Hari Gopinath Das

This chapter focuses on the practical application of yoga, particularly the meditative process, and how it leads to self-realization and connection with the Supreme.

I. The True Yogi (Verses 1-4):Renunciation vs. Action: Krishna clarifies that a true renunciant (sannyasi) or yogi is not one who simply gives up fire sacrifices or external activities, but one who acts without attachment to the fruits of his work. The focus is on the internal attitude of detachment.Karma-yoga as the Beginning: For one new to the yoga system, karma-yoga (action without attachment) is the means to reach the stage of dhyāna-yoga (meditation). For one already advanced, cessation of material activities is the means.No Material Desire: A person is considered to be advanced in yoga when he has given up all material desires and is no longer attached to sense gratification or fruitive activities.

Prabhupada’s Purport: Prabhupada emphasizes that the karma-yogi is a true renunciant because he acts without personal motivation, dedicating everything to Krishna. He clarifies that dhyana-yoga is difficult without first purifying the mind through karma-yoga.

II. Elevating the Self by the Self (Verses 5-9):The Mind as Friend or Enemy: One must elevate oneself by one’s own mind, and not degrade oneself. The mind is the friend of the conditioned soul when it is controlled, but an enemy when it is uncontrolled.Mastery Over the Mind: For one who has conquered the mind, the mind is the best of friends; but for one who has failed to do so, the mind remains the greatest enemy.Symptoms of Self-Realization: One who has controlled the mind attains tranquility, remains undisturbed in heat and cold, happiness and distress, honor and dishonor. Such a person is situated in samadhi (trance).Equal Vision: A yogi is superior when he regards equally honest well-wishers, affectionate benefactors, the neutral, mediators, the envious, friends, and enemies, as well as the pious and the sinners.

Prabhupada’s Purport: Prabhupada highlights the crucial role of the mind. The mind is a powerful tool, and if trained in Krishna consciousness, it becomes the greatest ally. Without mind control, spiritual progress is impossible. He explains that samadhi in this context means being absorbed in the Supersoul (Paramatma) or Bhagavan.

III. The Process of Dhyana-yoga (Verses 10-19):Solitude and Austerity: A yogi should always try to concentrate his mind on the Supreme Self, living alone in a secluded place, constantly controlling his mind, free from desires and proprietorship.Setting the Asana: He should sit on a soft, clean cloth or deer skin, neither too high nor too low, in a sacred place.Bodily Posture: He should hold his body, neck, and head erect and steady, gazing at the tip of the nose, not looking about.Mind Control and Fearlessness: With a serene, fearless, and celibate mind, always thinking of Krishna and Him alone, one should sit in yoga.Regulation of Habits: This yoga is not for one who eats too much or too little, sleeps too much or too little. It requires regulated habits in eating, sleeping, recreation, and work.Perfection of Yoga: When the yogi practices steadily, his mind becomes stable like the flame of a candle in a windless place, fixed on the Supreme. At this stage, he experiences transcendental pleasure, is never bewildered, and considers the greatest gain.

Prabhupada’s Purport: Prabhupada emphasizes that these strict rules are for the hatha-yoga and rāja-yoga systems, which aim for impersonal liberation. However, he strongly asserts that in the current age, these practices are practically impossible to execute perfectly. He repeatedly points out that bhakti-yoga (devotional service), particularly chanting the Hare Krishna mantra, is the most practical and effective form of meditation for everyone, leading directly to the same goal with much less difficulty. He notes that the ultimate goal of all yoga is to fix the mind on Vishnu (Krishna).

IV. Difficulties and Failures in Yoga (Verses 20-36):The Steadied Mind: When the mind is withdrawn from material activities through yoga practice, the yogi becomes fully absorbed in the self by the pure mind.Supreme Happiness: In this stage of perfect samadhi, one experiences unbounded transcendental happiness, knows that there is nothing greater, and is never shaken, even in the midst of the greatest difficulty.Determination and Perseverance: One must practice yoga with determination and faith, without deviation, gradually withdrawing the mind from material engagements.Restraining the Fickle Mind: Wherever the mind wanders, it should be brought back and fixed on the Self.Transcendental Bliss: The yogi whose mind is fixed on Krishna (or the Supersoul) attains the highest perfection of transcendental happiness, being free from passion and all sinful reactions.Equal Vision of the Yogi: A true yogi sees Krishna in everything and everything in Krishna, always seeing the Supreme Lord everywhere.Arjuna’s Doubt about the Mind: Arjuna expresses his doubt about controlling the mind, calling it restless, turbulent, obstinate, and very strong, like trying to control the wind.Krishna’s Concession: Krishna agrees that the mind is indeed very difficult to control, but confirms that it can be controlled by constant practice and detachment.

Prabhupada’s Purport: Prabhupada again reinforces that for the present age, the mind is extremely difficult to control through mechanical yoga practices. He reiterates that engaging the mind directly in Krishna’s service (chanting, hearing, serving) is the most effective and natural way to control it. He highlights the compassion of Krishna in acknowledging the difficulty, while still providing the solution.

V. The Fate of the Unsuccessful Yogi (Verses 37-47):Arjuna’s Question about the Fallen Yogi: Arjuna inquires about the fate of one who begins the path of yoga but fails to achieve perfection due to an uncontrolled mind, falling away from the path.No Loss of Progress: Krishna assures that such an unsuccessful yogi never meets with destruction, either in this life or the spiritual world. He is given the opportunity to take birth in a righteous or wealthy family.Birth in a Devotional Family: Or, he may take birth in a family of transcendentalists (devotees), which is even more rare and valuable.Resumption of Practice: In such a favorable birth, he automatically revives his divine consciousness from his previous life and strives for further advancement towards perfection.Superiority of the Yogi: A yogi is greater than the ascetic, the empiricist, and the fruitive worker. Therefore, Arjuna, be a yogi.The Topmost Yogi: And of all yogis, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is the most intimately united with Me in yoga and is the highest of all.

Prabhupada’s Purport: Prabhupada concludes the chapter by unequivocally stating that bhakti-yoga (devotional service to Krishna) is the highest form of yoga. He emphasizes that a sincere attempt in spiritual life, especially in Krishna consciousness, is never wasted. Even if one falls down, the progress made is preserved, and one is guaranteed another opportunity to continue.

The final verse (6.47) is presented as the culmination of the entire chapter, explicitly identifying the bhakta (devotee) as the supreme yogi, thus linking dhyana-yoga directly to bhakti-yoga.

In summary, Chapter 6 of the Bhagavad-gita, as explained by Srila Prabhupada, details the process of dhyana-yoga (meditation) but ultimately culminates in the superiority and practicality of bhakti-yoga. It teaches how to control the mind, attain spiritual equilibrium, and achieve liberation, all while emphasizing that the most effective and recommended path in this age is to fix one’s mind directly on Lord Krishna in loving devotional service.

5 important slokas

1

Chapter 6, Text 5

uddhared ātmanātmānaṁ nātmānam avasādayetātmaiva hy ātmano bandhur ātmaiva ripur ātmanaḥTranslation:One must deliver himself with the help of his mind, and not degrade himself. The mind is the friend of the conditioned soul, and his enemy as well.

2

Chapter 6, Text 6

bandhur ātmātmanas tasya yenātmaivātmanā jitaḥanātmanas tu śatrutve vartetātmaiva śatru-vat

Translation:For him who has conquered the mind, the mind is the best of friends; but for one who has failed to do so, his very mind will be the greatest enemy.

3

Chapter 6, Text 16

nāty-aśnatas ‘tu yogo ‘sti na caikāntam an-aśnataḥna cāti-svapna-śīlasya jāgrato naiva cārjuna

Translation:There is no possibility of one’s becoming a yogī, O Arjuna, if one eats too much or eats too little, sleeps too much or does not sleep enough.

4

Chapter 6, Text 26

yato yato niścarati manaś cañcalam asthiramtatas tato niyamyaitad ātmany eva vaśaṁ nayet

Translation:From wherever the mind wanders due to its flickering and unsteady nature, one must certainly withdraw it and bring it back under the control of the self.

5 Chapter 6, Text 47

yoginām api sarveṣāṁ mad-gatenāntar-ātmanāśraddhāvān bhajate yo māṁ sa me yuktatamo mataḥ

Translation:And of all yogīs, the one with great faith who always abides in Me, thinks of Me within himself, and renders transcendental loving service to Me — he is the most intimately united with Me in yoga and is the highest of all. That is My opinion.

Jaya Srila Prabhupada!!

Background

Having heard about the superiority of knowledge and renunciation, but also being instructed to fight, Arjuna questions which path is truly better: renunciation of work (sannyasa) or performance of work in devotion (karma-yoga). Lord Krishna clarifies this dilemma, ultimately establishing the superiority of karma-yoga for most people in the current age.

I. Renunciation of Action vs. Action in Devotion (Verses 1-6):

Arjuna’s Dilemma: Arjuna asks Krishna to definitively state which is better: renunciation of work (sannyasa) or work in devotion (karma-yoga).Krishna’s Verdict: Krishna declares that both paths lead to liberation, but work in devotional service is superior to renunciation of works.True Renunciation: A true sannyasi (renunciant) is not one who merely gives up activities, but one who neither hates nor desires the fruits of his activities. Such a person, free from dualities, is easily liberated.Difficulty of Dry Renunciation: Mere renunciation of activities without engaging in devotional service is difficult and often leads to a fall down. One needs a purified heart, which is achieved through action in Krishna consciousness.Oneness of Paths: The truly learned see that the goal achieved by sankhya-yoga (analytical study leading to renunciation) and karma-yoga (action in devotion) is ultimately the same. Therefore, one who applies himself to one properly achieves the results of both.

Prabhupada’s Purport: Srila Prabhupada emphasizes that external renunciation is not enough. True renunciation is internal – detachment from the fruits of action and an understanding that everything belongs to Krishna. He stresses that karma-yoga (working for Krishna) is the practical and more effective path for the conditioned soul, as it purifies the heart and naturally leads to higher knowledge and detachment.

II. The Consciousness of a Karma-Yogi (Verses 7-12):

The Unentangled Worker: One who works in devotion, with a purified soul and controlled mind and senses, is dear to everyone and never entangled, even while performing all sorts of actions.”I Do Nothing”: A person in divine consciousness, though seeing, hearing, touching, smelling, eating, moving, sleeping, and breathing, always knows that he is not the actual doer. He understands that only the material senses are engaged with their objects.The Lotus Leaf Analogy: One who performs duty without attachment, surrendering the results to the Supreme Lord, is unaffected by sinful action, just as a lotus leaf is untouched1 by water.Purification through Action: Yogis act with body, mind, intelligence, and senses, abandoning attachment, solely for the purpose of purification.Attaining Peace: The steadily devoted soul attains perfect peace because he offers the results of all activities to Krishna, whereas the non-devoted, being greedy for results, becomes entangled.

Prabhupada’s Purport: Prabhupada explains that a karma-yogi doesn’t feel responsible for the results of his actions because he is simply an instrument of Krishna. This detachment, which comes from understanding that the senses are acting on their objects under the influence of material nature, keeps him free from karmic reactions. He stresses that working for Krishna, rather than for personal sense gratification, is the essence of true renunciation and the path to real peace.

III. The Happy Embodied Soul and the Source of Misery (Verses 13-23):The Master of the Body: The embodied living being, controlling his nature and mentally renouncing all actions, resides happily in the nine-gated city (the body), neither working nor causing work to be done.Krishna is Not the Doer: The Supreme Lord does not create activities, nor does He induce people to act, nor does He create the fruits of action. All this is enacted by the modes of material nature.2 The Lord doesn’t take on anyone’s sinful or pious activities; rather, embodied beings are bewildered by ignorance.Knowledge Destroys Ignorance: When one is enlightened with the knowledge that destroys nescience, then his knowledge reveals everything, just as the sun lights up everything in the daytime.Symptoms of a Self-Realized Person: Such a person, whose intelligence, mind, faith, and refuge are all fixed in the Supreme, becomes fully cleansed of misgivings and proceeds straight on the path of liberation. He sees with equal vision a learned brahmana, a cow, an elephant, a dog, and a dog-eater.Avoiding Material Pleasures: The wise man does not take part in the sources of misery, which are due to contact with the material senses and are temporary.Conquering Desire and Anger: One who can tolerate the urges of the senses (desire and anger) even before giving up the body is a yogi and a happy person.

Prabhupada’s Purport: Prabhupada explains that ignorance is the cause of all suffering. Real knowledge reveals that the soul is distinct from the body and is not the doer of actions performed by the material senses. The Lord, being neutral, does not impose karma; it is due to one’s own ignorance and attachment. A truly realized soul develops equal vision because he sees the spiritual spark (soul) within all beings, regardless of their external coverings. Material sense enjoyment is ultimately a source of misery because it is temporary and always leads to suffering.

IV. The Path to Liberation and Ultimate Peace (Verses 24-29):Internal Happiness: One who is happy within, delights within, and is active within, is the perfect mystic. Such a person ultimately achieves liberation in the Supreme.Qualities of Liberated Souls: Those who are free from sins, dualities, and doubts, whose minds are disciplined, who work for the welfare of all beings, and who are self-realized, attain liberation in the Supreme.The Process of Meditation: Detaching oneself from external sense objects, fixing one’s gaze between the eyebrows, equalizing the incoming and outgoing breaths, and controlling the mind and senses – such a yogi becomes free from desire, fear, and anger.The Peace Formula: The ultimate peace formula is to know Krishna as the ultimate enjoyer of all sacrifices and austerities, the Supreme Lord of all planets and demigods, and the benefactor and well-wisher of all living entities.

Prabhupada’s Purport: Prabhupada concludes by presenting the “peace formula.” Real peace can only be achieved by understanding Krishna’s supreme position as the ultimate proprietor, enjoyer, and friend of all. This understanding, derived from transcendental knowledge and acted upon in Krishna consciousness, brings an end to all material anxieties and leads to complete liberation and true happiness.

In essence, Chapter 5 of “Bhagavad-gita As It Is” by Srila Prabhupada clarifies that karma-yoga (action in Krishna consciousness) is not inferior to mental renunciation (sannyasa), but is in fact a more practical and effective path to liberation for most. It emphasizes that true renunciation is internal detachment and performing all actions for the pleasure of Krishna, thereby remaining untouched by karmic reactions and ultimately achieving perfect peace.

5 Important Slokas

1

Bhagavad-gītā 5.2:श्रीभगवानुवाचसंन्यासः कर्मयोगश्च निःश्रेयसकरावुभौ ।तयोस्तु कर्मसंन्यासात्कर्मयोगो विशिष्यते ॥२॥śrī-bhagavān uvācasannyāsaḥ karma-yogaś ca niḥśreyasa-karāv ubhautayos tu karma-sannyāsāt karma-yogo viśiṣyateTranslation: “The Supreme Personality of Godhead said: The renunciation of work and work in devotion are both good for liberation. But of the two, work in devotional service is better than renunciation of work.”

2

Bhagavad-gītā 5.7:योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रियः ।सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते ॥७॥yoga-yukto viśuddhātmā vijitātmā jitendriyaḥsarva-bhūtātma-bhūtātmā kurvann api na lipyateTranslation: “One who works in devotion, who is a pure soul, and who controls his mind and senses, is dear to everyone, and everyone is dear to him. Though always working, such a man is never entangled.”

3

Bhagavad-gītā 5.8-9:नैव किञ्चित्करोमीति युक्तो मन्येत तत्त्ववित् ।पश्यञ्छृण्वन्स्पृशञ्जिघ्रन्नश्नन्गच्छन्स्वपन्श्वसन् ॥८॥प्रलपन् विसृजन् गृह्णन्नुन्मिषन्निमिषन्नपि ।इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन् ॥९॥naiva kiñcit karomīti yukto manyeta tattva-vitpaśyañ śṛṇvan spṛśañ jighrann aśnan gacchan svapan śvasanpralapan visṛjan gṛhṇann unmiṣan nimiṣann apiindriyāṇīndriyārtheṣu vartanta iti dhārayan

Translation: “A person in the divine consciousness, although engaged in seeing, hearing, touching, smelling, eating, moving about, sleeping, and breathing, always knows within himself that he does nothing at all. For while speaking, evacuating, receiving, or opening or closing his eyes, he always knows that only the material senses are engaged with their objects and that he is aloof from them.”

4

Bhagavad-gītā 5.18:विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि ।शुनि चैव श्वपाके च पण्डिताः समदर्शिनः ॥१८॥vidyā-vinaya-sampanne brāhmaṇe gavi hastiniśuni caiva śva-pāke ca paṇḍitāḥ sama-darśinaḥTranslation: “The humble sages, by virtue of true knowledge, see with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog and a dog-eater [outcaste].”

5

Bhagavad-gītā 5.29:भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम् ।सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति ॥२९॥bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaramsuhṛdaṁ sarva-bhūtānāṁ jñātvā māṁ śāntim ṛcchatiTranslation: “A person in full consciousness of Me, knowing Me to be the ultimate beneficiary of all sacrifices and austerities, the Supreme Lord of all planets and demigods, and the benefactor and well-wisher of all living entities, attains peace from the pangs of material miseries.”

Jaya Srila Prabhupada!!

5 minute Gita !!

5 minutes One Chapter outline with 5 most important slokas

Lord Krishna reveals the ancient and eternal nature of the science of yoga (union with the Divine) and the purpose of His own descents.

Srila Prabhupada’s purports extensively elaborate on these crucial points, emphasizing the importance of disciplic succession and the understanding of Krsna’s transcendental nature.

Let’s delve into a summary of the key themes and points in Chapter 4, as explained by Srila Prabhupada:

I. The Origin and Authenticity of Bhagavad-gita (Verses 1-3):

The Disciplic Succession (Parampara): Krishna states that He first spoke this imperishable science of yoga to the sun-god, Vivasvan, who then instructed it to Manu, and Manu to Ikṣvāku. This established a chain of bona fide spiritual masters through whom the knowledge was transmitted.Breaking of the Succession: Krishna explains that over time, this chain of succession was broken, and thus the science as it was originally intended became lost or misinterpreted.Re-establishment for Arjuna: Krishna is now re-establishing this same ancient science to Arjuna, not because Arjuna is a great scholar or yogi, but because he is Krishna’s devotee and friend.Prabhupada’s

Purport: Srila Prabhupada stresses that understanding the Bhagavad-gita requires approaching it through a bona fide disciplic succession (parampara), as it is not a subject for mental speculation or academic gymnastics. Only through a devoted and submissive attitude can the true meaning be revealed.

II. The Nature of Krishna’s Appearance and Activities (Verses 4-9):

Krishna’s Eternal and Divine Body: Arjuna expresses bewilderment that Krishna, being his contemporary, could have instructed Vivasvan, who lived millions of years ago. Krishna clarifies that unlike ordinary living entities, He remembers all His past births and that His body is eternal, full of knowledge, and blissful. He is not subject to the laws of material nature.Purpose of Incarnations (Avatars): Krishna reveals the primary reasons for His appearance: to deliver the pious, annihilate the miscreants, and re-establish the principles of religion (dharma) whenever they decline.

Prabhupada’s Purport: Prabhupada emphasizes that Krishna’s birth and activities are transcendental, meaning they are not forced upon Him by karma but are performed by His internal potency. Understanding this truth about Krishna’s divine nature is the key to liberation from the cycle of birth and death. One who truly understands this immediately attains Krishna’s eternal abode.

III. The Path to Transcendental Knowledge and Liberation (Verses 10-24):

Freedom from Material Desires: Many have attained transcendental love for Krishna by becoming free from attachment, fear, and anger, and by taking complete refuge in Him.Reciprocity with the Lord: Krishna reciprocates with everyone according to their degree of surrender. Those who seek material benefits approach demigods, while those who seek pure love approach Him directly.The Varna System (Four Divisions of Society): Krishna declares that He created the four divisions of human society (Brahmanas, Kshatriyas, Vaishyas, Shudras) based on qualities and work, not by birth. He is the creator but remains the non-doer.Understanding Action, Inaction, and Forbidden Action: It is difficult to understand what is action, what is inaction, and what is forbidden action. One who sees inaction in action and action in inaction is truly intelligent and situated in the transcendental position.Action in Krishna Consciousness: When all actions are performed for Krishna’s satisfaction, without desire for fruitive results, they become transcendental and do not create karmic reactions. The act, the offering, the ingredients, and the enjoyer all become Brahman (spirit).

Prabhupada’s Purport: Prabhupada explains that true inaction is not laziness but performing activities in Krishna consciousness. This means acting without attachment to the results, offering everything to Krishna. Such action purifies one and leads to liberation. He emphasizes that the varṇa system is based on individual qualities and work, not by accident of birth, and is meant to facilitate spiritual progress.

IV. Different Types of Sacrifice (Yajña) (Verses 25-33):

Variety of Sacrifices: Krishna describes various types of yajñas (sacrifices) performed by different types of spiritual aspirants, including those performed by yogis, those who offer their senses into the fire of self-control, those who sacrifice material possessions, those who practice austerities, and those who sacrifice through study of the Vedas.The Sacrifice of Knowledge: All these sacrifices ultimately culminate in the sacrifice of knowledge. The purer the sacrifice, the more quickly one gains transcendental knowledge.

Prabhupada’s Purport: Prabhupada explains that all these sacrifices, in their various forms, are ultimately meant to purify the consciousness and bring one closer to God. He highlights that Krishna consciousness is the highest form of sacrifice, as it directly involves offering everything to the Supreme Lord. He also clarifies that real spiritual progress depends on understanding and living by these principles.

V. The Importance of a Spiritual Master and Transcendental Knowledge (Verses 34-42):

Approaching a Spiritual Master: Krishna instructs Arjuna to approach a self-realized spiritual master, inquire from him submissively, and render service. Such a tattva-darshi (one who has seen the truth) can impart knowledge.Benefits of Transcendental Knowledge: Knowledge is the ultimate purifier. Once knowledge is attained, one is no longer subject to illusion and sees all living beings as parts of the Supreme Lord.Doubts Destroyed by Knowledge: Krishna concludes by advising Arjuna to cut apart the doubts born of ignorance with the sword of knowledge and stand up to fight, fully situated in yoga.

Prabhupada’s Purport: Srila Prabhupada repeatedly stresses that genuine transcendental knowledge cannot be gained by academic speculation but only through submissive hearing from a bona fide spiritual master who is in the disciplic succession. This knowledge liberates one from all sinful reactions and leads to complete surrender and devotion to Krishna. He urges the reader to apply this knowledge in practical life, as Arjuna did.

In summary, Chapter 4, “Transcendental Knowledge,” in “Bhagavad-gita As It Is,” establishes the authentic transmission of spiritual knowledge through parampara, elucidates Krishna’s divine nature and the purpose of His descents, defines true action as Krishna conscious activity, explains the various forms of sacrifice culminating in knowledge, and ultimately underscores the indispensable role of a bona fide spiritual master in acquiring this liberating transcendental knowledge.

5 slokas

1

एवं परम्पराप्राप्तमिमं राजर्षयो विदुः ।स कालेनेह महता योगो नष्टः परन्तप ॥२॥evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥsa kāleneha mahatā yogo naṣṭaḥ parantapa

Translation: “This supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way. But in course of time the succession was broken, and therefore the science as it is appears to be lost.”

2

Bhagavad-gītā 4.7:यदा यदा हि धर्मस्य ग्लानिर्भवति भारत ।अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम् ॥७॥yadā yadā hi dharmasya glānir bhavati bhārataabhyutthānam adharmasya tadātmānaṁ sṛjāmy ahamTranslation: “Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion – at that time I descend Myself.”

3

Bhagavad-gītā 4.9:जन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्त्वतः ।त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन ॥९॥janma karma ca me divyam evaṁ yo vetti tattvataḥtyaktvā dehaṁ punar janma naiti mām eti so ’rjunaTranslation: “One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.”

4

Bhagavad-gītā 4.11:ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम् ।मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ॥११॥ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy ahammama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥTranslation: “As all surrender unto Me, I reward them accordingly. Everyone follows My path in all respects, O son of Pṛthā.”

5

Bhagavad-gītā 4.34:तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया ।उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः ॥३४॥tad viddhi praṇipātena paripraśnena sevayāupadekṣyanti te jñānaṁ jñāninas tattva-darśinaḥTranslation: “Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized souls can impart knowledge unto you because they have seen the truth.”

Jaya Srila Prabhupada!!