Here, the glory of the hidden purpose in the Bhagavad-gītā is sung (Gītā-gūḍhārtha-gauravam): “Give up all engagements and come to Me. You won’t have to repent, Arjuna, because I am everything to you, and you are everything to Me. This is the most hidden of all hidden truths. What more can I say? And you will find this in Vraja.”

There is a literary ornament in Sanskrit called dhvani, echo, by which a word ‘echoes’, suggests, an additional meaning. Here, such a hint is given. Mām ekaṁ śaraṇaṁ ‘vraja’*: “You may ‘go’ to ‘Vraja’, and there you will find the most hidden of all hidden truths (The deepest secret of the inner loving heart has been fully revealed there: I am beyond all conceptions of religion, society, friends—everything. My position is above everything, and in the heart of the heart of everything. In the eternal land of Vraja, you will experience the whole conception of beauty. Dismiss all other engagements and prospects, and come to Me alone. Your inner hankering will be fulfilled beyond your expectations. You will find such dignity in Me that you will be beyond reaction and repentance.” This is the deepest meaning of the highest glory. If one comes to this conception, everything else will be seen as sin (Ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣEverything conceived of as duty or purity in this material world will be seen as sinful, and all conceptions of religiosity will be reduced to the level of sin. In the absolute plane, everything and everyone belongs wholly to Kṛṣṇa, and the slightest deviation from this ideal is no better than committing sin. Mere self-forgetfulness leads to impersonalism and culminates in deep slumber. But self-forgetfulness (sarva-dharmān parityajya) in Kṛṣṇa’s service (Mām ekaṁ śaraṇaṁ vraja) is positive and living. It is the full, absolute plane of life. The hidden treasure attracts our hearts. We have been deprived of our heart’s deepest interest. Though we have a natural claim to it, it has been hidden from us (śrutibhir vimṛIn an unparalleled way, Śrī Gītā considers all these aspects and directs us to the correct meaning and conclusion of all the Upaniṣads.

From this point, the Śrīmad Bhāgavatam begins.

*In the verse, vraja means ‘go’, and Vraja is also a name of Vṛndāvan.