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Krishna established the knowledge of Brahman, Paramātmā, and Bhagavān to be confidential, more confidential and the most confidential knowledge respectively. Krishna reveals the most confidential knowledge in the most personal way.

Let’s hear (śṛṇu) Krishna’s (me) supreme instruction (paramaṁ vacaḥ) – the most confidential of all (sarva-guhyatamaṁ) – one more time (bhūyaḥ). Arjuna is very (dṛḍham iti) dear to Krishna (iṣṭo ’si me) and therefore (tato) Krishna will speak this (vakṣyāmi) for Arjuna’s benefit (te hitam). (BG 18.64) Krishna says “one more time” because He had already shared the same instruction in BG 9.34. However, the difference is that Krishna is now delivering the same instruction in the most intimate manner filling the heart of the recipient with confidence and assurance. Here is Krishna’s supreme instruction in the whole Bhagavad Gita.

We should engage our mind always in thinking of Krishna (man-manā), become Krishna’s devotee (bhava mad-bhakto), worship Krishna (mad-yājī), offer obeisances to Krishna (māṁ namaskuru). By this method, surely, we will come to (eṣyasi) Krishna alone (mām eva). Krishna truly (satyaṁ) promises (pratijāne) this to Arjuna (te) as Arjuna is dear (priyo ’si) to Krishna (me). (BG 18.65) Krishna’s promise and supreme words continue on to His final instruction.

Giving up (parityajya) all occupational duties (sarva-dharmān), we should go to (vraja) Krishna only (mām ekaṁ) for shelter (śaraṇaṁ). Krishna (ahaṁ) will free (mokṣayiṣyāmi) us (tvāṁ) from all sinful reactions (sarva-pāpebhyo). Therefore, we should not worry (mā śucaḥ). (BG 18.66) This is the most hope-inducing and encouraging verse of the entire Bhagavad Gita.

Though (api) always (sadā) performing (kurvāṇo) all kinds of actions (sarva-karmāṇy), under Krishna’s shelter (mad-vyapāśrayaḥ) and by Krishna’s grace (mat-prasādād), one engaged in devotional service achieves (avāpnoti) the eternal (śāśvataṁ) and imperishable (avyayam) position (padam). (BG 18.56)

In this final section of the Bhagavad Gita, Krishna gives His most practical and concise instructions to help us mold our life in devotional service. Consciously (cetasā) renouncing (sannyasya) all actions (sarva-karmāṇi) unto Krishna (mayi) and dedicating them for Krishna’s pleasure (mat-paraḥ), sheltering in (upāśritya) the yoga of intelligence (buddhi-yogam), we should become (bhava) incessantly (satataṁ) conscious of Krishna (mac-cittaḥ). (BG 18.57)

By being Krishna conscious (mac-cittaḥ), we will overcome (tariṣyasi) all obstacles (sarva-durgāṇi) by Krishna’s grace (mat-prasādāt). But (atha), if (cet) we (tvam) do not listen (na śroṣyasi) out of false ego (ahaṅkārān), we will be lost (vinaṅkṣyasi). (BG 18.58) Taking shelter of false ego ( ahaṅkāram āśritya), if (yad) we think (iti manyase) “I shall not fight” [or, “I shall not perform my duty”] (na yotsya), we (te) will be falsely directed (mithyaiṣa) in our occupational duty (vyavasāyas). The material nature (prakṛtis) will engage us (tvāṁ niyokṣyati). (BG 18.59)

We are bound (nibaddhaḥ) by our (svena) action (karmaṇā) that is born of our own nature (svabhāva-jena). As a result, that which (yan) we do not wish (necchasi) to do (kartuṁ) out of illusion (mohāt), we will end up doing (kariṣyasy) the same (tat), in fact (api), involuntarily (avaśo). (BG 18.60)

In other words, giving up our nature-born actions is not possible. But, we have to learn the art of dedicating our natural occupational duties for the pleasure of Krishna. In this way, we can cultivate Krishna consciousness.

How can we locate Krishna so that we become increasingly conscious of Him? Krishna speaks of Himself in the third person. This is known as Illeism. Psychological studies show that thinking and speaking of oneself in the third person increases wisdom and has a positive effect on one’s mental state (Reference: Illeism).

The Supreme Lord (īśvaraḥ) is situated (tiṣṭhati) in the region of the heart (hṛd-deśe) for all living entities (sarva-bhūtānāṁ), making all the living entities (sarva-bhūtāni), who are placed on a [bodily] machine (yantrārūḍhāni), wander (bhrāmayan), under the spell of illusion (māyayā). (BG 18.61) We don’t have to cling to illusion life after life in this way but can make a wise choice. Here is Krishna’s pertinent instruction. We should go (gaccha) to Him alone (tam eva) whole-heartedly (sarva-bhāvena) for shelter (śaraṇaṁ). By His grace (tat-prasādāt), we will attain (prāpsyasi) supreme peace (parāṁ śāntiṁ) and eternal (śāśvatam) abode (sthānaṁ). (BG 18.62)

Thus (iti), more confidential (guhyād guhya-taraṁ) knowledge (jñānam) has been explained (ākhyātaṁ) to us (te) by Krishna (mayā). We should reflect on this (vimṛśyaitad) fully (aśeṣeṇa), and then (tathā) do (kuru) however (yatha) we wish (icchasi). (BG 18.63) Krishna does not take away our freewill.

Engaged (yukto) with purified discernment (buddhyā viśuddhayā), controlling (niyamya ca) the mind (ātmānaṁ) with determination (dhṛtya), giving up (tyaktvā) the objects of sense gratification (viṣayāṁs) like sound, etc. (śabdādīn), being freed from (vyudasya) attachment and hatred (rāga-dveṣau ca), seeking seclusion (vivikta-sevī), eating little (laghv-āśī), controlling one’s body, mind, and power of speech (yata-vāk-kāya-mānasaḥ), always (nityaṁ) situated in the highest stage of meditation-yoga (dhyāna-yoga-paro), taking shelter of (samupāśritaḥ) detachment (vairāgyaṁ), free from (vimucya) false ego (ahaṅkāraṁ), strength (balaṁ), pride (darpaṁ), lust (kāmaṁ), anger (krodhaṁ), and acceptance of material things (parigraham), free from false proprietorship (nirmamaḥ), and peaceful (śānto) – such a person qualifies for Brahman realization (brahma-bhūyāya kalpate). (BG 18.51-53)

Thus, there are two paths to perfection – the path of action and the path of knowledge. The path of action involves dedicating our nature-born actions for the pleasure of Krishna while the path of knowledge entails a secluded practice of meditation-yoga. What does Brahman realization lead one to eventually?

On the platform of Brahman (brahma-bhūtaḥ), the soul filled with bliss (prasannātmā) neither laments (na śocati) nor hankers (na kāṅkṣati) for anything and is equally disposed (samaḥ) toward all living beings (sarveṣu bhūteṣu). Practicing in this way, one ultimately obtains (labhate) supreme (parām) devotion to Krishna (mad-bhaktiṁ). (BG 18.54) This clearly establishes devotion to Krishna as the highest goal of life.

Without devotion to Krishna, one cannot know Krishna as He is. By devotion (bhaktyā), one can know (abhijānāti) Krishna (mām) – His extent (yāvān) and what He is (yaś cāsmi) – in truth (tattvataḥ). Thus (tato ) knowing (jñātvā) Krishna (māṁ) in truth (tattvato), thereafter (tad anantaram), one returns to Krishna (viśate). (BG 18.55)

The mantra, oṁ tat sat (oṁ tat sad iti) is used (smṛtaḥ) to indicate (nirdeśo) Brahman [Supreme Spirit] (brahmaṇas) in three ways (tri-vidhaḥ). The brāhmaṇas (brāhmaṇās), the Vedas (vedāś), and (ca) the sacrifices (yajñāś) were created (vihitāḥ) with these sacred syllables (tena) in the beginning (purā). (BG 17.23)

Therefore (tasmād), the transcendentalists [aiming for Brahman realization] (brahma-vādinām) always (satataṁ) begin (pravartante) the performances of sacrifice, charity, and austerity (yajña-dāna-tapaḥ-kriyāḥ) in accordance with scriptural regulations (vidhānoktāḥ) with the chanting of (udāhṛtya) the syllable (ity), oṁ (oṁ). (BG 17.24)

Those transcendentalists seeking liberation (mokṣa-kāṅkṣibhiḥ), not aiming for (anabhisandhāya) some mundane result (phalaṁ), perform (kriyante) various (vividhāḥ) acts of sacrifice, austerity (yajña-tapaḥ-kriyāḥ), and charity (dāna-kriyāś ca) with the chanting of the sound (ity), tad (tad). (BG 17.25)

The sound (ity), sad (sad) is chanted (etat prayujyate) on the platform of Truth (sad-bhāve) and (ca) in saintly disposition (sādhu-bhāve), and (tathā) the sound, sad (sac-chabdaḥ) is chanted (yujyate) to preside over auspicious actions (praśaste karmaṇi). And (ca), being established (sthitiḥ) in sacrifice, austerity, and charity (yajñe tapasi dāne ca) is said (ucyate) to be sad (sad iti) and also the actions (karma caiva) for that purpose (tad-arthīyaṁ) is certainly (eva) called (abhidhīyate) sad (sad ity). (BG 17.26-27)

Krishna concludes this section as follows. Without faith (aśraddhayā), whatever (yat) action (kṛtaṁ) is done as a sacrifice (hutaṁ), charity (dattaṁ), and (ca) austerity (tapas taptaṁ) is said to be (ity ucyate) not sad (sad), and (ca) that is (tat) sad neither in this life (no iha) nor the next (na pretya). (BG 17.28)

In summary, faith is the most essential ingredient in making our actions transcendental.

(i) What are the symptoms (kair liṅgais) by which one is known to be (bhavati) transcendental (atīto) to these three modes (trīn guṇān etān)?

(ii) What is the conduct (kim-ācāraḥ) of such a successful transcendentalist?

(iii) Most importantly, what is the process (kathaṁ caitāṁs) by which one can transcend the three modes of nature (trīn guṇān ativartate)? (BG 14.21)

Krishna gives a clear and concise response. One who does not hate (na dveṣṭi) illumination (prakāśaṁ), endeavor (pravṛttiṁ ca), and even delusion (moham eva ca) when they grow (sampravṛttāni) or long for them when they disappear (na nivṛttāni kāṅkṣati), who is situated (āsīno) as if indifferent (udāsīna-vad), who is unmoved by the modes (guṇair yo na vicālyate) knowing that the modes alone are active (guṇā vartanta ity evaṁ), who is firmly situated without wavering (yo ’vatiṣṭhati neṅgate), who is situated in the self (sva-sthaḥ), equally disposed toward happiness and distress (sama-duḥkha-sukhaḥ), equally disposed toward stone and gold (sama-loṣṭāśma-kāñcanaḥ), who is steady (dhīras) in the face of desirable and undesirable events (tulya-priyāpriyo), equally disposed toward praise and blame (tulya-nindātma-saṁstutiḥ), equally disposed toward honor and dishonor (mānāpamānayos tulyas), equally disposed toward friends and enemies alike (tulyo mitrāri-pakṣayoḥ), and who is a renouncer in all material endeavors (sarvārambha-parityāgī) – such a person is said to have transcended the modes of nature (guṇātītaḥ sa ucyate). (BG 14.22-25)

And (ca), how does one develop these aforementioned qualities? One (yo) who serves (sevate) Krishna (māṁ) with unadulterated (avyabhicāreṇa) bhakti yoga (bhakti-yogena) transcends the modes of material nature completely (sa guṇān samatītyaitān) and comes (kalpate) to the stage of Brahman [spiritual perfection] (brahma-bhūyāya). (BG 14.26) But, what is the relationship between Brahman and Krishna because of which pure devotional service to Krishna awards one the qualities of Brahman realization? Krishna points out that He is, in fact, the basis and shelter for Brahman.

Krishna (aham) is indeed (hi) the foundation (pratiṣṭhā) of the immortal and imperishable (amṛtasyāvyayasya ca) Brahman (brahmaṇo), as well as (ca), of the eternal dharma (śāśvatasya ca dharmasya) and ultimate happiness (sukhasyaikāntikasya). (BG 14.27)

One who is not envious (adveṣṭā), but friendly (maitraḥ) and also kind (karuṇa eva ca) toward all living entities (sarva-bhūtānāṁ), who does not think oneself a proprietor (nirmamo) and is free from false ego (nirahaṅkāraḥ), who is equal in both happiness and distress (sama-duḥkha-sukhaḥ), who is forgiving (kṣamī), ever-satisfied yogi (santuṣṭaḥ satataṁ yogī), self-controlled (yatātmā), determined (dṛḍha-niścayaḥ) and investing one’s mind and intelligence in Krishna (mayy arpita-mano-buddhir) – such a devotee of Krishna (yo mad-bhaktaḥ) is very dear to Krishna (sa me priyaḥ). (BG 12.13-14)

By whom no one is put into agitation (yasmān nodvijate loko) and who is not agitated by anyone (lokān nodvijate ca yaḥ), who is free (mukto yaḥ) from exultation (harṣa), intolerance (amarṣa), fear (bhaya) and anxiety (udvegair), is also very dear to Krishna (sa ca me priyaḥ). (BG 12.15).

A Krishna’s devotee (yo mad-bhaktaḥ), who is impartial (anapekṣaḥ), pure (śucir), expert (dakṣa), neutral (udāsīno), free from all pains (gata-vyathaḥ), and carrying a spirit of renunciation in all endeavors (sarvārambha-parityāgī), is very dear to Krishna (sa me priyaḥ). (BG 12.16)

A devotee (bhaktimān yaḥ) who neither rejoices nor hates (yo na hṛṣyati na dveṣṭi), who neither laments nor hankers (na śocati na kāṅkṣati), and who is a renouncer of both auspicious and inauspicious things (śubhāśubha-parityāgī) is very dear to Krishna (sa me priyaḥ). (BG 12.17) One who is equal to friends and enemies (samaḥ śatrau ca mitre ca), who is equipoised in honor and dishonor (tathā mānāpamānayoḥ), heat and cold (śītoṣṇa), happiness and distress (sukha-duḥkheṣu), free from contaminating association (saṅga-vivarjitaḥ), equal in fame and infamy (tulya-nindā-stutir), silent (maunī), satisfied with anything (santuṣṭo yena kenacit), who doesn’t care for any residence (aniketaḥ), and carries a steady intelligence (sthira-matir) – such a devoted person (bhaktimān naraḥ) is very dear to Krishna (me priyo). (BG 12.18-19)

But (ye), those devotees (ye  bhaktās) who wholeheartedly follow (paryupāsate) this (idaṁ) imperishable path of dharma (dharmāmṛtam ) exactly as stated (yathoktaṁ) and with faith (śraddadhānā), making Krishna the supreme goal (mat-paramā), are exceedingly dear to Krishna (te ’tīva me priyāḥ). (BG 12.20)

In summary, a devotee of Krishna, who sincerely follows Krishna’s instructions making Krishna the supreme goal, is equipoised and satisfied in all circumstances of life, and is non-envious toward all living entities is extremely dear to Krishna.

if (atha) we cannot (na śaknoṣi) fix (samādhātuṁ) the mind (cittaṁ) steadily (sthiram) upon Krishna (mayi), then (tato) we should take to the repetition of fixing the mind on Krishna (abhyāsa-yogena). In this way, we would develop a desire (icchāptuṁ) to attain Krishna (mām). (BG 12.9) This stage can be understood as the regulative practice of internal bhakti yoga. It is noteworthy that cittaṁ represents the emotive side of the mind. It deals with one’s intention and attention.

If we are not even able to practice this (abhyāse ’py asamartho ’si), then we should be dedicated to performing transcendental activities for Krishna (mat-karma-paramo bhava). By working (kurvan api) for the pleasure of Krishna (mad-artham karmāṇi), we will attain (avāpsyasi) perfection (siddhim). (BG 12.10) In other words, doing external practices of bhakti involving our working senses for Krishna’s pleasure would lead to perfection.

If, however, (atha) we are not even able to (apy aśakto ’si) do this (etad), we should act (kartuṁ), giving up all the results of our work (sarva-karma-phala-tyāgaṁ), taking shelter of (āśritaḥ) a form of yoga with Krishna (mad-yogam) [direct methods of connection], and thus (tataḥ) try to be self-situated (yatātmavān). (BG 12.11) This marks the platform of nishkama karma yoga (or karma yoga with detachment from all results of action).

Knowledge or awareness of Krishna (jñānam) is certainly better (śreyo hi) than external practice (abhyāsāj). Meditation (dhyānaṁ) or constant remembrance of Krishna is better (viśiṣyate) than mere knowledge (jñānād). Thereafter (anantaram), constant remembrance (dhyānāt) naturally leads to the renunciation of fruits of action (karma-phala-tyāgas) and renunciation leads to lasting peace (tyāgāc chāntir) or living with Krishna exclusively (as stated above). (BG 12.12)

Krishna gives a very clear and concise response to this pertinent question. Those (ye) who fix (āveśya) their minds (mano) on Krishna’s personal form (mayy) and are always engaged (nitya-yuktā) in worshiping (upāsate) Him (māṁ) with (upetās) transcendental (paraya) faith (śraddhayā), they (te) are considered (matāḥ) by Krishna (me) to be most perfect (yukta-tamā). (BG 12.2)

Then, Krishna presents a comparison between the worshipers of the personal and the worshipers of the impersonal aspect. But, those who (ye tv) fully worship (paryupāsate) the indestructible (akṣaram), indefinite (anirdeśyam), unmanifested (avyaktaṁ), all-pervading (sarvatra-gam ca), inconceivable (acintyaṁ), unchanging (kūṭa-stham), immovable (acalaṁ), and fixed (dhruvam) – the impersonal conception of the Absolute Truth – by controlling the various senses (sanniyamyendriya-grāmaṁ), being equally disposed (sama-buddhayaḥ) everywhere (sarvatra) and engaged (ratāḥ) in the welfare of all (sarva-bhūta-hite) – they (te) achieve (prāpnuvanti) Krishna alone (mām eva). (BG 12.3-4) For those whose minds are attached (āsakta-cetasām) to the unmanifested, impersonal feature of the Absolute Truth (avyakta), there is far greater (adhika-taras ) trouble (kleśo) for them (teṣām). Pursuing the goal (gatir) of attaining the unmanifested impersonal (avyaktā) is certainly (hi) studded with (avāpyate) misery (duḥkhaṁ) for those who are embodied (dehavadbhir). (BG 12.5)

But, those who (ye tu) worship (upāsate) Krishna (māṁ), the Person, by meditating (dhyāyanta) with pure exclusive yoga (ananyenaiva yogena) – sacrificing (sannyasya) all their activities (sarvāṇi karmāṇi) unto Krishna (mayi), being devoted to Krishna (mat-parāḥ) and with their minds absorbed (āveśita-cetasām) in Krishna (mayy) – for them (teṣām), Krishna (ahaṁ) becomes (bhavāmi) the swift (na cirāt) deliverer (samuddhartā) from the ocean of birth and death (mṛtyu-saṁsāra-sāgarāt). (BG 12.6-7)

Now, there should not be any doubt that the exclusive worship of Krishna – the personal feature of the Absolute Truth – is what is recommended by Krishna. Here is a summary based on the above description.

At this point, it makes sense to compare the rarity of seeing the universal form vs the two-handed form. The universal form is a ghastly temporary manifestation of time, which is meant to devour everything, while Krishna’s two-handed form is the eternal and most sublime and beautiful form, unbounded by time and untouched by matter. Krishna uses the term “adṛṣṭa-pūrvaṁ” (BG 11.45) to indicate that no one in the past has ever seen the universal form that Krishna showed to Arjuna. However, for the two-handed form (saumya-vapu), Krishna uses the terms “darśana-kāṅkṣiṇaḥ” and “su-durdarśam” (BG 11.52) to indicate that even though one may yearn to see this form, it is very difficult to see.

How can we attain to the eternal vision of this sublime form and understand Krishna? By exclusive (ananyayā) devotional service (bhaktyā), it can be possible (śakya) to understand (jñātuṁ) and see (draṣṭuṁ ca) Krishna (aham evaṁ-vidho) as He is (tattvena), and to attain Him (praveṣṭuṁ ca). (BG 11.54)

Krishna then elaborates on how the exclusive devotional service is meant to be executed to attain Him. One who (yaḥ) works for the pleasure of Krishna (mat-karma-kṛn) considering Krishna to be the Supreme (mat-paramo), maintaining a pure devotional spirit within (mad-bhaktaḥ) devoid of attachments [to fruitive activities or mental speculation] (saṅga-varjitaḥ), and is friendly (nirvairaḥ) to every living being (sarva-bhūteṣu) comes to Krishna (sa mām eti). (BG 11.55)

Krishna explained in the previous section how He is the source of everything and everyone – the various states of our existence, the demigods, the sages, the progenitors, as well as their descendants.

Put more emphatically, Krishna (ahaṁ) is the source (prabhavo) of all spiritual and material worlds (sarvasya), and from Krishna (mattaḥ), emanates (pravartate) everything (sarvaṁ). What happens when one discovers Krishna as the source of one’s existence? The wise (budhā) who realize this (matvā) engage in the devotional service (bhajante) of Krishna (māṁ) filled with loving feelings (bhāva-samanvitāḥ). (BG 10.8) These loving feelings are accompanied by commensurate actions. Their thoughts dwell in Krishna (mac-cittā), their lives are fully devoted to Krishna’s service (mad-gata-prāṇā), and they derive great satisfaction (tuṣyanti ca) and bliss (ramanti ca) from always (nityaṁ) enlightening one another (bodhayantaḥ parasparam) and conversing (kathayantaś) about Krishna. (BG 10.9)

How does Krishna reciprocate with such a soul? To those who are thus constantly connecting with Krishna in love (teṣāṁ satata-yuktānāṁ), Krishna gives (dadāmi) the yoga of intelligence (buddhi-yogaṁ) by which they can come back to Krishna (yena mām upayānti te). (BG 10.10) Note that going back to Krishna or Krishna’s abode is maintained as a goal in whatever we receive from Krishna. For them alone (teṣām eva), to give them special mercy (anukampārtham), Krishna (aham) from within (ātma-bhāva-stho) destroys (nāśayāmy) the darkness born of ignorance (ajñāna-jaṁ tamaḥ) with the shining lamp of knowledge (jñāna-dīpena bhāsvatā). (BG 10.11)

Arjuna will reveal next how the enlightened conditions look like from his perspective.