains what these modes are, how they act upon us, how one transcends them, and the symptoms of one who has attained the transcendental state. Sattwa is the highest guna and it is associated with purity and harmony.
Rajas represents ego and narcissism. Tamas is the lowest of the gunas and represents ignorance and negative qualities. Krishna says that all people are associated with one of the gunas, but they should strive to live their life according to sattwa. The people who recognize and heighten the divine in their actions achieve the highest form of meditation. In doing so, a person can come to understand Krishna and achieve enlightenment in such a way as to break free from the cycle of reincarnation.
He has many questions. Krishna answers as many as he can. He gives Arjuna the power of divine sight to see Krishna in his true form. The vision has a profound effect on Arjuna, who now realizes the power of enlightenment. The text ends with Arjuna dedicating himself to Krishna and promising to live his life in a divine manner. He discovers the will to go to war and resolves to win the kingdom in the name of the Pandavas.
Sanjaya concludes the story of the conversation between Krishna and Arjuna with a prayer and a dedication to god. The guide themes, chapter outlines and character summaries are more detailed than other sites.
People who can relinquish this interest in the fruits of action are called tyagis , and in their actions, they perceive all beings as eternal dimensions of the same unified whole, following their dharma fearlessly and steadfastly. Accordingly, Krishna implores Arjuna once again to fight the war but reminds him that the decision is his alone. The Bhagavad Gita. Plot Summary.
All Characters Arjuna Krishna Sanjaya. All Symbols Ashvattha Tree. LitCharts Teacher Editions. Teach your students to analyze literature like LitCharts does. Detailed explanations, analysis, and citation info for every important quote on LitCharts. The original text plus a side-by-side modern translation of every Shakespeare play.
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