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:

Idam, this Scripture; which has been taught by Me te, to you, for your good, for terminating mundane existence; an vacyam, should not be taught (-na is connected with the remote word vacyam-); atapaskaya, to one who is devoid of austerities. It should kadacana, never, under any condition whatsoever; be taught abhaktaya, to one who is not a devotee, who is devoid of devotion to his teacher and God, even if he be a man of austerity. Neither should it be taught even asurusave, to one who does not redner service-even though he may be a devotee and a man of austerity. Na ca, nor as well; to him yah, who; abhyasuyati, cavils; mam, at Me, at Vasudeva-thinking that I am an ordinary person; to him who, not knowing My Godhood, imputes self-adulation etc. to Me and cannot tolerate Me. He too is unfit; to him also it should not be imparted. From the force of the context it is understood that the Scripture should be taught to one who has devotion to the Lord, is austere, renders service, and does not cavil. As to that, since it is seen (in a Smrti)-‘to one who is intelligent or to one who is austere’-that there is an option between the two, it follows that this should be imparted either to an austere person given to service and devotion, or to an intelligent person endowed with them. It should not be imparted to an austere or even an intelligent person if he lacks service and devotion. It should not be taught to one who cavils at the Lord, even though he be possessed of all the good qualities. And it should be taught to one whoserves his teacher and is devout. This is the rule for transmitting the Scripture. Now the Lord states the fruit derived by one who transmits the Scripture: