श्लोकः
सञ्जय उवाच
तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम् ।
विषीदन्तमिदं वाक्यमुवाच मधुसूदनः ॥ 1 ॥
Meaning
सञ्जयः उवाच — Sañjaya said; तम् — unto Arjuna; तथा — thus; कृपया — by compassion; आविष्टम् — overwhelmed; अश्रु-पूर्ण-आकुल — full of tears; ईक्षणम् — eyes; विषीदन्तम् — lamenting; इदम् — these; वाक्यम् — words; उवाच — said; मधु-सूदनः — the killer of Madhu.
Translation
Sañjaya said: Seeing Arjuna full of compassion, his mind depressed, his eyes full of tears, Madhusūdana, Kriṣṇa, spoke the following words.
श्लोकः
श्री भगवानुवाच
कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम् ।
अनार्यजुष्टमस्वर्ग्यकीर्तिकरमर्जुन ॥ 2 ॥
Meaning
श्री-भगवान् उवाच — Bhagavan Sri Krishna said; कुतः — wherefrom; त्वा — unto you; कश्मलम् — dirtiness; इदम् — this lamentation; विषमे — in this hour of crisis; समुपस्थितम् — arrived; अनार्य — persons who do not know the value of life; जुष्टम् — practiced by; अस्वर्ग्यम् — which does not lead to higher planets; अकीर्ति — infamy; करम् — the cause of; अर्जुन — O Arjuna.
Translation
Bhagavan Sri Krishna said: My dear Arjuna, how have these impurities come upon you? They are not at all befitting a man who knows the value of life. They lead not to higher planets but to infamy.
श्लोकः
क्लऐब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते ।
क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप ॥ 3 ॥
Meaning
क्लैब्यम् — impotence; मा स्म — do not; गमः — take to; पार्थ — O son of Prithā; न — never; एतत् — this; त्वयि — unto you; उपपद्यते — is befitting; क्षुद्रम् — petty; हृदय — of the heart; दौर्बल्यम् — weakness; त्यक्त्वा — giving up; उत्तिष्ठ — get up; परम्-तप — O chastiser of the enemies.
Translation
O son of Prithā, do not yield to this degrading impotence. It does not become you. Give up such petty weakness of heart and arise, O chastiser of the enemy.
श्लोकः
अर्जुन उवाच
कथं भीष्ममहं सङ्ख्ये द्रोणं च मधुसूदन ।
इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन ॥ 4 ॥
Meaning
अर्जुनः उवाच — Arjuna said; कथम् — how; भीष्मम् — Bhīṣma; अहम् — I; सङ्ख्ये — in the fight; द्रोणम् — Droṇa; च — also; मधु-सूदन — O killer of Madhu; इषुभिः — with arrows; प्रतियोत्स्यामि — shall counterattack; पूजा-अर्हौ — those who are worshipable; अरि-सूदन — O killer of the enemies.
Translation
Arjuna said: O killer of enemies, O killer of Madhu, how can I counterattack with arrows in battle men like Bhīṣma and Droṇa, who are worthy of my worship?
श्लोकः
गुरूनहत्वा हि महानुभावान्
श्रेयो भोक्तुं भैक्ष्यमपीह लोके ।
हत्वार्थकामांस्तु गुरूनिहैव
भुज्जईय भोगान्रुधिरप्रदिग्धान् ॥ 5 ॥
Meaning
गुरून् — the superiors; अहत्वा — not killing; हि — certainly; महा-अनुभावान् — great souls; श्रेयः — it is better; भोक्तुम् — to enjoy life; भैक्ष्यम् — by begging; अपि — even; इह — in this life; लोके — in this world; हत्वा — killing; अर्थ — gain; कामान् — desiring; तु — but; गुरून् — superiors; इह — in this world; एव — certainly; भुञ्जीय — one has to enjoy; भोगान् — enjoyable things; रुधिर — blood; प्रदिग्धान् — tainted with.
Translation
It would be better to live in this world by begging than to live at the cost of the lives of great souls who are my teachers. Even though desiring worldly gain, they are superiors. If they are killed, everything we enjoy will be tainted with blood.
श्लोकः
न चैतद्विद्मः कतरन्नो गरीयो
यद्वा जयेम यदि वा नो जयेयुः ।
यानेव हत्वा न जिजीविषाम-
स्तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः ॥ 6 ॥
Meaning
न — nor; च — also; एतत् — this; विद्मः — do we know; कतरत् — which; नः — for us; गरीयः — better; यत् वा — whether; जयेम — we may conquer; यदि — if; वा — or; नः — us; जयेयुः — they conquer; यान् — those who; एव — certainly; हत्वा — by killing; न — never; जिजीविषामः — we would want to live; ते — all of them; अवस्थिताः — are situated; प्रमुखे — in the front; धार्तराष्ट्राः — the sons of Dhritarāṣṭra.
Translation
Nor do we know which is better – conquering them or being conquered by them. If we killed the sons of Dhritarāṣṭra, we should not care to live. Yet they are now standing before us on the battlefield.
श्लोकः
कार्पण्यदोषोपहतस्वभावः
पृच्छामि त्वां धर्मसम्मूढचेताः ।
यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे
शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् ॥ 7 ॥
Meaning
कार्पण्य — of miserliness; दोष — by the weakness; उपहत — being afflicted; स्वभावः — characteristics; पृच्चामि — I am asking; त्वाम् — unto You; धर्म — religion; सम्मूढ — bewildered; चेताः — in heart; यत् — what; श्रेयः — all-good; स्यात् — may be; निश्चितम् — confidently; ब्रूहि — tell; तत् — that; मे — unto me; शिष्यः — disciple; ते — Your; अहम् — I am; शाधि — just instruct; माम् — me; त्वाम् — unto You; प्रपन्नम् — surrendered.
Translation
Now I am confused about my duty and have lost all composure because of miserly weakness. In this condition I am asking You to tell me for certain what is best for me. Now I am Your disciple, and a soul surrendered unto You. Please instruct me.
श्लोकः
न हि प्रपश्यामि ममापनुद्याद् -
यच्छोकमुच्छोषणमिन्द्रियाणाम् ।
अवाप्य भूभावसपत्नमृद्धं
राज्यं सुराणामपि चाधिपत्यम् ॥ 8 ॥
Meaning
न — do not; हि — certainly; प्रपश्यामि — I see; मम — my; अपनुद्यात् — can drive away; यत् — that which; शोकम् — lamentation; उच्चोषणम् — drying up; इन्द्रियाणाम् — of the senses; अवाप्य — achieving; भूमौ — on the earth; असपत्नम् — without rival; ऋद्धम् — prosperous; राज्यम् — kingdom; सुराणाम् — of the demigods; अपि — even; च — also; आधिपत्यम् — supremacy.
Translation
I can find no means to drive away this grief which is drying up my senses. I will not be able to dispel it even if I win a prosperous, unrivaled kingdom on earth with sovereignty like the demigods in heaven.
श्लोकः
सञ्जय उवाच
एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तपः ।
न योत्स्य इति गोविन्दामुक्त्वा तूष्णीं बभूव ह ॥ 9 ॥
Meaning
सञ्जयः उवाच — Sañjaya said; एवम् — thus; उक्त्वा — speaking; हृषीकेशम् — unto Kriṣṇa, the master of the senses; गुडाकेशः — Arjuna, the master of curbing ignorance; परम्-तपः — the chastiser of the enemies; न योत्स्ये — I shall not fight; इति — thus; गोविन्दम् — unto Kriṣṇa, the giver of pleasure to the senses; उक्त्वा — saying; तूष्णीम् — silent; बभूव — became; ह — certainly.
Translation
Sañjaya said: Having spoken thus, Arjuna, chastiser of enemies, told Kriṣṇa, “Govinda, I shall not fight,” and fell silent.
श्लोकः
तमुवाच हृषीकेशः प्रहसन्निव भारत ।
सेनयोरूभयोर्मध्ये विषीदन्तमिदं वचः ॥ 10 ॥
Meaning
तम् — unto him; उवाच — said; हृषीकेशः — the master of the senses, Kriṣṇa; प्रहसन् — smiling; इव — like that; भारत — O Dhritarāṣṭra, descendant of Bharata; सेनयोः — of the armies; उभयोः — of both parties; मध्ये — between; विषीदन्तम् — unto the lamenting one; इदम् — the following; वचः — words.
Translation
O descendant of Bharata, at that time Kriṣṇa, smiling, in the midst of both the armies, spoke the following words to the grief-stricken Arjuna.
श्लोकः
श्री भगवानुवाच
अशोच्यनन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे ।
गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः ॥ 11 ॥
Meaning
श्री-भगवान् उवाच — Bhagavan Sri Krishna said; अशोच्यान् — not worthy of lamentation; अन्वशोचः — you are lamenting; त्वम् — you; प्रज्ञा-वादान् — learned talks; च — also; भाषसे — speaking; गत — lost; असून् — life; अगत — not passed; असून् — life; च — also; न — never; अनुशोचन्ति — lament; पण्डिताः — the learned.
Translation
Bhagavan Sri Krishna said: While speaking learned words, you are mourning for what is not worthy of grief. Those who are wise lament neither for the living nor for the dead.
श्लोकः
न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः ।
न चैव नभविष्यामः सर्वे वयमतः परम् ॥ 12 ॥
Meaning
न — never; तु — but; एव — certainly; अहम् — I; जातु — at any time; न — did not; आसम् — exist; न — not; त्वम् — you; न — not; इमे — all these; जन-अधिपाः — kings; न — never; च — also; एव — certainly; न — not; भविष्यामः — shall exist; सर्वे वयम् — all of us; अतः परम् — hereafter.
Translation
Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.
श्लोकः
देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा ।
तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति ॥ 13 ॥
Meaning
देहिनः — of the embodied; अस्मिन् — in this; यथा — as; देहे — in the body; कौमारम् — boyhood; यौवनम् — youth; जरा — old age; तथा — similarly; देह-अन्तर — of transference of the body; प्राप्तिः — achievement; धीरः — the sober; तत्र — thereupon; न — never; मुह्यति — is deluded.
Translation
As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change.
श्लोकः
मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः ।
आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत ॥ 14 ॥
Meaning
मात्रा-स्पर्शाः — sensory perception; तु — only; कौन्तेय — O son of Kuntī; शीत — winter; उष्ण — summer; सुख — happiness; दुःख — and pain; दाः — giving; आगम — appearing; अपायिनः — disappearing; अनित्याः — nonpermanent; तान् — all of them; तितिक्षस्व — just try to tolerate; भारत — O descendant of the Bharata dynasty.
Translation
O son of Kuntī, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed.
श्लोकः
यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ ।
समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते ॥ 15 ॥
Meaning
यम् — one to whom; हि — certainly; न — never; व्यथयन्ति — are distressing; एते — all these; पुरुषम् — to a person; पुरुष-ऋषभ — O best among men; सम — unaltered; दुःख — in distress; सुखम् — and happiness; धीरम् — patient; सः — he; अमृतत्वाय — for liberation; कल्पते — is considered eligible.
Translation
O best among men [Arjuna], the person who is not disturbed by happiness and distress and is steady in both is certainly eligible for liberation.
श्लोकः
नासतो विद्यते भावो नाभावो विद्यते सतः ।
उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः ॥ 16 ॥
Meaning
न — never; असतः — of the nonexistent; विद्यते — there is; भावः — endurance; न — never; अभावः — changing quality; विद्यते — there is; सतः — of the eternal; उभयोः — of the two; अपि — verily; दृष्टः — observed; अन्तः — conclusion; तु — indeed; अनयोः — of them; तत्त्व — of the truth; दर्शिभिः — by the seers.
Translation
Those who are seers of the truth have concluded that of the nonexistent [the material body] there is no endurance and of the eternal [the soul] there is no change. This they have concluded by studying the nature of both.
श्लोकः
अविनाशि तु तद्विद्धि येन सर्वमिदं ततम् ।
विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति ॥ 17 ॥
Meaning
अविनाशि — imperishable; तु — but; तत् — that; विद्धि — know it; येन — by whom; सर्वम् — all of the body; इदम् — this; ततम् — pervaded; विनाशम् — destruction; अव्ययस्य — of the imperishable; अस्य — of it; न कश्चित् — no one; कर्तुम् — to do; अर्हति — is able.
Translation
That which pervades the entire body you should know to be indestructible. No one is able to destroy that imperishable soul.
श्लोकः
अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः ।
अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत ॥ 18 ॥
Meaning
अन्त-वन्तः — perishable; इमे — all these; देहाः — material bodies; नित्यस्य — eternal in existence; उक्ताः — are said; शरीरिणः — of the embodied soul; अनाशिनः — never to be destroyed; अप्रमेयस्य — immeasurable; तस्मात् — therefore; युध्यस्व — fight; भारत — O descendant of Bharata.
Translation
The material body of the indestructible, immeasurable and eternal living entity is sure to come to an end; therefore, fight, O descendant of Bharata.
श्लोकः
य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम् ।
उभौ तौ न विजानीतो नायं हन्ति न हन्यते ॥ 19 ॥
Meaning
यः — anyone who; एनम् — this; वेत्ति — knows; हन्तारम् — the killer; यः — anyone who; च — also; एनम् — this; मन्यते — thinks; हतम् — killed; उभौ — both; तौ — they; न — never; विजानीतः — are in knowledge; न — never; अयम् — this; हन्ति — kills; न — nor; हन्यते — is killed.
Translation
Neither he who thinks the living entity the slayer nor he who thinks it slain is in knowledge, for the self slays not nor is slain.
श्लोकः
न जायते म्रियते वा कदाचि-
न्नायं भूत्वा भविता वा न भूयः ।
अजो नित्यः शाश्वतोऽयं पुराणो
न हन्यते हन्यमाने शरीरे ॥ 20 ॥
Meaning
न — never; जायते — takes birth; म्रियते — dies; वा — either; कदाचित् — at any time (past, present or future); न — never; अयम् — this; भूत्वा — having come into being; भविता — will come to be; वा — or; न — not; भूयः — or is again coming to be; अजः — unborn; नित्यः — eternal; शाश्वतः — permanent; अयम् — this; पुराणः — the oldest; न — never; हन्यते — is killed; हन्यमाने — being killed; शरीरे — the body.
Translation
For the soul there is neither birth nor death at any time. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, ever-existing and primeval. He is not slain when the body is slain.
श्लोकः
वेदाविनाशिनं नित्यं य एनमजमव्ययम् ।
कथं स पुरुषः पार्थ कं घातयति हन्ति कम् ॥ 21 ॥
Meaning
वेद — knows; अविनाशिनम् — indestructible; नित्यम् — always existing; यः — one who; एनम् — this (soul); अजम् — unborn; अव्ययम् — immutable; कथम् — how; सः — that; पुरुषः — person; पार्थ — O Pārtha (Arjuna); कम् — whom; घातयति — causes to hurt; हन्ति — kills; कम् — whom.
Translation
O Pārtha, how can a person who knows that the soul is indestructible, eternal, unborn and immutable kill anyone or cause anyone to kill?
श्लोकः
वासांसि जीर्णानि यथा विहाय
नवानि गृह्णाति नरोऽपराणि ।
तथा शरीराणि विहाय जीर्णा-
न्यन्यानि संयाति नवानि देही ॥ 22 ॥
Meaning
वासांसि — garments; जीर्णानि — old and worn out; यथा — just as; विहाय — giving up; नवानि — new garments; गृह्णाति — does accept; नरः — a man; अपराणि — others; तथा — in the same way; शरीराणि — bodies; विहाय — giving up; जिर्णानि — old and useless; अन्यानि — different; संयाति — verily accepts; नवानि — new sets; देही — the embodied.
Translation
As a person puts on new garments, giving up old ones, the soul similarly accepts new material bodies, giving up the old and useless ones.
श्लोकः
नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः ।
न चैनं क्लएदयन्त्यापो न शोषयति मारुतः ॥ 23 ॥
Meaning
न — never; एनम् — this soul; चिन्दन्ति — can cut to pieces; शस्त्राणि — weapons; न — never; एनम् — this soul; दहति — burns; पावकः — fire; न — never; च — also; एनम् — this soul; क्लेदयन्ति — moistens; आपः — water; न — never; शोषयति — dries; मारुतः — wind.
Translation
The soul can never be cut to pieces by any weapon, nor burned by fire, nor moistened by water, nor withered by the wind.
श्लोकः
अच्छेद्योऽयमदाह्योऽयमक्लएद्योऽशोष्य एव च ।
नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः ॥ 24 ॥
Meaning
अच्चेद्यः — unbreakable; अयम् — this soul; अदाह्यः — unable to be burned; अयम् — this soul; अक्लेद्यः — insoluble; अशोष्यः — not able to be dried; एव — certainly; च — and; नित्यः — everlasting; सर्व-गतः — all-pervading; स्थाणुः — unchangeable; अचलः — immovable; अयम् — this soul; सनातनः — eternally the same.
Translation
This individual soul is unbreakable and insoluble, and can be neither burned nor dried. He is everlasting, present everywhere, unchangeable, immovable and eternally the same.
श्लोकः
अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते ।
तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि ॥ 25 ॥
Meaning
अव्यक्तः — invisible; अयम् — this soul; अचिन्त्यः — inconceivable; अयम् — this soul; अविकार्यः — unchangeable; अयम् — this soul; उच्यते — is said; तस्मात् — therefore; एवम् — like this; विदित्वा — knowing it well; एनम् — this soul; न — do not; अनुशोचितुम् — to lament; अर्हसि — you deserve.
Translation
It is said that the soul is invisible, inconceivable and immutable. Knowing this, you should not grieve for the body.
श्लोकः
अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम् ।
तथापि त्वं महाबाहो नैनं शोचितुमर्हसि ॥ 26 ॥
Meaning
अथ — if, however; च — also; एनम् — this soul; नित्य-जातम् — always born; नित्यम् — forever; वा — either; मन्यसे — you so think; मृतम् — dead; तथा अपि — still; त्वम् — you; महा-बाहो — O mighty-armed one; न — never; एनम् — about the soul; शोचितुम् — to lament; अर्हसि — deserve.
Translation
If, however, you think that the soul [or the symptoms of life] will always be born and die forever, you still have no reason to lament, O mighty-armed.
श्लोकः
जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च ।
तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि ॥ 27 ॥
Meaning
जातस्य — of one who has taken his birth; हि — certainly; ध्रुवः — a fact; मृत्युः — death; ध्रुवम् — it is also a fact; जन्म — birth; मृतस्य — of the dead; च — also; तस्मात् — therefore; अपरिहार्ये — of that which is unavoidable; अर्थे — in the matter; न — do not; त्वम् — you; शोचितुम् — to lament; अर्हसि — deserve.
Translation
One who has taken his birth is sure to die, and after death one is sure to take birth again. Therefore, in the unavoidable discharge of your duty, you should not lament.
श्लोकः
अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत ।
अव्यक्तनिधनान्येव तत्र का परिदेवना ॥ 28 ॥
Meaning
अव्यक्त-आदीनि — in the beginning unmanifested; भूतानि — all that are created; व्यक्त — manifested; मध्यानि — in the middle; भारत — O descendant of Bharata; अव्यक्त — nonmanifested; निधनानि — when vanquished; एव — it is all like that; तत्र — therefore; का — what; परिदेवना — lamentation.
Translation
All created beings are unmanifest in their beginning, manifest in their interim state, and unmanifest again when annihilated. So what need is there for lamentation?
श्लोकः
आश्चर्यवत्पश्यति कश्चिदेन -
माश्चर्यवद्वदति तथैव चान्यः ।
आश्चर्यवच्चऐनमन्यः शऋणोति
श्रुत्वाप्येनं वेद न चैव कश्चित् ॥ 29 ॥
Meaning
आश्चर्य-वत् — as amazing; पश्यति — sees; कश्चित् — someone; एनम् — this soul; आश्चर्य-वत् — as amazing; वदति — speaks of; तथा — thus; एव — certainly; च — also; अन्यः — another; आश्चर्य-वत् — similarly amazing; च — also; एनम् — this soul; अन्यः — another; शृणोति — hears of; श्रुत्वा — having heard; अपि — even; एनम् — this soul; वेद — knows; न — never; च — and; एव — certainly; कश्चित् — someone.
Translation
Some look on the soul as amazing, some describe him as amazing, and some hear of him as amazing, while others, even after hearing about him, cannot understand him at all.
श्लोकः
देही नित्यमवध्योऽयं देहे सर्वस्य भारत ।
तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि ॥ 30 ॥
Meaning
देही — the owner of the material body; नित्यम् — eternally; अवध्यः — cannot be killed; अयम् — this soul; देहे — in the body; सर्वस्य — of everyone; भारत — O descendant of Bharata; तस्मात् — therefore; सर्वाणि — all; भूतानि — living entities (that are born); न — never; त्वम् — you; शोचितुम् — to lament; अर्हसि — deserve.
Translation
O descendant of Bharata, he who dwells in the body can never be slain. Therefore you need not grieve for any living being.
श्लोकः
स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि ।
धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते ॥ 31 ॥
Meaning
स्व-धर्मम् — one’s own religious principles; अपि — also; च — indeed; अवेक्ष्य — considering; न — never; विकम्पितुम् — to hesitate; अर्हसि — you deserve; धर्म्यात् — for religious principles; हि — indeed; युद्धात् — than fighting; श्रेयः — better engagement; अन्यत् — any other; क्षत्रियस्य — of the kṣatriya; न — does not; विद्यते — exist.
Translation
Considering your specific duty as a kṣatriya, you should know that there is no better engagement for you than fighting on religious principles; and so there is no need for hesitation.
श्लोकः
यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम् ।
सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम् ॥ 32 ॥
Meaning
यदृच्चया — by its own accord; च — also; उपपन्नम् — arrived at; स्वर्ग — of the heavenly planets; द्वारम् — door; अपावृतम् — wide open; सुखिनः — very happy; क्षत्रियाः — the members of the royal order; पार्थ — O son of Prithā; लभन्ते — do achieve; युद्धम् — war; ईदृशम् — like this.
Translation
O Pārtha, happy are the kṣatriyas to whom such fighting opportunities come unsought, opening for them the doors of the heavenly planets.
श्लोकः
अथ चेत्त्वमिमं धर्म्यं सङ्ग्रामं न करिष्यसि ।
ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि ॥ 33 ॥
Meaning
अथ — therefore; चेत् — if; त्वम् — you; इमम् — this; धर्म्यम् — as a religious duty; सङ्ग्रामम् — fighting; न — do not; करिष्यसि — perform; ततः — then; स्व-धर्मम् — your religious duty; कीर्तिम् — reputation; च — also; हित्वा — losing; पापम् — sinful reaction; अवाप्स्यसि — will gain.
Translation
If, however, you do not perform your religious duty of fighting, then you will certainly incur sins for neglecting your duties and thus lose your reputation as a fighter.
श्लोकः
अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम् ।
सम्भावितस्य चाकीर्तिर्मरणादतिरिच्यते ॥ 34 ॥
Meaning
अकीर्तिम् — infamy; च — also; अपि — over and above; भूतानि — all people; कथयिष्यन्ति — will speak; ते — of you; अव्ययाम् — forever; सम्भावितस्य — for a respectable man; च — also; अकीर्तिः — ill fame; मरणात् — than death; अतिरिच्यते — becomes more.
Translation
People will always speak of your infamy, and for a respectable person, dishonor is worse than death.
श्लोकः
भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः ।
येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम् ॥ 35 ॥
Meaning
भयात् — out of fear; रणात् — from the battlefield; उपरतम् — ceased; मंस्यन्ते — they will consider; त्वाम् — you; महा-रथाः — the great generals; येषाम् — for whom; च — also; त्वम् — you; बहु-मतः — in great estimation; भूत्वा — having been; यास्यसि — you will go; लाघवम् — decreased in value.
Translation
The great generals who have highly esteemed your name and fame will think that you have left the battlefield out of fear only, and thus they will consider you insignificant.
श्लोकः
अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिताः ।
निन्दन्तस्तव सामर्थ्य ततो दुःखतरं नु किम् ॥ 36 ॥
Meaning
अवाच्य — unkind; वादान् — fabricated words; च — also; बहून् — many; वदिष्यन्ति — will say; तव — your; अहिताः — enemies; निन्दन्तः — while vilifying; तव — your; सामर्थ्यम् — ability; ततः — than that; दुःख-तरम् — more painful; नु — of course; किम् — what is there.
Translation
Your enemies will describe you in many unkind words and scorn your ability. What could be more painful for you?
श्लोकः
हतो वा प्राप्स्यसि स्वर्ग जित्वा वा भोक्ष्यसे महीम् ।
तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः ॥ 37 ॥
Meaning
हतः — being killed; वा — either; प्राप्स्यसि — you gain; स्वर्गम् — the heavenly kingdom; जित्वा — by conquering; वा — or; भोक्ष्यसे — you enjoy; महीम् — the world; तस्मात् — therefore; उत्तिष्ठ — get up; कौन्तेय — O son of Kuntī; युद्धाय — to fight; कृत — determined; निश्चयः — in certainty.
Translation
O son of Kuntī, either you will be killed on the battlefield and attain the heavenly planets, or you will conquer and enjoy the earthly kingdom. Therefore, get up with determination and fight.
श्लोकः
सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ ।
ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि ॥ 38 ॥
Meaning
सुख — happiness; दुःखे — and distress; समे — in equanimity; कृत्वा — doing so; लाभ-अलाभौ — both profit and loss; जय-अजयौ — both victory and defeat; ततः — thereafter; युद्धाय — for the sake of fighting; युज्यस्व — engage (fight); न — never; एवम् — in this way; पापम् — sinful reaction; अवाप्स्यसि — you will gain.
Translation
Do thou fight for the sake of fighting, without considering happiness or distress, loss or gain, victory or defeat – and by so doing you shall never incur sin.
श्लोकः
एषा तेऽभिहिता साङ्ख्ये बुद्धिर्योगे त्विमां शऋणु ।
बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि ॥ 39 ॥
Meaning
एषा — all this; ते — unto you; अभिहिता — described; साङ्ख्ये — in analytical study; बुद्धिः — intelligence; योगे — in work without fruitive result; तु — but; इमाम् — this; शृणु — just hear; बुद्ध्या — by intelligence; युक्तः — dovetailed; यया — by which; पार्थ — O son of Prithā; कर्म-बन्धम् — bondage of reaction; प्रहास्यसि — you can be released from.
Translation
Thus far I have described this knowledge to you through analytical study. Now listen as I explain it in terms of working without fruitive results. O son of Prithā, when you act in such knowledge you can free yourself from the bondage of works.
श्लोकः
नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते ।
स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् ॥ 40 ॥
Meaning
न — there is not; इह — in this yoga; अभिक्रम — in endeavoring; नाशः — loss; अस्ति — there is; प्रत्यवायः — diminution; न — never; विद्यते — there is; सु-अल्पम् — a little; अपि — although; अस्य — of this; धर्मस्य — occupation; त्रायते — releases; महतः — from very great; भयात् — danger.
Translation
In this endeavor there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear.
श्लोकः
व्यवसायात्मिका बुद्धिरेकेह कुरूनन्दन ।
बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् ॥ 41 ॥
Meaning
व्यवसाय-आत्मिका — resolute in Kriṣṇa consciousness; बुद्धिः — intelligence; एका — only one; इह — in this world; कुरु-नन्दन — O beloved child of the Kurus; बहु-शाखाः — having various branches; हि — indeed; अनन्ताः — unlimited; च — also; बुद्धयः — intelligence; अव्यवसायिनाम् — of those who are not in Kriṣṇa consciousness.
Translation
Those who are on this path are resolute in purpose, and their aim is one. O beloved child of the Kurus, the intelligence of those who are irresolute is many-branched.
श्लोकः
यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः ।
वेदवादरताः पार्थ नान्यदस्तीति वादिनः ॥ 42 ॥
कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम् ।
क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति ॥ 43 ॥
Meaning
यां इमाम् — all these; पुष्पिताम् — flowery; वाचम् — words; प्रवदन्ति — say; अविपश्चितः — men with a poor fund of knowledge; वेद-वाद-रताः — supposed followers of the Vedas; पार्थ — O son of Prithā; न — never; अन्यत् — anything else; अस्ति — there is; इति — thus; वादिनः — the advocates; काम-आत्मानः — desirous of sense gratification; स्वर्ग-पराः — aiming to achieve heavenly planets; जन्म-कर्म-फल-प्रदाम् — resulting in good birth and other fruitive reactions; क्रिया-विशेष — pompous ceremonies; बहुलाम् — various; भोग — in sense enjoyment; ऐश्वर्य — and opulence; गतिम् — progress; प्रति — towards.
Translation
Men of small knowledge are very much attached to the flowery words of the Vedas, which recommend various fruitive activities for elevation to heavenly planets, resultant good birth, power, and so forth. Being desirous of sense gratification and opulent life, they say that there is nothing more than this.
श्लोकः
भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम् ।
व्यवसायात्मिका बुद्धिः समाधौ न विधीयते ॥ 44 ॥
Meaning
भोग — to material enjoyment; ऐश्वर्य — and opulence; प्रसक्तानाम् — for those who are attached; तया — by such things; अपहृत-चेतसाम् — bewildered in mind; व्यवसाय-आत्मिका — fixed in determination; बुद्धिः — devotional service to the Lord; समाधौ — in the controlled mind; न — never; विधीयते — does take place.
Translation
In the minds of those who are too attached to sense enjoyment and material opulence, and who are bewildered by such things, the resolute determination for devotional service to the Supreme Lord does not take place.
श्लोकः
त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन ।
निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् ॥ 45 ॥
Meaning
त्रै-गुण्य — pertaining to the three modes of material nature; विषयाः — on the subject matter; वेदाः — Vedic literatures; निस्त्रै-गुण्यः — transcendental to the three modes of material nature; भव — be; अर्जुन — O Arjuna; निर्द्वन्द्वः — without duality; नित्य-सत्त्व-स्थः — in a pure state of spiritual existence; निर्योग-क्षेमः — free from ideas of gain and protection; आत्म-वान् — established in the self.
Translation
The Vedas deal mainly with the subject of the three modes of material nature. O Arjuna, become transcendental to these three modes. Be free from all dualities and from all anxieties for gain and safety, and be established in the self.
श्लोकः
यावानर्थ उदपाने सर्वतः सम्प्लुतोदके ।
तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः ॥ 46 ॥
Meaning
यावान् — all that; अर्थः — is meant; उद-पाने — in a well of water; सर्वतः — in all respects; सम्प्लुत-उदके — in a great reservoir of water; तावान् — similarly; सर्वेषु — in all; वेदेषु — Vedic literatures; ब्राह्मणस्य — of the man who knows the Supreme Brahman; विजानतः — who is in complete knowledge.
Translation
All purposes served by a small well can at once be served by a great reservoir of water. Similarly, all the purposes of the Vedas can be served to one who knows the purpose behind them.
श्लोकः
कर्मण्येवाधिकारस्ते मा फलेषु कदाचन ।
मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि ॥ 47 ॥
Meaning
कर्मणि — in prescribed duties; एव — certainly; अधिकारः — right; ते — of you; मा — never; फलेषु — in the fruits; कदाचन — at any time; मा — never; कर्म-फल — in the result of the work; हेतुः — cause; भूः — become; मा — never; ते — of you; सङ्गः — attachment; अस्तु — there should be; अकर्मणि — in not doing prescribed duties.
Translation
You have a right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself the cause of the results of your activities, and never be attached to not doing your duty.
श्लोकः
योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय ।
सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते ॥ 48 ॥
Meaning
योग-स्थः — equipoised; कुरु — perform; कर्माणि — your duties; सङ्गम् — attachment; त्यक्त्वा — giving up; धनम्-जय — O Arjuna; सिद्धि-असिद्ध्योः — in success and failure; समः — equipoised; भूत्वा — becoming; समत्वम् — equanimity; योगः — yoga; उच्यते — is called.
Translation
Perform your duty equipoised, O Arjuna, abandoning all attachment to success or failure. Such equanimity is called yoga.
श्लोकः
दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय ।
बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः ॥ 49 ॥
Meaning
दूरेण — discard it at a long distance; हि — certainly; अवरम् — abominable; कर्म — activity; बुद्धि-योगात् — on the strength of Kriṣṇa consciousness; धनम्-जय — O conqueror of wealth; बुद्धौ — in such consciousness; शरणम् — full surrender; अन्विच्च — try for; कृपणाः — misers; फल-हेतवः — those desiring fruitive results.
Translation
O Dhanañjaya, keep all abominable activities far distant by devotional service, and in that consciousness surrender unto the Lord. Those who want to enjoy the fruits of their work are misers.
श्लोकः
बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते ।
तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम् ॥ 50 ॥
Meaning
बुद्धि-युक्तः — one who is engaged in devotional service; जहाति — can get rid of; इह — in this life; उभे — both; सुकृत-दुष्कृते — good and bad results; तस्मात् — therefore; योगाय — for the sake of devotional service; युज्यस्व — be so engaged; योगः — Kriṣṇa consciousness; कर्मसु — in all activities; कौशलम् — art.
Translation
A man engaged in devotional service rids himself of both good and bad reactions even in this life. Therefore strive for yoga, which is the art of all work.
श्लोकः
कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः ।
जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम् ॥ 51 ॥
Meaning
कर्म-जम् — due to fruitive activities; बुद्धि-युक्ताः — being engaged in devotional service; हि — certainly; फलम् — results; त्यक्त्वा — giving up; मनीषिणः — great sages or devotees; जन्म-बन्ध — from the bondage of birth and death; विनिर्मुक्ताः — liberated; पदम् — position; गच्चन्ति — they reach; अनामयम् — without miseries.
Translation
By thus engaging in devotional service to the Lord, great sages or devotees free themselves from the results of work in the material world. In this way they become free from the cycle of birth and death and attain the state beyond all miseries [by going back to Godhead].
श्लोकः
यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति ।
तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च ॥ 52 ॥
Meaning
यदा — when; ते — your; मोह — of illusion; कलिलम् — dense forest; बुद्धिः — transcendental service with intelligence; व्यतितरिष्यति — surpasses; तदा — at that time; गन्ता असि — you shall go; निर्वेदम् — callousness; श्रोतव्यस्य — toward all that is to be heard; श्रुतस्य — all that is already heard; च — also.
Translation
When your intelligence has passed out of the dense forest of delusion, you shall become indifferent to all that has been heard and all that is to be heard.
श्लोकः
श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला ।
समाधावचला बुद्धिस्तदा योगमवाप्स्यसि ॥ 53 ॥
Meaning
श्रुति — of Vedic revelation; विप्रतिपन्ना — without being influenced by the fruitive results; ते — your; यदा — when; स्थास्यति — remains; निश्चला — unmoved; समाधौ — in transcendental consciousness, or Kriṣṇa consciousness; अचला — unflinching; बुद्धिः — intelligence; तदा — at that time; योगम् — self-realization; अवाप्स्यसि — you will achieve.
Translation
When your mind is no longer disturbed by the flowery language of the Vedas, and when it remains fixed in the trance of self-realization, then you will have attained the divine consciousness.
श्लोकः
अर्जुन उवाच
स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव ।
स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम् ॥ 54 ॥
Meaning
अर्जुनः उवाच — Arjuna said; स्थित-प्रज्ञस्य — of one who is situated in fixed Kriṣṇa consciousness; का — what; भाषा — language; समाधि-स्थस्य — of one situated in trance; केशव — O Kriṣṇa; स्थित-धीः — one fixed in Kriṣṇa consciousness; किम् — what; प्रभाषेत — speaks; किम् — how; आसीत — does remain still; व्रजेत — walks; किम् — how.
Translation
Arjuna said: O Kriṣṇa, what are the symptoms of one whose consciousness is thus merged in transcendence? How does he speak, and what is his language? How does he sit, and how does he walk?
श्लोकः
श्रीभगवानुवाच
प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान् ।
आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते ॥ 55 ॥
Meaning
श्री-भगवान् उवाच — Bhagavan Sri Krishna said; प्रजहाति — gives up; यदा — when; कामान् — desires for sense gratification; सर्वान् — of all varieties; पार्थ — O son of Prithā; मनः-गतान् — of mental concoction; आत्मनि — in the pure state of the soul; एव — certainly; आत्मना — by the purified mind; तुष्टः — satisfied; स्थित-प्रज्ञः — transcendentally situated; तदा — at that time; उच्यते — is said.
Translation
Bhagavan Sri Krishna said: O Pārtha, when a man gives up all varieties of desire for sense gratification, which arise from mental concoction, and when his mind, thus purified, finds satisfaction in the self alone, then he is said to be in pure transcendental consciousness.
श्लोकः
दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः ।
वीतरागभयक्रोधः स्थिधीर्मुनिरुच्यते ॥ 56 ॥
Meaning
दुःखेषु — in the threefold miseries; अनुद्विग्न-मनाः — without being agitated in mind; सुखेषु — in happiness; विगत-स्पृहः — without being interested; वीत — free from; राग — attachment; भय — fear; क्रोधः — and anger; स्थित-धीः — whose mind is steady; मुनिः — a sage; उच्यते — is called.
Translation
One who is not disturbed in mind even amidst the threefold miseries or elated when there is happiness, and who is free from attachment, fear and anger, is called a sage of steady mind.
श्लोकः
यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शउभाशउभम् ।
नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता ॥ 57 ॥
Meaning
यः — one who; सर्वत्र — everywhere; अनभिस्नेहः — without affection; तत् — that; तत् — that; प्राप्य — achieving; शुभ — good; अशुभम् — evil; न — never; अभिनन्दति — praises; न — never; द्वेष्टि — envies; तस्य — his; प्रज्ञा — perfect knowledge; प्रतिष्ठिता — fixed.
Translation
In the material world, one who is unaffected by whatever good or evil he may obtain, neither praising it nor despising it, is firmly fixed in perfect knowledge.
श्लोकः
यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः ।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥ 58 ॥
Meaning
यदा — when; संहरते — winds up; च — also; अयम् — he; कूर्मः — tortoise; अङ्गानि — limbs; इव — like; सर्वशः — altogether; इन्द्रियाणि — senses; इन्द्रिय-अर्थेभ्यः — from the sense objects; तस्य — his; प्रज्ञा — consciousness; प्रतिष्ठिता — fixed.
Translation
One who is able to withdraw his senses from sense objects, as the tortoise draws its limbs within the shell, is firmly fixed in perfect consciousness.
श्लोकः
विषया विनिवर्तन्ते निराहारस्य देहिनः ।
रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते ॥ 59 ॥
Meaning
विषयाः — objects for sense enjoyment; विनिवर्तन्ते — are practiced to be refrained from; निराहारस्य — by negative restrictions; देहिनः — for the embodied; रस-वर्जम् — giving up the taste; रसः — sense of enjoyment; अपि — although there is; अस्य — his; परम् — far superior things; दृष्ट्वा — by experiencing; निवर्तते — he ceases from.
Translation
Though the embodied soul may be restricted from sense enjoyment, the taste for sense objects remains. But, ceasing such engagements by experiencing a higher taste, he is fixed in consciousness.
श्लोकः
यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः ।
इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः ॥ 60 ॥
Meaning
यततः — while endeavoring; हि — certainly; अपि — in spite of; कौन्तेय — O son of Kuntī; पुरुषस्य — of a man; विपश्चितः — full of discriminating knowledge; इन्द्रियाणि — the senses; प्रमाथीनि — agitating; हरन्ति — throw; प्रसभम् — by force; मनः — the mind.
Translation
The senses are so strong and impetuous, O Arjuna, that they forcibly carry away the mind even of a man of discrimination who is endeavoring to control them.
श्लोकः
तानि सर्वाणि संयम्य युक्त आसीत मत्परः ।
वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता ॥ 61 ॥
Meaning
तानि — those senses; सर्वाणि — all; संयम्य — keeping under control; युक्तः — engaged; आसीत — should be situated; मत्-परः — in relationship with Me; वशे — in full subjugation; हि — certainly; यस्य — one whose; इन्द्रियाणि — senses; तस्य — his; प्रज्ञा — consciousness; प्रतिष्ठिता — fixed.
Translation
One who restrains his senses, keeping them under full control, and fixes his consciousness upon Me, is known as a man of steady intelligence.
श्लोकः
ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते ।
सङ्गात्सञ्जायते कामः कामात्क्रोधोऽभिजायते ॥ 62 ॥
Meaning
ध्यायतः — while contemplating; विषयान् — sense objects; पुंसः — of a person; सङ्गः — attachment; तेषु — in the sense objects; उपजायते — develops; सङ्गात् — from attachment; सञ्जायते — develops; कामः — desire; कामात् — from desire; क्रोधः — anger; अभिजायते — becomes manifest.
Translation
While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises.
श्लोकः
क्रोधाद्भवति सम्मोहः सम्मोहात्स्मृतिविभ्रमः ।
स्मृतिभ्रंशाद्बुद्धिनाशो बुद्धिनाशात्प्रणश्यति ॥ 63 ॥
Meaning
क्रोधात् — from anger; भवति — takes place; सम्मोहः — perfect illusion; सम्मोहात् — from illusion; स्मृति — of memory; विभ्रमः — bewilderment; स्मृति-भ्रंशात् — after bewilderment of memory; बुद्धि-नाशः — loss of intelligence; बुद्धि-नाशात् — and from loss of intelligence; प्रणश्यति — one falls down.
Translation
From anger, complete delusion arises, and from delusion bewilderment of memory. When memory is bewildered, intelligence is lost, and when intelligence is lost one falls down again into the material pool.
श्लोकः
रागद्वेषविमुक्तैस्तु विषयनिन्द्रियैश्चरन् ।
आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति ॥ 64 ॥
Meaning
राग — attachment; द्वेष — and detachment; विमुक्तैः — by one who has become free from; तु — but; विषयान् — sense objects; इन्द्रियैः — by the senses; चरन् — acting upon; आत्म-वश्यैः — under one’s control; विधेय-आत्मा — one who follows regulated freedom; प्रसादम् — the mercy of the Lord; अधिगच्चति — attains.
Translation
But a person free from all attachment and aversion and able to control his senses through regulative principles of freedom can obtain the complete mercy of the Lord.
श्लोकः
प्रसादे सर्वदुःखानां हानिरस्योपजायते ।
प्रसन्नचेतसो ह्याशउ बुद्धिः पर्यवतिष्ठते ॥ 65 ॥
Meaning
प्रसादे — on achievement of the causeless mercy of the Lord; सर्व — of all; दुःखानाम् — material miseries; हानिः — destruction; अस्य — his; उपजायते — takes place; प्रसन्न-चेतसः — of the happy-minded; हि — certainly; आशु — very soon; बुद्धिः — intelligence; परि — sufficiently; अवतिष्ठते — becomes established.
Translation
For one thus satisfied [in Kriṣṇa consciousness], the threefold miseries of material existence exist no longer; in such satisfied consciousness, one’s intelligence is soon well established.
श्लोकः
नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना ।
न चाभावयतः शान्तिरशान्तस्य कुतः सुखम् ॥ 66 ॥
Meaning
न अस्ति — there cannot be; बुद्धिः — transcendental intelligence; अयुक्तस्य — of one who is not connected (with Kriṣṇa consciousness); न — not; च — and; अयुक्तस्य — of one devoid of Kriṣṇa consciousness; भावना — fixed mind (in happiness); न — not; च — and; अभावयतः — of one who is not fixed; शान्तिः — peace; अशान्तस्य — of the unpeaceful; कुतः — where is; सुखम् — happiness.
Translation
One who is not connected with the Supreme [in Kriṣṇa consciousness] can have neither transcendental intelligence nor a steady mind, without which there is no possibility of peace. And how can there be any happiness without peace?
श्लोकः
इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते ।
तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि ॥ 67 ॥
Meaning
इन्द्रियाणाम् — of the senses; हि — certainly; चरताम् — while roaming; यत् — with which; मनः — the mind; अनुविधीयते — becomes constantly engaged; तत् — that; अस्य — his; हरति — takes away; प्रज्ञाम् — intelligence; वायुः — wind; नावम् — a boat; इव — like; अम्भसि — on the water.
Translation
As a strong wind sweeps away a boat on the water, even one of the roaming senses on which the mind focuses can carry away a man’s intelligence.
श्लोकः
तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः ।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥ 68 ॥
Meaning
तस्मात् — therefore; यस्य — whose; महा-बाहो — O mighty-armed one; निगृहीतानि — so curbed down; सर्वशः — all around; इन्द्रियाणि — the senses; इन्द्रिय-अर्थेभ्यः — from sense objects; तस्य — his; प्रज्ञा — intelligence; प्रतिष्ठिता — fixed.
Translation
Therefore, O mighty-armed, one whose senses are restrained from their objects is certainly of steady intelligence.
श्लोकः
या निशा सर्वभूतानां तस्यां जागर्ति संयमी ।
यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः ॥ 69 ॥
Meaning
या — what; निशा — is night; सर्व — all; भूतानाम् — of living entities; तस्याम् — in that; जागर्ति — is wakeful; संयमी — the self-controlled; यस्याम् — in which; जाग्रति — are awake; भूतानि — all beings; सा — that is; निशा — night; पश्यतः — for the introspective; मुनेः — sage.
Translation
What is night for all beings is the time of awakening for the self-controlled; and the time of awakening for all beings is night for the introspective sage.
श्लोकः
आपूर्यमाणमचलप्रतिष्ठं
समुद्रमापः प्रविशन्ति यद्वत् ।
तद्वत्कामा यं प्रविशन्ति सर्वे
स शान्तिमाप्नोति न कामकामी ॥ 70 ॥
Meaning
आपूर्यमाणम् — always being filled; अचल-प्रतिष्ठम् — steadily situated; समुद्रम् — the ocean; आपः — waters; प्रविशन्ति — enter; यद्वत् — as; तद्वत् — so; कामाः — desires; यम् — unto whom; प्रविशन्ति — enter; सर्वे — all; सः — that person; शान्तिम् — peace; आप्नोति — achieves; न — not; काम-कामी — one who desires to fulfill desires.
Translation
A person who is not disturbed by the incessant flow of desires – that enter like rivers into the ocean, which is ever being filled but is always still – can alone achieve peace, and not the man who strives to satisfy such desires.
श्लोकः
विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः ।
निर्ममो निरहङ्कार स शान्तिमधिगच्छति ॥ 71 ॥
Meaning
विहाय — giving up; कामान् — material desires for sense gratification; यः — who; सर्वान् — all; पुमान् — a person; चरति — lives; निःस्पृहः — desireless; निर्ममः — without a sense of proprietorship; निरहङ्कारः — without false ego; सः — he; शान्तिम् — perfect peace; अधिगच्चति — attains.
Translation
A person who has given up all desires for sense gratification, who lives free from desires, who has given up all sense of proprietorship and is devoid of false ego – he alone can attain real peace.
श्लोकः
एषा ब्राह्मी स्थितिःपार्थ नैनां प्राप्य विमुह्यति ।
स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति ॥ 72 ॥
Meaning
एषा — this; ब्राह्मी — spiritual; स्थितिः — situation; पार्थ — O son of Prithā; न — never; एनाम् — this; प्राप्य — achieving; विमुह्यति — one is bewildered; स्थित्वा — being situated; अस्याम् — in this; अन्त-काले — at the end of life; अपि — also; ब्रह्म-निर्वाणम् — the spiritual kingdom of God; ऋच्चति — one attains.
Translation
That is the way of the spiritual and godly life, after attaining which a man is not bewildered. If one is thus situated even at the hour of death, one can enter into the kingdom of God.
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