Bhagawad-Gita

In the first set of six chapters, Sri Krishna expounded the ultimate reality of Self through the Jnana (knowledge) aspect corresponding to 'Thou' in the mahavakya 'Thou art That'; in the next set of six chapters He explained the same reality of God through Bhakti (devotion) aspect corresponding to 'That' in the 'Thou art That'. Thus after clearly determining the true meaning of 'Thou' and 'That', now in the last set of six chapters, starting from thirteenth chapter till the end of Bhagawad-Gita in eighteenth chapter, 'art' in 'Thou art That' is explained with useful practical guidelines for spiritual practice; thus Bhagawad-Gita explains the entire meaning of the mahavakya. In these last set of six chapters are also explained the moral values which an aspirant must cultivate within himself/herself in order to be eligible for Self-Realisation. Further the three Gunas (sattva, rajas, and tamas) - which operate in the entire phenomenon - are described in order that an aspirant becomes aware of them and accordingly moulds his/her spiritual practice, so as to rise from tamas to rajas to finally sattva, and then even transcending all three.

In twelfth chapter the characteristics of true devotee/jnani were explained which makes him/her most dear to the Lord; now here in thirteenth chapter the supreme Truth is explained, attaining which the devotee/jnani exhibits those characteristics. So Sri Krishna starts with: 'this body is called the क्षेत्र kshetra (field) while the knower of this field is called क्षेत्रज्ञ kshetrajna. I am the kshetrajna in all the kshetras; knowledge of both kshetra and kshetrajna is true knowledge according to Me.'

@ In 7th chapter (verse 4,5) Sri Krishna had mentioned lower nature अपरा-प्रकृति apara Prakriti and higher Nature परा-प्रकृति para Prakriti; the same is referred here as kshetra and kshetrajna

@ Body is called kshetra (field) because :

(1) just as one reaps from a field that which one has sown into it, similarly one reaps the karmaphala (fruits of actions) from a body according to the karmas performed through the body [or as a 'place' which is used to gain paap, punya, moksha] (क्षेत्रवत् kshetravat);   OR
(2) we protect the body from any injury [or it being means to protect us from falling into lower spheres of existence] (क्षतत्राणात् kshatatranat);   OR
(3) it always disintegrates (क्षरणात् ksharanaat);   OR
(4) it gets destroyed (क्षयात् kshayaat)

Further He says, 'I will briefly tell you about these two (kshetra, kshetrajna), their characteristics, modifications, effects, powers etc. All the rishis and scriptures have also, variously sung and rationally explained these. Kshetra comprises of five great elements in their subtle and gross forms, ego, buddhi, un-manifested cause of phenomenon, senses, sense-objects, mind, desires, anger, happiness, misery, combination of sense-body and consciousness manifested in it, will power etc.' Thus kshetra comprises the entire mental-physical life of an individual. After briefly explaining kshetra - which is relatively easy to grasp being objective - now kshetrajna (difficult to grasp being subjective) is to be explained; this is done through explaining certain moral qualities and virtues which act as means to get to kshetrajna i.e. gaining Self-knowledge. These moral qualities are to be taken up as spiritual practise by an aspirant in the light of indirect knowledge of the Self (परोक्ष ज्ञान paroksha jnana) gained through scriptures and Guru; these virtues are not an end in themselves neither can they be of any spiritual value if not understood/practiced in the Light of Self/God. But without these qualities and virtues an aspirant can not become eligible to gain Self-knowledge.

These virtues are: lack of egoistic attitude, absence of pretentiousness, non-injury, forbearance, uprightness, service to the Guru, purity, steadiness, self-control, detachment from sensory objects, lack of egoism; seeing the true sorrowful nature of birth, death, old-age, & sickness; lack of attachment to home, wife/husband, children etc.; maintaining evenly poised mind in all situations - good as well as bad, pure and undeviating devotion to God, seeking a quiet and secluded place to be alone and away from company of worldly people, constant pursuit of spiritual knowledge (of real Self). These virtues are itself referred here as Jnana since cultivating them leads one to true Jnana (Self-Knowledge); one devoid of these virtues is surely ajnani (ignorant about Self). The Self (as Jneya i.e. the Truth that is to be known or realized) is then explained as that which is beginning-less Supreme, which can neither be indicated as 'existing' nor as 'non-existing', and knowing which one becomes immortal; all the senses of perception and action of all beings belong to the Self and yet It remains unchanging though encompassing everything. It is the light as well as sustainer of entire phenomenon and yet is untouched by the phenomenal dealings; this is so because the phenomenon is superimposed on Reality just as pictures are superimposed on screen. It is subtler than the subtlest and hence difficult to grasp and very far for deluded beings but at the same time easy and very near for sincere spiritual aspirants and Jnanis. It remains undivided among all the divided beings; It is creator, sustainer, destroyer of all apparent phenomenon; It is the light which lights all the lights of the world including Sun and Moon. This infinite Self is hidden in hearts of all and it Itself knower, known and knowledge. Thus Sri Krishna concludes His explanation of kshetra, kshetrajna and Jneya by saying that 'My devotee, knowing this, attains to supreme state of unity with Me'.
In seventh chapter the lower and higher nature (Apara Prakriti and Para Prakriti) of God was explained; now in this chapter Kshetra and Kshetrajna are explained which are same as Apara Prakriti and Para Prakriti respectively. Now the same is being explained in terms of Prakriti and Purusha; Prakriti is entire phenomenon, including body-mind complexes, while Purusha is consciousness experiencing this phenomenon; Prakriti is said to have 'doer-ship' (कर्तृत्व kartrutva) while Purusha has 'enjoyer-ship' (भोक्तृत्व bhoktrutva).

@ Samkhya Philosophy accepts actual 'doer-ship' in Prakriti and actual 'enjoyer-ship' in Purusha while Vedanta considers that due to fictional superimposition 'doer-ship' is imagined in Prakriti and 'enjoyer-ship' is imagined in Purusha. The Self of Vedanta is the real substance while Maya is imagined thought-modification in It; thus the kartrutva and bhoktrutva are results of superimposition and are ultimately unreal.
@ The terms used in Gita for gross and subtle matter in phenomenon are: Apara Prakriti, Prakriti, Kshetra while those for consciousness circumscribed by these matters are: Para Prakriti, Purusha, Kshetrajna (this same as Jiva, Bhokta, Chidabhas etc.)

While experiencing the world (body-mind) manufactured by Prakriti, if Purusha develops attachment (गुणसङ्ग gunasanga) towards them, in the form of 'this is me', 'this is mine', then that causes Purusha's transmigration through various types of higher and lower births. This Purusha, in its true nature is unattached witness of body-mind-world and is the supreme Lord of universe; by the mere presence of this real nature (or higher aspect), the Purusha is sustained and gets the support and ability for experiencing everything. One who realizes within oneself this true Self along with Prakriti (i.e. the appearance of body-mind-world in Self), frees himself/herself from transmigration cycle and is not born again.

@ गुणसङ्ग gunasanga - gunas i.e. qualities are considered variously by people e.g. some like materialists consider qualities alone exist and consciousness is mere by-product of combination of qualities; others accept consciousness as separate from qualities but consider qualities as more important than consciousness e.g. logicians; still others like Samkhya philosophers consider qualities and consciousness of equally important and having independent existence. Finally the Vedantins consider consciousness as the supreme and primary while qualities are imagined thoughts in consciousness which does not affect consciousness at all.
@ The Supreme Self is referred as उपद्रष्टा upadrashta (witness), महेश्वर maheshwara (supreme Lord), and परमात्मा paramaatmaa (highest Self) taking into consideration Its highest, attribute-less aspect while It is referred as अनुमन्ता anumanta ('sanction giver'), भर्ता bhartaa (sustainer), भोक्ता bhoktaa ('enjoyer'/'experiencer') taking into consideration Its aspect which is progressively more and more in relation with Prakriti.
@ Pancha Kleshas (avidya, asmita, raag, dwesha, abhinivesh) are hetu and karma is the cause for rebirth, e.g. water, air, atmosphere etc. are hetu and seed is the cause for a tree. Self-Knowledge burns up Pancha Kleshas hence there is no environment for stored up karmas to build a new body; and present birth experience continues due to prarabdha bhoga which is like the arrow already issued from the bow and which will exhaust it's force in current life-span.

The realization of the Self can be achieved by various means like meditation, knowledge, selfless service, devotion to Guru or God etc. Whatever exists in universe, mobile or immobile, is the result of combination between Kshetra and Kshetrajna.

@  क्षेत्रक्षेत्रज्ञसंयोगात् kshetrakshetrajnasanyogaat - by the combination of Kshetra and Kshetrajna; according to Vedanta the relationship (sambandha) between these two can not be of samavaya (cause-effect relationship) or sanyog (relationship between two things with parts or limbs) type. The only possible relationship can be due to Iteretara Adhyasa i.e. mutual superimposition due to ignorance i.e. due to lack of proper discrimination. Just as in darkness, a rope is mistaken for snake and upon bringing the light, the wrong knowledge of rope vanishes; similarly kshetra (causal body, subtle body, gross body and world) vanishes when true nature of kshetrajna i.e. Self is realised. As long as the light of Self-Knowledge is missing, the superimposed relationship is experienced in the form of 'I am' the personality experiencing pleasure, pain, desires, transmigration etc.

One who realizes this imperishable reality of Self shining fully and equally through all perishable forms, is the real seer (others are missing the reality and seeing only manifold forms) and he/she reaches the supreme State; by not attaching the Self to illusory body-mind-complex, he/she does not injure the Self by self (others are self-destructive as they ignore the real Self and thus injure It; also they constantly 'identify-use-and-discard' non-self i.e. bodies and thus also injure oneself!). The real seer sees that all the mental and physical actions and their results are the workings of nature (Prakriti) and Self is unaffected; these actions, appear from and resolved back into, the Self which remains the unchanging centre for all the differentiation. The Self is thus both Purusha and Prakriti, Para and Apara, Kshetrajna and Kshetra, Imperishable and Perishable, Consciousness and Matter, One and Many! This contradiction is to be understood by realizing that the 'Perishable forms' are but thought-structures appearing within the unchanging substratum of 'Imperishable Self'. Sri Krishna then gives the example of all-pervading & uncontaminated space and all-illuminating sun to illustrate the infinite, unattached nature of the Self; He further concludes thirteenth chapter by saying, 'Those who, through direct Self-knowledge, know the difference between kshetra & kshetrajna and thus are able to completely negate the phenomenal universe (including body-mind complex), reach the highest absolute Truth; they are not reborn.'

@ The knowledge or awareness which is able to catch the subtlest principle of Self is ज्ञानचक्षु jnanachakshu (the eye of knowledge).
@  भूतप्रकृतिमोक्ष bhootaprakritimoksha - the disappearance of illusory body-mind-world phenomenon in the light of Self-knowledge; bhootprakriti is the prakriti of bhootas i.e. the cause of all beings and world - it is called avidya (ignorance of Self); this avidya's moksha (i.e. it's negation or dissolution) is bhootaprakritimoksha

Qualities

Now, at the beginning of fourteenth chapter, Sri Krishna continues his discourse on Kshetra and Kshetrajna - the cause for appearance of entire phenomenon. To explain how this process happens, He narrates the function of गुणा: gunas (qualities) and their role in bondage and freedom of the soul, He says, 'I will again tell you the best knowledge among all knowledge, gaining which saints attain the Highest and become one with Me. They are not born again during the beginning of cosmic cycle and even the dissolution of entire universe does not disturb them.' The knowledge of the Self is supreme as nothing is greater than infinite Self (परम् param) and the result of such Self-knowledge is also greatest (उत्तमम् uttamam) i.e. moksha (Liberation from transmigration). Also the means to achieve Self-knowledge (i.e. the spiritual practices related to overcoming the three gunas to be described in this chapter) are praised as knowledge itself, since they remove the obstacles to Self-knowledge.

Sri Krishna continues, 'I, the Supreme Lord of all kshetras and kshetrajnas, produce forth the entire phenomenon - including all spheres of existence and all beings in them - by my inscrutable Maya power. This divine Maya power of mine is made up of three gunas and these gunas bind the immortal Self to the mortal body. The first guna among these, सत्व: sattva - marked by clarity and purity - binds with happiness and knowledge; the second one, रज: rajas which results from attachments, binds with desires and actions; while the third, तम: tamas originating from ignorance and delusion binds with inadvertence, laziness and sleep.'

@ Ishwara giving seed for creation means that mere thought of Ishwara brings forth the phenomenon; Purusha and Prakriti are inseparable in Vedanta.
@ Prakriti is the balanced state of three gunas; when the balance is disturbed and one guna dominates the other two then Prakriti is said to be of predominantly of that guna. The imbalance leads to various permutations and combinations within Prakriti (i.e. within proportions of the gunas) and thus entire phenomenal creation is the outcome.
@ The inadvertence of tamas clouds the clarity of sattva while laziness clouds the active spirit of rajas; and sleep clouds both sattva and rajas. Also tamas clearly displays the 'ignorance of the Self' while in rajas, due to the display of pravritti i.e. activity and in sattva, due to the manifestation of clarity and purity, the 'ignorance of the Self' is obscured. Hence tamas is spiritual aspirant's worst enemy!

When sattva overpowers rajas and tamas, mind is full of knowledge, clarity, peace, contentment, dignity, confidence, fearlessness, non-violence, forgiveness, impartiality, humility, composure, celibacy, lack of crookedness, objectivity etc.; if one leaves his/her body when sattva is predominant in mind, then he/she goes to higher, purer, nobler spheres of existence.
When rajas overpowers sattva and tamas, mind is full of greed, planning, unceasing work, attachments, hatred, restlessness, desire to hurt, inclination for physical work and pain, pride, jealousy, anxiety, stress, cleverness, shrewdness, diplomacy, organisational capability, desires for accumulation, desire for rituals, treachery, attraction for opposite sex, boasting etc.; if one leaves his/her body when rajas is predominant in mind, then he/she returns to human world but at a place where attachment to work prevails.
When tamas overpowers sattva and rajas, confusion, delusion, lack of activity and interest, inadvertence, laziness, stupidity, indifference, sorrow, fear, lack of faith, sadness, worrying, hostility without reason, irrational anger, hatred for Vedas and celibacy, inability to forgive, talking ill of others, assumption of knowledge without knowing, excess sleep etc. results. If one leaves his/her body when tamas is predominant in mind, then he/she goes to lower, delusional, sub-human spheres of existence.

The three gunas are thus responsible for delusion of the soul in samsara and its fall in repeated transmigration; also they are difficult to overcome. One who realises that all the activities of body, mind, and world are the results of interplay of gunas and the real witnessing Self is completely unattached, transcends the gunas even while alive and thus overcomes birth, death, old age, sorrow etc. He/She attains true immortality by becoming one with the Supreme Reality; Swami Vivekananda says, 'Sattva binds through the search for happiness and knowledge, Rajas binds through desire, Tamas binds through wrong perception and laziness. Conquer the two lower by Sattva, and then give up all to the Lord and be free.' And Sri Ramakrishna, in his inimitable style, tells a story to explain the three gunas:

"Let me tell you a story. Once a rich man was passing through a forest, when three robbers surrounded him and robbed him of all his wealth. After snatching all his possessions from him, one of the robbers said: 'What's the good of keeping the man alive? Kill him.' Saying this, he was about to strike their victim with his sword, when the second robber interrupted and said: 'There's no use in killing him. Let us bind him fast and leave him here. Then he won't be able to tell the police.' Accordingly the robbers tied him with a rope, left him, and went away.
"After a while the third robber returned to the rich man and said: 'Ah! You're badly hurt, aren't you? Come, I'm going to release you.' The third robber set the man free and led him out of the forest. When they came near the highway, the robber said, 'Follow this road and you will reach home easily.' 'But you must come with me too', said the man. 'You have done so much for me. We shall all be happy to see you at our home.' 'No,' said the robber, 'it is not possible for me to go there. The police will arrest me.' So saying, he left the rich man after pointing out his way.
"Now, the first robber, who said: 'What's the good of keeping the man alive? Kill him', is tamas. It destroys. The second robber is rajas, which binds a man to the world and entangles him in a variety of activities. Rajas makes him forget God. Sattva alone shows the way to God. It produces virtues like compassion, righteousness, and devotion. Again, sattva is like the last step of the stairs. Next to it is the roof. The Supreme Brahman is man's own abode. One cannot attain the Knowledge of Brahman unless one transcends the three gunas."

Just as at the end of second chapter Arjuna had asked the question about Jivanmukta Purusha (Self-realized being who has transcended the body-mind-world complex), here also at the end of fourteenth chapter Arjuna asks similar question: 'by what characteristics is the being, who has transcended the three gunas, identified? How does he/she behave? And by what means does one transcend the gunas?' Sri Krishna answers, 'the being who has transcended the three gunas is not agitated when he/she sees the gunas operating in him/her; similarly he/she does not long for them when they are not operating. Thus being indifferent to them and knowing that everything is just their momentary interplay, he/she remains undisturbed. His/Her mind is always equipoise whether facing pleasure or pain, praise or blame, honor or dishonor, friend or foe, pleasant experience or unpleasant experience; for such a mind gold or dust or stone are of equal value. He/She has no desires for anything in this world or any other world and hence he/she does not run about starting new projects/works etc.; rather he/she is content with what comes in due course of time and necessary for bare bodily maintenance.'

@ The difference between spiritual aspirant and Self-realized being is that while the aspirant is disturbed when he/she sees rajas and tamas operating in him/her or is delighted when sattva is operating, the Self-realized being is totally indifferent to the play of three gunas.
@ The indifference of Self-realized being towards gunas - towards body-mind-world - is not callousness or hard-heartedness, it is due to the awareness of transcendent witnessing Self in which the gunas are merely appearing and disappearing.
@ The characteristics mentioned above are discerned within oneself and not necessarily in others because mental states are observable only to self and not to others.
@ Some commentators believe that the characteristics of Self-realised being that are described here successively are applicable to the seven stages (भुमिका bhumika) of Jnana; verse 22 refers to a being in highest bhumika i.e. तुर्यग Turyaga, verse 23 to पदार्थाभाविनि padaarthaabhaavini, verse 24 to असंसक्ति asamsakti, verse 25 to सत्त्वापत्ति sattvapatti, verse 26 to तनुमानसा tanumaanasaa, verse 27 to विचारणा vicharana and शुभेच्छा shubhechcha

Having answered first two questions of Arjuna, now Sri Krishna answers the third one as, 'One who is unwaveringly devoted to Me - the Self in the hearts of all beings which is immortal, imperishable, eternal, and filled with consciousness and bliss - transcends the three gunas.' Thus ends the fourteenth chapter with hint (mention of Supreme 'Me') for the theme of the fifteenth chapter.

Purushottama

Sri Krishna had mentioned at the end of previous chapter that one who is completely devoted Me - the abode of Brahman - attains Moksha; some commentators believe that this chapter is propounded by Sri Krishna in order to dispel the doubt that may arise in mind regarding this utterance of Sri Krishna; how can a person say that He/She is the abode/ground of Supreme Absolute Reality? So in this chapter Sri Krishna explains His real nature as the Absolute Reality and also the Supreme Immanent Divine principle.
For spiritual aspirants to have unwavering devotion towards the Supreme Being, they must first develop tremendous detachment from the phenomenal universe. To have such a dispassion, one must know the transitory and binding nature of the world; and hence here at the beginning of fifteenth chapter, the Lord gives the imagery of Ashwattha vruksha (peepul tree) for the phenomenal universe; this is similar to the analogy used in Katha Upanishad (samsaaravruksha). The leaves of Ashwattha tree are always shaking and the very word Ashwattha means that which may or may not be there tomorrow! An apt analogy for the universe! This beginning-less tree is upside down and has roots above because the cause of the universe i.e. Brahman is subtler than time, eternal, invisible and infinite; and the trunk, branches etc. of the tree are below since the effect i.e. phenomenon is gross, temporary, visible and finite. The Vedas are the leaves because just as leaves protect the tree, Veda protects world and all beings by illuminating the cause and effects of dharma (righteous, moral conduct) and adharma (unrighteous, immoral conduct); one who knows this world-tree with its roots, knows the purport of Vedas and hence is omniscient. The branches of this world tree are the various bodies - manufactured out of and nourished by, three gunas - which extend downwards from human kingdom till immobile objects and upwards from human world till the sphere of Brahma; these branches have tender sprouts in the form of sense-objects. In human world, various desires in heart gives rise to right and wrong actions (karma) and which in turn produce its binding results (karmaphala); these desires are like secondary roots of this world-tree.

Sri Krishna further says that this phenomenal universe which was just now explained with the help of imagery of Ashwattha tree, is not available for comprehension as explained. Why? Because it is like a dream or false snake seen in rope i.e. something which appears to exist but on enquiry is found to be non-existent! Hence its beginning, middle, and end are incomprehensible. Then how to overcome it or how to attain Liberation? The tree is to be 'cut' by the 'sword of detachment' which is made strong with the love for God/Self and which is sharpened with discrimination between Reality and appearance! One who is able to do this and further has developed following: diligent and constant enquiry into the supreme State (तत्परिमार्गितव्यं tatparimaargitavyam), freedom from pride, arrogance, & delusion (निर्मानमोहा nirmanmoha), conquest all attachments (जितसङ्गदोषा: jitasangadoshah), unwavering devotion to Self/God (अध्यात्मनित्या: adhyatmanityah), empty of all desires (विनिवृत्तकामा vinivruttakama), freedom from the clutches of pairs of opposites like heat & cold, pleasure & pain, happiness & sorrow etc. (द्वन्द्वैर्विमुक्ता: सुखदु:खसंज्ञैर्गच्छन्त्यमूढा: dvandvairvimuktah sukhadukhasanjnairgachchhantyamoodhah), reaches the Supreme imperishable state from which there is no further coming back to phenomenon. The supreme Self is light unto itself and no external light like sun, moon, or fire etc. is required there; in fact sun, moon and everything else is because of the light of the Self. When it is said that the soul reaching Supreme State does not return, a question can be asked as to how come this is possible since any movement in any direction is seen to have equal and opposite return movement.
The answer is: the soul functioning through gross body is none other than the Supreme Self circumscribed by limitations of body-mind-complex; transmigration of the soul through various gross bodies is due to apparent movement of mind along with senses (i.e. subtle body) through these bodies. Here Sri Krishna compares this movement with the 'movement of fragrance' carried away by wind from one place to another. One who has pure mind and discrimination is able to discern the supreme spirit within oneself as the real 'I'; rest - who have not purified their minds by spiritual practice, discrimination etc. - are unable to discern this and consider 'I' to be the doer-enjoyer transmigrating entity.
Sri Krishna identifying himself with the all-pervading God says, 'I am the light of Sunlight, Moonlight, fire-light etc.; I, entering the Earth, sustain all beings by my power and becoming moon, I sustain all plants, crops, vegetation etc.; I am the fire in the belly of each being which digests, by combining with vital forces, all types of food and drink; I reside in the hearts of all beings and due to Me they experience memory & knowledge or loss of memory & knowledge; through all Vedas, I am the essence to be known and I am the originator of Vedanta and knower of Veda.'

@ Lord appears as light of Sun, Moon, Fire etc. and He/She is also the Consciousness that is the basis of physical light. Sunlight can also be taken to represent Self, Moonlight to represent Mind, and Fire-light as Senses.
@ सोम: somah - the word for moon also means the essence and repository of all tastes, juices, watery substances.
@ Four types of food: (1) भोज्यम् bhojyam - rice, lentils, soup etc. in which mainly tongue is used and less of chewing (2) भक्ष्यम्/चर्व्यम् bhakshyam/charvyam - bread, vegetables etc. which is chewed (3) चोष्यम् choshyam - food of which some part is sucked and other thrown out like sugar-cane, mango etc. (4) लेह्यम् lehyam - that which is licked like pickle, honey, chutney etc.
@ Spiritual aspirant should see the vaishwanar fire as the eater, enjoyer of everything and that which is eaten, enjoyed as somah (food); by realizing everything in world as agni-somah, he/she becomes free from any defect due to eating.

Next Sri Krishna again puts the essence of Gita in following words, 'there are two purushas in this world, one perishable (क्षर kshara) and another imperishable (अक्षर akshara); all beings in the world are kshara i.e. perishable while the imperishable cause of them is akshara ('imperishable' as it the cause of all phenomenal forms and it survives their destruction; but ultimately this cause too is destroyed in Self-Knowledge); apart from these two there is another separate purusha which is पुरुषोत्तम purushottama i.e. best or supreme among the purushas called परमात्मा paramatma - the imperishable Lord who envelopes all the three worlds and sustains them (i.e. the phenomenon of changing forms as effect and its unchanging cause Maya, are the appearances within paramatma). Since I am transcendent and superior to kshara purusha and also to akshara purusha, in Veda and in the world, I am well known as purushottama. One who knows Me thus, correctly worships Me as the Self in the hearts of all beings. Thus I have told you here the supreme Truth - the essence of all scriptures - knowing which one becomes completely fulfilled'.

@ गुह्यतम guhyatam - since most of the humanity is engaged in either desires propelled karma or destructive karma, the technique of selfless karma with results offered to God is गुह्य guhya (secret). It is a technique which though being finite in nature, ultimately leads one to infinite. Next is one-pointed, unwavering devotion to God; this is गुह्यतर guhyatara (higher secret). And finally the गुह्यतम guhyatam (highest secret) - the dawn of Self-Knowledge
@ In eighth chapter the term akshara was used to denote Brahman but here, at the end of fifteenth chapter, it is used to refer Maya, the cause of phenomenon; similarly kutastha is used generally for inner witnessing consciousness but here it refers to Maya.

Thus ends fifteenth chapter which was eulogised by Sri Krishna in the last verse as 'scripture unto itself'; Sri Shankaracharya says that this chapter has the essence of not just entire Gita but that of entire Veda. In a sense Bhagawad-Gita is concluded here and the remaining chapters contain some advice related to spiritual practice.

Moral and Immoral Qualities

In the ninth chapter Sri Krishna had mentioned different types of Prakriti: daivi (predominance of sattva), aasuri (predominance of rajas), rakshasi (predominance of tamas); now here in the sixteenth chapter they are further elaborated in order to help spiritual aspirants to develop moral virtues and avoid immoral traits. The moral or divine qualities described are for a spiritual aspirant desiring Moksha and not for gaining punya or fulfilling any desire; these are: fearlessness, purity of mind, constant pursuit of Jnana and Yoga, donation without expectation, control of sensory energy, sacrifice, self-study and study of scriptures, concentration of the energies of sense-organs and mind, straightforwardness, non-violence, truthfulness, absence of anger, renunciation, peace of mind, not finding faults with others, compassion to all beings, un-covetousness, gentleness, modesty, absence of fickleness/restlessness, brilliance (energy/dynamism), forbearance (endurance/patience), will-power (determination/commitment/perseverance/dedication), purity/cleanliness, no harming others/no hatred, no exaggerated pride. These qualities help an aspirant ultimately attain Moksha.

@ Developing moral virtues has intrinsic connection to Self-realization; doing spiritual practice without morality is like taking medicines for the disease but avoiding the associated dietary restrictions!
@ Some commentators describe the first three virtues: fearlessness, purity of mind, constant pursuit of Jnana and Yoga as the main virtues for monks; next four virtues: donation without expectation, control of sensory energy, sacrifice, self-study and study of scriptures as the main virtues for householders and concentration of the energies of sense-organs and mind as the main virtue for vanaprasthashrami (forest dweller, ashrama between householder and monk). And straightforwardness is required equally for all above ashramas.
@ The difference between absence of anger (अक्रोध: akrodhah) and forbearance (patience/forgiveness) (क्षमा kshama) is that while in case of kshama, even after being insulted or scolded, one's mind does not register any reaction and in akrodhah, the reaction is experienced in mind but it is not allowed to take over mind and action, it is put down with the help of discrimination, prayer etc.

After explaining the divine qualities, Sri Krishna enumerates immoral or evil qualities which cause bondage to soul and hence are to be avoided: ostentation, arrogance, anger, self-conceit, harshness, and ignorance. Sri Krishna assures Arjuna that he (i.e. Arjuna) has divine qualities and not evil ones; and He further continues, 'this human world is full of people having good and evil qualities; I have explained divine qualities in detail, now listen to evil ones in detail. People with evil qualities are ignorant about the difference between right and wrong course of action, have no purity, no good behavior, no truthfulness; they think that the world is empty and without any support, and that it has no other cause than that of lust between man and woman; with this degraded outlook these small-minded people become violent and cause tremendous injury to the world. These people with insatiable lust in their minds are full of ostentation, pride, and arrogance; and through delusion they hold on to evil ideas, evil intentions, and impure acts. Their minds remain full of endless fear, anxiety, and desire; they only rejoice in sense-pleasures and consider that alone to be supreme. They are tied down by thousands of vain hopes and are steadfast in desires & anger; in order to fulfill their desires they indulge in acquiring wealth by sinful means. They calculate and scheme always about wealth and fame, about killing enemies; they vainly think that they are supreme, powerful, superior to others, perfect, great enjoyers, high-born, and full of wealth and pleasures. Bewildered by fancies of mind, surrounded by meshes of delusion, and deeply engaged in satisfying lustful desires, these people verily go to worst hells.
Self-conceited, haughty, intoxicated with pride and arrogance due to the influence of wealth, they ostentatiously perform sacrifices only for namesake and that too imperfectly and not following proper scriptural injunctions. Based on egoism, power, pride, sensual desires, anger, and jealousy, they become jealous of moral people and thus hurt/hate 'Me' - the Lord present in them as well as in all others. To such hateful, cruel, and foolish people, as a result of their actions, I put again and again into lower & beastly kinds of wombs; thus they remain unaware of 'Me'.'

Thus after explaining the evil qualities through the description of immoral people and their characteristics, Sri Krishna summarizes the chapter as, 'there are three things which destroy oneself and are doorways to hell: lust, anger, and greed. Hence these should be avoided; one who shuns these and practices spiritual disciplines, reaches the Supreme Liberation. As against this, one who does not act as per the scriptural injunctions - which show the moral ways to higher consciousness - and rather acts as per his/her desires dictate, loses joy & happiness here on Earth as well as loses the way to heaven or Moksha. Therefore knowing the scriptural injunctions - which delineate 'duty to be performed' and 'actions to be avoided' - follow them as guidelines in life.'

@ Delusion (मोह moha) is the main cause for lust, anger and greed to arise; in fact they are different forms of delusion. Spiritual aspirant should be very careful about them; he/she should become immediately alert as soon as their rise in mind is detected. Great saints compare lust to an unclean & foul smelling person, anger to poisonous snake, and greed to excreta!

Thus concludes sixteenth chapter.