Chapter 18 of Bhagavad Gita is the conclusion. In this chapter, the narrator of Gita, Kaal (Brahm) repeats the most secretive knowledge and also reveals to Arjun the passage to achieve complete liberation and Supreme God. He asks Arjun to go in to the refuge of another Supreme God for Transcendental Peace. From verses 62 to 68, the narrator of Gita instructs Arjun to seek the shelter of some other Supreme God.
The key word in verse 66 is “Vraj” which has been translated wrongly by all the translators of Gita. Its meaning is “to go” whereas everyone has translated it as “come”. This completely reverses the meaning of the verse and thus contradicts with verse 62. The correct meaning of vraj is “to go”. When translated correctly it correlates with verse 62.
The two most popular Bhagavad Gita websites also have translated it wrongly.
Please read Bhagavad Gita verses below to know more.
Sannyaasasya, mahabaho, tattvam’, ichchhaami, veditum’,
Tyaagasya, ch, hrshikesh, prthak’, keshinishoodan ||1||
Translation: (Mahabaho) Oh mighty-armed! (Hrshikesh) Oh All-knowing! (keshinishoodan) destroyer of Keshi (sannyaasasya) Sanyas / renunciation (ch) and (tyaagasya) Tyaag / relinquishment (tattvam’) truth (prthak’) separately (veditum’) to know (ichchhaami) I want. (1)
Translation: Oh mighty-armed! Oh All-knowing! The destroyer of Keshi! I want to know the truth about Sanyas (renunciation) and Tyaag (relinquishment) separately.
Kaamyanaam’, karmnaam’, nyaasam’, sannyaasam’, kavayH, viduH,
Sarvkarmfaltyaagm’, praahuH, tyaagm’, vichakshnaH ||2||
Translation: (KavayH) the Pandits (kaamyanaam’) performed for fulfilment of desire, religious (karmnaam’) actions (nyaasam’) relinquishment (sannyaasam’) Sanyas (viduH) consider and other (vichakshnaH) wise men (sarvkarmfaltyaagm’) relinquishment of the fruits of all the actions (tyaagm’) Tyaag (praahuH) call. (2)
Translation: The Pandits consider the relinquishment of religious actions performed for the fulfilment of desire to be Sanyas, and other wise men call the relinquishment of the fruits of all actions as Tyaag.
Tyaajyam’, doshvat’, iti, eke, karm, praahuH, maneeshinH,
YagyadaantapHkarm, na, tyaajyam’, iti, ch, apre ||3||
Translation: (Eke) some (maneeshinH) learned persons (iti) this (praahuH) say that (karm) acts of bhakti opposite to the ordinances of scriptures (doshvat’) are faulty, therefore (tyaajyam’) should be relinquished (ch) and (apre) other learned persons (iti) say this that (yagyadaantapHkarm) acts of yagya, charity and austerity (na, tyaajyam’) should not be relinquished. (3)
Translation: Some learned persons say this that acts of bhakti opposite to the ordinances of scriptures are faulty; therefore, should be relinquished. And other learned persons say this that the acts of yagya, charity and austerity should not be relinquished.
Nishchayam’, shrnu, me, tatr, tyaage, bharatsattam’,
TyaagH, hi, purushvyaaghr, trividhH, samprkeertitH ||4||
Translation: (Purushvyaaghr) oh lion-man (bharatsattam’) Arjun! (tatr) among Sanyas and Tyaag (tyaage) about Tyaag (me) my (nishchayam’) firm opinion (shrnu) hear (hi) because (tyaagH) Tyaag (trividhH) of three types (samprkeertitH) is said to be. (4)
Translation: Oh Lion-man (braveman) Arjun! Among Sanyas and Tyaag, first of all hear my firm opinion on Tyaag because Tyaag is said to be of three types.
YagyadaantapHkarm, na, tyaajyam’, kaaryam’, ev, tat’,
YagyaH, daanm’, tapH, ch, ev, paavnaani, maneeshinaam’ ||5||
Translation: (YagyadaantapHkarm) the acts of yagya, charity and austerity (na, tyaajyam’) should not be relinquished, rather (tat’) they (ev) must / definitely (kaaryam’) be performed because (yagyaH) yagya (daanm’) charity (ch) and (tapH) austerity (ev) acts only (maneeshinaam’) wise men (paavnaani) are the purifiers. (5)
Translation: The acts of yagya, charity and austerity should not be relinquished; rather, they must be performed because the acts of yagya, charity and austerity only are the purifiers of the wise men.
Important: Here, the meditation (tap) done by hathyog is not mentioned; here, there is mention of the austerity (tap) described in Bhagavad Gita Chapter 17 Verse 14 to 17.
Etaani, api, tu, karmaani, sangam’, tyaktva, falaani, ch,
Kartavyaani, iti, me, paarth, nishchitam’, matam’, uttamm’ ||6||
Translation: (Paarth) Oh Paarth! (etaani) these acts of yagya, charity and austerity (tu) and (api) also (karmaani) all the duties (sangam’) attachment (ch) and (falaani) fruits (tyaktva) abandoning (kartavyaani) should be performed (iti) this (me) my (nishchitam’) definite (uttamm’) supreme (matam’) opinion. (6)
Translation: Oh Paarth! These acts of yagya, charity and austerity and also all the duties should be performed abandoning attachment and fruits. This is my definite supreme opinion.
Niyatasya, tu, sannyaasH, karmanH, na, uppadhyate,
Mohaat’, tasya, parityaagH, taamasH, parikeertitH ||7||
Translation: (Tu) but (niyatasya) prescribed scripture-based (karmanH) act (sannyaasH) renunciation (na, uppadhyate) is not right (mohaat’) because of delusion being emotional out of ignorance (tasya) its (parityaagH) abandonment (taamasH) Tamas (prikeertitH) Tyaag, is said to be. (7)
Translation: But the renunciation of prescribed scripture-based act is not right. Its abandonment out of ignorance because of being emotional out of delusion is said to be Tamas Tyaag.
DuHkham’, iti, ev, yat’, karm, kaayakleshbhyaat’, tyajet’,
SaH, krtva, raajsam’, tyaagm’, na, ev, tyaagfalam’, labhet’ ||8||
Translation: (Yat’) whatever (karm) action is for bhakti-sadhna and for sustenance of body (duHkham’, ev) is a form of misery only (iti) considering this, if someone (kaayakleshbhyaat’) duties with the fear of physical suffering i.e. considering performance of action to be suffering (tyajet’) relinquishes (saH) he (raajsam’) Rajas (tyaagm’) Tyaag (krtva) by doing (tyaagfalam’) the fruit of relinquishment (ev) in any way (na, labhet’) does not attain. (8)
Translation: Whatever action is for bhakti-sadhna and for sustenance of body is a form of misery only. Considering this, if someone relinquishes his duties with the fear of physical suffering i.e. considering the performance of action to be suffering, then he by doing this Rajas Tyaag does not attain the fruit of relinquishment in any way.
Kaaryam’, iti, ev yat’, karm, niyatm’, kriyate, Arjun,
Sangam’, tyaktva, falam’, ch, ev, saH, tyaagH, saatvikH, matH ||9||
Translation: (Arjun) Oh Arjun! (yat’) which (niyatm’) scripture-based (karm) action (kaaryam’) it is a duty to perform it (iti, ev) with this belief (sangam’) attachment (ch) and (falam’) fruit (tyaktva) by abandoning (kriyate) is performed (saH, ev) that only (saatvikH) Satvik (tyaagH) Tyaag (matH) is considered to be. (9)
Translation: A scripture-based action which is performed with this belief that it is a duty to perform it, by abandoning attachment and fruits, is only considered to be a Satvik Tyaag.
Na, dweshti, akushlam’, karm, kushle, na, anushajjate,
Tyaagi, sattvsamaavishtH, medhaavi, chhinnsanshayH ||10||
Translation: (Akushlam’) inauspicious (karm) action (na, dweshti) neither hates (kushle) auspicious action (na, anushajjate) nor becomes attached to (sattvsamaavishtH) that person endowed with Satvgun (chhinnsanshayH) free from doubts (medhaavi) intelligent and (tyaagi) a true Tyaagi / renunciant. (10)
Translation: He who neither hates the action which is inauspicious and nor becomes attached to an auspicious action, that person endowed with Satvgun is free from doubts, is intelligent, and a true Tyaagi (renunciant).
Na, hi, dehbhrta, shakyam’, tyaktum’, karmaani, asheshatH,
YaH, tu, karmfaltyaagi, saH, tyaagi, iti, abhidheeyate ||11||
Translation: (Hi) because (dehbhrta) for any embodied human being (asheshatH) entirely (karmaani) all the actions (tyaktum’) to relinquish (na, shakyam’) it is not possible (yaH) who (karmfaltyaagi) who relinquishes the fruits of actions (saH, tu) only he (tyaagi) is a renunciant/Tyaagi (iti) this (abhidheeyate) is said. (11)
Translation: Because it is not possible for any embodied human being to entirely relinquish all the actions. It is said that only he is a Tyaagi (renunciant) who relinquishes the fruits of actions.
This same evidence is also in Bhagavad Gita Chapter 3 Verse 4 to 8 and 19 to 21.
Anishtam’, ishtam’, mishram’, ch, trividham’, karmanH, falam’,
Bhavti, atyaaginaam’, pretya, na, tu, sannyaasinaam’, kvachit’ ||12||
Translation: (Atyaaginaam’) those who do not relinquish the fruits of actions (karmanH) of the actions (ishtam’) auspicious (anishtam’) inauspicious (ch) and (mishram’) mixed (trividham’) of three types (falam’) fruit (pretya) after death (bhavti) is (tu) but (sannyaasinaam’) the fruits of actions of those who relinquish the fruits of actions (kvachit’) at any time (na) is not (they become completely liberated). (12)
Translation: The fruit of actions of those who do not relinquish the fruits of actions is of three types after death, auspicious, inauspicious and mixed. But the fruits of actions of those who relinquish the fruits of actions are none at any time. They become completely liberated.
Panch, etaani, mahabaho, kaarnaani, nibodh, me,
Saankhye, krtaante, proktaani, siddhye, sarvkarmnaam’ ||13||
Translation: (Mahabaho) oh mighty-armed! (sarvkarmnaam’) all the actions (siddhye) for accomplishment (etaani) these (panch) five (kaarnaani) causes (krtaante) which describes the ways of ending the actions (saankhye) in Sankhya shastra (proktaani) are mentioned (me) from me (nibodh) properly learn. (13)
Translation: Oh mighty-armed! Properly learn from me these five causes for accomplishment of all the actions mentioned in the Sankhya Shastra which describes the ways of ending the actions.
Adhishthaanm’, tatha, karta, karnam’, ch, prthagvidham’,
VividhaH, ch, prthak’, cheshtaH, daivam’, ch, ev, atr, panchmm’ ||14||
Translation: (Atr) regarding this i.e. in the accomplishment of actions (adhishthaanm’) basis (ch) and (karta) doer (ch) and (prthagvidham’) different types of (karnam’) instruments (ch) and (vividhaH) various types of (prthak’) distinct (cheshtaH) endeavours and (tatha ev) likewise (panchmm’) fifth cause (daivam’) is divine gift. (14)
Translation: Regarding this i.e. in the accomplishment of actions, basis and doer and different–different types of instruments and various types of distinct endeavours and likewise fifth cause is divine gift.
ShareervaanmanobhiH, yat’, karm, praarabhte, narH,
Nyaayyam’, va, vipreetam’, va, panch, ete, tasya, hetavH ||15||
Translation: (NarH) a man (shareervaanmanobhiH) by mind, speech and body (nyaayyam’) in accordance with the scriptures (va) or (vipreetam’, va) opposite to (yat’, karm) whatever action (praarabhte) performs (tasya) its (ete) these (panch) five (hetavH) are causes. (15)
Translation: Whatever action, in accordance with or opposite to scriptures, a man performs by his mind, speech and body – these five are its causes.
Tatr, evam’, sati, kartaarm’, aatmaanm’, kevalam’, tu, yaH,
Pashyati, akritbuddhitvaat’, na, saH, pashyati, durmatiH ||16||
Translation: (Tu) but (evam’) this (sati) even on being the case (yaH) a person who (akritbuddhitvaat’) because of having impure intellect (tatr) in that matter i.e. in the performance of actions (kevalam’) only (aatmaanm’) soul (kartaarm’) doer (pashyati) considers (saH) that (durmatiH) foolish, ignorant person (na, pashyati) does not perceive the truth. (16)
Translation: But even on this being the case, a person who because of having impure intellect only considers the soul as the doer in that matter i.e. in the performance of actions, that foolish, ignorant person does not perceive the truth.
Yasya, na, ahankrtH, bhaavH, buddhiH, yasya, na, lipyate,
Hatva, api, saH, imaan’, lokaan’, na, hanti, na, nibadhyate ||17||
Translation: (Yasya) who (ahankrtH) ‘I am the doer’ this (bhaavH) feeling (na) does not have and (yasya) whose (buddhiH) mind (na, lipyate) does not get tainted (saH) he (imaan’) these (lokaan’) all people (hatva) on killing (api) even (na) neither (hanti) kills and (na) nor (nibadhyate) becomes bound. (17)
Translation: He who does not have this feeling ‘I am the doer’, and whose mind does not get tainted, he, even on killing all these people, neither kills nor becomes bound.
Gyaanm’, gyeyam’, parigyaata, trividha, karmchodna,
Karnam’, karm, karta, iti, trividhH, karmsangrahH ||18||
Translation: (Parigyaata) the knower (gyaanm’) knowledge and (gyeyam’) knowable (trividha) these three types of (karmchodna) are impulses to action and (karta) the doer (karnam’) the instrument and (karm) the action (iti) these (trividhH) threefold (karmsangrahH) are basis of action. (18)
Translation: The knower, knowledge and the knowable – these are three types of impulses to action, and the doer, instrument and the action – these are the three types of basis of action.
Gyaanm’, karm, ch, karta, ch, tridha, ev, gunbhedatH,
Prochyate, gunsankhyaane, yathaavat’, shrnu, taani, api ||19||
Translation: (Gunsankhyaane) in the scripture which enumerates the gunas (gyaanm’) knowledge (ch) and (karm) action (ch) and (karta) the doer (gunbhedatH) according to the distinction of the gunas (tridha) each of three types (ev) only (prochyate) are said to be (taani) them (api) also, you from me (yathaavat’) properly (shrnu) listen. (19)
Translation: In the scripture which enumerates the gunas, knowledge and action and the doer, each are said to be of three types according to the distinction of the gunas. Listen about them also properly from me.
Sarvbhooteshu, yen, ekam’, bhaavam’, avyyam’, iikshte,
Avibhaktam’, vibhakteshu, tat’, gyaanm’, viddhi, saatvikam’ ||20||
Translation: (Yen) the knowledge by which a person (vibhakteshu) distinct (sarvbhooteshu) in all the living beings (ekam’) one (avyyam’) immortal God (bhaavam’) aspect (avibhaktam’) situated equally in an undivided manner (iikshte) sees (tat’) that (gyaanm’) knowledge (saatvikam’) Satvik (viddhi) know. (20)
Translation: The knowledge by which a person sees the aspect of one immortal God situated equally in an undivided manner in all the distinct living beings, know that knowledge to be Satvik.
Prthaktven, tu, yat’, gyaanm’, nanabhaavaan’, prthagvidhaan’,
Vetti, sarveshu, bhooteshu, tat’, gyaanm’, viddhi, raajsam’ ||21||
Translation: (Tu) But (yat’) which (gyaanm’) knowledge (sarveshu) all (bhooteshu) in living beings (prthagvidhaan’) of different kinds (nanabhaavaan’) diverse natures (prthaktven) distinctly (vetti) perceives (tat’) that (gyaanm’) knowledge (raajsam’) Rajas (viddhi) know. (21)
Translation: But the knowledge which disctinctly perceives the different kinds of diverse natures in all the living beings, know that knowledge to be Rajas.
Yat’, tu, krtsannvat’, ekasmin’, kaarye, sakttam’, ahaetukam’,
Atattvaarthvat’, alpam’, ch, tat’, taamsam’, udaahrtam’ ||22||
Translation: (Tu) But (yat’) the knowledge which (ekasmin’) one (kaarye) in implementing body only (krtsannvat’) as if it were all / whole (sakttam’) is engrossed/attached (ch) and which (ahaetukam’) is irrational (atattvaarthvat’) without any understanding and reason (alpam’) is trivial (tat’) that (taamsam’) Tamas (udaahrtam’) is said to be. (22)
Translation: But that knowledge which is only engrossed in one implementing body as if it were all and which is irrational without any understanding and reason and is trivial – that is said to be Tamas.
Niyatm’, sangrahitam’, araagdweshatH, krtam’,
Afalprepsuna, karm, yat’, tat’, saatvikam’, uchyate ||23||
Translation: (Yat’) which (karm) an action (niyatm’) scripture-based (sangrahitam’) free from the pride of doership and (afalprepsuna) by the one who is not desirous of any fruit (araagdweshatH) without love and hatred (krtam’) is performed (tat’) that (saatvikam’) Satvik (uchyate) is said to be. (23)
Translation: An action which is scripture-based, free from the pride of doership and is performed without love and hatred by the one who is not desirous of any fruit, that is said to be Satvik.
Yat’, tu, kaamepsuna, karm, saanhkaaren, va, punH,
Kriyate, bahulaayaasam’, tat’, raajsam’, udaahrtam’ ||24||
Translation: (Tu) but (yat’) which (karm) an action (bahulaayaasam’) involves a lot of hardwork (punH) and (kaamepsuna) by one who is desirous of fruits (va) or (saanhkaaren) is conceited (kriyate) is performed (tat’) that action (raajsam’) Rajas (udaahrtam’) is said to be. (24)
Translation: But an action which involves a lot of hardwork and is performed by one who is desirous of fruits or is conceited, that action is said to be Rajas.
Anubandham’, kshayam’, hinsaam’, anvekshya, ch, paurusham’,
Mohaat’, aarabhyate, karm, yat’, tat’, taamsam’, uchyate ||25||
Translation: (Yat’) which (karm) action (anubandham’) result (kshayam’) loss (hinsaam’) violence (ch) and (paurusham’) capability (anvekshya) without considering (mohat’) only with ignorance (aarabhyate) is commenced (tat’) that action (taamsam’) Tamas (uchyate) is said to be. (25)
Translation: An action which without considering the result, loss, violence and capability, is only commenced with ignorance, that action is said to be Tamas.
MuktsangH, anhamvaadi, dhrtyutsaahasamanvitH,
SiddhyasiddhyoH, nirvikaarH, karta, saatvikH, uchyate ||26||
Translation: (Karta) A performer of action / Doer (muktsangH) free from attachment (anhamvaadi) who does not say arrogant words (dhrtyutsaahasamanvitH) endowed with patience and enthusiasm and (siddhyasiddhyoH) in success and failure of the action (nirvikaarH) free from vices (saatvikH) Satvik (uchyate) is said to be. (26)
Translation: A performer of action, free from attachment, who does not say arrogant words, who is endowed with patience and enthusiaism and is free from vices in success and failure of the action, is said to be Satvik.
Raagi, karmfalprepsuH, lubdhH, hinsaatmakH, ashuchiH,
HarshshokaanvitH, karta, raajasH, parikeertitH ||27||
Translation: (Karta) a performer of action (raagi) endowed with attachment (karmfalprepsuH) desirous of the fruits of actions (lubdhH) greedy and (hinsaatmakH) with the nature of harming others (ashuchiH) impure / corrupt (harshshokaanvitH) tainted with joy-sorrow (raajasH) Rajas (parikeertitH) is said to be. (27)
Translation: A performer of action, endowed with attachment, desirous of the fruits of actions, greedy and having the nature of harming others, corrupt and tainted with joy-sorrow, is said to be Rajas.
AyuktH, praakrtH, stabdhH, shathH, naishkrtikH, alasH,
Vishaadi, deerghsootri, ch, karta, taamasH, uchyate ||28||
Translation: (Karta) a performer of action (ayuktH) unsteady (praakrtH) temperamental (stabdhH) arrogant (shathH) deceitful (naishkrtikH) who damages others livelihood and (vishaadi) is mourning (alasH) lazy (ch) and (deerghsootri) procrastinating (taamasH) Tamas (uchyate) is said to be. (28)
Translation: A performer of action, unsteady, temperamental, arrogant, deceitful, who damages others livelihood, and is mourning, lazy, and procrastinating, is said to be Tamas.
BuddheH, bhedam’, dhrteH, ch, ev, gunatH, trividham’, shrnu,
Prochyamaanam’, asheshen, prthaktven, dhananjay ||29||
Translation: (Dhananjay) Oh Dhananjay! Now you (buddheH) of intellect (ch) and (dhrteH) of steadfastness (ev) also (gunatH) according to the gunas (trividham’) three types of (bhedam’) distinction by me (asheshen) completely (prthaktven) separately (prochyamaanam’) described (shrnu) hear. (29)
Translation: Oh Dhananjay! Now you hear the three types of distinction of intellect and also steadfastness according to the gunas described completely and separately by me.
Prvrttim’, ch, nirvrttim’, ch, kaaryaakaarye, bhayaabhaye,
Bandham’, moksham’, ch, ya, veti, buddhiH, saa, paarth, saatviki ||30||
Translation: (Paarth) Oh Paarth! (ya) an intellect which (prvrttim’) what to engage in / path of activity (ch) and (nivrttim’) what to refrain from (kaaryakaarye) what should be done and what should not be done (bhayaabhaye) fear and fearlessness (ch) and (bandham’) bondage (ch) and (moksham’) liberation (vetti) clearly knows (saa) that (buddhiH) intellect (saatviki) is Satvik. (30)
Translation: Oh Paarth! An intellect which clearly knows what to engage in and what to refrain from, what should be done and what should not be done, fear and fearlessness, and bondage and liberation, that intellect is Satvik.
Yya, dharmm’, adharmm’, ch, kaaryam’, ch, akaaryam’, ev, ch,
Ayathaavat’, prjaanaati, buddhiH, saa, paarth, Raajsi ||31||
Translation: (Paarth) Oh Paarth! (yya) an intellect, by which (dharmm’) righteousness (ch) and (adharmm’) unrighteousness (ch) and (kaaryam’) what should be done (ch) and (akaaryam’) what should not be done (ev) also (ayathaavat’) not perfectly (prjaanaati) knows (saa) that (buddhiH) intellect (raajsi) is Rajsi. (31)
Translation: Oh Paarth! An intellect by which one does not perfectly know dharm (righteousness) and adharm (unrighteousness) and also what should be done and what should not be done – that intellect is Rajsi.
Adharmm’, dharmm’, iti, ya, manyate, tamsa, aavrta,
Sarvaarthaan’, vipreetaan’, ch, buddhiH, saa, Paarth, taamsi ||32||
Translation: (Paarth) Oh Arjun! (ya) which (tamsa) by Tamogun (aavrta) enveloped intellect (adharmm’) unrighteousness also (dharmm’) ‘this is dharm’ (iti) considers this (ch) and likewise, other (sarvaarthaan’) all the things also (vipreetaan’) opposite (manyate) believes (saa) that (buddhiH) intellect (taamsi) is Tamsi. (32)
Translation: Oh Arjun! An intellect enveloped in Tamogun, which even considers Adharm (unrighteousness) as ‘This is Dharm (righteousness)’, and likewise also believes all the other things to be opposite – that intellect is Tamsi.
Dhrtya, yya, dhaaryate, manHpraanendriyakriyaH,
Yogen, avyabhichaarinya, dhrtiH, saa, paarth, saatviki ||33||
Translation: (Paarth) of Paarth! (yya) which (avyabhichaarinya) unadulterous/undeviating/unwavering – based on one God (dhrtya) steadfastness, a person (yogen) through Bhakti-yog (manHpraanendriyakriyaH) activities of mind, breath and senses (dhaaryate) assumes/maintains/controls (saa) that (dhrtiH) steadfastness/patience (saatviki) is Satvik. (33)
Translation: Oh Paarth! The unwavering steadfastness in one God by which a person assumes the activities of mind, breath and senses through Bhakti-yog –that is Satvik steadfastness.
Yya, tu, dharmkaamaarthaan’, dhrtya, dhaaryate, Arjun,
Prsangen, falaakaankshi, dhrtiH, saa, paarth, raajsi ||34||
Translation: (Tu) but (paarth) oh son of Pritha (Arjun) Arjun! (falaakaankshi) a person desirous of fruits (yya) which (dhrtya) by steadfastness (prsangen) with strong attachment (dharmkaamaarthaan’) dharm, wealth and pleasures (dhaaryate) acquires / adopts (saa) that (dhrtiH) steadfastness (raajsi) is Rajsi. (34)
Translation: But of son of Pritha Arjun! The steadfastness by which a person desirous of fruits adopts dharm (religion/righteousness), wealth and pleasures with strong attachment – that steadfastness is Rajsi.
Yya, swapnam’, bhayam’, shokam’, vishaadm’, madam’, ev, ch,
Na, vimunchati, durmedhaH, dhrtiH, saa, paarth, taamsi ||35||
Translation: (Paarth) Oh Paarth! (durmedhaH) a person of mean nature (yya) which (swapnam’) sleep (bhayam’) fear (shokam’) worry (ch) and (vishaadm’) misery and (madam’) intoxication (ev) also (na, vimunchati) does not give up (saa) that (dhrtiH) firmness in bhakti (taamsi) is Tamsi. (35)
Translation: Oh Paarth! Sleep, fear, worry and misery and also intoxication, which a person of mean nature does not give up – that firmness in bhakti/steadfastness is Tamsi.
Sukham’, tu, idaaneem’, trividham’, shrnu, me, bharatarshbh,
Abhyaasaat’, ramte, yatr, duHkhaantam’, ch, nigachchhati ||36||
Yat’, tat’, agre, visham’, iv, parinaame, amrtopmm’,
Tat’, sukham’, saatvikam’, proktam’, aatmbuddhiprasaadjam’ ||37||
Translation: (Bharatarshbh) Oh Best of the Bharats! (idaaneem’) now (trividham’) of three types (sukham’) happiness (tu) you also (me) from me (shrnu) hear (yatr) which (abhyaasaat’) in practice of bhajan (ramte) remains engrossed (ch) and by which (duHkhaantam’) end of miseries (nigachchhati) reaches (yat’) which is such a happiness (tat’) that (agre) although at the beginning (visham’) poison (iv) seems to be like, but (parinaame) in the end (amritopmm’) is equivalent to nectar (tat’) that (aatmbuddhiprsaadjam’) arising from clarity of mind in relation to God (sukham’) happiness (saatvikam’) Satvik (proktam’) is said to be. (36, 37)
Translation: Oh Best of the Bharats! Now you also hear the three types of happiness from me. The bhajan in the practice of which one remains engrossed, and by which one reaches the end of miseries, which is such a happiness that although it seems like poison at the beginning, but in the end is equivalent to nectar, that happiness, arising from the clarity of mind in relation to God is said to be Satvik.
Vishyendryasanyogaat’, yat’, tat’, agre, amrtopmm’,
Parinaame, visham’, iv, tat’, sukham’, raajsam’, smrtam’ ||38||
Translation: (Yat’) which (sukham’) happiness (vishyendriyasanyogaat’) arises from the union of the senses and the sense objects (tat’) that (agre) at first, at the time of experience (amrtopmm’) although seems like nectar (parinaame) in the end (visham’) poison (iv) is equal to (tat’) that happiness (raajsam’) Rajas (smrtam’) is said to be. (38)
Translation: That happiness which arises from the union of the senses and the sense objects, although at first seems like nectar at the time of experience, is equivalent to poison in the end – that happiness is said to be Rajas.
Yat’, agre, ch, anubandhe, ch, sukham’, mohnam’, aatmanH,
Nidraalasyaprmaadottham’, tat’, taamsam’, udaahrtam’ ||39||
Translation: (Yat’) which (sukham’) happiness (ch) and (agre) at first at the time of experience (ch) and (anubandhe) in the end (aatmanH) soul (mohnam’) deludes (tat’) that (nidraalasyaprmaadottham’) happiness arising from sleep, laziness and wrongdoing (taamsam’) Tamas (udaahrtam’) is said to be. (39)
Translation: The happiness which deludes the soul first at the time of experience and in the end, that happiness arising from sleep, laziness and wrongdoing, is said to be Tamas.
Na, tat’, asti, prthivyaam’, va, divi, deveshu, va, punH,
Sattvam’, prkrtijaeH, muktam’, yat’, ebhiH, syaat’, tribhiH, gunaeH ||40||
Translation: (Prthivyaam’) on earth (va) or (divi) in the sky (va) or (deveshu) among the gods (punH) or anywhere else (tat’) such (sattvam’) living being, entity (na) not (asti) is (yat’) who (prkrtijaeH) born of Prakriti (ebhiH) these (tribhiH) three (gunaeH) gunas (muktam’) free (syaat’) is. (40)
Translation: There is no such living being either on earth or in the sky or among the gods, or anywhere else, who is free from these three gunas born of Prakriti.
Braahmankshatriyavishaam’, shoodraanaam’, ch, parantap,
Karmaani, prvibhaktaani, swabhaavprbhavaeH, gunaeH ||41||
Translation: (Parantap) Oh Parantap! (braahmankshatriyavishaam’) of Brahmins, Kshatriyas, Vaishyas (ch) and (shoodranaam’) Shudras (karmaani) actions (swabhaavprbhvaeH) born of nature (gunaeH) gunas / qualities (prvibhaktaani) have been divided. (41)
Translation: Oh Parantap! The actions of the Brahmins, Kshatriyas, Vaishyas and Shudras have been divided according to the gunas born of their nature.
ShamH, damH, tapH, shaucham’, kshaantiH, aarjavam’, ev, ch,
Gyaanm’, vigyaanm’, aastikyam’, brahmkarm, swabhaavjam’ ||42||
Translation: (ShamH) free from untouchability and accepting joy-sorrow as God’s grace (damH) to repress senses (tapH) to bear hardships for conforming to the religious rules (shaucham’) to remain pure internally and externally i.e. to be free from deceit (kshaantiH) to forgive offences of others (aarjavam’) to keep mind, senses and body simple (aastikyam’) to remain devoted to the Supreme God and His Satlok by doing scripture-based bhakti (gyaanm’) God’s bhakti is very important, otherwise, a human life is useless, this sort of simple knowledge and who is Purna Parmatma, what is He like, what is the method of attaining Him, this kind of knowledge (ch) and (vigyaanm’) knowing the Tatvgyan of Parmatma and explaining scripture-based sadhna to the other three varnas/castes (ev) only (brahmkarm) are the actions of a Brahmin knowing the obligation in relation to Brahm, which (swabhaavjam’) are born of nature because these are natural actions of a devotee in relation to attainment of God. (42)
Translation: Free from untouchability and accepting joy-sorrow as God’s grace, to repress senses, to bear hardships for conforming to the religious rules, to remain pure internally and externally i.e. to be free from deceit, to forgive offences of others, to keep mind, senses and body simple, to remain devoted to the Supreme God and His Satlok by doing scripture-based bhakti, God’s bhakti is very important, otherwise, a human life is useless – this sort of simple knowledge and who is Purna Parmatma, what is He like, what is the method of attaining Him, this kind of knowledge, and knowing the Tatvgyan of Parmatma and explaining scripture-based sadhna to the other three varnas (castes) only are the actions of a Brahmin knowing his duty in relation to Brahm, which are born of nature because these are natural actions of a devotee in relation to attainment of God.
Shauryam’, tejH, dhrtiH, daakshyam’, yuddhe, ch, api, aplaaynm’,
Daanm’, iishvarbhaavH, ch, kshaatrm’, karm, swabhaavjam’ ||43||
Translation: (Shauryam’) valour (tejH) brilliance (dhrtiH) steadfastness (daakshyam’) cleverness (ch) and (yuddhe) in the battle (api) also (aplaaynam’) not to flee (daanm’) to give charity (ch) and (iishvarbhaavH) interest in Purna Parmatma as the Lord, all these (kshaatrm’) of a Kshatriya (swabhaavjam’) natural (karm) actions. (43)
Translation: Valour, brilliance, steadfastness, cleverness and also not fleeing from battle, to give charity, and interest in Purna Parmatma as the Lord, all these are natural actions of a Kshatriya.
Krshigaurakshyavaanijyam’, vaishyakarm, swabhaavjam’,
Paricharyaatmkam’, karm, shoodrasya, api, swabhaavjam’ ||44||
Translation: (Krshigaurakshyavaanijyam’) for farming, protection of cows and for supporting oneself do trade of attainment of God (vaishyakarm, swabhaavjam’) are natural actions of a Vaishya and (paricharyaatkarm) to serve all the varnas and to do bhakti of the Supreme God are (shoodrasya) of Shudra (api) also (swabhaavjam’) natural (karm) actions. (44)
Translation: For farming, protection of cows and for supporting oneself do trade of attainment of God, these are natural actions of a Vaishya, and to serve all the varnas (castes) and to do bhakti of the Supreme God are also natural actions of a Shudra.
Swe, swe, karmni, abhiratH, sansiddhim’, labhte, narH,
SwakarmniratH, siddhim’, yatha, vindati, tat’, shrnu ||45||
Translation: (Swe, swe) own respective natural (karmni) in practical actions and acts of true bhakti (abhiratH) intently engaged (narH) a man (sansiddhim’) supreme siddhi / spiritual success (labhte) attains (swakarmniratH) a man engaged in his natural actions (yatha) the way by which (siddhim’) supreme siddhi (vindati) attains (tat’) that method (shrnu) hear. (45)
Translation: A man intently engaged in his own natural practical actions and acts of true bhakti attains supreme spiritual success. The way by which a man engaged in his natural action attains supreme spiritual success, hear that method from me.
YatH, prvrttiH, bhootaanaam’, yen’, sarvam’, idam’, tatam’,
Swakarmna, tam’, abhyachrya, siddhiM, vindati, maanavH ||46||
Translation: (YatH) the God, from whom (bhootaanaam’) all the living beings (prvrttiH) have originated and (yen) from whom (idam’) this (tam’) in the form of Maya (sarvam’) whole world (tatam’) has pervaded, that God (swakarmna) through performance of one’s natural actions i.e. while performing worldly tasks instead of practicing Hathyog (abhyachrya) by worshipping that God (maanavH) a man (siddhim’) spiritual success/siddhi (vindati) attains. (46)
Translation: The God from whom all the living beings have originated and from whom this whole world has pervaded, by worshipping that God through the performance of one’s natural activities i.e. while performing worldly tasks instead of practicing Hathyog, a man attains spiritual success.
Shreyaan’, swadharmH, vigunH, pardharmaat’, swanushthitaat’,
Swabhaavniyatam’, karm, kurvan’, na, aapnoti, kilbisham’ ||47||
Translation: (VigunH) devoid of qualities (swanushthitaat’) arbitrary i.e. properly performed opposite to the injunctions of scriptures (pardharmaat’) compared to another’s dharm i.e. religious practice (swadharmH) one’s own dharm i.e. religious practice in accordance with the injunctions of scriptures (shreyaan’) is superior (swabhaavniyatam’) natural of one’s varna/caste i.e. in whatever varna – Kshatriya, Vaishya, Brahmin and Shudra one is born (karm) actions and acts of bhakti (kurvan’) while performing (kilbisham’) sin (na aapnoti) does not incur. (47)
Translation: One’s own dharm i.e. religious practice which is in accordance with the injunctions of scriptures is superior to another’s dharm i.e. religious practice which is devoid of any qualities and is arbitrarily performed i.e. is properly performed opposite to the injunctions of scriptures. One does not incur sin while performing one’s natural actions and acts of bhakti of one’s varna/caste i.e. in whatever varna – Kshatriya, Vaishya, Brahmin and Shudra, one is born.
Sahjam’, karm, kauntey, sadosham’, api, na, tyajet’,
SarvaarambhaH, hi, doshen, dhoomen, agniH, iv, aavrtaH ||48||
Translation: (Kauntey) oh son of Kunti! (sadosham’) because of being faulty (api) also (sahjam’) sahaj yog i.e. scripture-based bhakti while performing tasks according to Varnas (karm) action (na) not (tyajet’) should relinquish (hi) because (dhoomen) with smoke (agniH) fire (iv) like (sarvaarambhaH) all the actions (doshen) with fault (aavrtaH) are equipped. (48)
Translation: Oh son of Kunti! Because of being faulty also, one should not relinquish the scripture-based act of bhakti while doing sahaj yog i.e. performing tasks according to varnas because like fire with smoke, all actions have faults.
AsaktbuddhiH, sarvatr, jitaatma, vigatsprhH,
Naishkarmyasiddhim’, parmaam’, sannyaasen, adhigachchhati ||49||
Translation: (Sarvatr) everywhere (asaktbuddhiH) with an intellect free from attachment (vigatsprhH) free from desires (jitaatma) a devout soul victorious over wrong deeds (sannyaasen) who has renounced all knowledge except Tatvgyan (parmaam’) that supreme i.e. superior most (naishkarmyasiddhim’) the complete salvation which is attained on complete destruction of the sins, that siddhi i.e. supreme state (adhigachchhati) attains. (49)
Translation: A devout soul with an intellect free from everywhere, free from desires, and who is victorious over wrong deeds, who has renounced all knowledge except Tatvgyan, attains that superior most spiritual success i.e. supreme state which is the complete salvation attained on complete destruction of all the sins. OR A devout soul with an intellect free from everywhere, free from desires, and who is victorious over wrong deeds attains that superior most spiritual success i.e. supreme state which is the complete salvation attained on complete destruction of all the sins through the one who has renounced all knowledge except Tatvgyan.
Siddhim’, praaptH, yatha, Brahm, tatha, aapnoti, nibodh, me,
Samaasen, ev, kauntey, nishtha, gyaanasya, ya, paraa ||50||
Translation: (Ya) which (gyaanasya) of knowledge (paraa) supreme (nishtha) accomplishment (siddhim’) that naishkarmyasiddhi (yatha) which (praaptH) attaining (Brahm) God (aapnoti) attains (tatha) that type (kauntey) oh son of Kunti! (samaasen) in brief (ev) only (me) from me (nibodh) understand. (50)
Translation: That which is the supreme accomplishment of knowledge, that naishkarmyasiddhi attaining which one attains God, Oh son of Kunti! Understand that from me in brief only.
Buddhya, vishuddhya, yuktH, dhrtya, aatmaanm’, niyamya, ch,
Shabdaadeen’, vishyaan’, tyaktva, raagdweshau, vyudasya, ch ||51||
Translation: (Vishuddhya) purity (buddhya) intellect (yuktH) endowed with (ch) and (dhrtya) through Satvik steadfastness (aatmaanm’ niyamya) through self-restraint (ch) and (shabdaadeen’) sound etc (vishyaan’) defects (tyaktva) relinquishing (raagdweshau) love-hatred (vyudasya) completely destroying. (51)
Translation: Endowed with purity of intellect and through Satvik steadfastness by self-restraining and relinquishing the sound etc defects, and completely destroying love-hatred.
Viviktsevi, laghvaashi, yatvaak’kaaymaanasH,
DhyaanyogparH, nityam’, vairaagyam’, samupaashritH ||52||
Translation: (Laghvaashi) who eats and drinks in moderation (vivikt sevi) escaping from useless talks who loves solitude (yat vaak’kaay maanasH) who restrains mind, speech and body (nityam’) constantly (dhyaan yog parH) devoted to yog of simple meditation (vairagyam’) of renunciation (samupaashritH) taking shelter of. (52)
Translation: One who eats and drinks in moderation, escaping from useless talks who loves solitude, who restrains mind, speech and body, constantly devoted to yog of simple meditation, who takes shelter of renunciation
Ahankaarm’, balam’, darpam’, kaamm’, krodham’, parigrham’,
Vimuchya, nirmmH, shaantH, brahmbhooyaay, kalpte ||53||
Translation: (Ahankaarm’) egoism (balam’) power (darpam’) arrogance (kaamm’) lust (krodham’) anger (parigrham’) collection of more than what is needed (vimuchya) abandoning (nirmmH) free from affection (shaantH) peaceful worshipper (brahmbhooyaay) attaining the Complete God (kalpte) is worthy of. (53)
Translation: Abandoning egoism, power, arrogance, lust, anger and collection of more than what is needed, free from affection, a peaceful worshipper is worthy of attaining the Complete God.
BrahmbhootH, prsannaatma, na, shochti, na, kaankshti,
SamH, sarveshu, bhooteshu, mad’bhaktim’, labhte, paraam’ ||54||
Translation: (BrahmbhootH) one who has become worthy of attaining God (prsannaatma) a yogi with cheerful mind (na) neither (shochti) grieves (na) nor (kaankshti) desires (sarveshu) all (bhooteshu) towards living beings (samH) equanimity of mind (paraam’, mad’bhaktim’) my kind of supreme scripture-based bhakti (labhte) attains. (54)
Translation: One who has become worthy of attaining God, a yogi with cheerful mind, neither grieves nor desires. With equanimity of mind towards all the living beings, he attains my kind of supreme scripture-based bhakti.
Meaning: The meaning of this Verse 54 is that by the first Brahm Gayatri Mantra given to a worshipper, all the chakras open up i.e. Kundalini Shakti is awakened. That worshipper becomes worthy of attaining God. That worthy person is given Om’ mantra of supreme bhakti of Brahm-Kaal. Om’+Tat’ together form Satyanaam of two words. The path of complete salvation begins from this. Therefore it is mentioned in this Bhagavad Gita Chapter 18 Verse 54.
Bhaktya, mam’, abhijaanaati, yaavaan’, yaH, ch, asmi, tattvatH,
TatH, mam’, tattvatH, gyaatva, vishte, tadanantaram’ ||55||
Translation: (Bhaktya) that bhakt (mam’) me (yaH) who (ch) and (yaavaan’) what (asmi) I am (tattvatH, abhjaanaati) as it is, comes to know in essence (tatH) by that bhakti (mam’) me (tattvatH) in essence (gyaatva) knowing (tadanantaram’) soon (vishte) becomes engrossed in bhakti of the Complete God. (55)
Translation: That bhakt comes to know about me, who and what I am, as it is in essence, and by knowing me in essence by that bhakti soon becomes engrossed in the bhakti of the Complete God.
Sarvkarmaani, api, sadaa, kurvaanH, mad’vyapaashryaH,
Matprsaadaat’, avaapnoti, shaashvatam’, padam’, avyyam’ ||56||
Translation: (Mad’vyapaashryaH) dependent on the scripture-based path directed by me i.e. matavlambi (sarvkarmaani) all the actions (sadaa) always (kurvaanH) while performing (api) even (matprsaadaat’) by the grace of that opinion/mat’ of mine i.e. by the grace of the complete knowledge of scripture-based sadhna (shaashvatam’) eternal (avyyam’) imperishable (padam’) state (avaapnoti) attains. (56)
Translation: A matavlambi i.e. one who is dependent on the scripture-based path directed by me even while performing all the actions, by grace of that opinion (mat’) of mine i.e. by the grace of the complete knowledge of scripture-based sadhna attains the eternal, imperishable state.
Note: The meaning of mat’ is that like, it is said that ‘santmat satsang’, which means description (satsang) of God based on the views given by the saints.
Chetsa, sarvkarmaani, mayi, saanyasya, matparH,
Buddhiyogam’, upaashritya, machchittH, sattam’, bhav ||57||
Translation: (Sarvkarmaani) all the actions (chetsa) from mind (sannyasya) relinquishing and (buddhiyogam’) yog of knowledge (upaashritya) resorting to (mayi) my (matparH) based on opinion / mat’ (sattam’) constantly (machchittH) focus your mind in me (bhav) be. (57)
Translation: Relinquishing all the actions from mind and resorting to yog of knowledge, based on my opinion, focus your mind constantly in me.
MachchittH, sarvdurgaani, matprsaadaat’, tarishyasi,
Ath, chet’, tvam’, ahankaaraat’, na, shroshyasi, vinakshyasi ||58||
Translation: (MachchittH) with your mind focussed in me (tvam’) you (matprsaadaat’) by the grace of the scripture-based viewpoint told by me (sarvdurgaani) all the difficulties, easily (tarishyasi) will cross over (ath) and (chet’) if (ahankaaraat’) because of egoism, my words (na) not (shroshyasi) listen to (vinakshyasi) will be ruined. (58)
Translation: With your mind focussed in me, by the grace of the scripture-based viewpoint told by me, you will easily cross over all the difficulties and if you will not listen to my words because of egoism, then will be ruined i.e. if you will become deviated from yog (bhakti), then will be ruined. This evidence is also in Bhagavad Gita Chapter 6 Verse 40-46.
Yat’, ahankaarm’, aashritya, na, yotsye, iti, manyase,
Mithya, eshH, vyavasaayH, te, prakritiH, tvaam’, niyokshyati ||59||
Translation: (Yat’) this that (ahankaarm’) ego (aashritya) taking shelter of / out of (iti) this (manyase) are thinking that (na, yotsye) I will not fight (te) your (eshH) this (vyavasaayH) resolve (mithya) is false, because your (prakritiH) Kshatriya nature (tvaam’) you (niyokshyati) will compel to fight. (59)
Translation: If, out of ego, you are thinking this that ‘I willl not fight’, this resolve of yours is false because your Kshatriya nature will compel you to fight.
Swabhaavjen, kauntey, nibaddhH, swen’, karmna,
Kartum’, na, ichchhasi, yat’, mohaat’, karishyasi, avashH, api, tat’ ||60||
Translation: (Kauntey) Oh son of Kunti! (yat’) the action which (mohaat’) out of delusion (kartum’) to perform (na) not (ichchhasi) want to (tat’) that (api) also (swen’) your previously performed (swabhaavjen) natural Kshatriya (karmna) actions (nibaddhH) bound by (avashH) being overpowered (karishyasi) will do. (60)
Translation: Oh son of Kunti! The action which you do not want to perform out of delusion, you will also do that being overpowered by your previously performed natural Kshatriya deeds to which you are bound.
IishwarH, sarvbhootaanaam’, hrddeshe, Arjun, tishthati,
Bhraamyan’, sarvbhootaani, yantraarudaani, maayya ||61||
Translation: (Arjun) Oh Arjun! (yantraarudaani) mounted on the body-like machine (sarvbhootaani) all the living beings (iishwarH) the omniscient God (maayya) by His Maya, according to their deeds (bhraamyan’) causing them to revolve (sarvbhootaanaam’) of all the living beings (hrddeshe) in the heart (tishthati) is situated. (61)
Translation: Oh Arjun! Causing all the living beings, mounted on the body-like machine, to revolve according to their deeds by His Maya, the Omniscient God is situated in the heart of all the living beings.
Tam’, ev, sharnm’, gachchh, sarvbhaaven, bharat,
Tatprsaadaat’, paraam’, shaantim’, sthaanm’, praapsyasi, shaashvatam’ ||62||
Translation: (Bharat) Oh Bharat! You (sarvbhaaven) in every respect (tam’) that Supreme God (ev) only (sharnm’) in the refuge (gachchh) go (tatprsaadaat’) by grace of that Supreme God only, you (paraam’) supreme (shaantim’) peace and (shaashvatam’) the everlasting, Sat (sthaanm’) place/dhaam/lok (praapsyasi) will attain. (62)
Translation: Oh Bharat! You, in every respect, go in the refuge of only that Supreme God. By the grace of that Supreme God only, you will attain the supreme peace and the everlasting place (dhaam/lok) i.e. Satlok.
Iti, te, gyaanm’, aakhyaatam’, guhyaat’, guhytaram’, mya,
Vimrshya, etat’, asheshen, yatha, ichchhasi, tatha, kuru ||63||
Translation: (Iti) thus, in this way (guhyaat’) confidential (guhyataram’) extremely confidential (gyaanm’) knowledge (mya) I (te) to you (aakhyaatam’) revealed / said (etat’) this mysterious knowledge (asheshen) fully (vimrshya) properly reflecting on (yatha) as (ichchhasi) want (tatha) so (kuru) do. (63)
Translation: Thus, I have revealed to you the extremely confidential of the confidential knowledge. Reflecting fully, properly on this mysterious knowledge, do as you wish.
Sarvguhyatmm’, bhooyH, shrnu, me, parmm’, vachH,
IshtH, asi, me, drdam’, iti, tatH, vakshyaami, te, hitam’ ||64||
Translation: (Sarvguhyatmm’) the most confidential of all secrets (me) my (parmm’) utmost mysterious (hitam’) beneficial (vachH) words (te) to you (bhooyH) again (vakshyaami) will say (tatH) these (shrnu) listen to (iti) this Purna Brahm (me) my (drdam’) definite (ishtH) revered deity i.e. venerable God (asi) is. (64)
Translation: I will again say the most confidential of all sectrets, my utmost mysterious beneficial words to you, listen to these – this Purna Brahm is my definite revered deity i.e. venerated God.
ManmnaH, bhav, mad’bhaktH, madhyaaji, mam’, namskuru,
Mam’, ev, eshyasi, satyam’, te, pratijaane, priyaH, asi, me ||65||
Translation: (ManmnaH) with one mind (mad’bhaktH) a devotee based on my opinion (bhav) become (madhyaaji) according to the opinion, worshipping me (mam’) me (namaskuru) bow. (mam’) me (ev) only (eshyasi) will attain (te) to you (satyam’) true (pratijaane) promise (me) my (priyaH) very dear (asi) are. (65)
Translation: Become my devotee based on the opinion with one mind. Worshipping me according to the opinion, bow to me. You will only attain me. I truly promise you; you are very dear to me.
Sarvdharmaan’, parityajya, maam’, ekam’, sharnam’, vraj,
Aham’, tva, sarvpaapebhyaH, mokshyishyaami, ma, shuchH ||66||
Translation: The Supreme God in whose refuge it has been directed to go in Bhagavad Gita Chapter 18 Verse 62, regarding Him only is said in this Verse 66 too that (Mam’) my (sarvdharmaan’) all the religious practices (parityajya) relinquishing (ekam’) of that one unique i.e. Complete God (sharnm’) in the refuge (vraj) go (aham’) I (tva) you (sarvpaapebhyaH) from all the sins (mokshyishyaami) will release, you (ma, shuchH) do not grieve. (66)
Translation: Relinquishing all my religious practices in me, you go in the refuge of only that one unique i.e. Complete God. I will release you from all the sins. You do not grieve.
Important: The other translators of Gita have written the meaning of “vraj” as “to come”, which is wrong. The meaning of “vraj” word is ‘to go’, ‘to depart’.
Meaning: The meaning of Verse 63 is that the giver of the knowledge of Gita, Brahm is saying that Oh Arjun! I have imparted this extremely confidential knowledge of Gita to you. Then in Verse 64, the narrator of the knowledge of Gita says another most confidential of all the secrets that the Supreme God about whom there is mention in Verse 62, that Supreme God is my (the speaker of the knowledge of Gita) revered deity i.e. venerated God. This evidence is also mentioned in Bhagavad Gita Chapter 15 Verse 4 that I am also in the refuge of that Supreme God. It is evident from this that there is some other Most Superior God than the speaker of the knowledge of Gita. He alone is worthy of being worshipped. This evidence is also in Bhagavad Gita Chapter 15 Verse 17. God, the speaker of the knowledge of Gita, states that the Supreme God superior to Kshar Purush (Brahm) and Akshar Purush (ParBrahm) mentioned in Bhagavad Gita Chapter 15 Verse 16 is someone other than the above-mentioned two. He only is called Parmatma (God) in reality. He only is actually immortal.
Idam’, te, na, atpaskaay, na, abhaktaay, kadaachan,
Na, ch, ashushrushve, vaachyam’, na, ch, mam’, yaH, abhyasooyati||67||
Translation: (Te) you (idam’) this mysterious instruction of Gita (kadaachan) at any time (na) neither (atpaskaay) one devoid of austerities (vaachyam’) should say (na) nor (abhaktaay) one devoid of bhakti (ch) and (na) nor (ashushrushve) to one who is unwilling to hear (ch) and (yaH) who (mam’) in me (abhyasooyati) finds faults (na) nor. (67)
Translation: At any time, you should neither say this mysterious instruction of Gita to one devoid of austerities, nor to one devoid of bhakti, nor to one who is unwilling to hear and nor to one who finds faults in me.
YaH, imm’, parmm’, guhyam’, mad’bhakteshu, abhidhaasyati,
Bhaktim’, mayi, paraam’, krtva, mam’, ev, eshyati, asanshyaH ||68||
Translation: (YaH) a person who (mayi) to me (paraam’) supreme (bhaktim’) devotion (krtva) with (imm’) this (parmm’) utmost (guhyam’) mysterious Gita scripture (mad’bhakteshu) to devotees (abhidhaasyati) will instruct, he (mam’) me (ev) only (eshyati) will attain (asanshayH) there is no doubt about it. (68)
Translation: A person who with supreme devotion to me will instruct this utmost mysterious Gita scripture to devotees, he will attain me alone. There is no doubt about it.
Na, ch, tasmaat’, manushyeshu, kashchit’, me, priyakrttamH,
Bhavita, na, ch, me, tasmaat’, anyaH, priyatarH, bhuvi ||69||
Translation: (Tasmaat’) than he (me) my (priyakrttamH) who does dearer service to me (manushyeshu) among men (kashchit’) anyone (ch) also (na) is not (ch) and (bhuvi) on the entire Earth (tasmaat’) than he (me) my (priyatarH) dearer (anyaH) anyone else (bhavita) there will be in the future (na) not. (69)
Translation: There is no one among men, who does a dearer service to me than he and nor will there be anyone else on the entire Earth dearer to me than he.
Adhyeshyate, ch, yaH, imm’, dharmyam’, samvaadm’, aavyoH,
Gyaanyagyen, ten, aham’, ishtH, syaam’, iti, me, matiH ||70||
Translation: (YaH) a person who (imm’) this (dharmyam’) religious (aavyoH) of both of us / ours (samvaadm’) dialogue of Gita scripture (adhyeshyate) will read (ten) for him (ch) also (aham’) I (gyaanyagyen) through yagya of knowledge (ishtH) revered deity (syaam’) will be (iti) this (me) my (matiH) is opinion. (70)
Translation: A person who will read our this religious dialogue of Gita scripture, for him also, I will be the revered deity through yagya of knowledge. This is my opinion.
Shraddhaavaan’, ansooyH, ch, shrnuyaat’, api, yaH, narH,
SaH, api, muktH, shubhaan’, lokaan’, praapnuyaat’, punyakarmnaam’ ||71||
Translation: (YaH) who (narH) a person (shraddhaavaan’) with devotion (ch) and (ansooyH) being free from fault-finding, this Gita scripture (shrnuyaat’ api) will also listen to (saH) he (api) also (muktH) on being liberated (punyakarmnaam’) of those who perform virtuous deeds (shubhaan’) superior (lokaan’) loks (praapnuyaat’) will attain. (71)
Translation: Even a person who will listen to this Gita scripture with devotion and being free from fault-finding, he, on being liberated, will also attain the superior loks/worlds of those who perform virtuous deeds.
Kachchit’, etat’, shrutam’, paarth, tvya, ekaagren, chetsa,
Kachchit’, agyaansammohH, prnashtH, te, dhananjay ||72||
Translation: (Paarth) Oh Paarth! (kachchit’) did (etat’) this Gita scripture (tvya) you (ekaagren, chetsa) with attentive mind (shrutam’) hear and (Dhananjay) Oh Dhanajay! (kachchit’) has (te) your (agyaansammohH) delusion, born of ignorance (prnashtH) been destroyed? (72)
Translation: Oh Paarth! Did you hear this Gita scripture with attentive mind, and Oh Dhananjay! Has your delusion, born of ignorance, been destroyed?
NashtH, mohH, smrtiH, labdha, tvatprsaadaat’, mya, achyut,
SthitH, asmi, gatsandehH, karishye, vachnam’, tav ||73||
Translation: (Achyut) Oh Achyut! (tvatprsaadaat’) by your grace, my (mohH) delusion (nashtH) has been destroyed and (mya) I (smrtiH) knowledge (labdha) have acquired (gatsandehH) free of doubts (sthitH) situated (asmi) am, therefore (tav) your (vachnam’) order (karishye) will obey. (73)
Translation: Oh Achyut! By your grace, my delusion has been destroyed and I have acquired knowledge. I am situated free of doubts, therefore, I will obey your order.
Iti, aham’, Vasudevasya, paarthasya, ch, mahatmanH,
Samvaadm’, imm’, ashrausham’, ad’bhutam’, romharshnm’ ||4||
Translation: (Iti) thus (aham’) I (Vasudevasya) of Shri Vasudev (ch) and (mahatmanH) Mahatma ) HH(paarthasya) of Arjun (imm’) this (ad’bhutam’) remarkably mysterious (romharshnm’) thrilling (samvaadm’) dialogue (ashrausham’) heard. (74)
Translation: Thus, I heard this remarkably mysterious, thrilling dialogue of Shri Vasudev and Mahatma Arjun.
Vyaasprsaadaat’, shrutvaan’, etat’, guhyam’, aham’, param’,
Yogam’, yogeshvraat’, krshnaat’, saakshaat’, kathyatH, swayam’ ||75||
Translation: (Vyaasprsaadaat’) attaining the divine vision by grace of Shri Vyas Ji (aham’) I (etat’) this (param’) most (guhyam’) confidential (yogam’) yog, to Arjun (kathyatH) being said to (swayam’) himself (yogeshvraat’) Yogeshwar (krshnaat’) by God Shri Krishna (saakshaat’) directly (shrutvaan’) have heard. (75)
Translation: Attaining the divine vision by grace of Shri Vyas Ji, I have directly heard this most confidential yog, being said to Arjun by Yogeshwar God Shri Krishna himself.
Raajan’, sansmrtya, sansmrtya, samvaadam’, imm’, ad’bhutam’,
KeshavaarjunyoH, punyam’, hrshyaami, ch, muhurmuhuH ||76||
Translation: (Raajan’) Oh King! (keshavaarjunyoH) between God Shri Krishna and Arjun (imm’) this mysterious (punyam’) auspicious (ch) and (ad’bhutam’) wonderful (samvaadam’) dialogue (sansmrtya, sansmrtya) recalling again and again, I (muhurmuhu) over and over again (hrshyaami) am rejoicing. (76)
Translation: Oh King! Recalling again and again this mysterious, auspicious and wonderful dialogue between God Shri Krishna and Arjun, I am rejoicing over and over again.
Tat’, ch, sansmrtya, sansmrtya, roopam’, ati, ad’bhutam’, hareH,
VismayH, me, mahaan’, raajan’, hrshyaami, ch, punH, punH ||77||
Translation: (Raajan’) Oh King! (hareH) Shri Hari (tat’) that (ati) most (ad’bhutam’) extraordinary (roopam’) form (ch) also (sansmrtya, sansmrtya) remembering again and again (me) my mind (mahaan’) great (vismayH) is filled with amazement (ch) and (punH, punH) again and again (hrshyaami) am rejoicing. (77)
Translation: Oh King! Also remembering again and again that most extraordinary form of Shri Hari, my mind gets filled with great amazement, and am rejoicing again and again.
Yatr, yogeshwarH, krishnaH, yatr, paarthH, dhanurdharH,
Tatr, shreeH, vijayH, bhootiH, dhruva, neetiH, matiH, mm ||78||
Translation: (Yatr) where there (yogeshwarH) Yogeshwar (krishnaH) God Krishna is and (yatr) where there (dhanurdharH) the wielder of bow Gandeev (paarthH) Arjun is (tatr) there only is (shreeH) prosperity (vijayH) victory (bhootiH) glory and (dhruva) firm (neetiH) morality (mm) my (matiH) is opinion. (78)
Translation: Where there is Yogeshwar God Shri Krishna and where there is Arjun, the wielder of bow Gandeev, there only is prosperity, victory, glory and firm morality. This is my opinion.