Chapter 64 · Class prep
A printable handout for teaching this chapter. For each verse with Personal Guidance, you'll see Prabhupāda's translation, the essence, two or three practical applications, and a discussion prompt. Press ⌘P / Ctrl P to print as a handout.
BG 64.1
Śrī Bādarāyaṇi said: O King, one day Sāmba, Pradyumna, Cāru, Bhānu, Gada and other young boys of the Yadu dynasty went to a small forest to play.
Essence. Sāmba, Pradyumna, Cāru, Bhānu, Gada and other Yadu boys went to a small forest to play. The story that follows is meant to give sober instruction to all proud kings — including the Lord's own opulent family.
BG 64.2
After playing for a long time, they became thirsty. As they searched for water, they looked inside a dry well and saw a peculiar creature.
Essence. After long play the boys grew thirsty and, searching for water, looked into a dry well and saw a peculiar creature. The dry wells in our lives often hold the very encounter the Lord has arranged.
BG 64.3
The boys were astonished to behold this creature, a lizard who looked like a hill. They felt sorry for it and tried to lift it out of the well.
Essence. The boys were astonished to see a lizard as large as a hill and felt sorry for it, trying to lift it out. Pity for a trapped being is the first step of a great pastime.
BG 64.4
They caught on to the trapped lizard with leather thongs and then with woven ropes, but still they could not lift it out. So they went to Lord Kṛṣṇa and excitedly told Him about the creature.
Essence. Leather thongs and woven ropes failed to lift the creature, so the boys ran to Kṛṣṇa and reported it. Knowing when our tools have failed and going to the Lord is itself a victory.
BG 64.5
The lotus-eyed Supreme Lord, maintainer of the universe, went to the well and saw the lizard. Then with His left hand He easily lifted it out.
Essence. The lotus-eyed Lord went to the well and, with His left hand, easily lifted out the creature. What is impossible for many young hands together is effortless for the Lord's casual gesture.
BG 64.6
Touched by the hand of the glorious Supreme Lord, the being at once gave up its lizard form and assumed that of a resident of heaven. His complexion was beautifully colored like molten gold, and he was adorned with wonderful ornaments, clothes and garlands.
Essence. At the Lord's touch the lizard form fell away and a golden-hued resident of heaven emerged, adorned with ornaments and garlands. The Lord's single touch can reverse the karmic disguise of lifetimes.
BG 64.7
Lord Kṛṣṇa understood the situation, but to inform people in general He inquired as follows: “Who are you, O greatly fortunate one? Seeing your excellent form, I think you must surely be an exalted demigod.
Essence. Though Kṛṣṇa understood the situation, He asked the being's identity for the benefit of onlookers — an exalted demigod, surely, from this excellent form. The Lord shapes pastimes so the audience can learn, not just the principal.
BG 64.8
“By what past activity were you brought to this condition? It seems you did not deserve such a fate, O good soul. We are eager to know about you, so please inform us about yourself — if, that is, you think this the proper time and place to tell us.”
Essence. Kṛṣṇa asked by what past activity such a good soul came to such a fate, and invited him to speak if the time and place were proper. The Lord asks even when He knows, modeling respectful inquiry.
BG 64.9
Śukadeva Gosvāmī said: Thus questioned by Kṛṣṇa, whose forms are unlimited, the King, his helmet as dazzling as the sun, bowed down to Lord Mādhava and replied as follows.
Essence. Questioned by Kṛṣṇa of unlimited forms, King Nṛga, his helmet dazzling like the sun, bowed to Mādhava and prepared to reply. A liberated soul's first act of speech is reverent obeisance.
BG 64.10
King Nṛga said: I am a king known as Nṛga, the son of Ikṣvāku. Perhaps, Lord, You have heard of me when lists of charitable men were recited.
Essence. Nṛga identified himself as a king, the son of Ikṣvāku, perhaps heard of in lists of charitable men. Even great former charity becomes a tentative footnote in the presence of the Lord.
BG 64.11
What could possibly be unknown to You, O master? With vision undisturbed by time, You witness the minds of all living beings. Nevertheless, on Your order I will speak.
Essence. Nṛga acknowledged that nothing could be unknown to the Lord, who sees the minds of all beings undisturbed by time — yet he would speak on the Lord's order. We narrate our lives to the Lord not to inform Him but to obey His invitation to confess.
BG 64.12
I gave in charity as many cows as there are grains of sand on the earth, stars in the heavens, or drops in a rain shower.
Essence. Nṛga gave cows in charity as numerous as grains of sand, stars in the sky, or drops of rain. Even staggering generosity could not exempt him from one inadvertent fault — quantity does not erase precision.
BG 64.13
Young, brown, milk-laden cows, who were well-behaved, beautiful and endowed with good qualities, who were all acquired honestly, and who had gilded horns, silver-plated hooves and decorations of fine ornamental cloths and garlands — such were the cows, along with their calves, that I gave in charity.
Essence. The cows given were young, milk-laden, well-behaved, honestly acquired, with gilded horns, silver hooves and ornamental cloths, given along with calves. True charity invests in quality and care, not in clearing inventory.
BG 64.14-15
I first honored the brāhmaṇas who were recipients of my charity by decorating them with fine ornaments. Those most exalted brāhmaṇas, whose families were in need, were young and possessed of excellent character and qualities. They were dedicated to truth, famous for their austerity, vastly learned in the Vedic scriptures and saintly in their behavior. I gave them cows, land, gold and houses, along with horses, elephants and marriageable girls with maidservants, as well as sesame, silver, fine beds, clothing, jewels, furniture and chariots. In addition, I performed Vedic sacrifices and executed various pious welfare activities.
Essence. Nṛga honored worthy brāhmaṇas with cows, land, gold, houses, horses, elephants, marriageable girls, silver, beds, clothes, jewels and chariots, and performed sacrifices and welfare works. Genuine charity touches every dimension of a worthy recipient's life, not just one.
BG 64.16
Once a cow belonging to a certain first-class brāhmaṇa wandered away and entered my herd. Unaware of this, I gave that cow in charity to a different brāhmaṇa.
Essence. A first-class brāhmaṇa's cow wandered into the King's herd unnoticed and was given to a different brāhmaṇa. Unintended fault in service to the holy still binds — sincerity does not nullify spiritual property law.
BG 64.17
When the cow’s first owner saw her being led away, he said, “She is mine!” The second brāhmaṇa, who had accepted her as a gift, replied, “No, she’s mine! Nṛga gave her to me.”
Essence. Seeing his cow led away, the first owner shouted 'She is mine!' while the recipient replied 'Nṛga gave her to me!' Two righteous parties can both be correct from their angle, leaving the king in the middle.
BG 64.18
As the two brāhmaṇas argued, each trying to fulfill his own purpose, they came to me. One of them said, “You gave me this cow,” and the other said, “But you stole her from me.” Hearing this, I was bewildered.
Essence. The two brāhmaṇas argued before Nṛga, each pressing his case — one claiming the gift, the other accusing theft. Bewildered, the king listened. Even a saintly king is shaken when virtuous people stand on opposite sides.
BG 64.19-20
Finding myself in a terrible dilemma concerning my duty in the situation, I humbly entreated both the brāhmaṇas: “I will give one hundred thousand of the best cows in exchange for this one. Please give her back to me. Your good selves should be merciful to me, your servant. I did not know what I was doing. Please save me from this difficult situation, or I’ll surely fall into a filthy hell.”
Essence. Nṛga offered one hundred thousand best cows in exchange, begged mercy as their servant and confessed his ignorance, fearing a fall to hell. A king's willingness to plead reveals more devotion than all his prior charity.
BG 64.21
The present owner of the cow said, “I don’t want anything in exchange for this cow, O King,” and went away. The other brāhmaṇa declared, “I don’t want even ten thousand more cows [than you are offering],” and he too went away.
Essence. Both brāhmaṇas refused his offer and walked away in anger, each convinced he had been wronged. Sometimes there is nothing more we can do; we have offered our best and must let others choose.
BG 64.22
O Lord of lords, O master of the universe, the agents of Yamarāja, taking advantage of the opportunity thus created, later carried me to his abode. There Yamarāja himself questioned me.
Essence. When Nṛga died, Yamarāja's agents took him to Saṁyamanī and Yama himself questioned him. A previously flawless life still goes to judgment when one inadvertent fault is present — accountability is not optional.
BG 64.23
[Yamarāja said:] My dear King, do you wish to experience the results of your sins first, or those of your piety? Indeed, I see no end to the dutiful charity you have performed, or to your consequent enjoyment in the radiant heavenly planets.
Essence. Yamarāja asked Nṛga whether he wished to experience sin or piety first, noting his charity was practically endless. Even rigorous justice frames itself respectfully when speaking to one who has given much.
BG 64.24
I replied, “First, my lord, let me suffer my sinful reactions,” and Yamarāja said, “Then fall!” At once I fell, and while falling I saw myself becoming a lizard, O master.
Essence. Nṛga chose to suffer sinful reactions first; Yama said 'Fall!' and at once he saw himself becoming a lizard. The choice to face one's faults first is honored — and immediate.
BG 64.25
O Keśava, as Your servant I was devoted to the brāhmaṇas and generous to them, and I always hankered for Your audience. Therefore even till now I have never forgotten [my past life].
Essence. Even in lizard form, Nṛga remembered his devotion to brāhmaṇas and his hankering for the Lord's audience and never forgot his past. A small amount of pure attachment to the Lord preserves memory across the worst transformations.
BG 64.26
O almighty one, how is it that my eyes see You here before me? You are the Supreme Soul, whom the greatest masters of mystic yoga can meditate upon within their pure hearts only by employing the spiritual eye of the Vedas. Then how, O transcendental Lord, are You directly visible to me, since my intelligence has been blinded by the severe tribulations of material life? Only one who has finished his material entanglement in this world should be able to see You.
Essence. Nṛga marveled at seeing the Supreme Lord with his eyes, when even great yogīs see Him only through the spiritual eye of the Vedas after finishing material entanglement. The Lord's mercy can bypass even the rules He Himself has set.
BG 64.27-28
O Devadeva, Jagannātha, Govinda, Puruṣottama, Nārāyaṇa, Hṛṣīkeśa, Puṇyaśloka, Acyuta, Avyaya! O Kṛṣṇa, please permit me to depart for the world of the demigods. Wherever I live, O master, may my mind always take shelter of Your feet.
Essence. Nṛga chanted Devadeva, Jagannātha, Govinda, Puruṣottama, Nārāyaṇa, Hṛṣīkeśa, Puṇyaśloka, Acyuta, Avyaya, Kṛṣṇa, and prayed that wherever he lived his mind might shelter at the Lord's feet. The chanted Names form the natural language of farewell to the Lord.
BG 64.29
I offer my repeated obeisances unto You, Kṛṣṇa, the son of Vasudeva. You are the source of all beings, the Supreme Absolute Truth, the possessor of unlimited potencies, the master of all spiritual disciplines.
Essence. Nṛga offered repeated obeisances to Kṛṣṇa, son of Vasudeva, source of all beings, Absolute Truth, possessor of unlimited potencies, master of all spiritual disciplines. The Absolute Truth, far from being static, is the supremely active person.
BG 64.30
Having spoken thus, Mahārāja Nṛga circumambulated Lord Kṛṣṇa and touched his crown to the Lord’s feet. Granted permission to depart, King Nṛga then boarded a wonderful celestial airplane as all the people present looked on.
Essence. Nṛga circumambulated Kṛṣṇa, touched his crown to the Lord's feet, took leave and boarded a celestial airplane as all watched. The deliverance of one soul becomes visible testimony for the entire community.
BG 64.31
The Supreme Personality of Godhead — Lord Kṛṣṇa, the son of Devakī — who is especially devoted to the brāhmaṇas and who embodies the essence of religion, then spoke to His personal associates and thus instructed the royal class in general.
Essence. Lord Kṛṣṇa, especially devoted to the brāhmaṇas and embodying religion's essence, then spoke to His associates to instruct the royal class. The Lord uses a particular case to teach an entire category of people.
BG 64.32
[Lord Kṛṣṇa said:] How indigestible is the property of a brāhmaṇa, even when enjoyed just slightly and by one more potent than fire! What then to speak of kings who try to enjoy it, presuming themselves lords.
Essence. Brāhmaṇa property is indigestible even for one more potent than fire — what to speak of kings posing as lords. Spiritual property is a category whose laws no worldly power overrides.
BG 64.33
I do not consider hālāhala to be real poison, because it has an antidote. But a brāhmaṇa’s property, when stolen, can truly be called poison, for it has no antidote in this world.
Essence. Hālāhala poison has an antidote, but a brāhmaṇa's stolen property has no antidote in this world. Some categories of mistake cannot be neutralized once made — only prevented.
BG 64.34
Poison kills only the person who ingests it, and an ordinary fire may be extinguished with water. But the fire generated from the kindling wood of a brāhmaṇa’s property burns the thief’s entire family down to the root.
Essence. Poison kills only the one who ingests it and ordinary fire is quenched with water, but the fire from stolen brāhmaṇa property burns the thief's entire family to the root. Some offenses reach further than the offender's own person.
BG 64.35
If a person enjoys a brāhmaṇa’s property without receiving due permission, that property destroys three generations of his family. But if he takes it by force or gets the government or other outsiders to help him usurp it, then ten generations of his ancestors and ten generations of his descendants are all destroyed.
Essence. Enjoying a brāhmaṇa's property without permission destroys three generations; taking it by force destroys ten generations of ancestors and descendants. The gravity of the offense scales with the level of force used.
BG 64.36
Members of the royal order, blinded by royal opulence, fail to foresee their own downfall. Childishly hankering to enjoy a brāhmaṇa’s property, they are actually hankering to go to hell.
Essence. Kings blinded by royal opulence fail to foresee their downfall and, childishly hankering for a brāhmaṇa's property, are actually hankering for hell. Power without foresight names its destinations wrongly.
BG 64.37-38
For as many years as there are particles of dust touched by the tears of generous brāhmaṇas who have dependent families and whose property is stolen, uncontrolled kings who usurp a brāhmaṇa’s property are cooked, along with their royal families, in the hell known as Kumbhīpāka.
Essence. Uncontrolled kings who usurp brāhmaṇa property are cooked, with their families, in Kumbhīpāka hell for as many years as there are dust particles touched by the tears of those generous brāhmaṇas. The tears of the wronged become a unit of cosmic accounting.
BG 64.39
Whether it be his own gift or someone else’s, a person who steals a brāhmaṇa’s property will take birth as a worm in feces for sixty thousand years.
Essence. Whether it be his own gift or another's, a stealer of brāhmaṇa property becomes a worm in feces for sixty thousand years. The duration is not punitive only; it expresses the depth of degradation involved.
BG 64.40
I do not desire brāhmaṇas’ wealth. Those who lust after it become short-lived and are defeated. They lose their kingdoms and become snakes, who trouble others.
Essence. Kṛṣṇa says He does not desire brāhmaṇa wealth; those who lust after it become short-lived, defeated, lose their kingdoms and take birth as snakes that trouble others. The Lord Himself declines what some humans grab.
BG 64.41
My dear followers, never treat a learned brāhmaṇa harshly, even if he has sinned. Even if he attacks you physically or repeatedly curses you, always continue to offer him obeisances.
Essence. Never treat a learned brāhmaṇa harshly even if he has sinned; if he attacks you physically or repeatedly curses you, still offer obeisances. The Lord teaches a category of person whose dignity must be honored regardless of behavior.
BG 64.42
Just us I always carefully bow down to brāhmaṇas, so all of you should likewise bow down to them. I will punish anyone who acts otherwise.
Essence. Just as Kṛṣṇa Himself always carefully bows to brāhmaṇas, His followers must do likewise — anyone acting otherwise will be punished by Him. The Lord both models the practice and enforces it.
BG 64.43
When a brāhmaṇa’s property is stolen, even unknowingly, it certainly causes the person who takes it to fall down, just as the brāhmaṇa’s cow did to Nṛga.
Essence. Even unknowingly stealing a brāhmaṇa's property certainly causes the taker to fall down, just as the cow did to Nṛga. The Lord shows that His warnings are not abstract — they are illustrated in living memory.
BG 64.44
Having thus instructed the residents of Dvārakā, Lord Mukunda, purifier of all the worlds, entered His palace.
Essence. Having instructed the residents of Dvārakā, Lord Mukunda — purifier of all worlds — entered His palace. A teaching delivered, the Lord returns to His inner life, and the citizens carry the lesson home.