shlOkaH
sanjaya uvaacha
taM tathaa kRRipayaavishhTamashrupoorNaakulEkshhaNam ।
vishheedantamidaM vaakyamuvaacha madhusoodanaH ॥ 1 ॥
Meaning
sanjayaH uvaaca — Sañjaya said; tam — unto Arjuna; tathaa — thus; kRRipayaa — by compassion; aavishhTam — overwhelmed; ashru-poorNa-aakula — full of tears; eekshhaNam — eyes; vishheedantam — lamenting; idam — these; vaakyam — words; uvaaca — said; madhu-soodanaH — the killer of Madhu.
Translation
Sañjaya said: Seeing Arjuna full of compassion, his mind depressed, his eyes full of tears, Madhusūdana, Kṛṣṇa, spoke the following words.
shlOkaH
shree bhagavaanuvaacha
kutastvaa kashmalamidaM vishhamE samupasthitam ।
anaaryajushhTamasvargyakeertikaramarjuna ॥ 2 ॥
Meaning
shree-bhagavaan uvaaca — the Supreme Personality of Godhead said; kutaH — wherefrom; tvaa — unto you; kashmalam — dirtiness; idam — this lamentation; vishhamE — in this hour of crisis; samupasthitam — arrived; anaarya — persons who do not know the value of life; jushhTam — practiced by; asvargyam — which does not lead to higher planets; akeerti — infamy; karam — the cause of; arjuna — 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.
shlOkaH
klaaibyaM maa sma gamaH paartha naitattvayyupapadyatE ।
kshhudraM hRRidayadaurbalyaM tyaktvOttishhTha parantapa ॥ 3 ॥
Meaning
klaibyam — impotence; maa sma — do not; gamaH — take to; paartha — O son of Pṛthā; na — never; Etat — this; tvayi — unto you; upapadyatE — is befitting; kshhudram — petty; hRRidaya — of the heart; daurbalyam — weakness; tyaktvaa — giving up; uttishhTha — get up; param-tapa — O chastiser of the enemies.
Translation
O son of Pṛthā, 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.
shlOkaH
arjuna uvaacha
kathaM bheeshhmamahaM saMkhyE drONaM cha madhusoodana ।
ishhubhiH pratiyOtsyaami poojaarhaavarisoodana ॥ 4 ॥
Meaning
arjunaH uvaaca — Arjuna said; katham — how; bheeshhmam — Bhīṣma; aham — I; sankhyE — in the fight; drONam — Droṇa; ca — also; madhu-soodana — O killer of Madhu; ishhubhiH — with arrows; pratiyOtsyaami — shall counterattack; poojaa-arhau — those who are worshipable; ari-soodana — 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?
shlOkaH
guroonahatvaa hi mahaanubhaavaan
shrEyO bhOktuM bhaikshhyamapeeha lOkE ।
hatvaarthakaamaaMstu guroonihaiva
bhujjaeeya bhOgaanrudhirapradigdhaan ॥ 5 ॥
Meaning
guroon — the superiors; ahatvaa — not killing; hi — certainly; mahaa-anubhaavaan — great souls; shrEyaH — it is better; bhOktum — to enjoy life; bhaikshhyam — by begging; api — even; iha — in this life; lOkE — in this world; hatvaa — killing; artha — gain; kaamaan — desiring; tu — but; guroon — superiors; iha — in this world; Eva — certainly; bhunjeeya — one has to enjoy; bhOgaan — enjoyable things; rudhira — blood; pradigdhaan — 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.
shlOkaH
na chaitadvidmaH katarannO gareeyO
yadvaa jayEma yadi vaa nO jayEyuH ।
yaanEva hatvaa na jijeevishhaama-
stE.avasthitaaH pramukhE dhaartaraashhTraaH ॥ 6 ॥
Meaning
na — nor; ca — also; Etat — this; vidmaH — do we know; katarat — which; naH — for us; gareeyaH — better; yat vaa — whether; jayEma — we may conquer; yadi — if; vaa — or; naH — us; jayEyuH — they conquer; yaan — those who; Eva — certainly; hatvaa — by killing; na — never; jijeevishhaamaH — we would want to live; tE — all of them; avasthitaaH — are situated; pramukhE — in the front; dhaartaraashhTraaH — the sons of Dhṛtarāṣṭra.
Translation
Nor do we know which is better – conquering them or being conquered by them. If we killed the sons of Dhṛtarāṣṭra, we should not care to live. Yet they are now standing before us on the battlefield.
shlOkaH
kaarpaNyadOshhOpahatasvabhaavaH
pRRichChaami tvaaM dharmasammooDhachEtaaH ।
yachChrEyaH syaanniSchitaM broohi tanmE
shishhyastE.ahaM shaadhi maaM tvaaM prapannam ॥ 7 ॥
Meaning
kaarpaNya — of miserliness; dOshha — by the weakness; upahata — being afflicted; svabhaavaH — characteristics; pRRicchaami — I am asking; tvaam — unto You; dharma — religion; sammooDha — bewildered; cEtaaH — in heart; yat — what; shrEyaH — all-good; syaat — may be; nishcitam — confidently; broohi — tell; tat — that; mE — unto me; shishhyaH — disciple; tE — Your; aham — I am; shaadhi — just instruct; maam — me; tvaam — unto You; prapannam — surrendered.
Translation
Now I am confused about my duty and have lost all composure because of miserly weakness. In this condition I am asking You to tell me for certain what is best for me. Now I am Your disciple, and a soul surrendered unto You. Please instruct me.
shlOkaH
na hi prapashyaami mamaapanudyaad -
yachChOkamuchChOshhaNamindriyaaNaam ।
avaapya bhoobhaavasapatnamRRiddhaM
raajyaM suraaNaamapi chaadhipatyam ॥ 8 ॥
Meaning
na — do not; hi — certainly; prapashyaami — I see; mama — my; apanudyaat — can drive away; yat — that which; shOkam — lamentation; ucchOshhaNam — drying up; indriyaaNaam — of the senses; avaapya — achieving; bhoomau — on the earth; asapatnam — without rival; RRiddham — prosperous; raajyam — kingdom; suraaNaam — of the demigods; api — even; ca — also; aadhipatyam — 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.
shlOkaH
sanjaya uvaacha
Evamuktvaa hRRishheekEshaM guDaakEshaH parantapaH ।
na yOtsya iti gOvindaamuktvaa tooshhNeeM babhoova ha ॥ 9 ॥
Meaning
sanjayaH uvaaca — Sañjaya said; Evam — thus; uktvaa — speaking; hRRishheekEsham — unto Kṛṣṇa, the master of the senses; guDaakEshaH — Arjuna, the master of curbing ignorance; param-tapaH — the chastiser of the enemies; na yOtsyE — I shall not fight; iti — thus; gOvindam — unto Kṛṣṇa, the giver of pleasure to the senses; uktvaa — saying; tooshhNeem — silent; babhoova — became; ha — certainly.
Translation
Sañjaya said: Having spoken thus, Arjuna, chastiser of enemies, told Kṛṣṇa, “Govinda, I shall not fight,” and fell silent.
shlOkaH
tamuvaacha hRRishheekEshaH prahasanniva bhaarata ।
sEnayOroobhayOrmadhyE vishheedantamidaM vachaH ॥ 10 ॥
Meaning
tam — unto him; uvaaca — said; hRRishheekEshaH — the master of the senses, Kṛṣṇa; prahasan — smiling; iva — like that; bhaarata — O Dhṛtarāṣṭra, descendant of Bharata; sEnayOH — of the armies; ubhayOH — of both parties; madhyE — between; vishheedantam — unto the lamenting one; idam — the following; vacaH — words.
Translation
O descendant of Bharata, at that time Kṛṣṇa, smiling, in the midst of both the armies, spoke the following words to the grief-stricken Arjuna.
shlOkaH
shree bhagavaanuvaacha
ashOchyananvashOchastvaM prajjhNaavaadaaMshcha bhaashhasE ।
gataasoonagataasooMshcha naanushOchanti paNDitaaH ॥ 11 ॥
Meaning
shree-bhagavaan uvaaca — the Supreme Personality of Godhead said; ashOcyaan — not worthy of lamentation; anvashOcaH — you are lamenting; tvam — you; prajjhNaa-vaadaan — learned talks; ca — also; bhaashhasE — speaking; gata — lost; asoon — life; agata — not passed; asoon — life; ca — also; na — never; anushOcanti — lament; paNDitaaH — 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.
shlOkaH
na tvEvaahaM jaatu naasaM na tvaM nEmE janaadhipaaH ।
na chaiva nabhavishhyaamaH sarvE vayamataH param ॥ 12 ॥
Meaning
na — never; tu — but; Eva — certainly; aham — I; jaatu — at any time; na — did not; aasam — exist; na — not; tvam — you; na — not; imE — all these; jana-adhipaaH — kings; na — never; ca — also; Eva — certainly; na — not; bhavishhyaamaH — shall exist; sarvE vayam — all of us; ataH param — hereafter.
Translation
Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.
shlOkaH
dEhinO.asminyathaa dEhE kaumaaraM yauvanaM jaraa ।
tathaa dEhaantarapraaptirdheerastatra na muhyati ॥ 13 ॥
Meaning
dEhinaH — of the embodied; asmin — in this; yathaa — as; dEhE — in the body; kaumaaram — boyhood; yauvanam — youth; jaraa — old age; tathaa — similarly; dEha-antara — of transference of the body; praaptiH — achievement; dheeraH — the sober; tatra — thereupon; na — never; muhyati — is deluded.
Translation
As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change.
shlOkaH
maatraasparshaastu kauntEya sheetOshhNasukhaduHkhadaaH ।
aagamaapaayinO.anityaastaaMstitikshhasva bhaarata ॥ 14 ॥
Meaning
maatraa-sparshaaH — sensory perception; tu — only; kauntEya — O son of Kuntī; sheeta — winter; ushhNa — summer; sukha — happiness; duHkha — and pain; daaH — giving; aagama — appearing; apaayinaH — disappearing; anityaaH — nonpermanent; taan — all of them; titikshhasva — just try to tolerate; bhaarata — 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.
shlOkaH
yaM hi na vyathayantyEtE purushhaM purushharshhabha ।
samaduHkhasukhaM dheeraM sO.amRRitatvaaya kalpatE ॥ 15 ॥
Meaning
yam — one to whom; hi — certainly; na — never; vyathayanti — are distressing; EtE — all these; purushham — to a person; purushha-RRishhabha — O best among men; sama — unaltered; duHkha — in distress; sukham — and happiness; dheeram — patient; saH — he; amRRitatvaaya — for liberation; kalpatE — 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.
shlOkaH
naasatO vidyatE bhaavO naabhaavO vidyatE sataH ।
ubhayOrapi dRRishhTO.antastvanayOstattvadarshibhiH ॥ 16 ॥
Meaning
na — never; asataH — of the nonexistent; vidyatE — there is; bhaavaH — endurance; na — never; abhaavaH — changing quality; vidyatE — there is; sataH — of the eternal; ubhayOH — of the two; api — verily; dRRishhTaH — observed; antaH — conclusion; tu — indeed; anayOH — of them; tattva — of the truth; darshibhiH — 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.
shlOkaH
avinaashi tu tadviddhi yEna sarvamidaM tatam ।
vinaashamavyayasyaasya na kashchitkartumarhati ॥ 17 ॥
Meaning
avinaashi — imperishable; tu — but; tat — that; viddhi — know it; yEna — by whom; sarvam — all of the body; idam — this; tatam — pervaded; vinaasham — destruction; avyayasya — of the imperishable; asya — of it; na kashcit — no one; kartum — to do; arhati — is able.
Translation
That which pervades the entire body you should know to be indestructible. No one is able to destroy that imperishable soul.
shlOkaH
antavanta imE dEhaa nityasyOktaaH shareeriNaH ।
anaashinO.apramEyasya tasmaadyudhyasva bhaarata ॥ 18 ॥
Meaning
anta-vantaH — perishable; imE — all these; dEhaaH — material bodies; nityasya — eternal in existence; uktaaH — are said; shareeriNaH — of the embodied soul; anaashinaH — never to be destroyed; apramEyasya — immeasurable; tasmaat — therefore; yudhyasva — fight; bhaarata — 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.
shlOkaH
ya EnaM vEtti hantaaraM yashchainaM manyatE hatam ।
ubhau tau na vijaaneetO naayaM hanti na hanyatE ॥ 19 ॥
Meaning
yaH — anyone who; Enam — this; vEtti — knows; hantaaram — the killer; yaH — anyone who; ca — also; Enam — this; manyatE — thinks; hatam — killed; ubhau — both; tau — they; na — never; vijaaneetaH — are in knowledge; na — never; ayam — this; hanti — kills; na — nor; hanyatE — 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.
shlOkaH
na jaayatE mriyatE vaa kadaachi-
nnaayaM bhootvaa bhavitaa vaa na bhooyaH ।
ajO nityaH shaashvatO.ayaM puraaNO
na hanyatE hanyamaanE shareerE ॥ 20 ॥
Meaning
na — never; jaayatE — takes birth; mriyatE — dies; vaa — either; kadaacit — at any time (past, present or future); na — never; ayam — this; bhootvaa — having come into being; bhavitaa — will come to be; vaa — or; na — not; bhooyaH — or is again coming to be; ajaH — unborn; nityaH — eternal; shaashvataH — permanent; ayam — this; puraaNaH — the oldest; na — never; hanyatE — is killed; hanyamaanE — being killed; shareerE — 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.
shlOkaH
vEdaavinaashinaM nityaM ya Enamajamavyayam ।
kathaM sa purushhaH paartha kaM ghaatayati hanti kam ॥ 21 ॥
Meaning
vEda — knows; avinaashinam — indestructible; nityam — always existing; yaH — one who; Enam — this (soul); ajam — unborn; avyayam — immutable; katham — how; saH — that; purushhaH — person; paartha — O Pārtha (Arjuna); kam — whom; ghaatayati — causes to hurt; hanti — kills; kam — whom.
Translation
O Pārtha, how can a person who knows that the soul is indestructible, eternal, unborn and immutable kill anyone or cause anyone to kill?
shlOkaH
vaasaaMsi jeerNaani yathaa vihaaya
navaani gRRihNaati narO.aparaaNi ।
tathaa shareeraaNi vihaaya jeerNaa-
nyanyaani saMyaati navaani dEhee ॥ 22 ॥
Meaning
vaasaaṁsi — garments; jeerNaani — old and worn out; yathaa — just as; vihaaya — giving up; navaani — new garments; gRRihNaati — does accept; naraH — a man; aparaaNi — others; tathaa — in the same way; shareeraaNi — bodies; vihaaya — giving up; jirNaani — old and useless; anyaani — different; saṁyaati — verily accepts; navaani — new sets; dEhee — 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.
shlOkaH
nainaM Chindanti shastraaNi nainaM dahati paavakaH ।
na chainaM klaEdayantyaapO na shOshhayati maarutaH ॥ 23 ॥
Meaning
na — never; Enam — this soul; chindanti — can cut to pieces; shastraaNi — weapons; na — never; Enam — this soul; dahati — burns; paavakaH — fire; na — never; ca — also; Enam — this soul; klEdayanti — moistens; aapaH — water; na — never; shOshhayati — dries; maarutaH — 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.
shlOkaH
achChEdyO.ayamadaahyO.ayamaklaEdyO.ashOshhya Eva cha ।
nityaH sarvagataH sthaaNurachalO.ayaM sanaatanaH ॥ 24 ॥
Meaning
acchEdyaH — unbreakable; ayam — this soul; adaahyaH — unable to be burned; ayam — this soul; aklEdyaH — insoluble; ashOshhyaH — not able to be dried; Eva — certainly; ca — and; nityaH — everlasting; sarva-gataH — all-pervading; sthaaNuH — unchangeable; acalaH — immovable; ayam — this soul; sanaatanaH — 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.
shlOkaH
avyaktO.ayamachintyO.ayamavikaaryO.ayamuchyatE ।
tasmaadEvaM viditvainaM naanushOchitumarhasi ॥ 25 ॥
Meaning
avyaktaH — invisible; ayam — this soul; acintyaH — inconceivable; ayam — this soul; avikaaryaH — unchangeable; ayam — this soul; ucyatE — is said; tasmaat — therefore; Evam — like this; viditvaa — knowing it well; Enam — this soul; na — do not; anushOcitum — to lament; arhasi — you deserve.
Translation
It is said that the soul is invisible, inconceivable and immutable. Knowing this, you should not grieve for the body.
shlOkaH
atha chainaM nityajaataM nityaM vaa manyasE mRRitam ।
tathaapi tvaM mahaabaahO nainaM shOchitumarhasi ॥ 26 ॥
Meaning
atha — if, however; ca — also; Enam — this soul; nitya-jaatam — always born; nityam — forever; vaa — either; manyasE — you so think; mRRitam — dead; tathaa api — still; tvam — you; mahaa-baahO — O mighty-armed one; na — never; Enam — about the soul; shOcitum — to lament; arhasi — deserve.
Translation
If, however, you think that the soul [or the symptoms of life] will always be born and die forever, you still have no reason to lament, O mighty-armed.
shlOkaH
jaatasya hi dhruvO mRRityurdhruvaM janma mRRitasya cha ।
tasmaadaparihaaryE.arthE na tvaM shOchitumarhasi ॥ 27 ॥
Meaning
jaatasya — of one who has taken his birth; hi — certainly; dhruvaH — a fact; mRRityuH — death; dhruvam — it is also a fact; janma — birth; mRRitasya — of the dead; ca — also; tasmaat — therefore; aparihaaryE — of that which is unavoidable; arthE — in the matter; na — do not; tvam — you; shOcitum — to lament; arhasi — deserve.
Translation
One who has taken his birth is sure to die, and after death one is sure to take birth again. Therefore, in the unavoidable discharge of your duty, you should not lament.
shlOkaH
avyaktaadeeni bhootaani vyaktamadhyaani bhaarata ।
avyaktanidhanaanyEva tatra kaa paridEvanaa ॥ 28 ॥
Meaning
avyakta-aadeeni — in the beginning unmanifested; bhootaani — all that are created; vyakta — manifested; madhyaani — in the middle; bhaarata — O descendant of Bharata; avyakta — nonmanifested; nidhanaani — when vanquished; Eva — it is all like that; tatra — therefore; kaa — what; paridEvanaa — 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?
shlOkaH
aashcharyavatpashyati kashchidEna -
maashcharyavadvadati tathaiva chaanyaH ।
aashcharyavachchaainamanyaH shaRRiNOti
shrutvaapyEnaM vEda na chaiva kashchit ॥ 29 ॥
Meaning
aashcarya-vat — as amazing; pashyati — sees; kashcit — someone; Enam — this soul; aashcarya-vat — as amazing; vadati — speaks of; tathaa — thus; Eva — certainly; ca — also; anyaH — another; aashcarya-vat — similarly amazing; ca — also; Enam — this soul; anyaH — another; shRRiNOti — hears of; shrutvaa — having heard; api — even; Enam — this soul; vEda — knows; na — never; ca — and; Eva — certainly; kashcit — 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.
shlOkaH
dEhee nityamavadhyO.ayaM dEhE sarvasya bhaarata ।
tasmaatsarvaaNi bhootaani na tvaM shOchitumarhasi ॥ 30 ॥
Meaning
dEhee — the owner of the material body; nityam — eternally; avadhyaH — cannot be killed; ayam — this soul; dEhE — in the body; sarvasya — of everyone; bhaarata — O descendant of Bharata; tasmaat — therefore; sarvaaNi — all; bhootaani — living entities (that are born); na — never; tvam — you; shOcitum — to lament; arhasi — deserve.
Translation
O descendant of Bharata, he who dwells in the body can never be slain. Therefore you need not grieve for any living being.
shlOkaH
svadharmamapi chaavEkshhya na vikampitumarhasi ।
dharmyaaddhi yuddhaachChrEyO.anyatkshhatriyasya na vidyatE ॥ 31 ॥
Meaning
sva-dharmam — one’s own religious principles; api — also; ca — indeed; avEkshhya — considering; na — never; vikampitum — to hesitate; arhasi — you deserve; dharmyaat — for religious principles; hi — indeed; yuddhaat — than fighting; shrEyaH — better engagement; anyat — any other; kshhatriyasya — of the kṣatriya; na — does not; vidyatE — 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.
shlOkaH
yadRRichChayaa chOpapannaM svargadvaaramapaavRRitam ।
sukhinaH kshhatriyaaH paartha labhantE yuddhameedRRisham ॥ 32 ॥
Meaning
yadRRicchayaa — by its own accord; ca — also; upapannam — arrived at; svarga — of the heavenly planets; dvaaram — door; apaavRRitam — wide open; sukhinaH — very happy; kshhatriyaaH — the members of the royal order; paartha — O son of Pṛthā; labhantE — do achieve; yuddham — war; eedRRisham — 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.
shlOkaH
atha chEttvamimaM dharmyaM sangraamaM na karishhyasi ।
tataH svadharmaM keertiM cha hitvaa paapamavaapsyasi ॥ 33 ॥
Meaning
atha — therefore; cEt — if; tvam — you; imam — this; dharmyam — as a religious duty; sangraamam — fighting; na — do not; karishhyasi — perform; tataH — then; sva-dharmam — your religious duty; keertim — reputation; ca — also; hitvaa — losing; paapam — sinful reaction; avaapsyasi — 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.
shlOkaH
akeertiM chaapi bhootaani kathayishhyanti tE.avyayaam ।
sambhaavitasya chaakeertirmaraNaadatirichyatE ॥ 34 ॥
Meaning
akeertim — infamy; ca — also; api — over and above; bhootaani — all people; kathayishhyanti — will speak; tE — of you; avyayaam — forever; sambhaavitasya — for a respectable man; ca — also; akeertiH — ill fame; maraNaat — than death; atiricyatE — becomes more.
Translation
People will always speak of your infamy, and for a respectable person, dishonor is worse than death.
shlOkaH
bhayaadraNaaduparataM maMsyantE tvaaM mahaarathaaH ।
yEshhaaM cha tvaM bahumatO bhootvaa yaasyasi laaghavam ॥ 35 ॥
Meaning
bhayaat — out of fear; raNaat — from the battlefield; uparatam — ceased; maṁsyantE — they will consider; tvaam — you; mahaa-rathaaH — the great generals; yEshhaam — for whom; ca — also; tvam — you; bahu-mataH — in great estimation; bhootvaa — having been; yaasyasi — you will go; laaghavam — 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.
shlOkaH
avaachyavaadaaMshcha bahoonvadishhyanti tavaahitaaH ।
nindantastava saamarthya tatO duHkhataraM nu kim ॥ 36 ॥
Meaning
avaacya — unkind; vaadaan — fabricated words; ca — also; bahoon — many; vadishhyanti — will say; tava — your; ahitaaH — enemies; nindantaH — while vilifying; tava — your; saamarthyam — ability; tataH — than that; duHkha-taram — more painful; nu — of course; kim — what is there.
Translation
Your enemies will describe you in many unkind words and scorn your ability. What could be more painful for you?
shlOkaH
hatO vaa praapsyasi svarga jitvaa vaa bhOkshhyasE maheem ।
tasmaaduttishhTha kauntEya yuddhaaya kRRitanishchayaH ॥ 37 ॥
Meaning
hataH — being killed; vaa — either; praapsyasi — you gain; svargam — the heavenly kingdom; jitvaa — by conquering; vaa — or; bhOkshhyasE — you enjoy; maheem — the world; tasmaat — therefore; uttishhTha — get up; kauntEya — O son of Kuntī; yuddhaaya — to fight; kRRita — determined; nishcayaH — 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.
shlOkaH
sukhaduHkhE samE kRRitvaa laabhaalaabhau jayaajayau ।
tatO yuddhaaya yujyasva naivaM paapamavaapsyasi ॥ 38 ॥
Meaning
sukha — happiness; duHkhE — and distress; samE — in equanimity; kRRitvaa — doing so; laabha-alaabhau — both profit and loss; jaya-ajayau — both victory and defeat; tataH — thereafter; yuddhaaya — for the sake of fighting; yujyasva — engage (fight); na — never; Evam — in this way; paapam — sinful reaction; avaapsyasi — 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.
shlOkaH
Eshhaa tE.abhihitaa saaMkhyE buddhiryOgE tvimaaM shaRRiNu ।
buddhyaa yuktO yayaa paartha karmabandhaM prahaasyasi ॥ 39 ॥
Meaning
Eshhaa — all this; tE — unto you; abhihitaa — described; saankhyE — in analytical study; buddhiH — intelligence; yOgE — in work without fruitive result; tu — but; imaam — this; shRRiNu — just hear; buddhyaa — by intelligence; yuktaH — dovetailed; yayaa — by which; paartha — O son of Pṛthā; karma-bandham — bondage of reaction; prahaasyasi — 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 Pṛthā, when you act in such knowledge you can free yourself from the bondage of works.
shlOkaH
nEhaabhikramanaashO.asti pratyavaayO na vidyatE ।
svalpamapyasya dharmasya traayatE mahatO bhayaat ॥ 40 ॥
Meaning
na — there is not; iha — in this yoga; abhikrama — in endeavoring; naashaH — loss; asti — there is; pratyavaayaH — diminution; na — never; vidyatE — there is; su-alpam — a little; api — although; asya — of this; dharmasya — occupation; traayatE — releases; mahataH — from very great; bhayaat — 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.
shlOkaH
vyavasaayaatmikaa buddhirEkEha kuroonandana ।
bahushaakhaa hyanantaashcha buddhayO.avyavasaayinaam ॥ 41 ॥
Meaning
vyavasaaya-aatmikaa — resolute in Kṛṣṇa consciousness; buddhiH — intelligence; Ekaa — only one; iha — in this world; kuru-nandana — O beloved child of the Kurus; bahu-shaakhaaH — having various branches; hi — indeed; anantaaH — unlimited; ca — also; buddhayaH — intelligence; avyavasaayinaam — of those who are not in Kṛṣṇa 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.
shlOkaH
yaamimaaM pushhpitaaM vaachaM pravadantyavipashchitaH ।
vEdavaadarataaH paartha naanyadasteeti vaadinaH ॥ 42 ॥
kaamaatmaanaH svargaparaa janmakarmaphalapradaam ।
kriyaavishEshhabahulaaM bhOgaishvaryagatiM prati ॥ 43 ॥
Meaning
yaam imaam — all these; pushhpitaam — flowery; vaacam — words; pravadanti — say; avipashcitaH — men with a poor fund of knowledge; vEda-vaada-rataaH — supposed followers of the Vedas; paartha — O son of Pṛthā; na — never; anyat — anything else; asti — there is; iti — thus; vaadinaH — the advocates; kaama-aatmaanaH — desirous of sense gratification; svarga-paraaH — aiming to achieve heavenly planets; janma-karma-phala-pradaam — resulting in good birth and other fruitive reactions; kriyaa-vishEshha — pompous ceremonies; bahulaam — various; bhOga — in sense enjoyment; aishvarya — and opulence; gatim — progress; prati — towards.
Translation
Men of small knowledge are very much attached to the flowery words of the Vedas, which recommend various fruitive activities for elevation to heavenly planets, resultant good birth, power, and so forth. Being desirous of sense gratification and opulent life, they say that there is nothing more than this.
shlOkaH
bhOgaishvaryaprasaktaanaaM tayaapahRRitachEtasaam ।
vyavasaayaatmikaa buddhiH samaadhau na vidheeyatE ॥ 44 ॥
Meaning
bhOga — to material enjoyment; aishvarya — and opulence; prasaktaanaam — for those who are attached; tayaa — by such things; apahRRita-cEtasaam — bewildered in mind; vyavasaaya-aatmikaa — fixed in determination; buddhiH — devotional service to the Lord; samaadhau — in the controlled mind; na — never; vidheeyatE — 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.
shlOkaH
traiguNyavishhayaa vEdaa nistraiguNyO bhavaarjuna ।
nirdvandvO nityasattvasthO niryOgakshhEma aatmavaan ॥ 45 ॥
Meaning
trai-guNya — pertaining to the three modes of material nature; vishhayaaH — on the subject matter; vEdaaH — Vedic literatures; nistrai-guNyaH — transcendental to the three modes of material nature; bhava — be; arjuna — O Arjuna; nirdvandvaH — without duality; nitya-sattva-sthaH — in a pure state of spiritual existence; niryOga-kshhEmaH — free from ideas of gain and protection; aatma-vaan — 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.
shlOkaH
yaavaanartha udapaanE sarvataH samplutOdakE ।
taavaansarvEshhu vEdEshhu braahmaNasya vijaanataH ॥ 46 ॥
Meaning
yaavaan — all that; arthaH — is meant; uda-paanE — in a well of water; sarvataH — in all respects; sampluta-udakE — in a great reservoir of water; taavaan — similarly; sarvEshhu — in all; vEdEshhu — Vedic literatures; braahmaNasya — of the man who knows the Supreme Brahman; vijaanataH — 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.
shlOkaH
karmaNyEvaadhikaarastE maa phalEshhu kadaachana ।
maa karmaphalahEturbhoormaa tE sangO.astvakarmaNi ॥ 47 ॥
Meaning
karmaNi — in prescribed duties; Eva — certainly; adhikaaraH — right; tE — of you; maa — never; phalEshhu — in the fruits; kadaacana — at any time; maa — never; karma-phala — in the result of the work; hEtuH — cause; bhooH — become; maa — never; tE — of you; sangaH — attachment; astu — there should be; akarmaNi — 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.
shlOkaH
yOgasthaH kuru karmaaNi sangaM tyaktvaa dhananjaya ।
siddhyasiddhyOH samO bhootvaa samatvaM yOga uchyatE ॥ 48 ॥
Meaning
yOga-sthaH — equipoised; kuru — perform; karmaaNi — your duties; sangam — attachment; tyaktvaa — giving up; dhanam-jaya — O Arjuna; siddhi-asiddhyOH — in success and failure; samaH — equipoised; bhootvaa — becoming; samatvam — equanimity; yOgaH — yoga; ucyatE — is called.
Translation
Perform your duty equipoised, O Arjuna, abandoning all attachment to success or failure. Such equanimity is called yoga.
shlOkaH
doorENa hyavaraM karma buddhiyOgaaddhananjaya ।
buddhau sharaNamanvichCha kRRipaNaaH phalahEtavaH ॥ 49 ॥
Meaning
doorENa — discard it at a long distance; hi — certainly; avaram — abominable; karma — activity; buddhi-yOgaat — on the strength of Kṛṣṇa consciousness; dhanam-jaya — O conqueror of wealth; buddhau — in such consciousness; sharaNam — full surrender; anviccha — try for; kRRipaNaaH — misers; phala-hEtavaH — 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.
shlOkaH
buddhiyuktO jahaateeha ubhE sukRRitadushhkRRitE ।
tasmaadyOgaaya yujyasva yOgaH karmasu kaushalam ॥ 50 ॥
Meaning
buddhi-yuktaH — one who is engaged in devotional service; jahaati — can get rid of; iha — in this life; ubhE — both; sukRRita-dushhkRRitE — good and bad results; tasmaat — therefore; yOgaaya — for the sake of devotional service; yujyasva — be so engaged; yOgaH — Kṛṣṇa consciousness; karmasu — in all activities; kaushalam — 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.
shlOkaH
karmajaM buddhiyuktaa hi phalaM tyaktvaa maneeshhiNaH ।
janmabandhavinirmuktaaH padaM gachChantyanaamayam ॥ 51 ॥
Meaning
karma-jam — due to fruitive activities; buddhi-yuktaaH — being engaged in devotional service; hi — certainly; phalam — results; tyaktvaa — giving up; maneeshhiNaH — great sages or devotees; janma-bandha — from the bondage of birth and death; vinirmuktaaH — liberated; padam — position; gacchanti — they reach; anaamayam — 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].
shlOkaH
yadaa tE mOhakalilaM buddhirvyatitarishhyati ।
tadaa gantaasi nirvEdaM shrOtavyasya shrutasya cha ॥ 52 ॥
Meaning
yadaa — when; tE — your; mOha — of illusion; kalilam — dense forest; buddhiH — transcendental service with intelligence; vyatitarishhyati — surpasses; tadaa — at that time; gantaa asi — you shall go; nirvEdam — callousness; shrOtavyasya — toward all that is to be heard; shrutasya — all that is already heard; ca — 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.
shlOkaH
shrutivipratipannaa tE yadaa sthaasyati nishchalaa ।
samaadhaavachalaa buddhistadaa yOgamavaapsyasi ॥ 53 ॥
Meaning
shruti — of Vedic revelation; vipratipannaa — without being influenced by the fruitive results; tE — your; yadaa — when; sthaasyati — remains; nishcalaa — unmoved; samaadhau — in transcendental consciousness, or Kṛṣṇa consciousness; acalaa — unflinching; buddhiH — intelligence; tadaa — at that time; yOgam — self-realization; avaapsyasi — 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.
shlOkaH
arjuna uvaacha
sthitaprajjhNasya kaa bhaashhaa samaadhisthasya kEshava ।
sthitadheeH kiM prabhaashhEta kimaaseeta vrajEta kim ॥ 54 ॥
Meaning
arjunaH uvaaca — Arjuna said; sthita-prajjhNasya — of one who is situated in fixed Kṛṣṇa consciousness; kaa — what; bhaashhaa — language; samaadhi-sthasya — of one situated in trance; kEshava — O Kṛṣṇa; sthita-dheeH — one fixed in Kṛṣṇa consciousness; kim — what; prabhaashhEta — speaks; kim — how; aaseeta — does remain still; vrajEta — walks; kim — how.
Translation
Arjuna said: O Kṛṣṇa, 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?
shlOkaH
shreebhagavaanuvaacha
prajahaati yadaa kaamaansarvaanpaartha manOgataan ।
aatmanyEvaatmanaa tushhTaH sthitaprajjhNastadOchyatE ॥ 55 ॥
Meaning
shree-bhagavaan uvaaca — the Supreme Personality of Godhead said; prajahaati — gives up; yadaa — when; kaamaan — desires for sense gratification; sarvaan — of all varieties; paartha — O son of Pṛthā; manaH-gataan — of mental concoction; aatmani — in the pure state of the soul; Eva — certainly; aatmanaa — by the purified mind; tushhTaH — satisfied; sthita-prajjhNaH — transcendentally situated; tadaa — at that time; ucyatE — 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.
shlOkaH
duHkhEshhvanudvignamanaaH sukhEshhu vigataspRRihaH ।
veetaraagabhayakrOdhaH sthidheermuniruchyatE ॥ 56 ॥
Meaning
duHkhEshhu — in the threefold miseries; anudvigna-manaaH — without being agitated in mind; sukhEshhu — in happiness; vigata-spRRihaH — without being interested; veeta — free from; raaga — attachment; bhaya — fear; krOdhaH — and anger; sthita-dheeH — whose mind is steady; muniH — a sage; ucyatE — 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.
shlOkaH
yaH sarvatraanabhisnEhastattatpraapya shaubhaashaubham ।
naabhinandati na dvEshhTi tasya prajjhNaa pratishhThitaa ॥ 57 ॥
Meaning
yaH — one who; sarvatra — everywhere; anabhisnEhaH — without affection; tat — that; tat — that; praapya — achieving; shubha — good; ashubham — evil; na — never; abhinandati — praises; na — never; dvEshhTi — envies; tasya — his; prajjhNaa — perfect knowledge; pratishhThitaa — 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.
shlOkaH
yadaa saMharatE chaayaM koormO.angaaneeva sarvashaH ।
indriyaaNeendriyaarthEbhyastasya prajjhNaa pratishhThitaa ॥ 58 ॥
Meaning
yadaa — when; saṁharatE — winds up; ca — also; ayam — he; koormaH — tortoise; angaani — limbs; iva — like; sarvashaH — altogether; indriyaaNi — senses; indriya-arthEbhyaH — from the sense objects; tasya — his; prajjhNaa — consciousness; pratishhThitaa — 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.
shlOkaH
vishhayaa vinivartantE niraahaarasya dEhinaH ।
rasavarjaM rasO.apyasya paraM dRRishhTvaa nivartatE ॥ 59 ॥
Meaning
vishhayaaH — objects for sense enjoyment; vinivartantE — are practiced to be refrained from; niraahaarasya — by negative restrictions; dEhinaH — for the embodied; rasa-varjam — giving up the taste; rasaH — sense of enjoyment; api — although there is; asya — his; param — far superior things; dRRishhTvaa — by experiencing; nivartatE — 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.
shlOkaH
yatatO hyapi kauntEya purushhasya vipashchitaH ।
indriyaaNi pramaatheeni haranti prasabhaM manaH ॥ 60 ॥
Meaning
yatataH — while endeavoring; hi — certainly; api — in spite of; kauntEya — O son of Kuntī; purushhasya — of a man; vipashcitaH — full of discriminating knowledge; indriyaaNi — the senses; pramaatheeni — agitating; haranti — throw; prasabham — by force; manaH — 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.
shlOkaH
taani sarvaaNi saMyamya yukta aaseeta matparaH ।
vashE hi yasyEndriyaaNi tasya prajjhNaa pratishhThitaa ॥ 61 ॥
Meaning
taani — those senses; sarvaaNi — all; saṁyamya — keeping under control; yuktaH — engaged; aaseeta — should be situated; mat-paraH — in relationship with Me; vashE — in full subjugation; hi — certainly; yasya — one whose; indriyaaNi — senses; tasya — his; prajjhNaa — consciousness; pratishhThitaa — 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.
shlOkaH
dhyaayatO vishhayaanpuMsaH sangastEshhoopajaayatE ।
sangaatsanjaayatE kaamaH kaamaatkrOdhO.abhijaayatE ॥ 62 ॥
Meaning
dhyaayataH — while contemplating; vishhayaan — sense objects; puṁsaH — of a person; sangaH — attachment; tEshhu — in the sense objects; upajaayatE — develops; sangaat — from attachment; sanjaayatE — develops; kaamaH — desire; kaamaat — from desire; krOdhaH — anger; abhijaayatE — 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.
shlOkaH
krOdhaadbhavati sammOhaH sammOhaatsmRRitivibhramaH ।
smRRitibhraMshaadbuddhinaashO buddhinaashaatpraNashyati ॥ 63 ॥
Meaning
krOdhaat — from anger; bhavati — takes place; sammOhaH — perfect illusion; sammOhaat — from illusion; smRRiti — of memory; vibhramaH — bewilderment; smRRiti-bhraṁshaat — after bewilderment of memory; buddhi-naashaH — loss of intelligence; buddhi-naashaat — and from loss of intelligence; praNashyati — 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.
shlOkaH
raagadvEshhavimuktaistu vishhayanindriyaishcharan ।
aatmavashyairvidhEyaatmaa prasaadamadhigachChati ॥ 64 ॥
Meaning
raaga — attachment; dvEshha — and detachment; vimuktaiH — by one who has become free from; tu — but; vishhayaan — sense objects; indriyaiH — by the senses; caran — acting upon; aatma-vashyaiH — under one’s control; vidhEya-aatmaa — one who follows regulated freedom; prasaadam — the mercy of the Lord; adhigacchati — 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.
shlOkaH
prasaadE sarvaduHkhaanaaM haanirasyOpajaayatE ।
prasannachEtasO hyaashau buddhiH paryavatishhThatE ॥ 65 ॥
Meaning
prasaadE — on achievement of the causeless mercy of the Lord; sarva — of all; duHkhaanaam — material miseries; haaniH — destruction; asya — his; upajaayatE — takes place; prasanna-cEtasaH — of the happy-minded; hi — certainly; aashu — very soon; buddhiH — intelligence; pari — sufficiently; avatishhThatE — becomes established.
Translation
For one thus satisfied [in Kṛṣṇa consciousness], the threefold miseries of material existence exist no longer; in such satisfied consciousness, one’s intelligence is soon well established.
shlOkaH
naasti buddhirayuktasya na chaayuktasya bhaavanaa ।
na chaabhaavayataH shaantirashaantasya kutaH sukham ॥ 66 ॥
Meaning
na asti — there cannot be; buddhiH — transcendental intelligence; ayuktasya — of one who is not connected (with Kṛṣṇa consciousness); na — not; ca — and; ayuktasya — of one devoid of Kṛṣṇa consciousness; bhaavanaa — fixed mind (in happiness); na — not; ca — and; abhaavayataH — of one who is not fixed; shaantiH — peace; ashaantasya — of the unpeaceful; kutaH — where is; sukham — happiness.
Translation
One who is not connected with the Supreme [in Kṛṣṇa 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?
shlOkaH
indriyaaNaaM hi charataaM yanmanO.anuvidheeyatE ।
tadasya harati prajjhNaaM vaayurnaavamivaambhasi ॥ 67 ॥
Meaning
indriyaaNaam — of the senses; hi — certainly; carataam — while roaming; yat — with which; manaH — the mind; anuvidheeyatE — becomes constantly engaged; tat — that; asya — his; harati — takes away; prajjhNaam — intelligence; vaayuH — wind; naavam — a boat; iva — like; ambhasi — on the water.
Translation
As a strong wind sweeps away a boat on the water, even one of the roaming senses on which the mind focuses can carry away a man’s intelligence.
shlOkaH
tasmaadyasya mahaabaahO nigRRiheetaani sarvashaH ।
indriyaaNeendriyaarthEbhyastasya prajjhNaa pratishhThitaa ॥ 68 ॥
Meaning
tasmaat — therefore; yasya — whose; mahaa-baahO — O mighty-armed one; nigRRiheetaani — so curbed down; sarvashaH — all around; indriyaaNi — the senses; indriya-arthEbhyaH — from sense objects; tasya — his; prajjhNaa — intelligence; pratishhThitaa — fixed.
Translation
Therefore, O mighty-armed, one whose senses are restrained from their objects is certainly of steady intelligence.
shlOkaH
yaa nishaa sarvabhootaanaaM tasyaaM jaagarti saMyamee ।
yasyaaM jaagrati bhootaani saa nishaa pashyatO munEH ॥ 69 ॥
Meaning
yaa — what; nishaa — is night; sarva — all; bhootaanaam — of living entities; tasyaam — in that; jaagarti — is wakeful; saṁyamee — the self-controlled; yasyaam — in which; jaagrati — are awake; bhootaani — all beings; saa — that is; nishaa — night; pashyataH — for the introspective; munEH — 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.
shlOkaH
aapooryamaaNamachalapratishhThaM
samudramaapaH pravishanti yadvat ।
tadvatkaamaa yaM pravishanti sarvE
sa shaantimaapnOti na kaamakaamee ॥ 70 ॥
Meaning
aapooryamaaNam — always being filled; acala-pratishhTham — steadily situated; samudram — the ocean; aapaH — waters; pravishanti — enter; yadvat — as; tadvat — so; kaamaaH — desires; yam — unto whom; pravishanti — enter; sarvE — all; saH — that person; shaantim — peace; aapnOti — achieves; na — not; kaama-kaamee — 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.
shlOkaH
vihaaya kaamaanyaH sarvaanpumaaMshcharati niHspRRihaH ।
nirmamO nirahankaara sa shaantimadhigachChati ॥ 71 ॥
Meaning
vihaaya — giving up; kaamaan — material desires for sense gratification; yaH — who; sarvaan — all; pumaan — a person; carati — lives; niHspRRihaH — desireless; nirmamaH — without a sense of proprietorship; nirahankaaraH — without false ego; saH — he; shaantim — perfect peace; adhigacchati — 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.
shlOkaH
Eshhaa braahmee sthitiHpaartha nainaaM praapya vimuhyati ।
sthitvaasyaamantakaalE.api brahmanirvaaNamRRichChati ॥ 72 ॥
Meaning
Eshhaa — this; braahmee — spiritual; sthitiH — situation; paartha — O son of Pṛthā; na — never; Enaam — this; praapya — achieving; vimuhyati — one is bewildered; sthitvaa — being situated; asyaam — in this; anta-kaalE — at the end of life; api — also; brahma-nirvaaNam — the spiritual kingdom of God; RRicchati — 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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