Bhagavad Gita - Chapter 18 - Shloka (Verse) 64

सर्वगुह्यतमं भूयः श्रुणु मे परमं वचः -- पहले तिरसठवें श्लोकमें भगवान्ने गुह्य (कर्मयोगकी) और गुह्यतर (अन्तर्यामी निराकारकी शरणागतिकी) बात कही और इदं तु ते गुह्यतमम् (9। 1) तथा इति गुह्यतमं शास्त्रम् (15। 20) -- इन पदोंसे गुह्यतम (अपने प्रभावकी) बात कह दी? पर सर्वगुह्यतम बात गीतामें पहले कहीं नहीं कही। अब यहाँ अर्जुनकी घबराहटको देखकर भगवान् कहते हैं कि मैं सर्वगुह्यतम अर्थात् सबसे अत्यन्त गोपनीय बात फिर कहूँगा? तू मेरे परम? सर्वश्रेष्ठ वचनोंको सुन।इस श्लोकमें सर्वगुह्यतमम् पदसे भगवान्ने बताया कि यह हरेकके सामने प्रकट करनेकी बात नहीं है और सड़सठवें श्लोकमें इदं ते नातपस्काय नाभक्ताय कदाचन पदसे भगवान्ने बताया कि इस बातको असहिष्णु और अभक्तसे कभी मत कहना। इस प्रकार दोनों तरफसे निषेध करके बीचमें (छियासठवें श्लोकमें) सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज -- इस सर्वगुह्यतम बातको रखा है। दोनों तरफसे निषेध करनेका तात्पर्य है कि यह गीताभरमें अत्यन्त रहस्यमय खास उपदेश है। (टिप्पणी प0 966)दूसरे अध्यायके सातवें श्लोकमें धर्मसम्मूढचेताः कहकर अर्जुन अपनेको धर्मका निर्णय करनेमें अयोग्य समझते हुए भगवान्से पूछते हैं? उसके शिष्य बनते हैं और शिक्षा देनेके लिये कहते हैं। अतः भगवान् यहाँ (18। 66 में) कहते हैं कि तू धर्मके निर्णयका भार अपने ऊपर मत ले? वह भार मेरेपर छोड़ दे -- मेरे ही अर्पण कर दे और अनन्यभावसे केवल मेरी शरणमें आ जा। फिर तेरेको जो पाप आदिका डर है? उन सब पापोंसे मैं तुझे मुक्त कर दूँगा। तू सब चिन्ताओंको छोड़ दे। यही भगवान्का सर्वगुह्यतम परम वचन है।भूयः श्रृणु का तात्पर्य है कि मैंने यही बात दूसरे शब्दोंमें पहले भी कही थी? पर तुमने ध्यान नहीं दिया। अतः मैं फिर वही बात कहता हूँ। अब इस बातपर तुम विशेषरूपसे ध्यान दो।यह सर्वगुह्यतमवाली बात भगवान्ने पहले मत्परः ৷৷. मच्चित्तः सततं भव (18। 57) और मच्चित्तः सर्वदुर्गाणि मत्प्रसादत्तरिष्यसि (18। 58) पदोंसे कह दी थी परन्तु सर्वगुह्यतमम् पद पहले नहीं कहा? और अर्जुनका भी उस बातपर लक्ष्य नहीं गया। इसलिये अब फिर उस बातपर अर्जुनका लक्ष्य करानेके लिये और,उस बातका महत्त्व बतानेके लिये भगवान् यहाँ सर्वगुह्यतमम् पद देते हैं।इष्टोऽसि मे दृढमिति -- इससे पहले भगवान्ने कहा था कि जैसी मरजी आये? वैसा कर। जो अनुयायी है? आज्ञापालक है? शरणागत है? उसके लिये ऐसी बात कहनेके समान दूसरा क्या दण्ड दिया जा सकता है अतः इस बातको सुनकर अर्जुनके मनमें भय पैदा हो गया कि भगवान् मेरा त्याग कर रहे हैं। उस भयको दूर करनेके लिये भगवान् यहाँ कहते हैं कि तुम मेरे अत्यन्त प्यारे मित्र हो (टिप्पणी प0 967.1)।यदि अर्जुनके मनमें भय या संदेह न होता? तो भगवान्कोतुम मेरे अत्यन्त प्यारे मित्र हो -- यह कहकर सफाई देनेकी क्या जरूरत थी सफाई देना तभी बनता है? जब दूसरेके मनमें भय हो? सन्देह हो? हलचल हो। इष्टः कहनेका दूसरा भाव यह है कि भगवान् अपने शरणागत भक्तको अपना ईष्टदेव मान लेते हैं। भक्त सब कुछ छोड़कर केवल भगवान्को अपना इष्ट मानता है? तो भगवान् भी उसको अपना इष्ट मान लेते हैं क्योंकि भक्तिके विषयमें भगवान्का यह कानून है -- ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम् (गीता 4। 11) अर्थात् जो भक्त जैसे मेरे शरण होते हैं? मैं भी उनको वैसे ही आश्रय देता हूँ। भगवान्की दृष्टिमें भक्तके समान और कोई श्रेष्ठ नहीं है। भागवतमें भगवान् उद्धवजीसे कहते हैं -- तुम्हारेजैसे प्रेमी भक्त मुझे जितने प्यारे हैं? उतने प्यारे न ब्रह्माजी हैं? न शंकरजी हैं? न बलरामजी हैं और तो क्या? मेरे शरीरमें निवास करनेवाली लक्ष्मीजी और मेरी आत्मा भी उतनी प्यारी नहीं है (टिप्पणी प0 967.2)।दृढम् कहनेका तात्पर्य है कि जब तुमने एक बार कह दिया कि मैं आपके शरण हूँ (2। 7) तो अब तुम्हें बिलकुल भी भय नहीं करना चाहिये। कारण कि जो मेरी शरणमें आकर एक बार भी सच्चे हृदयसे कह देता है कि मैं आपका ही हूँ ? उसको मैं सम्पूर्ण प्राणियोंसे अभय (सुरक्षित) कर देता हूँ -- यह मेरा व्रत है (टिप्पणी प0 967.3)। ततो वक्ष्यामि ते हितम् -- तू मेरा अत्यन्त प्यारा मित्र है? इसलिये अपने हृदयकी अत्यन्त गोपनीय और अपने दरबारकी श्रेष्ठसेश्रेष्ठ बात तुझे कहूँगा। दूसरी बात? मैं जो आगे शरणागतिकी बात कहूँगा? उसका यह तात्पर्य नहीं है कि मेरी शरणमें आनेसे मुझे कोई लाभ हो जायगा? प्रत्युत इसमें केवल तेरा ही हित होगा। इससे सिद्ध होता है कि प्राणिमात्रका हित केवल इसी बातमें है कि वह किसी दूसरेका सहारा न लेकर केवल भगवान्की ही शरण ले।भगवान्की शरण होनेके सिवाय जीवका कहीं भी? किञ्चन्मात्र भी हित नहीं है। कारण यह है कि जीव साक्षात् परमात्माका अंश है। इसलिये वह परमात्माको छोड़कर किसीका भी सहारा लेगा तो वह सहारा टिकेगा नहीं। जब संसारकी कोई भी वस्तु? व्यक्ति? घटना? परिस्थिति? अवस्था आदि स्थिर नहीं है? तो फिर उनका सहारा कैसे स्थिर रह सकता है उनका सहारा तो रहेगा नहीं? पर चिन्ता? शोक? दुःख आदि रह जायँगे जैसे? अग्निसे अङ्गार दूर हो जाता है तो वह काला कोयला बन जाता है -- कोयला होय नहीं उजला? सौ मन साबुन लगाय। पर वही कोयला जब पुनः अग्निसे मिल जाता है? तब वह अङ्गार (अग्निरूप) बन जाता है और चमक उठता है। ऐसे ही यह जीव भगवान्से विमुख हो जाता है तो बारबार जन्मतामरता और दुःख पाता रहता है? पर जब यह भगवान्के सम्मुख हो जाता है अर्थात् अनन्यभावसे भगवान्की शरणमें हो जाता है? तब यह भगवत्स्वरूप बन जाता है और चमक उठता है? तथा संसारमात्रका कल्याण करनेवाला हो जाता है।

फिर भी मैं जो कुछ कहता हूँ उसे सुन --, सर्व गुह्योंमें अत्यन्त गुह्य -- रहस्ययुक्त मेरे परम उत्तम वचन तू फिर भी सुन अर्थात् जो वचन मैंने पहले अनेक बार कहे हैं उनको तू फिरसे सुन। मैं ( जो कुछ कहूँगा वह ) भयसे अथवा स्वार्थके लिये नहीं कहूँगा किंतु तू मेरा दृढ़ ऐकान्तिक प्रिय है? यह समझकर -- केवल इसी कारणसे तेरे हितकी बात अर्थात् परम ज्ञानप्राप्तिका साधन कहूँगा क्योंकि यही साधन सब हितोंमें उत्तम हित है।

To one unable to understand the purport of Gita scripture by reflecting on preceding and succeeding [text], He says — 'Bhūyo'pi' (Again also).

Desiring what are You speaking again and again — doubting thus he says — 'Na bhayāt' (Not out of fear).

In the general indication 'Hitam' (beneficial), how adjectives like 'Paramam' (supreme) etc. — doubting thus he says — 'Taddhi' (For that).

To one unable to understand the very deep Gita scripture by reflecting on preceding and succeeding [text], the Ocean of Compassion Lord Vasudeva Himself summarizing its essence speaks.

And 'Bhūyo'pi' — being spoken by Me 'sarvaguhyatamam' — inner secret of all secrets, although spoken repeatedly, again — 'me' — My — 'paramam' — excellent 'vacaḥ' — word — listen.

As for 'Previously knowledge more secret than the secret Karma Yoga was told, now due to non-connection of Karma Yoga and its fruit Knowledge, most secret of all [is told]' — this should not be respected. Because in the previous verse 'Jñāna' was explained as referring to Gita scripture by derivation of instrument.

And in 'I shall tell you this most secret' [9.1] etc. since knowledge is stated as most secret, stating here something else as more secret than knowledge is inappropriate. Why do You make me hear again and again — if asked — not out of fear, nor for the sake of wealth shall I speak?

But 'dṛḍham' — without deviation, extremely — 'me' — to Me — 'iṣṭaḥ' — dear you are; 'tat' — for that reason 'vakṣyāmi' — I shall tell — 'te' — your — 'hitam' — supreme means to attainment of knowledge; for that is the most beneficial of all benefits.

Thus even after permitting to do as desired, out of extreme affection, intending to teach the entire meaning of scripture in just two verses, to accomplish his concentration in grasping that, He says — 'Sarva'.

'Sarvebhyaḥ guhyebhyaḥ' — exceedingly secret 'sarvaguhyatamam' — 'bhūyaḥ' — again — even though spoken repeatedly — 'me' — My — word listen.

'Paramam' — because of concerning supreme reality. Not out of greed nor out of fear shall I tell you.

What then? 'Me' — to Me — 'iṣṭo'si' — you are most dear/trustworthy — for this reason. 'Dṛḍham' — excessive — 'te' — your — 'hitam' — since, therefore I shall speak.

Because you are dear and knowledge is beneficial, that word must necessarily be spoken to you the trustworthy one, this is the idea.

Among all these secrets, since Bhakti Yoga is superior, it is the most secret, this has already been said in 'But I shall declare to you, who are free from envy, this most secret knowledge' [Gita 9.1] etc.

Again also listen to My supreme word concerning that? You are firmly dear to Me, therefore I shall tell you what is beneficial.

For one unable to reflect on the very deep Gita scripture entirely, out of compassion, summarizing its essence Himself, He says — 'Sarvaguhyatamam' etc. by three [verses].

My word more secret than even all secrets, though spoken here and there, again — again and again — being spoken, listen.

He states the reason for speaking again and again — 'Dṛḍham' — extremely — 'me' — My — you are 'iṣṭaḥ' — dear, thinking thus. For that very reason I shall tell you what is beneficial.

Or, you are dear to Me, and what is being spoken by Me is firm and endowed with all proofs, determining thus, therefore I shall tell you, this is the meaning. Some read 'Dṛḍhamatiḥ' (firm-minded).

For, although the threefold path (Action, Knowledge, Devotion) has been concluded without specific distinction, and regarding all three, their status as 'more secret' (guhyatara) relative to others has been stated—in order to ascertain the 'most secret' (guhyatama) among these three through the division of indirect and direct means, and again to illuminate the excess of the scripture's purport in that very (Bhakti) due to its primacy, the essential meaning of the scripture in the form of Bhakti Yoga is brought back to attention by the two verses beginning with 'Sarva-guhyatamam' (The most secret of all). Indeed, with that intention, it was summarized as 'The essential meaning of the scripture is spoken' [Gitartha Samgraha 22]. And it was expounded at the beginning of the chapter.

Here, since the most essential 'Surrender' (Prapadana) is propounded by the final verse (Charama Shloka) as a subsidiary to the essential meaning, that too is embraced by this very phrase 'Essential meaning of the scripture'. In the phrase 'Sarva-guhyatamam' (Most secret of all), the locative indication implies 'Among all these', intending a compound based on the rule 'Saptami Shaundaih' [Ashtadhyayi 2.1.40] through the method of Yoga-vibhaga (splitting the rule).

Due to the recognition of the word 'Guhyatama', the natural force of the word 'Bhuyah' (Again), and the recitation of the very same verse 'Manmana bhava' stated earlier with slight difference, that very Bhakti Yoga is cited here at the end of the scripture to make known its status as the essence of the scripture, and not a different meaning; with this intention, he says 'Guhyatamam', meaning it was indeed spoken before. He says that here, the quality of being 'most secret' belonging to the subject matter is figuratively applied to the speech—saying 'Again regarding that subject'.

Since the repetition of mere hearing is accomplished by the word 'Hear' (Shrunu) alone, the word 'Bhuyah' (Again) here refers to the subject matter already heard. The idea is that the repetition is meaningful for the purpose of determining the 'most secret,' regardless of the intervention (by other topics). The statement of the speech being 'Supreme' (Paramam) is with the intention of conclusion, meaning 'There is nothing more to be said beyond this.'

Or, because the subject matter is supreme, that is said of the speech as well—as in 'Beyond which Dharma there is no other Dharma here'. And the Yoga of the Lord is said to be supreme to all sacrifices etc., and devoid of any other superior; similarly, 'Of acts like sacrifice, conduct, control, non-violence, charity, and study—this indeed is the supreme Dharma, which is the vision of the Self through Yoga' [Yajnavalkya Smriti 1.1.8]. For the 'Self' (Atma) here is the Inner Self of all (Sarvantaratma).

To remove any suspicion of coaxing or flattery etc., he says 'Ishto'si' (You are beloved), etc. 'Ishta' means the object of love; this is the meaning, similar to 'You are dear' [18.65] coming immediately after. 'Dridham ishtah' means exceedingly dear. Like the wise man mentioned before in verses like 'For I am exceedingly dear to the wise man and he is dear to Me' [7.17], you are exceedingly firmly beloved. The meaning is: just as the most secret thing is to be revealed (to the worthy), so are you an object of love. Or, because you are beloved, therefore I will speak what is good for you.

सम्भवत? जब भगवान् ने यह देखा कि अर्जुन अभी तक कुछ निश्चित निर्णय नहीं ले पा रहा है? तब स्नेहवश वे पुन अपने उपदेश के मुख्य सिद्धांत को दोहराने का वचन देते हैं। इस पुनरुक्ति का प्रमुख कारण केवल मित्रप्रेम और अर्जुन के हित की कामना ही है।वह गुह्यतम उपदेश क्या है

And although that purport has been revealed by us explicitly (like catching a horn) as occasion arose, still clear comprehensive reflection is displayed.

For this is most acceptable. The mind is not satiated while this is being described or heard.

Whatever is determined here as most secret, listen to that knowledge now — thus He says — 'Sarva'.

'Manmanā'. By 'Manmanā bhava' etc., it is determined that in the scripture dedication to Brahman alone is principal in every way; for one dedicating to Brahman this scripture is meaningful, thus it is said.

Without reflecting entirely on the very deep Gita scripture, since there is no cessation of affliction, for the cessation of such affliction, out of compassion summarizing its essence Himself, He says — 'Sarvaguhyatamam'.

For previously knowledge was stated as more secret than the secret Karma Yoga? But now, more secret than Karma Yoga and even its fruit Knowledge, from everything exceedingly secret mystery, most secret supreme — most excellent of all — 'me' — My — 'vacaḥ' — word — 'bhūyaḥ' — though spoken here and there — for your favor being spoken again, listen.

Not for gain, worship, fame etc. do I speak to you, but 'iṣṭaḥ' — dear — you are 'me' — to Me — 'dṛḍham' — excessively — since thus, therefore by that very dearness 'vakṣyāmi' — I shall tell — even though unasked, I — 'te' — your — 'hitam' — supreme good.

Thinking that acting after deliberation is impossible regarding God's words, to Arjuna grieving with this thought, out of compassion, and desiring to redeem the worlds through him, He states the determined meaning Himself — 'Sarvaguhya'.

In all secrets very secret, hidden, most secret My supreme fruit-form word 'bhūyaḥ' — though spoken before — in those sections, now unifying it, being spoken again, listen.

He states the reason for stating the essential unified thus — 'Iṣṭo'si'.

'Me' — to Me — 'dṛḍham' — extremely, even if doing unpleasant, devoid of change of feeling 'iṣṭaḥ' — dear you are? For that reason I shall tell — I tell — your benefit.

'Sarvaguhyatamam' — more secret than all secrets, supreme mystery; though spoken repeatedly, 'bhūyaḥ' — again — listen 'me' — My — 'paramam' — excellent 'vacaḥ' — word.

Not out of fear, nor for the sake of wealth shall I speak; what then? 'Iṣṭaḥ' — dear — you are 'me' — to Me — 'dṛḍham' — invariably/faithfully — thinking thus; 'tataḥ' — for that reason 'vakṣyāmi' — I shall tell — 'te' — your — 'hitam' — supreme means of attaining knowledge; for that is the most beneficial of all benefits. What is that? It is stated —

Since this is impossible to know entirely, He Himself showing excessive favor teaches His own truth to His own person — 'Sarvaguhyatamam'.

Here the word 'Bhūyaḥ' (Again) — although in 'This most secret', 'Most secret scripture' etc. His own nature as Primordial Purushottama was stated, still due to his (Arjuna's) attribution of human-ness etc. in Me, 'Some other Purushottama Inner Ruler form attributeless is to be known and worshipped by this word' — to remove this doubt it is said.

The rest is clear.

सर्वगुह्यतमम् the most secret of all? भूयः again? श्रृणु hear? मे My? परमम् supreme? वचः word? इष्टः beloved? असि (thou) art? मे of Me? दृढम् dearly? इति thus? ततः therefore? वक्ष्यामि (I) will speak? ते thy? हितम् what is good.Commentary Now listen once more with rapt attention to My words. Thou art very dear to Me. Thou art a sincere aspirant. Therefore I am telling thee this most mysterious truth. Hear from Me this mystery of all mysteries. I shall tell it to you again to make a deep impression on your mind? although it has been declared more than once. I do not hope to get any reward from thee. Thou art My most beloved friend and disciple. Therefore I will speak what is good for thee? the means of attaining Selfrealisation. This is the supreme good or the highest of all kinds of good for thee.

Srnu, listen; bhuyah, again; to me, My; paramam, highest; vacah, utternace; which is sarva-guhyatamam, profundest of all, most secret of all secrets, though it has been repeatedly stated. Neither from fear nor even for the sake of money am I speaking! What then? Iti, since, considering that; asi, you are; drdham, ever, unwaveringly; istah, dear; me, to Me; tatah, therefore, for that reason; vaksyami, I shall speak; what is hitam, beneficial; te, to you, what is the highest means of attaining Knowledge. That is indeed the most beneficial of all beneficial things.
'What is that (You are going to tell me)?' In answer the Lord says:

It has been said that Bhakti Yoga is the most secret of all secrets, in such texts as 'I will declare to you, who does not cavil, this most mysterious knowledge' (9.1). Hear again My supreme word concerning it (i.e., Bhakti Yoga). As you are exceedingly dear to Me, therefore, I shall declare what is good for you.