DEDICATED

TO

His Divine Grace

A C BHAKTIVEDANTA SWAMI
PRABHUPÄDA
Founder Äcärya
International Society for Krishna Consciousness
Appendix THEMATIC STUDY OF
A BHAGAVAD GITA
 SOUL & TRANSMIGRATION 645
 CHARACTERISTICS OF
SELF-REALIZED SOUL 646
 LEVELS OF KNOWLEDGE 649
 HOW TO RECEIVE KNOWLEDGE 652
 LEVELS OF GOD REALISATION 653
 MIND CONTROL 655
 SENSE CONTROL 656
 RELATIVE POSITIONS OF
VARIOUS PROCESSES IN “MIND
& SENSE CONTROL” 658
 DEATH 659
 UNIVERSAL FORM 660
 THE MODES OF MATERIAL 663
NATURE
 RELATIONSHIP BETWEEN
ÉÇVARA, 664
JÉVA, & PRAKÅTI
 RENUNCIATION OF WORK VS
 WORK IN DEVOTION 665
 BHAKTI-YOGA IN EVERY
CHAPTER OF BHAGAVAD GÉTÄ 666
 ANANYA BHAKTI 670
 BHAKTI AS THE TOPMOST
YOGA SYSTEM 670
 AÑÖÄÌGA YOGA 673
 VARËÄÇRAMA DHARMA 675
 DEVOTEES & NON-DEVOTEES 676
 DEMIGOD WORSHIP 676

B DEFEATING MÄYÄVÄDA 679

C YOGA PROCESSES/YOGA LADDER 683

D MODES OF MATERIAL NATURE 690

A Tabulated Summary
 

APPENDIX

A
THEMATIC STUDY OF BHAGAVAD GITA

1 SOUL & TRANSMIGRATION

A. Identity of the soul – Soul is not only eternal , but eternally an
individual
 Bg.2.12
 Bg.2.20
B. Change of bodies for the soul – Soul temporarily inhabits the
material body & keeps changing the bodies according to one’s desire
and past deeds (karma)
 Analogy: Change of body through different ages (Bg.2.13)
 Analogy: Change of body is compared to change of dresses
(Bg.2.22)
C. Characteristics of the soul – Refer Summarized theme 2C given in
Chapter 2 of this book based on texts 2.16 -25
D. Role of material modes in transmigration
 ‘Desire to enjoy’ forges the bond between living entityand
material nature (Bg.13.22)
o Association with different kinds of modes of
material nature leads to different good and evil
among various species
 Material nature(3 Modes) facilitates to fulfill the desires of
the soul through providing different bodies, under the
supreme direction of Supreme Lord (Bg.5.14–15)
E. Role of Supersoul in transmigration
 Supersoul acts as the supreme proprietor, overseer & the
permitter (Bg.13.23)
 Always accompanies the living entity in all the bodies
(Bg.18.61)
F. Process of transmigration (Bg.15.8-9)
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 Analogy: The living entity in the material world carries his
different conceptions of life from one body to another as the
air carries aromas
G. Factors that determine the next body
 Thoughts at the time of death determine the future birth
(Bg.8.5-6)
 Modes that govern oneself at the time of death(Bg.14.18)
 State of consciousness throughout the life(Bg.15.8) – Certain
Examples:
o Demons are condemned life after life(Bg.16.19-20)
o Demigod worshippers are transferred to demigod
planets(Ref.Bg.9.25, 7.23)
o Pure devotees are transferred to Kåñëa’s abode
(Bg.18.55)
H. How to gain release from entanglement of the body(Bg.13.22
purport)
 One has to rise above the 3 modes and become situated in
transcendental position. That is called Kåñëa consciousness
 Unless one is situated in Kåñëa consciousness, his material
consciousness will oblige him to transfer from one body to
another because he has material desires since time
immemorial. But he has to change that conception
 That change can be effected by hearing from authoritative
sources, just as Arjuna heard submissively from Kåñëa
 How hearing works – If living entity submits to hearing
process he loses his long cherished desire to dominate and
thus gradually and proportionately he comes to enjoy
spiritual happiness

2 CHARACTERISTICS OF SELF-REALIZED SOUL

A. Basis of Categorization – Kåñëa explains the various qualities of
spiritually advanced souls in different chapters based on the
different processes.
B. Primary characteristics of a self-realized soul, in general :
 Self-satisfied and fixed in transcendence because he has a
higher taste (Bg.2.55-56, 59,70)

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 Indifferent to material happiness, subtle or gross (Bg.2.56)
 Equi-visioned towards all species and castes(Bg.5.18)
 Immersed in internal happiness which has a specific nature
and unique characteristics (Bg.5.24,6.20-23)
 Fully under the shelter of Kåñëa’s internal energy(for one on
devotional path) (Bg.9.13-14)
 No hankering or lamentation (Bg.18.54)
C. Characteristics are based on different levels of realization –
Different chapters focus on different levels of realizations in the
following sections (Levels of realization are highlighted in
different sections below)
i) Chapter 2 – Texts 2.54 - 72 explain symptoms of one who is
Brahman realized. This explains the general symptoms, how
does he speak, how does he sit & how does he walk
 Summary of these symptoms
o Gives up all desire for sense pleasure and feels
satisfaction in the self alone
o Equal in happiness and distress, and free from
attachment, fear & anger
o Controls his senses by following regulative
principles and using the senses in Kåñëa’s service
(principle of higher taste)
 Analogy: Satisfied hunger(Bg. 2.60)
 Analogy: Night for materialist is day for self-realized soul
(Bg. 2.69)
 Analogy: Rivers entering the ocean ( Bg.2.70)
ii) Chapter 4 – Texts 4.19 -24 explain the symptoms of one working
in transcendence (akarma in karma)
 Refer to the common theme of Texts 4.19 -24 in the main
section of this book for the list of symptoms
 Most essential points are –
o Self-control and detachment are the 2 qualities
highlighted
o Text 4.24 recommends full absorption in Kåñëa consc-
iousness, as the process to attain spiritual kingdom

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iii) Chapter 5 – Texts 5.17-26 explain characteristics of an
enlightened karma-yogi, who takes shelter of the supreme
within the heart (Karma-yoga – Action in Kåñëa consciousness)
 Summary of these characteristics – One experiences spiritual
pleasure within and automatically achieves detachment
from material sense pleasure. He works for the real welfare
of all (3 points underlined)
 Refer to summarised theme 5E given in Chapter 5 of this
book for further details of the qualities
iv) Chapter6 – Texts 6.20-23 explain symptoms of Paramätmä-
realised yogi (Añöäìga yoga)
 Analogy: Lamp in a windless place (Bg.6.19)
 Refer to summarized theme 6A and 6C for further details of
the qualities
v) Chapter 9, 12 & 18 explains symptoms of self-realized devotee
with Bhagavän realization in texts 9.13 – 9.14, 12.13 – 12.20,
18.54
 Refer to 9.13 purport, summarized theme 12B, and 18.54
purport for details
vi) Chapter 14 – Texts 14.22 -25 explain symptoms of one who has
transcended the modes and is Brahman realized. They can be
summarized as follows –
 No desire for or repulsion from manifestations of the modes
– Illumination, attachment, delusion
 Equipoised, transcendental and detached, knowing that the
modes alone are active
 Steady in all circumstances
 Deals equally with everyone(friend or enemy) and
everything( earth, pebbles or gold)
vii) Chapter16 – Texts 16.1-3 explain divine qualities on the basis of
obedience to the regulative principles of scriptures, as against
the demoniac nature who are disobedient and whimsical
 Çréla Prabhupäda defines how these qualities relate to the
different varëas and äçramas – Refer summarized theme 16A
given in Chapter 16 of this book
viii) Conclusion: In summary, both Kåñëa and Çréla Prabhupäda have
made it very clear that simply by sincerely and seriously
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performing devotional service, the devotee will automatically
develop all transcendental qualities. Such service attracts the
mercy and personal attention of the Supreme Lord, and the
reciprocal exchanges which naturally evolve from this bless the
devotee not only with full self-realization but with complete
satisfaction in his loving relationship with Kåñëa
D. Bhakti-yoga gives everything – All these different qualities are
automatically achieved by one who is practicing Bhakti-yoga. This is
because -
• Bhakti-yoga gives the topmost realization of ‘Bhagavän’
feature of Absolute Truth
• Bhagavän feature includes the realization of the other two
features of the Absolute Truth i.e. Brahman and Paramätmä
realisation
• Therefore Srila Prabhupada, in every translation and
purport talks predominantly of devotional service

3 LEVELS OF KNOWLEDGE
A. Definition of complete knowledge: Complete knowledge includes
knowledge of the phenomenal world (matter), the spirit behind it
(soul), and the source of both of them (Supreme Lord). This is
transcendental knowledge

B. Basis of categorization of knowledge – Çréla Prabhupäda categorizes

different levels of knowledge from the Bhagavad-gétä based on
‘confidentiality’ and ‘levels of realization’
 Based on confidentiality– Confidential or transcendental
knowledge involves understanding the difference between
the soul and the body. And the king of all confidential
knowledge culminates in devotional service. Generally,
people are not educated in this confidential knowledge;
they are educated in external knowledge(Bg.9.1 purport)
o Confidential – Simply knowing that the spirit soul is
different from this body and that its nature is
immutable, indestructible and eternal – Brahman-tattva
(e.g.Bg.2.12-13, 2.20)
o More confidential –
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 A general introduction to Kåñëa, The
supreme person(Bg.4.5-4.9, 4.11)
 Introductory knowledge of Kåñëa and His
energies(Bg.7.4-7)
 Knowledge of Super soul (Bg.13.23, 15.15,
18.61)
o Most confidential – (Bg.9.2, 9.34, 10.8, 15.19, 18.65-66)
 This deals with unalloyed, pure
devotion(Bg.9.1 purport)
 Activities of the soul in the spiritual
kingdom are the most confidential part of
spiritual knowledge(Bg.9.2 purport)
 Based on levels of realization of Absolute Truth – Brahman,
Paramätmä and Bhagavän (Bg.2.2 purport) – This is covered
in a separate theme “Levels of realization”
o Analogy: Three phases of sun – the sunshine, the sun's
surface and the sun planet
C. Progression of Transcendental knowledge in different chapters in
terms of confidentiality:
 Chapter 2 – This chapter stresses the importance of the
soul. In the very beginning, the Lord says that this body is
perishable and that the soul is not perishable (Bg.2.12-14,
2.20)
 Chapter 4 –
o Transcendental knowledge about Kåñëa’s birth and
activities (Bg.4.5-4.10)
o Application of transcendental knowledge(Bg.4.11-
15)
 Kåñëa reciprocates according to one’s
approach
 Perform one’s prescribed duties in full
understanding of Kåñëa’s transcendental
nature and following In the footsteps of
previous authorities
o Result of applying transcendental knowledge –
Realization of one’s eternal identity as part and
parcel of Kåñëa (Bg.4.35- 4.38)
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 Chapter 7 – Relationship between Lord and His energies,
the living entity and material nature, is revealed (Bg.7.4-
7.11)
o Analogy: Pearls on a thread (Bg.7.7)
o Conclusion – Conditioned soul struggles with
material nature, even though he belongs to the
superior spiritual nature (Bg.7.5, 7.12-13)
 Chapter 9 – Describes the most confidential knowledge of
unalloyed devotional service (Bg.9.1-9.2, 9.13-9.14, 9.22,
9.26-9.34)
• Chapter 10 – Kåñëa advises how the living entity can see
Him in the material world
o Establishes Kåñëa as the source of all that exists
(Bg.10.8)
o States that only by devotional service can one know
Him, not by any mundane position of scholarship
(Bg.10.1-10.7)
o Summarizes the reciprocation between the Lord and
living entity, based on devotional service (Bg.10.9-
11)
• Chapter 12 – Lord describes how He swiftly delivers one
who surrenders and takes shelter in “full consciousness of
Me”(Bg.12.6-12.7)
• Chapter 13 – More thorough analysis of soul’s relationship
with Super soul and material nature is described
o Nature is the cause of all material causes and effects
while living entity is the cause of varieties of
enjoyments and sufferings in this world
(Ref.Bg.13.21)
o Living entity follows the ways of life according to
the three modes (Bg.13.22)
o Super soul is the transcendental enjoyer, supreme
proprietor, the overseer and permitter (Bg.13.23)
• Chapter 14 – Explains how the material nature controls the
living entity by the three modes
o Kåñëa’s hand in creation(Bg.14.3 -14.4)

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o Kåñëa puts the living entity under the control of
material modes(14.5-14.18)
o Kåñëa as the basis of Brahman(14.26-14.27)
• Chapter 15 – Explains how entire material universe is a
perverted reflection of spiritual reality
o Analogy: Banyan tree
o Kåñëa advises Arjuna to detach himself from the
illusory existence and search out for the spiritual
world
o Chapter 15 deals with all three levels of
confidentiality, confidential knowledge of soul,
more confidential knowledge of super soul, most
confidential knowledge of Kåñëa as Bhagavän, thus
culminating in Bg.15.19-20
• Chapter 18 – Kåñëa advises Arjuna to give up all other
processes and just surrender unto Him (Bg.18.65-18.66)
o Confidential knowledge(Bg.18.49-55)
o More confidential knowledge of surrender unto
super soul(Bg.18.61-63)
o Most confidential knowledge of surrender unto
Kåñëa (Bg.18.64-66

4 HOW TO RECEIVE KNOWLEDGE

This theme has been covered in various chapters across the Bhagavad-gétä
A. Chapter 4
 Importance of bona fide disciplic succession (Bg.4.1-4.2)
 Qualification as a friend and devotee (Bg.4.3)
 Submissiveness, rendering service and proper enquiries
(Bg.4.34)
o Blind following and absurd enquiries are
condemned
 Faithfulness and controlled senses as the qualification
(Bg.4.39)
B. Chapter 7 – Hearing from Kåñëa or His bona fide representative
(Bg.7.1)
C. Chapter 9 – Non-envious attitude as prime qualification of Arjuna
(Bg.9.1)
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D. Chapter 10 – Sincerity as the qualification ; Knowledge is revealed
in the heart of a sincere candidate (Bg. 10.10 -11)
E. Chapter 13 – Importance of 20 qualities, that forms the process of
knowledge( Bg.13.8-12)
• Especially humility and accepting shelter of a bona fide
spiritual master are two most important (Bg.13.8)
• Pure devotional service is the ultimate goal (Bg.13.11)
F. Chapter 18 – Non-enviousness as the qualification of the recipient
(Bg.18.67)
G. Condemned qualities – Texts 4.40 & 9.3 condemn faithlessness and
doubting mentality

5 LEVELS OF GOD REALISATION

A. Introduction
• There are 3 progressive levels of God realization – Brahman,
Paramätmä&Bhagavän (Bg.2.2 purport)
o Analogy of 3 phases of the sun (Bg.2.2 purport)
• They are discussed in different sections of Bhagavad-gétä,
ultimately to establish ‘Bhagavän’ as the topmost realization.
B. Summary of different levels
a) Brahman realization
 Much of Chapter 2 deals with Brahman realization
 This is also discussed in texts 12.3-5, 13.30-35 & 18.50-54
 Brahman conception can only be understood in relationship
with Bhagavän, Lord Kåñëa because its very existence is
dependent on Him as described in Bg.14.27.Just as the
existence of the sunshine depends on its source, the sun;
similarly the living entities depend on the Lord for their
existence. Sri Kåñëa is the ParaBrahman from whom the
Brahman emanates.
 Comparison of Brahman and Bhagavän realization is done in
summarized theme 12A in Chapter 12 (Bg.12.3-5)
 Pure devotional service includes Brahman (brahma-bhuta)
realization (Bg.18.54 purport)
b) Paramätmä realization

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 G É T Ä S U B O D H I N É
 
 Discussed mainly in chapter 6 as the goal of Añöäìga-
yogés/Dhyäna-yogi
o But perfection in yoga practice is only achieved
when one realizes Supersoul as a plenary portion of
Kåñëa, & thus develops a desire to perform
devotional service
 This concept is also discussed in the following sections
o Qualities of Supersoul (Bg.13.14-18) – Refer
Summarized theme 13B in chapter 13
o Supersoul as the transcendental enjoyer, proprietor,
overseer, and permitter for the activities of living
entities (Bg.13.23)
o Supersoul as equally present in heart of all living
entities (Bg.9.29 & 13.28-29)
o Supersoul as cause of remembrance , knowledge
and forgetfulness ( Bg.15.15)
o Supersoul accompanies in all the bodies of living
entities (Bg.18.61-63)
o Supersoul accompanying as a friend – 2 birds on the
same tree (Bg.2.22 p)
o Supersoul enlightens the heart of a sincere devotee (
Bg.10.10 & 10.11)
c) Bhagavän realization
 Bhagavän Sri Kåñëa is the highest truth. This is clearly told in
Bg.7.7
o Analogy : pearls on a thread
 Kåñëa is the source of Brahman ( Bg.14.26-27)
 Kåñëa is the source of Paramätmä (Bg.15.15,10.20-21 & 6.29-
32)
 Kåñëa is the source of all material world and spiritual world (
Bg.10.8)
 This is why Kåñëa says in Bg.15.19 that whoever knows Him
as the Supreme Lord is the knower of everything.
 It is only by devotional service that one can realize Kåñëa
(Ref.Bg.18.55), the highest level of God realization, and it is
for this reason alone that Bhakti-yoga is stressed throughout
Bhagavad Gétä
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6 MIND CONTROL
A. Introduction to Mind
 Mind is one of the components of subtle body ( Bg.7.4 &
Bg.13.6-7)
 Kåñëa says, “Of all the senses I am the mind” ( Bg.10.22)
 Mind is the center of all sense activities and reservoir of all
ideas for sense gratification
(Bg.3.40purport & 15.8-9)
 Hierarchy – Intelligence is higher than the mind which is
higher than the senses (Bg.3.42)
o Analogy : Mind as the reins of the chariot of body with
5 senses as the horses (Bg.6.34purport)
 Functions of the mind – Thinking, feeling & willing
o Uncontrolled thinking or unchecked contemplations
within the mind can begin the process of fall
down(Bg.2.62)
B. Nature of the Mind
 Very powerful – Restless, turbulent, obstinate & very strong
(Bg.6.34)
 Best friend or worst enemy– Controlled mind is the best of
friends and uncontrolled mind is the worst of enemies (
Bg.6.5 & Bg.6.6)
 Controlled mind is assured of self-realization – Without
mind control, there is no chance of self-realization (Bg.6.36)
 Mind as Deliverer or Degrader – Whatever one thinks at
time of death one will attain that state in the next life (Bg.8.5)
C. Recommendations in different chapters on mind control
 Chapter-2 Principle of higher taste (Bg.2.59)
o Engage the mind in Kåñëa’s service and experience
higher taste to get rid of lower engagement
 Chapter -3 Principle of “Deliberate spiritual
intelligence[Kåñëa consciousness]” (Bg.3.43)
o Soul is higher than intelligence, intelligence is higher
than the mind, mind is higher than the senses (
Bg.3.42)
 Chapter-6
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o Steady the mind just like a lamp in a windless
place(Bg.6.19 )
o Withdraw the mind from wherever it wanders
(Bg.6.26 )
o Suitable practice & detachment is recommended
(Bg.6.35)
 Chapter-8 Concept of doing one’s prescribed duty to engage
the mind according to one’s proclivities (Bg.8.7)
 Chapter-9 Always think of ‘Me’ (Bg.9.34)
 Chapter-10 Develop the power of thought by association of
Guru, Sädhu & çästra- (Bg.10.4-5 purport)
 Chapter-17 Austerity of mind (Bg.17.16)
o “And satisfaction, simplicity, gravity, self-control and
purification of one's existence are the austerities of the
mind”
D. Results of mind control
 One rises above the modes and is freed from all reactions to
past deeds
 The yogi whose mind is fixed on Kåñëa verily attains the
highest perfection of transcendental happiness
 Kåñëa’s promise: Always think of Me, become My devotee,
worship Me and offer your homage unto Me. Thus you will
come to Me without fail. I promise you this because you are
My very dear friend(Bg.18.65)

7 SENSE CONTROL
A. Introduction to the senses
 Senses are the instruments for any action through which
mind functions (Bg.18.13-14)
B. Nature of the senses
 Senses are very strong and impetuous (Bg.2.60 )
o They forcibly carry away the mind even of a man of
discrimination who is endeavoring to control them
 Even one of the roaming senses on which the mind focuses
can carry away a man's intelligence (Bg.2.67) e.g. allowance
of sex enjoyment under marriage ties

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o Analogy: As a strong wind sweeps away a boat on
the water
C. Why is sense control recommended – Proper use of senses can
decide elevation or degradation of the soul. (Most important reasons
are underlined below)
 Chapter 2 – Uncontrolled senses is the cause of all fall down
(Bg.2.62-63)
 Chapter 3 – Even in regulated sense enjoyment there is
every chance of fall down (Bg.3.34purport – e.g.,
allowance of sex enjoyment under marriage ties)
 Chapter 5
o Sense enjoyment is temporary (Bg.5.22)
o Contact of senses with sense objects is a source of
misery (Bg.5.22)
o Tolerate urges of material senses & desires, till death
(Bg.5.23)
 Conclusion
o Sense control is the first step in attaining the
supreme
o This is the only way to real & ever lasting peace
D. How to control senses
 Not letting the senses to come in contact with sense objects,
like a tortoise withdraws the senses when not in use(Bg.2.58)
 Doing our prescribed duties and dovetailing our
propensities in Kåñëa consciousness (Bg. 3.6-7)
 Senses cannot be artificially controlled by other yogic
processes because the slightest agitation can cause fall down
(Bg.2.60)
 Therefore only by engaging senses in Kåñëa consciousness
can one actually control them(Bg.2.61)
E. Result of controlling senses
 One can obtain the complete mercy of the Lord (Bg.2.64)
 One attains happiness within and becomes completely
peaceful. (Bg.2.65)
 One is liberated in the Supreme, and ultimately he attains
the Supreme (Bg.2.72)

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8 RELATIVE POSITIONS OF VARIOUS PROCESSES

IN “MIND & SENSE CONTROL”
Kåñëa explains the role of various bona fide processes in helping mind &
sense control and how bhakti stands the topmost. He explains everything in
such a way that the position of bhakti as topmost becomes self-evident. Also
Srila Prabhupada’s purports throughout Bhagavad Gétä establish the process
of bhakti as the only practical and most efficient method.
A. Role of prescribed duties – Engaging the senses in one’s prescribed
duties as a means of purification(Bg.3.4-7)
B. Role of “Deliberate Spiritual intelligence” trained in Kåñëa’s
Consciousness (Bg.3.43)
C. Role of “jïäna” – Using one’s discrimination to control the mind
and senses (Bg.5.22-23 & Bg.15.1-4, and Chapters 13 & 14)
D. Role of Añöäìga yoga – Arjuna rejects this process as very difficult,
this process employs mechanical meditative means to control mind
and senses ( Bg.6.33-34)
E. Role of bhakti process - ‘Higher taste in service of Lord’ is the only
practical and most effective means (Bg 2.59). Other references from
the Bhagavad Gétä in favor of bhakti are as follows:
 Text 8.7 – Performing one’s prescribed duty with
remembrance of Kåñëa
 Text 8.14 – Constant remembrance of Kåñëa without
deviation
 Text 9.34 – Engage the mind totally in Kåñëa’s service
 Text 12.2 & 12.6-8 – Direct service to Kåñëa is better than
impersonal meditation
 Text 18.65 – Engage the mind totally in Kåñëa’s service
F. Conclusion – Bhakti is not only the topmost process but includes the
essential elements & results of all other processes (Bg.8.28).
G. Bhakti process offers two very practical and very attractive
features:
• Yukta-vairägya – Although devotees do regulate their senses
and the mind, they use the very same things that degrade
and implicate the materialists to purify and elevate
themselves(e.g.Bg.9.27)

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• Allows spiritual satisfaction, and it is not dry – Although
jïänés and yogis are fearful of the mind and the senses, the
devotees allow them spiritual satisfaction(e.g.Bg.2.59)

9 DEATH
A. What is death?
• Our identity – We are not this body but eternal individual
spirit souls (Bg.2.12)
• What is Death – It is simply change of bodies (Bg.2.13)
o Analogy – Change of body is like change of dress
(Bg.2.22)
• Soul is immutable and never dies – Only body goes through
6 changes. It is born, grows, stays for sometime, reproduces,
dwindles and dies.
• Death is inevitable – Certain references are as follows
o A sober person is not bewildered by such a change
(Bg.2.13)
o One who takes birth is sure to die (Bg.2.27)
o Death pervades the highest planet to the lowest
planet (Bg.8.16)
• Kåñëa is death personified
o I am immortality, and I am also death personified
(Bg.9.19)
o I am Yama, the lord of death(Bg.10.29)
o I am all-devouring death (Bg.10.34)
B. Different times of departure and destinations (Bg.8.23-27)
• Yogic process:
o Path of light – One attains the Supreme and does not
come back (Bg.8.24)
o Path of darkness – One reaches the moon planet but
again comes back.(Bg.8.25)
• Devotional process:
Since a devotee is completely dependent on the Lord, he is
beyond the considerations of auspicious and inauspicious
times. Kåñëa personally takes charge of him (Bg.8.27 & 12.7)
C. Death in different modes (Bg.14.14-15 & 14.18)
 Death in mode of goodness – One goes to the higher planets
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 Death in mode of passion – One attains earthly planets
 Death in mode of ignorance – One attains birth in lower
species or hellish planets
D. Consciousness at the time of death
 Consciousness while dying determines the future birth
(Bg.8.6)
 Remembrance of Kåñëa takes one to Kåñëa (Bg.8.5)
 Remembrance of Kåñëa in full devotion is possible only by
proper training (Bg.8.10)
 One can avoid the hellish planets by a process of atonement
called Präyaçcitta (Bg.1.43)
E. How to transcend death/ Death for a devotee
 Buddhi-yoga – Process of Buddhi-yoga provides complete
freedom from fruitive bondage and cycle of birth and death.
( Bg.2.51)
 Equanimity – By attaining equanimity of mind one can
conquer birth and death (Bg.5.19)
 Kåñëa’s personal care – Kåñëa personally delivers those
engaged in pure devotional service (Bg.12.7)
 Submissive hearing – Process of sincere hearing from the
authorities (Bg.13.26)

10 UNIVERSAL FORM
A. What is Universal form (Refer Text 11.5 in Main notes)
1. The Universal form is a transcendental but temporary form
manifested for the cosmic manifestation
2. This form is subject to the temporary time of this material
nature
3. It is not eternally situated in the spiritual sky like Krsna’s
other forms
4. It cannot be seen unless Krsna gives one the power to see it
B. Arjuna’s reasons to see Universal form (Bg.11.3 and 11.8 Purport)
1. Establish Kåñëa’s divinity – To establish Kåñëa’s supreme
position as the source of everything
2. Criteria for incarnation – To set a criterion to identify the
genuine incarnations and to avoid imposters

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3. To prove Kåñëa’s statements – For the sake of others, he is
curious to establish how Kåñëa Himself pervades and
supports the entire universe, as He explained in statements
of chapter10 (Kåñëa “not only theoretically or
philosophically”, but ‘actually’ presented Himself as such to
Arjuna)
C. Description of Universal form (Bg.11.9-31)
1. Unlimited divine, wondrous and brilliant forms
2. Unlimited mouths, eyes, ornaments weapons and garlands
3. More radiant than 100’s and 1000’s of suns
4. Unlimited expansions of universe are seen sitting at one
place
5. All demigods and living entities were seen at one place, also
Brahma, Siva, all sages etc.
6. Sun and moon are the eyes
7. Blazing fire coming from the mouth
8. Spreading throughout the sky and planetary systems
9. Demigod and sages are surrendering and praying with
folded hands
10. All sons of Dhåtaräñöra and their allied kings, being seen
rushing into His fearful mouth, like moths rushing into fire
D. Arjuna’s prayers (Bg 11.35-46): Arjuna glorified Kåñëa as follows
1. Arjuna recognizes Kåñëa’s action as all-good for everyone
o The world becomes joyful on hearing your name
and everyone becomes attached to you
o You are worshiped by great souls and demons are
afraid and flee away
2. “You are worshipable by everyone”
o You are the God of all the Gods, the original creator,
especially even greater than Brahmä, secondary
creator
o Invincible source of all and cause of all causes
3. “You are transcendental to material manifestations”
4. “You are the ultimate rest of everything and all knowledge”
5. You are the essence of everything– You are the air , the fire,
the water , the moon, Pitamahä (Brahmä ji) and Prapitamahä

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6. Offers obeisances – ‘I offer you obeisances from front,
behind and from all sides”
7. Begs forgiveness – Arjuna begs forgiveness for treating
Kåñëa, the infallible one, as an ordinary friend
8. Recognizes Supremacy – You are the supreme father and
supreme spiritual master
9. Begs mercy – Arjuna falls to the ground and begs for mercy
10. Desires two-armed form – Request to withdraw the
fearsome form and reveal the form as Personality of
Godhead
E. Arjuna’s reactions on seeing the form & change of rasäs (Bg.11.14,
11.23 ,11.41& 11.45-46)
1. In text 11.14 the rasa changes from friendship to wonder –
Arjuna hair stand on end and he bows down in awe and
reverence
2. In text 11.23-24 the rasa changes to fear – Arjuna
experiences a terrible fearsome sight(Käla-rupa)
3. In text 11.41, he begs for forgiveness for the offences he
committed, while thinking Kåñëa to be his friend and asks
Kåñëa to tolerate them
4. In text 11.45-46, after seeing this Universal form, he begs
Kåñëa to reveal His four-armed form
F. Qualification to see Universal form (Bg.11.48)
1. This Universal form cannot be seen by personal efforts like
studying the Vedas, performing sacrifices, charity, pious
activities or penances
2. Only devotees can have such divine vision
G. Pure devotee’s vision
1. The most intimate feature of the Absolute Truth is two-
armed form of Sri Kåñëa. This Form is only known through
devotional service
2. Devotee correctly situated in transcendental relationships
are attracted by loving features and not by godless display
of opulences e.g. playmates and parent of Kåñëa in
Våndävana

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11 THE MODES OF MATERIAL NATURE

A. Different chapters which raise the issue of modes
• Chapter 2
o Kåñëa’s first advice to Arjuna in Bhagavad Gétä about
dealing with the modes is to transcend them
(Bg.2.45)
• Chapter 3
o Conditioned soul bewildered under the modes,
think himself to be the doer of the activities (Bg.3.27)
o Even a man of knowledge acts according to his own
nature, for everyone follows the nature he has
acquired from the three modes. What can repression
accomplish? ( Bg.3.33)
• Chapter 5
o Material modes of nature as a secondary doer,
facilitates the desires of the living entity (primary
doer) under the sanction of the Supersoul (The
ultimate doer )(Bg.5.13-16)
• Chapter 14
o This chapter explains the working of different
modes
o Only way to transcend modes is ‘by surrender unto
Kåñëa (Bg.7.14 & 14.26)
• Chapters 14,17 & 18 deals with this topic in more detail as
shown in the next few points
B. Lord impregnated the soul within material nature, which consists of
3 modes (Bg.14.3-5)
• When the eternal living entity comes in contact with nature,
O mighty-armed Arjuna, he becomes conditioned by these
modes.( Bg.14.5)
C. Working of the modes – Study the Summarized theme 14A in Chapter
14 of this book
D. Symptoms of one who has transcended the modes (Bg.14.22-25)
• No desire for, or repulsion from manifestations of the modes
– Illumination, attachment, delusion

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• Equipoised, transcendental and detached, knowing that the
modes alone are active
• Steady in all circumstances
• Deals equally with everyone(friend or enemy) and
everything(earth, pebbles or gold)
E. How to transcend the modes (Bg.14.26)
• By full devotional service, unfailing in all circumstances
F. Relationship between the modes & one’s faith, worship, sacrifice,
austerity & penance is given in Chapter 17
• Actually, faith is born of goodness, but when it is influenced
by different modes of nature, varieties of religion are
created.
• Those influenced by modes of material nature worship
various features of the material world, but those in
transcendental goodness worship Viñëu.
• One can elevate himself from the lower modes to goodness
by the association of bona-fide spiritual master who engages
him in devotional service to the Lord
G. Five factors of action in relation to the modes are described in Chapter
18 – knowledge, action, worker, understanding & determination (Bg.18.66)
• Kåñëa encourages us by saying that although all work is
controlled by the modes, one can become free from the
reactions of work by performing his occupational duty for
His pleasure (Bg.18.66)
H. Conclusion – Kåñëa advises us to fully surrender to Him in love,
become reinstated in our constitutional position and thus become
permanently transcendental to the 3 modes.

12 RELATIONSHIP BETWEEN ÉÇVARA,

JÉVA,&PRAKÅTI
A. Five topics of Gétä
• Çréla Prabhupäda mentions these topics in the introduction of
Gétä as Éçvara(Lord), Jéva (Living entity), Prakåti (Material
nature), Käla(Time) &Karma(Action)
• Jéva &Prakåti, being the energies of the Éçvara are intrinsically
related to Him

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• Many aspects of relationship between these three(Éçvara, Jéva
, Prakåti) are mentioned in Bhagavad Gétä
B. Éçvara as the source – Lord is the source of Jéva &Prakåti, which are
His superior and inferior energies respectively (Bg.7.4-7). References are as
follows:
• Source of prakåti – Bg 7.4
• Source of Jéva – Bg.7.5 apareyam itas tv anyäà…
• Cause of creation and dissolution – Bg.7.6 etad-yonéni
bhütäni…
• Maintainer and resting place of all – Bg7.7 mattaù parataraà
nänyat…
C. Relationship between the Éçvara&prakriti (Bg 9.4-10) –Although
material nature works completely under the superintendence of the Lord,
still He is neutral and aloof (Ref summarized theme 9A chapter 9 of this
book)
D. Relationship between the Éçvara&Jéva – Living entities are part and
parcel of the Lord (Bg.15.7)
E. Difference between soul(Jéva ) & Super soul(Éçvara) – Soul is eternally
atomic and dependent on the Lord while Super soul is eternally blissful, all-
cognizant, omniscient and completely independent (Ref. Summarized theme
5C in Chapter 5)
F. Functional relationship between soul, material nature & Super soul
(Jéva,Prakåti, Éçvara) – Concept of primary doer, secondary doer and Ultimate
doer (Ref. Summarized theme 5D in chapter 5 based on Bg.5.13 - 5.15)
G. Reciprocation between Éçvara&Jéva
• Lord reciprocates according to the way the Jéva approaches
(Bg.4.11)
• Lord’s special favor to the devotees (Bg.9.29-32)
• Lord gives spiritual intelligence to a sincere seeker and
guides him from within (Bg.10.8-11 – catur-çlokéGétä)

13 RENUNCIATION OF WORK VS
WORK IN DEVOTION
Arjuna is confused to differentiate between the two concepts and expresses
his confusion in the beginning of chapters 3, 5 and 18. For further details on
this theme, refer to the following sections
A. Chapter-3
• Texts 3.3-3.9 concludes following:

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o Soul is always active by nature and inactivity is not
an option available
o So it is advised to perform our activities in a way
that they are directed towards self- purification and
self- realization. Premature renunciation carries no
benefit
o Self- purification and self- realization are the
purposes of performing prescribed duties
• Study differentiation table between Säìkhya-
yoga(renunciation of work) and Buddhi-yoga(work in
devotion) given after Text 3.3 in this book
B. Chapter-5 – Study summarized theme 5A – Differentiation table
between renunciation of work Vs work in devotion
C. Chapter-18 – Study Bg. 18.2-18.12. They are summarized as follows –
• Acts of sacrifice, charity and penance are not to be given up;
they must be performed(Bg.18.5)
• They should be performed as a matter of duty without
attachment or any expectation of result(Bg.18.6)
• It is indeed impossible for an embodied being to give up all
activities. But he who renounces the fruits of action is called
one who has truly renounced(Bg.18.11)
D. Conclusion – One who works in devotion is a true sannyäsé and easily
achieves liberation (Bg.5.3)

14 BHAKTI-YOGA IN EVERY CHAPTER OF

BHAGAVAD GÉTÄ
A.Middle six chapters – Primarily the middle six chapters of Bhagavad Gétä
deal with Bhakti-yoga
B.Entire Bhagavad Gétä– But, based on Srila Prabhupada’s purports, we
can understand that the entire Bhagavad Gétä touches different aspects of
Bhakti-yoga
a) First six chapters – Explain why & how to work for Kåñëa
b) Middle six chapters – Explain the consciousness, mood & activity of
His dear devotee
• Explain pure devotional service, it’s nature and it’s activity
c) Last six chapters – Train us on how to think and discriminate for
advancing in Kåñëa consciousness

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C. Various aspects of Bhakti-yoga are covered in Bhagavad Gétä as
follows:
1. Chapter-1 – This chapter presents the following two themes
repeatedly
• The Lord’s protection – Devotees who surrender to the
Lord’s protection are assured victory, regardless of the
material odds
• The Lord as an intimate servant – The Bhagavad-gétä
introduces Kåñëa, the Supreme Personality of Godhead, as
the intimate servant of His devotees. (e.g. As Arjuna’s
charioteer)
2. Chapter-2
• Bg.2.47-51 and 2.45 – Kåñëa gives a glimpse of bhakti by
establishing superiority of Buddhi-yoga / akarmic activity
• Bg.2.61 – Also explains the concept of steady intelligence
attained by being “Dedicated to Me”(mat-parah)
3. Chapter-3
• Bg.3.9 – Work done as a sacrifice for Viñëu has to be
performed; otherwise work causes bondage in this material
world.
• Bg.3.30 – This verse directly talks about devoting all works
to Kåñëa’s service
4. Chapter-4
• Bg.4.1-8 – This section gives knowledge of Kåñëa’s birth and
activities
• Bg.4.9-11 – Establish reciprocation between Lord and living
entity
• Bg.4.33-34 – Goal of all sacrifices is to develop self-
realization &Kåñëa consciousness and one should do it by
surrender and service unto bona fide spiritual master
• Bg.4.16-24 – Explains true Akarma as “Work in Kåñëa
Consciousness”
5. Chapter-5
• Bg.5.2-3 – Establish that work in devotion is better than
renunciation of work and it fulfills all the criteria of
Sannyäsa

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• Bg.5.29 – Establishes Kåñëa as the only enjoyer of all
sacrifices, proprietor of all and true friend of all living
entities
6. Chapter-6
• Bg.6.1-2 – Explain real Sannyäsa-Yoga or Bhakti and thus
establishes that Bhakti fulfills the criteria of Yoga
• Bg.6.47 – Establishes Bhakti-yoga as the topmost yoga system.
Actually, the whole chapter 6 is designed in a way that it is
self-evident that Bhakti is supreme
7. Chapter-7
• Bg.7.5 & Bg 7.7 – Establishes Kåñëa as the Supreme Absolute
Truth and living entity as His energy
• Bg.7.14 – Surrender as the only way to transcend the
material energy
• Bg.7.19 – Surrender to Väsudeva as the ultimate goal of Jïäna
• Bg.7.23 – Devotees of Kåñëa go to Kåñëa’s planet
• Bg.7.28 – Promotes Devotional Service with determination
• Bg.7.30 – Knowing Kåñëa as the main governing principle of
all manifestations, demigods and sacrifices
8. Chapter-8
• Bg.8.7 – Stresses the remembrance of Kåñëa in devotion
• Bg.8.14 & 8.22 – Teaches pure devotional service
• Bg.8.28 – A devotee automatically and effortlessly achieves
all the result of Jïäna -Yoga, Karma& all the vedic forms of
purification
9. Chapter-9 : Whole Chapter-9 talks of devotional service. Few
examples are :-
• Bg.9.2 – Establishes Bhakti-yoga as the king of all knowledge
• Bg.9.13-14 – Establishes Practice of Pure devotional service
by constant practice and remembrance
• Bg.9.22 – Establishes Pure devotional service (Kåñëa provides
& protects for His pure devotees)
• Text 9.29-32 – Kåñëa pleads us to practice Bhakti-yoga by
declaring it as most easy and accommodating
• Bg.9.34 – Recommends full absorption in Kåñëa

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10. Chapter-10
• Bg.10.3 – Recommends proper understanding of Kåñëa
• Bg.10.7 – One in full knowledge engages in unalloyed
devotional service
• Bg.10.8-11 – Catur-çlokéGétä explains reciprocation between
Kåñëa and His devotees, especially Bg.10.8 recommends that
a real intelligent person takes to the practice of pure
devotional Service
11. Chapter-11
• Bg.11.47-55 – Glorifies the path of Devotional Service as the
only way to see Kåñëa
12. Chapter-12
• Bg.12.1-7 – Establish Devotional Service as superior to
impersonalism and Kåñëa directly takes charge of His
devotees
• Bg.12.8-12 – Establish the progressive stages of devotion
• Bg.12.13-20 – Explains the qualities of pure devotees
• Bg.12.20 – Devotional Service makes one extremely dear to
Kåñëa
13. Chapter 13
• Bg.13.8-12 – Recommends that all the qualities are meant to
develop unalloyed devotional Service, as told in Bg.13.11 as
the ultimate goal
• Bg.13.19 – Only devotee can properly understand the subject
of field of activities, Knowledge & Knowable
• Bg.13.26 – Glorifies the path of ‘Hearing’ as the easiest and
very effective path for this modern age
14. Chapter 14
• Bg.14.26 – Establishes uninterrupted devotional Service as
the method to transcend three modes
15. Chapter 15
• Bg.15.5-6 – Explains the surrendering process
• Bg.15.15 – Explains Lord Kåñëa as the goal of all Vedas
• Bg.15.18-20 – Recommends devotional service as the most
confidential knowledge

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16. Chapter 16
• Bg.16.23-24 – Çréla Prabhupäda explains that in human
society, aversion to the principles of understanding the
Supreme Personality of Godhead is the cause of all fall-
downs, which leads to demoniac life
17. Chapter 17
• Bg.17.23-28 – This explain how one can free one’s activity
from the influence of the modes by dedication for pleasure
of the Supreme
18. Chapter 18
• Bg.18.65, 66 & Bg.18.78 – This concludes Bhagavad Gétä by
recommending Arjuna to give up all other processes and
surrender unto Kåñëa, which is the supreme instruction on
morality

15 ANANYABHAKTI
A. Pure Devotional Service (Ananya-bhakti) is the most confidential
knowledge
B. Ananya-bhakti has been directly discussed in following sections
• Chapter-8 Bg.8.14
• Chapter -9 Bg.9.13,9.22, 9.26, 9.30 & 9.34
• Chapter -10 Bg.10.8-11
• Chapter -11 Bg.11.54-55
• Chapter -15 Bg.15.19,15.20
• Chapter -18 Bg.18.65-66
C. A sincere and serious devotee can achieve Pure Devotional Service
simply by studying Bhagavad Gétä& shelter of a bona fide spiritual
master (Bg.8.28)

16 BHAKTI AS THE TOPMOST YOGA SYSTEM

Introduction: - All the different types of yoga, namely Karma yoga, Jnana
yoga, Añöäìga yoga etc. are different rungs of the yoga ladder. Bhakti is the
highest rung, and all other yogas are just the means to reach to the highest
rung. Yoga actually means Bhakti-Yoga
 vedeñu yajïeñu tapaùsu…………..(Text 8.28)

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“A person who accepts the path of devotional service is not bereft
of the results derived from studying the Vedas, performing sacrifices,
undergoing austerities, giving charity or pursuing philosophical and fruitive
activities. Simply by performing devotional service, he attains all these, and
at the end he reaches the supreme eternal abode.”
Below is the description of the topmost yoga system.
A. Bhakti is the highest form of yoga
 yoginäm api sarveñäà………( Text 6.47)
“And of all yogés, the one with great faith who always abides
in Me, thinks of Me within himself, and renders transcendental
loving service to Me—he is the most intimately united with Me in
yoga and is the highest of all. That is My opinion.”
B.Bhakti-yoga does not demand any qualifications, only qualification
required is faith (Bg 9.3)
 Anyone, from any caste, race or sex can perform bhakti (Bg.9.32 striyo
vaisya....)
 Anyone can directly perceive the results (Bg.9.2 Pratyaksavagmam)
C. Process is very easy
 By principle of higher taste, one can easily control mind and senses
(Bg.2.59)
 Easier to practice, than the path of Impersonalist (Bg 12.2-5)
 Compared to Astanga Yoga, bhakti does not demand strict vows of
absolute celibacy
(Bg.6.13-14)
 Process is blissful – ‘Susukam’ (Bg 9.2)
 Just offer a leaf, flower, fruit or water with love and devotion (Bg
9.26)
 “Whatever you do, whatever you eat, whatever you offer or give
away, and whatever austerities you perform—do that, O son of
Kunté, as an offering to Me. ” (Bg.9.27)
D. Bhakti offers the topmost realization of Absolute Truth, but Bhakti is
very rare
 Out of many thousands among men, one may endeavor for
perfection, and of those who have achieved perfection, hardly one
knows Me in truth (Bg. 7.3)
 “After many births and deaths, he who is actually in knowledge
surrenders unto Me, knowing Me to be the cause of all causes and all
that is. Such a great soul is very rare.” (Bg 7.19)

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 “Persons who have acted piously in previous lives and in this life
and whose sinful actions are completely eradicated are freed from
the dualities of delusion, and they engage themselves in My service
with determination” (Bg.7.28)
E. Inconceivable power of bhakti – Practicing bhakti bestows following
supreme benedictions
 Easy to cross over material energy (Bg.7.14)
 Easy to overcome three modes (Bg.14.26)
 Provides shelter of divine energy (Bg.9.13)
 Fulfills all the necessities (Bg.9.22)
F. Only way to understand and attain Kåñëa
 “And whoever, at the end of his life, quits his body remembering Me
alone at once attains My nature. Of this there is no doubt.” (Bg.8.5)
 “My dear Arjuna, only by undivided devotional service can I be
understood as I am, standing before you, and can thus be seen
directly. Only in this way can you enter into the mysteries of My
understanding.” (Bg.11.54)
 “One can understand Me as I am, as the Supreme Personality of
Godhead, only by devotional service. And when one is in full
consciousness of Me by such devotion, he can enter into the
kingdom of God.” (Bg.18.55)
G. Kåñëa personally recommends bhakti process
 “Therefore, O Arjuna, surrendering all your works unto Me, with
full knowledge of Me, without desires for profit, with no claims to
proprietorship, and free from lethargy, fight.”
(Bg.3.30)
 “Engage your mind always in thinking of Me, become My devotee,
offer obeisances to Me and worship Me. Being completely absorbed
in Me, surely you will come to Me.” (Bg.9.34)
 “I am the source of all spiritual and material worlds. Everything
emanates from Me. The wise who perfectly know this engage in My
devotional service and worship Me with all their hearts.”(Bg.10.8)
 “Abandon all varieties of religion and just surrender unto Me. I shall
deliver you from all sinful reactions. Do not fear.”(Bg.18.66)
H. Kåñëa reciprocates with one’s devotion and sincerity
 Bg.10.10 & Bg.10.11 – Kåñëa guides from within to a sincere devotee,
and removes the darkness of ignorance

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J. Bhakti as the path of real peace
 “A person in full consciousness of Me, knowing Me to be the
ultimate beneficiary of all sacrifices and austerities, the Supreme
Lord of all planets and demigods, and the benefactor and well-
wisher of all living entities, attains peace from the pangs of material
miseries.” (Bg.5.29)
H. Lord personally protects His devotees
 Accidental fall down is forgiven (Bg.9.30)
 Lord promises to protects His devotees(Bg.9.31)
 Lord personally delivers His devotee from material ocean(Bg.12.7)

17 AÑÖÄÌGA YOGA
A. What is Añöäìga-Yoga
Añöäìga-yoga, a mechanical meditative practice, controls the mind
and the senses and focuses one’s concentration on Paramätmä (the
Supersoul). This practice culminates in samädhi, full consciousness
of the Supreme.
B. Eight limbs of Añöäìga-Yoga are (Bg.5.29 purport):
yama – Prohibitions; niyama - injunctions; äsana - sitting exercises;
präëäyäma - breathing exercises; pratyähära - withdrawing the
senses; dhäraëä - steadying the mind; dhyäna - meditation; samädhi -
trance, full absorption
C. Two stages of yoga (Bg.6.3)
 Yogärurukña stage – It is the beginning stage in which
prescribed duties are essential to gradually purify one of the
fruitive desires
 Yogärüòha stage – It is the advanced stage. After achieving
freedom from desires that impel fruitive work, one retires
from active duties for contemplation and meditation
D. Basic practices of Añöäìga-Yoga
 Principle – One should constantly engage body, mind and
self in relationship with supreme(6.10)
 Place of practice - Live alone and in a secluded place(6.10)
 Mind control – First business of any transcendentalist is to
control the mind and fix on the supersoul(6.10)
 Consciousness – One should be free of desires and feelings
of possessiveness(6.10)
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 Manner of sitting – Not sit too high or too low. One can sit
on deer skin or kuça grass. One should sit in a straight
posture, with vision on the tip of the nose(6.11-12)
 Celibacy and fearlessness is a must(6.13-14)
 Object of meditation – To see Viñëu-mürti in one’ s own
heart (6.13-14)
 Regulation in eating, sleeping, recreation and work(6.16-17)
o Do not eat too much or too little, or sleep too much
or too little
 When the yogi disciplines his mental activities and become
situated in transcendence, devoid of all material desires, he
is said to be well established in yoga (Bg 6.18)
E. Realizations/visions/actions of a yogi in perfection – For this
section, please refer summarized theme 6C in chapter 6
F. Limitations
• The system of yoga appears impractical and unendurable,
for the mind is restless and unsteady (Bg.6.33)
• The mind is restless, turbulent, obstinate and very strong,
and to subdue it, is more difficult than controlling the wind
(Bg.6.34)
• Impractical in this age(Kali) for most classes of people(Text
Bg.6.34)
G. Destination of unsuccessful Añöäìga-Yogi after short practice and
long practice (Bg.6.40-45)
 A transcendentalist engaged in auspicious activities does not
meet with destruction and is never overcome by evil (Ref
Bg.6.40)
 Short practice – One who practices yoga for short time first
goes to the higher planets to fulfill his remaining material
desires. He then takes birth in an aristocratic and/or well-
situated family wherein he may revive his yoga practice
without any impediment(Ref Bg.6.41)
 Long practice – One who has made great advancement in
yoga, but is still not completely perfect takes his birth in the
family of spiritualists, he automatically becomes attracted to

674 APPENDIX A

 
 APPENDIX A
 
the yogic principles and thus successfully completes his self-
realization(Bg.6.42-45)
H. Bhakti-yoga as the topmost process (Bg.6.46-47)
 And of all yogis, the one with great faith who always abides
in Me, thinks of Me within himself and renders
transcendental loving service to Me- he is the most
intimately united with Me in yoga and is the highest of all.
That is my opinion (Bg.6.47)

18 VARËÄÇRAMA DHARMA
This topic is introduced in several chapters in Bhagavad Gétä
A. Chapter-1 – Arjuna first introduces this discussion when he says that
fighting will destroy Varëäçrama tradition and will lead to chaos in
human society (Bg.1.39-43)
B. Chapter-2 – Kåñëa explains the proper application of Varëäçrama
dharma in Bg.2.31-37, especially for Arjuna’s case (Bg.2.31 purport)
• Study Bg.2.31 in this book for the concept of sva-dharma
C. Chapter-3 – Mentions following points about one’s prescribed duties
according to one’s varna or ashram
• Important of yajïa to get freedom from all bondage to work
(Bg.3.3-9)
• Great souls performing prescribed duties to set an example
(Bg.3.17-24)
• One needs to stick to one’s own prescribed duties (Bg.3.33 -
35)
D. Chapter-4 – It explains that Varëäçrama system is created by Kåñëa
Himself on account to the 3 modes of material nature and works
associated with them(Bg.4.13)
E. Chapter-9 – Even women, vaiçyas and çüdras can attain to perfection
by surrendering process(Bg.9.32)
F. Chapter-18 (Bg.18.41-48)
• Mentions the qualities of different varëas
• Also mentions, how to achieve perfection by karma-Yoga, by
dovetailing one’s propensities in the service of the Supreme
Lord

APPENDIX A 675
 G É T Ä S U B O D H I N É
 

19 DEVOTEES & NON-DEVOTEES

Following sections lay down the differencing factor between the two
categories
A. Chapter-3 – Bg.3.25 mentions the differentiating factor between
them is “Desire”
• Refer Text 3.27-28 in this book for further elaboration
between attached & detached worker
B. Chapter-7 – Bg.7.15 & 7.16 differentiates between those who
surrender and those who do not surrender to Kåñëa
• Each category has 4 types
C. Chapter-9 – Bg.9.11-9.14 differentiates between Durätmäs (9.11-9.12)
and Mahätamas(9.13-9.14)
D. Chapter-16 – Bg.16.23-24 mentions the criteria of differentiating as
“Obedience to scriptural injunctions”
• Refer Summarized theme 16A in chapter 16 for divine
qualities
• Refer Summarized theme 16B in chapter 16 for demoniac
qualities

20 DEMIGOD WORSHIP
A. Different chapters on demigod worship
 Chapter-3 Kåñëa introduces demigod worship in Text 3.11-
12 & encourages it in the sense that He wants to establish
the need of sacrifice on behalf of human society even to
fulfill basic necessities
 Chapter-4 Text 4.12 exposes the mentality of demigod
worshipers as being looking for immediate fulfillment of
material desires
 Chapter-7 Kåñëa calls demigod worshipers as less intelligent
(Ref. Summarized theme 7B)
 Chapter-9 Kåñëa finally compares demigod worshipers to
pure devotional service and establishes demigod
worshipers as improper and illegal, and only acheiving
temporary benefits (Bg.9.20-25)

676 APPENDIX A

 
 APPENDIX A
 
B. Is demigod worship recommended – In chapter 3, texts 3.10-14, it does
appear that Kåñëa is encouraging demigod worship. In this context, Kåñëa is
emphasizing the unavoidable duty of all human beings toward the
demigods, as a part of VedicKarma-Kända process
 Prosperity of human society depends on the satisfaction of
demigods (Bg.3.10-12)
 But, one who enjoys the results without offering them in a
sacrifice, is a thief (Bg.3.13)
C. Benefit of such worship
 The performer is purified of the contamination of lower qualities
of nature
 Elevated to higher planets
 Satisfies senses hundreds and thousands of times than earthly
planet
D. Why do people worship demigods (Ref. Bg.4.12, 7.20-21, 9.20-21)
 For immediate fulfillment of material desires
 For enjoying heavenly pleasures e.g. Soma rasa in moon planet
etc
 They have lost the spiritual sense
 They are affected by lower modes
 They think demigods are better for certain purpose as per their
study of Vedas e.g. Sun god for better health
 They do not know that demigods are different parts of universal
form of Kåñëa and do not know what part of the body the food
must supplied
E. What is Kåñëa’s ultimate opinion – In text 4.12 Kåñëa exposes the
motivation of these demigod worshipers. They are only interested in quick
fruitive results, without any knowledge of their ultimate welfare. Thus they
are called less intelligent in text 7.20
F. Why demigod worshipers are called less intelligent
 Their intelligence stolen by material desires (Lust)
 Demigods, the benediction they give and their worshipers, all
are temporary
 Demigod worshipers go to demigod planets which are
temporary, thus they undergo repeated cycle of birth and
death(Bg.9.21 & 9.25)
 They lack the following knowledge about Kåñëa
o Kåñëa is the source of everything (Bg.7.6)

APPENDIX A 677
 G É T Ä S U B O D H I N É
 
o Kåñëa makes faith steady, required by a living entity to
worship the demigods(Bg.7.21)
o Kåñëa bestows benefit through the demigods to the
living entities(Bg.7.22)
 Demigod worship without knowledge of Kåñëa’s supremacy is
called “avidhi-pürvakam” – improper method of worship(Bg.
9.23)

G. Conclusion
 Kåñëa should be worshiped in all conditions and circumstances
 Worshiping Kåñëa assure complete perfection(Bg.9.22)
 Kåñëa is only enjoyer and master of all sacrifices (Bg.9.24 )
 Worshiping Kåñëa transfers one to the eternal abode, free from
birth and death (Bg.9.25)

678 APPENDIX A

 
 

APPENDIX

B
DEFEATING MÄYÄVÄDA

nama oà viñëu-pädäya Kåñëa-preñöhäya bhü-tale

çrémate bhaktivedänta-svämin iti nämine
namas te särasvate deve gaura-väëé-pracäriëe
nirviçeña-çünyavädi-päçcätya-deça-täriëe
"I offer my respectful obeisances unto His Divine Grace A.C. Bhaktivedanta
Swami Prabhupäda, who is very dear to Lord Kåñëa, having taken shelter at
His lotus feet. Our respectful obeisances are unto you, O spiritual master,
servant of Çréla Bhaktisiddhänta Sarasvaté Gosvämé. You are kindly preaching
the message of Lord Caitanya deva and delivering the Western countries,
which are filled with impersonalism and voidism."

Introduction:
There are two classes of transcendentalists- Impersonalists and Personalists.
Impersonalism in comparison to Personalism
• Brahman (Impersonal) realization is a partial realization and
runs the risk of falling down to material entanglement
o Devotional service includes all the realizations of
Brahman platform (Bg.18.54), and it continues even
after liberation (Bg.9.2 & 18.55)
• Process of impersonal realization is very difficult (Bg. 12.5)
• Personalists are the most perfect – “ Those who fix their
minds on My personal form and are always engaged in
worshiping Me with great and transcendental faith are
considered by Me to be most perfect” (Bg.12.2)

A. Impersonalism can be considered in two categories

• Brahmavädés– They are a category of transcendentalists who
are attached to the Brahman realization, but they do not
consider Lord’s form as material and ordinary
o They have the partial realization of Absolute Truth
o Difference between Brahman and Bhagavän
realization is given in summarized Theme 12A in
Chapter 12
APPENDIXB 679
 G É T Ä S U B O D H I N É
 
• Mäyävädés – They are the less intelligent class of people, who
consider the transcendental form of Supreme Lord as
material and ordinary (Ref 9.11 & 7.24)
o Their destiny is told in 9.12 – “Those who are thus
bewildered are attracted by demonic and atheistic
views. In that deluded condition, their hopes for
liberation, their fruitive activities, and their culture
of knowledge are all defeated.”
• Brahmavädés can get liberation, whereas Mäyävädés get
repeated birth and death

B. What is Mäyäväda – This is a philosophy which considers that Kåñëa has

a body made of material energy, and all His activities, His form etc., are
Mäyäorillusory. These followers of this philosophy are known as Mäyävädés

C. Mäyäväda Doctrine – Various concepts prevail under this category

• They do not agree on the eternal individuality of the soul
o After giving up the body one merges into the impersonal
Brahman and loses individuality
• They say “Brahman is the source of everything and everything is
Brahman”
o Brahman is superior to Kåñëa and is His source
o They accepts Kåñëa as only the son of Devaké and only a
powerful living entity
• They hold that this world is false – ‘brahma satyaà jagan mithyä’
• They say that all living entities were originally Brahman, but have
now become covered by Mäyä – They claim that everyone is God
and there is no difference between soul and supersoul
• They consider Kåñëa’s form to be made of material elements

D. Refutation of above mentioned Mäyäväda Doctrine

1. Eternal individuality of soul (Jéva) and Supersoul (Kåñëa)
• Ref. Kaöha Upaniñad and Çvetäçvatara Upaniñad ‘Nityo
nityänäà cetanaç cetanänäm’ – Supreme Lord is the eternal
maintainer of innumerable eternal individual living entities
(Ref Bg.2.12 purport)

680 APPENDIX B

 
 APPENDIX B
 
• Eternal individuality is also explained in Bg.2.12 and 2.13 –
Study purport
• Every individual soul is eternal fragmental part of supreme
Lord Kåñëa (Bg.15.7)
• Sprit soul cannot be cut into pieces as fragmental portion
like the material parts (Bg.2.23-24)
• Even after libration, soul continuous to remain as an eternal
servant (Bg.9.2)
• Kåñëa never loses His eternal individuality in His many
expansions(Bg.4.35 purport)
2. Kåñëa is the source of everything and Brahman is not the supreme
• Kåñëa says, I am the source of all spiritual and material
worlds (Bg.10.8)
• Kåñëa is also the source of Brahmä, Sivä including Lord
Naräyana (chapter 11)
• Kåñëa says, I am the basis of Brahman (Bg.14.27)
• Kåñëa says, there is no truth superior to Me. Everything rests
upon Me, as pearls are strung on a thread(Bg.7.7)
• If Kåñëa is accepted as ordinary man, then Bhagavad-gétä
loses all importance
3. Refutation of the proposition “This world is false”
• Text 9.33 states that this world is temporary (açäçvatam) but
not false
4. Refutation of the conception that “Everyone is God”
• If everyone is originally Brahman, and has being covered by
Mäyä as proclaimed by Mäyävädés, then it would imply that
Mäyä is superior to them, so how can they be God
o Ref. Bg.7.7 – Lord says “There is no truth superior to
Me”
• If the living entity is God, then how could he be forgetful of
his spiritual nature and suffer in this world?
o Lord claims to know everything, past, present, and
future (Bg.7.26). There is no question of forgetting
one’s original identity if everyone is God

APPENDIX B 681
 G É T Ä S U B O D H I N É
 
o Another supporting reference (Bg.15.15) – Actually,
it is the Supersoul who gives the living entities
remembrance and forgetfulness
• The living entity, in all circumstances, fully depend on the
Lord for everything – Even his ability to deny or forget the
Supreme Lord
5. Refutation of the argument that “Kåñëa’s form is material and
ordinary”
• Text 9.11 – “Fools deride Me when I descend in the human
form. They do not know My transcendental nature as the
Supreme Lord of all that be”

• Text 7.24 – “Unintelligent men, who do not know Me

perfectly, think that I, the Supreme Personality of Godhead,
Kåñëa, was impersonal before and have now assumed this
personality”

682 APPENDIX B

 
 

APPENDIX

C
YOGA PROCESSES/YOGA LADDER

Introduction - Goal of all Vedic processes is to help a living entity re-

establish one’s lost relationship with Absolute Truth. This process of linking
oneself with the Supreme is called Yoga. Thus one must understand this
yoga system before proceeding to further study of Bhagavad-gétä. The
system is covered in this special section below.

1) Definition of yoga
 In terms of process – It is a process of linking oneself or
one’s consciousness with the Supreme Absolute Truth (Ref.
Bg. 6.3 purport)
 In term of effects – Yoga implies “to concentrate one’s mind
on Supreme by controlling the ever disturbing senses” or “
to perform one’s duty in equipoised attitude without
attachment to success or failure” (Ref. Bg. 2.48 translation
and purport)
2) Vedic process of elevating a human being from the lowest stage of
consciousness – Vedic culture provides a system by which
materially attached person can satisfy his material desires and yet
gradually become purified. Progressive stages of consciousness are
as follows:
a) Animal life – Spiritually undeveloped humans, in their
attempt to taste sensual pleasure, act in ignorance
b) Stage of karma-käëòa –This is the stage when one agrees to
regulate one’s enjoyment by the descending authority of
Vedic formulas, for the purpose of higher quality of
enjoyment in material world
c) Stage of yoga – When the practitioner finds the ‘futility of
material life’ and ‘makes transcendence as his goal’, then he
can be called a yogé
3) Yoga ladder – Yoga process is compared to a ladder (analogy)

APPENDIXC 683
 G É T Ä S U B O D H I N É
 
 It begins from the lowest material condition of living entity
and rises upto the topmost spiritual realization
 Complete ladder is called yoga, and has several parts –
karma-yoga, jïäna-yoga,
dhyäna-yoga, and bhakti-yoga
 Beginning stage is called yogärurukñu stage and highest
rung is called yogärüòha stage(Bg.6.3)
4) Basis of different names of yoga – This is based on the particular
methods adopted (Ref. Bg. 6.46 purport)
 If linking process is predominantly fruitive acts it is called
karma-yoga
 If linking process is predominantly empirical it is called
jïäna-yoga
 If linking process is predominantly devotional it is called
bhakti-yoga
5) Yoga in Bhagavad-gétä – Lord Kåñëa deals with all the bonafide
yoga processes in different section of the Bhagavad-gétä as follows:
 Chapters 1 to 6 deal with karma-yoga especially in chapter
three and chapter five
o Chapter 6 especially deals with añöäìga-yoga /
Dhyäna-yoga
 Chapters 7 to 12 deal with bhakti-yoga, which is also covered
in chapter 18
 Chapters 13 to 18 deal with jïäna-yoga
 Lord Kåñëa compares different process in texts 13.25-26
6) Conceptual comparison of different yoga systems (Ref 6.47
purport)
 When karma-yoga increases in knowledge and renunciation it
is called jïäna-yoga
 When jnana yoga increases in meditation it is called añöäìga-
yoga
 When añöäìga-yoga comes to the point of realizing Kåñëa, the
Supreme Personality of Godhead, that is called bhakti-yoga
7) Bhakti-yoga is the ultimate perfection of yoga – Anything short of
that is imperfect(Ref. Bg. 6.46 purport)
 Asceticism without self-knowledge – imperfect
 Empiric knowledge without surrender – imperfect
684 APPENDIX C

 
 APPENDIX C
 
 Fruitive work without Kåñëa consciousness – waste of time

THE EXTENDED YOGA LADDER

Enters Sun BHAKTI YOGA SIDE TRACKING:

Planet

Sun Disk AÑÖÄÌGA YOGA

Mystic Powers
(Yogis)

Sun Shine JÏÄNA YOGA

Accumulating
Knowledge
(Jïänés)
NIÑKÄMA KARMA
YOGA

SAKÄMA KARMA
YOGA

Fruits of work,
Fame or Material
KARMA KANDA enjoyment
(Karmis)

ANIMAL LIFE

APPENDIX C 685
 G É T Ä S U B O D H I N É
 
EXPRESS ELEVATOR

PREMA BHAKTI 

BHÄVA BHAKTI 

SÄDHANA BHAKTI 

SURRENDER & ASSOCIATION

OF PURE DEVOTEES

ANIMAL LIFE

686 APPENDIX C

 
 APPENDIX C
 
8) Steps of progression on yoga ladder :
 Karma-käëòa –
o This is the stage which encourages regulated sense
gratification
o This is meant to bring general mass of people to the
platform of religiosity
o This purifies the practitioner in many ways:
 Mood of subservience to God’s order brings
purification
 Regulation in sense gratification brings
detachment which fosters knowledge
 Result of yajïas, by fulfillment of desires,
gives one faith in çästras
 This motivates him to associate with
brähmaëas who give higher knowledge
 Gradually Vedas expose him to the subject
of jïäna-käëòa
o Gradually the practitioner finds ‘futility of material
life’ (miseries, deaths ,etc.) and makes
‘transcendence as the goal’. Then he comes in the
realm of yoga
 Sakäma karma-yoga – A stage after one understands the
transcendence as the goal
o There is frustration in material life and one desires
purification
o One attempts to renounce the fruits of labor
o But attachment to material desires still lingers on
o In conclusion, there is attachment to work and also
the fruits of work
 Niçkäma karma-yoga – A stage when one gives up the
attachment to the fruits of the work, but is attached to the
work itself
 J ïäna-yoga – This is the stage of philosophical enquiry
o At this stage, one is detached from both, work and
the fruits of work

APPENDIX C 687
 G É T Ä S U B O D H I N É
 
o At this stage, one can take to renunciation, because
one is already purified by the performance of the
prescribed duties

Work Result of work

Sakäma-karma- Attached Attached
yoga
Niñkäma-Karma- Attached Detached
Yoga
Jïäna-yoga Detached Detached

 Añöäìga-yoga – This is achieved when jïäna-yoga elevates

to the point of meditation
 Bhakti-yoga – This can permeate any of the above
mentioned stages other than Karma-käëòa, but generally it
does not manifest before the deep realization is evolved at
the jïäna stage(Ref. Bg.7.19 bahünäà janmanäm... )
9) Advancement in yoga ladder is based on different conceptions of
transcendence
 As already discussed, when one accepts transcendence as
the goal, he is said to be practicing yoga
 There are two types of karma-yogis based on their
conception of transcendence:
o Impersonalists (Brahmavädés) who makes Brahman
as the goal
o Devotees who fix their goal as the Supreme
Personality of Godhead
 Association of a devotee is the key to transform a Brahmavädé
to a devotee
 Both Brahmavädés and devotees can be sakäma or
niçkämabased on the explanation under point 8
 Brahmavädés gradually grow from Brahman to Bhagavan
realization as shown in yoga ladder diagram
10) Express elevator of yoga – Somebody on the platform of animal
consciousness may directly enter the realm of bhakti and accept

688 APPENDIX C

 
 APPENDIX C
 
Kåñëa’s pleasure as goal of life. This is possible by the association
and mercy of pure devotee. Such a person is placed in the express
elevator of yoga as shown in the diagram and he advances from
sädhana-bhakti to prema bhakti
11) Levels of realizations and destinations in different yoga systems
• Jïäna-yoga – Such a person elevates up to the level of
‘Brahman’ realization and can enter into Brahman
• Añöäìga-yoga – A Paramätmä realized yogi will either merge
with Brahman or transfer himself to Vaikuëöha, depending on
his desire, which in turn is based upon the quality of his
realization. Such a yogi will first attain Lord Brahmä’s planet,
and then, with the death of Lord Brahmä, he transfers himself
to either Brahman or Vaikuëöha
• Bhakti-yoga – This process leads of supermost ‘Bhagavan’
realization
12) Power of the process of Bhakti
• To achieve any realization(Brahman, Paramätmä, and
Bhagavän), one needs at least some bhakti
• At any stage of realization, one can transcend the modes of
material nature through full surrender

Please note – Readers are requested to study the appendix section at the end of
chapter 3 of this book (text 3.9 & 3.16) for a more detailed understanding of yoga
ladder

APPENDIX C 689
  

APPENDIX

D
MODES OF MATERIAL NATURE
A TABULATED SUMMARY
 
 
 
ITEM MODE OF MODE OF MODE OF
VERSE
GOODNESS PASSION IGNORANCE
14.6 Binding Force Sense of:  Attachment  Madness
to  Happiness tofruitive  Indolence
14.8  Satisfaction activities (Laziness)
 Knowledge  Binds by the  Sleep
 Superiority ropes of
desire and
attachment
14.11 Symptoms  Illuminates  Intense,  Delusion/
to thegates of unlimiteddes Illusion
14.13 the body ires and  Darkness
with longings  Madness
knowledge.  Great  Inertia
 Frees one attachment
from sinful  Fruitive
reactions activities
14.14 Destination at  Attains the  Attains  Birth in
to death pure, higher earthly lower species
14.15 planets of the planets
great sages
14.16 Results of  Pure  Misery  Foolishness
to action  Knowledge  Greed  Madness
14.18 (sees things  Earthly  Illusion
as they are) planets  Life in
 Elevation to hellish
higher worlds
planets like
Brahmaloka
or Janaloka
17.4 Worship  Demigods  Demons  Ghosts and
Spirits
690 APPENDIX D

 
 APPENDIX D
 
17.8 Food Type of foods: Type of foods: Type of foods:
to  Juicy, fatty,  Too bitter,  Prepared
17.10 wholesome Too sour, more than
and pleasing salty, hot three hours
to the heart pungent, dry before being
Effect of such and burning eaten
foods:  Food that is
 Increases the Effect of such tasteless,
duration of foods: decomposed
life  Distress and putrid
 Purifiesone’s  Misery  Food
existence  Disease consisting of
 Gives remnants and
strength, untouchable
health, things
happiness Effect of such
and foods:
satisfaction  Infection
 Disease
17.11 Sacrifice  According to  Performs for  Without
to directions of some regard for the
17.13 scripture material directions of
 As a matter benefit scripture
of duty  For the sake  Without
 Without of pride distribution
desire of of prasadam
reward (spiritual
food)
 Without
chanting of
Vedic hymns
 Without
remuneration
to the priests
 Without faith
17.17 Austerity  Performed  Performed  Performed
to with out of pride out of
17.19 transcendent  For the sake foolishness
al faith of gaining  With self-
 Without respect torture
expecting  It is neither  To destroy or
material permanent injure others

APPENDIX D 691
 G É T Ä S U B O D H I N É
 
benefits nor stable
 Only for the
sake of the
Supreme
17.20 Charity  Given out of  With  Performed at
to duty expectation an impure
17.22  Without of some place
expectation return  At an
of return  With the impure time
 At the proper desire for  To unworthy
time and fruitive persons
place results  Without
 To a worthy  In a proper
person grudging attention and
mood respect
18.7 Renunciation  Performing  Renounces  Renounces
to prescribed prescribed prescribed
18.9 duty only duties as duties
because it troublesome because of
ought to be or out of fear illusion
done of bodily
 Renounces discomfort
all material
association
 Renounces
all
attachment
to the fruit
18.20 Knowledge  Knowledge  Knowledge  Knowledge
to by which one by which one by which one
18.22 undivided sees that in is attached to
spiritual every one kind of
nature is seen different work as all in
in all living body there is all
entities, a different  Without
though they type of living knowledge of
are divided entity the truth
into  Which is very
innumerable meager
forms

692 APPENDIX D

 
 APPENDIX D
 
18.23 Action  Regulated by  With great  Performed in
to sastras effort by one illusion
18.25  Performed seeking to  In disregard
without gratify his of scriptural
attachment desires injunctions
 Without love  Enacted from  Without
or hatred a sense of concern for
 Without false ego future
desire for bondage or
fruitive for violence
results or distress
caused to
others
18.26 Performer of  Performs his  Attached to  Work against
to action (worker) duty without work and the
18.28 association fruits of injunctions of
with the work the scripture
modes of  Desiring to  Materialistic
material enjoy those  Obstinate
nature fruits  Cheating
 Without false  Greedy  Expert in
ego  Envious insulting
 With great  Impure others
determinatio  Moved by joy  Lazy
n and and sorrow  Always
enthusiasm morose
 Without  Procrastinati
wavering in ng
success or
failure

APPENDIX D 693
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18.30 Understanding  One knows  Cannot  Considers
to what ought distinguish religion to be
18.32 to be done between irreligion and
and what religion and irreligion to
ought not to irreligion be religion
be done  Between  Under the
 What is to be action that spell of
feared and should be illusion and
what is not to done and darkness
be feared action that  Always
 What is should not be striving in
binding and done the wrong
what is direction
liberating
18.33 Determination  Unbreakable  One holds  One cannot
to  Sustained fast to go beyond
18.35 with fruitive dreaming
steadfastness results in  Fearfulness
by yoga religion,  Lamentation
practice economic  Moroseness
 Controls the development  Illusion
activities of and sense
mind, life gratification
and senses
18.37 Happiness  Just like  Derived from  Blind to self
to poison in the contact of the realization
18.39 beginning senses with  Delusion
and nectar at their objects from
the end  Appears as beginning to
 Awakes one nectar at first end
to self- but poison at  Arises from
realisation the end sleep,
laziness and
illusion

694 APPENDIX D