fact, all his entertainment, from his appearance in Kamsa prison until the last moments quite at the end of His stay on Earth, succeed one another without interruption in the different universes, just like the needles of a shows move from one point to another. In these amusements, his companions, such as the Pandavas and Bhisma, accompany Him eternally. Bhismadeva, thus, could not forget the resplendent image of the Lord in his appearance as conductor of Arjuna's chariot, which Arjuna himself could not see, since he was placed at the rear of the Lord. Note here that Bhismadeva was more able to appreciate the warrior traits of the Lord than Arjuna.

All those present on the battlefield of Kuruksetra found, at the moment of death, their original spiritual form, identical in nature to that of the Lord; for by his immovable grace they had been able to see him face to face. The conditioned souls, trapped in the cycle of evolution of the species, which gradually leads to aquatic forms up to that of Brahma, are all in a body of maya (material energy or material nature), fruit of their past acts, which attributes to them the material nature. The material bodies of the conditioned soul are like so many vetures, foreign to its nature, or form, original; but when it frees itself from the claws of material energy, the soul can recover that form. The impersonalists seek to reach the Impersonal Supreme Being, the radiance of the Lord, but this is not a destiny that suits the living spark, an integral part of the Lord. This is why the impersonalists fall from their position and again obtain various material forms, all alien to the spiritual soul. The devotees of the Lord, on the other hand, obtain a form of the same nature as that of the Lord, with two or four arms, on one of the Vaikunthas (spiritual) planets or on Goloka, according to the primary nature of each individual soul. This form, wholly spiritual, constitutes what is called the original spiritual form of the spiritual being; all those who participated in the Battle of Kuruksetra, in both camps, found, Bhismadeva confirms, their original natural spiritual soul. Thus, the Lord, Sri Krishna, did not grant his grace only to the Pandavas, but to their enemies, since all attained the same goal. But this goal, Bhismadeva also wishes to reach it; such is the prayer that he addresses to the Lord, notwithstanding that his role as a companion of the Lord is always assured to him in all circumstances. The conclusion is that whoever leaves his body by gazing at the Supreme Lord, inside or outside of him, recovers his spiritual soul form and his purely spiritual body, and thus knows the highest. perfection of existence.

Through the loving service they offered to the Lord in deep ecstasy, the gopis (young villagers) of Vrajabhumi attained qualitative unity with the Lord; so they could dance with him as if they were his equals, hug him lovingly, smile at him, joke and exchange affectionate glances with him. The relationship between Arjuna and the Lord is certainly worthy of being praised by a wise man like Bhismadeva, but the one that unites the gopis with the Lord is even more celebrated by the purity of the service of love that they offer Him. By the grace of the Lord, Arjuna had the fortunate fortune to see him become his servant, his chariot-driver, in a relationship of friendship, but, to tell the truth, the Lord did not confer on Arjuna a force equal to his own. The