In the very opening verse of the Bhagavad-Gita, we find Dhritarashtra, the blind king, the patriarch of the Kuru clan, asking the question to his wise companion Sanjaya:

Tell me, O Sanjaya, what the people of my own party and those of Pandu, who are assembled at Kurukshetra resolved upon war, have been doing. (Gita, I)

In this first verse itself, the philosophy of life of the man of the world is summed up. There is a deep-rooted notion that only a close group of my kith and kin, my friends and relations, my servants and my acquaintances, only those who share my views, my values and support me in my good and evil undertakings are "mine" and the rest, however great and mighty, however right and justified in their stand, are to be classed as "not mine" or "others." The result of such an attitude was the slaughter of the Kurus and the destruction of many a great warrior of that time in the most horrible battle between the two clans. But what else can we expect from blind Dhritarashtra whose kingdom was run by his ambitious and evil-minded son Duryodhana? His basis of life lacked the right knowledge of the true nature of man and the true purpose of life.

In reality, there is no such thing as separateness. We are all children of one sweet mother—brothers and sisters. The manifested world with myriads of things and beings has the same divine origin and the same possibilities of glorious destiny, if only we would understand our true nature. In reality, each one of us is the Immortal Self, working through the body.

Krishna then draws the attention of Arjuna to his duties. Each person is expected to make his contribution, in his sphere of life. Each one has to do his natural duty. In this excellent scheme of division of labour, each is expected only to do what comes to him naturally, effortlessly and joyfully under Karma.

The respective duties of the four castes, of Brahmans, Kshatriyas, Vaisyas, and Sudras, are also determined by the qualities which predominate in the disposition of each, O harasser of thy foes. (Gita, XVIII)

Interdependence is a way of life, whether we like it or not. We derive benefits from the labour of "other" men and women on physical, psychic, and intellectual as well as on spiritual planes. No task is mean or insignificant. Categorization of human beings on the basis of the kind of work they do for their livelihood and the amount of money they earn has created "class culture" and removed the sense of dignity of labour, so much so that not so long ago, one class of human beings whose job it was to do menial work were considered "untouchables" and treated like lepers! It may be worthwhile to pause and ponder over the kind of treatment we mete out to others less fortunate than ourselves, who are dependent on us and whose service we take for granted.

The great ones, the sages and seers live their life and set an example for us to follow. It is lack of true knowledge, our own ignorance, that creates confusion and a sense of separateness.

Seek this wisdom by doing service, by strong search, by questions, and by humility; the wise who see the truth will communicate it unto thee, and knowing which thou shalt never again fall into error, O son of Bharata. (Gita, IV)

If it were not for the kindness and compassion of these "wise ones," our materialistic world would have long ago lost all the gems of truth and wisdom. They are the true "Elder Brothers" of humanity who selflessly work for others, age after age, ever ready to pass on to true aspirants all that they have learnt, so that the mighty art would not get lost forever. In these days of fierce competition, when knowledge and findings which might benefit others are patented and commercialized, Krishna's message to us is to share knowledge with others; to give to others just as others have given to us. This we owe to humanity.

This exhaustless doctrine of Yoga I formerly taught unto Vivaswat; Vivaswat communicated it to Manu and Manu made it known unto Ikshwaku; and being thus transmitted from one unto another it was studied by the Rajarshees, until at length in the course of time the mighty art was lost, O harasser of thy foes! It is even the same exhaustless, secret, eternal doctrine I have this day communicated unto thee because thou art my devotee and my friend. (Gita, IV)

Throughout the Gita, Krishna is at pains to explain to Arjuna the true nature of man and the brotherhood of all beings in the manifested world.

The spirit in the body is called Maheswara, the Great Lord, the spectator, the admonisher, the sustainer, the enjoyer, and also the Paramatma, the highest soul. (Gita, XIII)

Arjuna, the warrior turned disciple, clearly exhibits advancement in his spiritual life when, instead of outright denunciation of others, he expresses his desire to understand the causes which make men commit offences, forgetting their divine nature. His question expresses faith in the inherent goodness of man's heart. "By what, O descendant of Vrishni, is man propelled to commit offences, seemingly against his will and as if constrained by some secret force?" And Krishna replies:

It is lust which instigates him. It is passion, sprung from the quality of rajas; insatiable, and full of sin. Know this to be the enemy of man on earth....By this—the constant enemy of the wise man, formed from desire which rageth like fire and is never to be appeased—is discriminative knowledge surrounded. Its empire is over the senses and organs, the thinking principle and the discriminating faculty also; by means of these it cloudeth discrimination and deludeth the Lord of the body. (Gita, III)

It is very easy to find fault with others. Excuses, smart reasoning, convincing logic and sharp intellect is used by us to explain away why we cannot and should not be charitable, why "others" do not deserve our kindness, forgiveness, our helping hand in their hour of crisis. "They ill-treated us in the past wronged innocent people, they are selfish and self-centred, they are a danger to society, they take advantage of people, they are uncultured and uncouth..."—reasons galore. We have mastered the art of reasoning to pacify our nagging conscience for the harsh treatment and condemnation meted out to others by us. However, Shri Krishna sets for us his own example to follow:

I am the same to all creatures; I know not hatred nor favour; but those who serve me with love dwell in me and I in them. Even if the man of most evil ways worship me with exclusive devotion, he is to be considered as righteous, for he hath judged aright. Such a man soon becometh of a righteous soul and obtaineth perpetual happiness. (Gita, IX)

There is no permanent labelling of human beings as good or evil. Krishna does not give up hope. Even the man of most evil ways may choose to turn a new leaf, some time in his life. Mother Nature does not discriminate. To her, all her children are equal. It is we human beings who are in a hurry to label a man a criminal, a murderer beyond redemption, and approve of putting him to death without giving him a chance to repent and mend his ways. We often pre-judge, and arrive at conclusions in matters in which we have no expertise. Regarding judgment of others, Mr. Judge in one of his letters gives important advice:

If we can all accumulate a fund of good for all the others we will thus dissipate many clouds. The follies and the so-called sins of people are really things that are sure to come to nothing if we treat them right. We must not be so prone as the people of the day are, of whom we are some, to criticize others and forget the beam in our own eye. The Bhagavad-Gita and Jesus are right in that they both show us how to do our own duty and not go into that of others. Every time we think that someone else has done wrong we shoud ask ourselves two questions:

(1) Am I the judge in this matter who is entitled to try this person?

Am I any better in my way, do I or do I not offend in some other way just as much as they do in this?

This will settle the matter I think. (Letters That Have Helped Me)

Judge not—said Jesus. Even when we have undeniable proof of another's wrongdoing, we ought to exercise mental charity.

Pity and forbearance, charity and long-suffering, ought to be always there to prompt us to excuse our sinning brethren, and to pass the gentlest sentence possible upon those who err. A Theosophist ought never to forget what is due to the shortcomings and infirmities of human nature. (The Key to Theosophy, p. 248)

Spiritual discipline is the work of many lifetimes. What we need is patience and perseverance. We should not blame others for the circumstances of our life. The law of Karma works to bring us our just deserts. Shri Krishna says:

...Never to an evil place goeth one who doeth good. The man whose devotion has been broken off by death goeth to the regions of the righteous, where he dwells for an immensity of years and is then born again on earth in a pure and fortunate family; or even in a family of those who are spiritually illuminated. (Gita, VI)

Friends and enemies are of our own making. It is our own action and reaction and interaction that weaves the intricate fabric of our lives and puts us in the middle of those whom we have loved or hated in the past, with these tendencies increased or decreased depending on our own treatment of them when our paths crossed. Are we kind, forgiving, and patient with those whom we instinctively dislike or hate?

For no man becomes your friend in a present life by reason of present acts alone. He was your friend, or you his, before in a previous life. Your present acts by revive the old friendship, renew the ancient obligation. Was he your enemy before, he will be now even though you do him service now, for these tendencies last always more than three lives. (Vernal Blooms, pp. 14-15)

The illuminated sage regards with equal mind an illuminated, selfless Brahmin, a cow, an elephant, a dog, and even an outcast who eats the flesh of dogs. (Gita, V)

The "Masters of Wisdom," the "Elder Brothers of Humanity," work silently, unthanked and un-noticed by the majority of mankind. They never interfere with the free will of man, but like Krishna, leave us free to choose our path, and become self-reliant.

Thus have I made known unto thee this knowledge which is a mystery more secret than secrecy itself; ponder it fully in thy mind; act as seemeth best unto thee. (Gita, XVIII)

How should the Bhagavad-Gita influence our life? How we should treat others is beautifully summed up in the description of the true devotee:

My devotee who is free from enmity, well-disposed towards all creatures, merciful, wholly exempt from pride and selfishness, the same in pain and pleasure, patient of wrongs, contented, constantly devout, self-governed, firm in resolves, and whose mind and heart are fixed on me alone, is dear unto me. He also is my beloved of whom mankind is not afraid and who has no fear of man; who is free from joy, from dispondency and the dread of harm. (Gita, XII)

Lord, make me an instrument of Your Peace:
Where there is hatred, let me sow love;
Where there is injury, pardon;
Where there is doubt, faith;
Where there is despair, hope;
Where there is darkness, light;
And where there is sadness, joy;
O, Divine Master, grant that I may not so much
Seek to be consoled as to console;
To be understood as to understand;
To be loved as to love;
For it is in giving things that we receive;
It is in pardoning that we are pardoned;
It is in dying that we are born to eternal life.

—St. Francis of Assisi