तत्र तं बुद्धिसंयोगं लभते पौर्वदेहिकम् ।
यतते च ततो भूयः संसिद्धौ कुरुनन्दन ।। ६.४३ ।।

पूर्वाभ्यासेन तेनैव ह्रियते ह्यवशोऽपि सः ।
जिज्ञासुरपि योगस्य शब्दब्रह्मातिवर्तते ।। ६.४४ ।।

प्रयत्नाद्यतमानस्तु योगी संशुद्धकिल्बिषः ।
अनेकजन्मसंसिद्धस्ततो याति परां गतिम् ।। ६.४५ ।।

tatra taṁ buddhi-saṁyogaṁ labhate paurva-dehikam |
yatate ca tato bhūyaḥ saṁsiddhau kuru-nandana || 6.43 ||

pūrvābhyāsena tenaiva hriyate hy-avaśo’pi saḥ |
jijñāsur-api yogasya śabda-brahmātivartate || 6.44 ||

prayatnād-yatamānas-tu yogī saṁśuddha-kilbiṣaḥ |
aneka-janma-saṁsiddhas-tato yāti parāṁ gatim || 6.45 ||

In such an encouraging and harmonious set up, the seeker irresistibly gets back his old touches. Persuaded and inspired by the latent tendencies, he intensifies his search and sadhana. Perseverance befriends him; its outcome draws him nearer to the goal. Both together lead him further. His mind sheds all its dross and stain, making him free of blemishes. He attains to the supreme elevation. There is no question of his effort going wasteful or reward being denied. It is a promotion, elevation and progression towards fulfillment, every time, everywhere.

Arjuna’s questions were met and fully answered. Perhaps he was happy and clear in his mind. But, for the readers and thinkers, now as well as of any other time, this exposition of Krishna can pose a grave conflict with what Krishna himself began with. He was vociferous in driving home (i) the eternal existence of the Soul (ii) its singular nature (iii) its unaffectedness (iv) its unborn, undying and non-acting character. If this was the first and last truth Krishna wanted to convey, how can he now suddenly speak of the going and coming Soul, and what more, it being rewarded for what it is doing now?

The message of Krishna, of Bhagavad Gita, is unambiguous. It is to become a sthitaprajna, a sthitadhi. That will result only from a full knowledge of the Immortal, Impersonal and unaffected Soul. The first and the last attempt of one, who has listened to and absorbed this truth, must be to realize the Soul in its fullest nature and magnitude. But if seekers do not pay attention to this supreme fact, and instead they get lost in the inferior views and desires, what is to be done?

The purpose of any enunciation is to make it felt so that one is guided and inspired by its content and worth. If the exposition fails to ensure this, then the exponent serves no purpose either to himself or to the others. Thus the questioner is more important than the question itself. Krishna takes stock of the questioner, and adds whatever is necessary to make his words and their essence relevant and easy for assimilation.

The effort in the form of sravana and manana at knowing the Supreme Truth, like any religious worship or ritual, has its benevolent effect. That makes it virtuous, holy, and as such merits reward. Krishna raises the reward to greater heights than what Vedic rituals would themselves fetch, thereby, making rituals far inferior to the enquiry of Truth and its pursuit. The fear or doubt as to whether by taking up this enquiry one would be adversely hit is also removed in the process. The cause of the exposition is served only when the fear about its pursuit also is looked after.

Then, when one actually takes up the pursuit, he will be guided by the merit of the pursuit itself. The yoga-sadhana which aims at harmonizing, evenizing and integrating the mind excels by far. Is not this itself a sufficient and fulfilling reward? The other palliative statements are only for the doubting minds, to strengthen their right focus on the truth and its pursuit. Beyond this, it has no meaning, relevance or purpose. Krishna’s position earlier, now and even later is the same. The Soul is immortal. In knowing It as so, does human life finds its meaning, purpose and fulfillment.