The Lord Krishna's birth was meant for establishing righteousness. For this reason He appears to be using on several occasions the word dharma (righteousness) in His nectar-like speech. In the second verse by describing the supreme knowledge and supreme secret, to be in accordance with righteousness here again, He has defined it as righteousness itself. In any case, substance of righteousness lies in acquainting the embodied being with his real self. The good qualities, good emotions, good deeds, good conduct will automatically become part of one's life.

But the difficulty lies in the fact that despite all these, everyone cannot develop faith in this. The attraction of sensual objects keeps the embodied being drawn outwardly here and there. The purifier and the giver of direct and that too indestructible results, easy to practise-but one who lacks faith in it despite being equipped with all qualities is still without any gain. That is why the Blessed Lord had to give vent to such touching expressions towards the embodied being

The attainment is only through the spirit of faith. When faith does not exist, the question of attainment does not arise? The goal is the realization of the divine which is clear from the words of the Blessed Lord. 'Aprapya mam' (does not attain Me). While speaking these words the Lord seems to be expressing deep intimacy with the being which also reflects His intimate compassion towards the fact that despite being His, the being is not able to attain Him nor move towards Him. Just as the mother says to child that on being away from her and not remaining with her, he wandered here and there and was subject to knocks, the same is the situation here. Instead of attaining Me the embodied being keep wandering in the ocean of the world. This is natural that bliss and elevation is possible only through the attainment of the divine. The result of worldly attainment is peacelessness and revolving in the cycle of birth and death. Those who do not have inclination or faith for them is meant this caution filled indication; but the issue in this chapter pertains to royal knowledge. The same is described in the following verses