इति ते ज्ञानमाख्यातं गुह्याद्-गुह्यतरं मया ।
विमृश्यैतदशेषेण यथेच्छसि तथा कुरु ॥ १८.६३ ॥

iti te jñānam-ākhyātam guhyād-guhyataram mayā |
vimṛśyaitad-aśeṣeṇa yathecchasi tathā kuru || 18.63 ||

The secret is knowledge-based

Krishna has reached the zenith of his dialogue, and therefore tells Arjuna decisively what he should do after having heard all that he (Krishna) has exposed. In fact, this applies equally to every seeker:

This secret Knowledge – it is more secret than all other secrets – has been imparted to you. Reflecting on this fully, do as you please.

All that Krishna has said and exposed earlier in the various chapters does contain some cardinal secrets. But what he has exposed now is greater than all those.

Krishna has, in the last seven verses (18.56-62), divested devotional pursuit from all its physical involvements and observances, and presented it as a wholesome, constantly pursuable formula, making it easy for one and all in any life situation – especially for Arjuna, who is out to begin a colossal war, entailing the slaughter of hundreds of thousands of warriors!

Thus Krishna’s latest statements are a greater secret. For, he has not insisted upon any particular discipline, control or regulation! All that he has asked for is: i) wholesome reliance, ii) inner renunciation and iii) attitudinal dedication (bhāva-samarpaṇa). And to make it simpler, he pointed out, all these inhere in one’s own mind. Anyone with a mind can adopt this benign path of wholesome restfulness, renunciation and dedication.

Krishna says that Arjuna, or any seeker for that matter, has now to evaluate and adjudge the exposure. He must place it in its own worth, relevance and utility. Once this is properly done, then he must arrive at his own decision as to what step he should take in order to realize the objective before him.

Krishna’s role is thus only to provide clarity and confidence that a seeking mind yearns for. Once these are had, and as a result the delusion is removed, there is no need for giving any command, order or suggestion. There is nothing in the way of command in our spiritual tradition. It is for the illumined intelligence to decide the right course of action.

The scriptures only provide the necessary knowledge to help the mind and intelligence. Once the right knowledge is gained, it is for the mind and intelligence to ensure that the right decision is taken. Our Dharma recognizes the rational nature of the human intelligence. In the light of the knowledge that he gains, every individual has to decide on his course of action.

It is relevant to recollect how Krishna began the dialogue: Kṣudram hṛdaya-daurbalyam tyaktvā uttiṣṭha parantapa (2.3) – was his initial response to what Arjuna said in lamentation, fear and retreat. Krishna sternly derided Arjuna’s stand, calling it baseless and futile. It was but the result of sheer weakness. And so, he asked Arjuna to eschew it outright and get up with the fervour of a fighter.

In the same vein, he exhorted Arjuna more than once: Tasmād yudhyasva bhārata (Therefore, fight, O Bhārata!); Yudhyasva vigatajvaraḥ (Fight without fear or timidity!), etc. (2.18, 2.31, 2.32, 2.37, 2.38, 3.30, 8.7).

As against all this, here are Krishna’s conclusive words: Critically adjudge matters and then do whatever you like! What do these contrasting notes signify?

The human is ignorant by birth. Through education, he tries to remove the ignorance and become knowledgeable, so that he may think, know and act wisely, avoiding pitfalls. But the education generally remains secular, worldly. The deeper elements like mental refinement and enrichment are not imparted – these find no place in our academic curriculum. Sanātana Dharma, in fact, provides this missing aspect as its sole content and message.

In this comprehensive dialogue, Krishna has led Arjuna to the knowledge of the highest Dharma, the spiritual and yogic way of thinking and action. Touching practically all aspects of life, world, God and the supreme Reality, Krishna provided abundant clarity and enlightenment. Yet his conclusive words are: Reflect upon what you have known and then act the way you feel like!

The Vedas are revelatory – not mandatory

This is the unique distinction of Hinduism, Sanātana Dharma. It recognizes the individual’s freedom, concern and persuasion. Scriptures only help in arriving at a proper understanding about all these and the manner in which they have to be applied in actual life. In this, Hindu Dharma is incomparable.

This is how the Vedas – which deal with multi-pronged aspects like this world, the other ones, material and spiritual rewards, the means for attaining these and a lot more – are yet regarded as only revelatory in character, but not mandatory. The rational man will look for and need only right exposure. When the mind and intelligence are properly informed, the timely inspiration to do the right action is inevitable. This is a demand of human integrity.

On the other hand, if a set of orders and commands are laid down, and people, because of their own weaknesses – ignorance, delusion and fear – are not able to heed them, where would the sanctity of the scriptures be? Would they not be rejected as irrelevant, impractical and useless? Would that be desirable? By that, neither the Vedas would be meaningful nor the human life dignified!

Krishna’s exposition too is more revelatory than mandatory. That is why he leaves the decision to Arjuna. Having all the knowledge about life and death, right and wrong, Arjuna now must be able to decide wherein lies his śreyas (felicity) and what should be done to ensure it. With this discrimination, he must confidently resolve as to what he should do in the context of the great war and with what resolution he should face Bheeshma and Drona.

He had earlier said that he would not fight, but instead take to ascetic life, begging for livelihood. Krishna has already stamped it as utterly wrong and irrelevant. It is for Arjuna now to re-evaluate his stand and adopt the right step.

How our scriptures handle the human mind, enlighten it variously and finally make it confident, guiding it in the righteous course, is a matter for deep study, understanding and appreciation.

Did not Krishna state distinctly uddharet ātmanā ātmānam, na ātmānam avasādayet – elevate yourself by your own inherent will, do not lower yourself at any time (6.5)? The potential for self-elevation is ingrained in everyone. Krishna has made Arjuna know this sufficiently well. The way Arjuna responds to Krishna’s ultimate words is exceedingly interesting.