Verse-63
Chapter 18 — Moksha Sanyasa Yoga
Verse 63
🕉 Original Sanskrit Shloka
iti te jñānamākhyātam guhyādguhyataram mayā
vimṛśyaitadaśeṣeṇa yathecchasi tathā kuru
🕉 English Translation
Kaha maine tujhse hai jo gyan yeh,
Rahasyo mein uttam rahasya hai veh.
Acchi tarah sochkar ispe hee,
Kar vaisa jaise ho iccha teri.
📜 Translation
English
In this manner the knowledge which is a greater secret than all secrets has been expounded to you by Me. Now reflecting on it fully, act as you choose.
Where a description is to be made of any special aspect of spirituality or of a very high state of life or if be any such subject is to be described in a different manner, or if all of a sudden the topic is to be changed, there the Blessed Lord invariably makes such an indication of intimacy–that this you listen and understand attentively from Me! Such indications immediately draw one's attention. While studying the Gita take these indications given by the Blessed Lord as affection for oneself and become alert, with the eagerness that the preacher of the Gita is going to say something special.
In the 45th, 46th and then in the 49th verse the Blessed Lord gave some special indications for the attainment of the state of perfection. Along with action, perfection and perfection of action is such a state, where there is no reaction of the action inside. The inner-self remains free from the impurities, agitation and veil. This is in itself a state of achieving good success while performing action. The greater part of the spiritual journey of the seeker is covered by this state; as in the inner state, the reaction in the form of accumulated impressions of actions performed is the cause for the bondage. This is the biggest obstacle in the attainment of Brahmn. Neither is Brahmn ever unattained nor is perfection impossible through actions–maintain such an optimistic and enthusiastic attitude always in yourself. An optimistic approach and eagerness are the strong supports on this path.
In family life, it often happens that when the father repeatedly tries to make the son understand something, the son does not give the expected attention, does not hear what is being said properly or does not give a proper reply after hearing or does not appear to be doing as required, then many a time the father in depressed tone says in this manner, whatever I had to make you understand I have done; now do as you wish, whether you agree or disagree. Here the attitude of the Supreme Father towards Arjun, in the form of the embodied being appears to be similar.
While making Arjun understand the Lord has described the secret of action, and also that of devotion and knowledge in detail. Even more, on several occasions in various ways, He has clearly explained about His own nature elaborately, which in reality is the greatest secret. Where so much has been said, and even after that there is silence, no reply, then what alternative remained but to say that, after giving a thought do as you wish. Here is reflected the Lord's disappointment, and it also somewhat appears that after saying such a thing the Lord is withdrawing Himself or He is giving up. This attitude can serve as a warning; if the inner conscience is awakened in the least, then it can shake one up from inside and can give a firm impetus to move towards the path of upliftment.
If one views the philosophical and true aspect of the Gita, then one can draw one more beautiful inspiration out of it. The Krishna of the Gita does not impose the sermon of the Gita forcibly. He does not use the language of command–you have to do in this way, you will have to do it. There is no attempt to close the discrimination of the intellect; instead, there is given the motivation to reflect. Right and wrong, that which ought to be done and ought not to be done, both sides and their consequences have been shown. Furthermore, is given the inspiration to deliberate upon there and then the indication to act as one thinks to be proper.