If we consider one thing at this point, it becomes quite clear for whom all this is. There is no need to milk a cow for the cow’s sake. As for the calf, Arjuna, he has drunk his fill; the calf has no need of it. Cows do not drink their own milk. Well, shall we say it is for the one who milked? The Paramātma, ever content, has no need of it. Then for whom is this milk-amṛta, the essence of the Upaniṣads, this amṛta of the Gītā? Kṛṣṇa himself made it known: “for people of fine understanding”. So it is plain that this amṛta of the Gītā is meant for people of virtue. And if we consider the place where this great labour was done, it is a picture more wondrous still: between the two armies. Ah, what a hidden meaning! On one side the sons of Dharma, on the other demonic men. That is to say, it is to those alone who, tangled in the pairs of opposites between good and bad, weep and suffer in this saṃsāra, knowing neither the way nor the path, that God gave this amṛta of the Gītā. The problem that came to Arjuna must not be thought of as his alone. It is the problem of all mankind. Otherwise, would Arjuna, a great jñāni, in his Śaraṇāgati to Kṛṣṇa, ask for preyas, mere enjoyments of pleasure here and hereafter? Those are gained by human effort; they are attainable by karma. “To ask You for what my own effort can obtain is absence of Viveka, and I am not so lacking in Viveka. Grant me the śreyas that my effort cannot win. That is not the fruit of karma, is it! It cannot come into one’s grasp in any other way than by Your grace.” Saying this, Arjuna attained prapatti. Śaraṇāgati to God is itself what is called “prapatti”.