This particular volume is special because the commentaries it contains weren't originally written down. Instead, they were spoken by Sri Swami Satchidananda, affectionately known as Sri Gurudev by his disciples, during talks and retreats. Passing down spiritual wisdom from a teacher (guru) to a student (disciple) through spoken word is a very traditional method that's been around for a very long time. Think of it like hearing stories and insights directly from someone who truly understands the subject, making it feel personal and alive! The Bhagavad Gita itself, often called the Song of God, is seen as the very summary and essence of Eastern spiritual wisdom, drawing quite a bit from the rich Hindu tradition. Sri Gurudev had a real gift for taking profound or even seemingly obscure teachings and making them incredibly clear and practical with simple words and stories. He didn't write this book for scholars, mind you, but for anyone looking for a practical guide on how to navigate life with joy and freedom, no matter who they are or what they do. The editor of this book tried their best to rephrase the original verses (slokas) in contemporary English, aiming for clarity and accuracy, guided by Swami Satchidananda's explanations. They really hoped to make the Gita more understandable and illuminating for modern seekers. You'll find that sometimes, certain Sanskrit words pop up, like _karma_ or _dharma_, and their meanings can shift depending on the context. The book even includes a glossary at the end to help with some of these terms. Isn't it interesting how one word can hold so many potential meanings? At its heart, the Bhagavad Gita is considered a book of yogic wisdom. And what is Yoga? According to the book, it means connecting our limited, mental consciousness to infinite consciousness. The Gita outlines a variety of methods to achieve this connection. Sometimes, even with clear explanations, a verse might still seem puzzling. Sri Gurudev's advice for those moments is simple and comforting: just leave it for now and move on. He believed that some parts of scripture only become clear as we grow spiritually through further study and practice. It's like unlocking treasures as you progress on your journey. He even suggested we can gauge our own spiritual growth by seeing how our experiences line up with the teachings in scripture. How cool is that? Using these ancient texts as a sort of spiritual roadmap and personal growth meter! So, where does this incredible scripture come from? It's part of the ancient Indian scriptures collectively known as the Vedas. The word _veda_ itself comes from the root _vid_, meaning knowledge. According to Hindus, the Vedas are holy scriptures, and really, any scripture that speaks about the truth is considered a Veda. Another name for the Vedas is _shruti_, which means "that which is heard". The belief is that ancient sages didn't write or read these truths, but rather "heard" them in deep meditation. They're considered timeless, without historical dates, and their content is called the Sanatana Dharma, or Eternal Truth. Initially, these Vedas were passed down by word of mouth. They were later written down based on brief notes taken by students, which could sometimes seem incoherent on their own. Students would then expand upon these notes when teaching their own disciples, who in turn took their own notes, and so the teachings continued to be passed down and elaborated upon. The Vedas cover everything – the entire universe and all its activities, not just spirituality. They contain theoretical wisdom alongside guidance for day-to-day life, including how different stages of life should be lived and how rituals like marriage should be conducted. The wisdom part, the theoretical portion, is also known as Vedanta, meaning the end or goal of the Vedas. This is the essence, also found in the Upanishads. Because the direct teachings of the Upanishads were sometimes hard to grasp, the great sage Vyasa (credited with the entire Vedas) simplified them in his Brahma Sutras. Even these were complex, so they were further simplified, like coating bitter medicine with sugar, by putting the high philosophy into a nice story: the Mahabharata. And guess what? The Bhagavad Gita, the Song of God, is a beloved part of this epic story. It's also emphasized that each major religion has its own _veda_ – the Koran, the Bible, the Torah, the Dhammapada – because each is seen as a revelation of the same universal truth. To truly learn from such a great scripture, the book suggests approaching it with reverence, putting ourselves in a receptive state, perhaps starting with a prayer. So, how did the Bhagavad Gita story unfold? It's a dialogue between Arjuna, a mighty warrior-king, and Lord Krishna, seen here as the supreme God in human form. The Gita is found within the Mahabharata epic. The stage is set on the battlefield of Kurukshetra, where two related families, the Pandavas and the Kauravas, are ready to wage war. Arjuna, a Pandava prince, asks Krishna to drive his chariot between the two armies so he can see who he's about to fight. This is where the dialogue of the Bhagavad Gita begins. But here's a fascinating perspective offered in the commentary: the entire dialogue and the war can be viewed as an allegory. The battlefield of Kurukshetra can symbolize the human body, and life itself can be seen as a kind of warfare. The Pandavas and Kauravas? They represent our good and bad human tendencies, respectively. The Kauravas, representing bad tendencies, are naturally the majority. And why are they considered bad? Because they are born of a "blind" father (Dhritarashtra), symbolizing ignorance. The Pandavas, born of Pandu (meaning white, representing purity), embody virtuous qualities. Taking the allegory further, the war chariot is your body, the five beautiful horses are your five senses, and the reins are your intellect (buddhi). If your intellect, your ability to discriminate, is guided by your conscience – which is seen as God within you – then your life's journey goes smoothly. If your soul, your desiring mind, follows the guidance of this inner divine conscience, you will be successful. This is the beautiful allegorical meaning behind the Gita. Chapter One, "The Despondency of Arjuna," sets the scene. Some might think it's unnecessary, but it shows exactly why Arjuna was in a state where he needed the Gita's profound wisdom. Arjuna, a warrior whose duty is to protect the righteous, is ready to fight, but when he sees his own relatives on the opposing side, he becomes overwhelmed by emotion, forgets his duty, and experiences physical symptoms of despair. His eyes blur with tears, and he feels despondent. Krishna's main goal is to remind Arjuna of his duty. It's not that Krishna simply wants Arjuna to fight; Krishna could have ended the conflict himself instantly. Arjuna is, in a way, an excuse, a stand-in to show the entire world how people should fulfill their duties. Arjuna's plight represents our own moments of doubt and despair when faced with difficult duties. In his moment of confusion, Arjuna turns to Krishna and says, "I am your disciple. Instruct me.". The commentary highlights this as a crucial step – realizing you don't know is the best understanding, because it opens you up to wanting to learn. It's like the proverb: if someone knows not that they know not, leave them be; if they know that they know not, teach them. Arjuna acknowledges his lack of understanding and asks for guidance. Isn't that often the first step in truly learning anything? Chapter Two, "The Yoga of Wisdom," is where Krishna begins his teachings. He starts by gently chiding Arjuna for grieving for those who should not be grieved for, emphasizing that the wise do not grieve for the living or the dead. This leads into the first step of Yoga: understanding the immortality of the Self (Atman). This theoretical background is called _samkhya_. Krishna explains that the Self is unborn, eternal, and is not killed when the body dies. Knowing this helps overcome the fear of death, a common human experience. Krishna makes three points to help Arjuna. First, the Self is immortal. Second, even if one believed the soul is born and dies, coming and going are inevitable, so there's still no need to worry. Third, from a worldly perspective, neglecting one's duty (dharma) brings sin and shame, which is worse than death. Krishna encourages Arjuna to rise up and fight, but reminds him that he would be acting on Krishna's behalf, fulfilling a cosmic purpose, not just fighting for personal gain. Here, the path of Karma Yoga, the Yoga of Action, begins to be introduced. Arjuna is told to fight seeing pleasure and pain, gain and loss, victory and defeat equally, just for the sake of the battle (the duty), and by doing so, he will be sinless. The commentary also discusses the difference between a firm mind (_vyavasayam_) and an infirm mind. A firm mind has one clear decision, like a cultivator dedicated to achieving a harvest through continuous effort. An infirm mind is tossed about by endless, many-branched decisions. This analogy of the focused farmer is such a relatable way to understand mental resolve, isn't it? The Gita then touches on those who focus only on flowery scriptural passages, rites, and rituals, aiming for pleasure and power, often missing the deeper truth. Minds deeply attached to these desires cannot focus single-pointedly in meditation. Krishna advises transcending the three _gunas_ (qualities of nature) and the pairs of opposites (like pleasure/pain, profit/loss) to become ever-balanced and centered in the true Self. To an enlightened person, scriptures become as unnecessary as a reservoir during a flood – they already possess the complete truth. A key definition is given: "perfection in action is Yoga" (_Yogah karmasu kaushalam_). Action becomes perfect when done with joy and without expecting results. Actions done otherwise, even seemingly wonderful ones, are imperfect because they still affect the mind with feelings of profit or loss. Arjuna then asks about the characteristics of an enlightened person, one with steady wisdom (_sthitapragnya_), who is always in a state of superconsciousness (_samadhi_). He wants to know how such a person behaves in daily life – how they talk, walk, and sit. Isn't that a brilliant question? It brings the high philosophy down to practical reality. The commentary thanks Arjuna for asking, suggesting Krishna might not have revealed these details otherwise. Slokas 54 to 72 are particularly important for describing the person of steady wisdom. The core quality is equanimity – nothing truly shakes them, even if they sometimes _appear_ shaken to teach others. The enlightened person has let go of personal desires, is content in the truth of the Self, undisturbed by difficulties, free of attachments, fear, and anger. They can withdraw their senses from objects, like a tortoise pulling in its limbs. This ability to control the senses is called _pratyahara_ in Patanjali's Yoga Sutras. The longing for sense objects eventually disappears upon realizing the highest truth. Krishna then describes a dangerous chain reaction: brooding on sense objects leads to attachment, attachment to desire, and desire to anger. Anger confuses, disturbs memory, ruins reasoning, and ultimately leads to a person's downfall. Conversely, a yogi with a disciplined mind and controlled senses can move among sense objects without being pulled by attraction or aversion, deepening tranquility. In tranquility, sorrows fall away, and a calm, discerning intellect becomes secure. Without a meditative, one-pointed mind, there is no peace, and without peace, no happiness. True happiness is found within, reflected in a tranquil mind. Peace is experienced by those living without longing, free of personal desires and the sense of "me" and "mine". Upon experiencing this absolute state, there are no further questions. If this awareness is maintained at the time of death, there is merging into the oneness of God. The commentary beautifully notes that the real "book of life" is constantly teaching us; scriptures are primarily there to confirm our own spiritual experiences. Chapter Three is "Karma Yoga: The Yoga of Action". Arjuna is still a bit confused after hearing about wisdom and action, asking which is better. Krishna clarifies that both paths lead to freedom, but of the two, selfless action (Karma Yoga) is better. Karma Yoga involves acting without desiring the fruits of the action. It's about dedicating all actions to the divine, allowing the mind to rest in the Self, free of wishing and selfishness. Living by these teachings with faith leads to transcending karma. Those who criticize these teachings misunderstand them and have no discrimination (_viveka_), leading to ruin. An interesting point about action is made: even a wise person follows their own nature, as all beings do. Trying to force something to be otherwise is futile. This leads to the concept of _dharma_ as one's calling or appropriate duties based on aptitude and nature. It is better to do your own dharma, even imperfectly, than someone else's perfectly; dying in your own dharma brings less fear than trying another's. This concept of finding your unique path in life is such a deep one, isn't it? How do we discern our _svadharma_ in today's complex world?. Krishna also outlines the hierarchy of control: the senses are stronger than the body, the mind stronger than the senses, the discriminating intellect (buddhi) stronger than the mind, and the Atman is above the intellect. Knowing that the Atman is beyond the intellect helps control the lower self and destroy personal desire. Chapter Four, "The Wisdom Yoga of Action and Renunciation," explores the combination of action and knowledge. Krishna reveals that he taught this eternal Yoga science long ago, but the lineage was broken. He is now teaching it to Arjuna because he is his devotee and friend. Krishna explains his appearances: whenever virtue (_dharma_) decays and unrighteousness (_adharma_) rises, he comes into being to help those who seek to escape life's dilemmas. He is unaffected by actions or the desire for results. The wise ancients, realizing this freedom, still continued to work in the world, setting an example for Arjuna to follow. Distinguishing between right action, wrong action, and inaction is difficult. Krishna offers a profound insight: the truly wise person sees inaction in action and action in inaction. This means understanding that the Self is the actionless witness, not the doer, even while actions are being performed by nature (prakriti). From an onlooker's perspective, understanding karma is impossible; only the one doing the action, at a certain level of discrimination, truly knows. The example of the sun, which appears to rise and set but simply _is_, illustrates this idea of action without being the doer. The book also offers practical advice for seeking enlightenment: approach those who know the truth with humility, question them, and serve them. By humbling yourself and asking sincerely, you show yourself to be a qualified seeker. It's not just asking casually, but proving your earnestness. Chapter Five, "The Yoga of Renunciation," directly addresses Arjuna's confusion between renunciation of action and performing action. As mentioned, Krishna reaffirms that selfless action (Karma Yoga) is better. True renunciates (_sannyasis_) neither hate nor desire anything for themselves; freedom from these dualities brings liberation. While living in a human body, being able to remain steady amidst the forces of desire and anger signifies a yogi destined for happiness. The yogi who finds joy within becomes one with God. Chapter Six, "The Yoga of Meditation," focuses on controlling the mind. Doing your duties without desiring personal results makes you a true renunciate and yogi. Steady practice helps a yogi overcome the mind and realize peace, which leads to _nirvana_. Nirvana is described as "mind nakedness," a state of absolute serenity where the Self is uncovered and completely free. Thinking of the Absolute, even though hard, is key. Thinking of something vast makes you feel bigger, unlimited. As Patanjali says, what you think, you become. Don't limit your mind to petty things. A well-trained mind rests solely in the Self, steady like a flame in a windless place. Through Yoga practice, the mind calms, and the individual self beholds the true Self and is satisfied. Experiencing this greatest joy, surpassing sensory pleasures, establishes you in absolute reality, from which you never slip. Even if the mind wanders, constantly drawing it back to the Self is the practice. Yogis who calm their minds experience the greatest joy, become one with Brahman (infinite consciousness), and are free of sin. Through continuous practice, they see the Atman (Self) in all beings and all beings in the Self, seeing the same Self everywhere. By persistent effort, even over many lifetimes, a yogi is purified of selfish desire and reaches the supreme goal. Krishna states that such a purified yogi surpasses ascetics, those with psychic knowledge (_siddhis_), and even ritualists who act for personal benefit. The best of all yogis is one who continually worships the divine with sincere belief and becomes one with the divine. Selfless service is good, but when combined with sincere devotion and love for the work, it is even higher. Chapter Seven, "The Yoga of Knowledge and Realization," begins with Krishna urging Arjuna to focus his mind on him, take refuge in him, and practice Yoga to surely unite with and know the divine fully. This knowledge leads to a direct experience of the supreme truth, after which nothing else remains to be known. Creation is explained as originating from two aspects of the divine nature (_prakriti_): the lower (earth, water, fire, air, space, mind, intellect, ego) and the higher (which gives life to the universe). Everything originates from these two; nothing exists apart from the divine. The universe is seen as strung on the divine like gems on a necklace, or perhaps better, like knots made from the same string – what appears separate is fundamentally the same essence. The divine is present in everything: the taste in water, the radiance of the sun/moon, the sound of Om, life in beings, fragrance of earth, brilliance of fire, purifying force in austerity, intelligence in the wise, splendor in the beautiful, power in strength untainted by passion, and desire in accord with dharma. Interestingly, the commentary highlights the universality of worship. Devotees can choose any name or form, and if their faith (_shraddha_) is sincere, the divine makes their faith strong and fulfills their desires, regardless of the chosen form. It's the faith that counts, not just the specific name or form. This reminds us that different paths can all lead to the same goal if followed sincerely. The book also likens different spiritual paths and practices (like temples, dogmas, worship, various Yogas) to aids or "crutches". They are helpful for those who need them, but eventually, when one can "walk" spiritually on their own, they are no longer necessary. Using any label – Jewish, Catholic, Christian, Buddhist, Hindu, etc. – doesn't matter as long as you stick to your chosen path until the goal is achieved. Realizing potential divinity is the ultimate goal, achievable through these aids. One who sees the divine pervading nature, as the object of all worship, and the essence of self-sacrifice, remains conscious of the divine presence even at the time of death. Chapter Eight, "The Yoga of the Absolute Truth," begins with Arjuna asking about fundamental concepts: Brahman (the Absolute), the supreme Self (_adhyatman_), karma, the earthly realm (_adhibhuta_), the kingdom of Light (_adhidaiva_), the essence of self-sacrifice (_adhiyajna_), and how to remain conscious of the divine at death. Krishna states that whatever one thinks of at the time of death is where they go, as the mind has established that direction. Therefore, thinking of the divine constantly is crucial. He encourages Arjuna to fight while keeping his mind fixed on the divine. He speaks of reality as corroborated by scriptures and known by those who control their minds, renounce attachments, and thirst for Brahman. A specific Yoga technique for the time of death is mentioned: mentally withdrawing attention from the body's "gates" (openings) into the heart, and from there directing the life-force (_prana_) into the head, perhaps accompanied by the sound of Om. This upward direction of prana, concentration at the heart, and the Om sound at the head are seen as important for meditation and transitioning at death. Reaching the divine is easy for the practitioner who is steady in practice and thinks constantly of the divine without other attachments. Those who reach this state are great souls who are no longer reborn into this painful level of mortality. Everything else in the universe, even the creative function (Brahma), eventually returns to the unmanifested state, except for those who realize the divine. The concept of the cosmic day and night of Brahma (lasting thousands of ages) is introduced, where creation cycles between manifestation and dissolution. Beyond these states is an eternal, unmanifested reality that never perishes, even when everything else appears to. The commentary uses an analogy of a spaceship discovering new galaxies to illustrate that our current understanding of the unmanifested is limited; there is vastly more to the divine. This eternal reality is the divine nature, the supreme goal; realizing it brings one home, abiding with the divine without returning to separateness. This state can be experienced through steady, one-pointed devotion to the Supreme One, who pervades all beings. Krishna then mentions two paths the soul can take at death: one leading to rebirth, the other to liberation. Understanding these paths helps avoid delusion. By practicing Yoga and understanding these concepts, one can rise beyond the merits gained from scriptural study, service, austerity, or charity, attaining the supreme abode. Chapter Nine, "Yoga of the Regal Science and the Royal Secret," is named to pique curiosity. The idea is that sacred teachings are sometimes kept secret to ensure they are valued and not mishandled. Krishna reveals this profound and secret knowledge to Arjuna because his faith is firm. This knowledge, combined with personal realization, frees one from wrong-doing. This is called the royal secret, the kingly science, the supreme purifier. It's imperishable and can be directly realized. Those without sincere faith (_shraddha_) in this dharma will not realize the divine and will cycle through birth and death. The unmanifest divine pervades the universe, and all creatures exist within it, yet the divine is not contained by them, being limitless. Krishna declares his all-encompassing nature: he is the father, mother, friend, dispenser, grandfather, noble, purifier, Om, all four Vedas, all elements, all qualities – even the seemingly ignoble ones like lust, anger, or being a thief. Wherever there is excellence, that excellence is a manifestation of the divine. While expressing all qualities, the highest understanding is that the divine is beyond the three gunas (Triguna Rahitam). A profound practice suggested is dedicating all actions, even suffering and eating, as an offering to the divine. This transforms action into worship. Krishna explains that he is the digestive fire in the stomach, so eating can be seen as offering food into this divine fire. The essence of prayer and surrender is beautifully captured: constantly think of the divine, devote your life, offer all actions, and bow down. This aligns body, mind, heart, and ego towards the divine goal. Chapter Ten, "Yoga of the Divine Manifestations" (_Vibhuti Yoga_), delves into how the divine is manifested in everything. The commentary explains how holy ash (_vibhuti_), made from cow dung burned to purity, symbolizes how even seemingly low things can reveal the divine when processed properly. Burning away the unnecessary reveals the inherent divine consciousness. Krishna tells Arjuna that even gods and sages don't know his origin, as he is their source. Recognizing him as the unborn, beginningless lord of everything frees one from wrong-doing. Qualities like discernment, wisdom, freedom from delusion, forgiveness, truth, self-control, equanimity, pleasure/pain, birth/death, fear/fearlessness arise from the divine. The _manus_ (law-givers) are seen as aspects of the divine functioning at different levels to create order. Understanding this power and manifestation establishes unshakable Yoga. Buddhi Yoga, the light of wisdom and insightful discrimination, removes ignorance. An analogy for this light is given: fueled by the oil of contentment, contained by discrimination, and burning in the pure air of meditation. Arjuna, hearing these glories, asks to see the divine manifestations (_vibhuti_) in detail. Krishna agrees to tell him about the most evident ones, as there is no end to them. He is the true Self in all creatures, their beginning, middle, and end. Krishna lists many examples of his manifestations in the world's excellences: the most musical Veda (Sama Veda), the best of sages (Bhrigu), the sound of Om among words, mantra repetition (_japa_) among offerings, the Himalayas among the immovable. He highlights _japa_ as a simple yet subtle practice for concentration, accessible to everyone, anytime, anywhere. He is the tree of life (Asvattha), Narada among sages, Kapila among perfected souls. He is the thunderbolt among weapons, the wish-fulfilling cow, the force of sex, the king of snakes. He concludes by saying he is the seed of all beings; nothing exists without him. All beautiful, prospering, or powerful qualities arise from just a spark of his effulgence. Finally, he says, what use are all these details? Just know that "I am" and that he supports the whole cosmos with only a tiny fragment of his being. This emphasizes that the divine is infinitely vast, beyond what we can grasp through its manifestations alone. Chapter Eleven, "The Yoga Vision of the Cosmic Form," describes Arjuna's awe-inspiring request and experience. Having heard of the divine glories, Arjuna wants to see Krishna's cosmic form, believing that since Krishna is everything, he should be able to show him. Krishna agrees to show him his multitude of divine forms, containing the entire universe – all that moves and doesn't move. He grants Arjuna divine sight to behold this form, as physical eyes have limitations. Sanjaya, narrating to the blind king Dhritarashtra, describes this incredible vision: millions of faces, eyes, and mouths, countless arms, miraculous powers, radiating light like a thousand suns. Arjuna sees the divine form pervading everywhere, without beginning, middle, or end, wielding infinite power, with the sun and moon as its eyes. Arjuna sees Krishna as the supreme imperishable reality, the treasure house and refuge of the universe, the eternal guardian of dharma, the ancient Self (Purusha). He sees the divine as all the elemental lords and the creator of all. Faced with this terrifying, all-consuming form (representing time, the destroyer), Arjuna asks who and what it is. Krishna reveals he is all-powerful time, come to devour the worlds, stating that all the opposing warriors will die regardless of whether Arjuna fights. He tells Arjuna that it is already happening and offers him the chance to participate, to get "credit" for valor in the cosmic plan. This idea that events are already ordained but we still play our part in the drama is thought-provoking, isn't it?. Arjuna, overwhelmed, asks to see the more familiar, four-armed form again. Krishna explains that this cosmic vision was granted through his yogic power and is rarely seen, not attainable through studying scriptures, rituals, charity, or austerities alone. He notes that Arjuna, the "in-between" average man, was chosen for this vision, perhaps because the Gita's advice is meant for the common person balancing duty and spiritual truth. Krishna clarifies that while practices like study, austerity, gifts, and sacrifice are beneficial, they alone don't guarantee the vision of the cosmic form or the experience of peace. Peace comes from within. The key, Krishna emphasizes, is constant and steady devotion. This means continually remembering your true nature, that you are fine already and don't need external definitions or limitations, even while using them playfully. Acting from this awareness is the path. Chapter Twelve, "The Yoga of Devotion," is short but important, focusing entirely on _Bhakti Yoga_, the path of devotion. Arjuna asks whether devotees who worship a manifest form are better or those who worship the formless, unmanifest divine. Krishna states that those who worship him in a manifest form with great zeal and sincerity are perfectly established in Yoga. He then describes those who worship the unmanifest – formless, infinite, indescribable, beyond the mind, yet everywhere present, unchanging, immovable, and eternal. He has said many times that fixing the mind on him and dwelling on him is perfect Yoga, the higher form of worship. However, he acknowledges that not everyone can fix their mind on the unmanifest divine. For them, he recommends _Abhyasa Yoga_ (regular Yoga practice) – bringing the wandering mind back to the divine again and again. This practice is for those who haven't yet achieved that staunch, unwavering devotion. Chapter Thirteen, "Yoga of the Field and Its Knower," delves into the nature of reality using terms like _prakriti_ and _Purusha_, the field (_kshetra_) and its knower (_kshetrajna_). The body is the field, and the one who understands it is the knower. Prakriti (manifestation) and Purusha (absolute Self/consciousness) are seen as fundamentally one, like unbaked dough and baked bread. Krishna briefly explains the field (kshetra) as a combination of the five great elements, ego, intellect, unmanifest prakriti, ten senses, mind, and five sense objects. These are the aspects that change. The Knower (Purusha) is what is constant and never changes. Concepts like desire, hatred, pleasure, pain, etc., are part of the manifested prakriti, changing phenomena. Attempting to understand the infinite Purusha with the finite mind (part of prakriti) is challenging, like a drop trying to measure the ocean. It requires becoming that reality to truly know it. Krishna provides a practical list of qualities for cultivating a mind fit to experience the truth: humility, non-violence, forgiveness, uprightness, service to teachers, purity, steadfastness, loyalty, self-control, enjoying steady devotion, seeking quiet places, and continuous realization of the Self as the essence of knowledge. This Self-realization is wisdom; seeking anything else is ignorance. The commentary notes that a clean mind is naturally calm and emphasizes purity as crucial for realizing your divine nature. Krishna then describes what is to be known: the supreme, absolute Brahman, without beginning, which cannot be called truth (_sat_) or untruth (_asat_) – meaning it's beyond words and concepts. It can only be realized by becoming it. Despite this, Krishna tries to describe the indescribable, saying Brahman is all-pervasive, present in every hand, foot, eye, mouth, and ear; every head is Brahman. This is to help us slowly expand our limited understanding towards the infinite. Brahman's functioning shines through the senses, it is independent yet the ground of everything, has no qualities (_gunas_) but experiences their play. It is inside and outside, far and near, moving and unmoving, subtle and incomprehensible. The commentary humorously points out how these descriptions sound contradictory to the finite mind, but studying them is better than wasting time on negativity. Understanding the nature of the field, wisdom, and what is to be known prepares devotees for realization and oneness with the divine. Both prakriti and Purusha are without beginning, and the gunas arise from prakriti, leading to all changes in the field. The Supreme is present in the body and mind as the witness, permitter, ground of being, experiencer, highest of the high (_Maheshvara_), and supreme Self (_Paramatman_). One who understands Purusha, prakriti, and the gunas is freed from the cycle of birth and death. Birth and death are seen as elements coming together and separating due to the gunas. Different Yogas lead to realizing the Self: meditation (Raja Yoga), knowledge (Jnana Yoga), and selfless service (Karma Yoga). Even those who don't know these paths but hear of Self-realization and worship with devotion (Bhakti Yoga) can achieve immortality. All Yogas are given importance, and the Gita suggests embracing whichever path attracts you most. Understanding that your true Self is the actionless witness, while all actions are performed by prakriti, is a key realization. Perceiving the unity in creation and knowing that all action is the evolution of that oneness leads to realizing absolute Brahman. The Self is deathless, not the doer, and unaffected by actions. Distinguishing between the field and its knower, between freedom and bondage, leads to the supreme state. Chapter Fourteen, "Yoga of the Three Qualities of Nature," is very practical, describing the three _gunas_: sattva, rajas, and tamas. These qualities lack exact English equivalents. Supreme wisdom (_jnana_) allows sages to go from this world to perfection. Those who rely on this wisdom feel one with the divine and are undisturbed by birth or death. Creation arises from the womb of nature (prakriti), with the supreme Purusha planting the seed. The three gunas bind the embodied being to the body. - Sattva (purity, luminosity) binds through attachment to happiness and knowledge. - Rajas (passion, activity) binds through attachment to action and its results. - Tamas (darkness, inertia) binds through delusion, laziness, sleep, and negligence. For the highest experience, even sattva must be transcended, though it's better than rajas and tamas. You overcome tamas with rajas (activity) and rajas with sattva (purity). The commentary emphasizes that being dull and inactive should not be mistaken for the calm of sattva; sometimes, vigorous activity is needed first. Transcending the gunas while embodied leads to liberation from the cycle of birth, pain, decay, and death, attaining immortality. This is the state of a _jivanmukta_ (one liberated while living). They understand that suffering is in the mind and body (prakriti), not the real Self, which is the detached witness. This realization liberates one from actions and reactions, seeing them objectively. The divine is described as the home of absolute oneness, Brahman, who is immortal and unalterable, the eternal dharma, and infinite bliss. These descriptions relate to different paths of Yoga – devotion, wisdom, and conquering the mind. Chapter Fifteen, "Yoga of the Supreme Self," is beautiful and focuses on the highest reality. It describes life as an eternal Asvattha tree (sacred fig) with roots above (origin) and branches below (the world). Its leaves are the Vedas (scriptures). Understanding this tree is knowing sacred wisdom. The human body can also be seen as an upside-down tree, with the head as the roots and the spine as the trunk. There is a goal from which none return: the original Purusha, the source of all, the Absolute. Realizing this truth frees one from worldly duties and the cycle of birth and death. It's the grand finale, realizing you were never truly born nor will you die, merging into the absolute consciousness. The Upanishadic saying, "Brahman, the Absolute, is the Truth; the world is false," is mentioned, meaning only the divine ultimately exists. Two types of people seek truth: those immersed in Yoga (mind calm and clean) and those who haven't refined themselves. Yoga is defined simply as a mind free of turbulence – calm and clean. Perfection in action comes from a calm mind. Krishna identifies himself as the Purushottama, the supreme consciousness beyond what changes and what is unchanging. He transcends the perishing and non-perishing aspects of creation. The vastness of God is such that the changing universe might be just a minute part of the whole. The supreme reality is beyond speech, mind, and description, yet scriptures speak of it. This is like trying to describe the impossible, but it serves to widen our understanding. Sometimes, abandoning complex philosophy and simply practicing selfless action (Karma Yoga) can clean the mind, making it receptive to truth. Just one verse can elevate you. Upon truly comprehending this sacred science, one becomes enlightened and has accomplished everything there is to accomplish in life. Chapter Sixteen, "The Yoga of the Divine and the Demonic," offers practical advice by contrasting qualities that lead to divine states versus those leading to demonic ones. This chapter provides practical hints for spiritual seekers. Qualities leading to a divine state include: fearlessness, a pure heart, steadfastness on the Yoga path, generosity, sense control, self-sacrifice, scripture study, austerities, straightforwardness, vigor, forgiveness, courage, purity, absence of hatred, and lack of pride. Developing even one of these fully helps others emerge. Qualities described as demonic include: thinking only of personal gain, pride in possessions and status, believing oneself to be God or a perfected one without basis, violence, arrogance, desire, anger, harsh speech, deceit, laziness, procrastination, and dejection. These are seen as images of ignorance. The scriptures are offered as guides to know what to do and what not to do. Chapter Seventeen, "Yoga of the Threefold Faith," discusses _shraddha_, meaning implicit faith combined with applying one's will towards that faith. Faith can be sattvic (pure), rajasic (passionate), or tamasic (ignorant). Sattvic faith is for self-purification and evolution; rajasic faith is for name and fame; tamasic faith is misplaced and harmful. Sattvic devotees learn for their own growth, developing beautiful qualities that inspire others. Serving teachers, physical and mental purity, continence, and non-injury are highlighted as important practices. The supreme mantra is Om Tat Sat, representing the Absolute. From this original sound (Om, the hum), spiritual wisdom, scriptures, and sacrifices arose. Students repeat Om when undertaking spiritual disciplines, offerings, and charity. Any spiritual activity performed without _shraddha_ is worthless and considered not truth (_asat_). This underscores that sincerity and faith are paramount. Chapter Eighteen, "Yoga of Freedom through Renunciation," summarizes the entire Gita, especially the concept of renunciation, through the lens of the three gunas. True detachment is letting go of the attachment to the _fruits_ of actions, as completely renouncing all actions is impossible while embodied. Those who let go of this desire transcend karma and its consequences after death. Action is described as having five constituents according to Samkhya Yoga. Knowledge, actions, and agents also fall into three types based on their predominant guna. Sattvic knowledge is perceiving the one eternal reality pervading everything, the indivisible oneness within diversity. This happens when the mind is tranquil. Rajasic and tamasic qualities must be overcome first. The commentary gives vivid descriptions of the tamasic agent (stubborn, unsteady, vulgar, deceitful, malicious, dishonest, lazy, procrastinating) and the tamasic will (clinging to oversleeping, fear, grief, depression, conceit). Clear understanding (buddhi sattva) means knowing when to act, what is right/wrong, the causes of fear/fearlessness, and the paths of bondage/freedom. Pleasure is also threefold. Sattvic joy may seem bitter at first but ends in nectar, arising from the clear mind of Self-realization. This is likened to the bitter-then-sweet taste of a ripe gooseberry or the story of gods and demons churning the ocean; initial results can be pleasing (rajasic pleasure, like wealth/knowledge), but eventually, difficult things (like poison) emerge before the final nectar (sattvic joy). Perfection is attained by devoting oneself to work that comes naturally, making that duty a form of worship. This is the sensible way to live – accepting your nature and performing your specific duty (_svadharma_) well, without attachment. The simple teaching, applicable to all Yogas and religions, is to keep the mind steady, peaceful, and happy. This can be achieved by choosing a path that helps quiet the senses and renounce likes and dislikes, freeing yourself from selfishness. Selflessness is presented as the key to spiritual life, counteracting egoism, desire, and their negative chain reactions. Through devotion, you truly know the divine and enter into that infinite being. By taking refuge in the divine and offering all actions, you are graced to realize immortality. Mentally offering every action, making the divine your goal, and practicing discernment (Buddhi Yoga) helps keep the mind fixed. Krishna reminds Arjuna that he is bound by his nature and past karma, but God is present in all hearts, moving everything by the power of illusion (_maya_). Taking refuge in God with all your heart brings grace, profound peace, and abode with God forever. Finally, Krishna imparts his highest, most secret teaching. He gives Arjuna the knowledge but emphasizes that he must reflect on it fully and only act if convinced. It's not a command, but a presentation of facts to be internalized. Because Arjuna is beloved and his devotion is strong, Krishna gives this ultimate teaching: always think of him, worship him, dedicate every action, and surrender. By integrating these paths (Raja, Bhakti, Karma, humility, Jnana, Integral Yoga), one will surely come to the divine; this is a promise. The essence of the entire Gita, summarized in one verse, is: "Renounce all duties (dharma), and just come to me for refuge. I will take you beyond sin and guilt, where there is neither grief nor sorrow". From starting with "do your duty" to ending with "renounce all duties and surrender," it shows the full arc of the spiritual journey. Krishna advises against sharing these teachings with those lacking self-discipline, devotion, servicefulness, or respect. However, teaching this sacred wisdom to devotees out of great devotion is the highest service and guarantees coming directly to the divine. Sincerely studying this dialogue is an act of worship. Even hearing or reading with active belief, not just casually, can help overcome doubts, be liberated from evil, and reach joyful realms. This requires a mind "dried" of attachments by austerity (_tapasya_) so the teachings are absorbed deeply. As the Gita concludes, Krishna asks Arjuna if his delusion is destroyed and his knowledge returned, if he has listened with a one-pointed mind. Arjuna confirms his delusion is gone, knowledge returned by grace, doubt is free, and he is strong and steady, ready to act according to Krishna's words. Sanjaya, with his special divine vision granted by Vyasa, narrates this miraculous dialogue to the blind king, overwhelmed with bliss and astonishment whenever he remembers it. The name Sanjaya, meaning "well-won," signifies mastery over body and mind, enabling this clear perception. The Gita ends with Sanjaya's certainty: wherever the divine (Krishna) and the dedicated soul (Arjuna, the great archer) are together, there will be prosperity, victory, happiness, and sound judgment. This implies that achieving a one-pointed mind through Yoga leads to these results. The epilogue offers a final, incredibly simple summary from Sri Swami Sivanandaji Maharaj: "Be good, do good". This shows that while the path may involve complex philosophy and practices, the core message is profoundly simple and practical, though its simplicity might make some doubt its depth. This book, "The Complete Bhagavad Gita: A Commentary for Modern Readers," really offers a journey through timeless wisdom, made accessible and practical for anyone seeking to understand life, duty, and the path to peace and freedom. It's a beautiful blend of ancient philosophy and down-to-earth guidance, inviting us all to explore the depths of our own being. This exploration of the Gita might leave you pondering some interesting questions, like: - How do we balance our everyday duties with the pursuit of spiritual knowledge and inner peace? - In a world of so many distractions and conflicting opinions, how can we cultivate a truly "firm mind" (_vyavasayam_)? - How can we identify and act upon our personal _dharma_ or calling in modern society? - What are practical ways to apply the principle of seeing the divine manifestation in the excellences around us? - How can we increase our sincere faith (_shraddha_) in something beyond what our senses can perceive? - If peace and happiness are found within, how do we stop ourselves from constantly seeking them outside? These are just a few thoughts that might bubble up as you delve into this wonderful scripture. It truly is a fountain of enlightenment for thirsty seekers.