Bg 18.67
idaṁ te nātapaskāya nābhaktāya kadācana
na cāśuśrūṣave vācyaṁ na ca māṁ yo ’bhyasūyati
Bg 18.68
ya idaṁ paramaṁ guhyaṁ mad-bhakteṣv abhidhāsyati
bhaktiṁ mayi parāṁ kṛtvā mām evaiṣyaty asaṁśayaḥ
Bg 18.69
na ca tasmān manuṣyeṣu kaścin me priya-kṛttamaḥ
bhavitā na ca me tasmād anyaḥ priya-taro bhuvi
Translation
67. This is never to be spoken by you to one who is devoid of austerities or devotion, nor to one who does not render service, nor to one who desires not to listen, nor to one who cavils at Me.
68. He who, with supreme devotion to Me, will teach this supreme secret to My devotees, shall doubtless come to Me.
69. Nor is there any among men who does dearer service to Me, nor shall there be another on earth dearer to Me than he.
Commentary
In almost all scriptural texts we find, in their closing stanzas, a description of the type of students to whom this knowledge can be imparted. Following faithfully this great tradition, here also we have this enumeration of the necessary qualifications for a true student of the Geeta. These are not so many fortresses raised round the treasure-house of the Geeta in order to protect some interests and provide some people with a kind of monopoly in trading upon the wealth of ideas in these discourses. On the other hand, we shall find that these qualifications are essential adjustments in the inner personality of the student. And a bosom so tuned up is the right vehicle that can daringly invest that knowledge in living one's life and thus earn the joy-of-' wisdom.'
THOSE WHO DO NOT LIVE AN AUSTERE LIFE --- Those who do not have any control over their body and mind; who have dissipated their physical and mental energies in the wrong direction and have thus become impotent bodily, mentally and intellectually --- to them "NEVER IS THIS TO BE SPOKEN BY YOU"; for, it will not be beneficial to them. There is not a trace of prejudice in this stanza. It is equivalent to saying "please do not sow seeds upon rocks," for, the sower will never be able to reap, as nothing can grow on rocks.
THOSE WHO HAVE NO DEVOTION --- That is, those who do not have the capacity to identify themselves with the ideal that they want to reach. If one cannot sympathise with an ideal one can much less absorb or assimilate it. An ideal, however well understood intellectually, cannot yield its full benefit unless it is expressed in life. To hug on to the ideal, in a clasp of love, is devotion.
THOSE WHO DO NOT RENDER SERVICE --- We have seen earlier, almost in all chapters, Krishna again and again insisting that selfless activity is not only a means for the Saadhaka, but it is at once also the field where the perfect masters discover their fulfilment. Seekers who are not able to serve others, who are selfish, who have no human qualities, who have never felt a sympathetic love for others --- such persons are merely consumers and not producers of joy for others, and they invariably fail to understand or appreciate or come to live the joys of the Krishna way-of-life.
THOSE WHO CAVIL AT ME --- Those who murmur against Me. If we do not respect and revere our teacher we can never learn from him. The first person singular used in the Geeta is identical with the Self, the Goal, and therefore, it means, "those who are not able to respect philosophy." Forceful conversion may enhance the numerical strength of a faith, but self-development and inner unfoldment cannot come that way. Religion should not be forced upon anyone. One who has mentally rejected a philosophy can never, even when one has understood it, live up to it. Therefore, those who are entertaining a secret disrespect for a philosophy should NOT BE FORCED to study it.
Stanzas like this in a Shastra are meant as instructions for the students on how to attune themselves properly so that they can make a profitable study of the Shastra. None should expect an immediate result from his study of the Geeta. Personality readjustments cannot be made overnight. There is no miracle promised in the Geeta.
Indirectly, the stanza also gives some sane instructions by its suggestions. If a student feels that he cannot satisfactorily understand the Geeta, he has only to sharpen his inner nature further by the above subjective processes. Just as we cleanse a mirror to remove the dimness of the reflection, so too, by properly readjusting the mind-intellect-equipment, its sensitivity to absorb the Geeta-philosophy can be increased.
NOW THE LORD PROCEEDS TO STATE WHAT BENEFITS WILL ACCRUE TO HIM WHO HANDS DOWN HIS KNOWLEDGE TO OTHERS IN SOCIETY:
The stanza under review and the following one are both glorifications of a teacher who can give the correct interpretation of the Geeta and make the listener follow the Krishna way-of-life. "Fight the evil down, whether it be within or without" is the cardinal principle that Krishna advocates to Prince Arjuna. In order to impart such a culture, it is not enough that the teacher be a mere scholar, but he must have the Krishna-ability. Hence the glorification. The Lord's Song has a special appeal to those who have the mysterious spiritual thirst to live a fuller and more dynamic life. Hence it is said: "This deeply profound philosophy" (Paramam Guhyam) must be imparted to "My devotees" (Mad-bhakteshu). Devotion to the Lord (Bhakti) means the capacity to identify with the ideal, and therefore, the philosophy of the ideal way-of-life can profitably be imparted only to those persons who have a capacity to identify themselves with the ideal and thereafter live up to it.
It is not sufficient that the student alone has this capacity to identify himself with the higher ideal, but the teacher also must have (Bhakti) "perfect attunement" with the Supreme Krishna-Reality. Such an individual, who is himself rooted in his attunement, and who tries to impart this knowledge to others and thereby constantly occupies himself in reflections upon the philosophical ideals of the Geeta --- "shall certainly (Asamshayah) come to Me alone."
An educated man should, in his gratitude, feel much indebted to the Muse-of-Wisdom. In fact, this indebtedness is actually called, in our tradition, Rishi-indebtedness (Rishi-Rinam), to absolve ourselves from which, we are asked to study their works and preach their ideas everyday.
Philosophy is the basis of every culture. The Hindu culture can revive and assert its glory only when it is nurtured and nourished by the philosophy of India which is contained in the Upanishads. The fathers of our culture, the great Rishis, knowing this secret, urged the students of the Scriptures not to keep this knowledge to themselves, but to impart it freely to others. In this way alone the culture can be successfully brought into the dim-lit chambers of people's lives.
If a student, who has understood even a wee bit of our cultural tradition, does not convey it to others, it means that there is no mobility of intelligence or fluidity of inspiration in him. He who is thus capable of conveying the truths of the Geeta to others is complimented here with the promise of the highest reward: "HE SHALL DOUBTLESS COME TO ME."
NOT ONLY THIS, BUT THE LORD EXPRESSES THAT HE LOVES SUCH A TEACHER MUCH MORE THAN ANYBODY ELSE:
Krishna again takes up, in this stanza, the glorification of the teacher who teaches the Geeta-knowledge. Herein, Krishna explains how such a man can reach Him easily, as declared in the previous verse. The Geetaacharya emphasises that such an individual is "DEAREST TO MY HEART, AS I FIND NONE EQUAL TO HIM IN THE WORLD." Not only is there none to compare with him amongst the present generation, but there SHALL never be (Bhavita-Na-Cha) anyone, even in future times, so dear to Him, the Lord says, as such an individual who spends his time in spreading the knowledge of what little he has understood from the Geeta.
Earlier, in the Geeta, a great psychological truth has been hinted at, which is often repeated throughout the entire length of the Divine Song, and this cardinal secret is that he who can bring his entire mind to the contemplation of the Divine, to the total exclusion of all dissimilar thought-currents, will come to experience the Infinite Divine. A student of the Geeta who is spending his time in serious studies and in deep reflection upon them, and in preaching what he has understood, comes to revere the knowledge and thus reach an identification with an inner peace that is the essence of truth. Therefore, Krishna says: "THERE CAN NEVER BE ANY OTHER MAN MORE DEAR TO ME THAN SUCH A PREACHER; FOR, HE IS DOING THE GREATEST SERVICE TO ME BY EARNESTLY AND DEVOTEDLY TRYING TO CONVEY THE IMMORTAL PRINCIPLES EXPOUNDED IN THE GEETA."
It is not necessary in this context, that we must first ourselves become masters of the entire Geeta-Knowledge. Whatever one has understood one must immediately, with an anxious love, give out to those who are completely ignorant. Also, one must sincerely and honestly try to live the principles in one's own life --- "SUCH A MAN IS DEAREST TO ME."
Sources: vedabase.com; The Holy Geeta
idaṁ te nātapaskāya nābhaktāya kadācana
na cāśuśrūṣave vācyaṁ na ca māṁ yo ’bhyasūyati
Bg 18.68
ya idaṁ paramaṁ guhyaṁ mad-bhakteṣv abhidhāsyati
bhaktiṁ mayi parāṁ kṛtvā mām evaiṣyaty asaṁśayaḥ
Bg 18.69
na ca tasmān manuṣyeṣu kaścin me priya-kṛttamaḥ
bhavitā na ca me tasmād anyaḥ priya-taro bhuvi
Translation
67. This is never to be spoken by you to one who is devoid of austerities or devotion, nor to one who does not render service, nor to one who desires not to listen, nor to one who cavils at Me.
68. He who, with supreme devotion to Me, will teach this supreme secret to My devotees, shall doubtless come to Me.
69. Nor is there any among men who does dearer service to Me, nor shall there be another on earth dearer to Me than he.
Commentary
In almost all scriptural texts we find, in their closing stanzas, a description of the type of students to whom this knowledge can be imparted. Following faithfully this great tradition, here also we have this enumeration of the necessary qualifications for a true student of the Geeta. These are not so many fortresses raised round the treasure-house of the Geeta in order to protect some interests and provide some people with a kind of monopoly in trading upon the wealth of ideas in these discourses. On the other hand, we shall find that these qualifications are essential adjustments in the inner personality of the student. And a bosom so tuned up is the right vehicle that can daringly invest that knowledge in living one's life and thus earn the joy-of-' wisdom.'
THOSE WHO DO NOT LIVE AN AUSTERE LIFE --- Those who do not have any control over their body and mind; who have dissipated their physical and mental energies in the wrong direction and have thus become impotent bodily, mentally and intellectually --- to them "NEVER IS THIS TO BE SPOKEN BY YOU"; for, it will not be beneficial to them. There is not a trace of prejudice in this stanza. It is equivalent to saying "please do not sow seeds upon rocks," for, the sower will never be able to reap, as nothing can grow on rocks.
THOSE WHO HAVE NO DEVOTION --- That is, those who do not have the capacity to identify themselves with the ideal that they want to reach. If one cannot sympathise with an ideal one can much less absorb or assimilate it. An ideal, however well understood intellectually, cannot yield its full benefit unless it is expressed in life. To hug on to the ideal, in a clasp of love, is devotion.
THOSE WHO DO NOT RENDER SERVICE --- We have seen earlier, almost in all chapters, Krishna again and again insisting that selfless activity is not only a means for the Saadhaka, but it is at once also the field where the perfect masters discover their fulfilment. Seekers who are not able to serve others, who are selfish, who have no human qualities, who have never felt a sympathetic love for others --- such persons are merely consumers and not producers of joy for others, and they invariably fail to understand or appreciate or come to live the joys of the Krishna way-of-life.
THOSE WHO CAVIL AT ME --- Those who murmur against Me. If we do not respect and revere our teacher we can never learn from him. The first person singular used in the Geeta is identical with the Self, the Goal, and therefore, it means, "those who are not able to respect philosophy." Forceful conversion may enhance the numerical strength of a faith, but self-development and inner unfoldment cannot come that way. Religion should not be forced upon anyone. One who has mentally rejected a philosophy can never, even when one has understood it, live up to it. Therefore, those who are entertaining a secret disrespect for a philosophy should NOT BE FORCED to study it.
Stanzas like this in a Shastra are meant as instructions for the students on how to attune themselves properly so that they can make a profitable study of the Shastra. None should expect an immediate result from his study of the Geeta. Personality readjustments cannot be made overnight. There is no miracle promised in the Geeta.
Indirectly, the stanza also gives some sane instructions by its suggestions. If a student feels that he cannot satisfactorily understand the Geeta, he has only to sharpen his inner nature further by the above subjective processes. Just as we cleanse a mirror to remove the dimness of the reflection, so too, by properly readjusting the mind-intellect-equipment, its sensitivity to absorb the Geeta-philosophy can be increased.
NOW THE LORD PROCEEDS TO STATE WHAT BENEFITS WILL ACCRUE TO HIM WHO HANDS DOWN HIS KNOWLEDGE TO OTHERS IN SOCIETY:
The stanza under review and the following one are both glorifications of a teacher who can give the correct interpretation of the Geeta and make the listener follow the Krishna way-of-life. "Fight the evil down, whether it be within or without" is the cardinal principle that Krishna advocates to Prince Arjuna. In order to impart such a culture, it is not enough that the teacher be a mere scholar, but he must have the Krishna-ability. Hence the glorification. The Lord's Song has a special appeal to those who have the mysterious spiritual thirst to live a fuller and more dynamic life. Hence it is said: "This deeply profound philosophy" (Paramam Guhyam) must be imparted to "My devotees" (Mad-bhakteshu). Devotion to the Lord (Bhakti) means the capacity to identify with the ideal, and therefore, the philosophy of the ideal way-of-life can profitably be imparted only to those persons who have a capacity to identify themselves with the ideal and thereafter live up to it.
It is not sufficient that the student alone has this capacity to identify himself with the higher ideal, but the teacher also must have (Bhakti) "perfect attunement" with the Supreme Krishna-Reality. Such an individual, who is himself rooted in his attunement, and who tries to impart this knowledge to others and thereby constantly occupies himself in reflections upon the philosophical ideals of the Geeta --- "shall certainly (Asamshayah) come to Me alone."
An educated man should, in his gratitude, feel much indebted to the Muse-of-Wisdom. In fact, this indebtedness is actually called, in our tradition, Rishi-indebtedness (Rishi-Rinam), to absolve ourselves from which, we are asked to study their works and preach their ideas everyday.
Philosophy is the basis of every culture. The Hindu culture can revive and assert its glory only when it is nurtured and nourished by the philosophy of India which is contained in the Upanishads. The fathers of our culture, the great Rishis, knowing this secret, urged the students of the Scriptures not to keep this knowledge to themselves, but to impart it freely to others. In this way alone the culture can be successfully brought into the dim-lit chambers of people's lives.
If a student, who has understood even a wee bit of our cultural tradition, does not convey it to others, it means that there is no mobility of intelligence or fluidity of inspiration in him. He who is thus capable of conveying the truths of the Geeta to others is complimented here with the promise of the highest reward: "HE SHALL DOUBTLESS COME TO ME."
NOT ONLY THIS, BUT THE LORD EXPRESSES THAT HE LOVES SUCH A TEACHER MUCH MORE THAN ANYBODY ELSE:
Krishna again takes up, in this stanza, the glorification of the teacher who teaches the Geeta-knowledge. Herein, Krishna explains how such a man can reach Him easily, as declared in the previous verse. The Geetaacharya emphasises that such an individual is "DEAREST TO MY HEART, AS I FIND NONE EQUAL TO HIM IN THE WORLD." Not only is there none to compare with him amongst the present generation, but there SHALL never be (Bhavita-Na-Cha) anyone, even in future times, so dear to Him, the Lord says, as such an individual who spends his time in spreading the knowledge of what little he has understood from the Geeta.
Earlier, in the Geeta, a great psychological truth has been hinted at, which is often repeated throughout the entire length of the Divine Song, and this cardinal secret is that he who can bring his entire mind to the contemplation of the Divine, to the total exclusion of all dissimilar thought-currents, will come to experience the Infinite Divine. A student of the Geeta who is spending his time in serious studies and in deep reflection upon them, and in preaching what he has understood, comes to revere the knowledge and thus reach an identification with an inner peace that is the essence of truth. Therefore, Krishna says: "THERE CAN NEVER BE ANY OTHER MAN MORE DEAR TO ME THAN SUCH A PREACHER; FOR, HE IS DOING THE GREATEST SERVICE TO ME BY EARNESTLY AND DEVOTEDLY TRYING TO CONVEY THE IMMORTAL PRINCIPLES EXPOUNDED IN THE GEETA."
It is not necessary in this context, that we must first ourselves become masters of the entire Geeta-Knowledge. Whatever one has understood one must immediately, with an anxious love, give out to those who are completely ignorant. Also, one must sincerely and honestly try to live the principles in one's own life --- "SUCH A MAN IS DEAREST TO ME."
Sources: vedabase.com; The Holy Geeta
