Bhagavad Gita Chapter 18, Verse 66 (BG 18.66) — Meaning, Translation & Commentary

# BG 18.66 — Commentary on the Supreme Verse Among all the shlokas of the Bhagavad Gita, this verse stands supreme, yet it has become profoundly controversial. In expounding this verse, all translators, commentators, scholars, and interpreters have invested their complete capacity and originality. Through this great verse of expansive meaning, every philosopher has endeavored to clarify their own perspective. According to Sri Ramanujacharya, this is the ultimate verse of the entire Gita. The word dharma is the heart of Hindu culture. In various contexts, this word is employed with specific intentions. This is why the inhabitants of Bharat have enjoyed the spiritual wealth of this sacred land and have designated its dharma as Sanatana Dharma—the eternal dharma. In Hindu scriptural texts, the word dharma is simply and concisely defined as the law of existence. That quality of a thing by which the thing's essential nature is established—without which it cannot be—is called the dharma of that thing. Fire's essential nature is proven by heat; without heat, it would not be fire. Therefore, heat is the dharma of fire. We have yet to encounter cold fire. Sweetness is the dharma of sugar; bitter sugar is a contradiction. Every object in the world possesses two dharmas: (1) primary dharma (inherent nature) and (2) secondary dharma (artificial or circumstantial). A substance can remain unchanged even if its secondary dharmas are altered or absent. Yet it cannot exist even for a moment by abandoning its primary, inherent dharma. The color or form of fire's flame is a secondary dharma of fire, while heat is its primary dharma. The primary dharma of a substance is its true dharma. From this perspective, what is the definite dharma of a human being? Is it the color of one's skin? The countless and varied emotions and thoughts? One's nature and conditioning? The states and capacities of one's body, mind, and intellect? All these are secondary dharmas of a human being. One's true dharma is the conscious essence—the atman—the self. This atman alone grants existence and consciousness to all limiting conditions. Without this atman, human existence cannot be established. Therefore, the true dharma of a human being is the atman—the self of the nature of sat-chit-ananda (being-consciousness-bliss). Although the word dharma is also used to denote morality, virtue, all duties of life, faith, charity, and the desire for universal welfare, yet when one understands the proper definition of primary dharma, the distinction between these becomes clear. The intention in calling virtue and such practices dharma is that their observance helps us recognize our pure dharma. Similarly, through virtue alone does the pure nature of a human being express itself. Therefore, our dharma-shastras have designated all such physical, mental, and intellectual actions as dharma that aid in the realization of the atman. There is no doubt that in certain verses of the Gita, Lord Sri Krishna has commanded seekers to adopt a definite way of life and has assured them that He Himself will liberate them. Liberation means the attainment of the divine nature. Yet nowhere else has He expressed His readiness to accept responsibility for His devotee's liberation as directly and clearly as in this verse. The practitioners of meditation yoga should cultivate three qualities: (1) the renunciation of all dharmas through knowledge-filled meditation, (2) taking refuge in Me alone, and (3) the abandonment of anxiety and sorrow. The reward of this practice is liberation: I shall free you from all sins. This assurance is given to all humanity. The Gita is a universal dharma-shastra—it is humanity's Bible, the Quran of mankind, and the mighty scripture of the Hindus. **Sarva-dharman parityajya** (abandoning all dharmas): We have seen that dharma is the law of existence, and no thing can remain by abandoning its dharma. Yet here Lord Sri Krishna is instructing Arjuna to renounce all dharmas. Does this mean our definition of dharma is flawed? Or does this verse contain a contradiction? This requires careful consideration. Through ignorance of the atman's true nature, a human being identifies with body, mind, and intellect, living the life of a limited, mortal being. As a result of this identification with these limiting conditions, the individual—as perceiver, thinker, knower, doer, and enjoyer—experiences the sufferings of the world. One mistakes the dharmas of birth and death belonging to the body and other conditions as one's own dharma. Yet in truth, these are not the dharmas of our pure nature. Being secondary dharmas, the instruction here is to renounce them. The renunciation of these means the destruction of ego itself. Therefore, the renunciation of all dharmas means abandoning the false identification whereby we have taken the inert conditions of body, mind, and intellect to be our true nature. Self-examination and self-purification are the profound intention of Lord Sri Krishna's words. **Mam ekam sharanam braj** (take refuge in Me alone): The mind's outward tendency cannot cease until we provide it with a supreme support to develop its inward tendency. Through meditation on our one unique, non-dual atman of the nature of sat-chit-ananda, we can abandon our identification with non-self conditions. Indian philosophers are not satisfied by merely presenting the negative aspect of practice. They have greater faith in positive injunctions than in negative commands. The characteristic feature of Indian philosophy is its practicality. And in this verse, we see precisely this quality. Lord Sri Krishna clearly proclaims: Take refuge in Me; I shall grant you liberation. **Ma shuch** (do not grieve): Upon fulfilling the two qualities mentioned above, the practitioner experiences an extraordinary peace in meditation. Yet this peace is not the peace of one's true nature. Nevertheless, such a peaceful mind should be used to establish firm abiding in the atman's true nature. But unfortunately, the very urgency or yearning for self-realization can shatter this peace. Touched by anxiety, this peace vanishes like a dream-bridge. Having withdrawn the mind's attention from external objects and bodily conditions and absorbed it in the atman's true nature, the practitioner should also abandon the very yearning for realization. Such yearning itself can become an obstacle to the ultimate attainment. **Aham tva sarva-papebbyo mokshayishyami** (I shall free you from all sins): That which creates distraction in our mind and scatters our powers is called sin. Our actions alone can diminish our power, for no action can be performed without the aid of mind and intellect. In brief, actions inscribe desires in the human heart, impelled by which one repeatedly engages in action. Auspicious desires give birth to auspicious thoughts; inauspicious desires produce only inauspicious thoughts. The mind is the flow of mental modifications. As long as the flow of auspicious or inauspicious modifications continues, the mind's existence remains. Therefore, the destruction of desires means the absence of modifications—and this is the destruction of mind itself. To transcend mind and intellect means to realize the pure consciousness—the Krishna-principle. To the extent a practitioner succeeds in abandoning identification with the non-self and in meditating on the atman, to that extent does one attain this vision of the self. In this newly gained experience, one becomes increasingly aware of one's subtler desires. This awareness of desires is intensely painful. Therefore, Lord Sri Krishna assures here: Do not grieve. I shall free you from all sins. These desires—which disturb the mind, impel actions, and create distractions—are the sins. This verse is significant because here the Almighty Lord Himself shows readiness to aid such a practitioner who eagerly contributes through all possible efforts with enthusiasm. During practice, if a seeker can maintain a healthy atmosphere of invincible optimism in the mind, progress on the spiritual path is assured. Conversely, the practitioner whose mind is filled with despair, weeping, melancholy, and depression can never make the necessary effort with a whole heart. And naturally, the goal of self-development remains nowhere in sight. This single verse, full of profound meanings and expansive significance, is in itself the conclusion of this philosophical poem—the Gita. In this chapter, the essential knowledge of the entire Gita-shastra is concluded. For the purpose of emphasizing scriptural principles, after briefly describing it again in this verse, we now present the method of scriptural tradition.