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Bhagavad Gita, Chapter 18, Verses 45-66, The Supreme Secret, Sanskrit and English · Sri Aurobindo Studies

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  Extracts from the 18th chapter of the Bhagavad Gita, the
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  supreme Secret, The message of the Gita, the secret of action.
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  So might we summarize the message of the Gita.
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  The word of its divine teacher is one with the secret of all
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  life and existence. Existence is not merely a
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  machinery of nature, a wheel of law in which the soul is
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  entangled for a moment or for ages.
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  It is a constant manifestation of the Spirit.
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  Life is not for the sake of life alone, but for God.
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  And the living soul of man is an eternal portion of the Godhead.
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  Action is for self finding, for self fulfillment, for self
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  realization, and not only for its own external and apparent
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  fruits of the moment or the future.
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  There is an inner law and meaning of all things, dependent
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  on the supreme as well as the manifested nature of the Self.
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  But the true truth of works lies there, and can be represented
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  only incidentally, imperfectly, and disguised by ignorance in
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  the outer appearances of the mind and its action.
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  The Supreme, the faultless largest law of action is
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  therefore to find out the truth of your own highest and inmost
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  existence, and live in it, and not to follow any outer standard
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  in Dharma. All life and action must be till
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  then an imperfection, A difficulty, A struggle, and a
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  problem. It is only by discovering your
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  true self and living according to its true truth.
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  It's real reality that the problem can be finally solved.
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  The difficulty and struggle over past and your doings perfected
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  in the security of the discovered self and spirit
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  turned into a divinely authentic action.
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  Know then yourself. Know your true self to be God
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  and one with the self of all others.
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  Know yourself to be a portion of God.
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  Live in what you know. Live in the Self.
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  Live in your supreme spiritual nature.
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  Be united with God and God like. Offer first all your actions as
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  a sacrifice to the highest and the one in you, and to the
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  highest and the one in the world.
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  Deliver last all you are and do into His hands for the supreme
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  and universal Spirit to do through you His own will and
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  works in the world. This is the solution that I
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  present to you, and in the end you will find that there is no
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  other Slocas. 45 to 66th of the 18th
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  Chapter, the Supreme Secret. A man who is intent on his own
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  natural work attains perfection. Listen thou how perfection is
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  wooden by him who is intent on his own natural work, he from
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  whom all beings originate, by whom all this universe is
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  pervaded. By worshipping him by his own
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  work, a man reacheth perfection. Better is one's own law of
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  works, though in itself faulty, than an alien law well wrought
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  out. One does not incur sin when one
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  acts in agreement with the law of one's own nature.
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  The inborn work, O son of Kunti, though defective, ought not to
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  be abandoned. All actions in the three gunas
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  indeed are clouded by defects, as fire, by smoke and
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  understanding, without attachment in all things A soul
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  self conquered and empty of desire, man attains by
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  renunciation a supreme perfection of Naishkarimya.
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  How having attained this perfection, 1 Thus attains to
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  the Brahman. Hear from me, O son of Kunti,
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  that which is the supreme concentrated direction of the
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  knowledge, Uniting the purified intelligence with the pure
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  spiritual substance in US, controlling the whole being by
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  firm and steady will, having renounced sound and the other
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  objects of the senses, withdrawing from all liking and
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  disliking, resorting to impersonal solitude of stamius,
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  speech, body and mind controlled, constantly united
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  with the inmost self by meditation, completely giving up
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  desire and attachment, having put away egoism, violence,
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  arrogance, desire, wrath, the sense and instinctive
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  possession, free from all I Ness and minus, calm and luminously
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  impassive, One is fit to become the Brahman when one has become
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  the Brahman. When one serene in the Self,
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  neither grieves nor desires, When one is equal to all beings,
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  then one gets the supreme love and devotion to Me.
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  By devotion he comes to know Me, who and how much I am, and in
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  all the reality and principles of my being.
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  Having thus known Me, he entereth into that Purushotam.
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  And by doing also all actions always lodged in Me, He attains
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  by my grace the eternal and imperishable status, devoting
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  all thyself to Me, giving up in thy conscious mind all thy
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  actions into Me, resorting to yoga of the will and
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  intelligence, be always wanted, heart and consciousness with me.
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  If thou art one in heart, and consciousness with me at all
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  times, then by my grace thou shalt pass safe through all
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  difficult and perilous passages. But if from egoism thou hear
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  not, thou shalt fall into perdition.
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  Vain is this thy resolve, that in thy egoism thou thinkest
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  saying, I will not fight. Thy nature shall appoint thee to
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  the work. What from delusion thou desirest
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  not to do, O Kantaya, that helplessly thou shalt do bound
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  by thy own work. Born of thy swabhava, the Lord,
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  O Arjuna, is seated in the heart of all beings, turning all
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  beings mounted upon a machine by his Maya.
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  In him take refuge in every way of thy being, and by his grace
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  thou shalt come to the supreme peace and the eternal status.
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  So have I expounded to thee, And knowledge more secret than that
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  which is hidden, having reflected on it fully, do as
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  thou wouldst further hear from me the most secret, the supreme
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  word that I shall speak to thee. Beloved, art thou intimately of
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  me? Therefore will I speak for thy
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  good. Become my minded my lover, and
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  adorer A sacrificer to me. Bow thyself to me.
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  To me Thou shalt come. This is my pledge and promise to
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  thee, For dear art thou to me? Abandon all dharmas, and take
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  refuge in me alone. I will deliver thee from all sin
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  and evil. Do not grieve home.
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  Peace, peace, peace.