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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.

For how long does this material world exist? It exists for the duration of a day of Lord Brahma (BG 8.18), which is 1000 times the cycle of 4 millennia (sahasra-yuga-paryantam). (BG 8.17) Upon a simple calculation, this comes out to be 4.32 billion years. At the beginning of Lord Brahma’s day, all the planets (sarvāḥ) become manifest (vyaktayaḥ) from the unmanifest state (avyaktād), and thereafter, when his night of the same duration (rātriṁ yuga-sahasrāntāṁ) as the day (BG 8.17) begins (rātry-āgame), the living entities are merged into the unmanifest state (pralīyante). (BG 8.18) Again and again (bhūtvā bhūtvā), the collection of living entities (bhūta-grāmaḥ) along with these planets surely (sa evāyaṁ) come into being at the beginning of Brahma’s day (prabhavaty ahar-āgame), and with the arrival of Brahmā’s night, they are helplessly (avaśaḥ) annihilated (pralīyate). (BG 8.19)

But (tu), transcendental (paras) to all these (tasmāt) manifest and unmanifest (avyaktāt) is another (bhāvo anyo) eternal (sanātanaḥ) unmanifest (avyaktaḥ), which is not annihilated (na vinaśyati) when all in this world (sarveṣu bhūteṣu) is annihilated (naśyatsu). (BG 8.20) It is said (ity uktas) that this unmanifest (avyakto) and imperishable (akṣara), known as (tam āhuḥ) the supreme destination (paramāṁ gatim) is Krishna’s transcendental abode (tad dhāma paramaṁ mama). Once having reached that place (yaṁ prāpya), one never returns to this world (na nivartante). (BG 8.21) Recall the usage of the word, akṣaraṁ, to mean the indestructible Brahman (BG 8.3), the indestructible destination (BG 8.11), and the indestructible oṁ (BG 8.13) in the previous section. The supreme destination is again being referred to as akṣara.

Can we go there? Certainly. It is possible (labhyas) only (tu) by exclusive (ananyayā) devotion (bhaktyā) to the Supreme (paraḥ) Personality (puruṣaḥ), Lord Krishna, who is presiding over His transcendental abode (tad dhāma paramaṁ mama). While He resides in His abode, at the same time, He is all-pervading (yena sarvam idaṁ tatam) and everything is situated within Him (yasyāntaḥ-sthāni bhūtāni). (BG 8.22) This point will be further elaborated in Chapter 9.

It is clear now that this material world is like our vacation home, which is temporary, but we have a real home, Krishna’s transcendental and eternal abode, where we really belong. We should aspire to go there by the process of exclusive devotional service to Krishna.

At the time of death (prayāṇa-kāle), with an undeviating mind (manasācalena), and filled with devotion (bhaktyā yukto), by the strength of yoga (yoga-balena), completely (samyak) fixing the life air between the eyebrows (bhruvor madhye prāṇam āveśya), one reaches that Supreme Divine Person (paraṁ puruṣam upaiti divyam). (BG 8.10) The fixing of the life air between the eyebrows facilitates remembrance of Krishna.

The learned sages (veda-vido) talk about the indestructible place (akṣaraṁ) into which the endeavoring transcendentalists (yatayo) free from attachment (vīta-rāgāḥ) enter (viśanti). While desiring to go there, they practice celibacy (brahma-caryaṁ). Krishna will now briefly touch upon the process as well as the place. (BG 8.11)

Restraining all the gates (senses) of the body (sarva-dvārāṇi saṁyamya), fixing the mind on the heart (mano hṛdi nirudhya) and the life air on the top of the head (mūrdhny ādhāyātmanaḥ prāṇam), one stands on the platform of yoga (yoga-dhāraṇām). (BG 8.12) Then, vibrating (vyāharan) the Absolute (brahma) as the single syllable (ekākṣaraṁ), oṁ, one who quits this world by leaving the body (yaḥ prayāti tyajan dehaṁ) attains the highest destination (paramāṁ gatim). (BG 8.13) Note the perfect synthesis of the indestructible Brahman (BG 8.3), the indestructible destination (BG 8.11), and the indestructible oṁ (BG 8.13) in the word, akṣaraṁ.

What about the pure devotional yogis (bhakti yogis) that Krishna talked about in BG 7.28? For one who always (satataṁ) and regularly (nityaśaḥ) remembers Krishna (yo māṁ smarati) without any other deviation (ananya-cetāḥ), Krishna (ahaṁ) becomes very easy (su-labhaḥ) to attain because of constant engagement with Krishna (nitya-yuktasya). (BG 8.14)

What does it mean by attaining Krishna? It means returning back to Krishna’s abode where we originally belong. Upon attaining Krishna (mām upetya), the great souls (mahātmānaḥ) never take (nāpnuvanti) birth again (punar janma) in this temporary world (mām upetya), which is full of miseries (duḥkhālayam). They are considered to have attained supreme (paramāṁ) perfection (saṁsiddhiṁ). (BG 8.15) Why is this such a big deal? From the highest planet of Lord Brahmā to the lowest (ā-brahma-bhuvanāl lokāḥ) in this material world, all are places where repeated birth and death (punar āvartino) take place. But (tu), on reaching Krishna (mām upetya), one is never born again (punar janma na vidyate). (BG 8.16)

Family life is too intimate to be preserved by the spirit of justice. It can be sustained by a spirit of love that goes beyond justice.

We are receiving everything that is needed for our sustenance by the causeless mercy of the Supreme Lord and His deputed cosmic managers (or demigods). On the material platform, we have needs and those needs are being fulfilled automatically during our sojourn in this material world. Therefore, it is our duty to express our gratitude by actively participating in the cycle of sacrifice (BG 3.14–15) — offering our food to Lord Krishna (BG 3.13) and partaking in sanctified food (or prasadam). If we are only absorbed in sense gratification without acknowledging the source of our gifts, we live a life full of sin (BG 3.16).

It is noteworthy that duties are particularly prescribed for those who have material needs or something to obtain from this material world for their sense gratification.

However (tv), for (tasya) a person (mānavaḥ) who (yas) takes pleasure in the self alone (ātma-ratir eva), self-content (ātma-tṛptaś ca), and (ca) satisfied (santuṣṭas) in the self alone (ātmany eva), there is no duty (kāryaṁ na vidyate). (BG 3.17) For that person (tasya) there is no reason to act (naiva kṛtenārtho), no reason not to carry out the duties (nākṛteneha ) under any circumstance (kaścana) and no reason for him/her to depend on (vyapāśrayaḥ) any being (na cāsya sarva-bhūteṣu) to achieve any purpose (kaścid artha). (BG 3.18)

In other words, for self-realized souls (or those who are satisfied within regardless of circumstances), there is no duty — they have nothing to obtain for their own sake, no purpose in exploiting others, and no reason not to carry out their duties either. They are operating from the platform of love or transcendence.

Lord Krishna concludes in BG 3.19 that we should always do what ought to be done without getting attached to the fruits of our action — this basic karma yoga principle will progressively push us toward the platform of transcendence and enable us to attain the Supreme.