Chapter 19 · 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 19.1
The Supreme Personality of Godhead said: A self-realized person who has cultivated scriptural knowledge up to the point of enlightenment and who is free from impersonal speculation, understanding the material universe to be simply illusion, should surrender unto Me both that knowledge and the means by which he achieved it.
Essence. A self-realized person, free from impersonal speculation and seeing the universe as illusion, should surrender both that knowledge and its goal to the Lord. Even spiritual realization is to be offered back.
BG 19.2
For learned, self-realized philosophers I am the only object of worship, the desired goal of life, the means for achieving that goal, and the settled conclusion of all knowledge. Indeed, because I am the cause of their happiness and their freedom from unhappiness, such learned souls have no effective purpose or dear object in life except Me.
Essence. For learned, realized philosophers the Lord is the only worship, the only goal, the only means, the only conclusion — they are most dear to Him. Singularity of focus marks completed wisdom.
BG 19.3
Those who have achieved complete perfection through philosophical and realized knowledge recognize My lotus feet to be the supreme transcendental object. Thus the learned transcendentalist is most dear to Me, and by his perfect knowledge he maintains Me in happiness.
Essence. Perfected ones see the Lord's lotus feet as the supreme transcendental object; they are most dear to Him and keep Him happy by their perfect knowledge. Devotion delights the Lord.
BG 19.4
That perfection which is produced by a small fraction of spiritual knowledge cannot be duplicated by performing austerities, visiting holy places, chanting silent prayers, giving in charity or engaging in other pious activities.
Essence. The perfection produced by a fraction of spiritual knowledge cannot be matched by austerities, pilgrimages, prayers, charity, or other pious activities. Knowledge has unmatched leverage.
BG 19.5
Therefore, My dear Uddhava, through knowledge you should understand your actual self. Then, advancing by clear realization of Vedic knowledge, you should worship Me in the mood of loving devotion.
Essence. Through knowledge, understand your actual self; then through clear realization of Vedic knowledge, worship the Lord with loving devotion. Knowledge ripens into devotion; it doesn't replace it.
BG 19.6
Formerly, great sages, through the sacrifice of Vedic knowledge and spiritual enlightenment, worshiped Me within themselves, knowing Me to be the Supreme Lord of all sacrifice and the Supersoul in everyone’s heart. Thus coming to Me, these sages achieved the supreme perfection.
Essence. Great sages sacrificed Vedic knowledge and enlightenment within themselves, worshiping the Lord as Supreme Lord of all sacrifice and Supersoul of the heart, reaching supreme perfection. Inner sacrifice can replace outer.
BG 19.7
My dear Uddhava, the material body and mind, composed of the three modes of material nature, attach themselves to you, but they are actually illusion, since they appear only at the present, having no original or ultimate existence. How is it possible, therefore, that the various stages of the body, namely birth, growth, reproduction, maintenance, dwindling and death, can have any relation to your eternal self? These phases relate only to the material body, which previously did not exist and ultimately will not exist. The body exists merely at the present moment.
Essence. Body and mind, composed of the three modes, attach themselves to you but are illusory — appearing only now without original or ultimate existence. How then can their various states bind the soul?
BG 19.8
Śrī Uddhava said: O Lord of the universe! O form of the universe! Please explain to me that process of knowledge which automatically brings detachment and direct perception of the truth, which is transcendental, and which is traditional among great spiritual philosophers. This knowledge, sought by elevated personalities, describes loving devotional service unto Your Lordship.
Essence. Uddhava asks for the process of knowledge that automatically brings detachment, direct perception of truth, transcendental and traditional. He asks for the formula passed by lineage.
BG 19.9
My dear Lord, for one who is being tormented on the terrible path of birth and death and is constantly overwhelmed by the threefold miseries, I do not see any possible shelter other than Your two lotus feet, which are just like a refreshing umbrella that pours down showers of delicious nectar.
Essence. For one tormented by birth, death, and threefold miseries, there is no shelter but the Lord's lotus feet — like a cool umbrella showering relief. The image is honest about the heat of life.
BG 19.10
O almighty Lord, please be merciful and uplift this hopeless living entity who has fallen into the dark hole of material existence, where the snake of time has bitten him. In spite of such abominable conditions, this poor living entity has tremendous desire to relish the most insignificant material happiness. Please save me, my Lord, by pouring down the nectar of Your instructions, which awaken one to spiritual freedom.
Essence. Be merciful and uplift this hopeless being fallen into material darkness, bitten by the snake of time, who still desires petty sense pleasure. Even when we cling to small comforts, the Lord is asked to lift us up.
BG 19.11
The Supreme Personality of Godhead said: My dear Uddhava, just as you are now inquiring from Me, similarly, in the past King Yudhiṣṭhira, who considered no one his enemy, inquired from the greatest of the upholders of religious principles, Bhīṣma, while all of us were carefully listening.
Essence. The Lord notes that King Yudhiṣṭhira asked Bhīṣma the same kind of questions on the Battlefield, while we listened carefully. Great inquiries echo across times and lineages.
BG 19.12
When the great Battle of Kurukṣetra had ended, King Yudhiṣṭhira was overwhelmed by the death of many beloved well-wishers, and thus, after listening to instructions about many religious principles, he finally inquired about the path of liberation.
Essence. After Kurukṣetra, Yudhiṣṭhira, overwhelmed by the deaths of loved ones, listened to many religious principles and finally asked about the path of liberation. Grief drives one toward ultimate questions.
BG 19.13
I will now speak unto you those religious principles of Vedic knowledge, detachment, self-realization, faith and devotional service that were heard directly from the mouth of Bhīṣmadeva.
Essence. The Lord will speak the principles of Vedic knowledge, detachment, self-realization, faith, and devotional service heard from Bhīṣma's mouth. Lineage transmits the right composite.
BG 19.14
I personally approve of that knowledge by which one sees the combination of nine, eleven, five and three elements in all living entities, and ultimately one element within those twenty-eight.
Essence. The Lord approves knowledge that sees nine, eleven, five, three elements in all beings — and ultimately one within them. The analytic eye terminates in unity.
BG 19.15
When one no longer sees the twenty-eight separated material elements, which arise from a single cause, but rather sees the cause itself, the Personality of Godhead — at that time one’s direct experience is called vijñāna, or self-realization.
Essence. When one no longer sees the twenty-eight separated elements arising from a single cause but sees the Cause Himself, this direct experience is vijñāna — self-realization. Vision unifies multiplicity.
BG 19.16
Commencement, termination and maintenance are the stages of material causation. That which consistently accompanies all these material phases from one creation to another and remains alone when all material phases are annihilated is the one eternal.
Essence. Material causation has commencement, termination, maintenance; the One who accompanies all phases and remains when phases end is the eternal. Continuity through cycles names the Real.
BG 19.17
From the four types of evidence — Vedic knowledge, direct experience, traditional wisdom and logical induction — one can understand the temporary, insubstantial situation of the material world, by which one becomes detached from the duality of this world.
Essence. From Vedic knowledge, direct experience, traditional wisdom, and logical induction, one understands the temporary nature of the world and becomes detached. Four lines of evidence converge.
BG 19.18
An intelligent person should see that any material activity is subject to constant transformation and that even on the planet of Lord Brahmā there is thus simply unhappiness. Indeed, a wise man can understand that just as all that he has seen is temporary, similarly, all things within the universe have a beginning and an end.
Essence. Material activity is constant transformation; even on Brahmā's planet there is unhappiness; just as all I have seen is temporary, all I will see will be too. Inductive simplicity dismantles ambition.
BG 19.19
O sinless Uddhava, because you love Me, I previously explained to you the process of devotional service. Now I will again explain the supreme process for achieving loving service unto Me.
Essence. Because Uddhava loves the Lord, the Lord previously explained devotional service and will again explain the supreme process for achieving loving service. Love invites re-explanation.
BG 19.20-24
Firm faith in the blissful narrations of My pastimes, constant chanting of My glories, unwavering attachment to ceremonial worship of Me, praising Me through beautiful hymns, great respect for My devotional service, offering obeisances with the entire body, performing first-class worship of My devotees, consciousness of Me in all living entities, offering of ordinary, bodily activities in My devotional service, use of words to describe My qualities, offering the mind to Me, rejection of all material desires, giving up wealth for My devotional service, renouncing material sense gratification and happiness, and performing all desirable activities such as charity, sacrifice, chanting, vows and austerities with the purpose of achieving Me — these constitute actual religious principles, by which those human beings who have actually surrendered themselves to Me automatically develop love for Me. What other purpose or goal could remain for My devotee?
Essence. Firm faith in His pastimes, constant chanting, ceremonial worship, hymns, respect for service, full-body obeisances, performing service for devotees, seeing the Lord in all beings, friendliness, helpfulness — the Lord lists practical features of devotion. Devotion is many distinct acts, not a single feeling.
BG 19.25
When one’s peaceful consciousness, strengthened by the mode of goodness, is fixed on the Personality of Godhead, one achieves religiosity, knowledge, detachment and opulence.
Essence. When peaceful consciousness strengthened by goodness is fixed on the Lord, religiosity, knowledge, detachment, and opulence arise. The four come together when consciousness is rightly placed.
BG 19.26
When consciousness is fixed on the material body, home and other, similar objects of sense gratification, one spends one’s life chasing after material objects with the help of the senses. Consciousness, thus powerfully affected by the mode of passion, becomes dedicated to impermanent things, and in this way irreligion, ignorance, attachment and wretchedness arise.
Essence. When consciousness is fixed on body, home, and sense objects, one chases impermanent things, with consciousness dedicated to passion's instability. Where attention rests, life follows.
BG 19.27
Actual religious principles are stated to be those that lead one to My devotional service. Real knowledge is the awareness that reveals My all-pervading presence. Detachment is complete disinterest in the objects of material sense gratification, and opulence is the eight mystic perfections, such as aṇimā-siddhi.
Essence. Real dharma leads to His devotional service; real knowledge reveals His all-pervading presence; real detachment is disinterest in sense objects; real opulence is the eight mystic perfections. The Lord defines key terms for us.
BG 19.28-32
Śrī Uddhava said: My dear Lord Kṛṣṇa, O chastiser of the enemies, please tell me how many types of disciplinary regulations and regular daily duties there are. Also, my Lord, tell me what is mental equilibrium, what is self-control, and what is the actual meaning of tolerance and steadfastness. What are charity, austerity and heroism, and how are reality and truth to be described? What is renunciation, and what is wealth? What is desirable, what is sacrifice, and what is religious remuneration? My dear Keśava, O most fortunate one, how am I to understand the strength, opulence and profit of a particular person? What is the best education, what is actual humility, and what is real beauty? What are happiness and unhappiness? Who is learned, and who is a fool? What are the true and the false paths in life, and what are heaven and hell? Who is indeed a true friend, and what is one’s real home? Who is a rich man, and who is a poor man? Who is wretched, and who is an actual controller? O Lord of the devotees, kindly explain these matters to me, along with their opposites.
Essence. Uddhava asks about the count of regulations, daily duties, mental equilibrium, self-control, tolerance, steadfastness, charity, and many other ethical terms. Asking for definitions is itself rigorous practice.
BG 19.33-35
The Supreme Personality of Godhead said: Nonviolence, truthfulness, not coveting or stealing the property of others, detachment, humility, freedom from possessiveness, trust in the principles of religion, celibacy, silence, steadiness, forgiveness and fearlessness are the twelve primary disciplinary principles. Internal cleanliness, external cleanliness, chanting the holy names of the Lord, austerity, sacrifice, faith, hospitality, worship of Me, visiting holy places, acting and desiring only for the supreme interest, satisfaction, and service to the spiritual master are the twelve elements of regular prescribed duties. These twenty-four elements bestow all desired benedictions upon those persons who devotedly cultivate them.
Essence. The Lord lists twelve disciplinary regulations: nonviolence, truthfulness, not coveting, detachment, humility, non-possessiveness, faith in religion, celibacy, silence, steadiness, forgiveness, fearlessness. The list is concrete and complete.
BG 19.36-39
Absorbing the intelligence in Me constitutes mental equilibrium, and complete discipline of the senses is self-control. Tolerance means patiently enduring unhappiness, and steadfastness occurs when one conquers the tongue and genitals. The greatest charity is to give up all aggression toward others, and renunciation of lust is understood to be real austerity. Real heroism is to conquer one’s natural tendency to enjoy material life, and reality is seeing the Supreme Personality of Godhead everywhere. Truthfulness means to speak the truth in a pleasing way, as declared by great sages. Cleanliness is detachment in fruitive activities, whereas renunciation is the sannyāsa order of life. The true desirable wealth for human beings is religiousness, and I, the Supreme Personality of Godhead, am sacrifice. Religious remuneration is devotion to the ācārya with the purpose of acquiring spiritual instruction, and the greatest strength is the prāṇāyāma system of breath control.
Essence. Mental equilibrium is absorbing intelligence in Me; self-control is full sense discipline; tolerance is patient endurance; steadfastness is conquering tongue and genitals; greatest charity is giving up aggression. The Lord defines each term against itself.
BG 19.40-45
Actual opulence is My own nature as the Personality of Godhead, through which I exhibit the six unlimited opulences. The supreme gain in life is devotional service to Me, and actual education is nullifying the false perception of duality within the soul. Real modesty is to be disgusted with improper activities, and beauty is to possess good qualities such as detachment. Real happiness is to transcend material happiness and unhappiness, and real misery is to be implicated in searching for sex pleasure. A wise man is one who knows the process of freedom from bondage, and a fool is one who identifies with his material body and mind. The real path in life is that which leads to Me, and the wrong path is sense gratification, by which consciousness is bewildered. Actual heaven is the predominance of the mode of goodness, whereas hell is the predominance of ignorance. I am everyone’s true friend, acting as the spiritual master of the entire universe, and one’s home is the human body. My dear friend Uddhava, one who is enriched with good qualities is actually said to be rich, and one who is unsatisfied in life is actually poor. A wretched person is one who cannot control his senses, whereas one who is not attached to sense gratification is a real controller. One who attaches himself to sense gratification is the opposite, a slave. Thus, Uddhava, I have elucidated all of the matters about which you inquired. There is no need for a more elaborate description of these good and bad qualities, since to constantly see good and bad is itself a bad quality. The best quality is to transcend material good and evil.
Essence. Actual opulence is the Lord's six unlimited qualities; supreme gain is devotional service; real education nullifies false duality; real modesty is being disgusted by ill conduct, and many more redefinitions. Words mean their Lord-directed meanings.