Bhagavad Gita - Chapter 18 - Shloka (Verse) 63

इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया -- पूर्वश्लोकमें सर्वव्यापक अन्तर्यामी परमात्माकी जो शरणागति बतायी गयी है? उसीका लक्ष्य यहाँ इति पदसे कराया गया है। भगवान् कहते हैं कि यह गुह्यसे भी गुह्यतर शरणागतिरूप ज्ञान मैंने तेरे लिये कह दिया है। कर्मयोग गुह्य है और अन्तर्यामी निराकार परमात्माकी शरणागतिगुह्यतर है (टिप्पणी प0 965.1)।विमृश्यैतदशेषेण -- गुह्यसेगुह्यतर शरणागतिरूप ज्ञान बताकर भगवान् अर्जुनसे कहते हैं कि मैंने पहले जो भक्तिकी बातें कही हैं? उनपर तुम अच्छी तरहसे विचार कर लेना। भगवान्ने इसी अध्यायके सत्तावनवेंअट्ठावनवें श्लोकोंमें अपनी भक्ति(शरणागति) की जो बातें कही हैं? उन्हें एतत् पदसे लेना चाहिये। गीतामें जहाँजहाँ भक्तिकी बातें आयी हैं? उन्हें अशेषेण पदसे लेना चाहिये (टिप्पणी प0 965.2)।विमृश्यैतदशेषेण कहनेमें भगवान्की अत्यधिक कृपालुताकी एक गुढ़ाभिसन्धि है कि कहीं अर्जुन मेरेसे विमुख न हो जाय? इसलिये यदि यह मेरी कही हुई बातोंकी तरफ विशेषतासे खयाल करेगा तो असली बात अवश्य ही इसकी समझमें आ जायगी और फिर यह मेरेसे विमुख नहीं होगा।यथेच्छसि तथा कुरु -- पहले कही सब बातोंपर पूरापूरा विचार करके फिर तेरी जैसी मरजी आये? वैसा कर। तू जैसा करना चाहता है? वैसा कर -- ऐसा कहनेमें भी भगवान्की आत्मीयता? कृपालुता और हितैषिता ही प्रत्यक्ष दीख रही है।पहले वक्ष्याम्यशेषतः (7। 2)? इदं तु ते गुह्यतमं प्रवक्ष्याम्यनसूयवे (9। 1) वक्ष्यामि हितकाम्यया (10। 1) आदि श्लोकोंमें भगवान् अर्जुनके हितकी बात कहते आये हैं? पर इन वाक्योंमें भगवान्की अर्जुनपर सामान्य कृपा है।न श्रोष्यति विनङ्क्ष्यसि (18। 58) -- इस श्लोकमें अर्जुनको धमकानेमें भगवान्की विशेष कृपा और अपनेपनका भाव टपकता है।यहाँ यथेच्छसि तथा कुरु कहकर भगवान् जो अपनेपनका त्याग कर रहे हैं? इसमें तो भगवान्कीअध्यधिक कृपा और आत्मीयता भरी हुई है। कारण कि भक्त भगवान्का धमकाया जाना तो सह सकता है? पर भगवान्का त्याग नहीं सह सकता। इसलिये न श्रोष्यसि विनङ्क्ष्यसि आदि कहनेपर भी अर्जुनपर इतना असर नहीं पड़ा जितना यथेच्छसि तथा कुरु कहनेपर पड़ा। इसे सुनकर अर्जुन घबरा गये कि भगवान् तो मेरा त्याग कर रहे हैं क्योंकि मैंने यह बड़ी भारी गलती की कि भगवान्के द्वारा प्यारसे समझाने? अपनेपनसे धमकाने और अन्तर्यामीकी शरणागतिकी बात कहनेपर भी मैं कुछ बोला नहीं? जिससे भगवान्कोजैसी मरजी आये? वैसा कर -- यह कहना पड़ा। अब तो मैं कुछ भी कहनेके लायक नहीं हूँ ऐसा सोचकर अर्जुन बड़े दुःखी हो जाते हैं? तब भगवान् अर्जुनके बिना पूछे ही सर्वगुह्यतम वचनोंको कहते हैं? जिसका वर्णन आगेके श्लोकमें है। सम्बन्ध -- पूर्वश्लोकमें भगवान् विमृश्यैतदेषेण पदसे अर्जुनको कहा कि मेरे इस पूरे उपदेशका सार निकाल लेना। परन्तु भगवान्के सम्पूर्ण उपदेशका सार निकाल लेना अर्जुनके वशकी बात नहीं थी क्योंकि अपने उपदेशका सार निकालना जितना वक्ता जानता है? उतना श्रोता नहीं जानता दूसरी बात? जैसी मरजी आये? वैसा कर -- इस प्रकार भगवान्के मुखसे अपने त्यागकी बात सुनकर अर्जुन बहुत डर गये? इसलिये आगेके दो श्लोकोंमें भगवान् अपने प्रिय सखा अर्जुनको आश्वासन देते हैं।

मुझ सर्वज्ञ ईश्वरने तुझसे यह गुह्यसे भी गुह्य अत्यन्त गोपनीय रहस्ययुक्त ज्ञान कहा है। इस उपर्युक्त शास्त्रको? अर्थात् ऊपर कहे हुए समस्त अर्थको पूर्णरूपसे विचारकरइसके विषयमें भलीप्रकार आलोचना करके? तेरी जैसी इच्छा हो वैसे ही कर।

Wishing to conclude the scripture He says — 'Iti te jñānam'.

'Jñānam' by derivation of instrument is Gita scripture?

As you wish so do — knowledge or action whatever is desired, perform that, this is the meaning.

Wishing to conclude the scripture He says — 'Iti'. 'Iti' — this 'te' — to you; 'by which it is known' thus 'jñānam' — Gita scripture; from secret — from hidden — 'guhyataram' — extremely hidden secret; 'mayā' — by the Omniscient most trustworthy source of scripture — 'ākhyātam' — is told.

'Vimṛśya' — considering — reflecting on this stated scripture 'aśeṣeṇa' — entirely; 'yathecchasi tathā kuru'; not indeed without considering it fully, this is the meaning.

He concludes the entire meaning of Gita — 'Iti'. 'Iti' — of this kind 'te' — to you by Me, the Omniscient supremely compassionate One, 'jñānam' is told.

From secret — from forms of Mantra, Tantra, elixir — 'guhyataram' — excessive secret.

'Vimṛśya' — well considering this stated collection of scriptural meanings; as you wish so do.

'Iti' — thus 'jñānam' to be known by seekers of liberation — more secret than all secrets — concerning Karma Yoga, concerning Jnana Yoga, and concerning Bhakti Yoga, all has been told.

Considering this entirely, according to your qualification, 'yathā icchasi tathā kuru' — practice Karma Yoga, Knowledge or Bhakti Yoga as desired, this is the meaning.

Concluding the entire meaning of the Gita, He says — 'Iti'. Iti — in this manner, knowledge has been 'ākhyātam' — taught to you by Me, the Omniscient, supremely compassionate.

Of what kind? 'Guhyāt' — more secret than even secret knowledge of Mantra, Yoga etc.; having 'vimṛśya' — reflected — 'aśeṣataḥ' — fully on this Gita scripture taught by Me; afterwards 'yathecchasi tathā kuru' (do as you wish).

When this is reflected upon, your delusion will cease, this is the idea.

Thus, under the pretext of encouraging Arjuna in war, having taught the entire collection of meanings of spiritual scriptures, due to Nitya Karma being difficult to abandon in all Nishthas (disciplines), at the end also the duty of war alone is established.

Now, by 'For that Dharma is quite sufficient for knowing the abode of Brahman' [Anugita 1.12] — in the manner to be reminded later, to indicate absence of anything else to be heard, the commenced three Nishthas being fully taught are concluded as performable according to qualification — by the verse 'Iti te jñānam ākhyātam'. The correctness and fullness of the meaning and speech is intended by the word 'iti', with this intention he says — 'Ityevam'. 'Te' — to the surrendered disciple saying 'whatever is good' [2.7] etc., this is the meaning.

Here, distinct from knowledges born of Ayurveda, Dhanurveda, Gandharvaveda, Arthashastra, Nitishastra etc. concerning subjects known by worldly proofs, the diverse knowledge rooted in Veda concerning excellent supersensuous other-worldly human goals like heaven etc. and their means is intended by the word 'Guhya'. By the word 'Guhyatara' (more secret), the knowledge of all means to liberation — intermediate and direct — performable by seekers of liberation according to qualification, which is accomplishable by Vedanta and clarified by this scripture which is an elaboration of that, is displayed. There, since it is to be kept secret from those attached to Trivarga only, 'Guhyataratva' is stated, with this intention he says — 'Knowledge to be attained by seekers of liberation is more secret than all secrets'.

Objection: The division of secret and more secret should be among things stated in this scripture itself, and there too only what is stated in the last chapter is concluded here as more secret? He removes this doubt — 'Concerning Karma Yoga, Jnana Yoga, and Bhakti Yoga'. From the naturalness of reference of the subsequent sentence 'Reflecting on this fully do as you wish', it is understood that the entire content of Gita scripture is intended here by the word 'Guhyatara'. Regarding internal gradation, He will say 'Sarvaguhyatamam' (most secret of all) in the next verse, this is the idea.

By 'Ākhyātam', absence of anything else to be said is implied, with this intention he says — 'Sarvam ākhyātam'. By Me — due to connection with qualities like natural omniscience etc., being most trustworthy and well-wisher, this is the meaning.

By 'Aśeṣeṇa vimṛśya', he states what is intended — 'Svādhikārānurūpam' (According to one's own qualification). Sudden abandonment of the preceding ones is not proper, this is the idea.

'Yathecchasi tathā kuru' is not about doing or not doing war? Because in all three Nishthas, obligatory and occasional actions connected with Varna and Ashrama are stated to be necessarily performable? And because the Lord stating the difficulty of abandoning war by Arjuna in verses 'Yadyahaṅkāram āśritya' [18.59] etc. cannot intend its cessation. Therefore here, among the stages of scriptural meaning taught according to respective qualification, you being very intelligent, reflecting 'among action, knowledge, devotion, my qualification is now in this action', stay in that stage in the accepted duty of your own Varna and Ashrama, thus it is said, with this intention he says — 'Perform Karma Yoga, Jnana Yoga, or Bhakti Yoga as desired'. By this, the division stated by some that 'this is conclusion of Karma and Jnana Yoga, and by Sarvaguhyatamam etc. is conclusion of Bhakti Yoga' is refuted.

प्रस्तुत श्लोक कुरुक्षेत्र की रणभूमि पर दिये गये गीताप्रवचन का अन्तिम श्लोक माना जा सकता है। संस्कृत में इति शब्द के साथ किसी कथन अथवा उद्धरण की समाप्ति की जाती है। इस दृष्टि से भगवान् श्रीकृष्ण अपने उपदेश को यहीं पर सम्पूर्ण करते हैं।गुह्यात् गुह्य तरम् गुह्य या रहस्य उसे कहते हैं? जो अधिकांश लोगों को अज्ञात होता है? किन्तु कुछ विरले लोग उसे जानते हैं। यद्यपि वह अज्ञात होता है? तथपि अज्ञेय नहीं। उसका ज्ञान आप्त पुरुषों (जानकर लोगों) से प्राप्त किया जा सकता है। गीता में आत्मज्ञान का उपदेश दिया गया है। आत्मा द्रष्टा है इसलिए वह कभी इन्द्रिय? मन और बुद्धि द्वारा दृश्यरूप में नहीं जाना जा सकता। इसलिए? कोई व्यक्ति कितना ही बुद्धिमान क्यों न हो? वह स्वयं अपनी बुद्धि के द्वारा आत्मा के शुद्ध स्वरूप का आभास तक नहीं पा सकता। इसके लिए गुरु के उपदेश की नितान्त आवश्यकता होती है। सर्वथा इन्द्रिय अगोचर होने के कारण ही यह आत्मज्ञान समस्त लौकिक रहस्यों से भी अधिक गूढ़ है।गुह्य शब्द का अर्थ यह नहीं होता कि इस ज्ञान का उपदेश किसी को देना ही नहीं चाहिए। परन्तु भारत के पतन काल में कतिपय लोगों ने इसे अपनी वैयक्तिक सम्पत्ति समझकर गुह्य शब्द की आड़ में अन्य लोगों को इस ज्ञान से वंचित रखा। परन्तु यदि हम अपने धर्मशास्त्रों का समुचित अध्ययन करें? तो यह ज्ञात होगा कि उदार हृदय के ऋषियों ने किसी भी स्थान पर ऐसे रूढ़िवादी लोगों के मत का अनुमोदन नहीं किया है। इसमें कोई सन्देह नहीं कि जिस पुरुष में सूक्ष्म ज्ञान को ग्रहण करने की मानसिक और बौद्धिक क्षमता नहीं होती? वह इसका अधिकारी नहीं होता। अनधिकारी को सर्वोच्च ज्ञान देने पर वह उसे विपरीत समझकर तथा दोषपूर्ण जीवन जीकर स्वयं की ही हानि कर सकता है।इस पर पूर्ण विचार करके केवल श्रवण या पठन से ही मनुष्य को पूर्ण ज्ञान प्राप्त नहीं हो सकता। ज्ञान सन्देह रहित तथा विपर्यय (मिथ्या धारणाओं) से रहित होना चाहिए। इसलिए? आचार्य से प्राप्त किये गये ज्ञान पर युक्तियुक्त मनन और चिन्तन करने की आवश्यकता होती है। प्रत्येक साधक को स्वयं ही मनन करके प्राप्त ज्ञान की सत्यता का निश्चय करना होता है। भगवान् श्रीकृष्ण नहीं चाहते कि अर्जुन उनके उपदेश को विचार किये बिना ही स्वीकार कर ले। इसलिए? यहाँ वे कहते हैं? इस पर पूर्ण विचार करके? जैसी तुम्हारी इच्छा हो वैसा तुम करो।यथेच्छसि तथा कुरु भगवान् श्रीकृष्ण? कर्मयोग की जीवनपद्धति को स्वीकार करने के विषय में अन्तिम निर्णय अर्जुन पर ही छोड़ देते हैं। प्रत्येक पुरुष को स्वेच्छा से ही ईश्वर प्राप्ति के लिए प्रयत्न करना चाहिए। इसमें किसी को बाध्य नहीं किया जा सकता क्योंकि सभी नवीन जन्मों में सहजता या स्वत प्रवृत्ति अमूल्य गुण माना जाता है। जीवन के समस्त सिद्धांतों? तथ्यों एवं उपायों को अर्जुन के समक्ष प्रस्तुत करने के पश्चात्? भगवान् श्रीकृष्ण उसे विचारपूर्वक निर्णय लेने के लिए आमन्त्रित करते हैं। अध्यात्म के आचार्यों को चाहिए कि वे किसी प्रकार भी अपने शिष्यों को बाध्य न करें। भारतवर्ष में इस प्रकार बाध्य करके कभी धर्म प्रचार नहीं किया गया है।भगवान् श्रीकृष्ण आगे कहते हैं

'Iti te'. That very (Your?) knowledge is stated as secret; even than Vedanta; secret; due to revealing supreme non-duality.

And reflecting on this 'aśeṣeṇa' (fully/without distinction) — considering the purport here, this is the meaning.

Concluding the entire meaning of Gita, He says — 'Iti'. 'Iti' — in this manner 'te' — to you, the extremely dear one — 'jñānam' — concerning Self alone, means to liberation — 'guhyāt guhyataram' — more secret than even the supreme secret Karma Yoga ending in Sannyasa, being the fruit of that — 'ākhyātam' — fully told — by Me, the Omniscient, most trustworthy.

Therefore 'vimṛśya' — reflecting — on this Gita scripture taught by Me 'aśeṣeṇa' — entirely, knowing the unity of meaning of all — 'according to your own qualification' 'yathecchasi tathā kuru'; not indeed without reflecting on this, doing whatever out of willfulness, this is the meaning.

And here this much is said. For the impure-minded seeker of liberation, to destroy sins obstructing fitness for rise of knowledge which is means to liberation, performance of Varna and Ashrama duties by abandoning desire for fruit and with intellect of offering to God; then for the pure-minded, upon rise of desire to know, approaching a Guru, for inquiry into Vedanta sentences which is means to knowledge, renunciation of all actions for a Brahmana; then by sole refuge in God, by practice of means to knowledge like resorting to solitude etc., by hearing, reflection and meditation, through rise of direct realization of Self, liberation — thus.

But for Kshatriya etc. unqualified for Sannyasa, the seeker of liberation, even after purification of mind, for obeying God's command and for holding the world together, even while performing actions somehow, by sole refuge in God, due to ripening of Sannyasa etc. done in previous birth, or by Hiranyagarbha-maxim depending on that, or by mere grace of God, through rise of knowledge of Truth here itself, or by obtaining Brahmana birth in next life through rise of knowledge preceded by Sannyasa etc., liberation — thus.

And when considered thus, there is no room for delusion, this is the idea.

Now concluding the entire meaning of Gita scripture, He says — 'Iti'. 'Iti' — in this manner 'te' — to you by Me, the All-Doer, the Self of all — 'guhyāt' — from secret — 'guhyataram' — more secret, like seed of Mantra, constituting the essence of knowledge of all scriptures, 'jñānam ākhyātam' — fully told along with means famously, this is the meaning.

'Etat' — the meaning of Gita scripture taught by Me — 'aśeṣeṇa' — by considering preceding and succeeding — 'vimṛśya' — reflecting — 'yathā' — as — you wish to do with excellence 'tathā kuru' (so do).

By reflecting on this, your intellect will be in doing His (My) command only, with this intention 'as you wish' was said, this is the idea.

'Iti' — this 'te' — to you 'jñānam ākhyātam' — told — 'guhyāt' — from secret — 'guhyataram' — excessively secret, mystery, this is the meaning; by Me, the Omniscient Lord.

'Vimṛśya' — deliberating, reflecting on 'etat' — the stated scripture — 'aśeṣeṇa' — the entire stated group of meanings; 'yathecchasi tathā kuru'.

Again also being spoken by Me, listen —

Concluding the entire meaning of Gita, he says — 'Iti'. The knowledge told by the Ocean of unsurpassed compassion, the knowledge sung by the Lord which is — 'In the front of battle' — thus in Bhagavata also [1.15.30]; denoted by the word knowledge, this is the essence of all Vedanta doctrines, thus it is known.

Therefore, reflecting on this entirely, do as you wish.

इति thus? ते to thee? ज्ञानम् wisdom? आख्यातम् has been declared? गुह्यात् than the secret? गुह्यतरम् more secret? मया by Me? विमृश्य reflecting over? एतत् this? अशेषेण fully? यथा as? इच्छसि (thou) wishest? तथा so? कुरु act.Commentary Thus has wisdom? more profound than all secrets? been declared to thee by Me. This teaching is well known as the Gita? the essence of all the Vedas. If anyone follows it and lives in the spirit of this teaching he will certainly attain supreme peace? highest knowledge and immortality. There is no doubt about this. I have revealed the mystery of this secret treasure to thee as thou art dear to Me? O Arjuna.It The teaching declared above. Reflect fully over everything that has been taught to thee.

Te, to you; akhyatam, has been imparted, spoken of; maya, by Me who am the omniscient God; iti, this; jnanam, knowledge; which is guhyataram, more secret; guhyat, than any secret-i.e. it is extremely profound, mystical. Vimrsya, pondering over, contemplating on; etat, this, the Scripture as imparted; asesena, as a whole, and also on all the subjects dealt with; kuru, do; yatha icchasi tatha, as you like.
'Once again, hear what is beng said by Me:'

Thus, in this manner, has been set forth everything that is to be acired by those aspirants for release - the mystery of mysteries, concerning Karma Yoga, Jnana Yoga and Bhakti Yoga. Reflecting on it fully, do what you wish to do according to your alification - i.e., follow Karma Yoga, or Jnana Yoga or Bhakti Yoga according to your liking. Such is the meaning.