Chapter 26 · 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 26.1
The Supreme Personality of Godhead said: Having achieved this human form of life, which affords one the opportunity to realize Me, and being situated in My devotional service, one can achieve Me, the reservoir of all pleasure and the Supreme Soul of all existence, residing within the heart of every living being.
Essence. Having achieved human life, which lets one realize the Lord, situated in devotional service, one can attain Him — the reservoir of pleasure and Supersoul. The form, the practice, and the Person are all named.
BG 26.2
A person fixed in transcendental knowledge is freed from conditioned life by giving up his false identification with the products of the material modes of nature. Seeing these products as simply illusion, he avoids entanglement with the modes of nature, although constantly among them. Because the modes of nature and their products are simply not real, he does not accept them.
Essence. One fixed in transcendental knowledge is freed from conditioning by giving up false identification with the modes' products; seeing them as illusion, he avoids entanglement though they appear. Knowledge transmutes appearance into illusion-talk.
BG 26.3
One should never associate with materialists, those dedicated to gratifying their genitals and bellies. By following them one falls into the deepest pit of darkness, just like a blind man who follows another blind man.
Essence. Never associate with materialists — those dedicated to genitals and bellies; following them is like a blind man following a blind man into a deep pit. The warning is graphic and specific.
BG 26.4
The following song was sung by the famous emperor Purūravā. When deprived of his wife, Urvaśī, he was at first bewildered, but by controlling his lamentation he began to feel detachment.
Essence. The following song was sung by Purūravā after losing his wife Urvaśī; first bewildered, he controlled lamentation and began to feel detachment. The story models healing through detachment.
BG 26.5
When she was leaving him, even though he was naked he ran after her just like a madman and called out in great distress, “O my wife, O terrible lady! Please stop!”
Essence. When she left, even naked he ran after her like a madman, calling 'O terrible lady, please stop!' Attachment makes us run after what is leaving even at high cost to dignity.
BG 26.6
Although for many years Purūravā had enjoyed sex pleasure in the evening hours, still he was not satisfied by such insignificant enjoyment. His mind was so attracted to Urvaśī that he did not notice how the nights were coming and going.
Essence. For many years Purūravā had nightly enjoyed sex with her and still wasn't satisfied; his mind was so attracted that he didn't notice nights coming and going. Pleasure that satisfies postpones the noticing of time.
BG 26.7
King Aila said: Alas, just see the extent of my delusion! This goddess was embracing me and held my neck in her grip. My heart was so polluted by lust that I had no idea how my life was passing.
Essence. King Aila laments: see the extent of my delusion — she embraced me and gripped my neck while my lust-polluted heart did not register how life was passing. Lust hijacks time-perception.
BG 26.8
That lady cheated me so much that I did not even see the rising or setting of the sun. Alas, for so many years I passed my days in vain!
Essence. She cheated me — I did not see sun's rising or setting; for so many years I passed my days in vain. Wasted time is finally named.
BG 26.9
Alas, although I am supposed to be a mighty emperor, the crown jewel of all kings on this earth, just see how my bewilderment has rendered me a toy animal in the hands of women!
Essence. I was supposed to be a mighty emperor, the crown jewel of kings, yet bewilderment made me a toy in women's hands. External status does not protect inner sovereignty.
BG 26.10
Although I was a powerful lord with great opulence, that woman gave me up as if I were no more than an insignificant blade of grass. And still, naked and without shame, I followed her, crying out to her like a madman.
Essence. Powerful lord with great opulence, she gave me up as a blade of grass — and still, naked and shameless, I followed her like a madman. Subjection completes itself in unworthy pursuit.
BG 26.11
Where are my so-called great influence, power and sovereignty? Just like an ass being kicked in the face by his she-ass, I ran after that woman, who had already given me up.
Essence. Where are my great influence and sovereignty? Like an ass kicked in the face by his she-ass, I ran after one who had already left me. Self-mockery is part of waking up.
BG 26.12
What is the use of a big education or the practice of austerities and renunciation, and what is the use of studying religious scriptures, of living in solitude and silence, if, after all that, one’s mind is stolen by a woman?
Essence. What is the use of education, austerities, renunciation, scriptures, solitude, silence — if the mind is stolen by a woman in the end? The high inputs do not automatically protect.
BG 26.13
To hell with me! I am such a fool that I didn’t even know what was good for me, although I arrogantly thought I was highly intelligent. Although I achieved the exalted position of a lord, I allowed myself to be conquered by women as if I were a bullock or a jackass.
Essence. To hell with me — fool, arrogant about my intelligence, allowing myself to be conquered by women like a bullock or jackass. The denunciation is total and includes the self-image of intelligence.
BG 26.14
Even after I had served the so-called nectar of the lips of Urvaśī for many years, my lusty desires kept rising again and again within my heart and were never satisfied, just like a fire that can never be extinguished by the oblations of ghee poured into its flames.
Essence. After serving her lips for years, lust kept rising like a fire that ghee cannot quench. The very fuel intensifies what it was supposed to satisfy.
BG 26.15
Who but the Supreme Personality of Godhead, who lies beyond material perception and is the Lord of self-satisfied sages, can possibly save my consciousness, which has been stolen by a prostitute?
Essence. Who but the Supreme Personality of Godhead — beyond perception, Lord of self-satisfied sages — can save my consciousness, stolen by a prostitute? The honest call for help.
BG 26.16
Because I allowed my intelligence to become dull and because I failed to control my senses, the great confusion in my mind did not go away, even though Urvaśī herself gave me wise counsel with well-spoken words.
Essence. Because I allowed my intelligence to dull and failed sense-control, confusion did not leave even when she gave wise counsel. Even good advice cannot reach a dulled intelligence.
BG 26.17
How can I blame her for my trouble when I myself am ignorant of my real, spiritual nature? I did not control my senses, and so I am like a person who mistakenly sees a harmless rope as a snake.
Essence. How can I blame her when I am ignorant of my spiritual nature? Failing sense control, I am like one mistaking a rope for a snake. The fault is internal.
BG 26.18
What is this polluted body anyway — so filthy and full of bad odors? I was attracted by the fragrance and beauty of a woman’s body, but what are those so-called attractive features? They are simply a false covering created by illusion.
Essence. What is this filthy, bad-smelling body? I was attracted by fragrance and beauty — but these are illusion's false coverings. Honest description of the body breaks attachment.
BG 26.19-20
One can never decide whose property the body actually is. Does it belong to one’s parents, who have given birth to it, to one’s wife, who gives it pleasure, or to one’s employer, who orders the body around? Is it the property of the funeral fire or of the dogs and jackals who may ultimately devour it? Is it the property of the indwelling soul, who partakes in its happiness and distress, or does the body belong to intimate friends who encourage and help it? Although a man never definitely ascertains the proprietor of the body, he becomes most attached to it. The material body is a polluted material form heading toward a lowly destination, yet when a man stares at the face of a woman he thinks, “What a good-looking lady! What a charming nose she’s got, and see her beautiful smile!”
Essence. Whose property is the body — parents who made it, wife who enjoys it, employer who orders it, funeral fire, dogs, the soul, friends? Ownership is never settled. The question dissolves the claim.
BG 26.21
What difference is there between ordinary worms and persons who try to enjoy this material body composed of skin, flesh, blood, muscle, fat, marrow, bone, stool, urine and pus?
Essence. What difference between worms and persons trying to enjoy this body of skin, flesh, blood, fat, marrow, bone, stool, urine, pus? Honest anatomy levels enjoyment.
BG 26.22
Yet even one who theoretically understands the actual nature of the body should never associate with women or with men attached to women. After all, the contact of the senses with their objects inevitably agitates the mind.
Essence. Even one who understands the body's nature should not associate with women or men attached to women; sense-object contact inevitably agitates the mind. Theory is not enough.
BG 26.23
Because the mind is not disturbed by that which is neither seen nor heard, the mind of a person who restricts the material senses will automatically be checked in its material activities and become pacified.
Essence. The mind is not disturbed by what isn't seen or heard; a person restricting senses automatically pacifies the mind. Restriction reduces stimuli at the source.
BG 26.24
Therefore one should never let his senses associate freely with women or with men attached to women. Even those who are highly learned cannot trust the six enemies of the mind; what to speak, then, of foolish persons like me.
Essence. Never let senses associate freely with women or men attached to women; even the highly learned cannot trust the six enemies — what of fools like me? Even celebrated minds fall.
BG 26.25
The Supreme Personality of Godhead said: Having thus chanted this song, Mahārāja Purūravā, eminent among the demigods and human beings, gave up the position he had achieved in the planet of Urvaśī. His illusion cleansed away by transcendental knowledge, he understood Me to be the Supreme Soul within his heart and so at last achieved peace.
Essence. Having chanted this song, Purūravā gave up the position on Urvaśī's planet — illusion cleansed by transcendental knowledge, he attained the Lord. The story ends in upward turning.
BG 26.26
An intelligent person should therefore reject all bad association and instead take up the association of saintly devotees, whose words cut off the excessive attachment of one’s mind.
Essence. Reject bad association and take up the association of saintly devotees, whose words cut excessive mental attachment. Words can do the cutting if the mouth is right.
BG 26.27
My devotees fix their minds on Me and do not depend upon anything material. They are always peaceful, endowed with equal vision, and free from possessiveness, false ego, duality and greed.
Essence. His devotees fix their minds on Him, do not depend on anything material, are peaceful, equal in vision, free of possessiveness, false ego, duality, and greed. The portrait is the goal.
BG 26.28
O greatly fortunate Uddhava, in the association of such saintly devotees there is constant discussion of Me, and those partaking in this chanting and hearing of My glories are certainly purified of all sins.
Essence. In saintly devotee association there is constant discussion of the Lord, and those who chant and hear are purified of all sins. The mechanism is communal and oral.
BG 26.29
Whoever hears, chants and respectfully takes to heart these topics about Me becomes faithfully dedicated to Me and thus achieves My devotional service.
Essence. Whoever hears, chants, and takes to heart these topics becomes faithfully dedicated and achieves devotional service. The instruction is one of practice.
BG 26.30
What more remains to be accomplished for the perfect devotee after achieving devotional service unto Me, the Supreme Absolute Truth, whose qualities are innumerable and who am the embodiment of all ecstatic experience?
Essence. What more remains for the perfect devotee after attaining devotional service to Me, the Absolute Truth and embodiment of all ecstatic experience? The question is rhetorical — devotion is completion.
BG 26.31
Just as cold, fear and darkness are eradicated for one who has approached the sacrificial fire, so dullness, fear and ignorance are destroyed for one engaged in serving the devotees of the Lord.
Essence. As cold, fear, darkness are eradicated near sacrificial fire, dullness, fear, ignorance are destroyed in service to His devotees. Proximity itself does the work.
BG 26.32
The devotees of the Lord, peacefully fixed in absolute knowledge, are the ultimate shelter for those who are repeatedly rising and falling within the fearful ocean of material life. Such devotees are just like a strong boat that comes to rescue persons who are at the point of drowning.
Essence. His devotees, fixed in absolute knowledge, are the ultimate shelter for those rising and falling in the fearful ocean of material life — like a strong boat. The devotee is named as boat.
BG 26.33
Just as food is the life of all creatures, just as I am the ultimate shelter for the distressed, and just as religion is the wealth of those who are passing away from this world, so My devotees are the only refuge of persons fearful of falling into a miserable condition of life.
Essence. As food is life, as the Lord is shelter for the distressed, as religion is wealth for those passing away — so His devotees are the only refuge for those fearful of misery. Devotees are listed alongside the Lord's own role.
BG 26.34
My devotees bestow divine eyes, whereas the sun allows only external sight, and that only when it is risen in the sky. My devotees are one’s real worshipable deities and real family; they are one’s own self, and ultimately they are nondifferent from Me.
Essence. His devotees give divine eyes whereas the sun gives only external sight; they are real worshipable deities and family, one's own self, and ultimately non-different from Me. The Lord lifts His devotees that high.
BG 26.35
Thus losing his desire to be on the same planet as Urvaśī, Mahārāja Purūravā began to wander the earth free of all material association and completely satisfied within the self.
Essence. Losing his desire to be on Urvaśī's planet, Purūravā wandered the earth, free of material association and self-satisfied. The freedom is named as wandering and satisfaction together.