इदं ते नातपस्काय नाभक्ताय कदाचन | न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति ||१८-६७||
idaṃ te nātapaskāya nābhaktāya kadācana .
na cāśuśrūṣave vācyaṃ na ca māṃ yo.abhyasūyati ||18-67||
This is never to be spoken by thee to one who is devoid of austerities or devotion, nor to one who does not render service or who does not desire to listen, nor to one who cavils at Me.
In simple words
Krishna adds a caution: "This teaching should not be shared with someone who has no discipline, no devotion, no willingness to serve, no desire to listen, or who disrespects the divine."
इदम्thisतेby theeनnotअतपस्कायto one who is devoid of austerityनnotअभक्तायto one who is not devotedकदाचनneverनnotचandअशुश्रूषवेto one who does not render service or who does not desire to listenवाच्यम्to be spokenनnotचandमाम्
Contemporary scholarly and practical interpretations for modern seekers.
Swami Sivananda
18.67 इदम् this? ते by thee? न not? अतपस्काय to one who is devoid of austerity? न not? अभक्ताय to one who is not devoted? कदाचन never? न not? च and? अशुश्रूषवे to one who does not render service or who does not desire to listen? वाच्यम् to be spoken? न not? च and? माम् Me? यः who? अभ्यसूयति cavils at.Commentary This The scripture which has been taught to you.Service To the Guru.The scripture can be taught to him who does not speak ill of the Lord? who is a man of austerities? who is devoted? who is thirsting to hear and who renders service to his Guru.One who cavils at Me He who disregards Me taking Me for an ordinary man? who does not like to be told that I am the Lord.
Swami Chinmayananda
This interpretation draws on a specific tradition and may not represent the view of any single school. For authoritative guidance within a specific tradition, seek a qualified teacher.
# BG 18.67 — Commentary Translation
In the concluding sections of all spiritual texts on the science of the Self, there is traditionally a description of the qualifications of one worthy to receive this knowledge. Following this great and ancient tradition, Lord Sri Krishna in this verse teaches us to whom this knowledge should not be imparted. Through this very teaching, we also come to understand what qualities must be present in one who is truly qualified to receive this wisdom. This does not mean that by mentioning these qualities, walls have been erected around the treasure of knowledge contained in the Gita. Let no one suppose that this traditional method of qualification has been created to serve the selfish interests of a few or to grant them a monopoly over the commerce of this knowledge.
From studying the qualities mentioned here, it will become clear that these virtues are essential for the proper development of the seeker's inner personality. Only a seeker equipped with these disciplines is capable of receiving, retaining, and remembering this knowledge. Only such a one can experience and attain the bliss of this wisdom and manifest it in their own life.
This knowledge should not be given to a person who is:
**(1) Devoid of austerity (tapas)** — Discipline of body, speech, and mind is austerity, through which we gather all our powers. A person lacking this disciplined austerity does not possess the mental and intellectual capacity to receive this knowledge. Therefore, one without austerity should not be taught this knowledge, for it will bring them no benefit. There is not the slightest prejudice in this statement. It is like saying: "Please do not sow seeds upon rocks." The reason is that the farmer will harvest nothing from such soil.
**(2) Devoid of devotion (bhakti)** — Even if one possesses austerity but lacks devotion, such a person should not be taught this knowledge. A seeker who cannot identify with their goal, who cannot love it, is not qualified for this wisdom. Without love, neither sacrifice nor enthusiasm is possible. True devotion is to bind one's ideal to oneself in the embrace of love.
**(3) Negligent in service (ashushruṣu)** — If a person is austere and devoted but hesitates to serve the Teacher and humanity, they cannot be called a worthy student. Lord Sri Krishna has emphasized selfless service throughout the entire Gita, for it is the supreme means of purifying the heart. Selfish people can never truly receive this knowledge, nor can they experience its joy.
**(4) Envious toward Me (asūya)** — To find fault in virtues is envy. How can those who find fault even in God, the Teacher, and the scriptures attain Self-knowledge? Envy toward Me means envy toward the Supreme Self. Similarly, those who disrespect the knowledge of Truth are also called envious. Through force, one may increase the numbers of followers of a faith, but such methods cannot bring about spiritual development. One should never impose dharma upon another. If there is contempt in the mind toward the knowledge of Truth, even if the intellect understands it, we cannot implement it in our lives. Therefore, one possessed of envy is not qualified for this knowledge.
The purpose of such verses is to guide seekers on the path of practice. From the study of the Gita, one should not expect immediate results. A personality cannot be transformed overnight. The Gita does not promise such miracles.
The intent of this verse is that only a person endowed with austerity, devotion, the spirit of service, and reverence is truly qualified to attain Self-knowledge. If we do not benefit greatly from the study of scripture, then surely some essential quality must be lacking within us. In that case, through self-examination, let us purify ourselves. Just as dust upon a mirror, when wiped clean, allows the reflection to appear clearly, so too does the direct experience of the Self become clear when the inner instrument becomes pure and steady.
Now the fruits that come to the founder and propagator of this teaching shall be described.