इदं ते नातपस्काय नाभक्ताय कदाचन।
न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति।।18.67।।
।।18.67।।यह सर्वगुह्यतम वचन अतपस्वीको मत कहना अभक्तको कभी मत कहना जो सुनना नहीं चाहता? उसको मत कहना और जो मेरेमें दोषदृष्टि करता है? उससे भी मत कहना।
18.67 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 alities. 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:
18.67 Idam etc. If the secrecy of this knowledge is maintained it would yield success, because It is out of reach of all [ordinary] persons. When the knot of sin is cut off through observing austerities, then only the results of good act is ready to become ripe. Hence, austerity comes first. Due to austerity, faith is born. The same (faith) is devotion here. The faith, even if it is born, does not grow well, in case it becomes visible only for a moment and then perishes like lightning. Therefore to help its growth, the desire to listen to is [next]. In the case of certain person, even all this arises with regard to the useless knowledge of the dry Sankhya (reasoning) system that admits no Supreme Lord. Even with regard to a system that adimts the Supreme Lord, it may, n the case of another person-on account of his craving for fruit of action-emerge by raising the fruit-of-action alone to the status of importance and by humbling down ones own Worshipful Self to the role of an instrument in achieving that fruit It has been declared : The agent also [is an auxiliary], because he is for the action [enjoined]. (JS, III, i, 6); and Actions also [are auxiliary] because they are for the purpose of fruits. (JS, III, i, 4). Thus in both the instances there is indignation, meaning disregard with the Bhagavat (Self) - This is the purport.
18.67 I have taught you this most secret doctrine. This should not be imparted by you to someone who has not practised austere disciplines. Never should this be taught to someone who is not devoted to Me and to you, the teacher (i.e., when you have to play the role of a teacher of this doctrine). The meaning is that it should not be taught by you to someone who, though practising austerities, is not a devotee and does not serve Me. It is also never to be taught to one who has no wish to listen, even though he is a devotee. Nor should it be imparted to one who traduces Me, that is, who - when My nature, glories and attributes are described - discovers defects in them. The differences of case (from ablative to nominative form) is to teach that the last one is the most despicable character.
Idam te naatapaskaaya naabhaktaaya kadaachana; Na chaashushrooshave vaachyam na cha maam yo’bhyasooyati.
idam—this; te—by you; na—never; atapaskāya—to those who are not austere; na—never; abhaktāya—to those who are not devoted; kadāchana—at any time; na—never; cha—also; aśhuśhrūṣhave—to those who are averse to listening (to spiritual topics); vāchyam—to be spoken; na—never; cha—also; mām—toward me; yaḥ—who; abhyasūyati—those who are envious
