The glory of regard for the tradition is the splendid and wonderful distinctive feature of the Gita. The Supreme absolute Brahmn is stating; that is why no further clarification or evidence was needed, but the Lord is the flag bearer of traditions. The regard for the tradition is His very nature and also an essential inspiration established by Him. To associate egoism with one's view, this stream of thought has been propounded by me; this is my creed and this is my sect! There is no place for the original traditions in it, no trace of it-on the path of religion such perversions sometimes raise some grave questions. In such cases the inspirations from the Gita can provide a very rational solution. Alas! by understanding it in this manner one should move ahead. Reflect on the pervasiveness, farsightedness and divinity of the words used.It is imperative to give due respect to the original traditions. To give them respect is to respect ourselves. There is no place in spirituality for nurturing and sanctioning of egoism, nor should it be so. From this verse another subject emerges explicitly. The tradition of sages and the provisions of the Vedas, verses of Brahmn sutras and the inspirations from the Gita are not distinct from one another but are one and the same. In any case the Prasthan treyi, set of three philosophies (Upanishad, Gita and Brahmn sutras) are the glory of the eternal religion. Here these are explicitly expressed. The Upanishads are a part of the Vedas.

The sages are the seers of the mantras. Whatever was stated by them was based on their experience. Nowadays what to say of the word sage, even the words sages abiding in Brahmn and great sage are used or made to be used, without giving a thought for the purpose of flaunting external superiority. There is a need to give a thought. The sages had narrated the differentiation of the nature of the field and the knower of the field on the basis of their experience. Similarly in the hymns of the Vedas too, this has been clarified by taking it up in various ways, the different aspects of the nature of division of the field and its knower. Even the Brahmn sutras by means of well-reasoned conclusive verses has explained this very subject. Behind the eternal tradition lies essential truth principle, the spiritual experience of the sages; nothing has been stated by way of order or precept; it has been sanctified by the means of rationality and reason.