इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया ।
विमृश्यैतदशेषेण यथेच्छसि तथा कुरु ॥
iti te jñānam ākhyātaṁ guhyād guhyataraṁ mayā |
vimṛśyaitad aśeṣeṇa yathecchasi tathā kuru ||
(Śrīmad Bhagavad-gītā: 18.63)
“Thus [alt., such] knowledge more confidential than the confidential has been spoken by me to you. Reflect on this in full and do as you so wish.”
Commentary
sarva-gītārtham upasaṁharann āha—itīti | ity anena prakāreṇa te tubhyaṁ sarvajñena parama-kāruṇikena mayā jñānam ākhyātam upadiṣṭam | kathambhūtam?guhyād gopyād rahasya-mantra-yogādi-jñānād api guhyataraṁ | etan mayopadiṣṭaṁ gītā-śāstram aśeṣato vimṛśya paryālocya paścād yathecchasi tathā kuru | etasmin paryālocite sati tava moho nivartiṣyata iti bhāvaḥ |
(Subodhinī-ṭīkā)
“Summarizing the meaning of the entire Gītā, he says iti … [i.e., he speaks this verse]. ‘Thus’ (iti), meaning, in this manner, knowledge has been spoken (ākhyātaṁ), that is, taught, by I who am all-knowing and supremely gracious, to you (te). Of what nature [is this knowledge]? More confidential (guhyataraṁ) than even the confidential (guhya), that is, than knowledge of esoteric mantras, yogas, and so forth. ‘Reflect’ (vimṛśya), that is, contemplate, in full this Gītā-śāstra taught by me and then do as you so wish. When this is considered [by you], your delusion will withdraw. This is the purport.”
sarva-gītārtham upasaṁharati—itīti | karma-yogasyāṣṭāṅga-yogasya jñāna-yogasya ca jñānaṁ jñāyate’neneti jñānaṁ jñāna-śāstraṁ guhyād guhyataram ity atirahasyatvāt kair api vaśiṣṭa-bādarāyaṇa-nāradādyair api sva-sva-kṛta-śāstreṇāprakāśitam | yad vā, teṣāṁ sārvajñyam āpekṣikaṁ mama tv ātyantikam ity atas te tu etad atiguhyatvān na jānanti, mayāpy atiguhyatvād eva te sarvathaiva naitad upadiṣṭā iti bhāvaḥ | etad aśeṣeṇa niḥśeṣata eva vimṛśya, yathā yena prakāreṇa svābhirucitaṁ, yat kartum icchasi, tathā tat kuru, ity antyaṁ jñāna-ṣaṭkaṁ sampūrṇam | ṣaṭka-trikam idaṁ sarva-vidyā-śiroratnaṁ śrī-gītā-śāstraṁ mahān-arghya-rahasyatama-bhakti-sampuṭaṁ bhavati, prathamaṁ karma-ṣaṭkaṁ yasyādhāra-pidhānaṁ kānakaṁ bhavati, antyaṁ jñāna-ṣaṭkaṁ yasyottara-pidhānaṁ maṇi-jaṭitaṁ kānakaṁ bhavati, tayor madhyavarti-ṣaṭka-gatā bhaktis trijagad-anarghyā śrī-kṛṣṇa-vaśīkāriṇī mahāmaṇi-matallikā virājate, yasyāḥ paricārikā tad-uttara-pidhānārdha-gatā ‘man-manā bhava’ ity-ādi padya-dvayī catuḥ-ṣaṣṭhy-akṣarā śuddhā bhavatīti budhyate |
(Sārārtha-varṣinī-ṭīkā)
“Summarizing the meaning of the entire Gītā, he says iti … [i.e., he speaks this verse]. ‘Knowledge’ (jñānam), meaning, jñāna-śāstra—that by which knowledge of karma-yoga, aṣṭāṅga-yoga, and jñāna-yoga is known—is more confidential (guhyataram) than the confidential (guhya), meaning, [jñāna-śāstra is] not revealed by anyone—[not] even by Vaśiṣṭa, Bādarāyaṇa, Nārada, and others—in the śāstras of their own composition because of [jñāna-śāstra’s] being highly esoteric (atirahasyatva). Alternately, their [i.e., Vaśiṣṭa, Bādarāyaṇa, Nārada, and others’] all-knowingness is relative, whereas mine is absolute, and thus they do not know this [jñāna-śāstra] because of [its] being highly confidential, and this [jñāna-śāstra] was not taught even by me to them completely because of [its] being highly confidential. This is the purport. Reflect on this ‘in full’ (aśeṣeṇa), that is, completely, and [then] do as you so wish, meaning, [do] that which you wish to do since it is thus agreeable to yourself. Thus [i.e., with this statement here in BG 18.63], the final set of six chapters on jñāna are complete. This Śrī Gītā-śāstra, the crest-jewel of all knowledge constituted of a triad of sets of six chapters, is a casket of the most valuable and superlatively esoteric bhakti whose golden lower covering [i.e., base] is the first set of six chapters on karma and whose gem-studded golden upper covering [i.e., lid] is the final set of six chapters on jñāna. Situated in the set of six chapters present in the middle between these [other] two [sets], the superb supreme jewel that is invaluable throughout the three worlds and a subduer of Śrī Kṛṣṇa—bhakti, whose maidservant is the pure pair of verses situated in the middle of its upper covering [i.e., lid] that span sixty-four syllables and begin man-manā bhava … [i.e., BG 18.65–66]—shines. Such is conveyed.”
śāstram upasaṁharann āha—itīti | iti pūrvokta-prakārakaṁ jñānaṁ gītā-śāstram jñāyante karma-bhakti-jñānāny anena iti nirukteḥ | tan-mayā te tubhyam ākhyātaṁ samproktam | guhyād rahasya-mantrādi-śāstrād guhyataram iti gopyam | etac chāstram aśeṣeṇa sāmastyena vimṛśya paścād yathecchasi tathā kuru | etasmin paryālocite tava moha-vināśo mad-vacasi sthitiś ca bhaviṣyatīti |
(Gītā-bhūṣaṇa-ṭīkā)
“Summarizing the text (śāstra), he says iti … [i.e., he speaks this verse]. ‘Such’ (iti) means of the aforementioned nature.‘Knowledge’ (jñānam) means [this] Gītā-śāstra, as per the etymology, ‘That by which karma, bhakti, and jñāna are known.’ That which is constituted of this has been spoken (ākhyātaṁ), that is, stated in full, to you (te). [It is] ‘More confidential’ (guhyataram) than the confidential, that is, than śāstras on esoteric mantras and so forth. Thus, it is to be kept secret [alt., to be cherished, or, to be protected]. Reflect on this śāstra ‘in full’ (aśeṣaṇa), that is, in [its] entirety, and then do as you so wish. When this [śāstra] is contemplated [by you], the destruction of your delusion and [your] fixity upon my advice [alt., order] will come into being.”