Chapter 18 Shloka 63

इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया।

विमृश्यैतदशेषेण यथेच्छसि तथा कुरु।।६३।।

The Lord says:

Thus this deeply profound and covert knowledge

has been imparted to you by Me.

Reflect on it completely and extensively,

then do as you consider fit.

Chapter 18 Shloka 63

इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया।

विमृश्यैतदशेषेण यथेच्छसि तथा कुरु।।६३।।

The Lord says:

Thus this deeply profound and covert knowledge has been imparted to you by Me. Reflect on it completely and extensively, then do as you consider fit.

My little one, the Lord has repeatedly used the word ‘goohya’ with regard to the knowledge contained in the Gita. He also says that the knowledge being imparted thus by Him has disappeared. First understand the term ‘goohya’.

Goohya (गुह्य)

1. That which is secret, covert;

2. That which is hidden;

3. That which is inherent but cannot be understood;

4. That which is veiled;

5. That which is mysterious;

6. That which is not evident;

7. That which is invisible;

8. That which is deep;

9. That which can be understood only with great difficulty.

The Lord Nanak also made a similar statement after imparting knowledge of the Truth. He said, “Seek within the Word.” Little one, the truth is, that there is a great chasm between theoretical knowledge and its practical experience.

1. Theoretical knowledge can be obtained in a moment.

2. Theoretical knowledge can be obtained merely by hearing.

3. Theoretical knowledge is also attainable through study.

However, experience of that knowledge can only be gained by translating that knowledge into life’s practice.

Anubhav or experience

Anu + Bhav

Anu means:

1. That which comes after;

2. That which is consequential to some accomplishment;

3. That which is sequential.

Bhav means:

a) To become;

b) To arise;

c) To gain an entity.

1. That knowledge which is based on life’s proof is the knowledge of one who has truly experienced Truth.

2. One who has gained success in the examination of life is such an ‘experiencer’.

3. The knowledge of the attributes as manifest in one’s life is the knowledge of the ‘experiencer’ or the anubhavi.

4. The knowledge of the anubhavi comprises the knowledge of Truth as translated into life.

5. The knowledge of the anubhavi comprises the cognition of the efficacy of That Truth translated into life’s practice.

One may discuss that knowledge theoretically many times, one may give thunderous speeches on the subject, one may memorise the tenets of the Scriptures, one may repeat those mantras innumerable times, one may meditate on them daily; however, if that knowledge is not translated into life, it does not constitute one’s experience. One may try to grasp it through a flight of imagination, occasionally one may get a fleeting glimpse of it, but the state of the ‘experiencer’ is attained only through the usage of that knowledge in ordinary life.

However, this does not mean:

a) that meditation is futile;

b) that the repetition of the Lord’s Name is a pointless activity;

c) that it is useless to study the Scriptures.

For it is through these means that:

a) our love for the Lord grows and flourishes;

b) one can attain the Lord’s presence as a witness of one’s life;

c) that one can understand the manifestation and the essence of Truth translated into life.

If knowledge is not translated into life, it clearly signifies that:

a) your intellect has not yet accepted that knowledge completely;

b) your intellect cannot persuade your mind;

c) your intellect merely uses the knowledge as a toy to play with;

d) you merely wish to sermonise – not to become what you preach;

e) you are not attached to the Truth.

If you were truly attached to the Truth, its hues would have coloured your life; that knowledge which you considered to be the Truth would have been transformed into your life’s practice.

Then you would have known that:

1. One cannot be a saint without the qualities of sainthood.

2. One cannot transcend the body without giving one’s body in the service of others.

3. If one wishes to transcend fame and renown, one will have to practice this in life.

4. If one desires equanimity in the face of calumny and insult, practice in life is necessary.

This means that the intellect should:

a) remain impartial to duality;

b) retain its equanimity in both loss and gain;

c) remain balanced in the face of acclaim and insult;

d) be calm in the face of both joy and sorrow;

e) be equitable in pravritti and nivritti;

f) view both the beneficial and the malefic with impartiality;

g) be equitable towards both the shreya and preya paths – the upward and the downward paths;

h) retain its equanimity towards both friend and enemy, towards the wicked and the saintly.

1. It is such an intellect, free of all superimposition, which is capable of union with the Supreme.

2. Such an intellect, which is ever uninfluenced, is a sign of yoga or union.

3. An intellect which remains ever unperturbed can progress towards yoga.

One can experience such an intellect only if one intends to translate the knowledge of Truth into practice.

1. This experience can take place only in natural, day to day situations.

2. This practice is possible only in ordinary circumstances.

3. This knowledge can be followed only in ordinary circumstances.

It is the habit of every mind:

a) to call itself the greatest;

b) to believe itself to be extraordinary;

c) to believe itself to be extremely strong.

It is indeed strange that this is the reason why the path of spirituality has become so difficult. This is the reason why the Lord says that this knowledge has now vanished from the understanding of man – and so also has the Supreme Brahm.

Little one, Truth is this knowledge indeed; this reality is the Truth.

1. This knowledge is so ordinary that an individual does not even pay heed to it.

2. This knowledge is so ordinary that an individual is misled as to its true meaning.

3. Man appears to attribute difficult meanings to that which is simplicity itself.

4. This Truth is inherent and alive in every aspect of life.

5. This Truth abides in every activity of life.

This Truth is so simple that it escapes one’s understanding!

Look little one,

1. Examine the life of Lord Ram.

2. Examine the life of Lord Nanak.

3. Examine the life of the Prophet Mohammed.

4. Examine the life of Lord Jesus Christ.

There are many who emulate Their deeds, and indeed there are many more who perform even greater deeds than They; then why is it that all those people do not possess a similar state?

Lord Krishna’s entire life can be measured by each tenet of the Gita. His entire life is proof of the knowledge of the Gita. His natural day to day life is the Scriptures personified.

–  His every deed reflects some aspect or the other of knowledge.

–  His every word reveals some facet of knowledge.

–  His every step discloses some new angle of knowledge.

–  His every interaction bespeaks knowledge.

1. Such divine souls are replete with divine attributes.

2. They are ever uninfluenced by attributes so they are Gunatit.

3. They possess the intellect of the sthit pragya which is ever established in equanimity.

4. They are devoid of attachment.

5. They are continually engaged in selfless deeds.

6. They have renounced all actions that spring from desire.

7. They are indifferent towards their body-self.

8. Amidst the ignorant, they interact as the ignorant do.

9. Living thus amongst the ignorant, they impel them into action through personal example.

10. They dispense their duties sincerely and do everything they possibly can for the welfare of all beings.

Such people are extremely ordinary and therein lies their uniqueness. They possess all the attributes mentioned above. Their words are a true reflection of their internal state.

1. The proof of the indivisible Truth in ordinary life is the mark of the Lord.

2. The proof of the absence of that intellect which is subservient to the body-self in ordinary, day to day living is the mark of the Lord.

3. Proof of the absence of the body idea in ordinary day to day living is a mark of the Lord.

4. Proof of the absence of doership in ordinary life is a mark of the Lord.

5. Proof of identification with the other in one’s day to day living is a mark of the Lord.

Abha, proof of knowledge and of Truth must be evident in one’s ordinary life.

1. This is what has vanished in the present day.

2. This is where the confusion lies in the present day.

3. This is the mysterious secret that the Lord speaks of.

4. This is the point that is most important.

This is also the essence of true sadhana. The Lord explains this time and again to Arjuna. He repeats:

1. Do not flee from your own true nature – do your duty.

2. Your qualities will inevitably and relentlessly cause you to engage in action.

3. Do not flee from the situation – face it.

4. Do not fear the cycle of death and rebirth.

5. Do not renounce your duty – renounce the body idea.

6. Do not shatter other people’s beliefs – be like them as one of them and then perform actions.

Having understood all these facts, know that:

1. Each moment of life should match the knowledge of the Scriptures.

2. The natural flow of life should be in accordance with that knowledge.

3. One must be devoid of attachment in the little, insignificant deeds that one performs in life.

4. One must be selfless in the small, daily tasks of life.

5. It is necessary to renounce desire based action even in the smallest tasks.

Little one, this knowledge is indeed deep and mysterious. View it from the point of view of the One who is bestowing this knowledge.

Lord Krishna Himself stands before Arjuna and says:

1. “I am not the body. He who believes I am bound to the body is a fool.”

2. “We have existed always. You know it not and I do.”

3. “I am this entire Creation.”

4. “This entire creation rests in Me.”

5. “You who are standing before Me Arjuna, You too are a part of Me.”

The Lord says all this in identification with the Atma. He is thus revealing the state of the Atmavaan. He says all this in identification with Brahm. He is defining the state of one who abides in Advaita or non-duality. He is revealing how one who abides in the body can still transcend it. The entire universe is a play of qualities – how can one understand this and how does one live after having understood this – the Lord reveals this through the proof of His own life.

He is thus saying that:

1. It is the qualities of the individual which influence other qualities.

2. It is the qualities which attract other qualities.

3. Qualities repel other qualities.

4. Qualities cause change in other qualities.

5. Qualities annihilate other qualities.

6. Qualities conflict with other qualities.

Therefore as long as man is identified with the qualities, how can he gauge their true essence? As soon as he distances himself from them, he will understand their basic core. If these qualities rule you, you cannot understand this fact – otherwise you will become an uninfluenced witness who watches all from afar.

Look, my little one, irrespective of whether these qualities are good or bad, what must be seen is:

1. Where is your attachment?

2. How sharp is your intellect which is subservient to the body-self?

3. What is your level of egoity?

4. How much identification do you have with your body-self?

5. Do you use your qualities for the furtherance and worship of your ego or for the establishment of the other?

–  When these qualities are used for the other’s benefit, they attain a divine nature.

–  When they are used for oneself, they are demonic in essence.

Little one, qualities are not good or bad – one’s perspective makes them so. The objective underlying the use of a particular quality determines whether it is good or bad.

Equanimity is the manifestation of union or Yoga with the Supreme. Impartiality in one’s perspective is necessary in life – but indifference towards oneself is also a necessity. That is, it is necessary that:

a) you harbour no pride despite acquiring honour and prestige;

b) you remain detached despite the acquisition of renown and fame;

c) you are not excessively elated at honour gained;

d) you are not excessively sorrowful at dishonour received;

e) you remain established in equanimity in the face of both praise and calumny, loss and gain;

f) you remain unaffected by all duality;

g) you are not influenced by your own attributes or the attributes of the other;

h) all these attributes do not shroud your intellect;

i)  your intellect remains uninfluenced in your day to day living.

The Lord says, “O Arjuna! I have imparted this knowledge to you in its entirety. Now reflect upon it properly and do as you consider fit.”

That is,

1. The Lord has explained the whole scope of knowledge along with its practical applicability.

2. He has revealed the essence of knowledge.

3. He has defined the manifestation of that knowledge.

4. He has explained the perspective of the Atmavaan.

5. He has revealed the mysterious depths of the Gunatit.

6. He has also explained the state of the Sthit pragya.

7. He has defined the interplay or various interactions of the qualities.

8. He has described the demonic and divine viewpoints.

9. He has also enumerated the principal manifest attributes of demonism and divinity.

10. He has specified the method of attaining the life Supreme.

11. He has told us of selfless deeds and selfless knowledge.

12. He has also told us about duty.

Now He says, “Understand all these truths and reflect on them fully. Then do as you will.” Speaking thus, the Lord:

a) grants complete freedom to man;

b) initiates intellectual awakening through reflection;

c) desists from making the other subservient to Him.

Then whatever may be the individual’s free decision:

a) he will abide by it;

b) he is then able to execute it in a proper manner.

Otherwise, any decision taken without one’s own acquiescence cannot be consummated fruitfully. It is extremely difficult to perform such actions with shrewdness and diligence.

Little love, listen! If your intellect is not convinced about something through the use of its reason, it cannot convince your mind about it. This is often the reason why spiritual practice also remains unsuccessful.

An individual or a spiritual aspirant does not make the effort, through reasoning or reflection, to fully understand his goal and the hindrances that come in its path. He does not consider:

1. What will be the manifest form of all these qualities in life?

2. How would a man of wisdom who possesses knowledge, conduct himself in his practical life?

3. What are the concepts and beliefs such a man of wisdom would have to renounce?

4. What is the essence and the manifestation of the renunciation of the body idea?

5. What is the essence and the form of an attitude devoid of ego?

6. What is the essence and the manifestation of one who is devoid of meum?

7. What is the essence and the manifest form of the Atmavaan?

If one reflects on all these truths at the outset, one’s spiritual practice is bound to meet with success. It is only one who reflects thus who can attain the Lord. He meditates on the essence or core as well as the manifestation or form of Truth and then takes a decision about his chosen path. This is what the Lord is explaining here to Arjuna.

Little one,

1. If you do as your mind wills, how can you ever become like the Lord?

2. If you desire fame and renown, how can you tolerate insults?

3. If you do not use the body, how can you transcend it?

4. If you have an excessive attachment to wealth, how can you help another in his time of need?

5. If you do not wish to exert your body at all, you will have to escape from life!

Little one, having said all this, the Lord advises the sadhak or the spiritual aspirant to consider all these aspects and then determine his goal in accordance with his capability.