He set out for Arjuna, in detail, many paths for attaining the supreme state through Bhakti. In the eighth chapter there is a brief description of “Rāja Yoga”; but the Gītā as a whole cannot be called a treatise on Rāja Yoga. Equanimity, distinctiveness, renunciation of the fruit of karma, complete self-offering to Śrī Kṛṣṇa, release from the three principal servitudes of Prakṛti, and adherence to the rule of good action: these are the principal truths of the Gītā. The Lord declared them to be the most exalted vidyās, the most intimate secrets. We Indians believe that the Gītā is a Veda accepted by all the world. But the true meaning of the Gītā has not been grasped by all. Renowned scholars and writers of very keen intellect, even with sharp minds, could not lay hold of its hidden purport. On one side, commentators, out of their fondness for freedom, set forth the Gītā's aspect of fixed steadiness and the greatness of Vairāgya. On the other, having set themselves to mastering Western Vedānta, they began to instruct young minds. Vairāgya is undoubtedly an exalted dharma, but very few can practise it. If a religion is to win universal acceptance, it must have ideals and rules, enjoined by the Vedas and in accord with the śāstras, that every person can directly experience and come to know in his own life and in the way of his own karma.