Bhagavad Gītā Overview

Chapter 1 Observing the Armies on the Battlefield of Kurukṣetra

As the opposing armies stand poised for battle, Arjuna, the mighty warrior,
sees his intimate relatives, teachers and friends in both armies ready to fight
and sacrifice their lives. Overcome by grief and pity, Arjuna fails in strength,
his mind becomes bewildered, and he gives up his determination to fight.

INTRODUCTION: PREPARATIONS FOR WAR (1–13)

Dhåtaräñöra asks Saïjaya about the events that took place at Kurukñetra.
Saïjaya describes how Duryodhana, using diplomacy, solves the problem of
encouraging Droëäcärya without insulting Bhéñma and others. Bhéñma rallies
his soldiers with the sound of his conchshell. Yet the symbolism of the
conchshell indicates their defeat.
SIGNS OF VICTORY (14–20)
Saïjaya describes various signs of victory for the Päëòava army, especially
the transcendental sound of the conchshells of Kåñëa and Arjuna, which
shattered the hearts of the sons of Dhåtaräñöra.
KÅÑËA AS BHAKTA-VATSALA (21–27)
Kåñëa appears as the chariot driver of Arjuna, revealing His quality as bhakta-
vatsala. Arjuna orders Kåñëa to place his chariot between the two armies
because he wants to see who is present. Seeing those assembled for battle,
Arjuna becomes hesitant to fight.
ARJUNA’S DOUBTS (28–46)
Compassion: Arjuna, being a softhearted devotee, becomes overwhelmed
with compassion and forgets himself when he sees his relatives before him.
He has become fearful due to a material conception of life. Enjoyment: He
argues that he will not be able to enjoy his kingdom if it is won at the cost of
the lives of his family members. He fears sinful reactions for killing his
kinsmen. Saintliness and fear of sinful reactions: Arjuna argues that killing
one’s family is sinful and will lead to hell. The higher principle is that real
religion is whatever Kåñëa says or wants. Destruction of family: Arjuna
further argues that the destruction of the dynasty will lead to unchaste
women, unwanted children, and the end of spiritual culture. Arjuna, having
decided not to fight, finally casts aside his bow and sits down on the chariot.
Chapter 2 Contents of the Gétä Summarized

Arjuna submits to Lord Kåñëa as His disciple, and Kåñëa begins His teachings
to Arjuna by explaining the fundamental distinction between the temporary
material body and the eternal spiritual soul. The Lord explains the process of
transmigration, the nature of selfless service to the Supreme and the
characteristics of a self-realized person.

ARJUNA’S FURTHER DOUBTS AND SURRENDER (1–10)

Indecision: Arjuna is confused and undecided what to do. Kåñëa chastises
Arjuna for his stance of nonviolence, calling him weak and non-Aryan.
Arjuna again argues that it is sinful to kill his superiors, but then realizes that
he is confused and has been acting in a miserly way. He therefore surrenders
to Kåñëa and accepts Him as guru, thus changing their relationship from
friends to guru and disciple.
JÏÄNA — FIGHT! THERE IS NO DEATH FOR THE SOUL (11–30)
As guru, Kåñëa rebukes Arjuna for his misplaced compassion. Kåñëa begins
His instructions by describing the individual, eternal nature of the soul,
contrasting it with the temporary nature of the body. Kåñëa describes the
characteristics of the soul in detail. He then introduces additional points to
further defeat Arjuna’s first argument, whereby he appeals to the virtues of
compassion.
KARMA-KÄËÒA —BY PRESCRIBED DUTIES GAIN MATERIAL ENJOYMENT (31–38)
After defeating Arjuna’s arguments by knowledge of the eternality of the soul,
Kåñëa now takes a different approach. Even if Arjuna identifies with his
body, by fighting as a kñatriya he will be happy. Kåñëa thus refers to karma-
käëòa teachings to primarily defeat Arjuna’s second argument (enjoyment).
Kåñëa explains that if Arjuna fights he will find enjoyment, but if he doesn’t
he’ll incur sinful reaction and infamy. Kåñëa also touches on Arjuna’s other
arguments— compassion and sinful reaction. Verse 32 speaks of the gains
Arjuna would get by fighting, and verses 33–37 describe the losses he will
incur by avoiding his duty.
BUDDHI-YOGA — FIGHT! BUT WITHOUT ANY REACTION (39-53)
Karma and jïäna are combined together to engage the transcendentalist in
work with knowledge. One important theme in Bhagavad-gétä is the question
whether to renounce work and use one’s intelligence to discriminate between
spirit and matter or to work without attachment to the fruits. This question
will be asked by Arjuna in the beginning of the third, fifth, and eighteenth
chapters. Kåñëa gives a brief explanation of buddhi-yoga (working without
attachment to the fruits). Kåñëa also shows how attachment to sense
enjoyment and material opulence, as given in the karma-käëòa section of the
Vedas, is an obstacle to determination in devotional service. He advises
Arjuna to transcend the Vedas by performing prescribed duties without
attachment to the fruits. By buddhi-yoga one becomes indifferent to the
Vedic rituals, gains freedom from sinful reactions, attains liberation from the
cycle of birth and death, and goes back to Godhead. Lord Kåñëa thus defeats
Arjuna’s argument of fear of sinful reactions.
STHITA-PRAJÏA — BECOME FIXED IN TRANSCENDENTAL CONSCIOUSNESS (54–72)
After hearing Kåñëa’s description of buddhi-yoga, Arjuna asks how to
recognize a transcendentalist. Kåñëa describes how a transcendentalist gives
up all material desires, is equipoised and detached yet continues to act
according to prescribed duties. Kåñëa advises Arjuna to control his senses by
following the regulative principles. By so doing he will attain the mercy of
the Lord and be happy. The second chapter is a summary of the whole
Bhagavad-gétä. In this chapter, karma-yoga and jïäna-yoga have been clearly
discussed, and a glimpse of bhakti-yoga has also been given.

Chapter 3: Karma-yoga

In chapter 2 many different paths were explained, such as säìkhya-yoga,

buddhi-yoga and control of the senses by intelligence, and work without
fruitive desire. Kåñëa told Arjuna to keep all abominable activities far distant
by buddhi-yoga. Taking the meaning of buddhi as intelligence, Kåñëa’s order
would mean that Arjuna, by using his intelligence, should avoid all
abominable activities and not fight. Yet Arjuna thinks "Kåñëa is still urging
me to fight." Arjuna thinks that karma and jïäna are not compatible.
Actually karma and jïäna are two stages on the path to transcendental
consciousness.

RENUNCIATION OF WORK OR WORK IN DEVOTION? (1–9)

In his confused state, Arjuna asks Kåñëa to clarify His previous instructions.
Kåñëa explains how karma-yoga, devotional service, is superior to
renunciation of work, and He also recommends sacrifice to Viñëu, which
frees one from the bondage of work.
FROM KARMA-KÄËÒA TO KARMA-YOGA (10–16)
Previously Kåñëa established that one should not artificially renounce
activities but should perform prescribed duties in a detached way. Now He
explains the course of action for those who are not yet at the stage of work in
detachment but wish to attain it. By satisfying their material desires in a
religious way, those who are attached will be purified. Now Kåñëa will show
how production of grains is dependent on sacrifice and how the origin of
such sacrifice is Viñëu.
KARMA-YOGA — PERFORMING PRESCRIBED WORK IN DETACHMENT TO SET
EXAMPLE (17–35)
In verses 17 through 21, Kåñëa describes the position of a self-realized person
in relation to work. Although the self-realized person need not perform
prescribed duties, he continues working to set the example for common men
to follow. Kåñëa uses Himself as an example to show that even God works
according to scripture to set the standard for others to follow. Kåñëa also
describes how a knowledgeable person should relate to ignorant men who
are attached to fruitive results. A devotee should encourage people, by his
words and example, to engage the results of their work in devotional service.
Arjuna is finally advised to fight with devotion for Kåñëa and become free
from the bondage of fruitive actions. Kåñëa concludes His explanation of
karma-yoga by warning Arjuna not to give up his prescribed duties, though
there may be some imperfection. He explains that everyone is forced to act
according to their nature.
BEWARE OF LUST AND ANGER (36–43)
Arjuna asks Kåñëa what forces us to act sinfully, abandoning one's prescribed
activities (karma), and Kåñëa describes our eternal enemy in the form of lust.
One can conquer lust by working in Kåñëa consciousness with steady
intelligence fixed in knowledge of one’s pure identity.
 Selected Analogies from BHAGAVAD-GÉTÄ CHAPTERS 1-3

2.1 Compassion for the dress of drowning man is senseless, similarly a man
fallen in the ocean of nescience cannot be saved simply by rescuing his outer
dress.
2.2 Absolute truth is realized in three phases of understanding –Bramhan,
Paramätmä, and Bhagavän. This can be explained by the example of the
sunshine, the sun’s surface, and the sun planet.
2.17 Just like the influence of the active principle of medicine is spread
throughout the body, similarly the influence of soul is spread throughout the
body as consciousness, and that is the proof of the existence of soul.
2.20 Sometimes we don’t find the sun in the sky owing to clouds, but the
light of the sun is always there, which is indicative of the presence of sun.
Similarly, even though one may not be able to see the soul in the region of
heart, one can understand the presence of the soul by consciousness, which
is present in the body.
2.20 One can understand the presence of the soul simply by the presence of
consciousness. Sometimes we do not find the sun in the sky owing to clouds
or for some other reason, but the light of the sun is always there, and we are
convinced that it is therefore day-time.
2.21 Although the justice of peace awards capital punishment to a person
condemned for murder, the justice of the peace cannot be blamed because he
awards punishments according to the codes of justice. Similarly, when Kåñëa
orders fighting it must be understood that it is for supreme justice and
Arjuna is engaging in violence on the order of Kåñëa and thus he will not
incur sinful reaction.
2.21 A surgical operation is meant to cure the patient and not meant to kill
the patient. Similarly, fighting on the order of Kåñëa is for the benefit of all,
and thus there is no possibility of sinful reaction.
2.22 As a person puts on new garments, giving up the old ones, the soul
similarly accepts new material bodies, giving up the old and useless ones.
2.41 As by watering the root of a tree one can automatically distribute water
to the leaves and branches, so by acting in Kåñëa consciousness one can
render the highest service to everyone, namely self , family, society , country
, humanity, etc.
2.58 The tortoise can at any moment wind up his senses and exhibit them
again at any time for a particular purpose. Similarly the senses of a Kåñëa-
conscious person are used only for some particular purpose in the service of
the Lord and are withdrawn otherwise.
2.58 The senses are compared to venomous serpents and the devotee to a
snake charmer. A devotee should be strong like a snake charmer in
controlling his serpent-like senses. He should not allow his senses to act
independently.
2.59 The process of restriction from sense enjoyment by rules and
regulations is something like restricting a diseased person from certain types
of eatables. The patient, however, neither likes such restrictions nor loses his
taste for eatables.
2.67 As a strong wind sweeps away a boat on the water, even one of the
roaming senses on which the mind focuses can carry away a man’s
intelligence.
2.70 As the ocean is always being filled by rivers but remain steady and not
agitated, a person fixed in Kåñëa consciousness remains undisturbed even
amidst the incessant flow of desires.
3.14 When there is an epidemic disease, an antiseptic vaccine protects a
person from the attack of such an epidemic. Similarly, food offered to Lord
Viñëu and then taken by us makes us sufficiently resistant to material
affection.
3.30 The cashier may count millions of dollars for his employer, but he does
not claim a cent for himself. Similarly, one has to realize that nothing in the
world belongs to any individual person, but that everything belongs to the
Supreme Lord.
3.34 One has to follow those rules and regulations, unattached to them,
because practice of sense gratification under regulations may also lead one to
go astray—as much as there is always the chance of an accident, even on the
royal roads.
3.37 The sense of love of God becomes transformed into lust, as milk in
contact with sour tamarind is transformed into yogurt.
3.39 It is said in the Manu-småti that lust cannot be satisfied by any amount
of sense enjoyment, just as fire is never extinguished by a constant supply of
fuel.
 CLOSED-BOOK EXAMS Question
Bank

CHAPTER 1
Short Answer Questions
a. Write a brief note on Dhritarastra's selfish mentality (1.1)
b. Why was Duryodhana confident of the support of Bhisma and Drona
in the battle? (1.11)
c. List and explain the significance of the signs of victory for the
Pandavas. (1.14-20)
d. Write a brief note on Lord Krishna's affection for His devotees. (1.21-
23)
e. List the six kinds of aggressors. (1.36)
f. What are the consequences of the destruction of a dynasty? (1.39-42)
g. Explain the significance of the following names of Krishna used in this
chapter: Acyuta, Govinda, Madhava, and Hrsikesa. (BG 1.15, 1.21-22,
1.24, 1.32-35, 1.36)
Long Answer
a. State and explain the reasons for Arjuna’s disinclination to fight. (1.28-
46)
CHAPTER 2
Short Answer Questions
a. Explain the analogy of the dress of a drowning man. (2.1)
b. Define the 3 phases of understanding the Absolute Truth in relation to
the analogy of the sun. (2.2)
c. List the six characteristics of Bhagavan. (2.2)
d. Explain under what circumstances, according to scriptural codes, a
teacher is fit to be abandoned. (2.5)
e. Who is a dhira? (2.13)
f. Write a brief note on equanimity in dualities. (2.14 & 2.38)
g. List the six kinds of transformations the body is subject to. (2.20)
h. Summarize Krishna’s instructions to Arjuna on sakama- karma found
in BG 2.31-37.
i. Give the meaning of the phrase “vyavasayatmika buddhi”. (2.40-41)
j. List at least four qualities of a sthita-prajna, as mentioned in BG 2.55-
71.
k. How does a sthita-dhir muni regard happiness and distress? (2.56)
 l. Explain the analogy of the rivers entering into the ocean. (2.70)
Long Answer
a. Describe the characteristics of spirit soul (atma). (2.11-30)
b. Differentiate between sakama-karma and nishkama-karma. Explain
Nishkama-karma-yoga. (2.31-37 & 38-53)
c. What are the 4 questions of Arjuna about a sthita-prajna (a liberated
soul). Briefly write Krishna's answers to them. (2.54-72)
CHAPTER 3
Short Answer Questions
a. What is the difference between karma yogi & jnana yogi? (3.3)
b. Explain - "A sincere sweeper in the street is far better than the
charlatan meditator.” (3.7)
c. Why premature renunciation is discouraged? (3.4- 9)
d. Describe the cycle of sacrifice. (3.10-16)
e. Explain with examples, "One should not try to imitate the powerful,
but simply follow their instructions”. (3.24)
f. What is the difference between attached worker and detached worker?
Elaborate. (3.25-29)
g. Why is a fully Krishna conscious person not obliged to follow the
Vedic injunctions? (3.17)
h. Based in BG 3.20-24, identify principles of spiritual leadership and
discuss their relevance for you.
i. Explain the analogy of cashier counting millions of dollars. (3.30)
j. Explain the analogy of "milk” with reference to the concept of "lust”.
(3.37)
Long Answer
a. Present a summary of Bhagavad-Gita Chapter 3, identifying the main
philosophical concepts and sections of verses, and how they connect.
b. How does lust degrade a person? How to conquer it? (3.37-43)
 OPEN-BOOK EXAMS

1. Share your reflections on the character of Lord Krishna in

becoming the driver of the chariot of his own devotee,
although he himself is capable of fighting the battle single-
handedly. (Ch.1)

2. Analyze Arjuna's character in displaying the noble qualities of

compassion, detachment, responsibility towards society etc.,
while simultaneously exhibiting a confusion in performing his
prescribed duty. (Ch.1)

3. List three aspects of Prabhupada’s mood and/or mission as

revealed in the Preface to Bhagavad Gita and comment, in
own words, on the importance of these aspects for ISKCON.

4. What did you learn from Arjuna's accepting Krishna as the

guru? (Ch.2)

5. Discuss the mature and immature application of the

understanding that the soul is eternal and the body is
temporary. (Ch. 2)

6. How will you explain your intelligent friend the need to

cultivate detachment to results and equanimity in dualities?
(Ch. 2)

7. Share your reflections on gratitude in relation to the process

of offering food to God before eating oneself. (See 3.11-13)

8. How does verse 3.30 inspire you to perform your duty with
responsibility while depending on Krishna. Give an example.
 Guidelines for Open Book Exam

Students should keep in mind the following guidelines when writing answers
to open book questions.
• NOTE
o Open-book exams can be attempted before the Closed-book
exam or after the completion of each module.
o Open-book exams, test the understanding of the students more
than their ability to memorize.
o Practical application, personal application, analysis and shastric
understanding are some of the themes on which the Open-book
questions are set.
• RELEVANCE
o Answers need to be relevant to the theme of the question.
o The answer may even negate the question by presenting relevant
arguments.
o Real life incidents and relevant shastric quotations, analogies,
examples and personal reflections may also be included, as
necessary.
• STRATEGY- PLEASE FORMULA
The following are some of the aspects observed in the evaluation of the
Open-book essays – Balanced presentation: PLEASE formula
o Personal/Practical application
o Lesson
o Example
o Analogy
o Shastric connections
o Elaboration
• PRESENTATION STYLE
o Divide the essay into sections and paragraghs. (optionally give
headings or bullet points)
o Follow a sequential development of concepts
o Include introduction and conclusion.
• FOCUS
o Write a focused and concise response responding to the
questions.
 o Avoid additional irrelevant philosophical information.
o Do not exceed the word limit.
• QUOTATIONS
o Quote, with exact reference, to support your points.
o Explain the significance of the quotes.
o Quote specific phrases from verses, purports and lectures.
o Do not include long quotes without any explanation.
 SHLOKAS FOR MEMORISATION

Bhagavad-Gita Module 1.1

Chapters 1-3

2.7
kārpaṇya-doṣopahata-svabhāvaḥ
pṛcchāmi tvāṁ dharma-sammūḍha-cetāḥ
yac chreyaḥ syān niścitaṁ brūhi tan me
śiṣyas te ’haṁ śādhi māṁ tvāṁ prapannam

Synonyms
kārpaṇya — of miserliness; doṣa — by the weakness; upahata — being afflicted; svabhāvaḥ —
characteristics; pṛcchāmi — I am asking; tvām — unto You; dharma — religion; sammūḍha —
bewildered; cetāḥ — in heart; yat — what; śreyaḥ — all-good; syāt — may be; niścitam —
confidently; brūhi — tell; tat — that; me — unto me; śiṣyaḥ — disciple; te — Your; aham — I
am; śādhi — just instruct; mām — me; tvām — unto You; prapannam — surrendered.

Translation
Now I am confused about my duty and have lost all composure because of miserly weakness. In
this condition I am asking You to tell me for certain what is best for me. Now I am Your disciple,
and a soul surrendered unto You. Please instruct me.

2.13
dehino ’smin yathā dehe
kaumāraṁ yauvanaṁ jarā
tathā dehāntara-prāptir
dhīras tatra na muhyati

Synonyms
dehinaḥ — of the embodied; asmin — in this; yathā — as; dehe — in the body; kaumāram —
boyhood; yauvanam — youth; jarā — old age; tathā — similarly; deha-antara — of transference
of the body; prāptiḥ — achievement; dhīraḥ — the sober; tatra — thereupon; na —
never; muhyati — is deluded.

Translation
As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the
soul similarly passes into another body at death. A sober person is not bewildered by such a
change.

2.20
na jāyate mriyate vā kadācin
nāyaṁ bhūtvā bhavitā vā na bhūyaḥ
ajo nityaḥ śāśvato ’yaṁ purāṇo
na hanyate hanyamāne śarīre
 Synonyms
na — never; jāyate — takes birth; mriyate — dies; vā — either; kadācit — at any time (past,
present or future); na — never; ayam — this; bhūtvā — having come into being; bhavitā — will
come to be; vā — or; na — not; bhūyaḥ — or is again coming to be; ajaḥ — unborn; nityaḥ —
eternal; śāśvataḥ — permanent; ayam — this; purāṇaḥ — the oldest; na — never; hanyate — is
killed; hanyamāne — being killed; śarīre — the body.

Translation
For the soul there is neither birth nor death at any time. He has not come into being, does not
come into being, and will not come into being. He is unborn, eternal, ever-existing and primeval.
He is not slain when the body is slain.

2.44
bhogaiśvarya-prasaktānāṁ
tayāpahṛta-cetasām
vyavasāyātmikā buddhiḥ
samādhau na vidhīyate

Synonyms
bhoga — to material enjoyment; aiśvarya — and opulence; prasaktānām — for those who are
attached; tayā — by such things; apahṛta-cetasām — bewildered in mind; vyavasāya-ātmikā —
fixed in determination; buddhiḥ — devotional service to the Lord; samādhau — in the controlled
mind; na — never; vidhīyate — does take place.

Translation
In the minds of those who are too attached to sense enjoyment and material opulence, and who
are bewildered by such things, the resolute determination for devotional service to the Supreme
Lord does not take place.

3.27
prakṛteḥ kriyamāṇāni
guṇaiḥ karmāṇi sarvaśaḥ
ahaṅkāra-vimūḍhātmā
kartāham iti manyate

Synonyms
prakṛteḥ — of material nature; kriyamāṇāni — being done; guṇaiḥ — by the modes; karmāṇi —
activities; sarvaśaḥ — all kinds of; ahaṅkāra-vimūḍha — bewildered by false ego; ātmā — the
spirit soul; kartā — doer; aham — I; iti — thus; manyate — he thinks.

Translation
The spirit soul bewildered by the influence of false ego thinks himself the doer of activities that
are in actuality carried out by the three modes of material nature.