Chapter 28 · 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 28.1
The Supreme Personality of Godhead said: One should neither praise nor criticize the conditioned nature and activities of other persons. Rather, one should see this world as simply the combination of material nature and the enjoying souls, all based on the one Absolute Truth.
Essence. Don't praise or criticize others' conditioned nature; see the world as the combination of nature and souls, all based on one Absolute Truth. Judgment is itself entanglement.
BG 28.2
Whoever indulges in praising or criticizing the qualities and behavior of others will quickly become deviated from his own best interest by his entanglement in illusory dualities.
Essence. Whoever indulges in praising or criticizing the qualities and behavior of others quickly deviates from his own best interest through entanglement in illusory dualities. The cost is named directly.
BG 28.3
Just as the embodied spirit soul loses external consciousness when his senses are overcome by the illusion of dreaming or the deathlike state of deep sleep, so a person experiencing material duality must encounter illusion and death.
Essence. As the soul loses external consciousness in dream-illusion or in deathlike deep sleep, one experiencing material duality must encounter illusion and death. Duality has these built-in consequences.
BG 28.4
That which is expressed by material words or meditated upon by the material mind is not ultimate truth. What, therefore, is actually good or bad within this insubstantial world of duality, and how can the extent of such good and bad be measured?
Essence. What material words express or material mind meditates on is not ultimate truth; how can good and bad in this insubstantial world be measured? The question undermines the measurement habit.
BG 28.5
Although shadows, echoes and mirages are only illusory reflections of real things, such reflections do cause a semblance of meaningful or comprehensible perception. In the same way, although the identification of the conditioned soul with the material body, mind and ego is illusory, this identification generates fear within him even up to the moment of death.
Essence. Shadows, echoes, mirages are illusory but yet generate semblances of meaningful perception; identification of the soul with body, mind, etc., is similarly bewildering even though it lacks reality. We act on impressions even after we know they are not real.
BG 28.6-7
The Supersoul alone is the ultimate controller and creator of this world, and thus He alone is also the created. Similarly, the Soul of all existence Himself both maintains and is maintained, withdraws and is withdrawn. No other entity can be properly ascertained as separate from Him, the Supreme Soul, who nonetheless is distinct from everything and everyone else. The appearance of the threefold material nature, which is perceived within Him, has no actual basis. Rather, you should understand that this material nature, composed of the three modes, is simply the product of His illusory potency.
Essence. The Supersoul alone is ultimate controller, creator, and the created; soul of all existence, both maintained and maintainer, withdrawer and withdrawn. He is all roles in the system.
BG 28.8
One who has properly understood the process of becoming firmly fixed in theoretical and realized knowledge, as described herein by Me, does not indulge in material criticism or praise. Like the sun, he wanders freely throughout this world.
Essence. One properly fixed in theoretical and realized knowledge does not indulge in praise or criticism; he wanders the world freely like the sun. Freedom and reticence go together.
BG 28.9
By direct perception, logical deduction, scriptural testimony and personal realization, one should know that this world has a beginning and an end and so is not the ultimate reality. Thus one should live in this world without attachment.
Essence. By perception, deduction, scriptural testimony, and personal realization, know this world has beginning and end and is not ultimate reality; live in it without attachment. Four lines of evidence support detachment.
BG 28.10
Śrī Uddhava said: My dear Lord, it is not possible for this material existence to be the experience of either the soul, who is the seer, or of the body, which is the seen object. On the one hand, the spirit soul is innately endowed with perfect knowledge, and on the other hand, the material body is not a conscious, living entity. To whom, then, does this experience of material existence pertain?
Essence. Uddhava observes that material existence cannot be the experience of soul (which has perfect knowledge and is detached) or body (which is dull) — so who actually experiences it? The question is sharp.
BG 28.11
The spirit soul is inexhaustible, transcendental, pure, self-luminous and never covered by anything material. It is like fire. But the nonliving material body, like firewood, is dull and unaware. So in this world, who is it that actually undergoes the experience of material life?
Essence. The soul is inexhaustible, transcendental, pure, self-luminous, never covered — like fire; the body is dull like firewood. So who actually undergoes experience? The dichotomy presses for an answer.
BG 28.12
The Supreme Personality of Godhead said: As long as the foolish spirit soul remains attracted to the material body, senses and vital force, his material existence continues to flourish, although it is ultimately meaningless.
Essence. As long as the foolish soul is attracted to body, senses, life force, material existence flourishes — though ultimately meaningless. Attraction sustains the meaningless.
BG 28.13
Actually, the living entity is transcendental to material existence. But because of his mentality of lording it over material nature, his material existential condition does not cease, and, just as in a dream, he is affected by all sorts of disadvantages.
Essence. The soul is transcendental but due to lordship-mentality the material condition does not cease — as in a dream, all disadvantages are felt. The dream metaphor is precise.
BG 28.14
Although while dreaming a person experiences many undesirable things, upon awakening he is no longer confused by the dream experiences.
Essence. While dreaming, a person experiences many undesirable things; upon awakening, he is no longer confused. The metaphor promises that confusion ends at waking.
BG 28.15
Lamentation, elation, fear, anger, greed, confusion and hankering, as well as birth and death, are experiences of the false ego and not of the pure soul.
Essence. Lamentation, elation, fear, anger, greed, confusion, hankering, birth, death — all experiences of false ego, not pure soul. The list is comprehensive and clarifying.
BG 28.16
The living entity who falsely identifies with his body, senses, life air and mind, and who dwells within these coverings, assumes the form of his own materially conditioned qualities and work. He is designated variously in relation to the total material energy, and thus, under the strict control of supreme time, he is forced to run here and there within material existence.
Essence. The being who identifies with body, senses, life air, mind assumes the form of his conditioned qualities and work, variously designated in relation to total material energy. Misidentification produces identity.
BG 28.17
Although the false ego has no factual basis, it is perceived in many forms — as the functions of the mind, speech, life air and bodily faculties. But with the sword of transcendental knowledge, sharpened by worship of a bona fide spiritual master, a sober sage will cut off this false identification and live in this world free from all material attachment.
Essence. Though false ego has no factual basis, it is perceived as functions of mind, speech, life air, body; with the sword of transcendental knowledge sharpened by guru-worship, the sage cuts and gives up attachment. The sword is named.
BG 28.18
Real spiritual knowledge is based on the discrimination of spirit from matter, and it is cultivated by scriptural evidence, austerity, direct perception, reception of the Purāṇas’ historical narrations, and logical inference. The Absolute Truth, which alone was present before the creation of the universe and which alone will remain after its destruction, is also the time factor and the ultimate cause. Even in the middle stage of this creation’s existence, the Absolute Truth alone is the actual reality.
Essence. Real spiritual knowledge discriminates spirit from matter; cultivated by scripture, austerity, perception, Purāṇic narrations, logical inference. The Absolute is the One reality.
BG 28.19
Gold alone is present before its manufacture into gold products, the gold alone remains after the products’ destruction, and the gold alone is the essential reality while it is being utilized under various designations. Similarly, I alone exist before the creation of this universe, after its destruction and during its maintenance.
Essence. Gold exists before its products, remains after their destruction, and is essential while products are used — so the Lord alone exists before, after, and during creation. Substance vs form.
BG 28.20
The material mind manifests in three phases of consciousness — wakefulness, sleep and deep sleep — which are products of the three modes of nature. The mind further appears in three different roles — the perceiver, the perceived and the regulator of perception. Thus the mind is manifested variously throughout these threefold designations. But it is the fourth factor, existing separately from all this, that alone constitutes the Absolute Truth.
Essence. The material mind manifests in three states (waking, dream, deep sleep), three roles (perceiver, perceived, regulator), and the modes of nature. The mind is a precisely structured field.
BG 28.21
That which did not exist in the past and will not exist in the future also has no existence of its own for the period of its duration, but is only a superficial designation. In My opinion, whatever is created and revealed by something else is ultimately only that other thing.
Essence. What didn't exist before and won't exist after has no real existence during its duration either — superficial designation. Whatever is created and revealed by something else is ultimately just that other. The metaphysical principle is sharp.
BG 28.22
Although thus not existing in reality, this manifestation of transformations created from the mode of passion appears real because the self-manifested, self-luminous Absolute Truth exhibits Himself in the form of the material variety of the senses, the sense objects, the mind and the elements of physical nature.
Essence. Though not real, this transformation manifestation of passion appears real because the self-luminous Absolute exhibits Himself in the form of senses and sense objects. The Lord lights up the illusion enough to seem real.
BG 28.23
Thus clearly understanding by discriminating logic the unique position of the Absolute Truth, one should expertly refute one’s misidentification with matter and cut to pieces all doubts about the identity of the self. Becoming satisfied in the soul’s natural ecstasy, one should desist from all lusty engagements of the material senses.
Essence. Understanding the Absolute's unique position by discrimination, refute misidentification with matter, cut doubts about self, become satisfied in the soul's natural ecstasy. The sequence ends in satisfaction.
BG 28.24
The material body made of earth is not the true self; nor are the senses, their presiding demigods or the air of life; nor is the external air, water or fire or one’s mind. All these are simply matter. Similarly, neither one’s intelligence, material consciousness nor ego, nor the elements of ether or earth, nor the objects of sense perception, nor even the primeval state of material equilibrium can be considered the actual identity of the soul.
Essence. The earth-body, senses, presiding demigods, life air, external air-water-fire, mind, intelligence, material consciousness, false ego — none is the true self. The exclusion list is long and necessary.
BG 28.25
For one who has properly realized My personal identity as the Supreme Godhead, what credit is there if his senses — mere products of the material modes — are perfectly concentrated in meditation? And on the other hand, what blame is incurred if his senses happen to become agitated? Indeed, what does it mean to the sun if the clouds come and go?
Essence. For one realizing the Lord, what credit is there if senses are perfectly meditated, what blame if they happen to fail? Realization places one beyond credit-and-blame.
BG 28.26
The sky may display the various qualities of the air, fire, water and earth that pass through it, as well as such qualities as heat and cold, which continually come and go with the seasons. Yet the sky is never entangled with any of these qualities. Similarly, the Supreme Absolute Truth is never entangled with the contaminations of goodness, passion and ignorance, which cause the material transformations of the false ego.
Essence. Sky displays qualities of air, fire, water, earth, and seasons passing through, yet is never entangled with them; similarly, the Supreme Soul, though existing in conditioned souls' qualities, is never entangled. The sky-image is restated for emphasis.
BG 28.27
Nevertheless, until by firmly practicing devotional service to Me one has completely eliminated from his mind all contamination of material passion, one must very carefully avoid associating with the material modes, which are produced by My illusory energy.
Essence. Until devotional service eliminates all passion-contamination from the mind, carefully avoid associating with the modes produced by His illusory energy. Vigilance until eradication is complete.
BG 28.28
Just as an improperly treated disease recurs and gives repeated distress to the patient, the mind that is not completely purified of its perverted tendencies will remain attached to material things and repeatedly torment the imperfect yogī.
Essence. An improperly treated disease recurs; a mind not purified of perverted tendencies remains attached and torments the imperfect yogī. Half-treated problems return.
BG 28.29
Sometimes the progress of imperfect transcendentalists is checked by attachment to family members, disciples or others, who are sent by envious demigods for that purpose. But on the strength of their accumulated advancement, such imperfect transcendentalists will resume their practice of yoga in the next life. They will never again be trapped in the network of fruitive work.
Essence. Sometimes imperfect transcendentalists' progress is checked by attachment to family, disciples, or others, sent by envious demigods; but accumulated advancement carries them through. Even relapses have meaning if there is accumulated practice.
BG 28.30
An ordinary living entity performs material work and is transformed by the reaction to such work. Thus he is driven by various desires to continue working fruitively up to the very moment of his death. A wise person, however, having experienced his own constitutional bliss, gives up all material desires and does not engage in fruitive work.
Essence. Ordinary beings work and are transformed by reaction, driven by desire until death; the wise person, having tasted constitutional bliss, abandons fruitive work. Tasting bliss ends the chase.
BG 28.31
The wise man, whose consciousness is fixed in the self, does not even notice his own bodily activities. While standing, sitting, walking, lying down, urinating, eating or performing other bodily functions, he understands that the body is acting according to its own nature.
Essence. The wise man with consciousness fixed in self doesn't even notice his bodily activities — standing, sitting, walking, eating, the body acts according to its laws while he is elsewhere. Background-mode living.
BG 28.32
Although a self-realized soul may sometimes see an impure object or activity, he does not accept it as real. By logically understanding impure sense objects to be based on illusory material duality, the intelligent person sees them to be contrary to and distinct from reality, in the same way that a man awakening from sleep views his fading dream.
Essence. A self-realized soul, even on seeing impure objects, doesn't accept them as real; he sees them as illusory duality, distinct from himself. Vision filters perception.
BG 28.33
Material nescience, which expands into many varieties by the activities of the modes of nature, is wrongly accepted by the conditioned soul to be identical with the self. But through the cultivation of spiritual knowledge, My dear Uddhava, this same nescience fades away at the time of liberation. The eternal self, on the other hand, is never assumed and never abandoned.
Essence. Nescience expanded into many varieties is wrongly accepted by the conditioned soul as identical with self; but through spiritual knowledge cultivation, nescience is destroyed. Knowledge is the antidote, not effort.
BG 28.34
When the sun rises it destroys the darkness covering men’s eyes, but it does not create the objects they then see before them, which in fact were existing all along. Similarly, potent and factual realization of Me will destroy the darkness covering a person’s true consciousness.
Essence. The rising sun destroys eye-covering darkness but doesn't create the objects, which existed already; so realization of Me destroys covering darkness without creating new reality. Realization is uncovering, not making.
BG 28.35
The Supreme Lord is self-luminous, unborn and immeasurable. He is pure transcendental consciousness and perceives everything. One without a second, He is realized only after ordinary words cease. By Him the power of speech and the life airs are set into motion.
Essence. The Lord is self-luminous, unborn, immeasurable, pure transcendental consciousness, One without a second — realized only after ordinary words cease. Speech and life set in motion by Him. Beyond words is His domain.
BG 28.36
Whatever apparent duality is perceived in the self is simply the confusion of the mind. Indeed, such supposed duality has no basis to rest upon apart from one’s own soul.
Essence. Apparent duality in the self is confusion of the mind; such duality has no base apart from the soul itself. Duality lives only in the soul's confusion.
BG 28.37
The duality of the five material elements is perceived only in terms of names and forms. Those who say this duality is real are pseudoscholars vainly proposing fanciful theories without basis in fact.
Essence. Duality of five elements is perceived only in names and forms; those calling it real are pseudoscholars proposing fancies without fact. Strong words about confident error.
BG 28.38
The physical body of the endeavoring yogī who is not yet mature in his practice may sometimes be overcome by various disturbances. Therefore the following process is recommended.
Essence. An immature yogī's body may be overcome by disturbances; certain processes are recommended for handling them. The Lord acknowledges the body's vulnerability.
BG 28.39
Some of these obstructions may be counteracted by yogic meditation or by sitting postures, practiced together with concentration on controlled breathing, and others may be counteracted by special austerities, mantras or medicinal herbs.
Essence. Some obstructions are counteracted by meditation, posture, breath control; others by austerity, mantras, or medicinal herbs. Method is selected to the obstacle.
BG 28.40
These inauspicious disturbances can be gradually removed by constant remembrance of Me, by congregational hearing and chanting of My holy names, or by following in the footsteps of the great masters of yoga.
Essence. Inauspicious disturbances can be gradually removed by constant remembrance of Me, congregational hearing/chanting, or following great yoga masters. Devotion handles what technique alone cannot.
BG 28.41
By various methods, some yogīs free the body from disease and old age and keep it perpetually youthful. Thus they engage in yoga for the purpose of achieving material mystic perfections.
Essence. Some yogīs free the body from disease and old age and keep it perpetually youthful for the sake of material mystic perfections. The technology exists; the question is its worth.
BG 28.42
This mystic bodily perfection is not valued very highly by those expert in transcendental knowledge. Indeed, they consider endeavor for such perfection useless, since the soul, like a tree, is permanent, but the body, like a tree’s fruit, is subject to destruction.
Essence. Mystic bodily perfection is not valued by transcendentalists — soul is permanent like a tree, body like its fruit subject to destruction. Don't perfect the fruit; tend the tree.
BG 28.43
Although the physical body may be improved by various processes of yoga, an intelligent person who has dedicated his life to Me does not place his faith in the prospect of perfecting his physical body through yoga, and in fact he gives up such procedures.
Essence. Though the body can be improved by yoga, the intelligent dedicated to Me do not place faith in such perfection and give up those procedures. The choice is for the higher project.
BG 28.44
The yogī who has taken shelter of Me remains free from hankering because he experiences the happiness of the soul within. Thus while executing this process of yoga, he is never defeated by obstacles.
Essence. The yogī who has taken shelter of Me is free from hankering because he experiences soul-happiness within; obstacles cannot defeat him during yoga. Shelter changes the texture of practice.