ślōkaḥ
sañjaya uvācha
taṃ tathā kṛpayāviṣṭamaśrupūrṇākulēkṣaṇam ।
viṣīdantamidaṃ vākyamuvācha madhusūdanaḥ ॥ 1 ॥
Meaning
sañjayaḥ uvācha — Sañjaya said; tam — unto Arjuna; tathā — thus; kṛpayā — by compassion; āviṣṭam — overwhelmed; aśru-pūrṇa-ākula — full of tears; īkṣaṇam — eyes; viṣīdantam — lamenting; idam — these; vākyam — words; uvācha — said; madhu-sūdanaḥ — 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.
ślōkaḥ
śrī bhagavānuvācha
kutastvā kaśmalamidaṃ viṣamē samupasthitam ।
anāryajuṣṭamasvargyakīrtikaramarjuna ॥ 2 ॥
Meaning
śrī-bhagavān uvācha — Bhagavan Sri Krishna said; kutaḥ — wherefrom; tvā — unto you; kaśmalam — dirtiness; idam — this lamentation; viṣamē — in this hour of crisis; samupasthitam — arrived; anārya — persons who do not know the value of life; juṣṭam — practiced by; asvargyam — which does not lead to higher planets; akīrti — infamy; karam — the cause of; arjuna — 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.
ślōkaḥ
klaaibyaṃ mā sma gamaḥ pārtha naitattvayyupapadyatē ।
kṣudraṃ hṛdayadaurbalyaṃ tyaktvōttiṣṭha parantapa ॥ 3 ॥
Meaning
klaibyam — impotence; mā sma — do not; gamaḥ — take to; pārtha — O son of Prithā; na — never; ētat — this; tvayi — unto you; upapadyatē — is befitting; kṣudram — petty; hṛdaya — of the heart; daurbalyam — weakness; tyaktvā — giving up; uttiṣṭha — get up; param-tapa — 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.
ślōkaḥ
arjuna uvācha
kathaṃ bhīṣmamahaṃ saṅkhyē drōṇaṃ cha madhusūdana ।
iṣubhiḥ pratiyōtsyāmi pūjārhāvarisūdana ॥ 4 ॥
Meaning
arjunaḥ uvācha — Arjuna said; katham — how; bhīṣmam — Bhīṣma; aham — I; saṅkhyē — in the fight; drōṇam — Droṇa; cha — also; madhu-sūdana — O killer of Madhu; iṣubhiḥ — with arrows; pratiyōtsyāmi — shall counterattack; pūjā-arhau — those who are worshipable; ari-sūdana — 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?
ślōkaḥ
gurūnahatvā hi mahānubhāvān
śrēyō bhōktuṃ bhaikṣyamapīha lōkē ।
hatvārthakāmāṃstu gurūnihaiva
bhujjaīya bhōgānrudhirapradigdhān ॥ 5 ॥
Meaning
gurūn — the superiors; ahatvā — not killing; hi — certainly; mahā-anubhāvān — great souls; śrēyaḥ — it is better; bhōktum — to enjoy life; bhaikṣyam — by begging; api — even; iha — in this life; lōkē — in this world; hatvā — killing; artha — gain; kāmān — desiring; tu — but; gurūn — superiors; iha — in this world; ēva — certainly; bhuñjīya — one has to enjoy; bhōgān — enjoyable things; rudhira — blood; pradigdhān — 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.
ślōkaḥ
na chaitadvidmaḥ katarannō garīyō
yadvā jayēma yadi vā nō jayēyuḥ ।
yānēva hatvā na jijīviṣāma-
stē'vasthitāḥ pramukhē dhārtarāṣṭrāḥ ॥ 6 ॥
Meaning
na — nor; cha — also; ētat — this; vidmaḥ — do we know; katarat — which; naḥ — for us; garīyaḥ — better; yat vā — whether; jayēma — we may conquer; yadi — if; vā — or; naḥ — us; jayēyuḥ — they conquer; yān — those who; ēva — certainly; hatvā — by killing; na — never; jijīviṣāmaḥ — we would want to live; tē — all of them; avasthitāḥ — are situated; pramukhē — in the front; dhārtarāṣṭrāḥ — 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.
ślōkaḥ
kārpaṇyadōṣōpahatasvabhāvaḥ
pṛchChāmi tvāṃ dharmasammūḍhachētāḥ ।
yachChrēyaḥ syānniśchitaṃ brūhi tanmē
śiṣyastē'haṃ śādhi māṃ tvāṃ prapannam ॥ 7 ॥
Meaning
kārpaṇya — of miserliness; dōṣa — by the weakness; upahata — being afflicted; svabhāvaḥ — characteristics; pṛchchāmi — I am asking; tvām — unto You; dharma — religion; sammūḍha — bewildered; chētāḥ — in heart; yat — what; śrēyaḥ — all-good; syāt — may be; niśchitam — confidently; brūhi — tell; tat — that; mē — unto me; śiṣyaḥ — disciple; tē — Your; aham — I am; śādhi — just instruct; mām — me; tvām — unto You; prapannam — 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.
ślōkaḥ
na hi prapaśyāmi mamāpanudyād -
yachChōkamuchChōṣaṇamindriyāṇām ।
avāpya bhūbhāvasapatnamṛddhaṃ
rājyaṃ surāṇāmapi chādhipatyam ॥ 8 ॥
Meaning
na — do not; hi — certainly; prapaśyāmi — I see; mama — my; apanudyāt — can drive away; yat — that which; śōkam — lamentation; uchchōṣaṇam — drying up; indriyāṇām — of the senses; avāpya — achieving; bhūmau — on the earth; asapatnam — without rival; ṛddham — prosperous; rājyam — kingdom; surāṇām — of the demigods; api — even; cha — also; ādhipatyam — 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.
ślōkaḥ
sañjaya uvācha
ēvamuktvā hṛṣīkēśaṃ guḍākēśaḥ parantapaḥ ।
na yōtsya iti gōvindāmuktvā tūṣṇīṃ babhūva ha ॥ 9 ॥
Meaning
sañjayaḥ uvācha — Sañjaya said; ēvam — thus; uktvā — speaking; hṛṣīkēśam — unto Kriṣṇa, the master of the senses; guḍākēśaḥ — Arjuna, the master of curbing ignorance; param-tapaḥ — the chastiser of the enemies; na yōtsyē — I shall not fight; iti — thus; gōvindam — unto Kriṣṇa, the giver of pleasure to the senses; uktvā — saying; tūṣṇīm — silent; babhūva — became; ha — certainly.
Translation
Sañjaya said: Having spoken thus, Arjuna, chastiser of enemies, told Kriṣṇa, “Govinda, I shall not fight,” and fell silent.
ślōkaḥ
tamuvācha hṛṣīkēśaḥ prahasanniva bhārata ।
sēnayōrūbhayōrmadhyē viṣīdantamidaṃ vachaḥ ॥ 10 ॥
Meaning
tam — unto him; uvācha — said; hṛṣīkēśaḥ — the master of the senses, Kriṣṇa; prahasan — smiling; iva — like that; bhārata — O Dhritarāṣṭra, descendant of Bharata; sēnayōḥ — of the armies; ubhayōḥ — of both parties; madhyē — between; viṣīdantam — unto the lamenting one; idam — the following; vachaḥ — 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.
ślōkaḥ
śrī bhagavānuvācha
aśōchyananvaśōchastvaṃ prajñāvādāṃścha bhāṣasē ।
gatāsūnagatāsūṃścha nānuśōchanti paṇḍitāḥ ॥ 11 ॥
Meaning
śrī-bhagavān uvācha — Bhagavan Sri Krishna said; aśōchyān — not worthy of lamentation; anvaśōchaḥ — you are lamenting; tvam — you; prajñā-vādān — learned talks; cha — also; bhāṣasē — speaking; gata — lost; asūn — life; agata — not passed; asūn — life; cha — also; na — never; anuśōchanti — lament; paṇḍitāḥ — 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.
ślōkaḥ
na tvēvāhaṃ jātu nāsaṃ na tvaṃ nēmē janādhipāḥ ।
na chaiva nabhaviṣyāmaḥ sarvē vayamataḥ param ॥ 12 ॥
Meaning
na — never; tu — but; ēva — certainly; aham — I; jātu — at any time; na — did not; āsam — exist; na — not; tvam — you; na — not; imē — all these; jana-adhipāḥ — kings; na — never; cha — also; ēva — certainly; na — not; bhaviṣyāmaḥ — shall exist; sarvē vayam — all of us; ataḥ param — 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.
ślōkaḥ
dēhinō'sminyathā dēhē kaumāraṃ yauvanaṃ jarā ।
tathā dēhāntaraprāptirdhīrastatra na muhyati ॥ 13 ॥
Meaning
dēhinaḥ — of the embodied; asmin — in this; yathā — as; dēhē — in the body; kaumāram — boyhood; yauvanam — youth; jarā — old age; tathā — similarly; dēha-antara — of transference of the body; prāptiḥ — achievement; dhīraḥ — the sober; tatra — thereupon; na — never; muhyati — 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.
ślōkaḥ
mātrāsparśāstu kauntēya śītōṣṇasukhaduḥkhadāḥ ।
āgamāpāyinō'nityāstāṃstitikṣasva bhārata ॥ 14 ॥
Meaning
mātrā-sparśāḥ — sensory perception; tu — only; kauntēya — O son of Kuntī; śīta — winter; uṣṇa — summer; sukha — happiness; duḥkha — and pain; dāḥ — giving; āgama — appearing; apāyinaḥ — disappearing; anityāḥ — nonpermanent; tān — all of them; titikṣasva — just try to tolerate; bhārata — 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.
ślōkaḥ
yaṃ hi na vyathayantyētē puruṣaṃ puruṣarṣabha ।
samaduḥkhasukhaṃ dhīraṃ sō'mṛtatvāya kalpatē ॥ 15 ॥
Meaning
yam — one to whom; hi — certainly; na — never; vyathayanti — are distressing; ētē — all these; puruṣam — to a person; puruṣa-ṛṣabha — O best among men; sama — unaltered; duḥkha — in distress; sukham — and happiness; dhīram — patient; saḥ — he; amṛtatvāya — for liberation; kalpatē — 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.
ślōkaḥ
nāsatō vidyatē bhāvō nābhāvō vidyatē sataḥ ।
ubhayōrapi dṛṣṭō'ntastvanayōstattvadarśibhiḥ ॥ 16 ॥
Meaning
na — never; asataḥ — of the nonexistent; vidyatē — there is; bhāvaḥ — endurance; na — never; abhāvaḥ — changing quality; vidyatē — there is; sataḥ — of the eternal; ubhayōḥ — of the two; api — verily; dṛṣṭaḥ — observed; antaḥ — conclusion; tu — indeed; anayōḥ — of them; tattva — of the truth; darśibhiḥ — 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.
ślōkaḥ
avināśi tu tadviddhi yēna sarvamidaṃ tatam ।
vināśamavyayasyāsya na kaśchitkartumarhati ॥ 17 ॥
Meaning
avināśi — imperishable; tu — but; tat — that; viddhi — know it; yēna — by whom; sarvam — all of the body; idam — this; tatam — pervaded; vināśam — destruction; avyayasya — of the imperishable; asya — of it; na kaśchit — no one; kartum — to do; arhati — is able.
Translation
That which pervades the entire body you should know to be indestructible. No one is able to destroy that imperishable soul.
ślōkaḥ
antavanta imē dēhā nityasyōktāḥ śarīriṇaḥ ।
anāśinō'pramēyasya tasmādyudhyasva bhārata ॥ 18 ॥
Meaning
anta-vantaḥ — perishable; imē — all these; dēhāḥ — material bodies; nityasya — eternal in existence; uktāḥ — are said; śarīriṇaḥ — of the embodied soul; anāśinaḥ — never to be destroyed; apramēyasya — immeasurable; tasmāt — therefore; yudhyasva — fight; bhārata — 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.
ślōkaḥ
ya ēnaṃ vētti hantāraṃ yaśchainaṃ manyatē hatam ।
ubhau tau na vijānītō nāyaṃ hanti na hanyatē ॥ 19 ॥
Meaning
yaḥ — anyone who; ēnam — this; vētti — knows; hantāram — the killer; yaḥ — anyone who; cha — also; ēnam — this; manyatē — thinks; hatam — killed; ubhau — both; tau — they; na — never; vijānītaḥ — are in knowledge; na — never; ayam — this; hanti — kills; na — nor; hanyatē — 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.
ślōkaḥ
na jāyatē mriyatē vā kadāchi-
nnāyaṃ bhūtvā bhavitā vā na bhūyaḥ ।
ajō nityaḥ śāśvatō'yaṃ purāṇō
na hanyatē hanyamānē śarīrē ॥ 20 ॥
Meaning
na — never; jāyatē — takes birth; mriyatē — dies; vā — either; kadāchit — at any time (past, present or future); na — never; ayam — this; bhūtvā — having come into being; bhavitā — will come to be; vā — or; na — not; bhūyaḥ — or is again coming to be; ajaḥ — unborn; nityaḥ — eternal; śāśvataḥ — permanent; ayam — this; purāṇaḥ — the oldest; na — never; hanyatē — is killed; hanyamānē — being killed; śarīrē — 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.
ślōkaḥ
vēdāvināśinaṃ nityaṃ ya ēnamajamavyayam ।
kathaṃ sa puruṣaḥ pārtha kaṃ ghātayati hanti kam ॥ 21 ॥
Meaning
vēda — knows; avināśinam — indestructible; nityam — always existing; yaḥ — one who; ēnam — this (soul); ajam — unborn; avyayam — immutable; katham — how; saḥ — that; puruṣaḥ — person; pārtha — O Pārtha (Arjuna); kam — whom; ghātayati — causes to hurt; hanti — kills; kam — 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?
ślōkaḥ
vāsāṃsi jīrṇāni yathā vihāya
navāni gṛhṇāti narō'parāṇi ।
tathā śarīrāṇi vihāya jīrṇā-
nyanyāni saṃyāti navāni dēhī ॥ 22 ॥
Meaning
vāsāṃsi — garments; jīrṇāni — old and worn out; yathā — just as; vihāya — giving up; navāni — new garments; gṛhṇāti — does accept; naraḥ — a man; aparāṇi — others; tathā — in the same way; śarīrāṇi — bodies; vihāya — giving up; jirṇāni — old and useless; anyāni — different; saṃyāti — verily accepts; navāni — new sets; dēhī — 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.
ślōkaḥ
nainaṃ Chindanti śastrāṇi nainaṃ dahati pāvakaḥ ।
na chainaṃ klaēdayantyāpō na śōṣayati mārutaḥ ॥ 23 ॥
Meaning
na — never; ēnam — this soul; chindanti — can cut to pieces; śastrāṇi — weapons; na — never; ēnam — this soul; dahati — burns; pāvakaḥ — fire; na — never; cha — also; ēnam — this soul; klēdayanti — moistens; āpaḥ — water; na — never; śōṣayati — dries; mārutaḥ — 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.
ślōkaḥ
achChēdyō'yamadāhyō'yamaklaēdyō'śōṣya ēva cha ।
nityaḥ sarvagataḥ sthāṇurachalō'yaṃ sanātanaḥ ॥ 24 ॥
Meaning
achchēdyaḥ — unbreakable; ayam — this soul; adāhyaḥ — unable to be burned; ayam — this soul; aklēdyaḥ — insoluble; aśōṣyaḥ — not able to be dried; ēva — certainly; cha — and; nityaḥ — everlasting; sarva-gataḥ — all-pervading; sthāṇuḥ — unchangeable; achalaḥ — immovable; ayam — this soul; sanātanaḥ — 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.
ślōkaḥ
avyaktō'yamachintyō'yamavikāryō'yamuchyatē ।
tasmādēvaṃ viditvainaṃ nānuśōchitumarhasi ॥ 25 ॥
Meaning
avyaktaḥ — invisible; ayam — this soul; achintyaḥ — inconceivable; ayam — this soul; avikāryaḥ — unchangeable; ayam — this soul; uchyatē — is said; tasmāt — therefore; ēvam — like this; viditvā — knowing it well; ēnam — this soul; na — do not; anuśōchitum — to lament; arhasi — you deserve.
Translation
It is said that the soul is invisible, inconceivable and immutable. Knowing this, you should not grieve for the body.
ślōkaḥ
atha chainaṃ nityajātaṃ nityaṃ vā manyasē mṛtam ।
tathāpi tvaṃ mahābāhō nainaṃ śōchitumarhasi ॥ 26 ॥
Meaning
atha — if, however; cha — also; ēnam — this soul; nitya-jātam — always born; nityam — forever; vā — either; manyasē — you so think; mṛtam — dead; tathā api — still; tvam — you; mahā-bāhō — O mighty-armed one; na — never; ēnam — about the soul; śōchitum — to lament; arhasi — 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.
ślōkaḥ
jātasya hi dhruvō mṛtyurdhruvaṃ janma mṛtasya cha ।
tasmādaparihāryē'rthē na tvaṃ śōchitumarhasi ॥ 27 ॥
Meaning
jātasya — of one who has taken his birth; hi — certainly; dhruvaḥ — a fact; mṛtyuḥ — death; dhruvam — it is also a fact; janma — birth; mṛtasya — of the dead; cha — also; tasmāt — therefore; aparihāryē — of that which is unavoidable; arthē — in the matter; na — do not; tvam — you; śōchitum — to lament; arhasi — 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.
ślōkaḥ
avyaktādīni bhūtāni vyaktamadhyāni bhārata ।
avyaktanidhanānyēva tatra kā paridēvanā ॥ 28 ॥
Meaning
avyakta-ādīni — in the beginning unmanifested; bhūtāni — all that are created; vyakta — manifested; madhyāni — in the middle; bhārata — O descendant of Bharata; avyakta — nonmanifested; nidhanāni — when vanquished; ēva — it is all like that; tatra — therefore; kā — what; paridēvanā — 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?
ślōkaḥ
āścharyavatpaśyati kaśchidēna -
māścharyavadvadati tathaiva chānyaḥ ।
āścharyavachchaainamanyaḥ śaṛṇōti
śrutvāpyēnaṃ vēda na chaiva kaśchit ॥ 29 ॥
Meaning
āścharya-vat — as amazing; paśyati — sees; kaśchit — someone; ēnam — this soul; āścharya-vat — as amazing; vadati — speaks of; tathā — thus; ēva — certainly; cha — also; anyaḥ — another; āścharya-vat — similarly amazing; cha — also; ēnam — this soul; anyaḥ — another; śṛṇōti — hears of; śrutvā — having heard; api — even; ēnam — this soul; vēda — knows; na — never; cha — and; ēva — certainly; kaśchit — 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.
ślōkaḥ
dēhī nityamavadhyō'yaṃ dēhē sarvasya bhārata ।
tasmātsarvāṇi bhūtāni na tvaṃ śōchitumarhasi ॥ 30 ॥
Meaning
dēhī — the owner of the material body; nityam — eternally; avadhyaḥ — cannot be killed; ayam — this soul; dēhē — in the body; sarvasya — of everyone; bhārata — O descendant of Bharata; tasmāt — therefore; sarvāṇi — all; bhūtāni — living entities (that are born); na — never; tvam — you; śōchitum — to lament; arhasi — 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.
ślōkaḥ
svadharmamapi chāvēkṣya na vikampitumarhasi ।
dharmyāddhi yuddhāchChrēyō'nyatkṣatriyasya na vidyatē ॥ 31 ॥
Meaning
sva-dharmam — one’s own religious principles; api — also; cha — indeed; avēkṣya — considering; na — never; vikampitum — to hesitate; arhasi — you deserve; dharmyāt — for religious principles; hi — indeed; yuddhāt — than fighting; śrēyaḥ — better engagement; anyat — any other; kṣatriyasya — of the kṣatriya; na — does not; vidyatē — 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.
ślōkaḥ
yadṛchChayā chōpapannaṃ svargadvāramapāvṛtam ।
sukhinaḥ kṣatriyāḥ pārtha labhantē yuddhamīdṛśam ॥ 32 ॥
Meaning
yadṛchchayā — by its own accord; cha — also; upapannam — arrived at; svarga — of the heavenly planets; dvāram — door; apāvṛtam — wide open; sukhinaḥ — very happy; kṣatriyāḥ — the members of the royal order; pārtha — O son of Prithā; labhantē — do achieve; yuddham — war; īdṛśam — 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.
ślōkaḥ
atha chēttvamimaṃ dharmyaṃ saṅgrāmaṃ na kariṣyasi ।
tataḥ svadharmaṃ kīrtiṃ cha hitvā pāpamavāpsyasi ॥ 33 ॥
Meaning
atha — therefore; chēt — if; tvam — you; imam — this; dharmyam — as a religious duty; saṅgrāmam — fighting; na — do not; kariṣyasi — perform; tataḥ — then; sva-dharmam — your religious duty; kīrtim — reputation; cha — also; hitvā — losing; pāpam — sinful reaction; avāpsyasi — 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.
ślōkaḥ
akīrtiṃ chāpi bhūtāni kathayiṣyanti tē'vyayām ।
sambhāvitasya chākīrtirmaraṇādatirichyatē ॥ 34 ॥
Meaning
akīrtim — infamy; cha — also; api — over and above; bhūtāni — all people; kathayiṣyanti — will speak; tē — of you; avyayām — forever; sambhāvitasya — for a respectable man; cha — also; akīrtiḥ — ill fame; maraṇāt — than death; atirichyatē — becomes more.
Translation
People will always speak of your infamy, and for a respectable person, dishonor is worse than death.
ślōkaḥ
bhayādraṇāduparataṃ maṃsyantē tvāṃ mahārathāḥ ।
yēṣāṃ cha tvaṃ bahumatō bhūtvā yāsyasi lāghavam ॥ 35 ॥
Meaning
bhayāt — out of fear; raṇāt — from the battlefield; uparatam — ceased; maṃsyantē — they will consider; tvām — you; mahā-rathāḥ — the great generals; yēṣām — for whom; cha — also; tvam — you; bahu-mataḥ — in great estimation; bhūtvā — having been; yāsyasi — you will go; lāghavam — 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.
ślōkaḥ
avāchyavādāṃścha bahūnvadiṣyanti tavāhitāḥ ।
nindantastava sāmarthya tatō duḥkhataraṃ nu kim ॥ 36 ॥
Meaning
avāchya — unkind; vādān — fabricated words; cha — also; bahūn — many; vadiṣyanti — will say; tava — your; ahitāḥ — enemies; nindantaḥ — while vilifying; tava — your; sāmarthyam — ability; tataḥ — than that; duḥkha-taram — more painful; nu — of course; kim — what is there.
Translation
Your enemies will describe you in many unkind words and scorn your ability. What could be more painful for you?
ślōkaḥ
hatō vā prāpsyasi svarga jitvā vā bhōkṣyasē mahīm ।
tasmāduttiṣṭha kauntēya yuddhāya kṛtaniśchayaḥ ॥ 37 ॥
Meaning
hataḥ — being killed; vā — either; prāpsyasi — you gain; svargam — the heavenly kingdom; jitvā — by conquering; vā — or; bhōkṣyasē — you enjoy; mahīm — the world; tasmāt — therefore; uttiṣṭha — get up; kauntēya — O son of Kuntī; yuddhāya — to fight; kṛta — determined; niśchayaḥ — 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.
ślōkaḥ
sukhaduḥkhē samē kṛtvā lābhālābhau jayājayau ।
tatō yuddhāya yujyasva naivaṃ pāpamavāpsyasi ॥ 38 ॥
Meaning
sukha — happiness; duḥkhē — and distress; samē — in equanimity; kṛtvā — doing so; lābha-alābhau — both profit and loss; jaya-ajayau — both victory and defeat; tataḥ — thereafter; yuddhāya — for the sake of fighting; yujyasva — engage (fight); na — never; ēvam — in this way; pāpam — sinful reaction; avāpsyasi — 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.
ślōkaḥ
ēṣā tē'bhihitā sāṅkhyē buddhiryōgē tvimāṃ śaṛṇu ।
buddhyā yuktō yayā pārtha karmabandhaṃ prahāsyasi ॥ 39 ॥
Meaning
ēṣā — all this; tē — unto you; abhihitā — described; sāṅkhyē — in analytical study; buddhiḥ — intelligence; yōgē — in work without fruitive result; tu — but; imām — this; śṛṇu — just hear; buddhyā — by intelligence; yuktaḥ — dovetailed; yayā — by which; pārtha — O son of Prithā; karma-bandham — bondage of reaction; prahāsyasi — 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.
ślōkaḥ
nēhābhikramanāśō'sti pratyavāyō na vidyatē ।
svalpamapyasya dharmasya trāyatē mahatō bhayāt ॥ 40 ॥
Meaning
na — there is not; iha — in this yoga; abhikrama — in endeavoring; nāśaḥ — loss; asti — there is; pratyavāyaḥ — diminution; na — never; vidyatē — there is; su-alpam — a little; api — although; asya — of this; dharmasya — occupation; trāyatē — releases; mahataḥ — from very great; bhayāt — 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.
ślōkaḥ
vyavasāyātmikā buddhirēkēha kurūnandana ।
bahuśākhā hyanantāścha buddhayō'vyavasāyinām ॥ 41 ॥
Meaning
vyavasāya-ātmikā — resolute in Kriṣṇa consciousness; buddhiḥ — intelligence; ēkā — only one; iha — in this world; kuru-nandana — O beloved child of the Kurus; bahu-śākhāḥ — having various branches; hi — indeed; anantāḥ — unlimited; cha — also; buddhayaḥ — intelligence; avyavasāyinām — 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.
ślōkaḥ
yāmimāṃ puṣpitāṃ vāchaṃ pravadantyavipaśchitaḥ ।
vēdavādaratāḥ pārtha nānyadastīti vādinaḥ ॥ 42 ॥
kāmātmānaḥ svargaparā janmakarmaphalapradām ।
kriyāviśēṣabahulāṃ bhōgaiśvaryagatiṃ prati ॥ 43 ॥
Meaning
yāṃ imām — all these; puṣpitām — flowery; vācham — words; pravadanti — say; avipaśchitaḥ — men with a poor fund of knowledge; vēda-vāda-ratāḥ — supposed followers of the Vedas; pārtha — O son of Prithā; na — never; anyat — anything else; asti — there is; iti — thus; vādinaḥ — the advocates; kāma-ātmānaḥ — desirous of sense gratification; svarga-parāḥ — aiming to achieve heavenly planets; janma-karma-phala-pradām — resulting in good birth and other fruitive reactions; kriyā-viśēṣa — pompous ceremonies; bahulām — various; bhōga — in sense enjoyment; aiśvarya — and opulence; gatim — progress; prati — 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.
ślōkaḥ
bhōgaiśvaryaprasaktānāṃ tayāpahṛtachētasām ।
vyavasāyātmikā buddhiḥ samādhau na vidhīyatē ॥ 44 ॥
Meaning
bhōga — to material enjoyment; aiśvarya — and opulence; prasaktānām — for those who are attached; tayā — by such things; apahṛta-chētasām — bewildered in mind; vyavasāya-ātmikā — fixed in determination; buddhiḥ — devotional service to the Lord; samādhau — in the controlled mind; na — never; vidhīyatē — 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.
ślōkaḥ
traiguṇyaviṣayā vēdā nistraiguṇyō bhavārjuna ।
nirdvandvō nityasattvasthō niryōgakṣēma ātmavān ॥ 45 ॥
Meaning
trai-guṇya — pertaining to the three modes of material nature; viṣayāḥ — on the subject matter; vēdāḥ — Vedic literatures; nistrai-guṇyaḥ — transcendental to the three modes of material nature; bhava — be; arjuna — O Arjuna; nirdvandvaḥ — without duality; nitya-sattva-sthaḥ — in a pure state of spiritual existence; niryōga-kṣēmaḥ — free from ideas of gain and protection; ātma-vān — 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.
ślōkaḥ
yāvānartha udapānē sarvataḥ samplutōdakē ।
tāvānsarvēṣu vēdēṣu brāhmaṇasya vijānataḥ ॥ 46 ॥
Meaning
yāvān — all that; arthaḥ — is meant; uda-pānē — in a well of water; sarvataḥ — in all respects; sampluta-udakē — in a great reservoir of water; tāvān — similarly; sarvēṣu — in all; vēdēṣu — Vedic literatures; brāhmaṇasya — of the man who knows the Supreme Brahman; vijānataḥ — 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.
ślōkaḥ
karmaṇyēvādhikārastē mā phalēṣu kadāchana ।
mā karmaphalahēturbhūrmā tē saṅgō'stvakarmaṇi ॥ 47 ॥
Meaning
karmaṇi — in prescribed duties; ēva — certainly; adhikāraḥ — right; tē — of you; mā — never; phalēṣu — in the fruits; kadāchana — at any time; mā — never; karma-phala — in the result of the work; hētuḥ — cause; bhūḥ — become; mā — never; tē — of you; saṅgaḥ — attachment; astu — there should be; akarmaṇi — 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.
ślōkaḥ
yōgasthaḥ kuru karmāṇi saṅgaṃ tyaktvā dhanañjaya ।
siddhyasiddhyōḥ samō bhūtvā samatvaṃ yōga uchyatē ॥ 48 ॥
Meaning
yōga-sthaḥ — equipoised; kuru — perform; karmāṇi — your duties; saṅgam — attachment; tyaktvā — giving up; dhanam-jaya — O Arjuna; siddhi-asiddhyōḥ — in success and failure; samaḥ — equipoised; bhūtvā — becoming; samatvam — equanimity; yōgaḥ — yoga; uchyatē — is called.
Translation
Perform your duty equipoised, O Arjuna, abandoning all attachment to success or failure. Such equanimity is called yoga.
ślōkaḥ
dūrēṇa hyavaraṃ karma buddhiyōgāddhanañjaya ।
buddhau śaraṇamanvichCha kṛpaṇāḥ phalahētavaḥ ॥ 49 ॥
Meaning
dūrēṇa — discard it at a long distance; hi — certainly; avaram — abominable; karma — activity; buddhi-yōgāt — on the strength of Kriṣṇa consciousness; dhanam-jaya — O conqueror of wealth; buddhau — in such consciousness; śaraṇam — full surrender; anvichcha — try for; kṛpaṇāḥ — misers; phala-hētavaḥ — 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.
ślōkaḥ
buddhiyuktō jahātīha ubhē sukṛtaduṣkṛtē ।
tasmādyōgāya yujyasva yōgaḥ karmasu kauśalam ॥ 50 ॥
Meaning
buddhi-yuktaḥ — one who is engaged in devotional service; jahāti — can get rid of; iha — in this life; ubhē — both; sukṛta-duṣkṛtē — good and bad results; tasmāt — therefore; yōgāya — for the sake of devotional service; yujyasva — be so engaged; yōgaḥ — Kriṣṇa consciousness; karmasu — in all activities; kauśalam — 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.
ślōkaḥ
karmajaṃ buddhiyuktā hi phalaṃ tyaktvā manīṣiṇaḥ ।
janmabandhavinirmuktāḥ padaṃ gachChantyanāmayam ॥ 51 ॥
Meaning
karma-jam — due to fruitive activities; buddhi-yuktāḥ — being engaged in devotional service; hi — certainly; phalam — results; tyaktvā — giving up; manīṣiṇaḥ — great sages or devotees; janma-bandha — from the bondage of birth and death; vinirmuktāḥ — liberated; padam — position; gachchanti — they reach; anāmayam — 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].
ślōkaḥ
yadā tē mōhakalilaṃ buddhirvyatitariṣyati ।
tadā gantāsi nirvēdaṃ śrōtavyasya śrutasya cha ॥ 52 ॥
Meaning
yadā — when; tē — your; mōha — of illusion; kalilam — dense forest; buddhiḥ — transcendental service with intelligence; vyatitariṣyati — surpasses; tadā — at that time; gantā asi — you shall go; nirvēdam — callousness; śrōtavyasya — toward all that is to be heard; śrutasya — all that is already heard; cha — 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.
ślōkaḥ
śrutivipratipannā tē yadā sthāsyati niśchalā ।
samādhāvachalā buddhistadā yōgamavāpsyasi ॥ 53 ॥
Meaning
śruti — of Vedic revelation; vipratipannā — without being influenced by the fruitive results; tē — your; yadā — when; sthāsyati — remains; niśchalā — unmoved; samādhau — in transcendental consciousness, or Kriṣṇa consciousness; achalā — unflinching; buddhiḥ — intelligence; tadā — at that time; yōgam — self-realization; avāpsyasi — 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.
ślōkaḥ
arjuna uvācha
sthitaprajñasya kā bhāṣā samādhisthasya kēśava ।
sthitadhīḥ kiṃ prabhāṣēta kimāsīta vrajēta kim ॥ 54 ॥
Meaning
arjunaḥ uvācha — Arjuna said; sthita-prajñasya — of one who is situated in fixed Kriṣṇa consciousness; kā — what; bhāṣā — language; samādhi-sthasya — of one situated in trance; kēśava — O Kriṣṇa; sthita-dhīḥ — one fixed in Kriṣṇa consciousness; kim — what; prabhāṣēta — speaks; kim — how; āsīta — does remain still; vrajēta — walks; kim — 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?
ślōkaḥ
śrībhagavānuvācha
prajahāti yadā kāmānsarvānpārtha manōgatān ।
ātmanyēvātmanā tuṣṭaḥ sthitaprajñastadōchyatē ॥ 55 ॥
Meaning
śrī-bhagavān uvācha — Bhagavan Sri Krishna said; prajahāti — gives up; yadā — when; kāmān — desires for sense gratification; sarvān — of all varieties; pārtha — O son of Prithā; manaḥ-gatān — of mental concoction; ātmani — in the pure state of the soul; ēva — certainly; ātmanā — by the purified mind; tuṣṭaḥ — satisfied; sthita-prajñaḥ — transcendentally situated; tadā — at that time; uchyatē — 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.
ślōkaḥ
duḥkhēṣvanudvignamanāḥ sukhēṣu vigataspṛhaḥ ।
vītarāgabhayakrōdhaḥ sthidhīrmuniruchyatē ॥ 56 ॥
Meaning
duḥkhēṣu — in the threefold miseries; anudvigna-manāḥ — without being agitated in mind; sukhēṣu — in happiness; vigata-spṛhaḥ — without being interested; vīta — free from; rāga — attachment; bhaya — fear; krōdhaḥ — and anger; sthita-dhīḥ — whose mind is steady; muniḥ — a sage; uchyatē — 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.
ślōkaḥ
yaḥ sarvatrānabhisnēhastattatprāpya śaubhāśaubham ।
nābhinandati na dvēṣṭi tasya prajñā pratiṣṭhitā ॥ 57 ॥
Meaning
yaḥ — one who; sarvatra — everywhere; anabhisnēhaḥ — without affection; tat — that; tat — that; prāpya — achieving; śubha — good; aśubham — evil; na — never; abhinandati — praises; na — never; dvēṣṭi — envies; tasya — his; prajñā — perfect knowledge; pratiṣṭhitā — 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.
ślōkaḥ
yadā saṃharatē chāyaṃ kūrmō'ṅgānīva sarvaśaḥ ।
indriyāṇīndriyārthēbhyastasya prajñā pratiṣṭhitā ॥ 58 ॥
Meaning
yadā — when; saṃharatē — winds up; cha — also; ayam — he; kūrmaḥ — tortoise; aṅgāni — limbs; iva — like; sarvaśaḥ — altogether; indriyāṇi — senses; indriya-arthēbhyaḥ — from the sense objects; tasya — his; prajñā — consciousness; pratiṣṭhitā — 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.
ślōkaḥ
viṣayā vinivartantē nirāhārasya dēhinaḥ ।
rasavarjaṃ rasō'pyasya paraṃ dṛṣṭvā nivartatē ॥ 59 ॥
Meaning
viṣayāḥ — objects for sense enjoyment; vinivartantē — are practiced to be refrained from; nirāhārasya — by negative restrictions; dēhinaḥ — for the embodied; rasa-varjam — giving up the taste; rasaḥ — sense of enjoyment; api — although there is; asya — his; param — far superior things; dṛṣṭvā — by experiencing; nivartatē — 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.
ślōkaḥ
yatatō hyapi kauntēya puruṣasya vipaśchitaḥ ।
indriyāṇi pramāthīni haranti prasabhaṃ manaḥ ॥ 60 ॥
Meaning
yatataḥ — while endeavoring; hi — certainly; api — in spite of; kauntēya — O son of Kuntī; puruṣasya — of a man; vipaśchitaḥ — full of discriminating knowledge; indriyāṇi — the senses; pramāthīni — agitating; haranti — throw; prasabham — by force; manaḥ — 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.
ślōkaḥ
tāni sarvāṇi saṃyamya yukta āsīta matparaḥ ।
vaśē hi yasyēndriyāṇi tasya prajñā pratiṣṭhitā ॥ 61 ॥
Meaning
tāni — those senses; sarvāṇi — all; saṃyamya — keeping under control; yuktaḥ — engaged; āsīta — should be situated; mat-paraḥ — in relationship with Me; vaśē — in full subjugation; hi — certainly; yasya — one whose; indriyāṇi — senses; tasya — his; prajñā — consciousness; pratiṣṭhitā — 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.
ślōkaḥ
dhyāyatō viṣayānpuṃsaḥ saṅgastēṣūpajāyatē ।
saṅgātsañjāyatē kāmaḥ kāmātkrōdhō'bhijāyatē ॥ 62 ॥
Meaning
dhyāyataḥ — while contemplating; viṣayān — sense objects; puṃsaḥ — of a person; saṅgaḥ — attachment; tēṣu — in the sense objects; upajāyatē — develops; saṅgāt — from attachment; sañjāyatē — develops; kāmaḥ — desire; kāmāt — from desire; krōdhaḥ — anger; abhijāyatē — 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.
ślōkaḥ
krōdhādbhavati sammōhaḥ sammōhātsmṛtivibhramaḥ ।
smṛtibhraṃśādbuddhināśō buddhināśātpraṇaśyati ॥ 63 ॥
Meaning
krōdhāt — from anger; bhavati — takes place; sammōhaḥ — perfect illusion; sammōhāt — from illusion; smṛti — of memory; vibhramaḥ — bewilderment; smṛti-bhraṃśāt — after bewilderment of memory; buddhi-nāśaḥ — loss of intelligence; buddhi-nāśāt — and from loss of intelligence; praṇaśyati — 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.
ślōkaḥ
rāgadvēṣavimuktaistu viṣayanindriyaiścharan ।
ātmavaśyairvidhēyātmā prasādamadhigachChati ॥ 64 ॥
Meaning
rāga — attachment; dvēṣa — and detachment; vimuktaiḥ — by one who has become free from; tu — but; viṣayān — sense objects; indriyaiḥ — by the senses; charan — acting upon; ātma-vaśyaiḥ — under one’s control; vidhēya-ātmā — one who follows regulated freedom; prasādam — the mercy of the Lord; adhigachchati — 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.
ślōkaḥ
prasādē sarvaduḥkhānāṃ hānirasyōpajāyatē ।
prasannachētasō hyāśau buddhiḥ paryavatiṣṭhatē ॥ 65 ॥
Meaning
prasādē — on achievement of the causeless mercy of the Lord; sarva — of all; duḥkhānām — material miseries; hāniḥ — destruction; asya — his; upajāyatē — takes place; prasanna-chētasaḥ — of the happy-minded; hi — certainly; āśu — very soon; buddhiḥ — intelligence; pari — sufficiently; avatiṣṭhatē — 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.
ślōkaḥ
nāsti buddhirayuktasya na chāyuktasya bhāvanā ।
na chābhāvayataḥ śāntiraśāntasya kutaḥ sukham ॥ 66 ॥
Meaning
na asti — there cannot be; buddhiḥ — transcendental intelligence; ayuktasya — of one who is not connected (with Kriṣṇa consciousness); na — not; cha — and; ayuktasya — of one devoid of Kriṣṇa consciousness; bhāvanā — fixed mind (in happiness); na — not; cha — and; abhāvayataḥ — of one who is not fixed; śāntiḥ — peace; aśāntasya — of the unpeaceful; kutaḥ — where is; sukham — 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?
ślōkaḥ
indriyāṇāṃ hi charatāṃ yanmanō'nuvidhīyatē ।
tadasya harati prajñāṃ vāyurnāvamivāmbhasi ॥ 67 ॥
Meaning
indriyāṇām — of the senses; hi — certainly; charatām — while roaming; yat — with which; manaḥ — the mind; anuvidhīyatē — becomes constantly engaged; tat — that; asya — his; harati — takes away; prajñām — intelligence; vāyuḥ — wind; nāvam — a boat; iva — like; ambhasi — 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.
ślōkaḥ
tasmādyasya mahābāhō nigṛhītāni sarvaśaḥ ।
indriyāṇīndriyārthēbhyastasya prajñā pratiṣṭhitā ॥ 68 ॥
Meaning
tasmāt — therefore; yasya — whose; mahā-bāhō — O mighty-armed one; nigṛhītāni — so curbed down; sarvaśaḥ — all around; indriyāṇi — the senses; indriya-arthēbhyaḥ — from sense objects; tasya — his; prajñā — intelligence; pratiṣṭhitā — fixed.
Translation
Therefore, O mighty-armed, one whose senses are restrained from their objects is certainly of steady intelligence.
ślōkaḥ
yā niśā sarvabhūtānāṃ tasyāṃ jāgarti saṃyamī ।
yasyāṃ jāgrati bhūtāni sā niśā paśyatō munēḥ ॥ 69 ॥
Meaning
yā — what; niśā — is night; sarva — all; bhūtānām — of living entities; tasyām — in that; jāgarti — is wakeful; saṃyamī — the self-controlled; yasyām — in which; jāgrati — are awake; bhūtāni — all beings; sā — that is; niśā — night; paśyataḥ — for the introspective; munēḥ — 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.
ślōkaḥ
āpūryamāṇamachalapratiṣṭhaṃ
samudramāpaḥ praviśanti yadvat ।
tadvatkāmā yaṃ praviśanti sarvē
sa śāntimāpnōti na kāmakāmī ॥ 70 ॥
Meaning
āpūryamāṇam — always being filled; achala-pratiṣṭham — steadily situated; samudram — the ocean; āpaḥ — waters; praviśanti — enter; yadvat — as; tadvat — so; kāmāḥ — desires; yam — unto whom; praviśanti — enter; sarvē — all; saḥ — that person; śāntim — peace; āpnōti — achieves; na — not; kāma-kāmī — 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.
ślōkaḥ
vihāya kāmānyaḥ sarvānpumāṃścharati niḥspṛhaḥ ।
nirmamō nirahaṅkāra sa śāntimadhigachChati ॥ 71 ॥
Meaning
vihāya — giving up; kāmān — material desires for sense gratification; yaḥ — who; sarvān — all; pumān — a person; charati — lives; niḥspṛhaḥ — desireless; nirmamaḥ — without a sense of proprietorship; nirahaṅkāraḥ — without false ego; saḥ — he; śāntim — perfect peace; adhigachchati — 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.
ślōkaḥ
ēṣā brāhmī sthitiḥpārtha naināṃ prāpya vimuhyati ।
sthitvāsyāmantakālē'pi brahmanirvāṇamṛchChati ॥ 72 ॥
Meaning
ēṣā — this; brāhmī — spiritual; sthitiḥ — situation; pārtha — O son of Prithā; na — never; ēnām — this; prāpya — achieving; vimuhyati — one is bewildered; sthitvā — being situated; asyām — in this; anta-kālē — at the end of life; api — also; brahma-nirvāṇam — the spiritual kingdom of God; ṛchchati — 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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