Bhagavad Gita - Chapter 15 - Shloka (Verse) 20

व्याख्या -- अनघ -- अर्जुनको निष्पाप इसलिये कहा गया है कि वे दोषदृष्टि(असूया) से रहित थे। दोषदृष्टि करना पाप है। इससे अन्तःकरण अशुद्ध होता है। जो दोषदृष्टिसे रहित होता है? वही भक्तिका पात्र होता है।गोपनीय बात दोषदृष्टिसे रहित मनुष्यके सामने ही कही जाती है (टिप्पणी प0 786)। यदि दोषदृष्टिवाले मनुष्यके सामने गोपनीय बात कह दी जाय? तो उस मनुष्यपर उस बातका उलटा असर पड़ता है अर्थात् वह उस गोपनीय बातका उलटा अर्थ लगाकर वक्तामें भी दोष देखने लगता है कि यह आत्मश्लाघी है दूसरोंको मोहित करनेके लिये कहता है इत्यादि। इससे दोषदृष्टिवाले मनुष्यकी बहुत हानि होती है।दोषदृष्टि होनेमें खास कारण है -- अभिमान। मनुष्यमें जिस बातका अभिमान हो? उस बातकी उसमें कमी होती है। उस कमीको वह दूसरोंमें देखने लगता है। अपनेमें अच्छाईका अभिमान होनेसे दूसरोंमें बुराई दीखती है और दूसरोंमें बुराई देखनेसे ही अपनमें अच्छाईका अभिमान आता है।यदि दोषदृष्टिवाले मनुष्यके सामने भगवान् अपनेको सर्वोपरि पुरुषोत्तम कहें? तो उसको विश्वास नहीं होगा? उलटे वह यह सोचेगा कि भगवान् आत्मश्लाघी (अपने मुँह अपने बड़ाई करनेवाले) हैं --,निज अग्यान राम पर धरहीं। (मानस 7। 73। 5)भगवान्के प्रति दोषदृष्टि होनेसे उसकी बहुत हानि होती है। इसलिये भगवान् और संतजन दोषदृष्टिवाले अश्रद्धालु मनुष्यके सामने गोपनीय बातें प्रकट नहीं करते (गीता 18। 67)। वास्तवमें देखा जाय तो दोषदृष्टिवाले मनुष्यके सामने गोपनीय (रहस्ययुक्त) बातें मुखसे निकलती ही नहीं अर्जुनके लिये अनघ सम्बोधन देनेमें यह भाव भी हो सकता है कि इस अध्यायमें भगवान्ने जो परमगोपनीय प्रभाव बताया है? वह अर्जुनजैसे दोषदृष्टिसे रहित सरल पुरुषके सम्मुख ही प्रकट किया जा सकता है।इति गुह्यतमं शास्त्रमिदम् -- चौदहवें अध्यायके छब्बीसवें श्लोकमें अव्यभिचारिणी भक्तिकी बात कहनेके बाद भगवान्ने पन्द्रहवें अध्यायके पहले श्लोकसे उन्नीसवें श्लोकतक जिस (क्षर? अक्षर और पुरुषोत्तमके) विषयका वर्णन किया है? उस विषयकी पूर्णता और लक्ष्यका निर्देश यहाँ इति इदम् पदोंसे किया गया है।इस अध्यायमें पहले भगवान्ने क्षर (संसार) और अक्षर(जीवात्मा) का वर्णन करके अपना अप्रतिम प्रभाव (बारहवेंसे पंद्रहवें श्लोकतक) प्रकट किया। फिर भगवान्ने यह गोपनीय बात प्रकट की कि जिसका यह सब प्रभाव है? वह (क्षरसे अतीत और अक्षरसे उत्तम) पुरुषोत्तम मैं ही हूँ।नाटकमें स्वाँग धारण किये हुए मनुष्यकी तरह भगवान् इस पृथ्वीपर मनुष्यका स्वाँग धारण करके अवतरित होते हैं और ऐसा बर्ताव करते हैं कि अज्ञानी मनुष्य उनको नहीं जान पाते (गीता 7। 24)। स्वाँगमें अपना वास्तविक परिचय नहीं दिया जाता? गुप्त रखा जाता है। परन्तु भगवान्ने इस अध्यायमें (अठारहवें श्लोकमें) अपना वास्तविक परिचय देकर अत्यन्त गोपनीय बात प्रकट कर दी कि मैं ही पुरुषोत्तम हूँ। इसलिये इस अध्यायको गुह्यतम कहा गया है।शास्त्र में प्रायः संसार? जीवात्मा और परमात्माका वर्णन आता है। इन तीनोंका ही वर्णन पंद्रहवें अध्यायमें हुआ है? इसलिये इस अध्यायको शास्त्र भी कहा गया है।सर्वशास्त्रमयी गीतामें केवल इसी अध्यायको शास्त्र की उपाधि मिली है। इसमें पुरुषोत्तम का वर्णन मुख्य होनेके कारण इस अध्यायको गुह्यतम शास्त्र कहा गया है। इस गुह्यतम शास्त्रमें भगवान्ने अपनी प्राप्तिके छः उपायोंका वर्णन किया है --,(1) संसारको तत्त्वसे जानना (श्लोक 1)।(2) संसारसे माने हुए सम्बन्धका विच्छेद करके एक भगवान्के शरण होना (श्लोक 4)।(3) अपनेमें स्थित परमात्मतत्त्वको जानना (श्लोक 11)।(4) वेदाध्ययनके द्वारा तत्त्वको जानना (श्लोक 15)।(5) भगवान्को पुरुषोत्तम जानकर सब प्रकारसे उनका भजन करना (श्लोक 19)।(6) सम्पूर्ण अध्यायके तत्त्वको जानना (श्लोक 20)।जिस अध्यायमें भगवत्प्राप्तिके ऐसे सुगम उपाय बताये गये हों? उसको शास्त्र कहना उचित ही है।मया उक्तम् -- इन पदोंसे भगवान् यह कहते हैं कि सम्पूर्ण भौतिक जगत्का प्रकाशक और अधिष्ठान? समस्त प्राणियोंके हृदयमें स्थित? वेदोंके द्वारा जाननेयोग्य एवं क्षर और अक्षर दोनोंसे उत्तम साक्षात् मुझ पुरुषोत्तमके द्वारा ही यह गुह्यतम शास्त्र अत्यन्त कृपापूर्वक कहा गया है। अपने विषयमें जैसा मैं कह सकता हूँ? वैसा कोई नहीं कह सकता। कारण कि दूसरा पहले (मेरी ही कृपाशक्तिसे) मेरेको जानेगा (टिप्पणी प0 787)? फिर वह मेरे विषयमें कुछ कहेगा? जबकि मेरेमें अनजानपना है ही नहीं।वास्तवमें स्वयं भगवान्के अतिरिक्त दूसरा कोई भी उनको पूर्णरूपसे नहीं जान सकता (गीता 10। 2? 15)। छठे अध्यायके उन्तालीसवें श्लोकमें अर्जुनने भगवान्से कहा था कि आपके सिवाय दूसरा कोई भी मेरे संशयका छेदन नहीं कर सकता। यहाँ भगवान् मानो यह कह रहे हैं कि मेरे द्वारा कहे हुए विषयमें किसी प्रकारका संशय रहनेकी सम्भावना ही नहीं है।एतद्बुद्ध्वा बुद्धिमान्स्यात्कृतकृत्यश्च भारत -- पूरे अध्यायमें भगवान्ने जो संसारकी वास्तविकता? जीवात्माके स्वरूप और अपने अप्रतिम प्रभाव एवं गोपनीयताका वर्णन किया है? उसका (विशेषरूपसे उन्नीसवें श्लोकका) निर्देश यहाँ एतत् पदसे किया गया है। इस गुह्यतम शास्त्रको जो मनुष्य तत्त्वसे जान लेता है? वह ज्ञानवान् अर्थात् ज्ञातज्ञातव्य हो जाता है। उसके लिये कुछ भी जानना शेष नहीं रहता क्योंकि उसने जाननेयोग्य पुरुषोत्तमको जान लिया।परमात्मतत्त्वको जाननेसे मनुष्यकी मूढ़ता नष्ट हो जाती है। परमात्मतत्त्वको जाने बिना लौकिक सम्पूर्ण विद्याएँ? भाषाएँ? कलाएँ आदि क्यों न जान ली जायँ? उनसे मूढ़ता नहीं मिटती क्योंकि लौकिक सब विद्याएँ आरम्भ और समाप्त होनेवाली तथा अपूर्ण हैं। जितनी लौकिक विद्याएँ हैं? सब परमात्मासे ही प्रकट होनेवाली हैं अतः वे परमात्माको कैसे प्रकाशित कर सकती हैं इन सब लौकिक विद्याओंसे अनजान होते हुए भी जिसने परमात्माको जान लिया है? वही वास्तवमें ज्ञानवान् है।उन्नीसवें श्लोकमें सब प्रकारसे भजन करनेवाले जिस मोहरहित भक्तको सर्ववित् कहा गया है? उसीको यहाँ बुद्धिमान् नामसे कहा गया है।यहाँ च पदमें पूर्वश्लोकमें आयी बातके फल(प्राप्तप्राप्तव्यता) का अनुकर्षण है। पूर्वश्लोकमें सर्वभावसे भगवान्का भजन करने अर्थात् अव्यभिचारिणी भक्तिकी बात विशेषरूपसे आयी है। भक्तिके समान कोई लाभ नहीं है -- लाभु कि किछु हरि भगति समाना (मानस 7। 112। 4)। अतः जिसने भक्तिको प्राप्त कर लिया? वह प्राप्तप्राप्तव्य हो जाता है अर्थात् उसके लिये कुछ भी पाना शेष नहीं रहता।भगवत्तत्त्वकी यह विलक्षणता है कि कर्मयोग? ज्ञानयोग और भक्तियोग -- तीनोंमेंसे किसी एककी सिद्धिसे कृतकृत्यता? ज्ञातज्ञातव्यता और प्राप्तप्राप्तव्यता -- तीनोंकी प्राप्ति हो जाती है। इसलिये जो भगवत्तत्त्वको जान लेता है? उसके लिये फिर कुछ जानना? पाना और करना शेष नहीं रहता उसका मनुष्यजीवन सफल हो जाता है।इस प्रकार ? तत्? सत् -- इन भगवन्नामोंके उच्चारणपूर्वक ब्रह्मविद्या और योगशास्त्रमय श्रीमद्भगवद्गीतोपनिषद्रूप श्रीकृष्णार्जुनसंवादमें पुरुषोत्तमयोग नामक पंद्रहवाँ अध्याय पूर्ण हुआ।।15।। ,

इस अध्यायमें मोक्षरूप फलके देनेवाले भगवत्तत्त्वज्ञानको कहकर अब उसकी स्तुति करते हैं --, यह गुह्यतम -- सबसे अधिक गोपनीय अर्थात् अत्यन्त गूढ़ रहस्य है। वह क्या है शास्त्र। यद्यपि सारी गीताका नाम ही शास्त्र कहा जाता है? परंतु यहाँ स्तुतिके लिये प्रकरणसे यह ( पंद्रहवाँ ) अध्याय ही शास्त्र नामसे कहा गया है। क्योंकि इस अध्यायमें केवल सारे गीताशास्त्रका अर्थ ही संक्षेपसे नहीं कहा गया है? किन्तु इसमें समस्त वेदोंका अर्थ भी समाप्त हो गया है। यह कहा भी है कि जो उसे जानता है वही वेदको जाननेवाला है समस्त वेदोंसे मैं ही जाननेयोग्य हूँ। हे निष्पाप अर्जुन ऐसा यह ( परम गोपनीय शास्त्र ) मैंने कहा है। हे भारत ऊपर दिखलाये हुए अर्थसे युक्त इस शास्त्रको जानकर ही? मनुष्य बुद्धिमान् और कृतकृत्य होता है? अन्य प्रकारसे नहीं। अभिप्राय यह है कि जिसने करनेयोग्य सब कुछ कर लिया हो? वह कृतकृत्य है? अतः श्रेष्ठ कुलमें जन्म लेनेवाले ब्राह्मणद्वारा जो कुछ किया जानेयोग्य है? वह सब भगवान्का तत्त्व जान लेनेपर किया हुआ हो जाता है। अन्य प्रकारसे किसीके भी कर्तव्यकी समाप्ति नहीं होती। कहा भी है कि हे पार्थ समस्त कर्मसमुदाय? ज्ञानमें सर्वथा समाप्त हो जाता है। तथा मनुका भी वचन है कि विशेषरूपसे ब्राह्मणके जन्मकी यही पूर्णता है क्योंकि इसीको प्राप्त करके द्विज कृतकृत्य होता है अन्य प्रकारसे नहीं। हे भारत क्योंकि तूने मुझसे यह परमार्थतत्त्व सुना है? इसलिये तू कृतार्थ हो गया है।

Restating the meaning of the chapter, he introduces the concluding verse—'Asmin' (In this) etc. While the word 'Shastra' (scripture) should be stated for the entire Gita, how can its usage be in this chapter?—doubting this, he says 'Yadyapi' (Although) etc. Even to praise the proximate chapter, how can the word 'Shastra' be there, due to the absence of its (full) meaning? To this he says 'Sarvo hi' (For all) etc. Not only because the entire meaning of the Gita Shastra is summarized here is the word 'Shastra' used, but also because the entire meaning of the Vedas culminates here, the word 'Shastra' is appropriate—he says 'Na' (No/Not only) etc.

He states the indicator for that—'Yastam' etc. He explains that 'having done what is to be done' (Kritakrityata) lies in knowledge of the Divine Reality—'Vishishta' etc. He expands on what was said as 'not otherwise'—'Na cha' (And not) etc. Doubting that even with knowledge, since actions remain to be done, there is no end to duty—he says 'Sarvam' (All) etc.

He cites Manu's agreement regarding fulfillment in knowledge—'Etaddhi' (For this indeed...) etc. He states the purport of the address 'Bharata'—'Yata' (Since) etc. Thus by this, the Self's distinctness from the body etc., nature of Consciousness, universal selfhood, world-transcendence by being free from cause and effect, and the culmination of all human goals through the knowledge of Its identity with the indivisible, one-rasa Brahman—is stated. || Thus ends the Fifteenth Chapter in the work of Anandagiri, the disciple of the revered Srimat Shuddhananda, the Paramahamsa Parivrajakacharya. || 15 ||

Thus, in this chapter, concluding the excellent knowledge of the Divine Reality which results in Moksha, He praises it—with "Iti" etc.

"Iti"—This "Guhyatamam"—secret; the principle of action is secret, the principle of meditation is more secret, but this principle of the Supreme Self is "Guhyatamam"—most secret, an extreme mystery—"Shastram" (scripture); the meaning of the entire scripture called Gita and of the entire Veda is stated briefly in this chapter—"He who knows Him is the knower of the Veda" and "By all Vedas I alone am to be known."

Therefore, because this chapter is of the nature of the entire scripture, "Idam Shastram"—this scripture—is "Uktam"—spoken—by Me. "He Anagha"—O free from vice, O sinless one; the idea is that only a sinless one like you has the qualification for this scripture.

"Etat"—having known this scripture with the meaning as shown, "Buddhiman syat"—one becomes wise, not otherwise. "Kritakrityashcha"—and he by whom what was to be done is done; whatever is to be done by a distinguished-minded Brahmin, all that becomes done when the Divine Reality is known—this is the meaning. And the idea is that the duty of no one is fully completed otherwise.

And so it is stated—"All action in its entirety, O Partha, culminates in knowledge" [4.33]. Manu also said—"This indeed is the fulfillment of birth for a Brahmin specifically. Attaining this, the twice-born becomes fulfilled (Kritakritya), not otherwise."

Since you have heard this supreme reality from Me, therefore you are fulfilled, you have made your birth in a noble lineage meaningful—implying this, He addresses him as "Bharata."

In this chapter, having stated that the knowledge of the Divine Reality has Moksha as its fruit, now at this time He praises it—with "Iti" etc. "Iti etad guhyatamam"—This is the most secret "Shastram" (scripture).

Although this entire eighteen-chapter text is the Shastra, still, because the entire meaning of the Shastra is shown in this chapter, this too is Shastra. For here indeed, the division of cause and effect, the impermanence of the Samsara-tree, the manifestations of the Lord, "He who knows Him is the knower of the Veda," "By all Vedas I alone am to be known"—by such (statements), the entire meaning of the Shastra is shown.

"Idam maya uktam"—This has been spoken by Me, "He Anagha"—O sinless one. "Etat"—having known this secret, "Buddhiman syat"—one becomes wise, becomes a knower of the Self. "Tavata"—by that much, "Kritakrityah"—fulfilled. For all duty lasts only until the realization of the Supreme Self, because the entire human goal concludes there alone. And from "Cha" (and), he becomes "Praptaprapaniya"—one who has attained what is to be attained; no duty remains beyond this—this is the meaning.

Thus, the exposition of My status as the Supreme Person, this Shastra which is the most secret of all secrets, considering that you are the most fit due to being sinless, has been spoken to you by Me. 'Buddhva' (Having known) this, one would become wise and 'Kritakritya' (one who has accomplished all duties); whatever understanding is to be adopted by one desiring to attain Me, all that would be adopted (by him). And whatever is to be done by him, all that would be done; this is the meaning.

By this verse, it is stated that the knowledge concerning the Supreme Person spoken of immediately before, even though merely generated by the Shastra, accomplishes all this; not (necessarily) the form of direct realization.

He concludes the meaning of the chapter—with "Iti" etc. "Iti"—In this manner, "Guhyatamam"—the most secret—complete "Shastram eva" (scripture indeed) has been spoken by Me, not merely a chapter of twenty verses.

"He Anagha"—O devoid of vice. Therefore, "Etat"—having known this Shastra spoken by Me—"Buddhiman"—possessed of right knowledge—"Kritakrityashcha syat"—and fulfilled would be—anyone whatsoever.

"O Bharata," that you are fulfilled—what need to say this? This is the idea.

[15.20] "Because of repetition with the immediately preceding, this is meaningless"—to this (Ramanuja) says—"Sarvaih madvishayaih" (By all things regarding Me). ||15.20|| If by merely knowing Purushottama-hood, all kinds of love for the Lord arise, then the injunctions for performing worship etc. would be useless? To this he says—"Ityetad" etc. For this alone is the root cause of all understandings. Or the statement of "knowing all" and "being fulfilled" is due to the similarity of fruit; this is the idea. "Ityetad" etc. is also the introduction to the subsequent verse.

Suggesting hidden-ness due to secrecy, supreme reality, and excellence of fruit, He concludes—with the verse "Iti guhyatamam". To refute those who say "This alone is the conclusion of the Gita Shastra," he says—"Purushottamatvapratipadanam" (The propounding of Purushottama-hood). Meaning in the Fifteenth Chapter.

The address "Anagha" is to indicate the qualified person, he says—"Anaghataya..." (Considering you most fit due to sinlessness). Similarly, the address "Bharata" is to indicate qualification by birth.

"Idam" (This)—the speaker and hearer of this are rare; this is the intention. Or "This" is superior to other scriptures. And it is said by the learned: "When He, propitious with grace, ruled/taught various scriptures relying on His glory... What scripture is there equal to that scripture which was sung by that Krishna Himself here?"

"Maya"—By Me, the knower of the truth to be spoken, the knower of your qualification, and your friend; this is the meaning. To dispel the delusion that this is a repetition of previously spoken scripture, he says "Tavoktum" (Spoken to thee).

"That is knowledge which is for liberation, other knowledge is skill in crafts" [VP 1.19.41], "That knowledge is ignorance, other than this is called so" [VP 6.5.87], "This is declared as knowledge, ignorance is what is other than this" [13.11]—by these statements, since other intellects are described as almost non-intellect, he states what is intended by the word "Buddhi" here—"Mam prepsuna..." (Acceptable by one desiring to attain Me). The word "Kritya" (duty) also refers to the subject desired by the seeker of liberation. Because only that is accepted in "That is action which is not for bondage" [VP 1.19.41] etc., and others are censured as "Other action is for fatigue" [VP 1.19.41]; with this intention he says "Yaccha tena kartavyam" (And what is to be done by him).

Is the presented meaning or the knowledge of it to be praised here? What is the purpose of using the word "Shastra" here? And similarly, is there repetition of the previous verse here? To this he says "Anena shlokena" (By this verse). This is the intention: By the power of meaningful knowledge of scripture, "Etad buddhva" (Having known this) is restated; therefore the purport is in the knowledge of the meaning; there the use of the word "Shastra" is in view of the invariable concomitance of the fruit with knowledge generated even by scripture alone. Considering the unity of meaning of "Sa sarvavit" [15.19] etc. and "Buddhiman syat" etc., the avoidance of repetition is also done here. "O Bharata, having known this, you too are fulfilled"—this also is the idea.

प्रस्तुत अध्याय के इस अन्तिम श्लोक में भगवान् श्रीकृष्ण कहते हैं कि उन्होंने अर्जुन को गुह्यतम ज्ञान का उपदेश दिया है। इस ज्ञान को गुह्य या रहस्य इस दृष्टि से नहीं कहा गया है कि इसका उपदेश किसी को नहीं देना चाहिये अभिप्राय यह है कि परमात्मा इन्द्रिय अगोचर होने के कारण कोई भी व्यक्ति प्रत्यक्ष और अनुमान प्रमाणों के द्वारा उसे अपनी बुद्धि से नहीं जान सकता है। अत वह उसके लिये रहस्य ही बना रहेगा। केवल एक शास्त्रज्ञ और आत्मानुभवी आचार्य के उपदेश से ही परमात्मज्ञान हो सकता है।हे निष्पाप वह कर्म? भावना या विचार? पाप कहलाता है? जिसको करने पर कालान्तर में हमारे मन में विक्षेप? पश्चाताप तथा आत्मग्लानि उत्पन्न होती है। इन के होने पर अन्तकरण में आत्मविचार करने के लिये आवश्यक सूक्ष्मता और सजगता नहीं रहती। अत इस सन्दर्भ में अर्जुन को निष्पाप कहकर संबोधित करना यह दर्शाता है कि वह आत्मज्ञान के योग्य है।अपने पुरुषोत्तम स्वरूप को जानने वाला पुरुष बुद्धिमान् बन जाता है। इसका अर्थ यह है कि इस ज्ञान के पश्चात् वह जीवन में वस्तुओं के यथार्थ स्वरूप को समझने में और कर्म से संबंधित निर्णय लेने में त्रुटि नहीं करता है। फलस्वरूप वह न स्वयं के लिये भ्रम और दुख उत्पन्न करता है और न ही समाज के अन्य व्यक्तियों के लिये।परमात्मा के ज्ञान का फल है कृतकृत्यता। मन में पूर्ण सन्तोष का वह भाव? जो जीवन के लक्ष्य को प्राप्त कर लेने पर उदय होता है? कृतकृत्यता कहलाता है। तत्पश्चात् उस व्यक्ति के लिये न कोई प्राप्तव्य शेष रहता है और न कोई कर्तव्य। यह श्लोक उत्तम अधिकारियों को आत्मज्ञान के इस श्रेष्ठ फल का आश्वासन देता है।conclusion तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रेश्रीकृष्णार्जुनसंवादे पुरुषोत्तमयोगो नाम पञ्चदशोऽध्याय।।

"Iti"—Thus. "Guhyatamam"—most secret, because of propounding universal non-duality. Having known this very thing is wisdom, not by worldly intellect.

And by this being merely known is the state of having done what is to be done (Kritakrityata); not by action even like victory over enemies, acquiring wealth, enjoying women etc. (omits 'enemies'). The letter 'Cha' indicates wonder. For fulfillment is seen through action; but that by this being merely known (it occurs)—is wonderful.

By the word "Iti," the completion of the scripture is indicated; because what was to be said is fully completed.

For indeed—by the Sixteenth Chapter, only the qualification of the disciple Arjuna is propounded. Nothing is taught. "Divine wealth is of this kind; and demoniac is consisting of ignorance; such is wealth, and you have obtained the Divine wealth consisting of knowledge"—indeed the purport lies in this much only. Which He will say—"Do not grieve, the Divine wealth..." etc.

Therefore indeed, previously on the occasion of describing the conflict of knowledge and ignorance, under the pretext of the war between Devas and Asuras, the conflict of knowledge and ignorance was suggested. And thus, while the nature of the disciple is being described principally, other things are also said incidentally—thus there will be two chapters. But the teaching is concluded right here.

For worship of the Supreme Lord with all one's being, in the form of immersion/possession (Avesha), is to be attained. And all else is for that purpose, this was said before. Entry into the nature of the Supreme Lord of all is indeed the Supreme Good (Shiva).

Now, praising the meaning of the chapter, He concludes—"Iti" etc. "Iti"—In this manner, "Guhyatamam"—most secret—the entire scripture indeed, briefly, "Idam"—this—in this chapter has been "Uktam"—spoken by Me, "He Anagha"—O vice-less one. "Etat buddhva"—having known this, anyone else too who "Buddhiman syat"—becomes wise, possessed of Self-knowledge; "Kritam" (done) is all "Krityam" (duty) by whom, for whom there is no other duty again, he "Kritakrityashcha syat"—would be fulfilled. Whatever is to be done by a Brahmin born in a distinguished birth, all that becomes 'done' when the Divine Reality is known; but otherwise the duty of no one is fully completed—this is the intention. "He Bharata," you are born in a great lineage and are yourself free from vice; thus by the virtue of lineage and your own virtue, having known this, you will become fulfilled—what need to say this?—this is the intention.

I know no Reality higher than Krishna, whose hand is adorned with a flute, whose luster is like a new cloud, who wears yellow garments, whose lower lip is like a red Bimba fruit, whose face is beautiful like the full moon, whose eyes are like lotuses. ||1||

The mind, ever immersed in the abode of eternal bliss, removes the mental state. Casting aside the fatigue of going and coming (rebirth), it immediately attains the Reality transcending the high and low. ||2||

Shaivas, Sauras, Ganeshas, Vaishnavas, and worshippers of Shakti—all become absorbed in Him; I am that Supreme Auspicious One (Shiva). ||3||

Those who cannot tolerate the wonderful glory of Krishna, established even by proof, those deluded ones have gone to hell. ||4||

He concludes—"Iti" etc. "Iti"—In this manner, "Guhyatamam"—extremely hidden secret "Shastram"—in the form of ruling dharma; "He Anagha"—O sinless one, whose mind is unstricken by bad logic etc.; "Idam"—this direct/visible; "Maya"—by the compassionate (Me), this is the meaning. "Uktam"—stated, this is the meaning.

He states the purpose—"Etat" etc. "Buddhiman"—skillful—"Etat buddhva" (having known this); "Kritakrityah"—he by whom the duty—in the form of service to Him—is "Kritam" (done), he would become such, this is the meaning. Or, he would be wise, (and) fulfilled—this is the meaning. By this, the idea is that it is revealed for the knowledge of the true nature of all divine souls.

By the address "Bharata," the idea "If one with natural intelligence attains fulfillment by this, then what to speak of you born in that lineage"—is suggested.

In the Fifteenth Chapter, wishing the welfare of the worlds, Krishna taught the Yoga of the Supreme Person to Partha out of compassion.

'Iti etat'—Thus this 'Guhyatamam'—most secret, extreme mystery—this. What is that? 'Shastram' (Scripture). Although the entire (text) named Gita is called Shastra, still this very chapter is called 'Shastra' here for the sake of praise, because of the context. For the entire meaning of the Gita Shastra is stated in this chapter briefly.

Not only the meaning of the Gita Shastra alone, but the entire meaning of the Veda also is concluded here. 'He who knows Him is the knower of the Veda' [Gita 15.1], 'And by all Vedas I alone am to be known' [Gita 15.15]—thus it has been said.

'Idam uktam'—This has been spoken—by Me; 'He Anagha'—O sinless one. 'Etat'—having known this scripture with the meaning as shown—'Buddhiman syat'—one becomes wise, not otherwise. 'Kritakrityashcha Bharata'—and he by whom 'Krityam'—duty—is 'Kritam'—done—is 'Kritakrityah' (fulfilled); whatever is to be done by a Brahmin born in a distinguished birth, all that becomes done when the Divine Reality is known—this is the meaning; and the idea is that the duty of no one is fully completed otherwise.

'All action in its entirety, O Partha, culminates in knowledge' [Gita 4.33]—thus it is said also. 'This indeed is the fulfillment of birth for a Brahmin specifically. Attaining this, the twice-born becomes fulfilled, not otherwise' [Manusmriti 12.93]—this is also the statement of Manu.

Since you have heard this supreme reality from Me, therefore you are fulfilled, O Bharata—thus.

|| Thus ends the Fifteenth Chapter in the Srimad Bhagavad Gita Bhashya, the work of the revered Shankara Bhagavat, the disciple of the revered Govinda Bhagavatpujyapada, the teacher of Paramahamsa Parivrajakas. ||

He concludes the meaning of the chapter—with 'Iti' etc. Thus the scripture containing Purushottama-yoga, being 'Guhyatamam' (most secret) due to being the essence of all Vedanta, is 'Uktam' (spoken) 'Maya' (by Me)—whose feet are to be known by all Vedanta, the maker of Vedanta, the Purushottama—'Tava' (to you), considering 'You are fit due to being Anagha (sinless)'.

Therefore, 'Tat buddhva' (having known that), one 'Buddhiman'—possessing knowledge of the purport of the scripture—'Kritakrityashcha syat' (and would be fulfilled)—whoever he may be. 'He Bharata,' that you are fulfilled, what need to say this—this is the idea.

'I am Superior to the manifestation (Prapancha), and to the Kshara, and even to the Akshara; I am to be worshipped'—thus the Glorious Lord Himself spoke in the Fifteenth (Chapter). ||1||

इति thus? गुह्यतमम् most secret? शास्त्रम् science (teaching)? इदम् this? उक्तम् has been taught? मया by Me? अनघ O sinless one? एतत् बुद्ध्वा knowing this? बुद्धिमान् wise? स्यात् will become? कृतकृत्यः (who has) accomplished all the duties? च and? भारत O Bharata.Commentary Guhyatamam Most profound secret.Buddhiman means here a knower of the Self or Atmart.The knowledge of the Self which gives emancipation from the round of birth and death? and freedom from the bonds of Karma is eulogised in this verse. If this most profound teaching is rightly understood? known or realised? it makes a man wise and gives him illumination. After this there is nothing left for him to know or strive for. He has reached the goal of life or the aim of human existence. He has arrived at the end of his journey. His endeavour for Selfrealisation is over. He has attained perfection. He has complete knowledge of the Supreme Being. He gets Brahma Jnana. He moves in the consciousness of the Divine. He beholds the Self everywhere. He lives in Brahman. He regards all activities as His divine play.When one realises Brahman? he has discharged all the duties of life. He is liberated from the bonds of Karma. He becomes a Jivanmukta or illumined sage who has transcended the bodyconsciousness? the three alities of Nature? the three states of consciousness (wakeful state? dream and deep sleep)? the pairs of opposites and the cycle of birth and death. He knows fully well that rirth has been destroyed? that what has to be done has been accomplished? that lifes highest goal has been reached and that he has nothing more to do or to learn. He has understood the profound mystery of life -- the riddle of this universe. He is a Sarvavit or allknower.The whole of the Gita is called science? yet the fifteenth discourse alone is here declared as the science for the sake of eulogising it. The fifteenth discourse contains the intessence of the Gita? the Upanishads and the Vedas. This is the butter churned from the milk of the Vedas. It has been said that? He who knows the peepul tree knows the Veda (XV.1). The Lord has also said? It is I Who am to be known by all the Vedas (XV.15). Only when a man knows this science as taught above does he become wise -- but not otherwise. Whatever duty a Brahmana of the highest birth has to do? all that has been doen when one attains the knowledge of the Self. All actions in their entirety culminate in knowledge (IV.33). This is the fulfilment of the birth? particularly of a Brahmana because the twicorn accomplishes all his duties only by attaining to this? but not otherwise? says Manu Smriti.As you have heard from Me this truth about the Supreme Being? you are a happy man and you have done all your duties you have attained Selfrealistion.By using the words Anagha and Bharata? Lord Krishna hints that even when an ordinary man who knows this fifteenth discourse can attain knowledge of the Self and become a Kritakritya? then what to say of Arjuna who was sinless and who was born in a noble family with divine attributes The Lord? by using the word Anagha? also indicates that the Guru who is a knower of Brahman should instruct the most profound secret (the science of the Self) only to alified persons who are free from impurities of the heart or tossing of the mind? who are calm and endowed with the four means of salvation. The man of impure mind will not be able to grasp the truth. The sinful man with his perverted intellect will distort the truth and thus pave the way for the destruction of himself and his followers.Thus in the Upanishads of the glorious Bhagavad Gita? the science of the Eternal? the scripture of Yoga? the dialogue between Sri Krishna and Arjuna? ends the fifteenth discourse entitledThe Yoga of the Supreme Spirit. ,,

This guhyatamam, most secret, i.e. most mystical;- what is that?-sastram, scripture-. Although the Gita as a whole is spoken of as the scripture, still this chapter itself is here referred to as such, and this for eulogy as is evident from the context. For, not only has the entire meaning of the scripture Gita been stated here in brief, but the whole purport of the Vedas also has been comprehended here. And it has been said, 'He who realizes it is a knower of the Vedas' (1), 'I alone am the object to be known through all the Vedas' (15). (Thus, this most secret scripture) iti uktam, has thus been uttered; maya, by Me; anagha, O sinless one.
O scion of the Bharata dynasty, buddhva, under-standing; etat, this, the scripture which has the purport as has been revealed; syat, one becomes; buddhiman, wise; and krta-krtyah, has his duties fulfilled; but not otherwise. The meaning is that what-ever a Brahmana has to do as a conseence of his special birth (as a Brahmana), all that becomes accomplished when the reality of the Lord is known. The idea is that nobody's duties become fulfilled in any other way. And it has been said, 'O son of Prtha, all actions in their totality culminate in Knowledge' (4.33). There is also a saying from Manu:
'This, verily, is the fulfilment of a Brahmana in particular. For, by getting this, a twice-born has his duties fulfilled; not otherwise' (Ma. Sm. 12.93).
Since you have heard from Me this truth about the supreme Reality, therefore, O scion of the Bharata dynasty, you have achieved your Goal!

Thus, this Sastra, the most mysterious of all mysteries and which teaches My aspect as the Supreme Person, has been imparted to you by Me, as you are worthy to receive it because you are sinless. By understanding this, a man will become truly wise and will have fulfilled his duty. Whatever wisdom has to be cultivated for attaining Me, all that should be taken as cultivated and that whatever duty has to be fulfilled in that connection - all that is to be taken as fulfilled by knowing this (the Purusottama Vidya). He gets all spiritual fulfilment by this knowledge, except the direct vision of Purusottama. [Probably the idea is that direct vision comes only when the body falls at the end of the antum of Karma that has brought it into existence. Before that only the state of the Sthitaprajna can be attained. The thin veil of residual Karma still stands in the way.]