Bhagavad Gita Chapter 11, Verse 18 (BG 11.18) — Meaning, Translation & Commentary

11.18 त्वम् Thou? अक्षरम् imperishable? परमम् the Supreme Being? वेदितव्यम् worthy to be known? त्वम् Thou? अस्य (of) this? विश्वस्य of universe? परम् the great? निधानम् treasurehouse? त्वम् Thou? अव्ययः imperishable? शाश्वतधर्मगोप्ता Protector of the Eternal Dharma? सनातनः ancient? त्वम् Thou? पुरुषः Purusha? मतः thought? मे of me.Commentary VisvasyaNidhaanam Treasurehouse of this universe? also means abode or refuge or the substratum of this universe. It is because of this that all the beings in the universe are preserved and protected. He is the inexhaustibel source to Whom the devotee turns at all times. Deluded indeed are they that ignore this divine treasurehouse and runa fter the shadow of the objects of the senses which do not contain even an iota of pleasure.Veditavyam To be known by the aspirants or seekrs of liberation? through Sravana (hearing of the scriptures)? Manana (reflection) and Nididhyasana (meditation).Avyayah means inexhaustible? unchanging? undying.

# BG 11.18 All wise persons endeavor to arrive at a conclusion from each of their experiences—this is called their knowledge. Arjun too was undergoing such an experience, which in its totality was beyond the grasp of intellect and inexpressible in words. Yet from what he witnessed, he strove to draw a conclusion. By comprehending this experience, he arrived at the understanding that behind this cosmic form lies a power or consciousness—that alone is the imperishable, supreme truth. Just as the ocean is the source and foundation of all waves that arise, exist, and dissolve within it—the ocean is their abode—similarly, Arjun reached this wise conclusion: the cosmic person himself is the foundation and substratum of the entire universe. By the word "universe," we must not understand merely the visible material world. According to Vedanta, whatever is perceived, experienced, or known falls within the definition of "universe." By this definition, objects and the sense organs that perceive them, the mind, and all else constitute the universe, while the person is its foundation. Changeable things require an unchanging substratum for their transformations. This mutable world perpetually dances to the rhythm of space and time. Yet to comprehend the continuity of events and gain complete knowledge of them, there must necessarily exist an eternal, unchanging knower. This knower remains entirely uninvolved in the events themselves. Such is this unchanging conscious principle—the true self—capable of sustaining this vast cosmic form. Keeping these reflections in mind, Arjun proclaims that this conscious principle, which has transformed itself into this wondrous form, alone is the one imperishable, unchanging truth pervading everywhere in this mutable world. According to Hindu philosophy, the protector of dharma is the eternal divine itself, not a mortal king or priestly class. Hindus are not followers of some accidental divine messenger whose existence was momentary and historical, whose life's purpose was to serve his generation as best he could. For Hindus, the eternal person is the goal, the teacher, and the path itself. To protect dharma, we need no worldly power like poisonous gas or atomic bombs. You yourself are the eternal person—such is my conviction. According to a metaphor in Vedanta, the gross body is likened to a royal city with nine gates. Each is controlled and protected by a presiding deity. The conscious principle dwelling in this nine-gated city is called the person. In the context of this verse, this means that the solution to the riddle of our life lies in attaining this eternal person, not in the objects of the external world. This person is the foundation of the universe, capable of sustaining the cosmic form, which Arjun beholds with wonder-filled eyes.