What then, finally, will be the desire of such a great saint and his consequent prayer to God? With all his perfection, he would still entertain the desire of depending on the grace (Krpa) of God in order to be a trustworthy instrument to carry out the divine will. The all-told results of his ethico-spiritual efforts, namely, his direct illuminational experience, his concentrated devotion, surrender, sacrifice, worship and service to God and the Guru, and the feeling of utter aversion to God-less things, will never be consolidated into one single indivisible spiritual force unless they are cemented from the beginning to the end of his life by the grace of God. Among its several teachings the Bhagavadgitā tells us on so many occasions how the divine grace, which in no way depends mathematically on the worth of man, which is entirely free and goes where it listeth, is needed at every step throughout his spiritual career. It is with the grace of the Guru or of God, that the spiritual life starts at all. As the Gita tells us, the Jñanin initiates the disciple into the knowledge of the Brahman, if the latter approaches him with humility and serves him (4-34). Arjuna had first acknowledged Krsna as his Guru; and then it was that Krşņa began with his spiritual sermon. It was on several occasions in the Gita that Krsna of his own accord was pleased to narrate to Arjuna the secrets of spiritual life. “It was on account of my being pleased with you,” says Krsna, “that you have been able to see this highest vision of the Viśvarūpa” (11.47). And Arjuna too admits that it was on account of the grace of the Lord that his infatuation and doubts were destroyed, and that he stood convinced and was prepared to fight as the Lord had wished him to do (18.73). The Lord assures us that “whoever would trust and fix his mind on Him would overcome all obstacles and attain to the eternal and imperishable divine abode by His grace (18.56, 58). It is the divine grace which puts an end to all miseries (2.65); it is the divine grace that dispels the darkness of ignorance by the lamp of Jñāna (10.11); it is the divine grace that bestows the celestial eyes (divya-caksu, 11.8) and opens before the devotees the treasures of the spiritual life; and, finally, it is the divine grace that enables the devotees to know and to see God, and to enter into Him” (11.54).