This summary is about four verses of the Gita (Gita 7.16–19).
On The Path of Devotion this is the third stop. Before it is The Illusory Energy and Surrender, which told why turning to the Lord is the way across illusion.
The question is this: is it wrong to remember the Lord only in trouble? Is asking for something less than devotion? And when the wise one is called "best", are the other three second-class?
The answer in one sentence
No. All four, the one in distress, the seeker of knowledge, the seeker of some gain and the wise, are virtuous (Gita 7.16) and noble (Gita 7.18). The nearest is the wise one, who is ever steadfast and asks nothing of the Lord except the Lord. The Lord calls him His own self (Gita 7.17–18). Whatever the reason a person turns, the turning itself is here the mark of merit.
The setting
Before this it was said that the illusion is hard to cross, and that only those who take refuge in the Lord cross it. Then came the words about those who do not turn (Gita 7.14–15).
Now the question is: who are those who turn, and what turns them? The door is open, and those who come are not all alike.
The verses in order
Verse 7.16: Four reasons that turn people
The Lord says that four kinds of virtuous people worship Me.
The first is the one in distress, called the arta. In illness, loss of a job, or parting from someone, the hands are empty and the eyes look up. This is the first turning, out of pain.
The second is the seeker of knowledge, the jijnasu. He asks who I am and what all this is. He comes to take an answer.
The third is the seeker of some gain, the artharthi. Health, success or happiness at home, he puts his wish before the Lord.
The fourth is the wise one, who has recognised the Lord. He has nothing to take from Him. He wants only to be with Him.
The word "virtuous" is for all four. One who asks for something is not left outside. All four have turned their face to the Lord.
Verse 7.17: Who is nearest
Among them the wise one is best, because he is ever steadfast and his devotion is to one alone, that is, undivided. The reason given is: to the wise one I am exceedingly dear, and he is exceedingly dear to Me.
The wise one has three marks. First, he knows. Second, he is ever steadfast, meaning his mind returns to the Lord again and again, not only now and then. Third, his devotion is not split in another direction.
The wise one does not mean a person who has read a lot. The marks are of union and singleness, not of learning.
On saying "best", the reason given was love. No higher marks were given. Being best means the nearness of love from both sides.
Verse 7.18: The wise one as "My self"
First the Lord takes the other three in: all of these are noble, that is, all are welcome. Then He says that the wise one is My very self, this is My view. His mind is united with Me, and he stands in Me as the highest goal.
The idea is that the other three come to the Lord for something: to come out of distress, to get an answer or to have a wish fulfilled. For the wise one the Lord is not a means to reach something else. He is the destination.
"This is My view" means that the Lord is stating His opinion. He is not ranking anyone as high or low.
On the word "self" commentators take different senses. Some take it as non-difference, and some as the highest closeness of love. This is taken up in the deeper piece.
Verse 7.19: Where this state reaches
At the end of many births the one who has knowledge takes refuge in Me, knowing "all this is Vasudeva". Such a great soul is very rare.
The last step of the wise one is the same as the way to cross illusion: refuge. The difference is that now he knows that everything is the Lord. The sixth chapter too says that for one who sees the Lord everywhere, and all in the Lord, He is never out of sight (Gita 6.30).
"Rare" does not mean that the door is shut. It means that very few come to see so completely.
The four devotees at a glance
The devotee in distress brings pain and helplessness, and asks for support and relief. The Gita calls him virtuous and counts him among those who worship.
The seeker of knowledge brings questions and search, and asks for an answer and understanding. The Gita calls him virtuous and noble.
The seeker of some gain brings a need or a wish, and asks for that thing. The Gita calls him too virtuous and noble.
The wise one brings recognition and love, and asks for nothing except the Lord. The Gita calls him best, and the Lord's own self.
Where else the Gita says this
In the fourth chapter the Lord says that as people take refuge in Me, so I answer them (Gita 4.11). That is why even the one in distress is not turned away.
In the second chapter, in one verse, Arjuna has both distress, that is, weakness, and the wish to know (Gita 2.7). So all four kinds can meet in one person.
The ninth chapter says that the Lord is equal in all, yet the devotee is in Him and He is in the devotee (Gita 9.29). Nearness is made by turning, not by partiality.
In the tenth chapter the Lord says that to those who are ever steadfast and worship with love, I give the understanding, buddhi yoga, by which they come to Me (Gita 10.10).
The eighteenth chapter says that through devotion one knows in truth, and having known, enters (Gita 18.55). So the "knowing" of the wise devotee is not apart from devotion.
And the twelfth chapter describes the dear devotee, who neither leaps in joy, nor hates, nor grieves, nor desires (Gita 12.17). "Dear" is the same word that came for the wise one in verse 7.17.
Four common misunderstandings
The first misunderstanding is that only the devotion of the wise one counts. That is not so. All four are virtuous (Gita 7.16) and noble (Gita 7.18).
The second is that asking for something is not devotion. The one with a wish is also counted among those who worship. Having a wish was not taken as something that drives one away.
The third is that the wise one means one who has read much. The mark is being ever steadfast and having devotion to one (Gita 7.17).
The fourth is that the Lord wants some less. He is equal in all (Gita 9.29), and for the wise one the love is from both sides (Gita 7.17).
A frame for practice
A plain frame for practice comes out of these verses. See honestly what is turning you towards the Lord today: pain, a question, a wish, or just remembrance. Put it before Him as it is (Gita 4.11). Turn to Him for one minute in the day without any demand, no complaint and no petition. And after that minute, look at what changed in the mind. Slowly move towards the one minute in which there is nothing to ask.
Questions people ask
Why is the one with a wish called virtuous? Because even with a wish he turned his face to the Lord, and this turning is the mark of merit (Gita 7.16). The Lord answers him according to the way he comes (Gita 4.11).
In verse 7.17 the wise is "best" and in 7.18 all are "noble", is that a contradiction? No. They are two parts of one thing. All are noble means all are welcome. And the wise is best means nearest, because he wants nothing and the love is from both sides.
Must one pass through the first three to reach the fourth? The verses give no such order. In Arjuna two are in one verse (Gita 2.7). The four forms can come in turn or together. Devotion itself is the road to knowing (Gita 18.55), so "first study, then become a devotee" is not said.
Does "at the end of many births" mean nothing in this life? No. It tells how rare it is to see completely (Gita 7.19). Effort is not lost (Gita 6.40), and refuge can be taken on any day (Gita 7.14).
Explain it in thirty seconds
The Lord says that four kinds of people worship Me: the one in distress, the seeker of knowledge, the seeker of some gain and the wise. All four are virtuous and noble (Gita 7.16, Gita 7.18). So to remember Him only in trouble, or to ask for something, is not wrong. The turning itself is merit. The nearest is the wise one, who is ever steadfast, wants nothing but the Lord, and whom the Lord calls His own self. The love is from both sides (Gita 7.17–18). Such a great soul, who sees everything as Vasudeva, is rare (Gita 7.19). So turn for whatever reason you have, and step by step reach the one minute in which there is nothing to ask.