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Conclusion--The Perfection of Renunciation

18.1

arjuna uvaca

sannyasasya maha-baho

tattvam icchami veditum

tyagasya ca hrsikesa

prthak kesi-nisudana

arjunah uvaca--Arjuna said; sannyasasya--renunciation; maha-baho--O mighty-armed one; tattvam--truth; icchami--I wish; veditum--to understand; tyagasya--of renunciation; ca--also; hrsikesa--O master of the senses; prthak--differently; kesi-nisudana--O killer of the Kesi demon.

TRANSLATION

Arjuna said, O mighty-armed one, I wish to understand the purpose of renunciation [tyaga] and of the renounced order of life [sannyasa], O killer of the Kesi demon, Hrsikesa.

PURPORT

Actually the Bhagavad-gita is finished in seventeen chapters.

The Eighteenth Chapter is a supplementary summarization of the topics discussed before.

In every chapter of Bhagavad-gita, Lord Krsna stresses that devotional service unto the Supreme Personality of Godhead is the ultimate goal of life.

This same point is summarized in the Eighteenth Chapter as the most confidential path of knowledge.

In the first six chapters, stress was given to devotional service: yoginam api sarvesam... "Of all yogis or transcendentalists, one who always thinks of Me within himself is best."

In the next six chapters, pure devotional service and its nature and activity were discussed.

In the third six chapters, knowledge, renunciation, the activities of material nature and transcendental nature, and devotional service were described.

It was concluded that all acts should be performed in conjunction with the Supreme Lord, summarized by the words om tat sat, which indicate Visnu, the Supreme Person.

In the third part of Bhagavad-gita, devotional service was established by the example of past acaryas and the Brahma-sutra, the Vedanta-sutra, which cites that devotional service is the ultimate purpose of life and nothing else.

Certain impersonalists consider themselves monopolizers of the knowledge of Vedanta-sutra, but actually the Vedanta-sutra is meant for understanding devotional service, for the Lord Himself is the composer of the Vedanta-sutra, and He is its knower.

That is described in the Fifteenth Chapter.

In every scripture, every Veda, devotional service is the objective.

That is explained in Bhagavad-gita.

As in the Second Chapter a synopsis of the whole subject matter was described, similarly, in the Eighteenth Chapter also the summary of all instruction is given.

The purpose of life is indicated to be renunciation and attainment of the transcendental position above the three material modes of nature.

Arjuna wants to clarify the two distinct subject matters of Bhagavad-gita, namely renunciation (tyaga) and the renounced order of life (sannyasa).

Thus he is asking the meaning of these two words.

Two words used in this verse to address the Supreme Lord--Hrsikesa and Kesinisudana--are significant.

Hrsikesa is Krsna, the master of all senses, who can always help us attain mental serenity.

Arjuna requests Him to summarize everything in such a way that he can remain equiposed.

Yet he has some doubts, and doubts are always compared to demons.

He therefore addresses Krsna as Kesinisudana.

Kesi was a most formidable demon who was killed by the Lord; now Arjuna is expecting Krsna to kill the demon of doubt.

18.2

sri-bhagavan uvaca

kamyanam karmanam nyasam

sannyasam kavayo viduh

sarva-karma-phala-tyagam

prahus tyagam vicaksanah

sri bhagavan uvaca--the Supreme Personality of Godhead said; kamyanam--with desire; karmanam--activities; nyasam--renunciation; sannyasam--renounced order of life; kavayah--the learned; viduh--know; sarva--all; karma--activities; phala--of results; tyagam--renunciation; prahuh--call; tyagam--renunciation; vicaksanah--the experienced.

TRANSLATION

The Supreme Lord said, To give up the results of all activities is called renunciation [tyaga] by the wise.

And that state is called the renounced order of life [sannyasa] by great learned men.

PURPORT

The performance of activities for results has to be given up.

This is the instruction of Bhagavad-gita.

But activities leading to advanced spiritual knowledge are not to be given up.

This will be made clear in the next verse.

There are many prescriptions of methods for performing sacrifice for some particular purpose in the Vedic literatures.

There are certain sacrifices to perform to attain a good son or to attain elevation to the higher planets, but sacrifices prompted by desires should be stopped.

However, sacrifice for the purification of one's heart or for advancement in the spiritual science should not be given up.

18.3

tyajyam dosa-vad ity eke

karma prahur manisinah

yajna-dana-tapah-karma

na tyajyam iti capare

tyajyam--must be given up; dosavat--as an evil; iti--thus; eke--one group; karma--work; prahuh--said; manisinah--of great thinkers; yajna--sacrifice; dana--charity; tapah--penance; karma--work; na--never; tyajyam--is to be given up; iti--thus; ca--certainly; apare--others.

TRANSLATION

Some learned men declare that all kinds of fruitive activities should be given up, but there are yet other sages who maintain that acts of sacrifice, charity and penance should never be abandoned.

PURPORT

There are many activities in the Vedic literatures which are subjects of contention.

For instance, it is said that an animal can be killed in a sacrifice, yet some maintain animal killing is completely abominable.

Although animal killing in a sacrifice is recommended in the Vedic literature, the animal is not considered to be killed.

The sacrifice is to give a new life to the animal.

Sometimes the animal is given a new animal life after being killed in the sacrifice, and sometimes the animal is promoted immediately to the human form of life.

But there are different opinions among the sages.

Some say that animal killing should always be avoided, and others say that for a specific sacrifice it is good.

All these different opinions on sacrificial activity are now being clarified by the Lord Himself.

18.4

niscayam srnu me tatra

tyage bharata-sattama

tyago hi purusa-vyaghra

tri-vidhah samprakirtitah

niscayam--certainly; srnu--hear; me--from Me; tatra--there; tyage--in the matter of renunciation; bharata-sattama--O best of the Bharatas; tyagah--renunciation; hi--certainly; purusa-vyaghra--O tiger among human beings; tri-vidhah--three kinds; samprakirtitah--is declared.

TRANSLATION

O best of the Bharatas, hear from Me now about renunciation.

O tiger among men, there are three kinds of renunciation declared in the scriptures.

PURPORT

Although there are differences of opinion about renunciation, here the Supreme Personality of Godhead, Sri Krsna, gives His judgment, which should be taken as final.

After all, the Vedas are different laws given by the Lord.

Here the Lord is personally present, and His word should be taken as final.

The Lord says that the process of renunciation should be considered in terms of the modes of material nature in which they are performed.

18.5

yajna-dana-tapah-karma

na tyajyam karyam eva tat

yajno danam tapas caiva

pavanani manisinam

yajna--sacrifice; dana--charity; tapah--penance; karma--activities; na--never; tyajyam--to be given up; karyam--must be done; eva--certainly; tat--that; yajnah--sacrifice; danam--charity; tapah--penance; ca--also; eva--certainly; pavanani--purifying; manisinam--even of the great souls.

TRANSLATION

Acts of sacrifice, charity and penance are not to be given up but should be performed.

Indeed, sacrifice, charity and penance purify even the great souls.

PURPORT

The yogis should perform acts for the advancement of human society.

There are many purificatory processes for advancing a human being to spiritual life.

The marriage ceremony, for example, is considered to be one of these sacrifices.

It is called vivaha-yajna.

Should a sannyasi, who is in the renounced order of life and who has given up his family relations, encourage the marriage ceremony? The Lord says here that any sacrifice which is meant for human welfare should never be given up.

Vivaha-yajna, the marriage ceremony, is meant to regulate the human mind to become peaceful for spiritual advancement.

For most men, this vivaha-yajna should be encouraged even by persons in the renounced order of life.

Sannyasis should never associate with women, but that does not mean that one who is in the lower stages of life, a young man, should not accept a wife in the marriage ceremony.

All prescribed sacrifices are meant for achieving the Supreme Lord.

Therefore, in the lower stages, they should not be given up.

Similarly, charity is for the purification of the heart.

If charity is given to suitable persons, as described previously, it leads one to advanced spiritual life.

18.6

etany api tu karmani

sangam tyaktva phalani ca

kartavyaniti me partha

niscitam matam uttamam

etani--all this; api--certainly; tu--must; karmani--activities; sangam--association; tyaktva--renouncing; phalani--results; ca--also; kartavyani--as duty; iti--thus; me--My; partha--O son of Prtha; niscitam--definite; matam--opinion; uttamam--the best.

TRANSLATION

All these activities should be performed without any expectation of result.

They should be performed as a matter of duty, O son of Prtha.

That is My final opinion.

PURPORT

Although all sacrifices are purifying, one should not expect any result by such performances.

In other words, all sacrifices which are meant for material advancement in life should be given up, but sacrifices that purify one's existence and elevate one to the spiritual plane should not be stopped.

Everything that leads to Krsna consciousness must be encouraged.

In the Srimad-Bhagavatam also it is said that any activity which leads to devotional service to the Lord should be accepted.

That is the highest criterion of religion.

A devotee of the Lord should accept any kind of work, sacrifice, or charity which will help him in the discharge of devotional service to the Lord

18.7

niyatasya tu sannyasah

karmano nopapadyate

mohat tasya parityagas

tamasah parikirtitah

niyatasya--prescribed duties; tu--but; sannyasah--renunciation; karmanah--activities; na--never; upapadyate--is deserved; mohat--by illusion; tasya--of which; parityagah--renunciation; tamasah--in the mode of ignorance; parikirtitah--declared.

TRANSLATION

Prescribed duties should never be renounced.

If, by illusion, one gives up his prescribed duties, such renunciation is said to be in the mode of ignorance.

PURPORT

Work for material satisfaction must be given up, but activities which promote one to spiritual activity, like cooking for the Supreme Lord and offering the food to the Lord and then accepting the food, are recommended.

It is said that a person in the renounced order of life should not cook for himself.

Cooking for oneself is prohibited, but cooking for the Supreme Lord is not prohibited.

Similarly, a sannyasi may perform a marriage ceremony to help his disciple in the advancement of Krsna consciousness.

If one renounces such activities, it is to be understood that he is acting in the mode of darkness.

18.8

duhkham ity eva yat karma

kaya-klesa-bhayat tyajet

sa krtva rajasam tyagam

naiva tyaga-phalam labhet

duhkham--unhappy; iti--thus; eva--certainly; yat--that which; karma--work; kaya--body; klesa--troublesome; bhayat--out of; tyajet--fear; sah--that; krtva--after doing; rajasam--in the mode of passion; tyagam--renunciation; na eva--certainly not; tyaga--renounced; phalam--results; labhet--gain.

TRANSLATION

Anyone who gives up prescribed duties as troublesome, or out of fear, is said to be in the mode of passion.

Such action never leads to the elevation of renunciation.

PURPORT

One who is in Krsna consciousness should not give up earning money out of fear that he is performing fruitive activities.

If by working one can engage his money in Krsna consciousness, or if by rising early in the morning one can advance his transcendental Krsna consciousness, one should not desist out of fear or because such activities are considered troublesome.

Such renunciation is in the mode of passion.

The result of passionate work is always miserable.

Even if a person renounces work in that spirit, he never gets the result of renunciation.

18.9

karyam ity eva yat karma

niyatam kriyate 'rjuna

sangam tyaktva phalam caiva

sa tyagah sattviko matah

karyam--must be done; iti--thus; eva--thus; yat--that which; karma--work; niyatam--prescribed; kriyate--performed; arjuna--O Arjuna; sangam--association; tyaktva--giving up; phalam--result; ca--also; eva--certainly; sah--that; tyagah--renunciation; sattvikah--in the mode of goodness; matah--in My opinion.

TRANSLATION

But he who performs his prescribed duty only because it ought to be done, and renounces all attachment to the fruit--his renunciation is of the nature of goodness, O Arjuna.

PURPORT

Prescribed duties must be performed with this mentality.

One should act without attachment for the result; he should be disassociated from the modes of work.

A man working in Krsna consciousness in a factory does not associate himself with the work of the factory, nor with the workers of the factory.

He simply works for Krsna.

And when he gives up the result for Krsna, he is acting transcendentally.

18.10

na dvesty akusalam karma

kusale nanusajjate

tyagi sattva-samavisto

medhavi chinna-samsayah

na--never; dvesti--hates; akusalam--inauspicious; karma--work; kusale--in auspicious; na--nor; anusajjate--becomes attached; tyagi--the renouncer; sattva--goodness; samavistah--absorbed in; medhavi--intelligent; chinna--cut up; samsayah--all doubts.

TRANSLATION

Those who are situated in the mode of goodness, who neither hate inauspicious work nor are attached to auspicious work, have no doubts about work.

PURPORT

It is said in Bhagavad-gita that one can never give up work at any time.

Therefore he who works for Krsna and does not enjoy the fruitive results, who offers everything to Krsna, is actually a renouncer.

There are many members of the International Society for Krishna Consciousness who work very hard in their office or in the factory or some other place, and whatever they earn they give to the Society.

Such highly elevated souls are actually sannyasis and are situated in the renounced order of life.

It is clearly outlined here how to renounce the fruits of work and for what purpose fruits should be renounced.

18.11

na hi deha-bhrta sakyam

tyaktum karmany asesatah

yas tu karma-phala-tyagi

sa tyagity abhidhiyate

na--never; hi--certainly; deha-bhrta--of the embodied; sakyam--possible; tyaktum--to renounce; karmani--activities of; asesatah--altogether; yah tu--anyone who; karma--work; phala--result; tyagi--renouncer; sah--he; tyagi--the renouncer; iti--thus; abhidhiyate--it is said.

TRANSLATION

It is indeed impossible for an embodied being to give up all activities.

Therefore it is said that he who renounces the fruits of action is one who has truly renounced.

PURPORT

A person in Krsna consciousness acting in knowledge of his relationship with Krsna is always liberated.

Therefore he does not have to enjoy or suffer the results of his acts after death.

18.12

anistam istam misram ca

tri-vidham karmanah phalam

bhavaty atyaginam pretya

na tu sannyasinam kvacit

anistam--leading to hell; istam--leading to heaven; misram ca--or mixture; tri-vidham--three kinds; karmanah--work; phalam--result; bhavati--becomes; atyaginam--of the renouncer; pretya--after death; na tu--but not; sannyasinam--of the renounced order; kvacit--at any time.

TRANSLATION

For one who is not renounced, the threefold fruits of action--desirable, undesirable and mixed--accrue after death.

But those who are in the renounced order of life have no such results to suffer or enjoy.

PURPORT

A person in Krsna consciousness or in the mode of goodness does not hate anyone or anything which troubles his body.

He does work in the proper place and at the proper time without fearing the troublesome effects of his duty.

Such a person situated in transcendence should be understood to be most intelligent and beyond all doubts in his activities.

18.13-14

pancaitani maha-baho

karanani nibodha me

sankhye krtante proktani

siddhaye sarva-karmanam

adhisthanam tatha karta

karanam ca prthag-vidham

vividhas ca prthak cesta

daivam caivatra pancamam

panca--five; etani--all these; maha-baho--O mighty-armed one; karanani--cause; nibodha--just understand; me--from Me; sankhye--in the Vedas; krtante--after performance; proktani--said; siddhaye--perfection; sarva--all; karmanam--actuated; adhisthanam--place; tatha--also; karta--worker; karanam ca--and instruments; prthak-vidham--different kinds; vividhah ca--varieties; prthak--separately; cestah--endeavor; daivam--the Supreme; ca--also; eva--certainly; atra--here; pancamam--five.

TRANSLATION

O mighty-armed Arjuna, learn from Me of the five factors which bring about the accomplishment of all action.

These are declared in sankhya philosophy to be the place of action, the performer, the senses, the endeavor, and ultimately the Supersoul.

PURPORT

A question may be raised that since any activity performed must have some reaction, how is it that the person in Krsna consciousness does not suffer or enjoy the reactions of work? The Lord is citing Vedanta philosophy to show how this is possible.

He says that there are five causes for all activities and for success in all activity, and one should know these five causes.

Sankhya means the stalk of knowledge, and Vedanta is the final stalk of knowledge accepted by all leading acaryas.

Even Sankara accepts Vedanta-sutra as such.

Therefore such authority should be consulted.

The ultimate will is invested in the Supersoul, as it is stated in the Gita, "sarvasya caham hrdi."

He is engaging everyone in certain activities.

Acts done under His direction from within yield no reaction, either in this life or in the life after death.

The instruments of action are the senses, and by senses the soul acts in various ways, and for each and every action there is a different endeavor.

But all one's activities depend on the will of the Supersoul, who is seated within the heart as a friend.

The Supreme Lord is the super cause.

Under these circumstances, he who is acting in Krsna consciousness under the direction of the Supersoul situated within the heart is naturally not bound by any activity.

Those in complete Krsna consciousness are not ultimately responsible for their actions.

Everything is dependant on the supreme will, the Supersoul, the Supreme Personality of Godhead.

18.15

sarira-van-manobhir yat

karma prarabhate narah

nyayyam va viparitam va

pancaite tasya hetavah

sarira--body; vak--speech; manobhih--by the mind; yat--anything; karma--work; prarabhate--begins; narah--a person; nyayyam--right; va--or; viparitam--the opposite; va--or; panca--five; ete--all these; tasya--its; hetavah--causes.

TRANSLATION

Whatever right or wrong action a man performs by body, mind or speech is caused by these five factors.

PURPORT

The words "right" and "wrong" are very significant in this verse.

Right work is work done in terms of the prescribed directions in the scriptures, and wrong work is work done against the principles of the scriptural injunctions.

But whatever is done requires these five factors for its complete performance.

18.16

tatraivam sati kartaram

atmanam kevalam tu yah

pasyaty akrta-buddhitvan

na sa pasyati durmatih

tatra--there; evam--certainly; sati--being thus; kartaram--of the worker; atmanam--the soul; kevalam--only; tu--but; yah--anyone; pasyati--sees; akrta-buddhitvat--due to unintelligence; na--never; sah--he; pasyati--sees; durmatih--foolish.

TRANSLATION

Therefore one who thinks himself the only doer, not considering the five factors, is certainly not very intelligent and cannot see things as they are.

PURPORT

A foolish person cannot understand that the Supersoul is sitting as a friend within and conducting his actions.

Although the material causes are the place, the worker, the endeavor and the senses, the final cause is the Supreme, the Personality of Godhead.

Therefore, one should see not only the four material causes, but the supreme efficient cause as well.

One who does not see the Supreme thinks himself to be the instrument.

18.17

yasya nahankrto bhavo

buddhir yasya na lipyate

hatvapi sa imal lokan

na hanti na nibadhyate

yasya--of one who; na--never; ahankrtah--false ego; bhavah--nature; buddhih--intelligence; yasya--one who; na--never; lipyate--is attached; hatva api--even killing; sah--he; iman--this; lokan--world; na--never; hanti--kills; na--never; nibadhyate--becomes entangled.

TRANSLATION

One who is not motivated by false ego, whose intelligence is not entangled, though he kills men in this world, is not the slayer.

Nor is he bound by his actions.

PURPORT

In this verse the Lord informs Arjuna that the desire not to fight arises from false ego.

Arjuna thought himself to be the doer of action, but he did not consider the Supreme sanction within and without.

If one does not know that a super sanction is there, why should he act? But one who knows the instrument of work, himself as the worker, and the Supreme Lord as the supreme sanctioner, is perfect in doing everything.

Such a person is never in illusion.

Personal activity and responsibility arise from false ego and godlessness, or a lack of Krsna consciousness.

Anyone who is acting in Krsna consciousness under the direction of the Supersoul or the Supreme Personality of Godhead, even though killing, does not kill.

Nor is he ever affected with the reaction of such killing.

When a soldier kills under the command of a superior officer, he is not subject to be judged.

But if a soldier kills on his own personal account, then he is certainly judged by a court of law.

18.18

jnanam jneyam parijnata

tri-vidha karma-codana

karanam karma karteti

tri-vidhah karma-sangrahah

jnanam--knowledge; jneyam--objective; parijnata--the knower; tri-vidha--three kinds; karma--work; codana--impetus; karanam--the senses; karma--work; karta--the doer; iti--thus; tri-vidhah--three kinds; karma--work; sangrahah--accumulation.

TRANSLATION

Knowledge, the object of knowledge and the knower are the three factors which motivate action; the senses, the work and the doer comprise the threefold basis of action.

PURPORT

There are three kinds of impetus for daily work: knowledge, the object of knowledge and the knower.

The instruments of work, the work itself and the worker are called the constituents of work.

Any work done by any human being has these elements.

Before one acts, there is some impetus, which is called inspiration.

Any solution arrived at before work is actualized is a subtle form of work.

Then work takes the form of action.

First one has to undergo the psychological processes of thinking, feeling and willing, and that is called impetus.

Actually the faith to perform acts is called knowledge.

The inspiration to work is the same if it comes from the scripture or from the instruction of the spiritual master.

When the inspiration is there and the worker is there, then actual activity takes place by the help of the senses.

The mind is the center of all senses, and the object is work itself.

These are the different phases of work as described in Bhagavad-gita.

The sum total of all activities is called accumulation of work.

18.19

jnanam karma ca karta ca

tridhaiva guna-bhedatah

procyate guna-sankhyane

yathavac chrnu tany api

jnanam--knowledge; karma--work; ca--also; karta--worker; ca--also; tridha--three kinds; eva--certainly; guna-bhedatah--in terms of different modes of material nature; procyate--is said; guna-sankhyane--in terms of different modes; yathavat--as they act; srnu--hear; tani--all of them; api--also.

TRANSLATION

In accordance with the three modes of material nature, there are three kinds of knowledge, action, and performers of action.

Listen as I describe them.

PURPORT

In the Fourteenth Chapter the three divisions of the modes of material nature were elaborately described.

In that chapter it was said that the mode of goodness is illuminating, the mode of passion materialistic, and the mode of ignorance conducive to laziness and indolence.

All the modes of material nature are binding; they are not sources of liberation.

Even in the mode of goodness one is conditioned.

In the Seventeenth Chapter, the different types of worship by different types of men in different modes of material nature were described.

In this verse, the Lord wishes to speak about the different types of knowledge, workers, and work itself according to the three material modes.

18.20

sarva-bhutesu yenaikam

bhavam avyayam iksate

avibhaktam vibhaktesu

taj jnanam viddhi sattvikam

sarva-bhutesu--in all living entities; yena--by whom; ekam--one; bhavam--situation; avyayam--imperishable; iksate--does see; avibhaktam--undivided; vibhaktesu--in the numberless divided; tat--that; jnanam--knowledge; viddhi--knows; sattvikam--in the mode of goodness.

TRANSLATION

That knowledge by which one undivided spiritual nature is seen in all existences, undivided in the divided, is knowledge in the mode of goodness.

PURPORT

A person who sees one spirit soul in every living being, whether a demigod, human being, animal, bird, beast, aquatic or plant, possesses knowledge in the mode of goodness.

In all living entities, one spirit soul is there, although they have different bodies in terms of their previous work.

As described in the Seventh Chapter, the manifestation of the living force in every body is due to the superior nature of the Supreme Lord.

Thus to see that one superior nature, that living force, in every body is to see in the mode of goodness.

That living energy is imperishable, although the bodies are perishable.

The difference is perceived in terms of the body because there are many forms of material existence in conditional life; therefore they appear to be divided.

Such impersonal knowledge finally leads to self-realization.

18.21

prthaktvena tu yaj jnanam

nana-bhavan prthag-vidhan

vetti sarvesu bhutesu

taj jnanam viddhi rajasam

prthaktvena--because of division; tu--but; yat jnanam--which knowledge; nana-bhavan--multifarious situations; prthak-vidhan--differently; vetti--one who knows; sarvesu--in all; bhutesu--living entities; tat jnanam--that knowledge; viddhi--must be known; rajasam--in terms of passion.

TRANSLATION

That knowledge by which a different type of living entity is seen to be dwelling in different bodies is knowledge in the mode of passion.

PURPORT

The concept that the material body is the living entity and that with the destruction of the body the consciousness is also destroyed is called knowledge in the mode of passion.

According to that knowledge, bodies differ from one another because of the development of different types of consciousness, otherwise there is no separate soul which manifests consciousness.

The body is itself the soul, and there is no separate soul beyond this body.

According to such knowledge, consciousness is temporary.

Or else there are no individual souls, but there is an all-pervading soul, which is full of knowledge, and this body is a manifestation of temporary ignorance.

Or beyond this body there is no special individual or Supreme Soul.

All such conceptions are considered products of the mode of passion.

18.22

yat tu krtsna-vad ekasmin

karye saktam ahaitukam

atattvartha-vad alpam ca

tat tamasam udahrtam

yat--that which; tu--but; krtsnavat--all in all; ekasmin--in one; karye--work; saktam--attached; ahaitukam--without cause; atattva-arthavat--without reality; alpam ca--and very meager; tat--that; tamasam--in the mode of darkness; udahrtam--is spoken.

TRANSLATION

And that knowledge by which one is attached to one kind of work as the all in all, without knowledge of the truth, and which is very meager, is said to be in the mode of darkness.

PURPORT

The "knowledge" of the common man is always in the mode of darkness or ignorance because every living entity in conditional life is born into the mode of ignorance.

One who does not develop knowledge through the authorities or scriptural injunctions has knowledge that is limited to the body.

He is not concerned about acting in terms of the directions of scripture.

For him God is money, and knowledge means the satisfaction of bodily demands.

Such knowledge has no connection with the Absolute Truth.

It is more or less like the knowledge of the ordinary animals: the knowledge of eating, sleeping, defending and mating.

Such knowledge is described here as the product of the mode of darkness.

In other words, knowledge concerning the spirit soul beyond this body is called knowledge in the mode of goodness, and knowledge producing many theories and doctrines by dint of mundane logic and mental speculation is the product of the mode of passion, and knowledge concerned with only keeping the body comfortable is said to be in the mode of ignorance.

18.23

niyatam sanga-rahitam

araga-dvesatah krtam

aphala-prepsuna karma

yat tat sattvikam ucyate

niyatam--regulative; sanga-rahitam--without attachment; araga-dvesatah--without love or hatred; krtam--done; aphala-prepsuna--without fruitive result; karma--acts; yat--that which; tat--that; sattvikam--in the mode of goodness; ucyate--is called.

TRANSLATION

As for actions, that action in accordance with duty, which is performed without attachment, without love or hate, by one who has renounced fruitive results, is called action in the mode of goodness.

PURPORT

Regulated occupational duties, as prescribed in the scriptures in terms of the different orders and divisions of society, performed without attachment or proprietary rights and therefore without any love or hatred and performed in Krsna consciousness for the satisfaction of the Supreme, without self-satisfaction or self-gratification, are called actions in the mode of goodness.

18.24

yat tu kamepsuna karma

sahankarena va punah

kriyate bahulayasam

tad rajasam udahrtam

yat--that which; tu--but; kama-ipsuna--with fruitive result; karma--work; sahankarena--with ego; va--or; punah--again; kriyate--performed; bahula-ayasam--with great labor; tat--that; rajasam--in the mode of passion; udahrtam--is said to be.

TRANSLATION

But action performed with great effort by one seeking to gratify his desires, and which is enacted from a sense of false ego, is called action in the mode of passion.

18.25

anubandham ksayam himsam

anapeksya ca paurusam

mohad arabhyate karma

yat tat tamasam ucyate

anubandham--future bondage; ksayam--distracted; himsam--violence; anapeksya--without consideration of consequences; ca--also; paurusam--distressing to others; mohat--by illusion; arabhyate--begun; karma--work; yat--that; tat--which; tamasam--in the mode of ignorance; ucyate--is said to be.

TRANSLATION

And that action performed in ignorance and delusion without consideration of future bondage or consequences, which inflicts injury and is impractical, is said to be action in the mode of ignorance.

PURPORT

One has to give account of one's actions to the state or to the agents of the Supreme Lord called the Yamadutas.

Irresponsible work is distraction because it destroys the regulative principles of scriptural injunction.

It is often based on violence and is distressing to other living entities.

Such irresponsible work is carried out in the light of one's personal experience.

This is called illusion.

And all such illusory work is a product of the mode of ignorance.

18.26

mukta-sango 'naham-vadi

dhrty-utsaha-samanvitah

siddhy-asiddhyor nirvikarah

karta sattvika ucyate

mukta-sangah--liberated from all material association; anaham-vadi--without false ego; dhrti-utsaha--with great enthusiasm; samanvitah--qualified in that way; siddhi--perfection; asiddhyoh--failure; nirvikarah--without change; karta--worker; sattvikah--in the mode of goodness; ucyate--is said to be.

TRANSLATION

The worker who is free from all material attachments and false ego, who is enthusiastic and resolute and who is indifferent to success or failure, is a worker in the mode of goodness.

PURPORT

A person in Krsna consciousness is always transcendental to the material modes of nature.

He has no expectations for the result of the work entrusted to him because he is above false ego and pride.

Still, he is always enthusiastic till the completion of such work.

He does not worry about the distress undertaken; he is always enthusiastic.

He does not care for success or failure; he is equal both in distress or happiness.

Such a worker is situated in the mode of goodness.

18.27

ragi karma-phala-prepsur

lubdho himsatmako 'sucih

harsa-sokanvitah karta

rajasah parikirtitah

ragi--very much attached; karma-phala--to the fruit of the work; prepsuh--desiring; lubdhah--greedy; himsa-atmakah--and always envious; asucih--unclean; harsa-soka-anvitah--complicated, with joy and sorrow; karta--such a worker; rajasah--in the mode of passion; parikirtitah--is declared.

TRANSLATION

But that worker who is attached to the fruits of his labor and who passionately wants to enjoy them, who is greedy, envious and impure and moved by happiness and distress, is a worker in the mode of passion.

PURPORT

A person is too much attached to certain kind of work or to the result because he has too much attachment for materialism or hearth and home, wife and children.

Such a person has no desire for higher elevation of life.

He is simply concerned with making this world as materially comfortable as possible.

He is generally very greedy, and he thinks that anything attained by him is permanent and never to be lost.

Such a person is envious of others and prepared to do anything wrong for sense gratification.

Therefore such a person is unclean, and he does not care whether his earning is pure or impure.

He is very happy if his work is successful and very much distressed when his work is not successful.

Such is a man in the mode of passion.

18.28

ayuktah prakrtah stabdhah

satho naiskrtiko 'lasah

visadi dirgha-sutri ca

karta tamasa ucyate

ayuktah--without reference to the scriptural injunctions; prakrtah--materialistic; stabdhah--obstinate; sathah--deceitful; naiskrtikah--expert in insulting others; alasah--lazy; visadi--morose; dirgha-sutri--procrastinating; ca--also; karta--worker; tamasah--in the mode of ignorance; ucyate--is said to be.

TRANSLATION

And that worker who is always engaged in work against the injunction of the scripture, who is materialistic, obstinate, cheating and expert in insulting others, who is lazy, always morose and procrastinating, is a worker in the mode of ignorance.

PURPORT

In the scriptural injunctions we find what sort of work should be performed and what sort of work should not be performed.

Those who do not care for those injunctions engage in work not to be done, and such persons are generally materialistic.

They work according to the modes of nature, not according to the injunctions of the scripture.

Such workers are not very gentle, and generally they are always cunning and expert in insulting others.

They are very lazy; even though they have some duty, they do not do it properly, and they put it aside to be done later on.

Therefore they appear to be morose.

They procrastinate; anything which can be done in an hour they drag on for years.

Such workers are situated in the mode of ignorance.

18.29

buddher bhedam dhrtes caiva

gunatas tri-vidham srnu

procyamanam asesena

prthaktvena dhananjaya

buddheh--of intelligence; bhedam--differences; dhrteh--of steadiness; ca--also; eva--certainly; gunatah--by the modes of material nature; tri-vidham--the three kinds of; srnu--just hear; procyamanam--as described by Me; asesena--in detail; prthaktvena--differently; dhananjaya--O winner of wealth.

TRANSLATION

Now, O winner of wealth, please listen as I tell you in detail of the three kinds of understanding and determination according to the three modes of nature.

PURPORT

Now after explaining knowledge, the object of knowledge and the knower, in three different divisions according to modes of material nature, the Lord is explaining the intelligence and determination of the worker in the same way.

18.30

pravrttim ca nivrttim ca

karyakarye bhayabhaye

bandham moksam ca ya vetti

buddhih sa partha sattviki

pravrttim--deserving; ca--also; nivrttim--not deserving; karya--work; akarye--reaction; bhaya--fearful; abhaye--fearlessness; bandham--obligation; moksam ca--and liberation; ya--that which; vetti--knows; buddhih--understanding; sa--that; partha--O son of Prtha; sattviki--in the mode of goodness.

TRANSLATION

O son of Prtha, that understanding by which one knows what ought to be done and what ought not to be done, what is to be feared and what is not to be feared, what is binding and what is liberating, that understanding is established in the mode of goodness.

PURPORT

Actions which are performed in terms of the directions of the scriptures are called pravrtti, or actions that deserve to be performed, and actions which are not so directed are not to be performed.

One who does not know the scriptural directions becomes entangled in the actions and reactions of work.

Understanding which discriminates by intelligence is situated in the mode of goodness.

18.31

yaya dharmam adharmam ca

karyam cakaryam eva ca

ayathavat prajanati

buddhih sa partha rajasi

yaya--by which; dharmam--principles of religion; adharmam ca--and irreligion; karyam--work; ca--also; akaryam--what ought not to be done; eva--certainly; ca--also; ayathavat--not perfectly; prajanati--knows; buddhih--intelligence; sa--that; partha--O son of Prtha; rajasi--in the mode of passion.

TRANSLATION

And that understanding which cannot distinguish between the religious way of life and the irreligious, between action that should be done and action that should not be done, that imperfect understanding, O son of Prtha, is in the mode of passion.

PURPORT

Intelligence in the mode of passion is always working perversely.

It accepts religions which are not actually religions and rejects actual religion.

All views and activities are misguided.

Men of passionate intelligence understand a great soul to be a common man and accept a common man as a great soul.

They think truth to be untruth and accept untruth as truth.

In all activities they simply take the wrong path; therefore their intelligence is in the mode of passion.

18.32

adharmam dharmam iti ya

manyate tamasavrta

sarvarthan viparitams ca

buddhih sa partha tamasi

adharmam--irreligion; dharmam--religion; iti--thus; ya--which; manyate--thinks; tamasa--by illusion; avrta--covered; sarva-arthan--all things; viparitan--the wrong direction; ca--also; buddhih--intelligence; sa--that; partha--O son of Prtha; tamasi--the mode of ignorance.

TRANSLATION

That understanding which considers irreligion to be religion and religion to be irreligion, under the spell of illusion and darkness, and strives always in the wrong direction, O Partha, is in the mode of ignorance.

18.33

dhrtya yaya dharayate

manah-pranendriya-kriyah

yogenavyabhicarinya

dhrtih sa partha sattviki

dhrtya--determination; yaya--by which; dharayate--is sustained; manah--mind; prana--life; indriya--senses; kriyah--activities; yogena--by yoga practice; avyabhicarinya--without any break; dhrtih--such determination; sa--that; partha--O son of Prtha; sattviki--in the mode of goodness.

TRANSLATION

O son of Prtha, that determination which is unbreakable, which is sustained with steadfastness by yoga practice, and thus controls the mind, life, and the acts of the senses, is in the mode of goodness.

PURPORT

Yoga is a means to understand the Supreme Soul.

One who is steadily fixed in the Supreme Soul with determination, concentrating one's mind, life and sensual activities on the Supreme, engages in Krsna consciousness.

That sort of determination is in the mode of goodness.

The word avyabhicarinya is very significant, for it refers to persons who are engaged in Krsna consciousness and are never deviated by any other activity.

18.34

yaya tu dharma-kamarthan

dhrtya dharayate 'rjuna

prasangena phalakanksi

dhrtih sa partha rajasi

yaya--by which; tu--but; dharma-kama-arthan--for religiosity and economic development; dhrtya--by determination; dharayate--in such terms; arjuna--O Arjuna; prasangena--for that; phala-akanksi--desiring fruitive result; dhrtih--determination; sa--that; partha--O son of Prtha; rajasi--in the mode of passion.

TRANSLATION

And that determination by which one holds fast to fruitive result in religion, economic development and sense gratification is of the nature of passion, O Arjuna.

PURPORT

Any person who is always desirous of fruitive results in religious or economic activities, whose only desire is sense gratification, and whose mind, life and senses are thus engaged, is in the mode of passion.

18.35

yaya svapnam bhayam sokam

visadam madam eva ca

na vimuncati durmedha

dhrtih sa partha tamasi

yaya--by which; svapnam--dream; bhayam--fearfulness; sokam--lamentation; visadam--moroseness; madam--illusion; eva--certainly; ca--also; na--never; vimuncati--is liberated; durmedhah--unintelligent; dhrtih--determination; sa--that; partha--O son of Prtha; tamasi--in the mode of ignorance.

TRANSLATION

And that determination which cannot go beyond dreaming, fearfulness, lamentation, moroseness, and illusion--such unintelligent determination is in the mode of darkness.

PURPORT

It should not be concluded that a person in the mode of goodness does not dream.

Here dream means too much sleep.

Dream is always present; either in the mode of goodness, passion or ignorance, dream is a natural occurrence.

But those who cannot avoid oversleeping, who cannot avoid the pride of enjoying material objects and who are always dreaming of lording it over the material world, whose life, mind, and senses are thus engaged, are considered to be in the mode of ignorance.

18.36-37

sukham tv idanim tri-vidham

srnu me bharatarsabha

abhyasad ramate yatra

duhkhantam ca nigacchati

yat tad agre visam iva

pariname 'mrtopamam

tat sukham sattvikam proktam

atma-buddhi-prasada-jam

sukham--happiness; tu--but; idanim--now; tri-vidham--three kinds; srnu--hear; me--from Me; bharatarsabha--O best amongst the Bharatas; abhyasat--by practice; ramate--enjoyer; yatra--where; duhkha--distress; antam--end; ca--also; nigacchati--gains; yat--that which; tat--that; agre--in the beginning; visam iva--like poison; pariname--at the end; amrta--nectar; upamam--compared to; tat--that; sukham--happiness; sattvikam--in the mode of goodness; proktam--is said; atma--self; buddhi--intelligence; prasada-jam--satisfactory.

TRANSLATION

O best of the Bharatas, now please hear from Me about the three kinds of happiness which the conditioned soul enjoys, and by which he sometimes comes to the end of all distress.

That which in the beginning may be just like poison but at the end is just like nectar and which awakens one to self-realization is said to be happiness in the mode of goodness.

PURPORT

A conditioned soul tries to enjoy material happiness again and again.

Thus he chews the chewed, but, sometimes, in the course of such enjoyment, he becomes relieved from material entanglement by association with a great soul.

In other words, a conditioned soul is always engaged in some type of sense gratification, but when he understands by good association that it is only a repetition of the same thing, and he is awakened to his real Krsna consciousness, he is sometimes relieved from such repetitive so-called happiness.

In the pursuit of self-realization, one has to follow many rules and regulations to control the mind and the senses and to concentrate the mind on the Self.

All these procedures are very difficult, bitter like poison, but if one is successful in following the regulations and comes to the transcendental position, he begins to drink real nectar, and he enjoys life.

18.38

visayendriya-samyogad

yat tad agre 'mrtopamam

pariname visam iva

tat sukham rajasam smrtam

visaya--objects of sense; indriya--senses; samyogat--combination; yat--that; tat--which; agre--in the beginning; amrta-upamam--just like nectar; pariname--at the end; visam iva--like poison; tat--that; sukham--happiness; rajasam--in the mode of passion; smrtam--is considered.

TRANSLATION

That happiness which is derived from contact of the senses with their objects and which appears like nectar at first but poison at the end is said to be of the nature of passion.

PURPORT

A young man and a young woman meet, and the senses drive the young man to see her, to touch her and to have sexual intercourse.

In the beginning this may be very pleasing to the senses, but at the end, or after some time, it becomes just like poison.

They are separated or there is divorce, there is lamentation, there is sorrow, etc.

Such happiness is always in the mode of passion.

Happiness derived from a combination of the senses and the sense objects is always a cause of distress and should be avoided by all means.

18.39

yad agre canubandhe ca

sukham mohanam atmanah

nidralasya-pramadottham

tat tamasam udahrtam

yat--that which; agre--in the beginning; ca--also; anubandhe--by binding; ca--also; sukham--happiness; mohanam--illusion; atmanah--of the self; nidra--sleeping; alasya--laziness; pramada--illusion; uttham--produced of; tat--that; tamasam--in the mode of ignorance; udahrtam--is said to be.

TRANSLATION

And that happiness which is blind to self-realization, which is delusion from beginning to end and which arises from sleep, laziness and illusion is said to be of the nature of ignorance.

PURPORT

One who takes pleasure in laziness and in sleep is certainly in the mode of darkness, and one who has no idea how to act and how not to act is also in the mode of ignorance.

For the person in the mode of ignorance, everything is illusion.

There is no happiness either in the beginning or the end.

For the person in the mode of passion there might be some kind of ephemeral happiness in the beginning and at the end distress, but for the person in the mode of ignorance there is only distress both in the beginning and at the end.

18.40

na tad asti prthivyam va

divi devesu va punah

sattvam prakrti-jair muktam

yad ebhih syat tribhir gunaih

na--not; tat--that; asti--there is; prthivyam--within the universe; va--or; divi--in the higher planetary system; devesu--amongst the demigods; va--or; punah--again; sattvam--existence; prakrti-jaih--under the influence of material nature; muktam--liberated; yat--that; ebhih--by this; syat--so becomes; tribhih--by three; gunaih--modes of material nature.

TRANSLATION

There is no being existing, either here or among the demigods in the higher planetary systems, which is freed from the three modes of material nature.

PURPORT

The Lord here summarizes the total influence of the three modes of material nature all over the universe.

18.41

brahmana-ksatriya-visam

sudranam ca parantapa

karmani pravibhaktani

svabhava-prabhavair gunaih

brahmana--the brahmanas; ksatriya--the ksatriyas; visam--the vaisyas; sudranam--the sudras; ca--and; parantapa--O subduer of the enemies; karmani--activities; pravibhaktani--are divided; svabhava--own nature; prabhavaih--born of; gunaih--by the modes of material nature.

TRANSLATION

Brahmanas, ksatriyas, vaisyas and sudras are distinguished by their qualities of work, O chastiser of the enemy, in accordance with the modes of nature.

18.42

samo damas tapah saucam

ksantir arjavam eva ca

jnanam vijnanam astikyam

brahma-karma svabhava-jam

samah--peacefulness; damah--self-control; tapah--austerity; saucam--purity; ksantih--tolerance; arjavam--honesty; eva--certainly; ca--and; jnanam--wisdom; vijnanam--knowledge; astikyam--religiousness; brahma--of a brahmana; karma--duty; svabhava-jam--born of his own nature.

TRANSLATION

Peacefulness, self-control, austerity, purity, tolerance, honesty, wisdom, knowledge, and religiousness--these are the qualities by which the brahmanas work.

18.43

sauryam tejo dhrtir daksyam

yuddhe capy apalayanam

danam isvara-bhavas ca

ksatram karma svabhava-jam

sauryam--heroism; tejah--power; dhrtih--determination; daksyam--resourcefulness; yuddhe--in battle; ca--and; api--also; apalayanam--not fleeing; danam--generosity; isvara--leadership; bhavah--nature; ca--and ksatram--ksatriya; karma--duty; svabhava-jam--born of his own nature.

TRANSLATION

Heroism, power, determination, resourcefulness, courage in battle, generosity, and leadership are the qualities of work for the ksatriyas.

18.44

krsi-go-raksya-vanijyam

vaisya-karma svabhava-jam

paricaryatmakam karma

sudrasyapi svabhava-jam

krsi--ploughing; go--cows; raksya--protection; vanijyam--trade; vaisya--vaisya; karma--duty; svabhava-jam--born of his own nature; paricarya--service; atmakam--nature; karma--duty; sudrasya--of the sudra; api--also; svabhava-jam--born of his own nature.

TRANSLATION

Farming, cattle raising and business are the qualities of work for the vaisyas, and for the sudras there is labor and service to others.

18.45

sve sve karmany abhiratah

samsiddhim labhate narah

sva-karma-niratah siddhim

yatha vindati tac chrnu

sve--own; sve--own; karmani--in work; abhiratah--following; samsiddhim--perfection; labhate--achieves; narah--a man; svakarma--by his own duty; niratah--engaged; siddhim--perfection; yatha--as; vindati--attains, tat--that; srnu--listen.

TRANSLATION

By following his qualities of work, every man can become perfect.

Now please hear from Me how this can be done.

18.46

yatah pravrttir bhutanam

yena sarvam idam tatam

sva-karmana tam abhyarcya

siddhim vindati manavah

yatah--from whom; pravrttih--emanation; bhutanam--of all living entities; yena--by whom; sarvam--all; idam--this; tatam--is pervaded; svakarmana--in his own duties; tam--Him; abhyarcya--by worshiping; siddhim--perfection; vindati--achieves; manavah--a man.

TRANSLATION

By worship of the Lord, who is the source of all beings and who is all-pervading, man can, in the performance of his own duty, attain perfection.

PURPORT

As stated in the Fifteenth Chapter, all living beings are fragmental parts and parcels of the Supreme Lord.

As such, the Supreme Lord is the beginning of all living entities.

This is confirmed in the Vedanta-sutra--janmady asya yatah.

The Supreme Lord is therefore the beginning of life of every living entity.

And the Supreme Lord, by His two energies, His external energy and internal energy, is all-pervading.

Therefore one should worship the Supreme Lord with His energies.

Generally the Vaisnava devotees worship the Supreme Lord with His internal energy.

His external energy is a perverted reflection of the internal energy.

The external energy is a background, but the Supreme Lord by the expansion of His plenary portion as Paramatma is situated everywhere.

He is the Supersoul of all demigods, all human beings, all animals, everywhere.

One should therefore know that as part and parcel of the Supreme Lord it is his duty to render service unto the Supreme.

Everyone should be engaged in devotional service to the Lord in full Krsna consciousness.

That is recommended in this verse.

Everyone should think that he is engaged in a particular type of occupation by Hrsikesa, the master of the senses.

And, by the result of the work in which one is engaged, the Supreme Personality of Godhead, Sri Krsna, should be worshiped.

If one thinks always in this way, in full Krsna consciousness, then, by the grace of the Lord, he becomes fully aware of everything.

That is the perfection of life.

The Lord says in Bhagavad-gita, tesam aham samuddharta.

The Supreme Lord Himself takes charge of delivering such a devotee.

That is the highest perfection of life.

In whatever occupation one may be engaged, if he serves the Supreme Lord, he will achieve the highest perfection.

18.47

sreyan sva-dharmo vigunah

para-dharmat sv-anusthitat

svabhava-niyatam karma

kurvan napnoti kilbisam

sreyan--better; sva-dharmah--one's own occupation; vigunah--imperfectly performed; para-dharmat--another's occupation; svanusthitat--perfectly done; svabhava-niyatam--prescribed duties according to one's nature; karma--work; kurvan--performing; na--never; apnoti--achieve; kilbisam--sinful reactions.

TRANSLATION

It is better to engage in one's own occupation, even though one may perform it imperfectly, than to accept another's occupation and perform it perfectly.

Prescribed duties, according to one's nature, are never affected by sinful reactions.

PURPORT

One's occupational duty is prescribed in Bhagavad-gita.

As already discussed in previous verses, the duties of a brahmana, ksatriya, vaisya and sudra are prescribed according to the particular modes of nature.

One should not imitate another's duty.

A man who is by nature attracted to the kind of work done by sudras should not artificially claim himself to be a brahmana, although he may be born into a brahmana family.

In this way one should work according to his own nature; no work is abominable, if performed in the service of the Supreme Lord.

The occupational duty of a brahmana is certainly in the mode of goodness, but if a person is not by nature in the mode of goodness, he should not imitate the occupational duty of a brahmana.

For a ksatriya, or administrator, there are so many abominable things; a ksatriya has to be violent to kill his enemies, and sometimes a ksatriya has to tell lies for the sake of diplomacy.

Such violence and duplicity accompany political affairs, but a ksatriya is not supposed to give up his occupational duty and try to perform the duties of a brahmana.

One should act to satisfy the Supreme Lord.

For example, Arjuna was a ksatriya.

He was hesitating to fight the other party.

But if such fighting is performed for the sake of Krsna, the Supreme Personality of Godhead, there need be no fear of degradation.

In the business field also, sometimes a merchant has to tell so many lies to make a profit.

If he does not do so, there can be no profit.

Sometimes a merchant says, "Oh, my dear customer, for you I am making no profit," but one should know that without profit the merchant cannot exist.

Therefore it should be taken as a simple lie if a merchant says that he is not making a profit.

But the merchant should not think that because he is engaged in an occupation in which the telling of lies is compulsory, he should give up his profession and pursue the profession of a brahmana.

That is not recommended.

Whether one is a ksatriya, a vaisya, or a sudra doesn't matter, if he serves, by his work, the Supreme Personality of Godhead.

Even brahmanas, who perform different types of sacrifice, sometimes must kill animals because sometimes animals are sacrificed in such ceremonies.

Similarly, if a ksatriya engaged in his own occupation kills an enemy, there is no sin incurred.

In the Third Chapter these matters have been clearly and elaborately explained; every man should work for the purpose of yajna, or for Visnu, the Supreme Personality of Godhead.

Anything done for personal sense gratification is a cause of bondage.

The conclusion is that everyone should be engaged according to the particular mode of nature he has acquired, and he should decide to work only to serve the supreme cause of the Supreme Lord.

18.48

saha-jam karma kaunteya

sa-dosam api na tyajet

sarvarambha hi dosena

dhumenagnir ivavrtah

saha-jam--born simultaneously; karma--work; kaunteya--O son of Kunti; sa-dosam--with fault; api--although; na--never; tyajet--to be given up; sarva-arambhah--any venture; hi--is certainly; dosena--with fault; dhumena--with smoke; agnih--fire; iva--as; avrtah--covered.

TRANSLATION

Every endeavor is covered by some sort of fault, just as fire is covered by smoke.

Therefore one should not give up the work which is born of his nature, O son of Kunti, even if such work is full of fault.

PURPORT

In conditioned life, all work is contaminated by the material modes of nature.

Even if one is a brahmana, he has to perform sacrifices in which animal killing is necessary.

Similarly, a ksatriya, however pious he may be, has to fight enemies.

He cannot avoid it.

Similarly, a merchant, however pious he may be, must sometimes hide his profit to stay in business, or he may sometimes have to do business on the black market.

These things are necessary; one cannot avoid them.

Similarly, even though a man is a sudra serving a bad master, he has to carry out the order of the master, even though it should not be done.

Despite these flaws, one should continue to carry out his prescribed duties, for they are born out of his own nature.

A very nice example is given herein.

Although fire is pure, still there is smoke.

Yet smoke does not make the fire impure.

Even though there is smoke in the fire, fire is still considered to be the purest of all elements.

If one prefers to give up the work of a ksatriya and take up the occupation of a brahmana, he is not assured that in the occupation of a brahmana there are no unpleasant duties.

One may then conclude that in the material world no one can be completely free from the contamination of material nature.

This example of fire and smoke is very appropriate in this connection.

When in winter time one takes a stone from the fire, sometimes smoke disturbs the eyes and other parts of the body, but still one must make use of the fire despite disturbing conditions.

Similarly, one should not give up his natural occupation because there are some disturbing elements.

Rather, one should be determined to serve the Supreme Lord by his occupational duty in Krsna consciousness.

That is the perfectional point.

When a particular type of occupation is performed for the satisfaction of the Supreme Lord, all the defects in that particular occupation are purified.

When the results of work are purified, when connected with devotional service, one becomes perfect in seeing the self within, and that is self-realization.

18.49

asakta-buddhih sarvatra

jitatma vigata-sprhah

naiskarmya-siddhim paramam

sannyasenadhigacchati

asakta-buddhih--unattached intelligence; sarvatra--everywhere; jita-atma--control of the mind, vigata-sprhah--without material desires; naiskarmya-siddhim--perfection of non-reaction; paramam--supreme; sannyasena--by the renounced order of life; adhigacchati--attains.

TRANSLATION

One can obtain the results of renunciation simply by self-control and by becoming unattached to material things and disregarding material enjoyments.

That is the highest perfectional stage of renunciation.

PURPORT

Real renunciation means that one should always think himself part and parcel of the Supreme Lord.

Therefore he has no right to enjoy the results of his work.

Since he is part and parcel of the Supreme Lord, the results of his work must be enjoyed by the Supreme Lord.

This is actually Krsna consciousness.

The person acting in Krsna consciousness is really a sannyasi, one in the renounced order of life.

By such mentality, one is satisfied because he is actually acting for the Supreme.

Thus he is not attached to anything material; he becomes accustomed to not taking pleasure in anything beyond the transcendental happiness derived from the service of the Lord.

A sannyasi is supposed to be free from the reactions of his past activities, but a person who is in Krsna consciousness automatically attains this perfection without even accepting the so-called order of renunciation.

This state of mind is called yogarudha, or the perfectional stage of yoga, as confirmed in the Third Chapter: yas tv atma-ratir eva syat.

One who is satisfied in himself has no fear of any kind of reaction from his activity.

18.50

siddhim prapto yatha brahma

tathapnoti nibodha me

samasenaiva kaunteya

nistha jnanasya ya para

siddhim--perfection; praptah--achieving; yatha--as; brahma--the Supreme; tatha--so; apnoti--achieves; nibodha--try to understand; me--from Me; samasena--summarily; eva--certainly; kaunteya--O son of Kunti; nistha--stage; jnanasya--of knowledge; ya--which; para--transcendental.

TRANSLATION

O son of Kunti, learn from Me in brief how one can attain to the supreme perfectional stage, Brahman, by acting in the way which I shall now summarize.

PURPORT

The Lord describes for Arjuna how one can achieve the highest perfectional stage simply by being engaged in his occupational duty, performing that duty for the Supreme Personality of Godhead.

One attains the supreme stage of Brahman simply by renouncing the result of his work for the satisfaction of the Supreme Lord.

That is the process of self-realization.

Actual perfection of knowledge is in attaining pure Krsna consciousness; that is described in the following verses.

18.51-53

buddhya visuddhaya yukto

dhrtyatmanam niyamya ca

sabdadin visayams tyaktva

raga-dvesau vyudasya ca

vivikta-sevi laghv-asi

yata-vak-kaya-manasah

dhyana-yoga-paro nityam

vairagyam samupasritah

ahankaram balam darpam

kamam krodham parigraham

vimucya nirmamah santo

brahma-bhuyaya kalpate

buddhya--by the intelligence; visuddhaya--fully purified; yuktah--such engagement; dhrtya--determination; atmanam--self; niyamya--regulated; ca--also; sabdadin--the sense objects, such as sound, etc.; visayan--sense objects; tyaktva--giving up; raga--attachments; dvesau--hatred; vyudasya--having laid aside; ca--also; vivikta-sevi--living in a secluded place; laghu-asi--eating a small quantity; yata-vak--control of speech; kaya--body; manasah--control of the mind; dhyana-yoga-parah--always absorbed in trance; nityam--twenty-four hours a day; vairagyam--detachment; samupasritah--taken shelter of; ahankaram--false ego; balam--false strength; darpam--false pride; kamam--lust; krodham--anger; parigraham--acceptance of material things; vimucya--being delivered; nirmamah--without proprietorship; santah--peaceful; brahma-bhuyaya--to become self-realized; kalpate--is understood.

TRANSLATION

Being purified by his intelligence and controlling the mind with determination, giving up the objects of sense gratification, being freed from attachment and hatred, one who lives in a secluded place, who eats little and who controls the body and the tongue, and is always in trance and is detached, who is without false ego, false strength, false pride, lust, anger, and who does not accept material things, such a person is certainly elevated to the position of self-realization.

PURPORT

When one is purified by knowledge, he keeps himself in the mode of goodness.

Thus one becomes the controller of the mind and is always in trance.

Because he is not attached to the objects of sense gratification, he does not eat more than what he requires, and he controls the activities of his body and mind.

He has no false ego because he does not accept the body as himself.

Nor has he a desire to make the body fat and strong by accepting so many material things.

Because he has no bodily concept of life, he is not falsely proud.

He is satisfied with everything that is offered to him by the grace of the Lord, and he is never angry in the absence of sense gratification.

Nor does he endeavor to acquire sense objects.

Thus when he is completely free from false ego, he becomes nonattached to all material things, and that is the stage of self-realization of Brahman.

That stage is called the brahma-bhuta stage.

When one is free from the material conception of life, he becomes peaceful and cannot be agitated.

18.54

brahma-bhutah prasannatma

na socati na kanksati

samah sarvesu bhutesu

mad-bhaktim labhate param

brahma-bhutah--being one with the Absolute; prasanna-atma--fully joyful; na--never; socati--laments; na--never; kanksati--desires; samah--equally disposed; sarvesu--all; bhutesu--living entity; mat-bhaktim--My devotional service; labhate--gains; param--transcendental.

TRANSLATION

One who is thus transcendentally situated at once realizes the Supreme Brahman.

He never laments nor desires to have anything; he is equally disposed to every living entity.

In that state he attains pure devotional service unto Me.

PURPORT

To the impersonalist, achieving the brahma-bhuta stage, becoming one with the Absolute, is the last word.

But for the personalist, or pure devotee, one has to go still further to become engaged in pure devotional service.

This means that one who is engaged in pure devotional service to the Supreme Lord is already in a state of liberation, called brahma-bhuta, oneness with the Absolute.

Without being one with the Supreme, the Absolute, one cannot render service unto Him.

In the absolute conception, there is no difference between the served and the servitor; yet the distinction is there, in a higher spiritual sense.

In the material concept of life, when one works for sense gratification, there is misery, but in the absolute world, when one is engaged in pure devotional service, there is no misery.

The devotee in Krsna consciousness has nothing to lament or desire.

Since God is full, a living entity who is engaged in God's service, in Krsna consciousness, becomes also full in himself.

He is just like a river cleansed of all dirty water.

Because a pure devotee has no thought other than Krsna, he is naturally always joyful.

He does not lament for any material loss or gain because he is full in service of the Lord.

He has no desire for material enjoyment because he knows that every living entity is the fragmental part and parcel of the Supreme Lord and therefore eternally a servant.

He does not see, in the material world, someone as higher and someone as lower; higher and lower positions are ephemeral, and a devotee has nothing to do with ephemeral appearances or disappearances.

For him stone and gold are of equal value.

This is the brahma-bhuta stage, and this stage is attained very easily by the pure devotee.

In that stage of existence, the idea of becoming one with the Supreme Brahman and annihilating one's individuality becomes hellish, and the idea of attaining the heavenly kingdom becomes phantasmagoria, and the senses are like broken serpents' teeth.

As there is no fear of a serpent with broken teeth, so there is no fear from the senses when they are automatically controlled.

The world is miserable for the materially infected person, but for a devotee the entire world is as good as Vaikuntha, or the spiritual sky.

The highest personality in this material universe is no more significant than an ant for a devotee.

Such a stage can be achieved by the mercy of Lord Caitanya, who preached pure devotional service in this age.

18.55

bhaktya mam abhijanati

yavan yas casmi tattvatah

tato mam tattvato jnatva

visate tad-anantaram

bhaktya--by pure devotional service; mam--Me; abhijanati--one can know; yavan--as much as; yah ca asmi--as I am; tattvatah--in truth; tatah--thereafter; mam--Me; tattvatah--by truth; jnatva--knowing; visate--enters; tat--thereafter; anantaram--after

TRANSLATION

One can understand the Supreme Personality as He is only by devotional service.

And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God.

PURPORT

The Supreme Personality of Godhead, Krsna, and His plenary portions cannot be understood by mental speculation nor by the nondevotees.

If anyone wants to understand the Supreme Personality of Godhead, he has to take to pure devotional service under the guidance of a pure devotee.

Otherwise, the truth of the Supreme Personality of Godhead will always be hidden.

It is already stated (naham prakasah) that He is not revealed to everyone.

Everyone cannot understand God simply by erudite scholarship or mental speculation.

Only one who is actually engaged in Krsna consciousness and devotional service can understand what Krsna is.

University degrees are not helpful.

One who is fully conversant with the Krsna science becomes eligible to enter into the spiritual kingdom, the abode of Krsna.

Becoming Brahman does not mean that one loses his identity.

Devotional service is there, and as long as devotional service exists, there must be God, the devotee, and the process of devotional service.

Such knowledge is never vanquished, even after liberation.

Liberation involves getting free from the concept of material life; in spiritual life the same distinction is there, the same individuality is there, but in pure Krsna consciousness.

One should not misunderstand that the word visate, "enters into Me," supports the monist theory that one becomes homogeneous with the impersonal Brahman.

No.

Visate means that one can enter into the abode of the Supreme Lord in his individuality to engage in His association and render service unto Him.

For instance, a green bird enters a green tree not to become one with the tree but to enjoy the fruits of the tree.

Impersonalists generally give the example of a river flowing into the ocean and merging.

This may be a source of happiness for the impersonalist, but the personalist keeps his personal individuality like an aquatic in the ocean.

We find so many living entities within the ocean, if we go deep.

Surface acquaintance with the ocean is not sufficient; one must have complete knowledge of the aquatics living in the ocean depths.

Because of his pure devotional service, a devotee can understand the transcendental qualities and the opulences of the Supreme Lord in truth.

As it is stated in the Eleventh Chapter, only by devotional service can one understand.

The same is confirmed here; one can understand the Supreme Personality of Godhead by devotional service and enter into His kingdom.

After attainment of the brahma-bhuta stage of freedom from material conceptions, devotional service begins by one's hearing about the Lord.

When one hears about the Supreme Lord, automatically the brahma-bhuta stage develops, and material contamination--greediness and lust for sense enjoyment--disappears.

As lust and desires disappear from the heart of a devotee, he becomes more attached to the service of the Lord, and by such attachment he becomes free from material contamination.

In that state of life he can understand the Supreme Lord.

This is the statement of Srimad-Bhagavatam also.

Also after liberation the process of bhakti or transcendental service continues.

The Vedanta-sutra confirms this: aprayanat tatrapi hi drstam.

This means that after liberation the process of devotional service continues.

In the Srimad-Bhagavatam, real devotional liberation is defined as the reinstatement of the living entity in his own identity, his own constitutional position.

The constitutional position is already explained: every living entity is the part and parcel fragmental portion of the Supreme Lord.

Therefore his constitutional position is to serve.

After liberation, this service is never stopped.

Actual liberation is getting free from misconceptions of life.

18.56

sarva-karmany api sada

kurvano mad-vyapasrayah

mat-prasadad avapnoti

sasvatam padam avyayam

sarva--all; karmani--activities; api--although; sada--always; kurvanah--performing; mat--under My; vyapasrayah--protection; mat--My; prasadat--mercy; avapnoti--achieves; sasvatam--eternal; padam--abode; avyayam---imperishable.

TRANSLATION

Though engaged in all kinds of activities, My devotee, under My protection, reaches the eternal and imperishable abode by My grace.

PURPORT

The word mad-vyapasrayah means under the protection of the Supreme Lord.

To be free from material contamination, a pure devotee acts under the direction of the Supreme Lord or His representative, the spiritual master.

There is no time limitation for a pure devotee.

He is always, twenty-four hours, one hundred percent engaged in activities under the direction of the Supreme Lord.

To a devotee who is thus engaged in Krsna consciousness the Lord is very, very kind.

In spite of all difficulties, he is eventually placed in the transcendental abode, or Krsnaloka.

He is guaranteed entrance there; there is no doubt about it.

In that supreme abode, there is no change; everything is eternal, imperishable and full of knowledge.

18.57

cetasa sarva-karmani

mayi sannyasya mat-parah

buddhi-yogam upasritya

mac-cittah satatam bhava

cetasa--by intelligence; sarva-karmani--all kinds of activities; mayi--unto Me; sannyasya--giving up; mat-parah--My protection; buddhi-yogam--devotional activities; upasritya--taking shelter of; mat-cittah--consciousness; satatam--twenty-four hours a day; bhava--just become.

TRANSLATION

In all activities just depend upon Me and work always under My protection.

In such devotional service, be fully conscious of Me.

PURPORT

When one acts in Krsna consciousness, he does not act as the master of the world.

Just like a servant, one should act fully under the direction of the Supreme Lord.

A servant has no individual independence.

He acts only on the order of the master.

A servant acting on behalf of the supreme master has no affection for profit and loss.

He simply discharges his duty faithfully in terms of the order of the Lord.

Now, one may argue that Arjuna was acting under the personal direction of Krsna, but, when Krsna is not present, how should one act? If one acts according to the direction of Krsna in this book, as well as under the guidance of the representative of Krsna, then the result will be the same.

The Sanskrit word mat-parah is very important in this verse.

It indicates that one has no goal in life save and except acting in Krsna consciousness just to satisfy Krsna.

And, while working in that way, one should think of Krsna only: "I have been appointed to discharge this particular duty by Krsna."

While acting in such a way, one naturally has to think of Krsna.

This is perfect Krsna consciousness.

One should, however, note that, after doing something whimsically, he should not offer the result to the Supreme Lord.

That sort of duty is not in the devotional service of Krsna consciousness.

One should act according to the order of Krsna.

This is a very important point.

That order of Krsna comes through disciplic succession from the bona fide spiritual master.

Therefore the spiritual master's order should be taken as the prime duty of life.

If one gets a bona fide spiritual master and acts according to his direction, then his perfection of life in Krsna consciousness is guaranteed.

18.58

mac-cittah sarva-durgani

mat-prasadat tarisyasi

atha cet tvam ahankaran

na srosyasi vinanksyasi

mat--My; cittah--consciousness; sarva--all; durgani--impediments; mat--My; prasadat--My mercy; tarisyasi--you will overcome; atha--therefore; cet--if; tvam--you; ahankarat--by false ego; na--not; srosyasi--do not hear; vinanksyasi--then lose yourself.

TRANSLATION

If you become conscious of Me, you will pass over all the obstacles of conditional life by My grace.

If, however, you do not work in such consciousness but act through false ego, not hearing Me, you will be lost.

PURPORT

A person in full Krsna consciousness is not unduly anxious to execute the duties of his existence.

The foolish cannot understand this great freedom from all anxiety.

For one who acts in Krsna consciousness, Lord Krsna becomes the most intimate friend.

He always looks after His friend's comfort, and He gives Himself to His friend, who is so devotedly engaged working twenty-four hours a day to please the Lord.

Therefore, no one should be carried away by the false ego of the bodily concept of life.

One should not falsely think himself independant of the laws of material nature or free to act.

He is already under strict material laws.

But, as soon as he acts in Krsna consciousness, he is liberated, free from the material perplexities.

One should note very carefully that one who is not active in Krsna consciousness is losing himself in the material whirlpool, in the ocean of birth and death.

No conditioned soul actually knows what is to be done and what is not to be done, but a person who acts in Krsna consciousness is free to act because everything is prompted by Krsna from within and confirmed by the spiritual master.

18.59

yad ahankaram asritya

na yotsya iti manyase

mithyaisa vyavasayas te

prakrtis tvam niyoksyati

yat--therefore; ahankaram--false ego; asritya--taking shelter; na--not; yotsya--shall fight; iti--thus; manyase--think; mithya esah--this is all false; vyavasayah te--your determination; prakrtih--material nature; tvam--you; niyoksyati--will engage you.

TRANSLATION

If you do not act according to My direction and do not fight, then you will be falsely directed.

By your nature, you will have to be engaged in warfare.

PURPORT

Arjuna was a military man, and born of the nature of the ksatriya.

Therefore his natural duty was to fight.

But, due to false ego, he was fearing that by killing his teacher, grandfather and friends, there would be sinful reactions.

Actually he was considering himself master of his actions, as if he were directing the good and bad results of such work.

He forgot that the Supreme Personality of Godhead was present there, instructing him to fight.

That is the forgetfulness of the conditioned soul.

The Supreme Personality gives directions as to what is good and what is bad, and one simply has to act in Krsna consciousness to attain the perfection of life.

No one can ascertain his destiny as the Supreme Lord can; therefore the best course is to take direction from the Supreme Lord and act.

No one should neglect the order of the Supreme Personality of Godhead or the order of the spiritual master who is the representative of God.

One should act unhesitatingly to execute the order of the Supreme Personality of Godhead--that will keep him safe under all circumstances.

18.60

svabhava-jena kaunteya

nibaddhah svena karmana

kartum necchasi yan mohat

karisyasy avaso 'pi tat

sva-bhava-jena--by one's own nature; kaunteya--O son of Kunti; nibaddhah--conditioned; svena--by one's own; karmana--activities; kartum--to do; na--not; icchasi--like; yat--that; mohat--by illusion; karisyasi--you will act; avasah--imperceptibly; api--even; tat--that.

TRANSLATION

Under illusion you are now declining to act according to My direction.

But, compelled by your own nature, you will act all the same, O son of Kunti.

PURPORT

If one refuses to act under the direction of the Supreme Lord, then he is compelled to act by the modes in which he is situated.

Everyone is under the spell of a particular combination of the modes of nature and is acting in that way.

But anyone who voluntarily engages himself under the direction of the Supreme Lord becomes glorious.

18.61

isvarah sarva-bhutanam

hrd-dese 'rjuna tisthati

bhramayan sarva-bhutani

yantrarudhani mayaya

isvarah--the Supreme Lord; sarva-bhutanam--of all living entities; hrd-dese--in the location of the heart; arjuna--O Arjuna; tisthati--resides; bhramayan--causing to travel; sarva-bhutani--all living entities; yantra--machine; arudhani--being so placed; mayaya--under the spell of material energy.

TRANSLATION

The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.

PURPORT

Arjuna was not the supreme knower, and his decision to fight or not to fight was confined to his limited discretion.

Lord Krsna instructed that the individual is not all in all.

The Supreme Personality of Godhead, or He Himself, Krsna, the localized Supersoul, sits in the heart directing the living being.

After changing bodies, the living entity forgets his past deeds, but the Supersoul, as the knower of the past, present and future, remains the witness of all his activities.

Therefore all the activities of living entities are directed by this Supersoul.

The living entity gets what he deserves and is carried by the material body which is created in the material energy under the direction of the Supersoul.

As soon as a living entity is placed in a particular type of body, he has to work under the spell of that bodily situation.

A person seated in a high-speed motor car goes faster than one seated in a slower car, though the living entities, the drivers, may be the same.

Similarly, by the order of the Supreme Soul, material nature fashions a particular type of body to a particular type of living entity to work according to his past desires.

The living entity is not independant.

One should not think himself independant of the Supreme Personality of Godhead.

The individual is always under His control.

Therefore his duty is to surrender, and that is the injunction of the next verse.

18.62

tam eva saranam gaccha

sarva-bhavena bharata

tat-prasadat param santim

sthanam prapsyasi sasvatam

tam--unto Him; eva--certainly; saranam--surrender; gaccha--go; sarva-bhavena--in all respects; bharata--O son of Bharata; tat-prasadat--by His grace; param--transcendental; santim--peace; sthanam--abode; prapsyasi--you will get; sasvatam--eternal.

TRANSLATION

O scion of Bharata, surrender unto Him utterly.

By His grace you will attain transcendental peace and the supreme and eternal abode.

PURPORT

A living entity should therefore surrender unto the Supreme Personality of Godhead who is situated in everyone's heart, and that will relieve him from all kinds of miseries of this material existence.

By such surrender, one will not only be released from all miseries in this life, but at the end he will reach the Supreme God.

The transcendental world is described in the Vedic literature as tad visnoh paramam padam.

Since all of creation is the kingdom of God, everything material is actually spiritual, but paramam padam specifically refers to the eternal abode, which is called the spiritual sky or Vaikuntha.

In the Fifteenth Chapter of Bhagavad-gita it is stated: "Sarvasya caham hrdi sannivistah."

The Lord is seated in everyone's heart, so this recommendation that one should surrender unto the Supersoul sitting within means that one should surrender unto the Supreme Personality of Godhead, Krsna.

Krsna has already been accepted by Arjuna as the Supreme.

He was accepted in the Tenth Chapter as param brahma param dhama.

Arjuna has accepted Krsna as the Supreme Personality of Godhead and the supreme abode of all living entities, not only because of his personal experience but also because of the evidences of great authorities like Narada, Asita, Devala and Vyasa.

18.63

iti te jnanam akhyatam

guhyad guhyataram maya

vimrsyaitad asesena

yathecchasi tatha kuru

iti--thus; te--unto you; jnanam--knowledge; akhyatam--described; guhyat--confidential; guhyataram--still more confidential; maya--by Me; vimrsya--by deliberation; etat--that; asesena--fully; yatha--as you; icchasi--you like; tatha--that; kuru--perform.

TRANSLATION

Thus I have explained to you the most confidential of all knowledge.

Deliberate on this fully, and then do what you wish to do.

PURPORT

The Lord has already explained to Arjuna the knowledge of brahmabhuta.

One who is in the brahma-bhuta condition is joyful; he never laments, nor does he desire anything.

That is due to confidential knowledge.

Krsna also discloses knowledge of the Supersoul.

This is also Brahman knowledge, knowledge of Brahman, but it is superior.

Here Lord Krsna telIs Arjuna that he can do as he chooses.

God does not interfere with the little independence of the living entity.

In Bhagavad-gita, the Lord has explained in all respects how one can elevate his living condition.

The best advice imparted to Arjuna is to surrender unto the Supersoul seated within his heart.

By right discrimination, one should agree to act according to the order of the Supersoul.

That will help one become situated constantly in Krsna consciousness, the highest perfectional stage of human life.

Arjuna is being directly ordered by the Personality of Godhead to fight.

Surrender to the Supreme Personality of Godhead is in the best interest of the living entities.

It is not for the interest of the Supreme.

Before surrendering, one is free to deliberate on this subject as far as the intelligence goes; that is the best way to accept the instruction of the Supreme Personality of Godhead.

Such instruction comes also through the spiritual master, the bona fide representative of Krsna.

18.64

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.

18.65

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.

18.66

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.

18.67

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.

18.68

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.

18.69

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.

18.70

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.

18.71

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.

18.72

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.

18.73

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.

18.74

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.

18.75

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.

18.76

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.

18.77

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.

18.78

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.