shlOkaH
sannyaasasya mahaabaahO tattvamichChaami vEditum ।
tyaagasya cha hRRishheekEsha pRRithakkEshinishhoodana ॥ 1 ॥
Meaning
arjunaH uvaaca — Arjuna said; sannyaasasya — of renunciation; mahaa-baahO — O mighty-armed one; tattvam — the truth; icchaami — I wish; vEditum — to understand; tyaagasya — of renunciation; ca — also; hRRishheekEsha — O master of the senses; pRRithak — differently; kEshi-nishhoodana — O killer of the Keśī demon.
Translation
Arjuna said: O mighty-armed one, I wish to understand the purpose of renunciation [tyāga] and of the renounced order of life [sannyāsa], O killer of the Keśī demon, master of the senses.
shlOkaH
kaamyaanaaM karmaNaaM nyaasaM sannyaasaM kavayO viduH ।
sarvakarmaphalatyaagaM praahustyaagaM vichakshhaNaaH ॥ 2 ॥
Meaning
shree-bhagavaan uvaaca — the Supreme Personality of Godhead said; kaamyaanaam — with desire; karmaNaam — of activities; nyaasam — renunciation; sannyaasam — the renounced order of life; kavayaH — the learned; viduH — know; sarva — of all; karma — activities; phala — of results; tyaagam — renunciation; praahuH — call; tyaagam — renunciation; vicakshhaNaaH — the experienced.
Translation
The Supreme Personality of Godhead said: The giving up of activities that are based on material desire is what great learned men call the renounced order of life [sannyāsa]. And giving up the results of all activities is what the wise call renunciation [tyāga].
shlOkaH
tyaajyaM dOshhavadityEkE karma praahurmaneeshhiNaH ।
yajjhNadaanatapaHkarma na tyaajyamiti chaaparE ॥ 3 ॥
Meaning
tyaajyam — must be given up; dOshha-vat — as an evil; iti — thus; EkE — one group; karma — work; praahuH — they say; maneeshhiNaH — great thinkers; yajjhNa — of sacrifice; daana — charity; tapaH — and penance; karma — works; na — never; tyaajyam — are to be given up; iti — thus; ca — and; aparE — others.
Translation
Some learned men declare that all kinds of fruitive activities should be given up as faulty, yet other sages maintain that acts of sacrifice, charity and penance should never be abandoned.
shlOkaH
nishchayaM shaRRiNu mE tatra tyaagE bharatasattama ।
tyaagO hi purushhavyaaghra trividhaH samprakeertitaH ॥ 4 ॥
Meaning
nishcayam — certainty; shRRiNu — hear; mE — from Me; tatra — therein; tyaagE — in the matter of renunciation; bharata-sat-tama — O best of the Bhāratas; tyaagaH — renunciation; hi — certainly; purushha-vyaaghra — O tiger among human beings; tri-vidhaH — of three kinds; samprakeertitaH — is declared.
Translation
O best of the Bhāratas, now hear My judgment about renunciation. O tiger among men, renunciation is declared in the scriptures to be of three kinds.
shlOkaH
yajjhNadaanatapaHkarma na tyaajyaM kaaryamEva tat ।
yajjhNO daanaM tapashchaiva paavanaani maneeshhiNaam ॥ 5 ॥
Meaning
yajjhNa — of sacrifice; daana — charity; tapaH — and penance; karma — activity; na — never; tyaajyam — to be given up; kaaryam — must be done; Eva — certainly; tat — that; yajjhNaH — sacrifice; daanam — charity; tapaH — penance; ca — also; Eva — certainly; paavanaani — purifying; maneeshhiNaam — even for the great souls.
Translation
Acts of sacrifice, charity and penance are not to be given up; they must be performed. Indeed, sacrifice, charity and penance purify even the great souls.
shlOkaH
Etaanyapi tu karmaaNi sangaM tyaktvaa phalaani cha ।
kartavyaaneeti mE paartha nishchitaM matamuttamam ॥ 6 ॥
Meaning
Etaani — all these; api — certainly; tu — but; karmaaNi — activities; sangam — association; tyaktvaa — renouncing; phalaani — results; ca — also; kartavyaani — should be done as duty; iti — thus; mE — My; paartha — O son of Pṛthā; nishcitam — definite; matam — opinion; uttamam — the best.
Translation
All these activities should be performed without attachment or any expectation of result. They should be performed as a matter of duty, O son of Pṛthā. That is My final opinion.
shlOkaH
niyatasya tu sannyaasaH karmaNO nOpapadyatE ।
mOhaattasya parityaagastaamasaH parikeertitaH ॥ 7 ॥
Meaning
niyatasya — prescribed; tu — but; sannyaasaH — renunciation; karmaNaH — of activities; na — never; upapadyatE — is deserved; mOhaat — by illusion; tasya — of them; parityaagaH — renunciation; taamasaH — in the mode of ignorance; parikeertitaH — is declared.
Translation
Prescribed duties should never be renounced. If one gives up his prescribed duties because of illusion, such renunciation is said to be in the mode of ignorance.
shlOkaH
duHkhamityEva yatkarma kaayaklaEshabhayaattyajEt ।
sa kRRitvaa raajasaM tyaagaM naiva tyaagaphalaM labhEt ॥ 8 ॥
Meaning
duHkham — unhappy; iti — thus; Eva — certainly; yat — which; karma — work; kaaya — for the body; klEsha — trouble; bhayaat — out of fear; tyajEt — gives up; saH — he; kRRitvaa — after doing; raajasam — in the mode of passion; tyaagam — renunciation; na — not; Eva — certainly; tyaaga — of renunciation; phalam — the results; labhEt — gains.
Translation
Anyone who gives up prescribed duties as troublesome or out of fear of bodily discomfort is said to have renounced in the mode of passion. Such action never leads to the elevation of renunciation.
shlOkaH
kaaryamityEva yatkarma niyataM kriyatE.arjuna ।
sangaM tyaktvaa phalaM chaiva sa tyaagaH saattvikO mataH ॥ 9 ॥
Meaning
kaaryam — it must be done; iti — thus; Eva — indeed; yat — which; karma — work; niyatam — prescribed; kriyatE — is performed; arjuna — O Arjuna; sangam — association; tyaktvaa — giving up; phalam — the result; ca — also; Eva — certainly; saH — that; tyaagaH — renunciation; saattvikaH — in the mode of goodness; mataH — in My opinion.
Translation
O Arjuna, when one performs his prescribed duty only because it ought to be done, and renounces all material association and all attachment to the fruit, his renunciation is said to be in the mode of goodness.
shlOkaH
na dvEshhTyakushalaM karma kushalE naanushhajjatE ।
tyaagee sattvasamaavishhTO mEdhaavee ChinnasaMshayaH ॥ 10 ॥
Meaning
na — never; dvEshhTi — hates; akushalam — inauspicious; karma — work; kushalE — in the auspicious; na — nor; anushhajjatE — becomes attached; tyaagee — the renouncer; sattva — in goodness; samaavishhTaH — absorbed; mEdhaavee — intelligent; chinna — having cut off; saṁshayaH — all doubts.
Translation
The intelligent renouncer situated in the mode of goodness, neither hateful of inauspicious work nor attached to auspicious work, has no doubts about work.
shlOkaH
na hi dEhabhRRitaa shakyaM tyaktuM karmaaNyashEshhataH ।
yastu karmaphalatyaagee sa tyaageetyabhidheeyatE ॥ 11 ॥
Meaning
na — never; hi — certainly; dEha-bhRRitaa — by the embodied; shakyam — is possible; tyaktum — to be renounced; karmaaNi — activities; ashEshhataH — altogether; yaH — anyone who; tu — but; karma — of work; phala — of the result; tyaagee — the renouncer; saH — he; tyaagee — the renouncer; iti — thus; abhidheeyatE — is said.
Translation
It is indeed impossible for an embodied being to give up all activities. But he who renounces the fruits of action is called one who has truly renounced.
shlOkaH
anishhTamishhTaM mishraM cha trividhaM karmaNaH phalam ।
bhavatyatyaaginaaM prEtya na tu sannyaasinaaM kvachit ॥ 12 ॥
Meaning
anishhTam — leading to hell; ishhTam — leading to heaven; mishram — mixed; ca — and; tri-vidham — of three kinds; karmaNaH — of work; phalam — the result; bhavati — comes; atyaaginaam — for those who are not renounced; prEtya — after death; na — not; tu — but; sannyaasinaam — for the renounced order; kvacit — at any time.
Translation
For one who is not renounced, the threefold fruits of action – desirable, undesirable and mixed – accrue after death. But those who are in the renounced order of life have no such result to suffer or enjoy.
shlOkaH
panchaitaani mahaabaahO kaaraNaani nibOdha mE ।
saaMkhyE kRRitaantE prOktaani siddhayE sarvakarmaNaam ॥ 13 ॥
Meaning
panca — five; Etaani — these; mahaa-baahO — O mighty-armed one; kaaraNaani — causes; nibOdha — just understand; mE — from Me; saankhyE — in the Vedānta; kRRita-antE — in the conclusion; prOktaani — said; siddhayE — for the perfection; sarva — of all; karmaNaam — activities.
Translation
O mighty-armed Arjuna, according to the Vedānta there are five causes for the accomplishment of all action. Now learn of these from Me.
shlOkaH
adhishhThaanaM tathaa kartaa karaNaM cha pRRithagvidham ।
vividhaashcha pRRithakchEshhTaa daivaM chaivaatra panchamam ॥ 14 ॥
Meaning
adhishhThaanam — the place; tathaa — also; kartaa — the worker; karaNam — instruments; ca — and; pRRithak-vidham — of different kinds; vividhaaH — various; ca — and; pRRithak — separate; cEshhTaaH — the endeavors; daivam — the Supreme; ca — also; Eva — certainly; atra — here; pancamam — the fifth.
Translation
The place of action [the body], the performer, the various senses, the many different kinds of endeavor, and ultimately the Supersoul – these are the five factors of action.
shlOkaH
shareeravaanmanObhiryatkarma praarabhatE naraH ।
nyaayyaM vaa vipareetaM vaa panchaitE tasya hEtavaH ॥ 15 ॥
Meaning
shareera — by the body; vaak — speech; manObhiH — and mind; yat — which; karma — work; praarabhatE — begins; naraH — a person; nyaayyam — right; vaa — or; vipareetam — the opposite; vaa — or; panca — five; EtE — all these; tasya — its; hEtavaH — causes.
Translation
Whatever right or wrong action a man performs by body, mind or speech is caused by these five factors.
shlOkaH
tatraivaM sati kartaaramaatmaanaM kEvalaM tu yaH ।
pashyatyakRRitabuddhitvaanna sa pashyati durmatiH ॥ 16 ॥
Meaning
tatra — there; Evam — thus; sati — being; kartaaram — the worker; aatmaanam — himself; kEvalam — only; tu — but; yaH — anyone who; pashyati — sees; akRRita-buddhitvaat — due to unintelligence; na — never; saH — he; pashyati — sees; durmatiH — foolish.
Translation
Therefore one who thinks himself the only doer, not considering the five factors, is certainly not very intelligent and cannot see things as they are.
shlOkaH
yasya naahaMkRRitO bhaavO buddhiryasya na lipyatE ।
hatvaapi sa imaaँllaOkaanna hanti na nibadhyatE ॥ 17 ॥
Meaning
yasya — one whose; na — never; ahankRRitaH — of false ego; bhaavaH — nature; buddhiH — intelligence; yasya — one whose; na — never; lipyatE — is attached; hatvaa — killing; api — even; saH — he; imaan — this; lOkaan — world; na — never; hanti — kills; na — never; nibadhyatE — becomes entangled.
Translation
One who is not motivated by false ego, whose intelligence is not entangled, though he kills men in this world, does not kill. Nor is he bound by his actions.
shlOkaH
jjhNaanaM jjhNEyaM parijjhNaataa trividhaa karmachOdanaa ।
karaNaM karma kartEti trividhaH karmasangrahaH ॥ 18 ॥
Meaning
jjhNaanam — knowledge; jjhNEyam — the objective of knowledge; parijjhNaataa — the knower; tri-vidhaa — of three kinds; karma — of work; cOdanaa — the impetus; karaNam — the senses; karma — the work; kartaa — the doer; iti — thus; tri-vidhaH — of three kinds; karma — of work; sangrahaH — the accumulation.
Translation
Knowledge, the object of knowledge, and the knower are the three factors that motivate action; the senses, the work and the doer are the three constituents of action.
shlOkaH
jjhNaanaM karma cha kartaa cha tridhaiva guNabhEdataH ।
prOchyatE guNasaMkhyaanE yathaavachChRRiNu taanyapi ॥ 19 ॥
Meaning
jjhNaanam — knowledge; karma — work; ca — also; kartaa — worker; ca — also; tridhaa — of three kinds; Eva — certainly; guNa-bhEdataH — in terms of different modes of material nature; prOcyatE — are said; guNa-sankhyaanE — in terms of different modes; yathaa-vat — as they are; shRRiNu — hear; taani — all of them; api — also.
Translation
According to the three different modes of material nature, there are three kinds of knowledge, action and performer of action. Now hear of them from Me.
shlOkaH
sarvabhootEshhu yEnaikaM bhaavamavyayameekshhatE ।
avibhaktaM vibhaktEshhu tajjjhNaanaM viddhi saattvikam ॥ 20 ॥
Meaning
sarva-bhootEshhu — in all living entities; yEna — by which; Ekam — one; bhaavam — situation; avyayam — imperishable; eekshhatE — one sees; avibhaktam — undivided; vibhaktEshhu — in the numberless divided; tat — that; jjhNaanam — knowledge; viddhi — know; saattvikam — in the mode of goodness.
Translation
That knowledge by which one undivided spiritual nature is seen in all living entities, though they are divided into innumerable forms, you should understand to be in the mode of goodness.
shlOkaH
pRRithaktvEna tu yajjjhNaanaM naanaabhaavaanpRRithagvidhaan ।
vEtti sarvEshhu bhootEshhu tajjjhNaanaM viddhi raajasam ॥ 21 ॥
Meaning
pRRithaktvEna — because of division; tu — but; yat — which; jjhNaanam — knowledge; naanaa-bhaavaan — multifarious situations; pRRithak-vidhaan — different; vEtti — knows; sarvEshhu — in all; bhootEshhu — living entities; tat — that; jjhNaanam — knowledge; viddhi — must be known; raajasam — in terms of passion.
Translation
That knowledge by which one sees that in every different body there is a different type of living entity you should understand to be in the mode of passion.
shlOkaH
yattu kRRitsnavadEkasminkaaryE saktamahaitukam ।
atattvaarthavadalpaM cha tattaamasamudaahRRitam ॥ 22 ॥
Meaning
yat — that which; tu — but; kRRitsna-vat — as all in all; Ekasmin — in one; kaaryE — work; saktam — attached; ahaitukam — without cause; atattva-artha-vat — without knowledge of reality; alpam — very meager; ca — and; tat — that; taamasam — in the mode of darkness; udaahRRitam — is said to be.
Translation
And that knowledge by which one is attached to one kind of work as the all in all, without knowledge of the truth, and which is very meager, is said to be in the mode of darkness.
shlOkaH
niyataM sangarahitamaraagadvEshhataH kRRitam ।
aphalaprEpsunaa karma yattatsaattvikamuchyatE ॥ 23 ॥
Meaning
niyatam — regulated; sanga-rahitam — without attachment; araaga-dvEshhataH — without love or hatred; kRRitam — done; aphala-prEpsunaa — by one without desire for fruitive result; karma — action; yat — which; tat — that; saattvikam — in the mode of goodness; ucyatE — is called.
Translation
That action which is regulated and which is performed without attachment, without love or hatred, and without desire for fruitive results is said to be in the mode of goodness.
shlOkaH
yattu kaamEpsunaa karma saahankaarENa vaa punaH ।
kriyatE bahulaayaasaM tadraajasamudaahRRitam ॥ 24 ॥
Meaning
yat — that which; tu — but; kaama-eepsunaa — by one with desires for fruitive results; karma — work; sa-ahankaarENa — with ego; vaa — or; punaH — again; kriyatE — is performed; bahula-aayaasam — with great labor; tat — that; raajasam — in the mode of passion; udaahRRitam — is said to be.
Translation
But action performed with great effort by one seeking to gratify his desires, and enacted from a sense of false ego, is called action in the mode of passion.
shlOkaH
anubandhaM kshhayaM hiMsaamanapEkshhya cha paurushham ।
mOhaadaarabhyatE karma yattattaamasamuchyatE ॥ 25 ॥
Meaning
anubandham — of future bondage; kshhayam — destruction; hiṁsaam — and distress to others; anapEkshhya — without considering the consequences; ca — also; paurushham — self-sanctioned; mOhaat — by illusion; aarabhyatE — is begun; karma — work; yat — which; tat — that; taamasam — in the mode of ignorance; ucyatE — is said to be.
Translation
That action performed in illusion, in disregard of scriptural injunctions, and without concern for future bondage or for violence or distress caused to others is said to be in the mode of ignorance.
shlOkaH
muktasangO.anahaMvaadee dhRRityutsaahasamanvitaH ।
siddhyasiddhyOrnirvikaaraH kartaa saattvika uchyatE ॥ 26 ॥
Meaning
mukta-sangaH — liberated from all material association; anaham-vaadee — without false ego; dhRRiti — with determination; utsaaha — and great enthusiasm; samanvitaH — qualified; siddhi — in perfection; asiddhyOH — and failure; nirvikaaraH — without change; kartaa — worker; saattvikaH — in the mode of goodness; ucyatE — is said to be.
Translation
One who performs his duty without association with the modes of material nature, without false ego, with great determination and enthusiasm, and without wavering in success or failure is said to be a worker in the mode of goodness.
shlOkaH
raagee karmaphalaprEpsurlubdhO hiMsaatmakO.ashauchiH ।
harshhashOkaanvitaH kartaa raajasaH parikeertitaH ॥ 27 ॥
Meaning
raagee — very much attached; karma-phala — the fruit of the work; prEpsuH — desiring; lubdhaH — greedy; hiṁsaa-aatmakaH — always envious; ashuciH — unclean; harshha-shOka-anvitaH — subject to joy and sorrow; kartaa — such a worker; raajasaH — in the mode of passion; parikeertitaH — is declared.
Translation
The worker who is attached to work and the fruits of work, desiring to enjoy those fruits, and who is greedy, always envious, impure, and moved by joy and sorrow, is said to be in the mode of passion.
shlOkaH
ayuktaH praakRRitaH stabdhaH shaThO naishhkRRitikO.alasaH ।
vishhaadee deerghasootree cha kartaa taamasa uchyatE ॥ 28 ॥
Meaning
ayuktaH — not referring to the scriptural injunctions; praakRRitaH — materialistic; stabdhaH — obstinate; shaThaH — deceitful; naishhkRRitikaH — expert in insulting others; alasaH — lazy; vishhaadee — morose; deergha-sootree — procrastinating; ca — also; kartaa — worker; taamasaH — in the mode of ignorance; ucyatE — is said to be.
Translation
The worker who is always engaged in work against the injunctions of the scripture, who is materialistic, obstinate, cheating and expert in insulting others, and who is lazy, always morose and procrastinating is said to be a worker in the mode of ignorance.
shlOkaH
buddhErbhEdaM dhRRitEshchaiva guNatastrividhaM shaRRiNu ।
prOchyamaanamashEshhENa pRRithaktvEna dhananjaya ॥ 29 ॥
Meaning
buddhEH — of intelligence; bhEdam — the differences; dhRRitEH — of steadiness; ca — also; Eva — certainly; guNataH — by the modes of material nature; tri-vidham — of three kinds; shRRiNu — just hear; prOcyamaanam — as described by Me; ashEshhENa — in detail; pRRithaktvEna — differently; dhanam-jaya — O winner of wealth.
Translation
O winner of wealth, now please listen as I tell you in detail of the different kinds of understanding and determination, according to the three modes of material nature.
shlOkaH
pravRRittiM cha nivRRittiM cha kaaryaakaaryE bhayaabhayE ।
bandhaM mOkshhaM cha yaa vEtti buddhiH saa paartha saattvikee ॥ 30 ॥
Meaning
pravRRittim — doing; ca — also; nivRRittim — not doing; ca — and; kaarya — what ought to be done; akaaryE — and what ought not to be done; bhaya — fear; abhayE — and fearlessness; bandham — bondage; mOkshham — liberation; ca — and; yaa — that which; vEtti — knows; buddhiH — understanding; saa — that; paartha — O son of Pṛthā; saattvikee — in the mode of goodness.
Translation
O son of Pṛthā, that understanding by which one knows what ought to be done and what ought not to be done, what is to be feared and what is not to be feared, what is binding and what is liberating, is in the mode of goodness.
shlOkaH
yayaa dharmamadharmaM cha kaaryaM chaakaaryamEva cha ।
ayathaavatprajaanaati buddhiH saa paartha raajasee ॥ 31 ॥
Meaning
yayaa — by which; dharmam — the principles of religion; adharmam — irreligion; ca — and; kaaryam — what ought to be done; ca — also; akaaryam — what ought not to be done; Eva — certainly; ca — also; ayathaa-vat — imperfectly; prajaanaati — knows; buddhiH — intelligence; saa — that; paartha — O son of Pṛthā; raajasee — in the mode of passion.
Translation
O son of Pṛthā, that understanding which cannot distinguish between religion and irreligion, between action that should be done and action that should not be done, is in the mode of passion.
shlOkaH
adharmaM dharmamiti yaa manyatE tamasaavRRitaa ।
sarvaarthaanvipareetaaMshcha buddhiH saa paartha taamasee ॥ 32 ॥
Meaning
adharmam — irreligion; dharmam — religion; iti — thus; yaa — which; manyatE — thinks; tamasaa — by illusion; aavRRitaa — covered; sarva-arthaan — all things; vipareetaan — in the wrong direction; ca — also; buddhiH — intelligence; saa — that; paartha — O son of Pṛthā; taamasee — in the mode of ignorance.
Translation
That understanding which considers irreligion to be religion and religion to be irreligion, under the spell of illusion and darkness, and strives always in the wrong direction, O Pārtha, is in the mode of ignorance.
shlOkaH
dhRRityaa yayaa dhaarayatE manaHpraaNEndriyakriyaaH ।
yOgEnaavyabhichaariNyaa dhRRitiH saa paartha saattvikee ॥ 33 ॥
Meaning
dhRRityaa — determination; yayaa — by which; dhaarayatE — one sustains; manaH — of the mind; praaNa — life; indriya — and senses; kriyaaH — the activities; yOgEna — by yoga practice; avyabhicaariNyaa — without any break; dhRRitiH — determination; saa — that; paartha — O son of Pṛthā; saattvikee — in the mode of goodness.
Translation
O son of Pṛthā, that determination which is unbreakable, which is sustained with steadfastness by yoga practice, and which thus controls the activities of the mind, life and senses is determination in the mode of goodness.
shlOkaH
yayaa tu dharmakaamaarthaandhRRityaa dhaarayatE.arjuna ।
prasangEna phalaakaankshhee dhRRitiH saa paartha raajasee ॥ 34 ॥
Meaning
yayaa — by which; tu — but; dharma — religiosity; kaama — sense gratification; arthaan — and economic development; dhRRityaa — by determination; dhaarayatE — one sustains; arjuna — O Arjuna; prasangEna — because of attachment; phala-aakaankshhee — desiring fruitive results; dhRRitiH — determination; saa — that; paartha — O son of Pṛthā; raajasee — in the mode of passion.
Translation
But that determination by which one holds fast to fruitive results in religion, economic development and sense gratification is of the nature of passion, O Arjuna.
shlOkaH
yayaa svapnaM bhayaM shOkaM vishhaadaM madamEva cha ।
na vimunchati durmEdhaa dhRRitiH saa paartha taamasee ॥ 35 ॥
Meaning
yayaa — by which; svapnam — dreaming; bhayam — fearfulness; shOkam — lamentation; vishhaadam — moroseness; madam — illusion; Eva — certainly; ca — also; na — never; vimuncati — one gives up; durmEdhaa — unintelligent; dhRRitiH — determination; saa — that; paartha — O son of Pṛthā; taamasee — in the mode of ignorance.
Translation
And that determination which cannot go beyond dreaming, fearfulness, lamentation, moroseness and illusion – such unintelligent determination, O son of Pṛthā, is in the mode of darkness.
shlOkaH
sukhaM tvidaaneeM trividhaM shaRRiNu mE bharatarshhabha ।
abhyaasaadramatE yatra duHkhaantaM cha nigachChati ॥ 36 ॥
Meaning
sukham — happiness; tu — but; idaaneem — now; tri-vidham — of three kinds; shRRiNu — hear; mE — from Me; bharata-RRishhabha — O best amongst the Bhāratas; abhyaasaat — by practice; ramatE — one enjoys; yatra — where; duHkha — of distress; antam — the end; ca — also; nigacchati — gains.
Translation
O best of the Bhāratas, now please hear from Me about the three kinds of happiness by which the conditioned soul enjoys, and by which he sometimes comes to the end of all distress.
shlOkaH
yattadagrE vishhamiva pariNaamE.amRRitOpamam ।
tatsukhaM saattvikaM prOktamaatmabuddhiprasaadajam ॥ 37 ॥
Meaning
yat — which; tat — that; agrE — in the beginning; vishham iva — like poison; pariNaamE — at the end; amRRita — nectar; upamam — compared to; tat — that; sukham — happiness; saattvikam — in the mode of goodness; prOktam — is said; aatma — in the self; buddhi — of intelligence; prasaada-jam — born of the satisfaction.
Translation
That which in the beginning may be just like poison but at the end is just like nectar and which awakens one to self-realization is said to be happiness in the mode of goodness.
shlOkaH
vishhayEndriyasaMyOgaadyattadagrE.amRRitOpamam ।
pariNaamE vishhamiva tatsukhaM raajasaM smRRitam ॥ 38 ॥
Meaning
vishhaya — of the objects of the senses; indriya — and the senses; saṁyOgaat — from the combination; yat — which; tat — that; agrE — in the beginning; amRRita-upamam — just like nectar; pariNaamE — at the end; vishham iva — like poison; tat — that; sukham — happiness; raajasam — in the mode of passion; smRRitam — is considered.
Translation
That happiness which is derived from contact of the senses with their objects and which appears like nectar at first but poison at the end is said to be of the nature of passion.
shlOkaH
yadagrE chaanubandhE cha sukhaM mOhanamaatmanaH ।
nidraalasyapramaadOtthaM tattaamasamudaahRRitam ॥ 39 ॥
Meaning
yat — that which; agrE — in the beginning; ca — also; anubandhE — at the end; ca — also; sukham — happiness; mOhanam — illusory; aatmanaH — of the self; nidraa — sleep; aalasya — laziness; pramaada — and illusion; uttham — produced of; tat — that; taamasam — in the mode of ignorance; udaahRRitam — is said to be.
Translation
And that happiness which is blind to self-realization, which is delusion from beginning to end and which arises from sleep, laziness and illusion is said to be of the nature of ignorance.
shlOkaH
na tadasti pRRithivyaaM vaa divi dEvEshhu vaa punaH ।
sattvaM prakRRitijairmuktaM yadEbhiH syaattribhirguNaiH ॥ 40 ॥
Meaning
na — not; tat — that; asti — there is; pRRithivyaam — on the earth; vaa — or; divi — in the higher planetary system; dEvEshhu — amongst the demigods; vaa — or; punaH — again; sattvam — existence; prakRRiti-jaiH — born of material nature; muktam — liberated; yat — that; EbhiH — from the influence of these; syaat — is; tribhiH — three; guNaiH — modes of material nature.
Translation
There is no being existing, either here or among the demigods in the higher planetary systems, which is freed from these three modes born of material nature.
shlOkaH
braahmaNakshhatriyavishaaM shaoodraaNaaM cha parantapa ।
karmaaNi pravibhaktaani svabhaavaprabhavairguNaiH ॥ 41 ॥
Meaning
braahmaNa — of the brāhmaṇas; kshhatriya — the kṣatriyas; vishaam — and the vaiśyas; shoodraaNaam — of the śūdras; ca — and; param-tapa — O subduer of the enemies; karmaaNi — the activities; pravibhaktaani — are divided; svabhaava — their own nature; prabhavaiH — born of; guNaiH — by the modes of material nature.
Translation
Brāhmaṇas, kṣatriyas, vaiśyas and śūdras are distinguished by the qualities born of their own natures in accordance with the material modes, O chastiser of the enemy.
shlOkaH
shamO damastapaH shauchaM kshhaantiraarjavamEva cha ।
jjhNaanaM vijjhNaanamaastikyaM brahmakarma svabhaavajam ॥ 42 ॥
Meaning
shamaH — peacefulness; damaH — self-control; tapaH — austerity; shaucam — purity; kshhaantiH — tolerance; aarjavam — honesty; Eva — certainly; ca — and; jjhNaanam — knowledge; vijjhNaanam — wisdom; aastikyam — religiousness; brahma — of a brāhmaṇa; karma — duty; svabhaava-jam — born of his own nature.
Translation
Peacefulness, self-control, austerity, purity, tolerance, honesty, knowledge, wisdom and religiousness – these are the natural qualities by which the brāhmaṇas work.
shlOkaH
shauryaM tEjO dhRRitirdaakshhyaM yuddhE chaapyapalaayanam ।
daanameeshvarabhaavashcha kshhaatraM karma svabhaavajam ॥ 43 ॥
Meaning
shauryam — heroism; tEjaH — power; dhRRitiH — determination; daakshhyam — resourcefulness; yuddhE — in battle; ca — and; api — also; apalaayanam — not fleeing; daanam — generosity; eeshvara — of leadership; bhaavaH — the nature; ca — and; kshhaatram — of a kṣatriya; karma — duty; svabhaava-jam — born of his own nature.
Translation
Heroism, power, determination, resourcefulness, courage in battle, generosity and leadership are the natural qualities of work for the kṣatriyas.
shlOkaH
kRRishhigOrakshhyavaaNijyaM vaishyakarma svabhaavajam ।
paricharyaatmakaM karma shaoodrasyaapi svabhaavajam ॥ 44 ॥
Meaning
kRRishhi — plowing; gO — of cows; rakshhya — protection; vaaNijyam — trade; vaishya — of a vaiśya; karma — duty; svabhaava-jam — born of his own nature; paricaryaa — service; aatmakam — consisting of; karma — duty; shoodrasya — of the śūdra; api — also; svabhaava-jam — born of his own nature.
Translation
Farming, cow protection and business are the natural work for the vaiśyas, and for the śūdras there are labor and service to others.
shlOkaH
svE svE karmaNyabhirataH saMsiddhiM labhatE nara
svakarmanirataH siddhiM yathaa vindati tachChRRiNu ॥ 45 ॥
Meaning
svE svE — each his own; karmaNi — work; abhirataH — following; saṁsiddhim — perfection; labhatE — achieves; naraH — a man; sva-karma — in his own duty; nirataH — engaged; siddhim — perfection; yathaa — as; vindati — attains; tat — that; shRRiNu — listen.
Translation
By following his qualities of work, every man can become perfect. Now please hear from Me how this can be done.
shlOkaH
yataH pravRRittirbhootaanaaM yEna sarvamidaM tatam ।
svakarmaNaa tamabhyarchya siddhiM vindati maanavaH ॥ 46 ॥
Meaning
yataH — from whom; pravRRittiH — the emanation; bhootaanaam — of all living entities; yEna — by whom; sarvam — all; idam — this; tatam — is pervaded; sva-karmaNaa — by his own duties; tam — Him; abhyarcya — by worshiping; siddhim — perfection; vindati — achieves; maanavaH — a man.
Translation
By worship of the Lord, who is the source of all beings and who is all-pervading, a man can attain perfection through performing his own work.
shlOkaH
shrEyaansvadharmO viguNaH paradharmaatsvanushhThitaat ।
svabhaavaniyataM karma kurvannaapnOti kilbishham ॥ 47 ॥
Meaning
shrEyaan — better; sva-dharmaH — one’s own occupation; viguNaH — imperfectly performed; para-dharmaat — than another’s occupation; su-anushhThitaat — perfectly done; svabhaava-niyatam — prescribed according to one’s nature; karma — work; kurvan — performing; na — never; aapnOti — achieves; kilbishham — sinful reactions.
Translation
It is better to engage in one’s own occupation, even though one may perform it imperfectly, than to accept another’s occupation and perform it perfectly. Duties prescribed according to one’s nature are never affected by sinful reactions.
shlOkaH
sahajaM karma kauntEya sadOshhamapi na tyajEt ।
sarvaarambhaa hi dOshhENa dhoomEnaagnairivaavRRitaaH ॥ 48 ॥
Meaning
saha-jam — born simultaneously; karma — work; kauntEya — O son of Kuntī; sa-dOshham — with fault; api — although; na — never; tyajEt — one should give up; sarva-aarambhaaH — all ventures; hi — certainly; dOshhENa — with fault; dhoomEna — with smoke; agniH — fire; iva — as; aavRRitaaH — covered.
Translation
Every endeavor is covered by some fault, just as fire is covered by smoke. Therefore one should not give up the work born of his nature, O son of Kuntī, even if such work is full of fault.
shlOkaH
asaktabuddhiH sarvatra jitaatmaa vigataspRRihaH ।
naishhkarmyasiddhiM paramaaM sannyaasEnaadhigachChati ॥ 49 ॥
Meaning
asakta-buddhiH — having unattached intelligence; sarvatra — everywhere; jita-aatmaa — having control of the mind; vigata-spRRihaH — without material desires; naishhkarmya-siddhim — the perfection of nonreaction; paramaam — supreme; sannyaasEna — by the renounced order of life; adhigacchati — one attains.
Translation
One who is self-controlled and unattached and who disregards all material enjoyments can obtain, by practice of renunciation, the highest perfect stage of freedom from reaction.
shlOkaH
siddhiM praaptO yathaa brahma tathaapnOti nibOdha mE ।
samaasEnaiva kauntEya nishhThaa jjhNaanasya yaa paraa ॥ 50 ॥
Meaning
siddhim — perfection; praaptaH — achieving; yathaa — as; brahma — the Supreme; tathaa — so; aapnOti — one achieves; nibOdha — try to understand; mE — from Me; samaasEna — summarily; Eva — certainly; kauntEya — O son of Kuntī; nishhThaa — the stage; jjhNaanasya — of knowledge; yaa — which; paraa — transcendental.
Translation
O son of Kuntī, learn from Me how one who has achieved this perfection can attain to the supreme perfectional stage, Brahman, the stage of highest knowledge, by acting in the way I shall now summarize.
shlOkaH
buddhyaa vishauddhayaa yuktO dhRRityaatmaanaM niyamya cha ।
shabdaadeenvishhayaaMstyaktvaa raagadvEshhau vyudasya cha ॥ 51 ॥
viviktasEvee laghvaashee yatavaakkaayamaanasaH ।
dhyaanayOgaparO nityaM vairaagyaM samupaashritaH ॥ 52 ॥
ahankaaraM balaM darpaM kaamaM krOdhaM parigraham ।
vimuchya nirmamaH shaantO brahmabhooyaaya kalpatE ॥ 53 ॥
Meaning
buddhyaa — with the intelligence; vishuddhayaa — fully purified; yuktaH — engaged; dhRRityaa — by determination; aatmaanam — the self; niyamya — regulating; ca — also; shabda-aadeen — such as sound; vishhayaan — the sense objects; tyaktvaa — giving up; raaga — attachment; dvEshhau — and hatred; vyudasya — laying aside; ca — also; vivikta-sEvee — living in a secluded place; laghu-aashee — eating a small quantity; yata — having controlled; vaak — speech; kaaya — body; maanasaH — and mind; dhyaana-yOga-paraH — absorbed in trance; nityam — twenty-four hours a day; vairaagyam — detachment; samupaashritaH — having taken shelter of; ahankaaram — false ego; balam — false strength; darpam — false pride; kaamam — lust; krOdham — anger; parigraham — and acceptance of material things; vimucya — being delivered from; nirmamaH — without a sense of proprietorship; shaantaH — peaceful; brahma-bhooyaaya — for self-realization; kalpatE — is qualified.
Translation
Being purified by his intelligence and controlling the mind with determination, giving up the objects of sense gratification, being freed from attachment and hatred, one who lives in a secluded place, who eats little, who controls his body, mind and power of speech, who is always in trance and who is detached, free from false ego, false strength, false pride, lust, anger, and acceptance of material things, free from false proprietorship, and peaceful – such a person is certainly elevated to the position of self-realization.
shlOkaH
brahmabhootaH prasannaatmaa na shOchati na kaankshhati ।
samaH sarvEshhu bhootEshhu madbhaktiM labhatE paraam ॥ 54 ॥
Meaning
brahma-bhootaH — being one with the Absolute; prasanna-aatmaa — fully joyful; na — never; shOcati — laments; na — never; kaankshhati — desires; samaH — equally disposed; sarvEshhu — to all; bhootEshhu — living entities; mat-bhaktim — My devotional service; labhatE — gains; paraam — transcendental.
Translation
One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments or desires to have anything. He is equally disposed toward every living entity. In that state he attains pure devotional service unto Me.
shlOkaH
bhaktyaaa maamabhijaanaati yaavaanyashchaasmi tattvataH ।
tatO maaM tattvatO jjhNaatvaa vishatE tadanantaram ॥ 55 ॥
Meaning
bhaktyaa — by pure devotional service; maam — Me; abhijaanaati — one can know; yaavaan — as much as; yaH ca asmi — as I am; tattvataH — in truth; tataH — thereafter; maam — Me; tattvataH — in truth; jjhNaatvaa — knowing; vishatE — he enters; tat-anantaram — thereafter.
Translation
One can understand Me as I am, as the Supreme Personality of Godhead, only by devotional service. And when one is in full consciousness of Me by such devotion, he can enter into the kingdom of God.
shlOkaH
sarvakarmaaNyapi sadaa kurvaaNO madvyapaashrayaH ।
matprasaadaadavaapnOti shaashvataM padamavyayam ॥ 56 ॥
Meaning
sarva — all; karmaaNi — activities; api — although; sadaa — always; kurvaaNaH — performing; mat-vyapaashrayaH — under My protection; mat-prasaadaat — by My mercy; avaapnOti — one achieves; shaashvatam — the eternal; padam — abode; avyayam — imperishable.
Translation
Though engaged in all kinds of activities, My pure devotee, under My protection, reaches the eternal and imperishable abode by My grace.
shlOkaH
chEtasaa sarvakarmaaNi mayi sannyasya matparaH ।
buddhiyOgamupaashritya machchaittaH satataM bhava ॥ 57 ॥
Meaning
cEtasaa — by intelligence; sarva-karmaaNi — all kinds of activities; mayi — unto Me; sannyasya — giving up; mat-paraH — under My protection; buddhi-yOgam — devotional activities; upaashritya — taking shelter of; mat-cittaH — in consciousness of Me; satatam — twenty-four hours a day; bhava — just become.
Translation
In all activities just depend upon Me and work always under My protection. In such devotional service, be fully conscious of Me.
shlOkaH
machchaittaH sarvadurgaaNi matprasaadaattarishhyasi ।
atha chEttvamahankaaraanna shrOshhyasi vinankshhyasi ॥ 58 ॥
Meaning
mat — of Me; cittaH — being in consciousness; sarva — all; durgaaNi — impediments; mat-prasaadaat — by My mercy; tarishhyasi — you will overcome; atha — but; cEt — if; tvam — you; ahankaaraat — by false ego; na shrOshhyasi — do not hear; vinankshhyasi — you will be lost.
Translation
If you become conscious of Me, you will pass over all the obstacles of conditioned life by My grace. If, however, you do not work in such consciousness but act through false ego, not hearing Me, you will be lost.
shlOkaH
yadahankaaramaashritya na yOtsya iti manyasE ।
mithyaishha vyavasaayastE prakRRitistvaaM niyOkshhyati ॥ 59 ॥
Meaning
yat — if; ahankaaram — of false ego; aashritya — taking shelter; na yOtsyE — I shall not fight; iti — thus; manyasE — you think; mithyaa EshhaH — this is all false; vyavasaayaH — determination; tE — your; prakRRitiH — material nature; tvaam — you; niyOkshhyati — will engage.
Translation
If you do not act according to My direction and do not fight, then you will be falsely directed. By your nature, you will have to be engaged in warfare.
shlOkaH
svabhaavajEna kauntEya nibaddhaH svEna karmaNaa ।
kartuM nEchChasi yanmOhaatkarishhyasyavashO.api tat ॥ 60 ॥
Meaning
svabhaava-jEna — born of your own nature; kauntEya — O son of Kuntī; nibaddhaH — conditioned; svEna — by your own; karmaNaa — activities; kartum — to do; na — not; icchasi — you like; yat — that which; mOhaat — by illusion; karishhyasi — you will do; avashaH — involuntarily; api — even; tat — that.
Translation
Under illusion you are now declining to act according to My direction. But, compelled by the work born of your own nature, you will act all the same, O son of Kuntī.
shlOkaH
eeshvaraH sarvabhootaanaaM hRRiddEshE.arjuna tishhThati ।
bhraamayansarvabhootaani yantraarooDhaani maayayaa ॥ 61 ॥
Meaning
eeshvaraH — the Supreme Lord; sarva-bhootaanaam — of all living entities; hRRit-dEshE — in the location of the heart; arjuna — O Arjuna; tishhThati — resides; bhraamayan — causing to travel; sarva-bhootaani — all living entities; yantra — on a machine; aarooDhani — being placed; maayayaa — under the spell of material energy.
Translation
The Supreme Lord is situated in everyone’s heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.
shlOkaH
tamEva sharaNaM gachCha sarvabhaavEna bhaarata ।
tatprasaadaatparaaM shaantiM sthaanaM praapsyasi shaashvatam ॥ 62 ॥
Meaning
tam — unto Him; Eva — certainly; sharaNam gaccha — surrender; sarva-bhaavEna — in all respects; bhaarata — O son of Bharata; tat-prasaadaat — by His grace; paraam — transcendental; shaantim — peace; sthaanam — the abode; praapsyasi — you will get; shaashvatam — eternal.
Translation
O scion of Bharata, surrender unto Him utterly. By His grace you will attain transcendental peace and the supreme and eternal abode.
shlOkaH
iti tE jjhNaanamaakhyaataM guhyaadguhyataraM mayaa ।
vimRRishyaitadashEshhENa yathEchChasi tathaa kuru ॥ 63 ॥
Meaning
iti — thus; tE — unto you; jjhNaanam — knowledge; aakhyaatam — described; guhyaat — than confidential; guhya-taram — still more confidential; mayaa — by Me; vimRRishya — deliberating; Etat — on this; ashEshhENa — fully; yathaa — as; icchasi — you like; tathaa — that; kuru — perform.
Translation
Thus I have explained to you knowledge still more confidential. Deliberate on this fully, and then do what you wish to do.
shlOkaH
sarvaguhyatamaM bhooyaH shaRRiNu mE paramaM vachaH ।
ishhTO.asi mE dRRiDhamiti tatO vakshhyaami tE hitam ॥ 64 ॥
Meaning
sarva-guhya-tamam — the most confidential of all; bhooyaH — again; shRRiNu — just hear; mE — from Me; paramam — the supreme; vacaH — instruction; ishhTaH asi — you are dear; mE — to Me; dRRiDham — very; iti — thus; tataH — therefore; vakshhyaami — I am speaking; tE — for your; hitam — benefit.
Translation
Because you are My very dear friend, I am speaking to you My supreme instruction, the most confidential knowledge of all. Hear this from Me, for it is for your benefit.
shlOkaH
manmanaa bhava madbhaktO madyaajee maaM namaskuru ।
maamEvaishhyasi satyaM tE pratijaanE priyO.asi mE ॥ 65 ॥
Meaning
mat-manaaH — thinking of Me; bhava — just become; mat-bhaktaH — My devotee; mat-yaajee — My worshiper; maam — unto Me; namaskuru — offer your obeisances; maam — unto Me; Eva — certainly; Eshhyasi — you will come; satyam — truly; tE — to you; pratijaanE — I promise; priyaH — dear; asi — you are; mE — to Me.
Translation
Always think of Me, become My devotee, worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.
shlOkaH
sarvadharmaanparityajya maamEkaM sharaNaM vraja ।
ahaM tvaaM sarvapaapEbhyO mOkshhayishhyaami maa shauchaH ॥ 66 ॥
Meaning
sarva-dharmaan — all varieties of religion; parityajya — abandoning; maam — unto Me; Ekam — only; sharaNam — for surrender; vraja — go; aham — I; tvaam — you; sarva — all; paapEbhyaH — from sinful reactions; mOkshhayishhyaami — will deliver; maa — do not; shucaH — worry.
Translation
Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear.
shlOkaH
idaM tE naatapaskaaya naabhaktaaya kadaachana ।
na chaashaushrooshhavE vaachyaM na cha maaM yO.abhyasooyati ॥ 67 ॥
Meaning
idam — this; tE — by you; na — never; atapaskaaya — to one who is not austere; na — never; abhaktaaya — to one who is not a devotee; kadaacana — at any time; na — never; ca — also; ashushrooshhavE — to one who is not engaged in devotional service; vaacyam — to be spoken; na — never; ca — also; maam — toward Me; yaH — anyone who; abhyasooyati — is envious.
Translation
This confidential knowledge may never be explained to those who are not austere, or devoted, or engaged in devotional service, nor to one who is envious of Me.
shlOkaH
ya idaM paramaM guhyaM madbhaktEshhvabhidhaasyati ।
bhaktiM mayi paraaM kRRitvaa maamEvaishhyatyasaMshayaH ॥ 68 ॥
Meaning
yaH — anyone who; idam — this; paramam — most; guhyam — confidential secret; mat — of Mine; bhaktEshhu — amongst devotees; abhidhaasyati — explains; bhaktim — devotional service; mayi — unto Me; paraam — transcendental; kRRitvaa — doing; maam — unto Me; Eva — certainly; Eshhyati — comes; asaṁshayaH — without doubt.
Translation
For one who explains this supreme secret to the devotees, pure devotional service is guaranteed, and at the end he will come back to Me.
shlOkaH
na cha tasmaanmanushhyEshhu kashchinmE priyakRRittamaH ।
bhavitaa na cha mE tasmaadanyaH priyatarO bhuvi ॥ 69 ॥
Meaning
na — never; ca — and; tasmaat — than him; manushhyEshhu — among men; kashcit — anyone; mE — to Me; priya-kRRit-tamaH — more dear; bhavitaa — will become; na — nor; ca — and; mE — to Me; tasmaat — than him; anyaH — another; priya-taraH — dearer; bhuvi — in this world.
Translation
There is no servant in this world more dear to Me than he, nor will there ever be one more dear.
shlOkaH
adhyEshhyatE cha ya imaM dharmyaM saMvaadamaavayOH ।
jjhNaanayajjhNEna tEnaahamishhTaH syaamiti mE matiH ॥ 70 ॥
Meaning
adhyEshhyatE — will study; ca — also; yaH — he who; imam — this; dharmyam — sacred; saṁvaadam — conversation; aavayOH — of ours; jjhNaana — of knowledge; yajjhNEna — by the sacrifice; tEna — by him; aham — I; ishhTaH — worshiped; syaam — shall be; iti — thus; mE — My; matiH — opinion.
Translation
And I declare that he who studies this sacred conversation of ours worships Me by his intelligence.
shlOkaH
shraddhaavaananasooyashcha shaRRiNuyaadapi yO naraH ।
sO.api muktaH shubhaaँllaOkaanpraapnuyaatpuNyakarmaNaam ॥ 71 ॥
Meaning
shraddhaa-vaan — faithful; anasooyaH — not envious; ca — and; shRRiNuyaat — does hear; api — certainly; yaH — who; naraH — a man; saH — he; api — also; muktaH — being liberated; shubhaan — the auspicious; lOkaan — planets; praapnuyaat — he attains; puNya-karmaNaam — of the pious.
Translation
And one who listens with faith and without envy becomes free from sinful reactions and attains to the auspicious planets where the pious dwell.
shlOkaH
kachchaidEtachChrutaM paartha tvayaikaagrENa chEtasaa ।
kachchaidajjhNaanasammOhaH praNashhTastE dhananjaya ॥ 72 ॥
Meaning
kaccit — whether; Etat — this; shrutam — heard; paartha — O son of Pṛthā; tvayaa — by you; Eka-agrENa — with full attention; cEtasaa — by the mind; kaccit — whether; ajjhNaana — of ignorance; sammOhaH — the illusion; praNashhTaH — dispelled; tE — of you; dhanam-jaya — O conqueror of wealth (Arjuna).
Translation
O son of Pṛthā, O conqueror of wealth, have you heard this with an attentive mind? And are your ignorance and illusions now dispelled?
shlOkaH
nashhTO mOhaH smRRitirlabdhaa tvatprasaadaanmayaachyuta ।
sthitO.asmi gatasandEhaH karishhyE vachanaM tava ॥ 73 ॥
Meaning
arjunaH uvaaca — Arjuna said; nashhTaH — dispelled; mOhaH — illusion; smRRitiH — memory; labdhaa — regained; tvat-prasaadaat — by Your mercy; mayaa — by me; acyuta — O infallible Kṛṣṇa; sthitaH — situated; asmi — I am; gata — removed; sandEhaH — all doubts; karishhyE — I shall execute; vacanam — order; tava — Your.
Translation
Arjuna said: My dear Kṛṣṇa, O infallible one, my illusion is now gone. I have regained my memory by Your mercy. I am now firm and free from doubt and am prepared to act according to Your instructions.
shlOkaH
ityahaM vaasudEvasya paarthasya cha mahaatmanaH ।
saMvaadamimamashraushhamadbhutaM rOmaharshhaNam ॥ 74 ॥
Meaning
sanjayaH uvaaca — Sañjaya said; iti — thus; aham — I; vaasudEvasya — of Kṛṣṇa; paarthasya — and Arjuna; ca — also; mahaa-aatmanaH — of the great soul; saṁvaadam — discussion; imam — this; ashraushham — have heard; adbhutam — wonderful; rOma-harshhaNam — making the hair stand on end.
Translation
Sañjaya said: Thus have I heard the conversation of two great souls, Kṛṣṇa and Arjuna. And so wonderful is that message that my hair is standing on end.
shlOkaH
vyaasaprasaadaachChrutavaanEtadguhyamahaM param ।
yOgaM yOgEshvaraatkRRishhNaatsaakshhaatkathayataH svayam ॥ 75 ॥
Meaning
vyaasa-prasaadaat — by the mercy of Vyāsadeva; shrutavaan — have heard; Etat — this; guhyam — confidential; aham — I; param — the supreme; yOgam — mysticism; yOga-eeshvaraat — from the master of all mysticism; kRRishhNaat — from Kṛṣṇa; saakshhaat — directly; kathayataH — speaking; svayam — personally.
Translation
By the mercy of Vyāsa, I have heard these most confidential talks directly from the master of all mysticism, Kṛṣṇa, who was speaking personally to Arjuna.
shlOkaH
raajansaMsmRRitya saMsmRRitya saMvaadamimamadbhutam ।
kEshavaarjunayOH puNyaM hRRishhyaami cha muhurmuhuH ॥ 76 ॥
Meaning
raajan — O King; saṁsmRRitya — remembering; saṁsmRRitya — remembering; saṁvaadam — message; imam — this; adbhutam — wonderful; kEshava — of Lord Kṛṣṇa; arjunayOH — and Arjuna; puNyam — pious; hRRishhyaami — I am taking pleasure; ca — also; muhuH muhuH — repeatedly.
Translation
O King, as I repeatedly recall this wondrous and holy dialogue between Kṛṣṇa and Arjuna, I take pleasure, being thrilled at every moment.
shlOkaH
tachcha saMsmRRitya saMsmRRitya roopamatyadbhutaM harEH ।
vismayO mE mahaanraajanhRRishhyaami cha punaH punaH ॥ 77 ॥
Meaning
tat — that; ca — also; saṁsmRRitya — remembering; saṁsmRRitya — remembering; roopam — form; ati — greatly; adbhutam — wonderful; harEH — of Lord Kṛṣṇa; vismayaH — wonder; mE — my; mahaan — great; raajan — O King; hRRishhyaami — I am enjoying; ca — also; punaH punaH — repeatedly.
Translation
O King, as I remember the wonderful form of Lord Kṛṣṇa, I am struck with wonder more and more, and I rejoice again and again.
shlOkaH
yatra yOgEshvaraH kRRishhNO yatra paarthO dhanurdharaH ।
tatra shreervijayO bhootirdhruvaa neetirmatirmama ॥ 78 ॥
Meaning
yatra — where; yOga-eeshvaraH — the master of mysticism; kRRishhNaH — Lord Kṛṣṇa; yatra — where; paarthaH — the son of Pṛthā; dhanuH-dharaH — the carrier of the bow and arrow; tatra — there; shreeH — opulence; vijayaH — victory; bhootiH — exceptional power; dhruvaa — certain; neetiH — morality; matiH mama — my opinion.
Translation
Wherever there is Kṛṣṇa, the master of all mystics, and wherever there is Arjuna, the supreme archer, there will also certainly be opulence, victory, extraordinary power, and morality. That is my opinion.
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