B.G 18.62-65
तमेव शरणं गच्छ सर्वभावेन भारत। तत्प्रसादात् परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम् ॥६२॥
tameva śaraṇaṃ gaccha sarvabhāvena bhārata। tatprasādāt parāṃ śāntiṃ sthānaṃ prāpsyasi śāśvatam ॥62॥
[तम् (tam) - to him; एव (eva) - only; शरणम् (śaraṇam) - refuge; गच्छ (gaccha) - go; सर्वभावेन (sarvabhāvena) - with all your being; भारत (bhārata) - O Bharata; तत् (tat) - by his; प्रसादात् (prasādāt) - grace; पराम् (parām) - supreme; शान्तिम् (śāntim) - peace; स्थानम् (sthānam) - abode; प्राप्स्यसि (prāpsyasi) - you will attain; शाश्वतम् (śāśvatam) - eternal;]
Seek refuge in Him alone with all your being, O Bharata. Through his grace, you will achieve the ultimate peace and eternal abode.
इति ते ज्ञानमाख्यातं गुह्यात् गुह्यतरं मया। विमृश्यैतदशेषेण यथेच्छसि तथा कुरु ॥६३॥
iti te jñānam ākhyātaṃ guhyāt guhyataraṃ mayā। vimṛśyaitadaśeṣeṇa yathecchasi tathā kuru ॥63॥
[इति (iti) - thus; ते (te) - to you; ज्ञानम् (jñānam) - knowledge; आख्यातम् (ākhyātam) - declared; गुह्यात् (guhyāt) - from secret; गुह्यतरम् (guhyataraṃ) - more confidential; मया (mayā) - by me; विमृश्य (vimṛśya) - deliberating; एतत् (etat) - this; अशेषेण (aśeṣeṇa) - fully; यथा (yathā) - as; इच्छसि (icchasi) - you desire; तथा (tathā) - so; कुरु (kuru) - do.;]
Thus, this knowledge, more confidential than the secret, has been declared to you by me. Deliberating on this fully, do as you desire.
सर्वगुह्यतमं भूयः शृृणु मे परमं वचः। इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम् ॥६४॥
sarvaguhyatamaṁ bhūyaḥ śṛṇu me paramaṁ vacaḥ। iṣṭo'si me dṛḍhamiti tato vakṣyāmi te hitam ॥64॥
[सर्वगुह्यतमम् (sarvaguhyatamam) - most confidential; भूयः (bhūyaḥ) - again; शृणु (śṛṇu) - hear; मे (me) - my; परमम् (paramam) - supreme; वचः (vacaḥ) - words; इष्टः (iṣṭaḥ) - dear; असि (asi) - you are; मे (me) - to me; दृढम् (dṛḍham) - firmly; इति (iti) - thus; ततः (tataḥ) - therefore; वक्ष्यामि (vakṣyāmi) - I shall speak; ते (te) - to you; हितम् (hitam) - benefit;]
Listen once more to my supreme words, the most confidential of all. Because you are dear to me, I will speak to you for your benefit.
मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु। मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे ॥६५॥
manmanā bhava madbhakto madyājī māṁ namaskuru। māmevaiṣyasi satyaṁ te pratijāne priyo'si me ॥65॥
[मन्मना (manmanā) - with mind on Me; भव (bhava) - be; मद्भक्तः (madbhaktaḥ) - My devotee; मद्याजी (madyājī) - My worshipper; माम् (mām) - to Me; नमस्कुरु (namaskuru) - offer obeisance; माम् (mām) - to Me; एव (eva) - certainly; एष्यसि (eṣyasi) - you will come; सत्यं (satyaṁ) - truly; ते (te) - to you; प्रतिजाने (pratijāne) - I promise; प्रियः (priyaḥ) - dear; असि (asi) - are; मे (me) - to Me;]
Focus your mind on Me, be devoted to Me, worship Me, and offer obeisance to Me. You will certainly come to Me; I promise you this truthfully, for you are dear to Me.
Gīta Bhāshya 18.62
The indirect speech in the context (18.62) is similar to the words of Bhima spoken to Drona. It does not imply Krishna is not the Lord.
परोक्षवचनं तु द्रोणं प्रति भीमवचनवत्॥
parokṣavacanaṃ tu droṇaṃ prati bhīmavacanavat॥
[परोक्षवचनं (parokṣavacanaṃ) - indirect speech; तु (tu) - but; द्रोणं (droṇaṃ) - to Drona; प्रति (prati) - towards; भीमवचनवत् (bhīmavacanavat) - like Bhima's words;]
(Indirect speech but to Drona towards like Bhima's words.)
The indirect speech in the context (18.62) is similar to the words of Bhima spoken to Drona ("द्रोणो भीमेन पित्रुवत्"). (It does not imply Krishna is not the Lord.)
Gīta Tātparya 18.62-65
As per Sanskrit dictionary, wherever the Ātmān is indirectly referred to by Lord Vishnu, it is to be understood that they are conclusive statements after deliberation. The Lord concludes in the verse 'manmanā' (18.65), i.e. "with mind on Me". The phrase 'śāśvataṁ sthānaṁ' i.e. "eternal place" is nothing but Vaikuntha. Statements "these two persons" (15.16) and the praise of intellect was done earlier to emphasize philosophical essence. However, in the current context, the conclusion of the essence of means is considered the most secret. "Intent on me" and similar phrases re-emphasize the same.
"निश्चितार्थः स तु ज्ञेयः यत्रात्मैव परोक्षतः। उच्यते विष्णुना यद्वत् तद् ब्रह्मेत्यादि कथ्यते॥"
"niścitārthaḥ sa tu jñeyaḥ yatrātmaiva parokṣataḥ। ucyate viṣṇunā yadvad tad brahmetyādi kathyate॥"
[निश्चितार्थः (niścitārthaḥ) - one with a determined meaning; सः (saḥ) - he; तु (tu) - but; ज्ञेयः (jñeyaḥ) - to be known; यत्र (yatra) - where; आत्मा (ātmā) - Ātmān; एव (eva) - indeed; परोक्षतः (parokṣataḥ) - indirectly; उच्यते (ucyate) - is said; विष्णुना (viṣṇunā) - by Viṣṇu; यद्वत् (yadvad) - as; तत् (tad) - that; ब्रह्म (brahma) - Brahman; इति (iti) - thus; आदि (ādi) - and so on; कथ्यते (kathyate) - is spoken.;]
Wherever the Ātmān is indirectly referred to by Lord Vishnu, it is to be understood that they are conclusive statements after deliberation. It is similar to Upanishadic statements - 'that is Brahman' (in Chandogya and Itareya).
इति शब्दनिर्णये।
iti śabdanirṇaye।
[इति (iti) - thus; शब्द (śabda) - word; निर्णये (nirṇaye) - in the decision;]
- stated thus in the ancient text of Shabdanirṇay, the work on meaning of words.
"मन्मनाः" इत्युपसंहाराच्च॥ शाश्वतं स्थानं वैकुण्ठादि-
"manmanāḥ" ityupasaṁhārācca॥ śāśvataṁ sthānaṁ vaikuṇṭhādi-
[मन्मनाः (manmanāḥ) - my mind; इति (iti) - thus; उपसंहारात् (upasaṁhārāt) - from conclusion; च (ca) - and; शाश्वतं (śāśvataṁ) - eternal; स्थानं (sthānaṁ) - place; वैकुण्ठादि (vaikuṇṭhādi) - Vaikuntha, etc.;]
The Lord concludes in the verse 'manmanā' (18.65), i.e. "with mind on Me". The phrase 'śāśvataṁ sthānaṁ' i.e. "eternal place" is nothing but Vaikuntha.
"श्रीरेव लोकरूपेण विष्णोः तिष्ठति सर्वदा। अतो हि वैष्णवा लोका नित्यास्ते चेतना अपि॥"
"śrīreva lokarūpeṇa viṣṇoḥ tiṣṭhati sarvadā। ato hi vaiṣṇavā lokā nityāste cetanā api॥"
[श्रीः (śrīḥ) - goddess Lakshmi; एव (eva) - indeed; लोक (loka) - world; रूपेण (rūpeṇa) - in the form of; विष्णोः (viṣṇoḥ) - of Viṣṇu; तिष्ठति (tiṣṭhati) - resides; सर्वदा (sarvadā) - always; अतः (ataḥ) - therefore; हि (hi) - indeed; वैष्णवाः (vaiṣṇavāḥ) - Vaishnavas; लोकाः (lokāḥ) - worlds; नित्याः (nityāḥ) - eternal; ते (te) - they; चेतनाः (cetanāḥ) - conscious; अपि (api) - also;]
"Goddess Lakshmi is the form of Universe always resides in Lord Viṣṇu. Therefore, the Vaishnava worlds are eternal and conscious as well."
इत्याग्नेये।
ityāgneyē।
[इति (iti) - thus; आग्नेये (āgneyē) - in Agni Purana;]
- stated thus in Agni Purana.
"न वर्तते यत्र रजस्तमस्तयोः सत्त्वं च"
"na vartate yatra rajastamastayoḥ sattvaṁ ca"
[न (na) - not; वर्तते (vartate) - exists; यत्र (yatra) - where; रजः (rajaḥ) - passion; तमः (tamaḥ) - ignorance; तयोः (tayoḥ) - of those two; सत्त्वं (sattvaṁ) - goodness; च (ca) - and;]
("Where neither passion nor ignorance exists, and goodness also")
"Where neither 'rajas' nor 'tamas' nor 'sattva' exists"
इत्याद्युक्तं च॥
ity ādy uktaṃ ca॥
[इति (iti) - thus; आद्य (ādya) - beginning; उक्तं (uktaṃ) - said; च (ca) - and;]
(Thus, the beginning was said and.)
- stated thus as well.
तत्त्वसारकथनं "द्वाविमौ पुरुषौ" इत्यत्रैवोपसंहृतम्। तत्त्वप्रशंसार्थमेव तद्बुद्धिप्रशंसा कृता। अत्र तु साधनसारोपसंहारः सर्वगुह्यतममिति। "मन्मनाः" इत्यादेः पूर्वमेवोक्तत्वात् भूय इति। अर्थतस्तु अत्रापि विष्ण्वाधिक्यमेव उक्तं भवति॥
tattvasārakathanaṁ "dvāvimau puruṣau" ityatraivopasaṁhṛtam। tattvapraśaṁsārthameva tadbuddhipraśaṁsā kṛtā। atra tu sādhanasāropasaṁhāraḥ sarvaguhyatamamiti। "manmanāḥ" ityādeḥ pūrvamevoktattvāt bhūya iti। arthatastu atrāpi viṣṇvādhikyameva uktaṁ bhavati॥
[तत्त्व (tattva) - philosophical essence; सार (sāra) - core; कथनं (kathanaṁ) - statement; द्वा (dvā) - two; इमौ (imau) - these; पुरुषौ (puruṣau) - persons; इति (iti) - thus; अत्र (atra) - here; एव (eva) - only; उपसंहृतम् (upasaṁhṛtam) - concluded; तत्त्व (tattva) - philosophical essence; प्रशंसा (praśaṁsā) - praise; अर्थम् (artham) - for the purpose of; एव (eva) - only; तत् (tad) - that; बुद्धि (buddhi) - intellect; प्रशंसा (praśaṁsā) - praise; कृता (kṛtā) - done; अत्र (atra) - here; तु (tu) - but; साधन (sādhana) - means; सार (sāra) - essence; उपसंहारः (upasaṁhāraḥ) - conclusion; सर्व (sarva) - all; गुह्यतमम् (guhyatamam) - most secret; इति (iti) - thus; मन (man) - mind; मनाः (manāḥ) - intent; इत्यादेः (ityādeḥ) - and so on; पूर्वम् (pūrvam) - before; एव (eva) - only; उक्तत्वात् (uktattvāt) - having been said; भूय (bhūya) - again; इति (iti) - thus; अर्थतः (arthataḥ) - in essence; तु (tu) - but; अत्र (atra) - here; अपि (api) - also; विष्णु (viṣṇu) - Vishnu; अधिक्यम् (adhikyam) - superiority; एव (eva) - only; उक्तं (uktaṁ) - said; भवति (bhavati) - is;]
The statement of philosophical essence "these two persons" (15.16) was earlier. The praise of intellect was done earlier solely to extol the philosophical essence. However, here, the conclusion of the essence of means is considered the most secret. "Intent on me" and similar phrases are re-emphasized again. Essentially, even here, only the superiority of Lord Vishnu is affirmed.
