Gita key verses course 50 – Love is the ultimate reality Gita 18.65

Today, we come to the devotional conclusion of the Gita. I have titled this talk Love is the Ultimate Reality. In this session, we will discuss how Krishna’s loving heart is revealed in the final verses of the Gita.

I will base my discussion on this verse, where Krishna speaks about four key points. First, he says, “Think about me—not just in a detached way, but in a devotional sense. Worship me and offer your obeisances to me. If you do this, you will come to me. I assure you of this. I speak the truth, O Arjuna, because you are extremely dear to me.”

Today, we’ll explore three main sections:

1. Krishna’s love revealed in the last verses.
2. Appreciating Krishna’s love in his dispassionate analysis.
3. Appreciating Krishna’s love in his passionate call.

The Bhagavad Gita begins with Arjuna in a state of indecision: should I fight, or should I not fight? Gradually, Krishna shifts Arjuna’s focus from the body to the soul, and from the soul to the whole. The whole is revealed more and more clearly as the all-attractive, supreme Krishna. The 18th chapter, which is often considered the summary of the Gita, is called Sannyasa Moksha Yoga (The Perfection of Renunciation and Liberation).

Krishna tells Arjuna that renunciation leads to perfection, but for that to happen, Arjuna must reconceptualize what renunciation truly means. In this chapter, Krishna explains a gradual progression, where one rises up through different stages until reaching the level of bhakti (devotion). This progression was explored earlier in the Gita: from working with detachment to work as worship, and then from the impersonal to the perfection of transcendental personalism.

In the final verses, Krishna asks Arjuna to surrender to him. In 18:63, Krishna concludes his message with a dispassionate analysis: “Now that I’ve given you this philosophy, deliberate and decide what you want to do.” This is crucial because Krishna’s love is seen in the freedom he gives Arjuna. Love is founded in freedom.

For example, if a boy loves a girl and proposes to her, but then threatens her with a gun, saying, “You must love me or I’ll kill you,” that is not love—it’s coercion. Love is always based on freedom. Krishna respects Arjuna’s freedom when he says, “Now, you decide what you want to do.”

Krishna’s approach is one of respect. He provides a worldview and philosophy but leaves the choice up to Arjuna. This is not about blindly following commands but about making a conscientious, informed decision. The Sanskrit word Vimrish means deliberation, a deep contemplation. Krishna encourages Arjuna to take as much time as needed for serious reflection, saying, “Vimrishaytadasheshena”—”Contemplate exhaustively.”

Krishna does not condemn desires but guides them. One of my friends once said he wanted to write a book on the Gita, calling it The Ten Commandments of the Gita. I told him not to write it because the Gita is not a book of commandments. The mood of the Gita is not one of a God sitting high in the sky issuing edicts. Krishna, in fact, could have finished the Gita in just six words: I am God, obey me, fight. But that’s not what Krishna wants. The Gita is about voluntary surrender, not forced obedience.

Even in ordinary relationships, we may use authority to get things done. A boss might say, “If you don’t do this, I’ll fire you,” or a similar form of coercion may apply. But such authority rarely leads to a closer relationship. True relationships grow when there is voluntary harmony, not forced subordination.

Krishna’s message is consistent with the mood of the Upanishads, which also encourage learning from the wise, but leave the final decision to the individual. The Gita, while short compared to other texts like the Puranas, is still a philosophical analysis rather than a set of instructions. Krishna’s goal is to guide Arjuna toward a voluntary, informed choice, not to demand obedience.

In this way, Krishna’s mentoring style respects Arjuna’s independence and free will. Love, as Krishna teaches, is not about imposing commands but about offering guidance and leaving the choice to the individual.

In conclusion, Krishna’s love is seen not only in the freedom he gives but also in his appeal to human intelligence, ensuring that we choose wisely and in alignment with our highest good.

Now, why is the appeal important? The appeal is important because love can be understood in different ways. Parents love their children, and one of the duties of parents is to educate their children. In the early years, parents might simply demand, “Do this, don’t do that.” However, over time, they need to gradually explain why certain actions should be taken. For example, “If you do this, this will happen. If you do that, something else will happen.” This is a form of appeal—teaching children to understand the consequences of their actions so that they can make informed decisions.

Krishna also adopts this approach. He appeals to human intelligence so that we can choose wisely. But how does he appeal to our intelligence? He provides guidance, helping us see the connection between choices and their consequences. For instance, in verses 18:58-60, Krishna tells Arjuna, “If you become conscious of me, you will pass over all obstacles by my grace. However, if you act independently out of ego, you will be lost.” This verse can be seen as a summary of the Bhagavad Gita, with Krishna presenting both the choice and the consequence.

Krishna uses this method repeatedly throughout the Gita, adopting a mentoring approach rather than a domineering one. His love is expressed not by demanding obedience but by empowering human intelligence to make the right choices. The purpose of his dispassionate analysis is not to foster helpless compliance but to enable Arjuna to make decisions using his intelligence. There is a difference between empowering intelligence and overpowering it.

Each of us is called upon to use our intelligence, and Krishna encourages Arjuna to do the same. The purpose of the Gita is not merely to tell Arjuna what to do but to provide the resources and framework for making decisions in the future. The idea is not just to provide an immediate answer but to equip Arjuna with the wisdom to navigate similar challenges later on.

A common analogy for this is the idea of helping a hungry person: while giving food addresses their immediate need, teaching them skills or responsibility to earn their own living is far more beneficial. Similarly, if Krishna had simply told Arjuna, “You must fight,” there would be no Bhagavad Gita and no lasting wisdom for us. The Gita’s purpose is to equip us for decision-making, not just to give us one-time instructions.

In the spiritual realm, we often learn to follow the instructions of our spiritual master, and this is certainly true. But one of the instructions of the spiritual master is to also become independently thoughtful. Take, for example, the instruction given to Srila Prabhupada: “Go to the Western world and share Krishna Bhakti.” There was no follow-up, no list of tasks or steps. Prabhupada, through his independent thinking, took the initiative and created a movement. In a similar way, we need to internalize the mood of Krishna’s teaching and learn to be responsible for our spiritual growth.

Being dependent on Krishna, our spiritual master, or the devotees doesn’t mean shirking responsibility. In fact, the more responsibility we take, the more we will grow in our spiritual lives. Krishna’s love is expressed in the freedom he offers, but this freedom is not without guidance. It is freedom for us to make choices, and that is where Krishna’s love is manifest.

However, love is not just about giving freedom; there is another aspect—love also includes a passionate call. Up until verse 18:63, Krishna has been explaining, analyzing, and advising. But starting from 18:64, Krishna shifts from description to invitation. The mood of the Gita changes, and Krishna’s love becomes more evident. Arjuna is lost in thought, struggling to decide what he should do, reflecting on all the teachings Krishna has given him. It is at this moment that Krishna speaks from the depths of his heart, revealing his love more fully.

While love is founded in freedom, it is also fulfilled in love. Freedom is desired not simply for the sake of independence, but so that we can love. And love, in a sense, brings certain boundaries—boundaries that are not forced but voluntarily accepted. Going back to the earlier example of a boy proposing to a girl, if he holds a gun to her head, that is not love. But when the boy proposes from the heart, expressing his love sincerely, the proposal becomes irresistible—not because of force, but because of the depth of the feeling behind it.

The concluding section of the Bhagavad Gita is like Krishna’s loving proposal, an invitation. Krishna is bearing his heart, revealing his love, and offering it to Arjuna. In verse 18:64, Krishna says, “Now I will offer you the most confidential knowledge.” He tells Arjuna, “This is the highest knowledge because you are very dear to me. I am determined to love you, and this knowledge I am sharing is for your benefit.”

Krishna had earlier told Arjuna that the devotees are determined in their devotion. In the same way, Krishna expresses his determination to love the devotees. Krishna’s love is reciprocal—just as the devotees are determined to love him, he is determined to love them.

The most confidential knowledge Krishna offers is that by offering love to him, we can achieve spiritual perfection. This is the essence of Krishna’s message from verses 18:64 to 66.

In future sessions, we will revisit the levels of knowledge in the Gita and explore how the thought flow develops across the chapters. For now, the point is that Krishna’s love is found not only in his dispassionate analysis but also in his passionate call, inviting us to enter into a relationship with him.

The first two lines are exactly the same, and even the third line is half the same. Krishna promises that if you do these four things, you will come to Him. But after this promise, something new comes in.

If you engage with your whole being, devoted to Krishna, you will certainly come to Him. Here, there’s a reciprocation – Krishna will offer His grace provided certain expectations are fulfilled. However, in 18.65, it’s not just a reciprocal promise; it’s an assurance. Krishna is saying, “I will surely do this,” and it’s not just expectation but a fervent call. If you do this, I will surely do this for you.

The emphasis here is not so much on setting out the terms of a deal but on Krishna’s eagerness. He’s almost desperate for Arjuna to make the right choice. For example, imagine a seller who desperately wants to sell their house. They could say, “If you do this, this, and this, you can have the house.” But if they’re eager to make the sale, they might say, “If you just do this, the deed will be yours in 24 hours.” In both cases, the transaction is the same, but the eagerness is different.

Similarly, Krishna’s eagerness towards Arjuna is not to infringe on his independence, but He is deeply concerned that Arjuna makes the right choice. Krishna doesn’t want Arjuna to be forced into a decision, but He is fervently encouraging Arjuna to choose wisely. It’s like a doctor recommending a course of treatment: the doctor can’t force the patient to choose, but the doctor urges them because they know it will help.

In 18.65, Krishna’s love is expressed more fervently. It’s a repetition that emphasizes the importance of the decision, but the focus has shifted. Earlier, Krishna emphasized that Arjuna should make a decision. Now, He emphasizes that if Arjuna makes the right decision, Krishna will certainly fulfill His promise.

Then, in 18.66, we come to a verse that may seem strange or even subversive: “Sarva-dharman parityajya.” This verse is well-known, and in many places where the Gita is recited, children may be encouraged to memorize and recite it. I attended a program where children recited this verse, but I was surprised to hear it recited as “Sarva-dharman parityajya mam ekam saranam vraja” because the verse says “sarva-dharman,” not “sarva dharmaan.”

Some commentators claim that there’s an error in the text, suggesting that over time, an “n” was mistakenly added. They argue that Krishna is the prescriber and enforcer of dharma, so He couldn’t possibly ask someone to give up dharma. But this is a misunderstanding of the verse.

Krishna is indeed the teacher and enforcer of dharma. He has come to establish dharma, as He says in 4.8: “Dharma-samstapanarthaya sambhavami yuge yuge.” But here, He is calling for the abandonment of dharma in a specific context.

Krishna is the supreme in everything, and His subversiveness is not for the sake of being subversive but to establish the supremacy of love. In the Bhagavad Gita, dharma is used in different ways. At the beginning, Arjuna was torn between two types of dharma: his kshatriya dharma (the duty to fight) and his kula dharma (the duty to protect his family). Krishna tells Arjuna to set aside any dharma that comes in the way of his service to Krishna.

So, when Krishna says, “Sarva dharman parityajya,” He is not asking Arjuna to give up all dharma per se. What Krishna means is to abandon any duty (dharma) that prevents you from fulfilling your ultimate duty, which is to love and serve Krishna.

Dharma can mean different things: material dharma refers to duties based on one’s nature (Brahman, Kshatriya, Vaishya, or Shudra), while spiritual dharma refers to duties that help us harmonize with the Supreme Lord. Krishna is teaching that while material dharma is important, the ultimate dharma is the soul’s inherent nature to serve Krishna with love.

Thus, Krishna is telling Arjuna to put aside any material duty that conflicts with his supreme duty of loving Krishna. This is not a rejection of dharma altogether, but a call to prioritize the highest dharma: the duty to love and serve the Supreme Lord.

Nowadays, many people, especially in the Western and westernized world, prefer not to identify themselves as religious. They often say, “I’m spiritual, but not religious.” The idea behind this is that they don’t want to be bound by rituals or dogmas, but they’re open to higher experiences, wisdom, and seeking meaning and purpose in life.

This verse reflects that mood precisely. The phrase sarva dharmān parityajya mām ekaṃ śaraṇam raja—“Give up all dharmas and surrender to Me”—can resonate with the ethos of those who want to be spiritual but not religious. Krishna isn’t telling Arjuna to become irreligious, but rather to give up the religiosity that is limited to mere rituals without understanding their deeper purpose.

After Krishna finishes speaking the Gita, Arjuna picks up his weapons and begins to fight. But Arjuna doesn’t fight merely as a kshatriya; he fights as a devotee. Though he’s still fulfilling his worldly duties, he’s not simply adhering to his kshatriya dharma (duty as a warrior). He is acting in alignment with his sanātana dharma, his eternal duty to serve Krishna. This eternal duty can manifest in different ways, depending on the situation. In Arjuna’s case, his eternal duty coincides with his kshatriya duty and stands in contrast to his kula dharma (dynastic duty).

Krishna isn’t asking Arjuna to abandon his dharma entirely. Rather, the essence of the Gita is about being spiritually religious. It’s not about being spiritual but not religious in the sense of rejecting all duty, but about rejecting mundane religiosity—rituals without understanding. To be spiritual, one still has duties and actions to perform, which can be considered as one’s religion.

The Gita transcends sectarianism and ritualism and focuses on the essence of love. Whatever is required to fulfill that love, Krishna says, should be done. This idea is demonstrated in the Bhāgavatam, specifically in the Rāsa-pañcādhyāya, where the gopis give up everything—family, social roles—to surrender to Krishna. This is a direct demonstration of giving up any dharma that comes in the way of bhakti (devotion). This is why the phrase sarva dharmān parityajya is important, but the more crucial part is mām ekaṃ śaraṇam raja—surrender to Me alone.

Prabhupāda sometimes said to his Western disciples that they were already practicing sarva dharmān parityajya by giving up their duties to family, society, and even their own careers. What he then taught them was mām ekaṃ śaraṇam raja, how to surrender to Krishna. Rejection is required, but the purpose of rejection is connection. It’s not about renouncing for the sake of renunciation, but to connect with Krishna.

In this context, Krishna also assures us: ahaṃ tvām sarva-pāpebhyo mokṣayiṣyāmi mā śucah. “I will free you from sin.” This idea of removal of preconditions reflects Krishna’s love. Imagine a mother teaching her child to avoid soiling their clothes, but when the child inevitably soils them, the mother doesn’t say, “Clean yourself before coming to me.” Instead, she says, “Come to me, and I will clean you.” This is Krishna’s mood: He is there to catch us when we fall, not to punish us.

In the Gita, Krishna acknowledges that people are in different modes of nature—ignorance, passion, and goodness—but even if someone is in ignorance or passion, they can still turn to Him and surrender. Krishna’s love is universal. The process for accessing Him is open to everyone, though those in higher modes of nature may require less purification. But the key point is that Krishna’s love is unconditional and accessible to everyone.

This is how Krishna’s love manifests in these verses. He is not present in our hearts to catch us when we fail like a policeman, but as a parent, ready to support us when we stumble. Krishna is there to catch us if we fall, to protect us, and to redeem us.

Vishwanath Chakravarti Thakur says that if the Bhagavad Gita is considered a treasure chest, the upper lid of that chest might have jewels to inspire us to open it. He suggests that verses 1865 and 1866 are those jewels, motivating us to explore the Gita further. In verse 1865, Krishna urges us to offer love to Him and assures that He will protect us from the consequences of worldly actions. This shows Krishna’s eager call for love.

Moving to the next part of the Gita, Krishna addresses how the message should be shared. In verse 1867, He says, “Do not share this teaching with those who are envious, who lack austerity, or who have no service attitude.” This seems contradictory, but the point is similar to the Biblical statement, “Don’t cast pearls before swine.” Krishna isn’t trying to deprive anyone of the message; He’s simply making sure it is given to those who will appreciate and respect it.

The metaphor of a parent hiding wealth from irresponsible children illustrates this. A parent will reveal wealth to responsible children but will keep it hidden from those who might squander it. Krishna’s message requires discipline, austerity, and the right attitude for it to be truly beneficial.

Krishna’s teaching here is not about rejecting the world altogether, but about connecting to Him through love, devotion, and service. It is a call for responsible spiritual living, where duty is not rejected but aligned with the ultimate purpose of serving Krishna.

We are living just like animals. So when Krishna says not to give the message to those who are not austere, it means those who have not understood the opportunity that human life offers for spiritual growth. Don’t share this knowledge with them yet. Wait for them to become responsible. That’s the mood here: let them become responsible. It’s hidden not to deprive them, but to teach them responsibility.

But does this mean the Bhagavad Gita is not to be taught to people who can’t value it? No, it means we should teach the parts of the Gita that people can value. For someone who doesn’t believe in God, talking about God’s love might seem like fantasy. For someone who is utterly skeptical, we might need to start with what they can understand. We can begin by asking, “Isn’t there consciousness?” For even skepticism arises from a conscious being, and this consciousness comes from something non-material.

When Krishna talks about not sharing the most confidential knowledge, he is referring to the understanding of how much the Lord loves us. The knowledge of the soul, that we are not the body, and that life has a higher purpose—this can be shared. In fact, it needs to be shared. But Krishna gives a cautionary note not to share it with those who will not value it.

After the cautionary note, Krishna expresses his longing for the message to be shared. He desires both restraint in sharing and eagerness for it to reach others. This is seen in verses 68–71. From 68–69, Krishna talks about those who share the Gita’s message. He assures that they will attain pure devotion and will come to Him. This is like a responsible child who helps others become responsible.

In 1868, Krishna says that those who share His message will attain para bhakti (pure devotion) and will come to Him. This is a declaration more powerful than in earlier verses where Krishna spoke of the gradual path to devotion through karma, jnana, and bhakti. Now, He says that by sharing the Gita’s message, one attains pure devotion directly. Krishna assures in 1869 that no one will be as dear to Him as those who share His message with others. In the 12th chapter, Krishna described virtues that endear a devotee to Him, but here He says that those who take the responsibility of sharing His message are especially dear to Him.

Someone might think that teaching the Gita is too difficult. But Krishna assures that if one cannot teach it, at least one can study it. Studying the Gita is also a form of worshiping Him with the intelligence. Just like we use various items like lamps and fans to perform rituals, studying the Gita is another way of worshiping Krishna with our intelligence.

Krishna emphasizes that if one cannot share the message, at least try to understand it. If someone can’t study, Krishna suggests hearing the message, which is also purifying and elevating. Even hearing the message of love brings us closer to Him.

Krishna’s compassion overflows in this message. It’s like a person trapped in a well who is thrown a rope to climb out. The person may feel that climbing is too difficult, but Krishna says, “Hold on to the rope and I will pull you out.” This is like Krishna saying, “If you can’t share the message, at least study it. If you can’t study, at least hear it. I will help you climb out of the well.”

In this way, any connection with the Gita is beneficial. The message of love is not just in the Gita itself, but in Krishna’s eagerness for us to connect with it.

If you can’t hold on to the rope, then the person might send down a large tub. You just sit in that tub, and I will pull you out. That’s what Krishna is offering in this verse of the Gita when He says, “Just hear My message.” Krishna’s love is overflowing, and He urges us to connect with Him in whatever way we can. As Rupa Goswami has mentioned in the Bhakti-rasamrita-sindhu, this idea is reflected here: Just connect with Me at any level, and through that connection, you will be elevated and eventually liberated.

Such is the Lord’s love, and this love is the ultimate reality. The Bhagavad Gita discusses philosophy and various yoga practices, but its ultimate purpose is to lead us to the realization of one truth: the reality of love. Krishna’s love for us is the ultimate reality. The more we offer our love to Him, the more our existence progresses toward this ultimate reality. Yes, there is a terrible war to be fought, with much killing and destruction, which is an unpleasant and unpalatable reality. But beyond all of that, Krishna’s love remains, and through His love, He elevates Arjuna, who carries out His will. Even those who defy His will are within His plan, and they too will be appropriately dealt with to eventually be elevated.

The Bhagavad Gita gives us a vision where we acknowledge and address the contextual realities of life, but remember that beyond all of them, the ultimate reality is love. Every situation in life is ultimately an expression of Krishna’s love for us, and it is an opportunity for us to offer our love to Him. This is what the Gita teaches. It is not just a book of philosophy but a loving expression of the Lord’s heart. When we understand the Gita in this way, we can fully appreciate its message.

To summarize, I spoke today on the topic of how love is the ultimate reality, and we explored Krishna’s love for us in three key aspects:

1. Dispassionate Analysis: Krishna’s love involves providing freedom. He respects human independence, appeals to human intelligence, and provides guidance on the correlation between choices and consequences.
2. Giving Guidance and Expressing the Heart: Love is not just about freedom but also guidance. It is not simply about giving guidance, but about expressing one’s heart. Like a boy who proposes to a girl, Krishna makes a fervent appeal. From verse 64 onwards, Krishna’s appeal becomes impassioned, and He wants us to reciprocate love with Him.
3. Eagerness and Assurance: In 1865, Krishna’s call is filled with assurance: “If you just do this, I will surely do this.” This shows His eagerness for us to make the right choice. In verse 1866, Krishna emphasizes that any dharma that obstructs love (prema) must be abandoned. This doesn’t mean becoming adharmic, but that dharmas that hinder love should be set aside.

And what if we feel unqualified to love the Lord? Krishna reassures us: Just surrender to Him, and He will free us from all sinful reactions. The path of bhakti is accessible even to those who may seem far from spirituality.

We also saw how Krishna treasures the message of love. When He says not to share it with those who are not austere, He is not trying to deprive them but protecting the message from being squandered by those who are not ready for it. However, Krishna desires that everyone be enriched with this treasure.

In the next verses, Krishna emphasizes that those who share His message with others become immensely dear to Him. They will attain the same perfection that comes from the gradual progression through karma, jnana, and bhakti yoga. No one will be more dear to Him than those who share His message.

If someone can’t share the message, Krishna suggests studying it. If someone can’t study it, at least hear it. This is like holding onto the rope to climb out of a well, or sitting in a tub attached to the rope, and Krishna will pull us out. His mercy and love are increasing at every step.

Krishna’s love is the ultimate reality, beyond the contextual realities of life. Every situation is an expression of His love for us and an opportunity for us to offer our love to Him.

Thank you very much. Hare Krishna.

Regarding the differences between those who are dear to Krishna as discussed in the 16th, 12th, and 18th chapters of the Gita:

• In the 16th chapter, Krishna speaks about virtues that make a person dear to Him, particularly those that align with divine qualities, like fearlessness, humility, and compassion. These virtues bring us closer to Him.
• In the 12th chapter, Krishna emphasizes devotion and qualities that endear a devotee to Him, such as humility, patience, and unwavering faith. Here, the focus is on personal transformation through devotion.
• In the 18th chapter, Krishna talks about how sharing His message with others is the most endearing activity. It shifts from discussing virtues to actions, specifically the act of sharing the knowledge of the Gita. While virtues are still important, the stress here is on actively spreading Krishna’s love.

In essence, the 12th chapter emphasizes virtues that make one dear to Krishna, the 16th chapter highlights divine qualities, and the 18th chapter focuses on the action of sharing the message of love, which makes one particularly dear to Him.

However, they may not be interested right now, but those who are inclined, those who are at least looking upward, those who are acting on their potential for devotion, and those who are spiritually receptive, we can share that message with them. The key idea here is that when the word “bhakteshu” is used, it refers to devotion in an inclusive sense. It doesn’t necessarily mean someone who is chanting a prescribed number of rounds but someone who is exploring life’s spiritual side or questioning whether there is a higher reality.

Unless a person is aggressively atheistic, I’ve done this exercise a few times with people who are not religiously inclined. I ask them, “Is there any time in your life when you’ve felt that there is a higher power or some intervention from a higher source?” Even people who may seem utterly materialistic have shared amazing realizations or stories, indicating that they’ve had some acknowledgment of a higher power or intervention. This very acknowledgment that there is some higher power is a sign that they are moving forward spiritually, and it shows they have some level of devotion.

So the message can be shared, but the point is that it should be shared according to receptivity. We shouldn’t speak in a way that is incomprehensible or alienating to people. One aspect of teaching the message of love is not only to tell how much God loves us but also to tell how lovable God is, and to share His glories. If someone doesn’t have at least a devotional disposition, hearing about God’s glories might trigger negative feelings, such as envy. If this happens, it won’t be conducive for their spiritual growth. Therefore, it’s better not to speak about Krishna’s glories to those who are likely to respond with alienation, anger, or envy.

The essence is to speak in a way that is appropriate for people’s spiritual elevation. The message of love, centered on God’s love for us and His lovability, should be spoken to those who are at least inclined or receptive to loving God.

Regarding the next future sessions, this is not the last one. Gorkumar, this is the 49th or 50th one. I thought this was the 50th. I saw it listed as the 49th in the series, which is why I’m a little confused. So the next session will be the last one, where we’ll try to put together the Gita and look at its concluding verses.

Okay, one last question I’ll take: What does the word “Vraja” mean in this context?

“Vraja” literally means “go.” Krishna is standing in front of Arjuna, so why does He say “go and surrender to Me” in sarva-dharma-pṛityajyā mām ekaṁ śaraṇam vraja (18.66)? There are multiple ways of understanding this. Even if you take “go” to mean physically going, it doesn’t imply surrendering to someone inside Krishna. If someone is inside Krishna, you don’t need to go far to reach Him, because Krishna has repeatedly talked about worshipping Him, remembering Him, and that He is already present in our hearts.

In the overall context of the Gita, Arjuna has to fight the war. Krishna is not asking Arjuna to physically go somewhere, but He is telling him to surrender in a way that is actionable in the current situation. So, śaraṇam vraja means to surrender by doing what Krishna has commanded. Arjuna’s surrender is not just a passive action but an active one — it means to take up the weapons and fight in the war.

It’s like a military general giving an order to a subordinate, such as a colonel or lieutenant. If the subordinate feels the order is incorrect, they may discuss it. But ultimately, surrendering means to follow through with the directive — in this case, to go and fight the war. So the word “Vraja” in this context means to act according to Krishna’s will in the world. While the Lord is in our hearts, He also exists in the world, and to surrender to Him means to act in the world according to His direction.

If we examine the overall flow of the Gita, Krishna is asking Arjuna to surrender to Him by fulfilling his duty as a warrior. He is not referring to someone other than Himself, and there is no need to take “Vraja” as referring to a distant or separate reality.

Thank you very much! I’m happy to be of service.