ಶ್ಲೋಕಃ
ಸಂಜಯ ಉವಾಚ
ತಂ ತಥಾ ಕೃಪಯಾವಿಷ್ಟಮಶ್ರುಪೂರ್ಣಾಕುಲೇಕ್ಷಣಮ್ ।
ವಿಷೀದಂತಮಿದಂ ವಾಕ್ಯಮುವಾಚ ಮಧುಸೂದನಃ ॥ 1 ॥
Meaning
ಸಂಜಯಃ ಉವಾಚ — Sañjaya said; ತಂ — unto Arjuna; ತಥಾ — thus; ಕೃಪಯಾ — by compassion; ಆವಿಷ್ಟಂ — overwhelmed; ಅಶ್ರು-ಪೂರ್ಣ-ಆಕುಲ — full of tears; ಈಕ್ಷಣಂ — eyes; ವಿಷೀದಂತಂ — lamenting; ಇದಂ — these; ವಾಕ್ಯಂ — words; ಉವಾಚ — said; ಮಧು-ಸೂದನಃ — 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.
ಶ್ಲೋಕಃ
ಶ್ರೀ ಭಗವಾನುವಾಚ
ಕುತಸ್ತ್ವಾ ಕಶ್ಮಲಮಿದಂ ವಿಷಮೇ ಸಮುಪಸ್ಥಿತಮ್ ।
ಅನಾರ್ಯಜುಷ್ಟಮಸ್ವರ್ಗ್ಯಕೀರ್ತಿಕರಮರ್ಜುನ ॥ 2 ॥
Meaning
ಶ್ರೀ-ಭಗವಾನ್ ಉವಾಚ — the Supreme Personality of Godhead said; ಕುತಃ — wherefrom; ತ್ವಾ — unto you; ಕಶ್ಮಲಂ — dirtiness; ಇದಂ — this lamentation; ವಿಷಮೇ — in this hour of crisis; ಸಮುಪಸ್ಥಿತಂ — arrived; ಅನಾರ್ಯ — persons who do not know the value of life; ಜುಷ್ಟಂ — practiced by; ಅಸ್ವರ್ಗ್ಯಂ — which does not lead to higher planets; ಅಕೀರ್ತಿ — infamy; ಕರಂ — the cause of; ಅರ್ಜುನ — O Arjuna.
Translation
The Supreme Personality of Godhead 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.
ಶ್ಲೋಕಃ
ಕ್ಲ‍ಐಬ್ಯಂ ಮಾ ಸ್ಮ ಗಮಃ ಪಾರ್ಥ ನೈತತ್ತ್ವಯ್ಯುಪಪದ್ಯತೇ ।
ಕ್ಷುದ್ರಂ ಹೃದಯದೌರ್ಬಲ್ಯಂ ತ್ಯಕ್ತ್ವೋತ್ತಿಷ್ಠ ಪರಂತಪ ॥ 3 ॥
Meaning
ಕ್ಲೈಬ್ಯಂ — impotence; ಮಾ ಸ್ಮ — do not; ಗಮಃ — take to; ಪಾರ್ಥ — O son of Prithā; ನ — never; ಏತತ್ — this; ತ್ವಯಿ — unto you; ಉಪಪದ್ಯತೇ — is befitting; ಕ್ಷುದ್ರಂ — petty; ಹೃದಯ — of the heart; ದೌರ್ಬಲ್ಯಂ — weakness; ತ್ಯಕ್ತ್ವಾ — giving up; ಉತ್ತಿಷ್ಠ — get up; ಪರಂ-ತಪ — 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.
ಶ್ಲೋಕಃ
ಅರ್ಜುನ ಉವಾಚ
ಕಥಂ ಭೀಷ್ಮಮಹಂ ಸಂಖ್ಯೇ ದ್ರೋಣಂ ಚ ಮಧುಸೂದನ ।
ಇಷುಭಿಃ ಪ್ರತಿಯೋತ್ಸ್ಯಾಮಿ ಪೂಜಾರ್ಹಾವರಿಸೂದನ ॥ 4 ॥
Meaning
ಅರ್ಜುನಃ ಉವಾಚ — Arjuna said; ಕಥಂ — how; ಭೀಷ್ಮಂ — Bhīṣma; ಅಹಂ — I; ಸಂಖ್ಯೇ — in the fight; ದ್ರೋಣಂ — Droṇa; ಚ — also; ಮಧು-ಸೂದನ — O killer of Madhu; ಇಷುಭಿಃ — with arrows; ಪ್ರತಿಯೋತ್ಸ್ಯಾಮಿ — shall counterattack; ಪೂಜಾ-ಅರ್ಹೌ — those who are worshipable; ಅರಿ-ಸೂದನ — 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?
ಶ್ಲೋಕಃ
ಗುರೂನಹತ್ವಾ ಹಿ ಮಹಾನುಭಾವಾನ್
ಶ್ರೇಯೋ ಭೋಕ್ತುಂ ಭೈಕ್ಷ್ಯಮಪೀಹ ಲೋಕೇ ।
ಹತ್ವಾರ್ಥಕಾಮಾಂಸ್ತು ಗುರೂನಿಹೈವ
ಭುಜ್ಜ‍ಈಯ ಭೋಗಾನ್‍ರುಧಿರಪ್ರದಿಗ್ಧಾನ್ ॥ 5 ॥
Meaning
ಗುರೂನ್ — the superiors; ಅಹತ್ವಾ — not killing; ಹಿ — certainly; ಮಹಾ-ಅನುಭಾವಾನ್ — great souls; ಶ್ರೇಯಃ — it is better; ಭೋಕ್ತುಂ — to enjoy life; ಭೈಕ್ಷ್ಯಂ — by begging; ಅಪಿ — even; ಇಹ — in this life; ಲೋಕೇ — in this world; ಹತ್ವಾ — killing; ಅರ್ಥ — gain; ಕಾಮಾನ್ — desiring; ತು — but; ಗುರೂನ್ — superiors; ಇಹ — in this world; ಏವ — certainly; ಭುಂಜೀಯ — one has to enjoy; ಭೋಗಾನ್ — enjoyable things; ರುಧಿರ — blood; ಪ್ರದಿಗ್ಧಾನ್ — 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.
ಶ್ಲೋಕಃ
ನ ಚೈತದ್ವಿದ್ಮಃ ಕತರನ್ನೋ ಗರೀಯೋ
ಯದ್ವಾ ಜಯೇಮ ಯದಿ ವಾ ನೋ ಜಯೇಯುಃ ।
ಯಾನೇವ ಹತ್ವಾ ನ ಜಿಜೀವಿಷಾಮ-
ಸ್ತೇಽವಸ್ಥಿತಾಃ ಪ್ರಮುಖೇ ಧಾರ್ತರಾಷ್ಟ್ರಾಃ ॥ 6 ॥
Meaning
ನ — nor; ಚ — also; ಏತತ್ — this; ವಿದ್ಮಃ — do we know; ಕತರತ್ — which; ನಃ — for us; ಗರೀಯಃ — better; ಯತ್ ವಾ — whether; ಜಯೇಮ — we may conquer; ಯದಿ — if; ವಾ — or; ನಃ — us; ಜಯೇಯುಃ — they conquer; ಯಾನ್ — those who; ಏವ — certainly; ಹತ್ವಾ — by killing; ನ — never; ಜಿಜೀವಿಷಾಮಃ — we would want to live; ತೇ — all of them; ಅವಸ್ಥಿತಾಃ — are situated; ಪ್ರಮುಖೇ — in the front; ಧಾರ್ತರಾಷ್ಟ್ರಾಃ — 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.
ಶ್ಲೋಕಃ
ಕಾರ್ಪಣ್ಯದೋಷೋಪಹತಸ್ವಭಾವಃ
ಪೃಚ್ಛಾಮಿ ತ್ವಾಂ ಧರ್ಮಸಮ್ಮೂಢಚೇತಾಃ ।
ಯಚ್ಛ್ರೇಯಃ ಸ್ಯಾನ್ನಿಶ್ಚಿತಂ ಬ್ರೂಹಿ ತನ್ಮೇ
ಶಿಷ್ಯಸ್ತೇಽಹಂ ಶಾಧಿ ಮಾಂ ತ್ವಾಂ ಪ್ರಪನ್ನಮ್ ॥ 7 ॥
Meaning
ಕಾರ್ಪಣ್ಯ — of miserliness; ದೋಷ — by the weakness; ಉಪಹತ — being afflicted; ಸ್ವಭಾವಃ — characteristics; ಪೃಚ್ಚಾಮಿ — I am asking; ತ್ವಾಂ — unto You; ಧರ್ಮ — religion; ಸಮ್ಮೂಢ — bewildered; ಚೇತಾಃ — in heart; ಯತ್ — what; ಶ್ರೇಯಃ — all-good; ಸ್ಯಾತ್ — may be; ನಿಶ್ಚಿತಂ — confidently; ಬ್ರೂಹಿ — tell; ತತ್ — that; ಮೇ — unto me; ಶಿಷ್ಯಃ — disciple; ತೇ — Your; ಅಹಂ — I am; ಶಾಧಿ — just instruct; ಮಾಂ — me; ತ್ವಾಂ — unto You; ಪ್ರಪನ್ನಂ — 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.
ಶ್ಲೋಕಃ
ನ ಹಿ ಪ್ರಪಶ್ಯಾಮಿ ಮಮಾಪನುದ್ಯಾದ್ -
ಯಚ್ಛೋಕಮುಚ್ಛೋಷಣಮಿಂದ್ರಿಯಾಣಾಮ್ ।
ಅವಾಪ್ಯ ಭೂಭಾವಸಪತ್‍ನಮೃದ್ಧಂ
ರಾಜ್ಯಂ ಸುರಾಣಾಮಪಿ ಚಾಧಿಪತ್ಯಮ್ ॥ 8 ॥
Meaning
ನ — do not; ಹಿ — certainly; ಪ್ರಪಶ್ಯಾಮಿ — I see; ಮಮ — my; ಅಪನುದ್ಯಾತ್ — can drive away; ಯತ್ — that which; ಶೋಕಂ — lamentation; ಉಚ್ಚೋಷಣಂ — drying up; ಇಂದ್ರಿಯಾಣಾಂ — of the senses; ಅವಾಪ್ಯ — achieving; ಭೂಮೌ — on the earth; ಅಸಪತ್ನಂ — without rival; ಋದ್ಧಂ — prosperous; ರಾಜ್ಯಂ — kingdom; ಸುರಾಣಾಂ — of the demigods; ಅಪಿ — even; ಚ — also; ಆಧಿಪತ್ಯಂ — 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.
ಶ್ಲೋಕಃ
ಸಂಜಯ ಉವಾಚ
ಏವಮುಕ್ತ್ವಾ ಹೃಷೀಕೇಶಂ ಗುಡಾಕೇಶಃ ಪರಂತಪಃ ।
ನ ಯೋತ್ಸ್ಯ ಇತಿ ಗೋವಿಂದಾಮುಕ್ತ್ವಾ ತೂಷ್ಣೀಂ ಬಭೂವ ಹ ॥ 9 ॥
Meaning
ಸಂಜಯಃ ಉವಾಚ — Sañjaya said; ಏವಂ — thus; ಉಕ್ತ್ವಾ — speaking; ಹೃಷೀಕೇಶಂ — unto Kriṣṇa, the master of the senses; ಗುಡಾಕೇಶಃ — Arjuna, the master of curbing ignorance; ಪರಂ-ತಪಃ — the chastiser of the enemies; ನ ಯೋತ್ಸ್ಯೇ — I shall not fight; ಇತಿ — thus; ಗೋವಿಂದಂ — unto Kriṣṇa, the giver of pleasure to the senses; ಉಕ್ತ್ವಾ — saying; ತೂಷ್ಣೀಂ — silent; ಬಭೂವ — became; ಹ — certainly.
Translation
Sañjaya said: Having spoken thus, Arjuna, chastiser of enemies, told Kriṣṇa, “Govinda, I shall not fight,” and fell silent.
ಶ್ಲೋಕಃ
ತಮುವಾಚ ಹೃಷೀಕೇಶಃ ಪ್ರಹಸನ್ನಿವ ಭಾರತ ।
ಸೇನಯೋರೂಭಯೋರ್ಮಧ್ಯೇ ವಿಷೀದಂತಮಿದಂ ವಚಃ ॥ 10 ॥
Meaning
ತಂ — unto him; ಉವಾಚ — said; ಹೃಷೀಕೇಶಃ — the master of the senses, Kriṣṇa; ಪ್ರಹಸನ್ — smiling; ಇವ — like that; ಭಾರತ — O Dhritarāṣṭra, descendant of Bharata; ಸೇನಯೋಃ — of the armies; ಉಭಯೋಃ — of both parties; ಮಧ್ಯೇ — between; ವಿಷೀದಂತಂ — unto the lamenting one; ಇದಂ — the following; ವಚಃ — 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.
ಶ್ಲೋಕಃ
ಶ್ರೀ ಭಗವಾನುವಾಚ
ಅಶೋಚ್ಯನನ್ವಶೋಚಸ್ತ್ವಂ ಪ್ರಜ್ಞಾವಾದಾಂಶ್ಚ ಭಾಷಸೇ ।
ಗತಾಸೂನಗತಾಸೂಂಶ್ಚ ನಾನುಶೋಚಂತಿ ಪಂಡಿತಾಃ ॥ 11 ॥
Meaning
ಶ್ರೀ-ಭಗವಾನ್ ಉವಾಚ — the Supreme Personality of Godhead said; ಅಶೋಚ್ಯಾನ್ — not worthy of lamentation; ಅನ್ವಶೋಚಃ — you are lamenting; ತ್ವಂ — you; ಪ್ರಜ್ಞಾ-ವಾದಾನ್ — learned talks; ಚ — also; ಭಾಷಸೇ — speaking; ಗತ — lost; ಅಸೂನ್ — life; ಅಗತ — not passed; ಅಸೂನ್ — life; ಚ — also; ನ — never; ಅನುಶೋಚಂತಿ — lament; ಪಂಡಿತಾಃ — the learned.
Translation
The Supreme Personality of Godhead 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.
ಶ್ಲೋಕಃ
ನ ತ್ವೇವಾಹಂ ಜಾತು ನಾಸಂ ನ ತ್ವಂ ನೇಮೇ ಜನಾಧಿಪಾಃ ।
ನ ಚೈವ ನಭವಿಷ್ಯಾಮಃ ಸರ್ವೇ ವಯಮತಃ ಪರಮ್ ॥ 12 ॥
Meaning
ನ — never; ತು — but; ಏವ — certainly; ಅಹಂ — I; ಜಾತು — at any time; ನ — did not; ಆಸಂ — exist; ನ — not; ತ್ವಂ — you; ನ — not; ಇಮೇ — all these; ಜನ-ಅಧಿಪಾಃ — kings; ನ — never; ಚ — also; ಏವ — certainly; ನ — not; ಭವಿಷ್ಯಾಮಃ — shall exist; ಸರ್ವೇ ವಯಂ — all of us; ಅತಃ ಪರಂ — 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.
ಶ್ಲೋಕಃ
ದೇಹಿನೋಽಸ್ಮಿನ್ಯಥಾ ದೇಹೇ ಕೌಮಾರಂ ಯೌವನಂ ಜರಾ ।
ತಥಾ ದೇಹಾಂತರಪ್ರಾಪ್ತಿರ್ಧೀರಸ್ತತ್ರ ನ ಮುಹ್ಯತಿ ॥ 13 ॥
Meaning
ದೇಹಿನಃ — of the embodied; ಅಸ್ಮಿನ್ — in this; ಯಥಾ — as; ದೇಹೇ — in the body; ಕೌಮಾರಂ — boyhood; ಯೌವನಂ — youth; ಜರಾ — old age; ತಥಾ — similarly; ದೇಹ-ಅಂತರ — of transference of the body; ಪ್ರಾಪ್ತಿಃ — achievement; ಧೀರಃ — the sober; ತತ್ರ — thereupon; ನ — never; ಮುಹ್ಯತಿ — 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.
ಶ್ಲೋಕಃ
ಮಾತ್ರಾಸ್ಪರ್ಶಾಸ್ತು ಕೌಂತೇಯ ಶೀತೋಷ್ಣಸುಖದುಃಖದಾಃ ।
ಆಗಮಾಪಾಯಿನೋಽನಿತ್ಯಾಸ್ತಾಂಸ್ತಿತಿಕ್ಷಸ್ವ ಭಾರತ ॥ 14 ॥
Meaning
ಮಾತ್ರಾ-ಸ್ಪರ್ಶಾಃ — sensory perception; ತು — only; ಕೌಂತೇಯ — O son of Kuntī; ಶೀತ — winter; ಉಷ್ಣ — summer; ಸುಖ — happiness; ದುಃಖ — and pain; ದಾಃ — giving; ಆಗಮ — appearing; ಅಪಾಯಿನಃ — disappearing; ಅನಿತ್ಯಾಃ — nonpermanent; ತಾನ್ — all of them; ತಿತಿಕ್ಷಸ್ವ — just try to tolerate; ಭಾರತ — 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.
ಶ್ಲೋಕಃ
ಯಂ ಹಿ ನ ವ್ಯಥಯಂತ್ಯೇತೇ ಪುರುಷಂ ಪುರುಷರ್ಷಭ ।
ಸಮದುಃಖಸುಖಂ ಧೀರಂ ಸೋಽಮೃತತ್ವಾಯ ಕಲ್ಪತೇ ॥ 15 ॥
Meaning
ಯಂ — one to whom; ಹಿ — certainly; ನ — never; ವ್ಯಥಯಂತಿ — are distressing; ಏತೇ — all these; ಪುರುಷಂ — to a person; ಪುರುಷ-ಋಷಭ — O best among men; ಸಮ — unaltered; ದುಃಖ — in distress; ಸುಖಂ — and happiness; ಧೀರಂ — patient; ಸಃ — he; ಅಮೃತತ್ವಾಯ — for liberation; ಕಲ್ಪತೇ — 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.
ಶ್ಲೋಕಃ
ನಾಸತೋ ವಿದ್ಯತೇ ಭಾವೋ ನಾಭಾವೋ ವಿದ್ಯತೇ ಸತಃ ।
ಉಭಯೋರಪಿ ದೃಷ್ಟೋಽಂತಸ್ತ್ವನಯೋಸ್ತತ್ತ್ವದರ್ಶಿಭಿಃ ॥ 16 ॥
Meaning
ನ — never; ಅಸತಃ — of the nonexistent; ವಿದ್ಯತೇ — there is; ಭಾವಃ — endurance; ನ — never; ಅಭಾವಃ — changing quality; ವಿದ್ಯತೇ — there is; ಸತಃ — of the eternal; ಉಭಯೋಃ — of the two; ಅಪಿ — verily; ದೃಷ್ಟಃ — observed; ಅಂತಃ — conclusion; ತು — indeed; ಅನಯೋಃ — of them; ತತ್ತ್ವ — of the truth; ದರ್ಶಿಭಿಃ — 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.
ಶ್ಲೋಕಃ
ಅವಿನಾಶಿ ತು ತದ್ವಿದ್ಧಿ ಯೇನ ಸರ್ವಮಿದಂ ತತಮ್ ।
ವಿನಾಶಮವ್ಯಯಸ್ಯಾಸ್ಯ ನ ಕಶ್ಚಿತ್ಕರ್ತುಮರ್ಹತಿ ॥ 17 ॥
Meaning
ಅವಿನಾಶಿ — imperishable; ತು — but; ತತ್ — that; ವಿದ್ಧಿ — know it; ಯೇನ — by whom; ಸರ್ವಂ — all of the body; ಇದಂ — this; ತತಂ — pervaded; ವಿನಾಶಂ — destruction; ಅವ್ಯಯಸ್ಯ — of the imperishable; ಅಸ್ಯ — of it; ನ ಕಶ್ಚಿತ್ — no one; ಕರ್ತುಂ — to do; ಅರ್ಹತಿ — is able.
Translation
That which pervades the entire body you should know to be indestructible. No one is able to destroy that imperishable soul.
ಶ್ಲೋಕಃ
ಅಂತವಂತ ಇಮೇ ದೇಹಾ ನಿತ್ಯಸ್ಯೋಕ್ತಾಃ ಶರೀರಿಣಃ ।
ಅನಾಶಿನೋಽಪ್ರಮೇಯಸ್ಯ ತಸ್ಮಾದ್ಯುಧ್ಯಸ್ವ ಭಾರತ ॥ 18 ॥
Meaning
ಅಂತ-ವಂತಃ — perishable; ಇಮೇ — all these; ದೇಹಾಃ — material bodies; ನಿತ್ಯಸ್ಯ — eternal in existence; ಉಕ್ತಾಃ — are said; ಶರೀರಿಣಃ — of the embodied soul; ಅನಾಶಿನಃ — never to be destroyed; ಅಪ್ರಮೇಯಸ್ಯ — immeasurable; ತಸ್ಮಾತ್ — therefore; ಯುಧ್ಯಸ್ವ — fight; ಭಾರತ — 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.
ಶ್ಲೋಕಃ
ಯ ಏನಂ ವೇತ್ತಿ ಹಂತಾರಂ ಯಶ್ಚೈನಂ ಮನ್ಯತೇ ಹತಮ್ ।
ಉಭೌ ತೌ ನ ವಿಜಾನೀತೋ ನಾಯಂ ಹಂತಿ ನ ಹನ್ಯತೇ ॥ 19 ॥
Meaning
ಯಃ — anyone who; ಏನಂ — this; ವೇತ್ತಿ — knows; ಹಂತಾರಂ — the killer; ಯಃ — anyone who; ಚ — also; ಏನಂ — this; ಮನ್ಯತೇ — thinks; ಹತಂ — killed; ಉಭೌ — both; ತೌ — they; ನ — never; ವಿಜಾನೀತಃ — are in knowledge; ನ — never; ಅಯಂ — this; ಹಂತಿ — kills; ನ — nor; ಹನ್ಯತೇ — 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.
ಶ್ಲೋಕಃ
ನ ಜಾಯತೇ ಮ್ರಿಯತೇ ವಾ ಕದಾಚಿ-
ನ್ನಾಯಂ ಭೂತ್ವಾ ಭವಿತಾ ವಾ ನ ಭೂಯಃ ।
ಅಜೋ ನಿತ್ಯಃ ಶಾಶ್ವತೋಽಯಂ ಪುರಾಣೋ
ನ ಹನ್ಯತೇ ಹನ್ಯಮಾನೇ ಶರೀರೇ ॥ 20 ॥
Meaning
ನ — never; ಜಾಯತೇ — takes birth; ಮ್ರಿಯತೇ — dies; ವಾ — either; ಕದಾಚಿತ್ — at any time (past, present or future); ನ — never; ಅಯಂ — this; ಭೂತ್ವಾ — having come into being; ಭವಿತಾ — will come to be; ವಾ — or; ನ — not; ಭೂಯಃ — or is again coming to be; ಅಜಃ — unborn; ನಿತ್ಯಃ — eternal; ಶಾಶ್ವತಃ — permanent; ಅಯಂ — this; ಪುರಾಣಃ — the oldest; ನ — never; ಹನ್ಯತೇ — is killed; ಹನ್ಯಮಾನೇ — being killed; ಶರೀರೇ — 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.
ಶ್ಲೋಕಃ
ವೇದಾವಿನಾಶಿನಂ ನಿತ್ಯಂ ಯ ಏನಮಜಮವ್ಯಯಮ್ ।
ಕಥಂ ಸ ಪುರುಷಃ ಪಾರ್ಥ ಕಂ ಘಾತಯತಿ ಹಂತಿ ಕಮ್ ॥ 21 ॥
Meaning
ವೇದ — knows; ಅವಿನಾಶಿನಂ — indestructible; ನಿತ್ಯಂ — always existing; ಯಃ — one who; ಏನಂ — this (soul); ಅಜಂ — unborn; ಅವ್ಯಯಂ — immutable; ಕಥಂ — how; ಸಃ — that; ಪುರುಷಃ — person; ಪಾರ್ಥ — O Pārtha (Arjuna); ಕಂ — whom; ಘಾತಯತಿ — causes to hurt; ಹಂತಿ — kills; ಕಂ — 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?
ಶ್ಲೋಕಃ
ವಾಸಾಂಸಿ ಜೀರ್ಣಾನಿ ಯಥಾ ವಿಹಾಯ
ನವಾನಿ ಗೃಹ್ಣಾತಿ ನರೋಽಪರಾಣಿ ।
ತಥಾ ಶರೀರಾಣಿ ವಿಹಾಯ ಜೀರ್ಣಾ-
ನ್ಯನ್ಯಾನಿ ಸಂಯಾತಿ ನವಾನಿ ದೇಹೀ ॥ 22 ॥
Meaning
ವಾಸಾಂಸಿ — garments; ಜೀರ್ಣಾನಿ — old and worn out; ಯಥಾ — just as; ವಿಹಾಯ — giving up; ನವಾನಿ — new garments; ಗೃಹ್ಣಾತಿ — does accept; ನರಃ — a man; ಅಪರಾಣಿ — others; ತಥಾ — in the same way; ಶರೀರಾಣಿ — bodies; ವಿಹಾಯ — giving up; ಜಿರ್ಣಾನಿ — old and useless; ಅನ್ಯಾನಿ — different; ಸಂಯಾತಿ — verily accepts; ನವಾನಿ — new sets; ದೇಹೀ — 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.
ಶ್ಲೋಕಃ
ನೈನಂ ಛಿಂದಂತಿ ಶಸ್ತ್ರಾಣಿ ನೈನಂ ದಹತಿ ಪಾವಕಃ ।
ನ ಚೈನಂ ಕ್ಲ‍ಏದಯಂತ್ಯಾಪೋ ನ ಶೋಷಯತಿ ಮಾರುತಃ ॥ 23 ॥
Meaning
ನ — never; ಏನಂ — this soul; ಚಿಂದಂತಿ — can cut to pieces; ಶಸ್ತ್ರಾಣಿ — weapons; ನ — never; ಏನಂ — this soul; ದಹತಿ — burns; ಪಾವಕಃ — fire; ನ — never; ಚ — also; ಏನಂ — this soul; ಕ್ಲೇದಯಂತಿ — moistens; ಆಪಃ — water; ನ — never; ಶೋಷಯತಿ — dries; ಮಾರುತಃ — 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.
ಶ್ಲೋಕಃ
ಅಚ್ಛೇದ್ಯೋಽಯಮದಾಹ್ಯೋಽಯಮಕ್ಲ‍ಏದ್ಯೋಽಶೋಷ್ಯ ಏವ ಚ ।
ನಿತ್ಯಃ ಸರ್ವಗತಃ ಸ್ಥಾಣುರಚಲೋಽಯಂ ಸನಾತನಃ ॥ 24 ॥
Meaning
ಅಚ್ಚೇದ್ಯಃ — unbreakable; ಅಯಂ — this soul; ಅದಾಹ್ಯಃ — unable to be burned; ಅಯಂ — this soul; ಅಕ್ಲೇದ್ಯಃ — insoluble; ಅಶೋಷ್ಯಃ — not able to be dried; ಏವ — certainly; ಚ — and; ನಿತ್ಯಃ — everlasting; ಸರ್ವ-ಗತಃ — all-pervading; ಸ್ಥಾಣುಃ — unchangeable; ಅಚಲಃ — immovable; ಅಯಂ — this soul; ಸನಾತನಃ — 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.
ಶ್ಲೋಕಃ
ಅವ್ಯಕ್ತೋಽಯಮಚಿಂತ್ಯೋಽಯಮವಿಕಾರ್ಯೋಽಯಮುಚ್ಯತೇ ।
ತಸ್ಮಾದೇವಂ ವಿದಿತ್ವೈನಂ ನಾನುಶೋಚಿತುಮರ್ಹಸಿ ॥ 25 ॥
Meaning
ಅವ್ಯಕ್ತಃ — invisible; ಅಯಂ — this soul; ಅಚಿಂತ್ಯಃ — inconceivable; ಅಯಂ — this soul; ಅವಿಕಾರ್ಯಃ — unchangeable; ಅಯಂ — this soul; ಉಚ್ಯತೇ — is said; ತಸ್ಮಾತ್ — therefore; ಏವಂ — like this; ವಿದಿತ್ವಾ — knowing it well; ಏನಂ — this soul; ನ — do not; ಅನುಶೋಚಿತುಂ — to lament; ಅರ್ಹಸಿ — you deserve.
Translation
It is said that the soul is invisible, inconceivable and immutable. Knowing this, you should not grieve for the body.
ಶ್ಲೋಕಃ
ಅಥ ಚೈನಂ ನಿತ್ಯಜಾತಂ ನಿತ್ಯಂ ವಾ ಮನ್ಯಸೇ ಮೃತಮ್ ।
ತಥಾಪಿ ತ್ವಂ ಮಹಾಬಾಹೋ ನೈನಂ ಶೋಚಿತುಮರ್ಹಸಿ ॥ 26 ॥
Meaning
ಅಥ — if, however; ಚ — also; ಏನಂ — this soul; ನಿತ್ಯ-ಜಾತಂ — always born; ನಿತ್ಯಂ — forever; ವಾ — either; ಮನ್ಯಸೇ — you so think; ಮೃತಂ — dead; ತಥಾ ಅಪಿ — still; ತ್ವಂ — you; ಮಹಾ-ಬಾಹೋ — O mighty-armed one; ನ — never; ಏನಂ — about the soul; ಶೋಚಿತುಂ — to lament; ಅರ್ಹಸಿ — 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.
ಶ್ಲೋಕಃ
ಜಾತಸ್ಯ ಹಿ ಧ್ರುವೋ ಮೃತ್ಯುರ್ಧ್ರುವಂ ಜನ್ಮ ಮೃತಸ್ಯ ಚ ।
ತಸ್ಮಾದಪರಿಹಾರ್ಯೇಽರ್ಥೇ ನ ತ್ವಂ ಶೋಚಿತುಮರ್ಹಸಿ ॥ 27 ॥
Meaning
ಜಾತಸ್ಯ — of one who has taken his birth; ಹಿ — certainly; ಧ್ರುವಃ — a fact; ಮೃತ್ಯುಃ — death; ಧ್ರುವಂ — it is also a fact; ಜನ್ಮ — birth; ಮೃತಸ್ಯ — of the dead; ಚ — also; ತಸ್ಮಾತ್ — therefore; ಅಪರಿಹಾರ್ಯೇ — of that which is unavoidable; ಅರ್ಥೇ — in the matter; ನ — do not; ತ್ವಂ — you; ಶೋಚಿತುಂ — to lament; ಅರ್ಹಸಿ — 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.
ಶ್ಲೋಕಃ
ಅವ್ಯಕ್ತಾದೀನಿ ಭೂತಾನಿ ವ್ಯಕ್ತಮಧ್ಯಾನಿ ಭಾರತ ।
ಅವ್ಯಕ್ತನಿಧನಾನ್ಯೇವ ತತ್ರ ಕಾ ಪರಿದೇವನಾ ॥ 28 ॥
Meaning
ಅವ್ಯಕ್ತ-ಆದೀನಿ — in the beginning unmanifested; ಭೂತಾನಿ — all that are created; ವ್ಯಕ್ತ — manifested; ಮಧ್ಯಾನಿ — in the middle; ಭಾರತ — O descendant of Bharata; ಅವ್ಯಕ್ತ — nonmanifested; ನಿಧನಾನಿ — when vanquished; ಏವ — it is all like that; ತತ್ರ — therefore; ಕಾ — what; ಪರಿದೇವನಾ — 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?
ಶ್ಲೋಕಃ
ಆಶ್ಚರ್ಯವತ್ಪಶ್ಯತಿ ಕಶ್ಚಿದೇನ -
ಮಾಶ್ಚರ್ಯವದ್ವದತಿ ತಥೈವ ಚಾನ್ಯಃ ।
ಆಶ್ಚರ್ಯವಚ್ಚ‍ಐನಮನ್ಯಃ ಶ‍ಋಣೋತಿ
ಶ್ರುತ್ವಾಪ್ಯೇನಂ ವೇದ ನ ಚೈವ ಕಶ್ಚಿತ್ ॥ 29 ॥
Meaning
ಆಶ್ಚರ್ಯ-ವತ್ — as amazing; ಪಶ್ಯತಿ — sees; ಕಶ್ಚಿತ್ — someone; ಏನಂ — this soul; ಆಶ್ಚರ್ಯ-ವತ್ — as amazing; ವದತಿ — speaks of; ತಥಾ — thus; ಏವ — certainly; ಚ — also; ಅನ್ಯಃ — another; ಆಶ್ಚರ್ಯ-ವತ್ — similarly amazing; ಚ — also; ಏನಂ — this soul; ಅನ್ಯಃ — another; ಶೃಣೋತಿ — hears of; ಶ್ರುತ್ವಾ — having heard; ಅಪಿ — even; ಏನಂ — this soul; ವೇದ — knows; ನ — never; ಚ — and; ಏವ — certainly; ಕಶ್ಚಿತ್ — 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.
ಶ್ಲೋಕಃ
ದೇಹೀ ನಿತ್ಯಮವಧ್ಯೋಽಯಂ ದೇಹೇ ಸರ್ವಸ್ಯ ಭಾರತ ।
ತಸ್ಮಾತ್ಸರ್ವಾಣಿ ಭೂತಾನಿ ನ ತ್ವಂ ಶೋಚಿತುಮರ್ಹಸಿ ॥ 30 ॥
Meaning
ದೇಹೀ — the owner of the material body; ನಿತ್ಯಂ — eternally; ಅವಧ್ಯಃ — cannot be killed; ಅಯಂ — this soul; ದೇಹೇ — in the body; ಸರ್ವಸ್ಯ — of everyone; ಭಾರತ — O descendant of Bharata; ತಸ್ಮಾತ್ — therefore; ಸರ್ವಾಣಿ — all; ಭೂತಾನಿ — living entities (that are born); ನ — never; ತ್ವಂ — you; ಶೋಚಿತುಂ — to lament; ಅರ್ಹಸಿ — 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.
ಶ್ಲೋಕಃ
ಸ್ವಧರ್ಮಮಪಿ ಚಾವೇಕ್ಷ್ಯ ನ ವಿಕಂಪಿತುಮರ್ಹಸಿ ।
ಧರ್ಮ್ಯಾದ್ಧಿ ಯುದ್ಧಾಚ್ಛ್ರೇಯೋಽನ್ಯತ್ಕ್ಷತ್ರಿಯಸ್ಯ ನ ವಿದ್ಯತೇ ॥ 31 ॥
Meaning
ಸ್ವ-ಧರ್ಮಂ — one’s own religious principles; ಅಪಿ — also; ಚ — indeed; ಅವೇಕ್ಷ್ಯ — considering; ನ — never; ವಿಕಂಪಿತುಂ — to hesitate; ಅರ್ಹಸಿ — you deserve; ಧರ್ಮ್ಯಾತ್ — for religious principles; ಹಿ — indeed; ಯುದ್ಧಾತ್ — than fighting; ಶ್ರೇಯಃ — better engagement; ಅನ್ಯತ್ — any other; ಕ್ಷತ್ರಿಯಸ್ಯ — of the kṣatriya; ನ — does not; ವಿದ್ಯತೇ — 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.
ಶ್ಲೋಕಃ
ಯದೃಚ್ಛಯಾ ಚೋಪಪನ್ನಂ ಸ್ವರ್ಗದ್ವಾರಮಪಾವೃತಮ್ ।
ಸುಖಿನಃ ಕ್ಷತ್ರಿಯಾಃ ಪಾರ್ಥ ಲಭಂತೇ ಯುದ್ಧಮೀದೃಶಮ್ ॥ 32 ॥
Meaning
ಯದೃಚ್ಚಯಾ — by its own accord; ಚ — also; ಉಪಪನ್ನಂ — arrived at; ಸ್ವರ್ಗ — of the heavenly planets; ದ್ವಾರಂ — door; ಅಪಾವೃತಂ — wide open; ಸುಖಿನಃ — very happy; ಕ್ಷತ್ರಿಯಾಃ — the members of the royal order; ಪಾರ್ಥ — O son of Prithā; ಲಭಂತೇ — do achieve; ಯುದ್ಧಂ — war; ಈದೃಶಂ — 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.
ಶ್ಲೋಕಃ
ಅಥ ಚೇತ್ತ್ವಮಿಮಂ ಧರ್ಮ್ಯಂ ಸಂಗ್ರಾಮಂ ನ ಕರಿಷ್ಯಸಿ ।
ತತಃ ಸ್ವಧರ್ಮಂ ಕೀರ್ತಿಂ ಚ ಹಿತ್ವಾ ಪಾಪಮವಾಪ್ಸ್ಯಸಿ ॥ 33 ॥
Meaning
ಅಥ — therefore; ಚೇತ್ — if; ತ್ವಂ — you; ಇಮಂ — this; ಧರ್ಮ್ಯಂ — as a religious duty; ಸಂಗ್ರಾಮಂ — fighting; ನ — do not; ಕರಿಷ್ಯಸಿ — perform; ತತಃ — then; ಸ್ವ-ಧರ್ಮಂ — your religious duty; ಕೀರ್ತಿಂ — reputation; ಚ — also; ಹಿತ್ವಾ — losing; ಪಾಪಂ — sinful reaction; ಅವಾಪ್ಸ್ಯಸಿ — 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.
ಶ್ಲೋಕಃ
ಅಕೀರ್ತಿಂ ಚಾಪಿ ಭೂತಾನಿ ಕಥಯಿಷ್ಯಂತಿ ತೇಽವ್ಯಯಾಮ್ ।
ಸಂಭಾವಿತಸ್ಯ ಚಾಕೀರ್ತಿರ್ಮರಣಾದತಿರಿಚ್ಯತೇ ॥ 34 ॥
Meaning
ಅಕೀರ್ತಿಂ — infamy; ಚ — also; ಅಪಿ — over and above; ಭೂತಾನಿ — all people; ಕಥಯಿಷ್ಯಂತಿ — will speak; ತೇ — of you; ಅವ್ಯಯಾಂ — forever; ಸಂಭಾವಿತಸ್ಯ — for a respectable man; ಚ — also; ಅಕೀರ್ತಿಃ — ill fame; ಮರಣಾತ್ — than death; ಅತಿರಿಚ್ಯತೇ — becomes more.
Translation
People will always speak of your infamy, and for a respectable person, dishonor is worse than death.
ಶ್ಲೋಕಃ
ಭಯಾದ್ರಣಾದುಪರತಂ ಮಂಸ್ಯಂತೇ ತ್ವಾಂ ಮಹಾರಥಾಃ ।
ಯೇಷಾಂ ಚ ತ್ವಂ ಬಹುಮತೋ ಭೂತ್ವಾ ಯಾಸ್ಯಸಿ ಲಾಘವಮ್ ॥ 35 ॥
Meaning
ಭಯಾತ್ — out of fear; ರಣಾತ್ — from the battlefield; ಉಪರತಂ — ceased; ಮಂಸ್ಯಂತೇ — they will consider; ತ್ವಾಂ — you; ಮಹಾ-ರಥಾಃ — the great generals; ಯೇಷಾಂ — for whom; ಚ — also; ತ್ವಂ — you; ಬಹು-ಮತಃ — in great estimation; ಭೂತ್ವಾ — having been; ಯಾಸ್ಯಸಿ — you will go; ಲಾಘವಂ — 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.
ಶ್ಲೋಕಃ
ಅವಾಚ್ಯವಾದಾಂಶ್ಚ ಬಹೂನ್ವದಿಷ್ಯಂತಿ ತವಾಹಿತಾಃ ।
ನಿಂದಂತಸ್ತವ ಸಾಮರ್ಥ್ಯ ತತೋ ದುಃಖತರಂ ನು ಕಿಮ್ ॥ 36 ॥
Meaning
ಅವಾಚ್ಯ — unkind; ವಾದಾನ್ — fabricated words; ಚ — also; ಬಹೂನ್ — many; ವದಿಷ್ಯಂತಿ — will say; ತವ — your; ಅಹಿತಾಃ — enemies; ನಿಂದಂತಃ — while vilifying; ತವ — your; ಸಾಮರ್ಥ್ಯಂ — ability; ತತಃ — than that; ದುಃಖ-ತರಂ — more painful; ನು — of course; ಕಿಂ — what is there.
Translation
Your enemies will describe you in many unkind words and scorn your ability. What could be more painful for you?
ಶ್ಲೋಕಃ
ಹತೋ ವಾ ಪ್ರಾಪ್ಸ್ಯಸಿ ಸ್ವರ್ಗ ಜಿತ್ವಾ ವಾ ಭೋಕ್ಷ್ಯಸೇ ಮಹೀಮ್ ।
ತಸ್ಮಾದುತ್ತಿಷ್ಠ ಕೌಂತೇಯ ಯುದ್ಧಾಯ ಕೃತನಿಶ್ಚಯಃ ॥ 37 ॥
Meaning
ಹತಃ — being killed; ವಾ — either; ಪ್ರಾಪ್ಸ್ಯಸಿ — you gain; ಸ್ವರ್ಗಂ — the heavenly kingdom; ಜಿತ್ವಾ — by conquering; ವಾ — or; ಭೋಕ್ಷ್ಯಸೇ — you enjoy; ಮಹೀಂ — the world; ತಸ್ಮಾತ್ — therefore; ಉತ್ತಿಷ್ಠ — get up; ಕೌಂತೇಯ — O son of Kuntī; ಯುದ್ಧಾಯ — to fight; ಕೃತ — determined; ನಿಶ್ಚಯಃ — 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.
ಶ್ಲೋಕಃ
ಸುಖದುಃಖೇ ಸಮೇ ಕೃತ್ವಾ ಲಾಭಾಲಾಭೌ ಜಯಾಜಯೌ ।
ತತೋ ಯುದ್ಧಾಯ ಯುಜ್ಯಸ್ವ ನೈವಂ ಪಾಪಮವಾಪ್ಸ್ಯಸಿ ॥ 38 ॥
Meaning
ಸುಖ — happiness; ದುಃಖೇ — and distress; ಸಮೇ — in equanimity; ಕೃತ್ವಾ — doing so; ಲಾಭ-ಅಲಾಭೌ — both profit and loss; ಜಯ-ಅಜಯೌ — both victory and defeat; ತತಃ — thereafter; ಯುದ್ಧಾಯ — for the sake of fighting; ಯುಜ್ಯಸ್ವ — engage (fight); ನ — never; ಏವಂ — in this way; ಪಾಪಂ — sinful reaction; ಅವಾಪ್ಸ್ಯಸಿ — 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.
ಶ್ಲೋಕಃ
ಏಷಾ ತೇಽಭಿಹಿತಾ ಸಾಂಖ್ಯೇ ಬುದ್ಧಿರ್ಯೋಗೇ ತ್ವಿಮಾಂ ಶ‍ಋಣು ।
ಬುದ್ಧ್ಯಾ ಯುಕ್ತೋ ಯಯಾ ಪಾರ್ಥ ಕರ್ಮಬಂಧಂ ಪ್ರಹಾಸ್ಯಸಿ ॥ 39 ॥
Meaning
ಏಷಾ — all this; ತೇ — unto you; ಅಭಿಹಿತಾ — described; ಸಾಂಖ್ಯೇ — in analytical study; ಬುದ್ಧಿಃ — intelligence; ಯೋಗೇ — in work without fruitive result; ತು — but; ಇಮಾಂ — this; ಶೃಣು — just hear; ಬುದ್ಧ್ಯಾ — by intelligence; ಯುಕ್ತಃ — dovetailed; ಯಯಾ — by which; ಪಾರ್ಥ — O son of Prithā; ಕರ್ಮ-ಬಂಧಂ — bondage of reaction; ಪ್ರಹಾಸ್ಯಸಿ — 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.
ಶ್ಲೋಕಃ
ನೇಹಾಭಿಕ್ರಮನಾಶೋಽಸ್ತಿ ಪ್ರತ್ಯವಾಯೋ ನ ವಿದ್ಯತೇ ।
ಸ್ವಲ್ಪಮಪ್ಯಸ್ಯ ಧರ್ಮಸ್ಯ ತ್ರಾಯತೇ ಮಹತೋ ಭಯಾತ್ ॥ 40 ॥
Meaning
ನ — there is not; ಇಹ — in this yoga; ಅಭಿಕ್ರಮ — in endeavoring; ನಾಶಃ — loss; ಅಸ್ತಿ — there is; ಪ್ರತ್ಯವಾಯಃ — diminution; ನ — never; ವಿದ್ಯತೇ — there is; ಸು-ಅಲ್ಪಂ — a little; ಅಪಿ — although; ಅಸ್ಯ — of this; ಧರ್ಮಸ್ಯ — occupation; ತ್ರಾಯತೇ — releases; ಮಹತಃ — from very great; ಭಯಾತ್ — 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.
ಶ್ಲೋಕಃ
ವ್ಯವಸಾಯಾತ್ಮಿಕಾ ಬುದ್ಧಿರೇಕೇಹ ಕುರೂನಂದನ ।
ಬಹುಶಾಖಾ ಹ್ಯನಂತಾಶ್ಚ ಬುದ್ಧಯೋಽವ್ಯವಸಾಯಿನಾಮ್ ॥ 41 ॥
Meaning
ವ್ಯವಸಾಯ-ಆತ್ಮಿಕಾ — resolute in Kriṣṇa consciousness; ಬುದ್ಧಿಃ — intelligence; ಏಕಾ — only one; ಇಹ — in this world; ಕುರು-ನಂದನ — O beloved child of the Kurus; ಬಹು-ಶಾಖಾಃ — having various branches; ಹಿ — indeed; ಅನಂತಾಃ — unlimited; ಚ — also; ಬುದ್ಧಯಃ — intelligence; ಅವ್ಯವಸಾಯಿನಾಂ — 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.
ಶ್ಲೋಕಃ
ಯಾಮಿಮಾಂ ಪುಷ್ಪಿತಾಂ ವಾಚಂ ಪ್ರವದಂತ್ಯವಿಪಶ್ಚಿತಃ ।
ವೇದವಾದರತಾಃ ಪಾರ್ಥ ನಾನ್ಯದಸ್ತೀತಿ ವಾದಿನಃ ॥ 42 ॥
ಕಾಮಾತ್ಮಾನಃ ಸ್ವರ್ಗಪರಾ ಜನ್ಮಕರ್ಮಫಲಪ್ರದಾಮ್ ।
ಕ್ರಿಯಾವಿಶೇಷಬಹುಲಾಂ ಭೋಗೈಶ್ವರ್ಯಗತಿಂ ಪ್ರತಿ ॥ 43 ॥
Meaning
ಯಾಂ ಇಮಾಂ — all these; ಪುಷ್ಪಿತಾಂ — flowery; ವಾಚಂ — words; ಪ್ರವದಂತಿ — say; ಅವಿಪಶ್ಚಿತಃ — men with a poor fund of knowledge; ವೇದ-ವಾದ-ರತಾಃ — supposed followers of the Vedas; ಪಾರ್ಥ — O son of Prithā; ನ — never; ಅನ್ಯತ್ — anything else; ಅಸ್ತಿ — there is; ಇತಿ — thus; ವಾದಿನಃ — the advocates; ಕಾಮ-ಆತ್ಮಾನಃ — desirous of sense gratification; ಸ್ವರ್ಗ-ಪರಾಃ — aiming to achieve heavenly planets; ಜನ್ಮ-ಕರ್ಮ-ಫಲ-ಪ್ರದಾಂ — resulting in good birth and other fruitive reactions; ಕ್ರಿಯಾ-ವಿಶೇಷ — pompous ceremonies; ಬಹುಲಾಂ — various; ಭೋಗ — in sense enjoyment; ಐಶ್ವರ್ಯ — and opulence; ಗತಿಂ — progress; ಪ್ರತಿ — 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.
ಶ್ಲೋಕಃ
ಭೋಗೈಶ್ವರ್ಯಪ್ರಸಕ್ತಾನಾಂ ತಯಾಪಹೃತಚೇತಸಾಮ್ ।
ವ್ಯವಸಾಯಾತ್ಮಿಕಾ ಬುದ್ಧಿಃ ಸಮಾಧೌ ನ ವಿಧೀಯತೇ ॥ 44 ॥
Meaning
ಭೋಗ — to material enjoyment; ಐಶ್ವರ್ಯ — and opulence; ಪ್ರಸಕ್ತಾನಾಂ — for those who are attached; ತಯಾ — by such things; ಅಪಹೃತ-ಚೇತಸಾಂ — bewildered in mind; ವ್ಯವಸಾಯ-ಆತ್ಮಿಕಾ — fixed in determination; ಬುದ್ಧಿಃ — devotional service to the Lord; ಸಮಾಧೌ — in the controlled mind; ನ — never; ವಿಧೀಯತೇ — 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.
ಶ್ಲೋಕಃ
ತ್ರೈಗುಣ್ಯವಿಷಯಾ ವೇದಾ ನಿಸ್ತ್ರೈಗುಣ್ಯೋ ಭವಾರ್ಜುನ ।
ನಿರ್ದ್ವಂದ್ವೋ ನಿತ್ಯಸತ್ತ್ವಸ್ಥೋ ನಿರ್ಯೋಗಕ್ಷೇಮ ಆತ್ಮವಾನ್ ॥ 45 ॥
Meaning
ತ್ರೈ-ಗುಣ್ಯ — pertaining to the three modes of material nature; ವಿಷಯಾಃ — on the subject matter; ವೇದಾಃ — Vedic literatures; ನಿಸ್ತ್ರೈ-ಗುಣ್ಯಃ — transcendental to the three modes of material nature; ಭವ — be; ಅರ್ಜುನ — O Arjuna; ನಿರ್ದ್ವಂದ್ವಃ — without duality; ನಿತ್ಯ-ಸತ್ತ್ವ-ಸ್ಥಃ — in a pure state of spiritual existence; ನಿರ್ಯೋಗ-ಕ್ಷೇಮಃ — free from ideas of gain and protection; ಆತ್ಮ-ವಾನ್ — 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.
ಶ್ಲೋಕಃ
ಯಾವಾನರ್ಥ ಉದಪಾನೇ ಸರ್ವತಃ ಸಂಪ್ಲುತೋದಕೇ ।
ತಾವಾನ್ಸರ್ವೇಷು ವೇದೇಷು ಬ್ರಾಹ್ಮಣಸ್ಯ ವಿಜಾನತಃ ॥ 46 ॥
Meaning
ಯಾವಾನ್ — all that; ಅರ್ಥಃ — is meant; ಉದ-ಪಾನೇ — in a well of water; ಸರ್ವತಃ — in all respects; ಸಂಪ್ಲುತ-ಉದಕೇ — in a great reservoir of water; ತಾವಾನ್ — similarly; ಸರ್ವೇಷು — in all; ವೇದೇಷು — Vedic literatures; ಬ್ರಾಹ್ಮಣಸ್ಯ — of the man who knows the Supreme Brahman; ವಿಜಾನತಃ — 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.
ಶ್ಲೋಕಃ
ಕರ್ಮಣ್ಯೇವಾಧಿಕಾರಸ್ತೇ ಮಾ ಫಲೇಷು ಕದಾಚನ ।
ಮಾ ಕರ್ಮಫಲಹೇತುರ್ಭೂರ್ಮಾ ತೇ ಸಂಗೋಽಸ್ತ್ವಕರ್ಮಣಿ ॥ 47 ॥
Meaning
ಕರ್ಮಣಿ — in prescribed duties; ಏವ — certainly; ಅಧಿಕಾರಃ — right; ತೇ — of you; ಮಾ — never; ಫಲೇಷು — in the fruits; ಕದಾಚನ — at any time; ಮಾ — never; ಕರ್ಮ-ಫಲ — in the result of the work; ಹೇತುಃ — cause; ಭೂಃ — become; ಮಾ — never; ತೇ — of you; ಸಂಗಃ — attachment; ಅಸ್ತು — there should be; ಅಕರ್ಮಣಿ — 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.
ಶ್ಲೋಕಃ
ಯೋಗಸ್ಥಃ ಕುರು ಕರ್ಮಾಣಿ ಸಂಗಂ ತ್ಯಕ್ತ್ವಾ ಧನಂಜಯ ।
ಸಿದ್ಧ್ಯಸಿದ್ಧ್ಯೋಃ ಸಮೋ ಭೂತ್ವಾ ಸಮತ್ವಂ ಯೋಗ ಉಚ್ಯತೇ ॥ 48 ॥
Meaning
ಯೋಗ-ಸ್ಥಃ — equipoised; ಕುರು — perform; ಕರ್ಮಾಣಿ — your duties; ಸಂಗಂ — attachment; ತ್ಯಕ್ತ್ವಾ — giving up; ಧನಂ-ಜಯ — O Arjuna; ಸಿದ್ಧಿ-ಅಸಿದ್ಧ್ಯೋಃ — in success and failure; ಸಮಃ — equipoised; ಭೂತ್ವಾ — becoming; ಸಮತ್ವಂ — equanimity; ಯೋಗಃ — yoga; ಉಚ್ಯತೇ — is called.
Translation
Perform your duty equipoised, O Arjuna, abandoning all attachment to success or failure. Such equanimity is called yoga.
ಶ್ಲೋಕಃ
ದೂರೇಣ ಹ್ಯವರಂ ಕರ್ಮ ಬುದ್ಧಿಯೋಗಾದ್ಧನಂಜಯ ।
ಬುದ್ಧೌ ಶರಣಮನ್ವಿಚ್ಛ ಕೃಪಣಾಃ ಫಲಹೇತವಃ ॥ 49 ॥
Meaning
ದೂರೇಣ — discard it at a long distance; ಹಿ — certainly; ಅವರಂ — abominable; ಕರ್ಮ — activity; ಬುದ್ಧಿ-ಯೋಗಾತ್ — on the strength of Kriṣṇa consciousness; ಧನಂ-ಜಯ — O conqueror of wealth; ಬುದ್ಧೌ — in such consciousness; ಶರಣಂ — full surrender; ಅನ್ವಿಚ್ಚ — try for; ಕೃಪಣಾಃ — misers; ಫಲ-ಹೇತವಃ — 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.
ಶ್ಲೋಕಃ
ಬುದ್ಧಿಯುಕ್ತೋ ಜಹಾತೀಹ ಉಭೇ ಸುಕೃತದುಷ್ಕೃತೇ ।
ತಸ್ಮಾದ್ಯೋಗಾಯ ಯುಜ್ಯಸ್ವ ಯೋಗಃ ಕರ್ಮಸು ಕೌಶಲಮ್ ॥ 50 ॥
Meaning
ಬುದ್ಧಿ-ಯುಕ್ತಃ — one who is engaged in devotional service; ಜಹಾತಿ — can get rid of; ಇಹ — in this life; ಉಭೇ — both; ಸುಕೃತ-ದುಷ್ಕೃತೇ — good and bad results; ತಸ್ಮಾತ್ — therefore; ಯೋಗಾಯ — for the sake of devotional service; ಯುಜ್ಯಸ್ವ — be so engaged; ಯೋಗಃ — Kriṣṇa consciousness; ಕರ್ಮಸು — in all activities; ಕೌಶಲಂ — 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.
ಶ್ಲೋಕಃ
ಕರ್ಮಜಂ ಬುದ್ಧಿಯುಕ್ತಾ ಹಿ ಫಲಂ ತ್ಯಕ್ತ್ವಾ ಮನೀಷಿಣಃ ।
ಜನ್ಮಬಂಧವಿನಿರ್ಮುಕ್ತಾಃ ಪದಂ ಗಚ್ಛಂತ್ಯನಾಮಯಮ್ ॥ 51 ॥
Meaning
ಕರ್ಮ-ಜಂ — due to fruitive activities; ಬುದ್ಧಿ-ಯುಕ್ತಾಃ — being engaged in devotional service; ಹಿ — certainly; ಫಲಂ — results; ತ್ಯಕ್ತ್ವಾ — giving up; ಮನೀಷಿಣಃ — great sages or devotees; ಜನ್ಮ-ಬಂಧ — from the bondage of birth and death; ವಿನಿರ್ಮುಕ್ತಾಃ — liberated; ಪದಂ — position; ಗಚ್ಚಂತಿ — they reach; ಅನಾಮಯಂ — 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].
ಶ್ಲೋಕಃ
ಯದಾ ತೇ ಮೋಹಕಲಿಲಂ ಬುದ್ಧಿರ್ವ್ಯತಿತರಿಷ್ಯತಿ ।
ತದಾ ಗಂತಾಸಿ ನಿರ್ವೇದಂ ಶ್ರೋತವ್ಯಸ್ಯ ಶ್ರುತಸ್ಯ ಚ ॥ 52 ॥
Meaning
ಯದಾ — when; ತೇ — your; ಮೋಹ — of illusion; ಕಲಿಲಂ — dense forest; ಬುದ್ಧಿಃ — transcendental service with intelligence; ವ್ಯತಿತರಿಷ್ಯತಿ — surpasses; ತದಾ — at that time; ಗಂತಾ ಅಸಿ — you shall go; ನಿರ್ವೇದಂ — callousness; ಶ್ರೋತವ್ಯಸ್ಯ — toward all that is to be heard; ಶ್ರುತಸ್ಯ — all that is already heard; ಚ — 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.
ಶ್ಲೋಕಃ
ಶ್ರುತಿವಿಪ್ರತಿಪನ್ನಾ ತೇ ಯದಾ ಸ್ಥಾಸ್ಯತಿ ನಿಶ್ಚಲಾ ।
ಸಮಾಧಾವಚಲಾ ಬುದ್ಧಿಸ್ತದಾ ಯೋಗಮವಾಪ್ಸ್ಯಸಿ ॥ 53 ॥
Meaning
ಶ್ರುತಿ — of Vedic revelation; ವಿಪ್ರತಿಪನ್ನಾ — without being influenced by the fruitive results; ತೇ — your; ಯದಾ — when; ಸ್ಥಾಸ್ಯತಿ — remains; ನಿಶ್ಚಲಾ — unmoved; ಸಮಾಧೌ — in transcendental consciousness, or Kriṣṇa consciousness; ಅಚಲಾ — unflinching; ಬುದ್ಧಿಃ — intelligence; ತದಾ — at that time; ಯೋಗಂ — self-realization; ಅವಾಪ್ಸ್ಯಸಿ — 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.
ಶ್ಲೋಕಃ
ಅರ್ಜುನ ಉವಾಚ
ಸ್ಥಿತಪ್ರಜ್ಞಸ್ಯ ಕಾ ಭಾಷಾ ಸಮಾಧಿಸ್ಥಸ್ಯ ಕೇಶವ ।
ಸ್ಥಿತಧೀಃ ಕಿಂ ಪ್ರಭಾಷೇತ ಕಿಮಾಸೀತ ವ್ರಜೇತ ಕಿಮ್ ॥ 54 ॥
Meaning
ಅರ್ಜುನಃ ಉವಾಚ — Arjuna said; ಸ್ಥಿತ-ಪ್ರಜ್ಞಸ್ಯ — of one who is situated in fixed Kriṣṇa consciousness; ಕಾ — what; ಭಾಷಾ — language; ಸಮಾಧಿ-ಸ್ಥಸ್ಯ — of one situated in trance; ಕೇಶವ — O Kriṣṇa; ಸ್ಥಿತ-ಧೀಃ — one fixed in Kriṣṇa consciousness; ಕಿಂ — what; ಪ್ರಭಾಷೇತ — speaks; ಕಿಂ — how; ಆಸೀತ — does remain still; ವ್ರಜೇತ — walks; ಕಿಂ — 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?
ಶ್ಲೋಕಃ
ಶ್ರೀಭಗವಾನುವಾಚ
ಪ್ರಜಹಾತಿ ಯದಾ ಕಾಮಾನ್ಸರ್ವಾನ್ಪಾರ್ಥ ಮನೋಗತಾನ್ ।
ಆತ್ಮನ್ಯೇವಾತ್ಮನಾ ತುಷ್ಟಃ ಸ್ಥಿತಪ್ರಜ್ಞಸ್ತದೋಚ್ಯತೇ ॥ 55 ॥
Meaning
ಶ್ರೀ-ಭಗವಾನ್ ಉವಾಚ — the Supreme Personality of Godhead said; ಪ್ರಜಹಾತಿ — gives up; ಯದಾ — when; ಕಾಮಾನ್ — desires for sense gratification; ಸರ್ವಾನ್ — of all varieties; ಪಾರ್ಥ — O son of Prithā; ಮನಃ-ಗತಾನ್ — of mental concoction; ಆತ್ಮನಿ — in the pure state of the soul; ಏವ — certainly; ಆತ್ಮನಾ — by the purified mind; ತುಷ್ಟಃ — satisfied; ಸ್ಥಿತ-ಪ್ರಜ್ಞಃ — transcendentally situated; ತದಾ — at that time; ಉಚ್ಯತೇ — is said.
Translation
The Supreme Personality of Godhead 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.
ಶ್ಲೋಕಃ
ದುಃಖೇಷ್ವನುದ್ವಿಗ್ನ‍ಮನಾಃ ಸುಖೇಷು ವಿಗತಸ್ಪೃಹಃ ।
ವೀತರಾಗಭಯಕ್ರೋಧಃ ಸ್ಥಿಧೀರ್ಮುನಿರುಚ್ಯತೇ ॥ 56 ॥
Meaning
ದುಃಖೇಷು — in the threefold miseries; ಅನುದ್ವಿಗ್ನ-ಮನಾಃ — without being agitated in mind; ಸುಖೇಷು — in happiness; ವಿಗತ-ಸ್ಪೃಹಃ — without being interested; ವೀತ — free from; ರಾಗ — attachment; ಭಯ — fear; ಕ್ರೋಧಃ — and anger; ಸ್ಥಿತ-ಧೀಃ — whose mind is steady; ಮುನಿಃ — a sage; ಉಚ್ಯತೇ — 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.
ಶ್ಲೋಕಃ
ಯಃ ಸರ್ವತ್ರಾನಭಿಸ್ನೇಹಸ್ತತ್ತತ್ಪ್ರಾಪ್ಯ ಶ‍ಉಭಾಶ‍ಉಭಮ್ ।
ನಾಭಿನಂದತಿ ನ ದ್ವೇಷ್ಟಿ ತಸ್ಯ ಪ್ರಜ್ಞಾ ಪ್ರತಿಷ್ಠಿತಾ ॥ 57 ॥
Meaning
ಯಃ — one who; ಸರ್ವತ್ರ — everywhere; ಅನಭಿಸ್ನೇಹಃ — without affection; ತತ್ — that; ತತ್ — that; ಪ್ರಾಪ್ಯ — achieving; ಶುಭ — good; ಅಶುಭಂ — evil; ನ — never; ಅಭಿನಂದತಿ — praises; ನ — never; ದ್ವೇಷ್ಟಿ — envies; ತಸ್ಯ — his; ಪ್ರಜ್ಞಾ — perfect knowledge; ಪ್ರತಿಷ್ಠಿತಾ — 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.
ಶ್ಲೋಕಃ
ಯದಾ ಸಂಹರತೇ ಚಾಯಂ ಕೂರ್ಮೋಽಂಗಾನೀವ ಸರ್ವಶಃ ।
ಇಂದ್ರಿಯಾಣೀಂದ್ರಿಯಾರ್ಥೇಭ್ಯಸ್ತಸ್ಯ ಪ್ರಜ್ಞಾ ಪ್ರತಿಷ್ಠಿತಾ ॥ 58 ॥
Meaning
ಯದಾ — when; ಸಂಹರತೇ — winds up; ಚ — also; ಅಯಂ — he; ಕೂರ್ಮಃ — tortoise; ಅಂಗಾನಿ — limbs; ಇವ — like; ಸರ್ವಶಃ — altogether; ಇಂದ್ರಿಯಾಣಿ — senses; ಇಂದ್ರಿಯ-ಅರ್ಥೇಭ್ಯಃ — from the sense objects; ತಸ್ಯ — his; ಪ್ರಜ್ಞಾ — consciousness; ಪ್ರತಿಷ್ಠಿತಾ — 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.
ಶ್ಲೋಕಃ
ವಿಷಯಾ ವಿನಿವರ್ತಂತೇ ನಿರಾಹಾರಸ್ಯ ದೇಹಿನಃ ।
ರಸವರ್ಜಂ ರಸೋಽಪ್ಯಸ್ಯ ಪರಂ ದೃಷ್ಟ್ವಾ ನಿವರ್ತತೇ ॥ 59 ॥
Meaning
ವಿಷಯಾಃ — objects for sense enjoyment; ವಿನಿವರ್ತಂತೇ — are practiced to be refrained from; ನಿರಾಹಾರಸ್ಯ — by negative restrictions; ದೇಹಿನಃ — for the embodied; ರಸ-ವರ್ಜಂ — giving up the taste; ರಸಃ — sense of enjoyment; ಅಪಿ — although there is; ಅಸ್ಯ — his; ಪರಂ — far superior things; ದೃಷ್ಟ್ವಾ — by experiencing; ನಿವರ್ತತೇ — 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.
ಶ್ಲೋಕಃ
ಯತತೋ ಹ್ಯಪಿ ಕೌಂತೇಯ ಪುರುಷಸ್ಯ ವಿಪಶ್ಚಿತಃ ।
ಇಂದ್ರಿಯಾಣಿ ಪ್ರಮಾಥೀನಿ ಹರಂತಿ ಪ್ರಸಭಂ ಮನಃ ॥ 60 ॥
Meaning
ಯತತಃ — while endeavoring; ಹಿ — certainly; ಅಪಿ — in spite of; ಕೌಂತೇಯ — O son of Kuntī; ಪುರುಷಸ್ಯ — of a man; ವಿಪಶ್ಚಿತಃ — full of discriminating knowledge; ಇಂದ್ರಿಯಾಣಿ — the senses; ಪ್ರಮಾಥೀನಿ — agitating; ಹರಂತಿ — throw; ಪ್ರಸಭಂ — by force; ಮನಃ — 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.
ಶ್ಲೋಕಃ
ತಾನಿ ಸರ್ವಾಣಿ ಸಂಯಮ್ಯ ಯುಕ್ತ ಆಸೀತ ಮತ್ಪರಃ ।
ವಶೇ ಹಿ ಯಸ್ಯೇಂದ್ರಿಯಾಣಿ ತಸ್ಯ ಪ್ರಜ್ಞಾ ಪ್ರತಿಷ್ಠಿತಾ ॥ 61 ॥
Meaning
ತಾನಿ — those senses; ಸರ್ವಾಣಿ — all; ಸಂಯಮ್ಯ — keeping under control; ಯುಕ್ತಃ — engaged; ಆಸೀತ — should be situated; ಮತ್-ಪರಃ — in relationship with Me; ವಶೇ — in full subjugation; ಹಿ — certainly; ಯಸ್ಯ — one whose; ಇಂದ್ರಿಯಾಣಿ — senses; ತಸ್ಯ — his; ಪ್ರಜ್ಞಾ — consciousness; ಪ್ರತಿಷ್ಠಿತಾ — 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.
ಶ್ಲೋಕಃ
ಧ್ಯಾಯತೋ ವಿಷಯಾನ್ಪುಂಸಃ ಸಂಗಸ್ತೇಷೂಪಜಾಯತೇ ।
ಸಂಗಾತ್ಸಂಜಾಯತೇ ಕಾಮಃ ಕಾಮಾತ್ಕ್ರೋಧೋಽಭಿಜಾಯತೇ ॥ 62 ॥
Meaning
ಧ್ಯಾಯತಃ — while contemplating; ವಿಷಯಾನ್ — sense objects; ಪುಂಸಃ — of a person; ಸಂಗಃ — attachment; ತೇಷು — in the sense objects; ಉಪಜಾಯತೇ — develops; ಸಂಗಾತ್ — from attachment; ಸಂಜಾಯತೇ — develops; ಕಾಮಃ — desire; ಕಾಮಾತ್ — from desire; ಕ್ರೋಧಃ — anger; ಅಭಿಜಾಯತೇ — 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.
ಶ್ಲೋಕಃ
ಕ್ರೋಧಾದ್ಭ‍ವತಿ ಸಮ್ಮೋಹಃ ಸಮ್ಮೋಹಾತ್ಸ್ಮೃತಿವಿಭ್ರಮಃ ।
ಸ್ಮೃತಿಭ್ರಂಶಾದ್ಬುದ್ಧಿನಾಶೋ ಬುದ್ಧಿನಾಶಾತ್ಪ್ರಣಶ್ಯತಿ ॥ 63 ॥
Meaning
ಕ್ರೋಧಾತ್ — from anger; ಭವತಿ — takes place; ಸಮ್ಮೋಹಃ — perfect illusion; ಸಮ್ಮೋಹಾತ್ — from illusion; ಸ್ಮೃತಿ — of memory; ವಿಭ್ರಮಃ — bewilderment; ಸ್ಮೃತಿ-ಭ್ರಂಶಾತ್ — after bewilderment of memory; ಬುದ್ಧಿ-ನಾಶಃ — loss of intelligence; ಬುದ್ಧಿ-ನಾಶಾತ್ — and from loss of intelligence; ಪ್ರಣಶ್ಯತಿ — 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.
ಶ್ಲೋಕಃ
ರಾಗದ್ವೇಷವಿಮುಕ್ತೈಸ್ತು ವಿಷಯನಿಂದ್ರಿಯೈಶ್ಚರನ್ ।
ಆತ್ಮವಶ್ಯೈರ್ವಿಧೇಯಾತ್ಮಾ ಪ್ರಸಾದಮಧಿಗಚ್ಛತಿ ॥ 64 ॥
Meaning
ರಾಗ — attachment; ದ್ವೇಷ — and detachment; ವಿಮುಕ್ತೈಃ — by one who has become free from; ತು — but; ವಿಷಯಾನ್ — sense objects; ಇಂದ್ರಿಯೈಃ — by the senses; ಚರನ್ — acting upon; ಆತ್ಮ-ವಶ್ಯೈಃ — under one’s control; ವಿಧೇಯ-ಆತ್ಮಾ — one who follows regulated freedom; ಪ್ರಸಾದಂ — the mercy of the Lord; ಅಧಿಗಚ್ಚತಿ — 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.
ಶ್ಲೋಕಃ
ಪ್ರಸಾದೇ ಸರ್ವದುಃಖಾನಾಂ ಹಾನಿರಸ್ಯೋಪಜಾಯತೇ ।
ಪ್ರಸನ್ನಚೇತಸೋ ಹ್ಯಾಶ‍ಉ ಬುದ್ಧಿಃ ಪರ್ಯವತಿಷ್ಠತೇ ॥ 65 ॥
Meaning
ಪ್ರಸಾದೇ — on achievement of the causeless mercy of the Lord; ಸರ್ವ — of all; ದುಃಖಾನಾಂ — material miseries; ಹಾನಿಃ — destruction; ಅಸ್ಯ — his; ಉಪಜಾಯತೇ — takes place; ಪ್ರಸನ್ನ-ಚೇತಸಃ — of the happy-minded; ಹಿ — certainly; ಆಶು — very soon; ಬುದ್ಧಿಃ — intelligence; ಪರಿ — sufficiently; ಅವತಿಷ್ಠತೇ — 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.
ಶ್ಲೋಕಃ
ನಾಸ್ತಿ ಬುದ್ಧಿರಯುಕ್ತಸ್ಯ ನ ಚಾಯುಕ್ತಸ್ಯ ಭಾವನಾ ।
ನ ಚಾಭಾವಯತಃ ಶಾಂತಿರಶಾಂತಸ್ಯ ಕುತಃ ಸುಖಮ್ ॥ 66 ॥
Meaning
ನ ಅಸ್ತಿ — there cannot be; ಬುದ್ಧಿಃ — transcendental intelligence; ಅಯುಕ್ತಸ್ಯ — of one who is not connected (with Kriṣṇa consciousness); ನ — not; ಚ — and; ಅಯುಕ್ತಸ್ಯ — of one devoid of Kriṣṇa consciousness; ಭಾವನಾ — fixed mind (in happiness); ನ — not; ಚ — and; ಅಭಾವಯತಃ — of one who is not fixed; ಶಾಂತಿಃ — peace; ಅಶಾಂತಸ್ಯ — of the unpeaceful; ಕುತಃ — where is; ಸುಖಂ — 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?
ಶ್ಲೋಕಃ
ಇಂದ್ರಿಯಾಣಾಂ ಹಿ ಚರತಾಂ ಯನ್ಮನೋಽನುವಿಧೀಯತೇ ।
ತದಸ್ಯ ಹರತಿ ಪ್ರಜ್ಞಾಂ ವಾಯುರ್ನಾವಮಿವಾಂಭಸಿ ॥ 67 ॥
Meaning
ಇಂದ್ರಿಯಾಣಾಂ — of the senses; ಹಿ — certainly; ಚರತಾಂ — while roaming; ಯತ್ — with which; ಮನಃ — the mind; ಅನುವಿಧೀಯತೇ — becomes constantly engaged; ತತ್ — that; ಅಸ್ಯ — his; ಹರತಿ — takes away; ಪ್ರಜ್ಞಾಂ — intelligence; ವಾಯುಃ — wind; ನಾವಂ — a boat; ಇವ — like; ಅಂಭಸಿ — 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.
ಶ್ಲೋಕಃ
ತಸ್ಮಾದ್ಯಸ್ಯ ಮಹಾಬಾಹೋ ನಿಗೃಹೀತಾನಿ ಸರ್ವಶಃ ।
ಇಂದ್ರಿಯಾಣೀಂದ್ರಿಯಾರ್ಥೇಭ್ಯಸ್ತಸ್ಯ ಪ್ರಜ್ಞಾ ಪ್ರತಿಷ್ಠಿತಾ ॥ 68 ॥
Meaning
ತಸ್ಮಾತ್ — therefore; ಯಸ್ಯ — whose; ಮಹಾ-ಬಾಹೋ — O mighty-armed one; ನಿಗೃಹೀತಾನಿ — so curbed down; ಸರ್ವಶಃ — all around; ಇಂದ್ರಿಯಾಣಿ — the senses; ಇಂದ್ರಿಯ-ಅರ್ಥೇಭ್ಯಃ — from sense objects; ತಸ್ಯ — his; ಪ್ರಜ್ಞಾ — intelligence; ಪ್ರತಿಷ್ಠಿತಾ — fixed.
Translation
Therefore, O mighty-armed, one whose senses are restrained from their objects is certainly of steady intelligence.
ಶ್ಲೋಕಃ
ಯಾ ನಿಶಾ ಸರ್ವಭೂತಾನಾಂ ತಸ್ಯಾಂ ಜಾಗರ್ತಿ ಸಂಯಮೀ ।
ಯಸ್ಯಾಂ ಜಾಗ್ರತಿ ಭೂತಾನಿ ಸಾ ನಿಶಾ ಪಶ್ಯತೋ ಮುನೇಃ ॥ 69 ॥
Meaning
ಯಾ — what; ನಿಶಾ — is night; ಸರ್ವ — all; ಭೂತಾನಾಂ — of living entities; ತಸ್ಯಾಂ — in that; ಜಾಗರ್ತಿ — is wakeful; ಸಂಯಮೀ — the self-controlled; ಯಸ್ಯಾಂ — in which; ಜಾಗ್ರತಿ — are awake; ಭೂತಾನಿ — all beings; ಸಾ — that is; ನಿಶಾ — night; ಪಶ್ಯತಃ — for the introspective; ಮುನೇಃ — 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.
ಶ್ಲೋಕಃ
ಆಪೂರ್ಯಮಾಣಮಚಲಪ್ರತಿಷ್ಠಂ
ಸಮುದ್ರಮಾಪಃ ಪ್ರವಿಶಂತಿ ಯದ್ವತ್ ।
ತದ್ವತ್ಕಾಮಾ ಯಂ ಪ್ರವಿಶಂತಿ ಸರ್ವೇ
ಸ ಶಾಂತಿಮಾಪ್‍ನೋತಿ ನ ಕಾಮಕಾಮೀ ॥ 70 ॥
Meaning
ಆಪೂರ್ಯಮಾಣಂ — always being filled; ಅಚಲ-ಪ್ರತಿಷ್ಠಂ — steadily situated; ಸಮುದ್ರಂ — the ocean; ಆಪಃ — waters; ಪ್ರವಿಶಂತಿ — enter; ಯದ್ವತ್ — as; ತದ್ವತ್ — so; ಕಾಮಾಃ — desires; ಯಂ — unto whom; ಪ್ರವಿಶಂತಿ — enter; ಸರ್ವೇ — all; ಸಃ — that person; ಶಾಂತಿಂ — peace; ಆಪ್ನೋತಿ — achieves; ನ — not; ಕಾಮ-ಕಾಮೀ — 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.
ಶ್ಲೋಕಃ
ವಿಹಾಯ ಕಾಮಾನ್ಯಃ ಸರ್ವಾನ್ಪುಮಾಂಶ್ಚರತಿ ನಿಃಸ್ಪೃಹಃ ।
ನಿರ್ಮಮೋ ನಿರಹಂಕಾರ ಸ ಶಾಂತಿಮಧಿಗಚ್ಛತಿ ॥ 71 ॥
Meaning
ವಿಹಾಯ — giving up; ಕಾಮಾನ್ — material desires for sense gratification; ಯಃ — who; ಸರ್ವಾನ್ — all; ಪುಮಾನ್ — a person; ಚರತಿ — lives; ನಿಃಸ್ಪೃಹಃ — desireless; ನಿರ್ಮಮಃ — without a sense of proprietorship; ನಿರಹಂಕಾರಃ — without false ego; ಸಃ — he; ಶಾಂತಿಂ — perfect peace; ಅಧಿಗಚ್ಚತಿ — 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.
ಶ್ಲೋಕಃ
ಏಷಾ ಬ್ರಾಹ್ಮೀ ಸ್ಥಿತಿಃಪಾರ್ಥ ನೈನಾಂ ಪ್ರಾಪ್ಯ ವಿಮುಹ್ಯತಿ ।
ಸ್ಥಿತ್ವಾಸ್ಯಾಮಂತಕಾಲೇಽಪಿ ಬ್ರಹ್ಮನಿರ್ವಾಣಮೃಚ್ಛತಿ ॥ 72 ॥
Meaning
ಏಷಾ — this; ಬ್ರಾಹ್ಮೀ — spiritual; ಸ್ಥಿತಿಃ — situation; ಪಾರ್ಥ — O son of Prithā; ನ — never; ಏನಾಂ — this; ಪ್ರಾಪ್ಯ — achieving; ವಿಮುಹ್ಯತಿ — one is bewildered; ಸ್ಥಿತ್ವಾ — being situated; ಅಸ್ಯಾಂ — in this; ಅಂತ-ಕಾಲೇ — at the end of life; ಅಪಿ — also; ಬ್ರಹ್ಮ-ನಿರ್ವಾಣಂ — the spiritual kingdom of God; ಋಚ್ಚತಿ — 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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