The entire “Path-of-Self-development” and the final Goal that is to be reached have been indicated in this stanza. Without renouncing attachment and its by-products, which always disturb one’s mental equipoise, no progress is ever possible for a seeker. Once this mental discipline is gained, absorbed in the idea of Self-perfection, the seeker comes to take total refuge in this great victory. Thereafter, the mission of Self-perfection becomes a passion with him to thrill his life. When an individual has thus gained this stage of Self-development, he becomes fit for the study and practice of

the great scriptures — the Upanishads.

(a) The study of the scriptures at the feet of a Master, followed by (b) independent analysis of Vedantic Truths by oneself in an attempt to understand their real import, and lastly, (c) the seeker’s slow and steady attempt at balancing himself in single-pointed meditation — all these three together constitute the technique of Self-development as visualised in Hinduism. A study of the theory of Vedanta and all our attempts to live the life of tranquillity and love indicated therein, together constitute Jnana Tapas.

There are some commentators who read into the stanza a synthesis of all the three “Paths.” The “Path-of-Action” is indicated in the first-half of the first line, because, unless one trains oneself in the field of activity, “DETACHMENT FROM DESIRES, FEAR, AND ANGER” cannot be gained. The second-half, “ABSORBED IN ME AND TAKING REFUGE IN ME” indicates the “Path-of-Love,” wherein the devotee, binding himself with love to the ‘Lord of his heart’lives his life, taking refuge in nothing other than the Lord. The “Path-of-Knowledge” is indicated by the discriminative analysis and the constant and continued attempts at identification with the Self (Jnana Tapas). The import is, that seekers walking all the seemingly different “Paths” reach but the same Goal, the Supreme, “Me.”

In fact, these three “Paths,” are but three different techniques to perfect our mind; all spiritual paths are but attempts to purify the mind, meaning, to make it steady and single-pointed. Some of us identify ourselves more with our bodies than with anything else. Others are, by temperament, living more in their mental zones. And there are some again who live more in their rational personalities. To all these three types of seekers, if one and the same “path” is indicated, the chances are that the technique prescribed will not be universal in its acceptance and application. But whatever be the “Path” pursued, and whatever be the type to which the seekers belong, the ultimate experience of Spiritual Perfection gained by every one of them at the moment of illumination, is one and the same. This is an incontrovertible fact, for the mystical literature of the world reads as though every saint has borrowed and copied from all the earlier Masters across the world!

THEN LORD KRISHNA MUST BE CHERISHING FEELINGS OF AFFECTION AND AVERSION, SINCE HE LIBERATES SOME, AND NOT ALL. THE ANSWER FOLLOWS:

Bahavah, many; vita-raga-bhaya-krodhah, who were devoid of attachment, fear and anger; manmayah, who were absorbed in Me, who were knowers of Brahman, who were seers of (their) identity with God; mam upasrithah, who had taken refuge only in Me, the supreme God, i.e. who were steadfast in Knowledge alone; and were putah, purified, who had become supremely sanctified; jnana-tapasa, by the austerity of Knowledge-Knowledge itself, about the supreme Reality, being the austerity; becoming sanctified by that austerity of Knowledge-; agatah, have attained; madbhavam, My state, Goodhood, Liberation. The particular mention of ‘the austerity of Knowledge’ is to indicate that steadfastness in Knowledge does not depend on any other austerity. ‘In that case, You have love and aversion, because of which You grant the state of identity with Yourself only to a few but not to others?’ The answer is: