ślōkaḥ
arjuna uvācha
jyāyasī chētkarmaṇastē matā buddhirjanārdana ।
tatkiṃ karmaṇi ghōrē māṃ niyōjayasi kēśava ॥ 1 ॥
Meaning
arjunaḥ uvācha — Arjuna said; jyāyasī — better; chēt — if; karmaṇaḥ — than fruitive action; tē — by You; matā — is considered; buddhiḥ — intelligence; janārdana — O Kriṣṇa; tat — therefore; kim — why; karmaṇi — in action; ghōrē — ghastly; mām — me; niyōjayasi — You are engaging; kēśava — O Kriṣṇa.
Translation
Arjuna said: O Janārdana, O Keśava, why do You want to engage me in this ghastly warfare, if You think that intelligence is better than fruitive work?
ślōkaḥ
vyāmiśrēṇēva vākyēna buddhiṃ mōhayasīva mē ।
tadēkaṃ vada niśchitya yēna śrēyō'hamāpnuyām ॥ 2 ॥
Meaning
vyāmiśrēṇa — by equivocal; iva — certainly; vākyēna — words; buddhim — intelligence; mōhayasi — You are bewildering; iva — certainly; mē — my; tat — therefore; ēkam — only one; vada — please tell; niśchitya — ascertaining; yēna — by which; śrēyaḥ — real benefit; aham — I; āpnuyām — may have.
Translation
My intelligence is bewildered by Your equivocal instructions. Therefore, please tell me decisively which will be most beneficial for me.
ślōkaḥ
śrībhagavānuvācha
lōkē'smindvividhā niṣṭhā purā prōktā mayānagha ।
jñānayōgēna sāṅkhyānāṃ karmayōgēna yōginām ॥ 3 ॥
Meaning
śrī-bhagavān uvācha — Bhagavan Sri Krishna said; lōkē — in the world; asmin — this; dvi-vidhā — two kinds of; niṣṭhā — faith; purā — formerly; prōktā — were said; mayā — by Me; anagha — O sinless one; jñāna-yōgēna — by the linking process of knowledge; sāṅkhyānām — of the empiric philosophers; karma-yōgēna — by the linking process of doing without expectation; yōginām — of the practitioners.
Translation
Bhagavan Sri Krishna said: O sinless Arjuna, I have already explained that there are two classes of men who try to realize the self. Some are inclined to understand it by empirical, philosophical process, and selfless doing by the practitioners.
ślōkaḥ
na karmaṇāmanārambhānnaiṣkarmya puruṣō'śnautē ।
na cha sannyasanādēva siddhiṃ samadhigachChati ॥ 4 ॥
Meaning
na — not; karmaṇām — of prescribed duties; anārambhāt — by nonperformance; naiṣkarmyam — freedom from reaction; puruṣaḥ — a man; aśnutē — achieves; na — nor; cha — also; sannyasanāt — by renunciation; ēva — simply; siddhim — success; samadhigachchati — attains.
Translation
Not by merely abstaining from work can one achieve freedom from reaction, nor by renunciation alone can one attain perfection.
ślōkaḥ
na hi kaśchitkṣaṇamapi jātu tiṣṭhatyakarmakṛt ।
kāryatē hyavaśaḥ karma sarvaḥ prakṛtijairguṇaiḥ ॥ 5 ॥
Meaning
na — nor; hi — certainly; kaśchit — anyone; kṣaṇam — a moment; api — also; jātu — at any time; tiṣṭhati — remains; akarma-kṛt — without doing something; kāryatē — is forced to do; hi — certainly; avaśaḥ — helplessly; karma — work; sarvaḥ — all; prakṛti-jaiḥ — born of the modes of material nature; guṇaiḥ — by the qualities.
Translation
Everyone is forced to act helplessly according to the qualities he has acquired from the modes of material nature; therefore no one can refrain from doing something, not even for a moment.
ślōkaḥ
karmēndriyāṇi saṃyamya ya āstē manasā smaran ।
indriyārthānvimūḍhātmā mithyāchāraḥ sa uchyatē ॥ 6 ॥
Meaning
karma-indriyāṇi — the five working sense organs; saṃyamya — controlling; yaḥ — anyone who; āstē — remains; manasā — by the mind; smaran — thinking of; indriya-arthān — sense objects; vimūḍha — foolish; ātmā — soul; mithyā-āchāraḥ — pretender; saḥ — he; uchyatē — is called.
Translation
One who restrains the senses of action but whose mind dwells on sense objects certainly deludes himself and is called a pretender.
ślōkaḥ
yastvindriyāṇi manasā niyamyārabhatē'rjuna ।
karmēndriyaiḥ karmayōgamasaktaḥ sa viśiṣyatē ॥ 7 ॥
Meaning
yaḥ — one who; tu — but; indriyāṇi — the senses; manasā — by the mind; niyamya — regulating; ārabhatē — begins; arjuna — O Arjuna; karma-indriyaiḥ — by the active sense organs; karma-yōgam — devotion; asaktaḥ — without attachment; saḥ — he; viśiṣyatē — is by far the better.
Translation
On the other hand, if a sincere person tries to control the active senses by the mind and begins karma-yoga [in Kriṣṇa consciousness] without attachment, he is by far superior.
ślōkaḥ
niyataṃ kuru karma tvaṃ karma jyāyō hyakarmaṇaḥ ।
śarīrayātrāpi cha tē na prasiddhyēdakarmaṇaḥ ॥ 8 ॥
Meaning
niyatam — prescribed; kuru — do; karma — duties; tvam — you; karma — work; jyāyaḥ — better; hi — certainly; akarmaṇaḥ — than no work; śarīra — bodily; yātrā — maintenance; api — even; cha — also; tē — your; na — never; prasidhyēt — is effected; akarmaṇaḥ — without work.
Translation
Perform your prescribed duty, for doing so is better than not working. One cannot even maintain one’s physical body without work.
ślōkaḥ
yajñārthātkarmaṇō'nyatra lōkō'yaṃ karmabandhanaḥ ।
tadarthaṃ karma kauntēya muktasaṅgaḥ samāchara ॥ 9 ॥
Meaning
yajña-arthāt — done only for the sake of Yajña, or Viṣṇu; karmaṇaḥ — than work; anyatra — otherwise; lōkaḥ — world; ayam — this; karma-bandhanaḥ — bondage by work; tat — of Him; artham — for the sake; karma — work; kauntēya — O son of Kuntī; mukta-saṅgaḥ — liberated from association; samāchara — do perfectly.
Translation
Work done as a sacrifice for Viṣṇu has to be performed; otherwise work causes bondage in this material world. Therefore, O son of Kuntī, perform your prescribed duties for His satisfaction, and in that way you will always remain free from bondage.
ślōkaḥ
sahayajñāḥ prajāḥ sṛṣṭvā purōvācha prajāpatiḥ ।
anēna prasaviṣyadhvamēṣa vō'stviṣṭakāmadhuk ॥ 10 ॥
Meaning
saha — along with; yajñāḥ — sacrifices; prajāḥ — generations; sṛṣṭvā — creating; purā — anciently; uvācha — said; prajā-patiḥ — the Lord of creatures; anēna — by this; prasaviṣyadhvam — be more and more prosperous; ēṣaḥ — this; vaḥ — your; astu — let it be; iṣṭa — of all desirable things; kāma-dhuk — bestower.
Translation
In the beginning of creation, the Lord of all creatures sent forth generations of men and demigods, along with sacrifices for Viṣṇu, and blessed them by saying, “Be thou happy by this yajña [sacrifice] because its performance will bestow upon you everything desirable for living happily and achieving liberation.”
ślōkaḥ
dēvānbhāvayatātēna tē dēvā bhāvayantu vaḥ ।
parasparaṃ bhāvayantaḥ śrēyaḥ paramavāpsyatha ॥ 11 ॥
Meaning
dēvān — demigods; bhāvayatā — having pleased; anēna — by this sacrifice; tē — those; dēvāḥ — demigods; bhāvayantu — will please; vaḥ — you; parasparam — mutually; bhāvayantaḥ — pleasing one another; śrēyaḥ — benediction; param — the supreme; avāpsyatha — you will achieve.
Translation
The demigods, being pleased by sacrifices, will also please you, and thus, by cooperation between men and demigods, prosperity will reign for all.
ślōkaḥ
iṣṭānbhōgānhi vō dēvā dāsyantē yajñabhāvitāḥ ।
tairdattānapradāyaibhyō yō bhuṅktē stēna ēva saḥ ॥ 12 ॥
Meaning
iṣṭān — desired; bhōgān — necessities of life; hi — certainly; vaḥ — unto you; dēvāḥ — the demigods; dāsyantē — will award; yajña-bhāvitāḥ — being satisfied by the performance of sacrifices; taiḥ — by them; dattān — things given; apradāya — without offering; ēbhyaḥ — to these demigods; yaḥ — he who; bhuṅktē — enjoys; stēnaḥ — thief; ēva — certainly; saḥ — he.
Translation
In charge of the various necessities of life, the demigods, being satisfied by the performance of yajña [sacrifice], will supply all necessities to you. But he who enjoys such gifts without offering them to the demigods in return is certainly a thief.
ślōkaḥ
yajñaśiṣṭāśinaḥ santō muchyantē sarvakilbiṣai ।
bhuñjatē tē tvaghaṃ pāpā yē pachantyātmakāraṇāt ॥ 13 ॥
Meaning
yajña-śiṣṭa — of food taken after performance of yajña; aśinaḥ — eaters; santaḥ — the devotees; muchyantē — get relief; sarva — all kinds of; kilbiṣaiḥ — from sins; bhuñjatē — enjoy; tē — they; tu — but; agham — grievous sins; pāpāḥ — sinners; yē — who; pachanti — prepare food; ātma-kāraṇāt — for sense enjoyment.
Translation
The devotees of the Lord are released from all kinds of sins because they eat food which is offered first for sacrifice. Others, who prepare food for personal sense enjoyment, verily eat only sin.
ślōkaḥ
annādbhavanti bhūtāni parjanyādannasambhavaḥ ।
yajñādbhavati parjanyō yajñaḥ karmasamudbhavaḥ ॥ 14 ॥
Meaning
annāt — from grains; bhavanti — grow; bhūtāni — the material bodies; parjanyāt — from rains; anna — of food grains; sambhavaḥ — production; yajñāt — from the performance of sacrifice; bhavati — becomes possible; parjanyaḥ — rain; yajñaḥ — performance of yajña; karma — prescribed duties; samudbhavaḥ — born of.
Translation
All living bodies subsist on food grains, which are produced from rains. Rains are produced by performance of yajña [sacrifice], and yajña is born of prescribed duties.
ślōkaḥ
karma brahmōdbhavaṃ viddhi brahmākṣarasamudbhavam ।
tasmātsarvagataṃ brahma nityaṃ yajñē pratiṣṭhitam ॥ 15 ॥
Meaning
karma — work; brahma — from the Vedas; udbhavam — produced; viddhi — you should know; brahma — the Vedas; akṣara — from the Supreme Brahman (Personality of Godhead); samudbhavam — directly manifested; tasmāt — therefore; sarva-gatam — all-pervading; brahma — transcendence; nityam — eternally; yajñē — in sacrifice; pratiṣṭhitam — situated.
Translation
Regulated activities are prescribed in the Vedas, and the Vedas are directly manifested from Bhagavan Sri Krishna. Consequently the all-pervading Transcendence is eternally situated in acts of sacrifice.
ślōkaḥ
ēvaṃ pravartitaṃ chakraṃ nānuvartayatīha yaḥ ।
aghāyurindriyārāmō mōghaṃ pārtha sa jīvati ॥ 16 ॥
Meaning
ēvam — thus; pravartitam — established by the Vedas; chakram — cycle; na — does not; anuvartayati — adopt; iha — in this life; yaḥ — one who; agha-āyuḥ — whose life is full of sins; indriya-ārāmaḥ — satisfied in sense gratification; mōgham — uselessly; pārtha — O son of Prithā (Arjuna); saḥ — he; jīvati — lives.
Translation
My dear Arjuna, one who does not follow in human life the cycle of sacrifice thus established by the Vedas certainly leads a life full of sin. Living only for the satisfaction of the senses, such a person lives in vain.
ślōkaḥ
yastvātmaratirēva syādātmatṛptaścha mānavaḥ ।
ātmanyēva cha santuṣṭastasya kāryaṃ na vidyatē ॥ 17 ॥
Meaning
yaḥ — one who; tu — but; ātma-ratiḥ — taking pleasure in the Self; ēva — certainly; syāt — remains; ātma-tṛptaḥ — self-illuminated; cha — and; mānavaḥ — a man; ātmani — in himself; ēva — only; cha — and; santuṣṭaḥ — perfectly satiated; tasya — his; kāryam — duty; na — does not; vidyatē — exist.
Translation
But for one who takes pleasure in the Self, whose human life is one of self-realization, and who is satisfied in the Self only, fully satiated – for him there is no duty.
ślōkaḥ
naiva tasya kṛtēnārthō nākṛtēnēha kaśchana ।
na chāsya sarvabhūtēṣu kaśchidarthavyapāśrayaḥ ॥ 18 ॥
Meaning
na — never; ēva — certainly; tasya — his; kṛtēna — by discharge of duty; arthaḥ — purpose; na — nor; akṛtēna — without discharge of duty; iha — in this world; kaśchana — whatever; na — never; cha — and; asya — of him; sarva-bhūtēṣu — among all living beings; kaśchit — any; artha — purpose; vyapāśrayaḥ — taking shelter of.
Translation
A self-realized man has no purpose to fulfill in the discharge of his prescribed duties, nor has he any reason not to perform such work. Nor has he any need to depend on any other living being.
ślōkaḥ
tasmādasaktaḥ satataṃ kāryaṃ karma samāchara ।
asaktō hyācharankarma paramāpnōti pūrūṣaḥ ॥ 19 ॥
Meaning
tasmāt — therefore; asaktaḥ — without attachment; satatam — constantly; kāryam — as duty; karma — work; samāchara — perform; asaktaḥ — unattached; hi — certainly; ācharan — performing; karma — work; param — the Supreme; āpnōti — achieves; pūruṣaḥ — a man.
Translation
Therefore, without being attached to the fruits of activities, one should act as a matter of duty, for by working without attachment one attains the Supreme.
ślōkaḥ
karmaṇaiva hi saṃsiddhimāsthitā janakādayaḥ ।
lōkasaṅgrahamēvāpi sampaśyankartumarhasi ॥ 20 ॥
Meaning
karmaṇā — by work; ēva — even; hi — certainly; saṃsiddhim — in perfection; āsthitāḥ — situated; janaka-ādayaḥ — Janaka and other kings; lōka-saṅgraham — the people in general; ēva api — also; sampaśyan — considering; kartum — to act; arhasi — you deserve.
Translation
Kings such as Janaka attained perfection solely by performance of prescribed duties. Therefore, just for the sake of educating the people in general, you should perform your work.
ślōkaḥ
yadyadācharati śrēṣṭhastattadēvētarō janaḥ ।
sa yatpramāṇaṃ kurutē lōkastadanuvartatē ॥ 21 ॥
Meaning
yat yat — whatever; ācharati — he does; śrēṣṭhaḥ — a respectable leader; tat — that; tat — and that alone; ēva — certainly; itaraḥ — common; janaḥ — person; saḥ — he; yat — whichever; pramāṇam — example; kurutē — does perform; lōkaḥ — all the world; tat — that; anuvartatē — follows in the footsteps.
Translation
Whatever action a great man performs, common men follow. And whatever standards he sets by exemplary acts, all the world pursues.
ślōkaḥ
na mē pārthāsti kartavyaṃ triṣu lōkēṣu kiñchana ।
nānavāptamavāptavyaṃ varta ēva cha karmaṇi ॥ 22 ॥
Meaning
na — not; mē — Mine; pārtha — O son of Prithā; asti — there is; kartavyam — prescribed duty; triṣu — in the three; lōkēṣu — planetary systems; kiñchana — any; na — nothing; anavāptam — wanted; avāptavyam — to be gained; vartē — I am engaged; ēva — certainly; cha — also; karmaṇi — in prescribed duty.
Translation
O son of Prithā, there is no work prescribed for Me within all the three planetary systems. Nor am I in want of anything, nor have I a need to obtain anything – and yet I am engaged in prescribed duties.
ślōkaḥ
yadi hyahaṃ na vartēyaṃ jātu karmaṇyatandritaḥ ।
mama vartmānuvartantē manuṣyāḥ pārtha sarvaśaḥ ॥ 23 ॥
Meaning
yadi — if; hi — certainly; aham — I; na — do not; vartēyam — thus engage; jātu — ever; karmaṇi — in the performance of prescribed duties; atandritaḥ — with great care; mama — My; vartma — path; anuvartantē — would follow; manuṣyāḥ — all men; pārtha — O son of Prithā; sarvaśaḥ — in all respects.
Translation
For if I ever failed to engage in carefully performing prescribed duties, O Pārtha, certainly all men would follow My path.
ślōkaḥ
utsīdēyurimē lōkā na kuryāṃ karma chēdaham ।
saṅkarasya cha kartā syāmupahanyāmimāḥ prajāḥ ॥ 24 ॥
Meaning
utsīdēyuḥ — would be put into ruin; imē — all these; lōkāḥ — worlds; na — not; kuryām — I perform; karma — prescribed duties; chēt — if; aham — I; saṅkarasya — of unwanted population; cha — and; kartā — creator; syām — would be; upahanyām — would destroy; imāḥ — all these; prajāḥ — living entities.
Translation
If I did not perform prescribed duties, all these worlds would be put to ruination. I would be the cause of creating unwanted population, and I would thereby destroy the peace of all living beings.
ślōkaḥ
saktāḥ karmaṇyavidvāṃsō yathā kurvanti bhārata ।
kuryādvidvāṃstathāsaktaśchikīrṣurlōkasaṅgraham ॥ 25 ॥
Meaning
saktāḥ — being attached; karmaṇi — in prescribed duties; avidvāṃsaḥ — the ignorant; yathā — as much as; kurvanti — they do; bhārata — O descendant of Bharata; kuryāt — must do; vidvān — the learned; tathā — thus; asaktaḥ — without attachment; chikīrṣuḥ — desiring to lead; lōka-saṅgraham — the people in general.
Translation
As the ignorant perform their duties with attachment to results, the learned may similarly act, but without attachment, for the sake of leading people on the right path.
ślōkaḥ
na buddhibhēdaṃ janayēdajñānāṃ karmasaṅginām ।
jōṣayētsarvakarmāṇi vidvānyuktaḥ samācharan ॥ 26 ॥
Meaning
na — not; buddhi-bhēdam — disruption of intelligence; janayēt — he should cause; ajñānām — of the foolish; karma-saṅginām — who are attached to fruitive work; jōṣayēt — he should dovetail; sarva — all; karmāṇi — work; vidvān — a learned person; yuktaḥ — engaged; samācharan — practicing.
Translation
So as not to disrupt the minds of ignorant men attached to the fruitive results of prescribed duties, a learned person should not induce them to stop work. Rather, by working in the spirit of devotion, he should engage them in all sorts of activities [for the gradual development of Kriṣṇa consciousness].
ślōkaḥ
prakṛtēḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ ।
ahaṅkāravimūḍhātmā kartāhamiti manyatē ॥ 27 ॥
Meaning
prakṛtēḥ — of material nature; kriyamāṇāni — being done; guṇaiḥ — by the modes; karmāṇi — activities; sarvaśaḥ — all kinds of; ahaṅkāra-vimūḍha — bewildered by false ego; ātmā — the spirit soul; kartā — doer; aham — I; iti — thus; manyatē — he thinks.
Translation
The spirit soul bewildered by the influence of false ego thinks himself the doer of activities that are in actuality carried out by the three modes of material nature.
ślōkaḥ
tattvavittu mahābāhō guṇakarmavibhāgayōḥ ।
guṇā guṇēṣu vartanta iti matvā na sajjatē ॥ 28 ॥
Meaning
tattva-vit — the knower of the Absolute Truth; tu — but; mahā-bāhō — O mighty-armed one; guṇa-karma — of works under material influence; vibhāgayōḥ — differences; guṇāḥ — senses; guṇēṣu — in sense gratification; vartantē — are being engaged; iti — thus; matvā — thinking; na — never; sajjatē — becomes attached.
Translation
One who is in knowledge of the Absolute Truth, O mighty-armed, does not engage himself in the senses and sense gratification, knowing well the differences between work in devotion and work for fruitive results.
ślōkaḥ
prakṛtērguṇasammūḍhāḥ sajjantē guṇakarmasu ।
tānakṛtsnavidō mandānkṛtsnavinna vichālayēt ॥ 29 ॥
Meaning
prakṛtēḥ — of material nature; guṇa — by the modes; sammūḍhāḥ — befooled by material identification; sajjantē — they become engaged; guṇa-karmasu — in material activities; tān — those; akṛtsna-vidaḥ — persons with a poor fund of knowledge; mandān — lazy to understand self-realization; kṛtsna-vit — one who is in factual knowledge; na — not; vichālayēt — should try to agitate.
Translation
Bewildered by the modes of material nature, the ignorant fully engage themselves in material activities and become attached. But the wise should not unsettle them, although these duties are inferior due to the performers’ lack of knowledge.
ślōkaḥ
mayi sarvāṇi karmāṇi sannyasyādhyātmachētasā ।
nirāśīrnirmamō bhūtvā yudhyasva vigatajvaraḥ ॥ 30 ॥
Meaning
mayi — unto Me; sarvāṇi — all sorts of; karmāṇi — activities; sannyasya — giving up completely; adhyātma — with full knowledge of the self; chētasā — by consciousness; nirāśīḥ — without desire for profit; nirmamaḥ — without ownership; bhūtvā — so being; yudhyasva — fight; vigata-jvaraḥ — without being lethargic.
Translation
Therefore, O Arjuna, surrendering all your works unto Me, with full knowledge of Me, without desires for profit, with no claims to proprietorship, and free from lethargy, fight.
ślōkaḥ
yē mē matamidaṃ nityamanutiṣṭhanti mānavāḥ ।
śraddhāvantō'nasūyantō muchyantē tē'pi karmabhiḥ ॥ 31 ॥
Meaning
yē — those who; mē — My; matam — injunctions; idam — these; nityam — as an eternal function; anutiṣṭhanti — execute regularly; mānavāḥ — human beings; śraddhā-vantaḥ — with faith and devotion; anasūyantaḥ — without envy; muchyantē — become free; tē — all of them; api — even; karmabhiḥ — from the bondage of the law of fruitive actions.
Translation
Those persons who execute their duties according to My injunctions and who follow this teaching faithfully, without envy, become free from the bondage of fruitive actions.
ślōkaḥ
yē tvētadabhyasūyantō nānutiṣṭhanti mē matam ।
sarvajñānavimūḍhāṃstānviddhi naṣṭānachētasaḥ ॥ 32 ॥
Meaning
yē — those; tu — however; ētat — this; abhyasūyantaḥ — out of envy; na — do not; anutiṣṭhanti — regularly perform; mē — My; matam — injunction; sarva-jñāna — in all sorts of knowledge; vimūḍhān — perfectly befooled; tān — they are; viddhi — know it well; naṣṭān — all ruined; achētasaḥ — without Kriṣṇa consciousness.
Translation
But those who, out of envy, disregard these teachings and do not follow them regularly are to be considered bereft of all knowledge, befooled, and ruined in their endeavors for perfection.
ślōkaḥ
sadṛśaṃ chēṣṭatē svasyāḥ prakṛtērjñānavānapi ।
prakṛtiṃ yānti bhūtāni nigrahaḥ kiṃ kariṣyati ॥ 33 ॥
Meaning
sadṛśam — accordingly; chēṣṭatē — tries; svasyāḥ — by his own; prakṛtēḥ — modes of nature; jñāna-vān — learned; api — although; prakṛtim — nature; yānti — undergo; bhūtāni — all living entities; nigrahaḥ — repression; kim — what; kariṣyati — can do.
Translation
Even a man of knowledge acts according to his own nature, for everyone follows the nature he has acquired from the three modes. What can repression accomplish?
ślōkaḥ
indriyasyēndriyasyārthē rāgadvēṣau vyavasthitau ।
tayōrna vaśamāgachChēttau hyasya paripanthinau ॥ 34 ॥
Meaning
indriyasya — of the senses; indriyasya arthē — in the sense objects; rāga — attachment; dvēṣau — also detachment; vyavasthitau — put under regulations; tayōḥ — of them; na — never; vaśam — control; āgachchēt — one should come; tau — those; hi — certainly; asya — his; paripanthinau — stumbling blocks.
Translation
There are principles to regulate attachment and aversion pertaining to the senses and their objects. One should not come under the control of such attachment and aversion, because they are stumbling blocks on the path of self-realization.
ślōkaḥ
śrēyānsvadharmō viguṇaḥ paradharmātsvanuṣṭhitāt ।
svadharmē nidhanaṃ śrēyaḥ paradharmō bhayāvahaḥ ॥ 35 ॥
Meaning
śrēyān — far better; sva-dharmaḥ — one’s prescribed duties; viguṇaḥ — even faulty; para-dharmāt — than duties mentioned for others; su-anuṣṭhitāt — perfectly done; sva-dharmē — in one’s prescribed duties; nidhanam — destruction; śrēyaḥ — better; para-dharmaḥ — duties prescribed for others; bhaya-āvahaḥ — dangerous.
Translation
It is far better to discharge one’s prescribed duties, even though faultily, than another’s duties perfectly. Destruction in the course of performing one’s own duty is better than engaging in another’s duties, for to follow another’s path is dangerous.
ślōkaḥ
arjuna uvācha
atha kēna prayuktō'yaṃ pāpaṃ charati pūruṣaḥ ।
anichChannapi vārṣṇēya balādiva niyōjitaḥ ॥ 36 ॥
Meaning
arjunaḥ uvācha — Arjuna said; atha — then; kēna — by what; prayuktaḥ — impelled; ayam — one; pāpam — sins; charati — does; pūruṣaḥ — a man; anichchan — without desiring; api — although; vārṣṇēya — O descendant of Vriṣṇi; balāt — by force; iva — as if; niyōjitaḥ — engaged.
Translation
Arjuna said: O descendant of Vriṣṇi, by what is one impelled to sinful acts, even unwillingly, as if engaged by force?
ślōkaḥ
śrī bhagavānuvācha
kāma ēṣa krōdha ēṣa rajōguṇasamudbhavaḥ ।
mahāśanō mahāpāpmā viddhyēnamiha vairiṇam ॥ 37 ॥
Meaning
śri-bhagavān uvācha — the Personality of Godhead said; kāmaḥ — lust; ēṣaḥ — this; krōdhaḥ — wrath; ēṣaḥ — this; rajaḥ-guṇa — the mode of passion; samudbhavaḥ — born of; mahā-aśanaḥ — all-devouring; mahā-pāpmā — greatly sinful; viddhi — know; ēnam — this; iha — in the material world; vairiṇam — greatest enemy.
Translation
Bhagavan Sri Krishna said: It is lust only, Arjuna, which is born of contact with the material mode of passion and later transformed into wrath, and which is the all-devouring sinful enemy of this world.
ślōkaḥ
dhūmēnāvriyatē vahniryathādarśō malēna cha ।
yathōlbēnāvṛtō garbhastathā tēnēdamāvṛttam ॥ 38 ॥
Meaning
dhūmēna — by smoke; āvriyatē — is covered; vahniḥ — fire; yathā — just as; ādarśaḥ — mirror; malēna — by dust; cha — also; yathā — just as; ulbēna — by the womb; āvṛtaḥ — is covered; garbhaḥ — embryo; tathā — so; tēna — by that lust; idam — this; āvṛtam — is covered.
Translation
As fire is covered by smoke, as a mirror is covered by dust, or as the embryo is covered by the womb, the living entity is similarly covered by different degrees of this lust.
ślōkaḥ
āvṛtaṃ jñānamētēna jñāninō nityavairiṇā ।
kāmarūpēṇa kauntēya duṣpūrēṇānalēna cha ॥ 39 ॥
Meaning
āvṛtam — covered; jñānam — pure consciousness; ētēna — by this; jñāninaḥ — of the knower; nitya-vairiṇā — by the eternal enemy; kāma-rūpēṇa — in the form of lust; kauntēya — O son of Kuntī; duṣpūrēṇa — never to be satisfied; analēna — by the fire; cha — also.
Translation
Thus the wise living entity’s pure consciousness becomes covered by his eternal enemy in the form of lust, which is never satisfied and which burns like fire.
ślōkaḥ
indriyāṇi manō buddhirasyādhiṣṭhānamuchyatē ।
ētairvimōhayatyēṣa jñānamāvṛtya dēhinam ॥ 40 ॥
Meaning
indriyāṇi — the senses; manaḥ — the mind; buddhiḥ — the intelligence; asya — of this lust; adhiṣṭhānam — sitting place; uchyatē — is called; ētaiḥ — by all these; vimōhayati — bewilders; ēṣaḥ — this lust; jñānam — knowledge; āvṛtya — covering; dēhinam — of the embodied.
Translation
The senses, the mind and the intelligence are the sitting places of this lust. Through them lust covers the real knowledge of the living entity and bewilders him.
ślōkaḥ
tasmāttvamindriyāṇyādau niyamya bharatarṣabha ।
pāpmānaṃ prajahi hyēnaṃ jñānavijñānanāśanam ॥ 41 ॥
Meaning
tasmāt — therefore; tvam — you; indriyāṇi — senses; ādau — in the beginning; niyamya — by regulating; bharata-ṛṣabha — O chief amongst the descendants of Bharata; pāpmānam — the great symbol of sin; prajahi — curb; hi — certainly; ēnam — this; jñāna — of knowledge; vijñāna — and scientific knowledge of the pure soul; nāśanam — the destroyer.
Translation
Therefore, O Arjuna, best of the Bhāratas, in the very beginning curb this great symbol of sin [lust] by regulating the senses, and slay this destroyer of knowledge and self-realization.
ślōkaḥ
indriyāṇi parāṇyāhurindriyēbhyaḥ paraṃ manaḥ ।
manasastu parā buddhiryō buddhēḥ paratastu saḥ ॥ 42 ॥
Meaning
indriyāṇi — senses; parāṇi — superior; āhuḥ — are said; indriyēbhyaḥ — more than the senses; param — superior; manaḥ — the mind; manasaḥ — more than the mind; tu — also; parā — superior; buddhiḥ — intelligence; yaḥ — who; buddhēḥ — more than the intelligence; parataḥ — superior; tu — but; saḥ — he.
Translation
The working senses are superior to dull matter; mind is higher than the senses; intelligence is still higher than the mind; and he [the soul] is even higher than the intelligence.
ślōkaḥ
ēvaṃ buddhēḥ paraṃ buddhvā saṃstabhyātmānamātmanā ।
jahi śatruṃ mahābāhō kāmarūpaṃ durāsadam ॥ 43 ॥
Meaning
ēvam — thus; buddhēḥ — to intelligence; param — superior; buddhvā — knowing; saṃstabhya — by steadying; ātmānam — the mind; ātmanā — by deliberate intelligence; jahi — conquer; śatrum — the enemy; mahā-bāhō — O mighty-armed one; kāma-rūpam — in the form of lust; durāsadam — formidable.
Translation
Thus knowing oneself to be transcendental to the material senses, mind and intelligence, O mighty-armed Arjuna, one should steady the mind by deliberate spiritual intelligence [Kriṣṇa consciousness] and thus – by spiritual strength – conquer this insatiable enemy known as lust.
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