इदं ते नातपस्काय नाभक्ताय कदाचन ।
न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति ॥ १८.६७ ॥

idam te nātapaskāya nābhaktāya kadācana |
na cāśuśrūṣave vācyam na ca mām yo’bhyasūyati || 18.67 ||

Krishna has divulged the greatest spiritual secret of Oneness, emphasizing that the sincere seeker or the earnest devotee must abandon all plural religious or secular considerations: “Leave all prescriptions, however much they may relate to good or bad, virtue or vice, do’s or don’ts. And hold on to the One.” This was the summary statement he made in this regard. In understanding and applying this dictum, we should not forget the scene and its compulsions, which led to Krishna’s dialogue with Arjuna.

The war cry had already been raised. Discharge of arrows was the only act to commence. It was then that at Arjuna’s behest, Krishna drove his chariot and stationed it right in front of Bheeshma and Drona. That was sufficient for Arjuna to crumble mentally and intellectually. It was a confrontation, unprecedented in every way, unthinkable too by any standard. Can any human mind think of killing one’s own beloved grandfather and teacher? At the same time, the war and all its consequences would necessarily have to be faced. Wherein would lie the solution?

Krishna had to, however, find an answer. He was never given to failure. If there is a problem, it must have a solution too. War is not a new episode in human life. Like birth and death, war too is quite in the nature of life’s events. As long as people find a cause for fighting, and an occasion comes up for it, can war be ruled out?

It became a crisis because Arjuna had to confront the grandfather and teacher, who even now in the war-front, were loving him and blessing him for victory! In the absence of enmity, can war be? But it was, it is, a reality. To think of killing such venerable men was impossible for anyone. Arjuna’s spirits sank, and he began to lament about the sinful consequences to follow. Krishna had to console him, instill in him the ultimate vision of human life, imbuing strength, clarity and resolve, to fight confidently. It was an out of the way event. But does not many a conflict face one in this world? For all of them, there must be a scriptural as well as rational human solution.

For a fearful and suspicious mind, what except a full-fold assurance from someone trusted, dear and near, like Krishna, can work? Thus he divulged the greatest Truth of human life and the world.

“Nurture the thought of Oneness, which is the ultimate Truth of existence; and in that light and confidence, leave all kinds of plural notions, however great and edifying these may be.” This is an assurance coming from Krishna, not only to Arjuna, but to every seeker. Remember the close relationship between them. The distressed Arjuna looked to Krishna for relief. And Krishna had been speaking to him for quite a while. From the talk, Arjuna should have known how deep, vast, penetrating and benevolent Krishna’s vision was. They were already close friends and brothers-in-law. Now they had become a faithful disciple and a benevolent Teacher – a new bond, rare in the human world.

It is in such a background that Krishna divulged the truth of human life. But he adds quite emphatically five more verses, as a safeguard for what he has just now disclosed. In a way, these also represent the phala-śruti (resulting benefit) of the entire dialogue, which is a full-fledged spiritual exposition, to be studied, understood and followed by seekers in particular and others in general.

Fitness for receiving spiritual instructions

This gospel is never to be instructed to one who is not austere, not a devotee, not aspiring to listen, or who begrudges (is skeptic of) the Supreme.

Krishna is clear that whatever he has said is not for all and sundry. It is specially meant for those, who have the grace and sublimity of an austere life. They should be humble and discreet enough to understand that there is something deeper than what the senses bring in the form of perceptions and delights. The real treasure for human life is hidden within, in the mind and the heart. Intelligence, which alone can seek wisdom and its treasure, is the means to access it.

The one who recognizes this fact, or believes it, cannot but be fond of austerity and devotion. Either he may opt for them willfully, or may take to it due to hereditary influence. In the presence of an austere grace alone, the dialogue of Bhagavad Gita will have its destined appeal and reward.

Krishna emphasizes that no benefit will accrue by thrusting the message on anyone. Only when right aspiration or longing is there, the message need be divulged or imparted. Willingness to receive and absorb the truths is very important. With that the right measure of humility must also be present.

Anyone who lacks regard for the spiritual wisdom, as well as for the Knowers and Teachers, should not be brought within the orbit of the dialogue. Let them be at a safe distance. Krishna has his distinct elegance in saying that he is not hankering after imparting the message to one and all. Those who need, and earnestly so, are alone the fit recipients of the gospel.

Śaṅkara puts it clearly in Vivekacūḍāmaṇi: the Knowers are so fulfilled, that though merciful to the core, they do not go out of the way to preach the Soul-wisdom anywhere and everywhere. After all, it is the greatest wisdom and only those who can receive, absorb and get enriched by it need be told about it. Śaṅkara says that the Knower is truly a friend, a benefactor for those who come with humility (bandhuḥ ānamatām satām - śloka 33). One has to seek the refuge of the Knower or Sadguru in all humility and devotion. Only then the Knower interacts with him, and tries to give enlightenment.

This means that spiritual instruction is not meant for the bad, the wicked, the cruel and the unloving. Spirituality is the crowning fulfillment of human life. It will be fitting and harmonious with those, who are given to the noble canons of virtue, righteousness, restraint and moderation. The ultimate truth should not, in any way, be a ground for licentiousness in any matter.

Kaṭhopaniṣad, from which Krishna has drawn substantially in this dialogue, makes the point very clear that spiritual wisdom is meant for the deserving. Yama’s words are quite specific:

Whosoever refuses to eschew viciousness, who is not composed, not integrated in regulating his senses, or is agitated by the worldly perceptions, cannot accomplish this by (mere) knowledge.

The seeker must have a mind that is ready to absorb the subtle teaching. To that extent, he should be free of undue sensory indulgences. He must also have a controlled, moderated personality and behaviour. Supreme Truth is not something to be grasped merely by one’s intellectual sharpness. Nor is it a matter for academic study alone. It is true that intelligence helps in understanding the domain of the Self, by receiving the words of wisdom from the Knower. But that hearing must be followed and strengthened by the sublimity and restraint of the senses, mind and will.