Bhagavad-gita As It Is
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada

CHAPTER EIGHTEEN

Bg18.64

TEXT 64

sarva-guhyatamam bhuyah

srnu me paramam vacah

isto ’si me drdham iti

tato vaksyami te hitam

sarva-guhyatamam—the most confidential; bhuyah—again; srnu—just hear; me—from Me; paramam—the supreme; vacah—instruction; istah asi—you are very dear to Me; drdham—very; iti—thus; tatah—therefore; vaksyami—speaking; te—for your; hitam—benefit.

TRANSLATION

Because you are My very dear friend, I am speaking to you the most confidential part of knowledge. Hear this from Me, for it is for your benefit.

PURPORT

The Lord has given Arjuna confidential knowledge of the Supersoul within everyone’s heart, and now He is giving the most confidential part of this knowledge: just surrender unto the Supreme Personality of Godhead. At the end of the Ninth Chapter He has said, “Just always think of Me.” The same instruction is repeated here to stress the essence of the teachings of Bhagavad-gita. This essence is not understood by a common man, but by one who is actually very dear to Krsna, a pure devotee of Krsna. This is the most important instruction in all Vedic literature. What Krsna is saying in this connection is the most essential part of knowledge, and it should be carried out not only by Arjuna but by all living entities.

Bg18.65

TEXT 65

man-mana bhava mad-bhakto

mad-yaji mam namaskuru

mam evaisyasi satyam te

pratijane priyo ’si me

man-manah—thinking of Me; bhava—just become; mat-bhaktah—My devotee; mat-yaji—My worshiper; mam—unto Me; namaskuru—offer your obeisances; mam—unto Me; eva—certainly; esyasi—come; satyam—truly; te—to you; pratijane—I promise; prijah—dear; asi—you are; me—My.

TRANSLATION

Always think of Me and become My devotee. Worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.

PURPORT

The most confidential part of knowledge is that one should become a pure devotee of Krsna and always think of Him and act for Him. One should not become an official meditator. Life should be so molded that one will always have the chance to think of Krsna. One should always act in such a way that all his daily activities are in connection with Krsna. He should arrange his life in such a way that throughout the twenty-four hours he cannot but think of Krsna. And the Lord’s promise is that anyone who is in such pure Krsna consciousness will certainly return to the abode of Krsna, where he will be engaged in the association of Krsna face to face. This most confidential part of knowledge is spoken to Arjuna because he is the dear friend of Krsna. Everyone who follows the path of Arjuna can become a dear friend to Krsna and obtain the same perfection as Arjuna.

These words stress that one should concentrate his mind upon Krsna—the very form with two hands carrying a flute, the bluish boy with a beautiful face and peacock feathers in His hair. There are descriptions of Krsna found in the Brahma-samhita and other literatures. One should fix his mind on this original form of Godhead, Krsna. He should not even divert his attention to other forms of the Lord. The Lord has multi-forms, as Visnu, Narayana, Rama, Varaha, etc., but a devotee should concentrate his mind on the form that was present before Arjuna. Concentration of the mind on the form of Krsna constitutes the most confidential part of knowledge, and this is disclosed to Arjuna because Arjuna is the most dear friend of Krsna’s.

Bg18.66

TEXT 66

sarva-dharman parityajya

mam ekam saranam vraja

aham tvam sarva-papebhyo

moksayisyami ma sucah

sarva-dharman—all varieties of religion; parityajya—abandoning; mam—unto Me; ekam—only; saranam—surrender; vraja—go; aham—I; tvam—you; sarva—all; papebhyah—from sinful reactions; moksayisyami—deliver; ma—not; sucah—worry.

TRANSLATION

Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear.

PURPORT

The Lord has described various kinds of knowledge, processes of religion, knowledge of the Supreme Brahman, knowledge of the Supersoul, knowledge of the different types of orders and statuses of social life, knowledge of the renounced order of life, knowledge of nonattachment, sense and mind control, meditation, etc. He has described in so many ways different types of religion. Now, in summarizing Bhagavad-gita, the Lord says that Arjuna should give up all the processes that have been explained to him; he should simply surrender to Krsna. That surrender will save him from all kinds of sinful reactions, for the Lord personally promises to protect him.

In the Eighth Chapter it was said that only one who has become free from all sinful reactions can take to the worship of Lord Krsna. Thus one may think that unless he is free from all sinful reactions he cannot take to the surrendering process. To such doubts it is here said that even if one is not free from all sinful reactions, simply by the process of surrendering to Sri Krsna he is automatically freed. There is no need of strenuous effort to free oneself from sinful reactions. One should unhesitatingly accept Krsna as the supreme savior of all living entities. With faith and love, one should surrender unto Him.

According to the devotional process, one should simply accept such religious principles that will lead ultimately to the devotional service of the Lord. One may perform a particular occupational duty according to his position in the social order, but if by executing his duty one does not come to the point of Krsna consciousness, all his activities are in vain.

Anything that does not lead to the perfectional stage of Krsna consciousness should be avoided. One should be confident that in all circumstances Krsna will protect him from all difficulties. There is no need of thinking how one should keep the body and soul together. Krsna will see to that. One should always think himself helpless and should consider Krsna the only basis for his progress in life. As soon as one seriously engages himself in devotional service to the Lord in full Krsna consciousness, at once he becomes freed from all contamination of material nature. There are different processes of religion and purificatory processes by cultivation of knowledge, meditation in the mystic yoga system, etc., but one who surrenders unto Krsna does not have to execute so many methods. That simple surrender unto Krsna will save him from unnecessarily wasting time. One can thus make all progress at once and be freed from all sinful reaction.

One should be attracted by the beautiful vision of Krsna. His name is Krsna because He is all-attractive. One who becomes attracted by the beautiful, all-powerful, omnipotent vision of Krsna is fortunate. There are different kinds of transcendentalists—some of them are attached to the impersonal Brahman vision, some of them are attracted by the Supersoul feature, etc., but one who is attracted to the personal feature of the Supreme Personality of Godhead, and, above all, one who is attracted by the Supreme Personality of Godhead as Krsna Himself, is the most perfect transcendentalist. In other words, devotional service to Krsna, in full consciousness, is the most confidential part of knowledge, and this is the essence of the whole Bhagavad-gita. Karma-yogis, empiric philosophers, mystics, and devotees are all called transcendentalists, but one who is a pure devotee is the best of all. The particular words used here, ma sucah, “Don’t fear, don’t hesitate, don’t worry,” are very significant. One may be perplexed as to how one can give up all kinds of religious forms and simply surrender unto Krsna, but such worry is useless.

Bg18.67

TEXT 67

idam te natapaskaya

nabhaktaya kadacana

na  casusrusave vacyam

na ca mam yo ’bhyasuyati

idam—this; te—you; na—never; atapaskaya—one who is not austere; na—never; abhaktaya—one who is not a devotee; kadacana—at any time; na—never; ca—also; asusrusave—one who is not engaged in devotional service; vacyam—to be spoken; na—never; ca—also; mam—unto Me; yah—anyone; abhyasuyati—envious.

TRANSLATION

This confidential knowledge may not be explained to those who are not austere, or devoted, or engaged in devotional service, nor to one who is envious of Me.

PURPORT

Persons who have not undergone the austerities of the religious process, who have never attempted devotional service in Krsna consciousness, who have not tended a pure devotee, and especially those who are conscious of Krsna as a historical personality or who are envious of the greatness of Krsna, should not be told this most confidential part of knowledge. It is, however, sometimes found that even demoniac persons who are envious of Krsna, worshiping Krsna in a different way, take to the profession of explaining Bhagavad-gita in a different way to make business, but anyone who desires actually to understand Krsna must avoid such commentaries on Bhagavad-gita. Actually the purpose of Bhagavad-gita is not understandable to those who are sensuous—even if one is not sensuous but is strictly following the disciplines enjoined in the Vedic scripture, if he is not a devotee, he also cannot understand Krsna. Even when one poses himself as a devotee of Krsna, but is not engaged in Krsna conscious activities, he also cannot understand Krsna. There are many persons who envy Krsna because He has explained in Bhagavad-gita that He is the Supreme and that nothing is above Him or equal to Him. There are many persons who are envious of Krsna. Such persons should not be told of Bhagavad-gita, for they cannot understand. There is no possibility of faithless persons’ understanding Bhagavad-gita and Krsna. Without understanding Krsna from the authority of a pure devotee, one should not try to comment upon Bhagavad-gita.

Bg18.68

TEXT 68

ya idam paramam guhyam

mad-bhaktesv abhidhasyati

bhaktim mayi param krtva

mam evaisyaty asamsayah

yah—anyone; idam—this; paramam—most; guhyam—confidential; mat—Mine; bhaktesu—amongst devotees of; abhidhasyati—explains; bhaktim—devotional service; mayi—unto Me; param—transcendental; krtva—having done; mam—unto Me; eva—certainly; esyati—comes; asamsayah—without doubt.

TRANSLATION

For one who explains the supreme secret to the devotees, devotional service is guaranteed, and at the end he will come back to Me.

PURPORT

Generally it is advised that Bhagavad-gita be discussed amongst the devotees only, for those who are not devotees will neither understand Krsna nor Bhagavad-gita. Those who do not accept Krsna as He is and Bhagavad-gita as it is should not try to explain Bhagavad-gita whimsically and become offenders. Bhagavad-gita should be explained to persons who are ready to accept Krsna as the Supreme Personality of Godhead. It is a subject matter for the devotees only and not for philosophical speculators. Anyone, however, who tries sincerely to present Bhagavad-gita as it is will advance in devotional activities and reach the pure devotional state of life. As a result of such pure devotion, he is sure to go back home, back to Godhead.

Bg18.69

TEXT 69

na ca tasman manusyesu

kascin me priya-krttamah

bhavita na ca me tasmad

anyah priyataro bhuvi

na—never; ca—and; tasmat—therefore; manusyesu—among mankind; kascit—anyone; me—My; priya-krttamah—more dear; bhavita—will become; na—no; ca—and; me—My; tasmat—than him; anyah—other; priyatarah—dearer; bhuvi—in this world.

TRANSLATION

There is no servant in this world more dear to Me than he, nor will there ever be one more dear.

Bg18.70

TEXT 70

adhyesyate ca ya imam

dharmyam samvadam avayoh

jnana-yajnena tenaham

istah syam iti me matih

adhyesyate—will study; ca—also; yah—he; imam—this; dharmyam—sacred; samvadam—conversation; avayoh—of ours; jnana—knowledge; yajnena—by sacrifice; tena—by him; aham—I; istah—worshiped; syam—shall be; iti—thus; me—My; matih—opinion.

TRANSLATION

And I declare that he who studies this sacred conversation worships Me by his intelligence.

Bg18.71

TEXT 71

sraddhavan anasuyas ca

srnuyad api yo narah

so ’pi muktah subhal lokan

prapnuyat punya-karmanam

sraddhavan—faithful; anasuyah ca—and not envious; srnuyat—does hear; api—certainly; yah—who; narah—man; sah api—he also; muktah—being liberated; subhan—auspicious; lokan—planets; prapnuyat—attains; punya-karmanam—of the past.

TRANSLATION

And one who listens with faith and without envy becomes free from sinful reaction and attains to the planets where the pious dwell.

PURPORT

In the 67th verse of this chapter, the Lord explicitly forbade the Gita’s being spoken to those who are envious of the Lord. In other words, Bhagavad-gita is for the devotees only, but it so happens that sometimes a devotee of the Lord will hold open class, and in that class all the students are not expected to be devotees. Why do such persons hold open class? It is explained here that although everyone is not a devotee, still there are many men who are not envious of Krsna. They have faith in Him as the Supreme Personality of Godhead. If such persons hear from a bona fide devotee about the Lord, the result is that they become at once free from all sinful reactions and after that attain to the planetary system where all righteous persons are situated. Therefore simply by hearing Bhagavad-gita, even a person who does not try to be a pure devotee attains the result of righteous activities. Thus a pure devotee of the Lord gives everyone a chance to become free from all sinful reactions and to become a devotee of the Lord.

Generally those who are free from sinful reaction are righteous. Such persons very easily take to Krsna consciousness. The word punya-karmanam is very significant here. This refers to the performance of great sacrifice. Those who are righteous in performing devotional service but who are not pure can attain the planetary system of the polestar, or Dhruvaloka, where Dhruva Maharaja is presiding. He is a great devotee of the Lord, and he has a special planet which is called the polestar.

Bg18.72

TEXT 72

kaccid etac chrutam partha

tvayaikagrena cetasa

kaccid ajnana-sammohah

pranastas te dhananjaya

kaccit—whether; etat—this; srutam—heard; partha—O son of Prtha; tvaya—by you; ekagrena—with full attention; cetasa—by the mind; kaccit—whether; ajnana—ignorant; sammohah—illusion; pranastah—dispelled; te—of you; dhananjaya—O conqueror of wealth (Arjuna).

TRANSLATION

O conqueror of wealth, Arjuna, have you heard this attentively with your mind? And are your illusions and ignorance now dispelled?

PURPORT

The Lord was acting as the spiritual master of Arjuna. Therefore it was His duty to inquire from Arjuna whether he understood the whole Bhagavad-gita in its proper perspective. If not, the Lord was ready to re-explain any point, or the whole Bhagavad-gita if so required. Actually, anyone who hears Bhagavad-gita from a bona fide spiritual master like Krsna or His representative will find that all his ignorance is dispelled. Bhagavad-gita is not an ordinary book written by a poet or fiction writer; it is spoken by the Supreme Personality of Godhead. Any person, if he is fortunate enough to hear these teachings from Krsna or from His bona fide spiritual representative, is sure to become a liberated person and get out of the darkness of ignorance.

Bg18.73

TEXT 73

arjuna uvaca

nasto mohah smrtir labdha

tvat-prasadan mayacyuta

sthito ’smi gata-sandehah

karisye vacanam tava

arjunah uvaca—Arjuna said; nastah—dispelled; mohah—illusion; smrtih—memory; labdha—regained; tvat-prasadat—by Your mercy; maya—by me; acyuta—O infallible Krsna; sthitah—situated; asmi—I am; gata—removed; sandehah—all doubts; karisye—I shall execute; vacanam—order; tava—Your.

TRANSLATION

Arjuna said, My dear Krsna, O infallible one, my illusion is now gone. I have regained my memory by Your mercy, and I am now firm and free from doubt and am prepared to act according to Your instructions.

PURPORT

The constitutional position of a living entity, represented by Arjuna, is that he has to act according to the order of the Supreme Lord. He is meant for self-discipline. Sri Caitanya Mahaprabhu says that the actual position of the living entity is that of eternal servant of the Supreme Lord. Forgetting this principle, the living entity becomes conditioned by material nature, but in serving the Supreme Lord, he becomes the liberated servant of God. The living entity’s constitutional position is to be servitor; he either has to serve the illusory maya or the Supreme Lord. If he serves the Supreme Lord, he is in his normal condition, but if he prefers to serve the illusory external energy, then certainly he will be in bondage. In illusion the living entity is serving in this material world. He is bound by his lust and desires, yet he thinks of himself as the master of the world. This is called illusion. When a person is liberated, his illusion is over, and he voluntarily surrenders unto the Supreme to act according to His desires. The last illusion, the last snare of maya to trap the living entity, is the proposition that he is God. The living entity thinks that he is no longer a conditioned soul, but God. He is so unintelligent that he does not think that if he were God, then how could he be in doubt? That he does not consider. So that is the last snare of illusion. Actually to become free from the illusory energy is to understand Krsna, the Supreme Personality of Godhead, and agree to act according to His order. The word mohah is very important in this verse. Mohah refers to that which is opposed to knowledge. Actually real knowledge is the understanding that every living being is eternally servitor of the Lord, but instead of thinking oneself in that position, the living entity thinks that he is not servant, that he is the master of this material world, for he wants to lord it over the material nature. That is his illusion. This illusion can be overcome by the mercy of the Lord or by the mercy of a pure devotee. When that illusion is over, one agrees to act in Krsna consciousness.

Krsna consciousness is acting according to Krsna’s order. A conditioned soul illusioned by the external energy of matter does not know that the Supreme Lord is the master who is full of knowledge and who is the proprietor of everything. Whatever He desires He can bestow upon His devotees; He is the friend of everyone, and He is especially inclined to His devotee. He is the controller of this material nature and of all living entities. He is also the controller of inexhaustible time, and He is full of all opulences and all potencies. The Supreme Personality of Godhead can even give Himself to the devotee. One who does not know Him is under the spell of illusion; he does not become a devotee, but a servitor of maya. Arjuna, however, after hearing Bhagavad-gita from the Supreme Personality of Godhead, became free from all illusion. He could understand that Krsna was not only his friend, but the Supreme Personality of Godhead. And he understood Krsna factually. So to study Bhagavad-gita is to understand Krsna factually. When a person is in full knowledge, he naturally surrenders to Krsna. When Arjuna understood that it was Krsna’s plan to reduce the unnecessary increase of population, he agreed to fight according to Krsna’s desire. He again took up his weapons—his arrows and bow—to fight under the order of the Supreme Personality of Godhead.

Bg18.74

TEXT 74

sanjaya uvaca

ity aham vasudevasya

parthasya ca mahatmanah

samvadam imam asrausam

adbhutam roma-harsanam

sanjayah uvaca—Sanjaya said; iti—thus; aham—I; vasudevasya—of Krsna; parthasya—of Arjuna; ca—also; mahatmanah—two great souls; samvadam—discussing; imam—this; asrausam—heard; adbhutam—wonder; romaharsanam—hair standing on end.

TRANSLATION

Sanjaya said: Thus have I heard the conversation of two great souls, Krsna and Arjuna. And so wonderful is that message that my hair is standing on end.

PURPORT

In the beginning of Bhagavad-gita, Dhrtarastra inquired from his secretary Sanjaya, “What happened in the Battlefield of Kuruksetra?” The entire study was related to the heart of Sanjaya by the grace of his spiritual master, Vyasa. He thus explained the theme of the battlefield. The conversation was wonderful because such an important conversation between two great souls never took place before and would not take place again. It is wonderful because the Supreme Personality of Godhead is speaking about Himself and His energies to the living entity, Arjuna, a great devotee of the Lord. If we follow in the footsteps of Arjuna to understand Krsna, then our life will be happy and successful. Sanjaya realized this, and as he began to understand it, he related the conversation to Dhrtarastra. Now it is concluded that wherever there is Krsna and Arjuna, there is victory.

Bg18.75

TEXT 75

vyasa-prasadac chrutavan

etad guhyam aham param

yogam yogesvarat krsnat

saksat kathayatah svayam

vyasa-prasadat—by the mercy of Vyasadeva; srutavan—heard; etat—this; guhyam—confidential; aham—I; param—the supreme; yogam—mysticism; yogesvarat—from the master of all mysticism; krsnat—from Krsn.a; saksat—directly; kathayatah—speaking; svayam—personally.

TRANSLATION

By the mercy of Vyasa, I have heard these most confidential talks directly from the master of all mysticism, Krsna, who was speaking personally to Arjuna.

PURPORT

Vyasa was the spiritual master of Sanjaya, and Sanjaya admits that it was by his mercy that he could understand the Supreme Personality of Godhead. This means that one has to understand Krsna not directly but through the medium of the spiritual master. The spiritual master is the transparent medium, although it is true that the experience is direct. This is the mystery of the disciplic succession. When the spiritual master is bona fide, then one can hear Bhagavad-gita directly, as Arjuna heard it. There are many mystics and yogis all over the world, but Krsna is the master of all yoga systems. Krsna’s instruction is explicitly stated in Bhagavad-gita—surrender unto Krsna. One who does so is the topmost yogi. This is confirmed in the last verse of the Sixth Chapter. Yoginam api sarvesam.

Narada is the direct disciple of Krsna and the spiritual master of Vyasa. Therefore Vyasa is as bona fide as Arjuna because he comes in the disciplic succession, and Sanjaya is the direct disciple of Vyasa. Therefore by the grace of Vyasa, his senses were purified, and he could see and hear Krsna directly. One who directly hears Krsna can understand this confidential knowledge. If one does not come to the disciplic succession, he cannot hear Krsna; therefore his knowledge is always imperfect, at least as far as understanding Bhagavad-gita is concerned.

In Bhagavad-gita, all the yoga systems, karma-yoga, jnana-yoga and bhakti-yoga, are explained. Krsna is the master of all such mysticism. It is to be understood, however, that as Arjuna was fortunate enough to understand Krsna directly, similarly, by the grace of Vyasa, Sanjaya was also able to hear Krsna directly. Actually there is no difference in hearing directly from Krsna or hearing directly from Krsna via a bona fide spiritual master like Vyasa. The spiritual master is the representative of Vyasadeva also. According to the Vedic system, on the birthday of the spiritual master, the disciples conduct the ceremony called Vyasa-puja.

Bg18.76

TEXT 76

rajan samsmrtya samsmrtya

samvadam imam adbhutam

kesavarjunayoh punyam

hrsyami ca muhur muhuh

rajan—O King; samsmrtya—remembering; samsmrtya—remembering; samvadam—message; imam—this; adbhutam—wonderful; kesava—Lord Krsna; arjunayoh—and Arjuna; punyam—pious; hrsyami—taking pleasure; ca—also; muhuh muhuh—always, repeatedly.

TRANSLATION

O King, as I repeatedly recall this wondrous and holy dialogue between Krsna and Arjuna, I take pleasure, being thrilled at every moment.

PURPORT

The understanding of Bhagavad-gita is so transcendental that anyone who becomes conversant with the topics of Arjuna and Krsna becomes righteous, and he cannot forget such talks. This is the transcendental position of spiritual life. In other words, one who hears the Gita from the right source, directly from Krsna, attains full Krsna consciousness. The result of Krsna consciousness is that one becomes increasingly enlightened, and he enjoys life with a thrill, not only for some time, but at every moment.

Bg18.77

TEXT 77

tac ca samsmrtya samsmrtya

rupam aty-adbhutam hareh

vismayo me mahan rajan

hrsyami ca punah punah

tat—that; ca—also; samsmrtya—remembering; samsmrtya—remembering; rupam—form; ati—great; adbhutam—wonderful; hareh—of Lord Krsna; vismayah—wonder; me—my; mahan—great; rajan—O King, hrsyami—enjoying; ca—also; punah punah—repeatedly.

TRANSLATION

O King, when I remember the wonderful form of Lord Krsna, I am struck with even greater wonder, and I rejoice again and again.

PURPORT

It appears that Sanjaya also, by the grace of Vyasa, could see the universal form of Krsna exhibited to Arjuna. It is, of course, said that Lord Krsna never exhibited such a form before. It was exhibited to Arjuna only, yet some great devotees could also see the universal form of Krsna when it was shown to Arjuna, and Vyasa was one of them. He is one of the great devotees of the Lord, and he is considered to be a powerful incarnation of Krsna. Vyasa disclosed this to his disciple, Sanjaya, who remembered that wonderful form of Krsna exhibited to Arjuna and enjoyed it repeatedly.

Bg18.78

TEXT 78

yatra yogesvarah krsno

yatra partho dhanur-dharah

tatra srir vijayo bhutir

dhruva nitir matir mama

yatra—where; yogesvarah—the master of mysticism; krsnah—Lord Krsna; yatra—where; parthah—the son of Prtha; dhanur-dharah—the carrier of the bow and arrow; tatra—there; srih—opulence; vijayah—victory; bhutih—exceptional power; dhruva—certainly; nitih—morality; matih mama—is my opinion.

TRANSLATION

Wherever there is Krsna, the master of all mystics, and wherever there is Arjuna, the supreme archer, there will also certainly be opulence, victory, extraordinary power, and morality. That is my opinion.

PURPORT

The Bhagavad-gita began with an inquiry of Dhrtarastra. He was hopeful of the victory of his sons, assisted by great warriors like Bhisma, Drona and Karna. He was hopeful that the victory would be on his side. But, after describing the scene in the battlefield, Sanjaya told the King, “You are thinking of victory, but my opinion is that where Krsna and Arjuna are present, there will be all good fortune.” He directly confirmed that Dhrtarastra could not expect victory for his side. Victory was certain for the side of Arjuna because Krsna was there. Krsna’s acceptance of the post of charioteer for Arjuna was an exhibition of another opulence. Krsna is full of all opulences, and renunciation is one of them. There are many instances of such renunciation, for Krsna is also the master of renunciation.

The fight was actually between Duryodhana and Yudhisthira. Arjuna was fighting on behalf of his elder brother, Yudhisthira. Because Krsna and Arjuna were on the side of Yudhisthira, Yudhisthira’s victory was certain. The battle was to decide who would rule the world, and Sanjaya predicted that the power would be transferred to Yudhisthira. It is also predicted here that Yudhisthira, after gaining victory in this battle, would flourish more and more because he was not only righteous and pious, but he was a strict moralist. He never spoke a lie during his life.

There are many less intelligent persons who take Bhagavad-gita to be a discussion of topics between two friends in a battlefield. But such a book cannot be scripture. Some may protest that Krsna incited Arjuna to fight, which is immoral, but the reality of the situation is clearly stated: Bhagavad-gita is the supreme instruction in morality. The supreme instruction of morality is stated in the Ninth Chapter, in the thirty-fourth verse: manmana bhava mad-bhaktah. One must become a devotee of Krsna, and the essence of all religion is to surrender unto Krsna, as stated, Sarva-dharman. The instructions of Bhagavad-gita constitute the supreme process of religion and of morality. All other processes may be purifying and may lead to this process, but the last instruction of the Gita is the last word in all morality and religion: surrender unto Krsna. This is the verdict of the Eighteenth Chapter.

From Bhagavad-gita we can understand that to realize oneself by philosophical speculation and by meditation is one process, but to fully surrender unto Krsna is the highest perfection. This is the essence of the teachings of Bhagavad-gita. The path of regulative principles according to the orders of social life and according to the different courses of religion may be a confidential path of knowledge in as far as the rituals of religion are confidential, but one is still involved with meditation and cultivation of knowledge. Surrender unto Krsna in devotional service in full Krsna consciousness is the most confidential instruction and is the essence of the Eighteenth Chapter.

Another feature of Bhagavad-gita is that the actual truth is the Supreme Personality of Godhead, Krsna. Absolute Truth is realized in three features—impersonal Brahman, localized Paramatma, and the Supreme Personality of Godhead, Krsna. Perfect knowledge of the Absolute Truth means perfect knowledge of Krsna. If one understands Krsna, then all the departments of knowledge are part and parcel of that understanding. Krsna is transcendental, for He is always situated in His eternal internal potency. The living entities are manifested and are divided into two classes, eternally conditioned and eternally liberated. Such living entities are innumerable, and they are considered fundamental parts of Krsna. Material energy is manifested into twenty-four divisions. The creation is effected by eternal time, and it is created and dissolved by external energy. This manifestation of the cosmic world repeatedly becomes visible and invisible.

In Bhagavad-gita five principal subject matters have been discussed: the Supreme Personality of Godhead, material nature, the living entities, eternal time and all kinds of activities. All of these are dependant on the Supreme Personality of Godhead, Krsna. All conceptions of the Absolute Truth, namely, impersonal Brahman, localized Paramatma, or any other transcendental conception, exist within the category of understanding the Supreme Personality of Godhead. Although superficially the Supreme Personality of Godhead, the living entity, material nature and time appear to be different, nothing is different from the Supreme. But the Supreme is always different from everything. Lord Caitanya’s philosophy is that of “inconceivably one and different.” This system of philosophy constitutes perfect knowledge of the Absolute Truth.

The living entity in his original position is pure spirit. He is just like an atomic particle of the Supreme Spirit. The conditioned living entity, however, is the marginal energy of the Lord; he tends to be in contact with both the material energy and the spiritual energy. In other words, the living entity is situated between the two energies of the Lord, and because he belongs to the superior energy of the Lord, he has a particle of independence. By proper use of that independence he comes under the direct order of Krsna. Thus he attains his normal condition in the pleasure-giving potency.

Thus end the Bhaktivedanta Purports to the Eighteenth Chapter of the Srimad-Bhagavad-gita in the matter of its Conclusions—the Perfection of Renunciation.