Chapter 2b: The Yoga of Analytic Knowledge

Chapter 2b: The Yoga of Analytic Knowledge

On the results of labor (2.39-2.72)

(39) ' All this I described to you was about the analytical study of the intelligence in yoga, but listen now how dovetailed with that intelligence, o son of Pritha, you can be released from the bondage of fruitive labor [karma].

(40) Endeavoring in it, there will never be loss or diminution and a little effort with it frees one from the greatest danger.

(41) Those with a strong resolve to the soul are one in intelligence, o child of the Kurus, while those who are not of that determination have an intelligence which indeed is endlessly branched.

(42-43) All these flowery words are [also] used by men with little knowledge who are followers of the Vedas and , o son of Pritha, proclaim that there is nothing else to it. With their hearts full of desire they aim at higher spheres, a good birth and the grace of results by various pompous ceremonies to please their senses and to progress towards opulence.

(44) Those who by such things are too attached to material pleasure and opulence are bewildered in their mind and arrive never at the determination of a mind controlled with intelligence.

(45) The vedic literatures dealing with the modes of nature [goodness, passion and ignorance] tell you to transcend them Arjuna, as outside the duality, fixed in the eternal of goodness, the soul is attained that is unconcerned about possessing and acquiring.

(46) All good of water found in a single well is in all respects found in a great reservoir - similarly all that is found in the Vedas can be appreciated in a spiritual man complete in knowledge.

(47) You certainly have the right to do your duty but not the claim over the fruits whenever; never see yourself as the cause of the results as you should never let attachment accompany a religious duty.

(48) Do your work staying connected thus in giving up that association o Dhanañjaya [Arjuna as the one conquering the wealth] and stay balanced in success and failure as the realization of this equanimity is what is called yoga.

(49) Keep your self for sure far away from abominable acts with that intelligence of yoga, Dhanañjaya, in the full surrender of such consciousness - as it are the misers who try for the sake of the result.

(50) One aligned in this intelligence can in this life get rid of both a good and a bad outcome, therefore, for the sake of yoga, engage being connected; that is the art in all activities.

(51) Being immersed in working for this, aligned in the intelligence of giving up the results, liberated the great sages and devotees from the bondage of birth and death as they reached a position of being free from miseries.

(52) When your intelligence surpasses the confusion of illusion, at that time you shall be indifferent about all this you are about to hear and have already heard of.

(53) When, without being confused about results with these revelations, you remain unmoved in transcendence with a fixed intelligence, then you will achieve selfrealization.'

(54) Arjuna said: 'What are the signs of one fixed in consciousness, in transcendence - and what does one who is fixed in wisdom say, how does he keep still and how does he move?'

(55) The Supreme Lord said: ' Giving up the various desires and their ruminations to the self, o son of Pritha, at that time, one says, satisfied by that purified mind, one becomes steady in ones consciousness.

(56) Those who without worrying face the miseries and without interest face happiness and who are free from attachment, fear and anger, are called sages [munis] whose meditation is steady.

(57) He who, whether achieving good or evil with it, is unaffected with it wherever and neither prefers or hates, is fixed in perfect knowledge.

(58) When his consciousness is fixed he withdraws like a tortoise does with its limbs, all his senses from the sense objects.

(59) By restrictions one may refrain from the sense objects, but for the embodied soul giving up the taste the relation remains that he, experiencing the higher, ceases from.

(60) While endeavoring surely, in spite of, o son of Kunti, a man's full discrimination, the senses forcibly take away the mind agitating it.

(61) Keeping all those senses engaged under control, one should be situated in the relationship with the beyond, as the one who has his senses fully subjugated is surely established in wisdom.

(62) Facing sense-objects a person develops attachment for those objects. From that attachment desire develops and from that desire anger [the drift of passion] arises.

(63) From anger [losing one's order] one gets illusioned and from illusion the memory gets bewildered. With the memory disturbed one loses one's intelligence and from that loss of intelligence one falls down.

(64) But one who has become free from attachment and aversion, having the senses acting upon the sense-objects under control, will, regulating himself thus, attain the clarity.

(65) From that tranquility all misery will find its end and of such a happy mind soon the intuition will become sufficiently established.

(66) There can't be intelligence if one is not aligned to this and without that connectedness one will not be steady in ones respect; missing that peace how can one of such discontent be happy?

(67) The mind by roaming with the senses surely becomes preoccupied [by the material interest] as the intelligence is taken away the way the wind takes a boat away on the water.

(68) Therefore, o mighty armed, one who tied his senses down from their objects is of steady intelligence.

(69) To what is night to all living beings the selfcontrolled are wakeful and to what all these beings are wakeful is as night to the introspective wise.

(70) Like the ocean that is steady in always being filled by the waters entering it, so also a person of peace is steady with the desires entering and not the one who is desiring.

(71) A person who has given up all desires living free from longing, without striving for possessions and identifying with the body, attains peace.

(72) This spiritual condition, o son of Pritha, will never achieving it bewilder you. Being situated in it, even at the end of one's life the kingdom of God is attained with it.'


Source Texts

Text 39
All this I described to you was about the analytical study of the intelligence in yoga, but listen now how dovetailed with that intelligence, o son of Pritha, you can be released from the bondage of fruitive labor [karma].

SANSKRIT Verse 39

esa te 'bhihita sankhye
buddhir yoge tv imam srnu
buddhya yukto yaya partha
karma-bandham prahasyasi

Word for Word
esa = all this; te = unto you; abhihita = described; sankhye = by analytical study; buddhih = intelligence; yoge = in work without fruitive result; tu = but; imam = this; srnu- just hear; buddhya = by intelligence; yuktah = dovetailed; yaya = by which; partha = o son of Pritha; karma-bandham = bondage of reaction; prahasyasi = 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 Pritha, when you act in such knowledge you can free yourself from the bondage of works.

Text 40
Endeavoring in it, there will never be loss or diminution and a little effort with it frees one from the greatest danger.

SANSKRIT Verse 40

nehahikrama-naso 'sti
pratyavayo na vidyate
sv-alpam apy asya dharmasya
trayate mahato bhayat

Word for Word
na = there is not; iha = in this yoga; abhikrama = in endeavoring; nasah = loss; asti = there is; pratyavayah = diminution; na = never; vidyate = there is; su-alpam = a little; api = although; asya = of this; dharmasya = occupation; trayate = releases; mahatah = from very great; bhayat = 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.

Text 41
Those with a strong resolve to the soul are one in intelligence, o child of the Kurus, while those who are not of that determination have an intelligence which indeed is endlessly branched.

SANSKRIT Verse 41

vyavasayatmika buddhir
ekeha kuru-nandana
bahu-sakha hy anantas ca
buddhayo 'vyavasayinam

Word for Word
vyavasaya-atmika = resolute in Krishna consciousness; buddhih = intelligence; eka = only one; iha = in this world; kuru-nandana = O beloved child of the Kurus; bahu-sakhah = having various branches; hi = indeed; anantah = unlimited; ca = also; buddhayah = intelligence; avyavasayinam = of those who are not in Krishna 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.

Text 42-43

All these flowery words are [also] used by men with little knowledge who are followers of the Vedas and , o son of Pritha, proclaim that there is nothing else to it. With their hearts full of desire they aim at higher spheres, a good birth and the grace of results by various pompous ceremonies to please their senses and to progress towards opulence.

SANSKRIT Verse 43

yam imam puspitam vacam
pravadanty avipascitah
veda-vada-ratah partha
nanyad astiti vadinah

kamatmanah svarga-para
janma-karma-phala-pradam
kriya-visesa-bahulam
bhogaisvarya-gatim prati

Word for Word
yam imam = all these; puspitam = flowery; vacam = words; pravadanti = say; avipascitah = men with a poor fund of knowledge; veda-vada-ratah = supposed followers of the Vedas; partha = o son of Pritha; na = never; anyat = anything else; asti = there is; iti = thus; vadinah = the advocates;

kama-atmanah = desirous of sense gratification; svarga-parah = aiming to achieve heavenly planets; janma-karma-phala-pradam = resulting in good birth and other fruitive reactions; kriya-visesa = pompous ceremonies; bahulam = various; bhoga = in sense enjoyment; aisvarya = 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.

Text 44

Those who by such things are too attached to material pleasure and opulence are bewildered in their mind and arrive never at the determination of a mind controlled with intelligence.

SANSKRIT Verse 44

bhogaisvarya-prasaktanam
tayapahrta-cetasam
vyavasayatmika buddhih
samadhau na vidhiyate

Word for Word
bhoga = to material enjoyment; aisvarya = and opulence; prasaktanam = for those who are attached; taya = by such things; apahrta-cetasam = bewildered in mind; vyavasaya-atmika = fixed in determination; buddhih = devotional service to the Lord; samadhau = in the controlled mind; na = never; vidhiyate = 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.

Text 45
The vedic literatures dealing with the modes of nature [goodness, passion and ignorance] tell you to transcend them Arjuna, as outside the duality, fixed in the eternal of goodness, the soul is attained that is unconcerned about possessing and acquiring.

SANSKRIT Verse 45

trai-gunya-visaya veda
nistraigunyo bhavarjuna
nirdvandvo nitya-sattva-stho
niryoga-ksema atmavan

Word for Word
trai-gunya = pertaining to the three modes of material nature; visayah= on the subject matter; vedah = 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-ksemah = free from ideas of gain and protection; atma-van = 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.

Text 46
All good of water found in a single well is in all respects found in a great reservoir - similarly all that is found in the Vedas can be appreciated in a spiritual man complete in knowledge.

SANSKRIT Verse 46

yavan artha udapane
sarvatah samplutodake
tavan sarvesu vedesu
brahmanasya vijanatah

Word for Word
yavan = all that; arthah = is meant; uda-pane = in a well of water; sarvatah = in all respects; sampluta-udake = in a great reservoir of water; tavan = similarly; sarvesu = in all; vedesu = Vedic literatures; brahmanasya = of the man who knows the Supreme Brahman; vijanatah = 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.

Text 47

You certainly have the right to do your duty but not the claim over the fruits whenever; never see yourself as the cause of the results as you should never let attachment accompany a religious duty.

SANSKRIT Verse 47

karmany evadhikaras te
ma phalesu kadacana
ma karma-phala-hetur bhur
ma te sango 'stv akarmani

Word for Word
karmani = in prescribed duties; eva = certainly; adhikarah = right; te = of you; ma = never; phalesu = in the fruits; kadacana = at any ,time; ma = never; karma-phala = in the result of the work; hetuh = cause; bhuh = become; ma = 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.

Text 48
Do your work staying connected thus in giving up that association O Dhanañjaya [Arjuna as the one conquering the wealth] and stay balanced in success and failure as the realization of this equanimity is what is called yoga.

SANSKRIT Verse 48

yoga-sthah kuru karmani
sangam, tyaktva dhananjaya
siddhy-asiddhyoh samo bhutva
samatvam yoga ucyate

Word for Word
yoga-sthah = equipoised; kuru = perform; karmani = your duties;sangam = attachment; tyaktva = giving up; dhananjaya = O Arjuna;siddhi-asiddhyoh = in success and failure; samah = equipoised; bhutva= becoming; samatvam = equanimity; yogah = yoga; ucyate = iscalled.

Translation
Perform your duty equipoised, O Arjuna, abandoning all attachment to success or failure. Such equanimity is called yoga.

Text 49
Keep your self for sure far away from abominable acts with that intelligence of yoga, Dhananjana, in the full surrender of such consciousness - as it are the misers who try for the sake of the result.

SANSKRIT Verse 49

durena hy avaram karma
buddhi-yogad dhananjaya
buddhau saranam anviccha
krpanah phala-hetavah

Word for Word
durena = discard it at a long distance; hi = certainly; avaram = abominable; karma = activity; buddhi-yogat = on the strength of Krishna consciousness; dhananjaya = O conqueror of wealth; buddhau =in such consciousness; saranam = full surrender; anviccha = try for; krpanah = 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.

Text 50
One aligned in this intelligence can in this life get rid of both good and bad results, therefore, for the sake of yoga, engage being connected; that is the art in all activities.

SANSKRIT Verse 50

buddhi-yukto jahatiha
ubhe sukrta-duskrte
tasmad yogaya yujyasva
yogah karmasu kausalam

Word for Word
buddhi-yuktah = one who is engaged in devotional service; jahati = can get rid of; iha = in this life; ubhe = both; sukrta-duskrte = good and bad results; tasmat = therefore; yogaya = for the sake of devotional service; yujyasva = be so engaged; yogah = Krishna consciousness; karmasu = in all activities; kausalam = art.

Translation
A man engaged in devotional service rids himself of both good and bad actions even in this life. Therefore strive for yoga, which is the art of all work.

Text 51
Being immersed in working for this, aligned in the intelligence of giving up the results, liberated the great sages and devotees from the bondage of birth and death as they reached a position of being free from miseries.

SANSKRIT Verse 51

karma-jam buddhi-yukta hi
phalam tyaktva manisinah
janma-bandha-vinirmuktah
padam gacchanty anamayam

Word for Word
karma-jam = due to fruitive activities; buddhi-yuktah = being engaged in devotional service; hi = certainly; phalam = results; tyaktva = giving up; manisinah = great sages or devotees; janma-bandha = from the bondage of birth and death; vinirmuktah = liberated; padam = position; gacchanti = they reach; anamayam = 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].

Text 52
When your intelligence surpasses the confusion of illusion, at that time you shall be indifferent about all this you are about to hear and have already heard of.

SANSKRIT Verse 52

yada te moha-kalilam
buddhir vyatitarisyati
tada gantasi nirvedam
srotavyasya srutasya ca

Word for Word
yada = when; te = your; moha = of illusion; kalilam = dense forest; buddhih = transcendental service with intelligence; vyatitarisyati = surpasses; tada = at that time; ganta asi = you shall go; nirvedam = callousness; srotavyasya = toward all that is to be heard; srutasya = 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.

Text 53

When, without being confused about results with these revelations, you remain unmoved in transcendence with a fixed intelligence, then you will achieve selfrealisation."

SANSKRIT Verse 53

sruti-vipratipanna te
yada sthasyati niscala
samadhav acala buddhis
tada yogam avapsyasi

Word for Word
sruti = of Vedic revelation; vipratipanna = without being influenced by the fruitive results; te = your; yada = when; sthasyati = remains; niscala = unmoved; samadhau = in transcendental consciousness, or Krishna consciousness; acala = unflinching; buddhih = intelligence; tada = at that time; yogam = self-realization; avapsyasi = 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.

Text 54
Arjuna said: "What are the signs of one fixed in consciousness, in transcendence - and what does one who is fixed in wisdom say, how does he keep still and how does he move?"

SANSKRIT Verse 54

arjuna uvaca

sthita-prajnasya ka bhasa
samadhi-sthasya kesava
sthita-dhih kim prabhaseta
kim asita vrajeta kim

Word for Word
arjunah uvaca = Arjuna said; sthita-prajnasya = of one who is situated in fixedKrishna consciousness; ka = what; bhasa = language; samadhi-sthasya = of one situated in trance; kesava = O Krishna; sthita-dhih = one fixed in Krishna consciousness; kim = what; prabhaseta = speaks; kim = how; asita = does remain still; vrajeta = walks; kim = how.

Translation
Arjuna said: O Krishna, 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?

Text 55
The Supreme Lord said: "Giving up the various desires and their ruminations to the self, o son of Pritha, at that time, one says, satisfied by that purified mind, one becomes steady in ones consciousness.

SANSKRIT Verse 55

sri bhagavan uvaca

prajahati yada kaman
sarvan partha mano-gatan
atmany evatmana tustah
sthita-prajnas tadocyate

Word for Word
sri-bhagavan uvaca = the Supreme Personality of Godhead said; prajahati = gives up; yada = when; kaman = desires for sense gratification; sarvan = of all varieties; partha = o son of Pritha; manah-gatan = of mental concoction; atmani = in the pure state of the soul; eva = certainly; atmana = by the purified mind; tustah = satisfied; sthita-prajnah = transcendentally situated; tada = at that time; ucyate = is said.

Translation
The Supreme Personality of Godhead said: O Pritha, 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.

Text 56

Those who without worrying face the miseries and without interest face happiness and who are free from attachment, fear and anger, are called sages [munis] whose meditation is steady.

SANSKRIT Verse 56

duhkhesv anudvigna-manah
sukhesu vigata-sprhah
vita-raga-bhaya-krodhah
sthita-dhir munir ucyate

Word for Word
duhkhesu = in the threefold miseries; anudvigna-manah = without being agitated in mind; sukhesu = in happiness; vigata-sprhah = without being interested; vita = free from; raga = attachment; bhaya = fear; krodhah = and anger; sthita-dhih = 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.

Text 57
He who, whether achieving good or evil with it, is unaffected with it wherever and neither prefers or hates, is fixed in perfect knowledge.

SANSKRIT Verse 57

yah sarvatranabhisnehas
tat tat prapya subhasubham
nabhinandati na dvesti
tasya prajna pratisthita

Word for Word
yah = one who; sarvatra = everywhere; anabhisnehah = without affection; tat = that; tat = that; prapya = achieving; subha = good; asubham = evil; na = never; abhinandati = praises; na = never; dvesti = envies; tasya = his; prajna = perfect knowledge; pratisthita = 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.

Text 58
When his consciousness is fixed he withdraws like a tortoise does with its limbs, all his senses from the sense objects.

SANSKRIT Verse 58

yada samharate cayam
kurmo 'nganiva sarvasah
indriyanindriyarthebhyas
tasya prajna pratisthita

Word for Word
yada = when; samharate = winds up; ca = also; ayam = he; kurmah = tortoise; angani = limbs; iva = like; sarvasah = altogether; indriyani = senses; indriya-arthebhyah = from the sense objects; tasya = his; prajna = consciousness; pratisthita = 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.

Text 59
By restrictions one may refrain from the sense objects, but for the embodied soul giving up the taste the relation remains that he, experiencing the higher, ceases from.

SANSKRIT Verse 59

visaya vinivartante
niraharasya dehinah
rasa-varjam raso 'py asya
param drstva nivartate

Word for Word
visayah = objects for sense enjoyment; vinivartante = are practiced to be refrained from; niraharasya = 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; drstva = by experiencing; nivartate = he ceases from.

Translation
The embodied soul may be restricted from sense enjoyment, though the taste for sense objects remains. But, ceasing such engagements by experiencing a higher taste, he is fixed in consciousness.

Text 60
While endeavoring surely , in spite of, o son of Kunti, a man's full discrimination, the senses forcibly take away the mind agitating it.

SANSKRIT Verse 60

yatato hy api kaunteya
purusasya vipascitah
indriyani pramathini
haranti prasabham manah

Word for Word
yatatah = while endeavoring; hi = certainly; api = in spite of; kaunteya = O son of Kunti; purusasya = of a man; vipascitah = full of discriminating knowledge; indriyani = the senses; pramathini = 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.

Text 61
Keeping all those senses engaged under control, one should be situated in the relationship with the beyond, as the one who has his senses fully subjugated is surely established in wisdom.

SANSKRIT Verse 61

tani sarvani samyamya
yukta asita mat-parah
vase hi yasyendriyani
tasya prajna pratisthita

Word for Word
tani = those senses; sarvani = all; samyamya = keeping under control; yuktah = engaged; asita = should be situated; mat-parah = in relationship with Me; vase = in full subjugation; hi = certainly; yasya = one whose; indriyani = senses; tasya = his; prajna = consciousness; pratisthita = 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.

Text 62
Facing sense-objects a person develops attachment.for those objects. From that attachment desire develops and from that desire anger [the drift of passion] arises.

SANSKRIT Verse 62

dhyayato visayan pumsah
sangas tesupajayate
sangat sanjayate kamah
kamat krodho 'bhijayate

Word for Word
dhyayatah = while contemplating; visayan = sense objects; pumsah = of a person; sangah = attachment; tesu = in the sense objects; upajayate = develops; sangat = from attachment; sanjayate = develops; kamah = desire; kamat = from desire; krodhah = anger; abhijayate = 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.

Text 63
From anger [losing one's order] one gets illusioned and from illusion the memory gets bewildered. With the memory disturbed one loses one's intelligence and from that loss of intelligence one falls down.

SANSKRIT Verse 63

krodhad bhavati sammohah
sammohat smrti-vibhramah
smrti-bhramsad buddhi-naso
buddhi-nasat pranasyati

Word for Word
krodhat = from anger; bhavati = takes place; sammohah = perfect illusion; sammohat = from illusion; smrti = of memory; vibhramah = bewilderment; smrti-bhramsat = after bewilderment of memory; buddhi-nasah = loss of intelligence; buddhi-nasat = and from loss of intelligence; pranasyati = 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.

Text 64

But one who has become free from attachment and aversion having the senses acting upon the sense-objects under control, will, regulating himself thus, attain the clarity.

SANSKRIT Verse 64

raga-dvesa-vimuktais tu
visayan indriyais caran
atma-vasyair vidheyatma
prasadam adhigacchati

Word for Word
raga = attachment; dvesa = and detachment; vimuktaih = by one who has become free from; tu = but; visayan = sense objects; indriyaih = by the senses; caran = acting upon; atma-vasyaih = under one's control; vidheya-atma = one who follows regulated freedom; prasadam = 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.

Text 65
From that tranquility all misery will find its end and of such a happy mind soon the intuition will become sufficiently established.

SANSKRIT Verse 65

prasade sarva-duhkhanam
hanir asyopajayate
prasanna-cetaso hy asu
buddhih paryavatisthate

Word for Word
prasade = on achievement of the causeless mercy of the Lord; sarva = of all; duhkhanam = material miseries; hanih = destruction; asya = his; upajayate = takes place; prasanna-cetasah = of the happy-minded; hi = certainly; asu = very soon; buddhih = intelligence; pari = sufficiently; avatisthate = becomes established.

Translation
For one thus satisfied [in Krishna consciousness], the threefold miseries of material existence exist no longer; in such satisfied consciousness, one's intelligence is soon well established.

Text 66

There can't be intelligence if one is not aligned to this and without that connectedness one will not be steady in ones respect; missing that peace how can one of such discontent be happy?

SANSKRIT Verse 66

nasti buddhir ayuktasya
na cayuktasya bhavana
na cabhavayatah santir
asantasya kutah sukham

Word for Word
na asti = there cannot be; buddhih = transcendental intelligence; ayuktasya = of one who is not connected (with Krishna consciousness); na = not; ca = and; ayuktasya = of one devoid of Krishna consciousness; bhavana = fixed mind (in happiness); na = not; ca = and; abhavayatah = of one who is not fixed; santih = peace; asantasya = of the unpeaceful; kutah = where is; sukham = happiness.

Translation
One who is not connected with the Supreme [in Krishna 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?

Text 67
The mind by roaming with the senses surely becomes preoccupied [with the material interest] as the intelligence is taken away the way the wind takes a boat away on the water.

SANSKRIT Verse 67

indriyanam hi caratam
yan mano 'nuvidhiyate
tad asya harati prajnam
vayur navam ivambhasi

Word for Word
indriyanam = of the senses; hi = certainly; caratam = while roaming; yat = with which; manah = the mind; anuvidhiyate = becomes nconstantly engaged; tat = that; asya = his; harati = takes away; prajnam = intelligence; vayuh = wind; navam = a boat; iva = like;ambhasi = on the water.

Translation
As a boat on the water is swept away by a strong wind, even one of the roaming senses on which the mind focuses can carry away a man's intelligence.

Text 68
Therefore, o mighty armed, one who tied his senses down from their objects is of steady intelligence.

SANSKRIT Verse 68

tasmad yasya maha-baho
nigrhitani sarvasah
indriyanindriyarthebhyas
tasya prajna pratisthita

Word for Word
tasmat = therefore; yasya = whose; maha-baho = O mighty-armed one; nigrhitani = so curbed down; sarvasah = all around; indriyani = them senses; indriya-arthebhyah = from sense objects; tasya = his; prajna = intelligence; pratisthita = fixed.

Translation
Therefore, O mighty-armed, one whose senses are restrained from their objects is certainly of steady intelligence.

Text 69

To what is night to all living beings the selfcontrolled are wakeful and to what all these beings are wakeful is as night to the introspective wise.

SANSKRIT Verse 6

ya nisa sarva-bhutanam
tasyam jagarti samyami
yasyam jagrati bhutani
sa nisa pasyato muneh

Word for Word
ya = what; nisa = is night; sarva = all; bhutanam = of living entities; tasyam = in that; jagarti = is wakeful; samyami = the self-controlled; yasyam = in which; jagrati = are awake; bhutani = all beings; sa = that is; nisa = night; pasyatah = 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.

Text 70
Like the ocean that is steady in always being filled by the waters entering it, so also a person of peace is steady with the desires entering and not the one who is desiring.

SANSKRIT Verse 70

aparyamanam acala-pratistham
samudram apah pravisanti yadvat
tadvat kama yam pravisanti sarve
sa santim apnoti na kama-kami

Word for Word
apuryamanam = always being filled; acala-pratistham = steadily situated; samudram = the ocean; apah = waters; pravisanti = enter; yadvat = as; tadvat = so; kamah = desires; yam = unto whom; pravisanti = enter; sarve = all; sah = that person; santim = peace; apnoti = achieves; na = not; kama-kami = 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.

Text 71
A person who has given up all desires living free from longing, without striving for possessions and identifying with the body, attains peace.

SANSKRIT Verse 71

vihaya kaman yah sarvan
pumams carati nihsprhah
nirmamo nirahankarah
sa santim adhigacchati

Word for Word
vihaya = giving up; kaman = material desires for sense gratification; yah = who; sarvan = all; puman = a person; carati = lives; nihsprhah = desireless; nirmamah = without a sense of proprietorship; nirahankarah = without false ego; sah = he; santim = 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.

Text 72
This spiritual condition, o son of Pritha, will never achieving it bewilder you. Being situated in it, even at the end of one's life the kingdom of God is attained with it.

SANSKRIT Verse 72

esa brahmi sthitih partha
nainam prapya vimuhyati
sthitvasyam anta-kale 'pi
brahma-nirvanam rcchati

Word for Word
esa = this; brahmi = spiritual; sthitih = situation; partha = o son of Pritha; na = never; enam = this; prapya = achieving; vimuhyati = one is bewildered; sthitva = being situated; asyam = in this; anta-kale = at the end of life; api = also; brahma-nirvanam = the spiritual kingdom of God; rcchati = 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.

Chapter 2a: The Yoga of Analytic Knowledge

On the knowledge of the soul (2.1-2.38)

(1) Sanjaya said: "Unto him, Arjuna, who was thus overwhelmed by compassion, having his eyes full of tears and lamenting, Madhusudana [Krishna is called as madhusoodanan as the killer of Madhu] spoke the following words:

(2) The Supreme Lord said: 'Wherefrom came this impurity of lamentation at this hour of crisis? This practice of the uncivilized that does not lead to a better world, is the cause of infamy, o Arjuna.

(3) Do not take to this impotence, o son of Pritha, this pettiness and weakness of the heart does not befit you- give it up and stand up, o chastiser of the enemy!'

(4) Arjuna said: 'How can I counterattack Bhishma and Drona with arrows in the fight, o Madhusudana - they are worthy of worship. o killer of the enemies!

(5) Even begging in this life on the planet is certainly better than to kill those superior great souls, even though those teachers desire worldly gain - surely our enjoying the pleasures of life will be tainted with blood!

(6) Nor do we know which would be better for us: that we may conquer them or they may conquer us - certainly of those who do so by killing we would never want to live, all of us as we are positioned in front of the sons of Dritharastra.

(7) Being afflicted by the characteristics of miserliness and weakness, I ask You, confused in the heart about my duty, what would be all-good - please tell me that in confidence; instruct me as I am surrendered toYou as Your disciple.

(8) I do not clearly see what would dispel the sadness drying up my senses in achieving [this way the] unrivaled prosperity of a kingdom on earth or even the supremacy of the godly.'

(9) Sanjaya said: "Thus addressing Hrisikesa, Gudakesa [Arjuna as the master of curbing ignorance], the chastiser of the enemies said: ' I shall not fight'. After saying this to Govinda he then fell silent.

(10) O descendant of Bharata, there between the armies of both parties Hrisikesa spoke smiling to the lamenting one the following words.

(11) The Supreme Lord said: 'You are lamenting about what is not worth the lamenting and you speak learned words as well - whether lives are lost or not, the wise never lament.

(12) I never really did not exist whenever, nor did you; you nor any of all these kings - never shall also surely all of us not exist hereafter.

(13) Of being embodied one knows the physical of boyhood, youth and old age - similarly does attaining to the beyond of the body never delude the sober ones.

(14) It is only sense perception, o son of Kunti, like summer and winter, happiness and pain given, appear and disappear; none of them are permanent, just try to tolerate it, o descendant of the Bharata dynasty.

(15) The person who is then never upset by all of this, o best among men, and is equal to and steady in distress and happiness, is considered fit for liberation.

(16) Never is there of falsehood [asat, the temporal form] any durability nor can one expect of the eternal [sat, the true, the soul] any cessation, thus stress the seers who concluded to the study of both.

(17) Know that that by which the whole body is pervaded is imperishable and that no one is able to destroy it.

(18) All these material bodies are perishable while of the embodied soul it is said that it is never destroyed and immeasurable, therefore fight o descendant of Bharata.

(19) Anyone who supposes that this [soul] is the killer and also anyone who thinks that it can be killed, will of either of both positions never be in knowledge; never does it kill or can it be killed.

(20) It is never born, nor does it ever die; never it came into existence nor will it cease to be - it will not take rebirth, it is unborn, eternal and permanent; it is the oldest and is never killed when the body is killed.

(21) One who knows that this [soul] is the indestructible, always existing, which is unborn and immutable - how can that person, o Partha, be the cause of killing or be killed?

(22) Just like giving up worn out garments and accepting new ones, does the embodied [soul] the same way give up old bodies and verily accept different new ones.

(23) Never can this soul be cut to pieces, be burnt by fire; nor can it drown in water or wither in the wind.

(24) This unbreakable soul that cannot be burned, dissolve in water or dry up, is surely everlasting, all-pervading, unchangeable, unmovable and primordial.

(25) As one speaks like this of it as being invisible, inconceivable and stable, you should know very well that this soul never deserves lamentation.

(26) If, however, you think of it as always taking birth or finding death, still, o mighty armed one, it never deserves lamentation.

(27) Death is a certain fact for the one who is born and also is birth certain for the ones who died; they are matters unavoidable that therefore do not deserve your lamentation.

(28) In the beginning all are unmanifest, they are manifest in the middle, and in the end, o descendant of Bharata, they are all gone, therefore why complain when it is all like that?

(29) Some see it as amazing, some speak of it as amazing and others surely come to know about it as being amazing, while still others, even having heard about this soul, certainly never come to understand it.

(30) This soul, the eternal owner of the body of everyone, cannot be killed and therefore, o descendant of Bharata, you should not grieve for any living being.

(31) Also, indeed in considering your own duties you should not hesitate to fight for the sake of the religion, as for a ruler truly there is no better engagement than that.

(32) O son of Pritha, happy are the rulers who do achieve to the war that came on its own accord, as to them the gates of heaven are opened wide.

(33) Therefore you should do this fighting as a religious duty - not acting according your own nature, you will lose your reputation and fall in sin.

(34) About your infamy people will always be speaking as for a respectable man infamy is worse than death.

(35) Ceasing out of fear leaving the battlefield, the great generals who are also holding you in great estimation, will consider you as someone lower in value.

(36) Many of your enemies will speak unkind words of you deriding your ability. What of course, is there more painful than that?

(37) Either, being killed, you will attain the heavenly kingdom, or, conquering, you will enjoy the world; therefore get up, O son of Kunti, and fight with the certainty of determination.

(38) Equanimous in happiness and distress, gain and loss, victory and defeat; thereafter engaging for the sake of fighting, this way you will never incur any sin.


Source Texts

Text 1

Sanjaya said: "Unto him [Arjuna], who was thus overwhelmed by compassion, having his eyes full of tears and lamenting, Madhusudana [Krishna as the killer of Madhu] spoke the following words:

SANSKRIT Verse 1

sanjaya uvaca

tam tatha krpayavistam
asru-purnakuleksanam
visidantam idam vakyam
uvaca madhusudanah

Word for Word

sanjayah uvaca = Sanjaya said; tam = unto Arjuna; tatha = thus; krpaya = by compassion; avistam = overwhelmed; asru-purna-akula =full of tears; iksanam = eyes; visidantam = lamenting; idam = these; vakyam = words; uvaca = said; madhu-sudanah = the killer of Madhu.

Translation

Sanjaya said: Seeing Arjuna full of compassion, his mind depressed, his eyes full of tears, Madhusudana, Krishna, spoke the following words.

Text 2

The Supreme Lord said: 'Wherefrom came this impurity of lamentation at this hour of crisis? This practice of the uncivilized that does not lead to a better world, is the cause of infamy, o Arjuna.

SANSKRIT Verse 2

sri bhagavan uvaca

kutas tva kasmalam idam
visame samupasthitam
anarya-justam asvargyam
akirti-karam arjuna

Word for Word

sri-bhagavan uvaca = the Supreme Personality of Godhead said; kutah =wherefrom; tva = unto you; kasmalam = dirtiness; idam = this lamentation; visame = in this hour of crisis; samupasthitam =arrived; anarya = persons who do not know the value of life; justam = practiced by; asvargyam = which does not lead to higher planets;akirti = 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.

Text 3

Do not take to this impotence, o son of Pritha, this pettiness and weakness of the heart never befitts you- give it up and stand up, o chastiser of the enemy!'

SANSKRIT Verse 3

klaibyam ma sma gamah partha
naitat tvayy upapadyate
ksudram hrdaya-daurbalyam
tyaktvottistha parantapa

Word for Word

klaibyam = impotence; ma sma = do not; gamah = take to; partha = o son of Pritha; na = never; etat = this; tvayi = unto you; upadyate = is befitting; ksudram = petty; hrdaya = of the heart; daurbalyam = weakness; tyaktva = giving up; uttistha = get up; param-tapa = O chastiser of the enemies.

Translation

O son of Pritha, 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.

Text 4

Arjuna said:'How can I counterattack Bhishma and Drona with arrows in the fight, o Madhusudana - they are worthy of worship. o killer of the enemies!

SANSKRIT Verse 4

arjuna uvaca

katham bhismam aham sankhye
dronam ca madhusudana
isubhih pratiyotsyami
pujarhav arisudana

Word for Word

arjunah uvaca = Arjuna said; katham = how; bhismam = Bhishma; aham = I; sankhye = in the fight; dronam = Drona; ca = also; madhu-sudana = O killer of Madhu; isubhih = with arrows; pratiyotsyami = shall counterattack; puja-arhau = those who are worshipable; ari-sudana = 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 Bhishma and Drona, who are worthy of my worship?

Text 5

Even begging in this life on the planet is certainly better than to kill those superior great souls, even though those teachers desire worldly gain - surely our enjoying the pleasures of life will be tainted with blood!

SANSKRIT Verse 5

gurun ahatva hi mahanubhavan
sreyo bhoktum bhaiksyam apiha loke
hatvartha-kamams tu gurun ihaiva
bhunjiya bhogan rudhira-pradigdhan

Word for Word

gurun = the superiors; ahatva = not killing; hi = certainly; maha-anubhavan = great souls; sreyah = it is better; bhoktum = to enjoy life; bhaiksyam = by begging; api = even; iha = in this life; loke = in this world; hatva = killing; artha = gain; kaman = desiring; tu = but; gurun = superiors; iha = in this world; eva = certainly; bhunjiya = one has to enjoy; bhogan = enjoyable things; rudhira = blood; pradigdhan = 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.

Text 6

Nor do we know which would be better for us: that we may conquer them or they may conquer us - certainly of those who do so by killing we would never want to live, all of us as we are positioned in front of the sons of Dritharastra.

SANSKRIT Verse 6

na caitad vidmah kataran no gariyo
yad va jayema yadi va no jayeyuh
yan eva hatva na jijivisamas
te 'vasthitah pramukhe dhartarastrah

Word for Word

na = nor; ca = also; etat = this; vidmah = do we know; katarat =which; nah = for us; gariyah = better; yat va = whether; jayema = we may conquer; yadi = if; va = or; nah = us; jayeyuh = they conquer; yan = those who; eva = certainly; hatva = by killing; na = never; jijivisamah = we would want to live; te = all of them; avasthitah = are situated; pramukhe = in the front; dhartarastrah = the sons of Dhrtarastra.

Translation

Nor do we know which is better = conquering them or being conquered by them. If we killed the sons of Dhrtarastra, we should not care to live. Yet they are now standing before us on the battlefield.

Text 7

Being afflicted by the characteristics of miserliness and weakness, I ask You, confused in the heart about my duty, what would be all-good - please tell me that in confidence; instruct me as I am surrendered to You as Your disciple.

SANSKRIT Verse 7

karpanya-dosopahata-svabhavah
prcchami tvam dharma-sammudha-cetah
yac chreyah syan niscitam bruhi tan me
sisyas te 'ham sadhi mam tvam prapannam

Word for Word

karpanya = of miserliness; dosa = by the weakness; upahata = being afflicted; sva-bhavah = characteristics; prcchami = I am asking; tvam = unto You; dharma = religion; sammudha = bewildered; cetah = in heart; yat = what; sreyah = all-good; syat = may be; niscitam = confidently; bruhi = tell; tat = that; me = unto me; sisyah = disciple; te = Your; aham = I am; sadhi = just instruct; mam = me; tvam = 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.

Text 8

I do not clearly see what would dispell the sadness drying up my senses in achieving [this way the] unrivaled prosperity of a kingdom on earth or even the supremacy of the godly.'

SANSKRIT Verse 8

na hi prapasyami mamapanudyad
yac chokam ucchosanam indriyanam
avapya bhumav asapatnam rddham
rajyam suranam api cadhipatyam

Word for Word

na = do not; hi = certainly; prapasyami = I see; mama = my; apanudyat = can drive away; yat = that which; sokam = lamentation; ucchosanam = drying up; indriyanam = of the senses; avapya = achieving; bhumau = on the earth; asapatnam = without rival; rddham = prosperous; rajyam = kingdom; suranam = of the demigods; api = even; ca = also; adhipatyam = 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.

Text 9

Sanjaya said: "Thus addressing Hrisikesa, Gudakesa [Arjuna as the master of curbing ignorance], the chastiser of the enemies said: ' I shall not fight'. After saying this to Govinda he then fell silent.

SANSKRIT Verse 9

sanjaya uvaca

evam uktva hrsikesam
gudakesah parantapah
na yotsya iti govindam
uktva tusnim babhuva ha

Word for Word

sanjayah uvaca = Sanjaya said; evam = thus; uktva = speaking; hrsikesam = unto Krishna, the master of the senses; gudakesah = Arjuna, the master of curbing ignorance; parantapah = the chastiser of the enemies; na yotsye = I shall not fight; iti = thus; govindam = unto Krishna, the giver of pleasure to the senses; uktva = saying; tusnim = silent; babhuva = became; ha = certainly.

Translation

Sanjaya said: Having spoken thus, Arjuna, chastiser of enemies, told Krishna, "Govinda, I shall not fight," and fell silent.

Text 10

O decendent of Bharata, there between the armies of both parties Hrisikesa spoke smiling to the lamenting one the following words.

SANSKRIT Verse 10

tam uvaca hrsikesah
prahasann iva bharata
senayor ubhayor madhye
visidantam idam vacah

Word for Word

tam = unto him; uvaca = said; hrsikesah = the master of the senses, Krishna; prahasan = smiling; iva = like that; bharata = O Dhrtarastra, descendant of Bharata; senayoh = of the armies; ubhayoh = of both parties; madhye = between; visidantam = unto the lamenting one; idam = the following; vacah = words.

Translation

O descendant of Bharata, at that time Krishna, smiling, in the midst of both the armies, spoke the following words to the grief-stricken Arjuna.

Text 11

The Supreme Lord said:'You are lamenting about what is not worth the lamenting and you speak learned words as well - whether lives are lost or not, the wise never lament.

SANSKRIT Verse 11

sri-bhagavan uvaca

asocyan anvasocas tvam
prajna-vadams ca bhasase
gatasun agatasums ca
nanusocanti panditah

Word for Word

sri-bhagavan uvaca = the Supreme Personality of Godhead said; asocyan = not worthy of lamentation; anvasocah = you are lamenting; tvam = you; prajna-vadan = learned talks; ca = also; bhasase = speaking; gata = lost; asun = life; agata = not past; asun = life; ca = also; na = never; anusocanti = lament; panditah = 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.

Text 12

I never really did not exist whenever, nor did you; you nor any of all these kings - never shall also surely all of us not exist hereafter.

SANSKRIT Verse 12

na tv evaham jatu nasam
na tvam neme janadhipah
na caiva na bhavisyamah
sarve vayam atah param

Word for Word

na = never; tu = but; eva = certainly; aham = I; jatu = at any time; na = did not; asam = exist; na = not; tvam = you; na = not; ime = all these; jana-adhipah = kings; na = never; ca = also; eva = certainly; na = not; bhavisyamah = 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.

Text 13

Of being embodied one knows the physical of boyhood, youth and old age - similarly does attaining to the beyond of the body never delude the sober ones.

SANSKRIT Verse 13

dehino 'smin yatha dehe
kaumaram yauvanam jara
tatha dehantara-praptir
dhiras tatra na muhyati

Word for Word

dehinah = of the embodied; asmin = in this; yatha = as; dehe = in the body; kaumaram = boyhood; yauvanam = youth; jara = old age; tatha = similarly; deha-antara = of transference of the body; praptih = achievement; dhirah = 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.

Text 14

It is only sense perception, o son of Kunti, like summer and winter, happiness and pain given, appear and disappear; none of them are permanent, just try to tolerate it, o descendant of the Bharata dynasty.

SANSKRIT Verse 14

matra-sparsas tu kaunteya
sitosna-sukha-duhkha-dah
agamapayino 'nityas
tams titiksasva bharata

Word for Word

matra-sparsah = sensory perception; tu = only; kaunteya = O son of Kunti; sita = winter; usna = summer; sukha = happiness; duhkha = and pain; dah = giving; agama = appearing; apayinah = disappearing; anityah = nonpermanent; tan = all of them; titiksasva = just try to tolerate; bharata = O descendant of the Bharata dynasty.

Translation

O son of Kunti, 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.

Text 15

The person who is then never upset by all of this, o best among men, and is equal to and steady in distress and happiness, is considered fit for liberation.

SANSKRIT Verse 15

yam hi na vyathayanty ete
purusam purusarsabha
sama-duhkha-sukham dhiram
so 'mrtatvaya kalpate

Word for Word

yam = one to whom; hi = certainly; na = never; vyathayanti = are distressing; ete = all these; purusam = to a person; purusa-rsabha = O best among men; sama = unaltered; duhkha = in distress; sukham = and happiness; dhiram = patient; sah = he; amrtatvaya = 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.

Text 16

Never is there of falsehood [asat, the temporal form] any durability nor can one expect of the eternal [sat, the true, the soul] any cessation, thus stress the seers who concluded to the study of both.

SANSKRIT Verse 16

nasato vidyate bhavo
nabhavo vidyate satah
ubhayor api drsto 'ntas
tv anayos tattva-darsibhih

Word for Word

na = never; asatah = of the nonexistent; vidyate = there is; bhavah = endurance; na = never; abhavah = changing quality; vidyate = there is; satah = of the eternal; ubhayoh = of the two; api = verily; drstah = observed; antah = conclusion; tu = indeed; anayoh = of them; tattva = of the truth; darsibhih = 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.

Text 17

Know that that by which the whole body is pervaded is imprerishabale and that no one is able to destroy it.

SANSKRIT Verse 17

avinasi tu tad viddhi
yena sarvam idam tatam
vinasam avyayasyasya
na kascit kartum arhati

Word for Word

avinasi = imperishable; tu = but; tat = that; viddhi = know it; yena = by whom; sarvam = all of the body; idam = this; tatam = pervaded; vinasam = destruction; avyayasya = of the imperishable; asya = of it; na kascit = 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.

Text 18

All these material bodies are perishable while of the embodied soul it is said that it is never destroyed and immeasurable, therefore fight o descendant of Bharata.

SANSKRIT Verse 18

antavanta ime deha
nityasyoktah saririnah
anasino prameyasya
tasmad yudhyasva bharata

Word for Word

anta-vantah = perishable; ime = all these; dehah = material bodies nityasya = eternal in existence; uktah = are said; saririnah = of the embodied soul; anasinah = never to be destroyed; aprameyasya = immeasurable; tasmat = therefore; yudhyasva = fight; bharata = 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.

Text 19

Anyone who supposes that this [soul] is the killer and also anyone who thinks that it can be killed, will of either of both positions never be in knowledge; never does it kill or can it be killed.

SANSKRIT Verse 19

ya enam vetti hantaram
yas cainam manyate hatam
ubhau tau na vijanito
nayam hanti na hanyate

Word for Word

yah = anyone who; enam = this; vetti = knows; hantaram = the killer; yah = anyone who; ca = also; enam = this; manyate = thinks; hatam = killed; ubhau = both; tau = they; na = never; vijanitah = 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.

Text 20

It is never born, nor does it ever die; never it came into existence nor will it cease to be - it will not take rebirth, it is unborn, eternal and permanent; it is the oldest and is never killed when the body is killed.

SANSKRIT Verse 20

na jayate mriyate va kadacin
nayam bhutva bhavita va na bhuyah
ajo nityah sasvato 'yam purano
na hanyate hanyamane sarire

Word for Word

na = never; jayate = takes birth; mriyate = dies; va = either; kadacit = at any time (past, present or future); na = never; ayam = this; bhutva = having come into being; bhavita = will come to be; va = or; na = not; bhuyah = or is again coming to be; ajah = unborn; nityah = eternal; sasvatah = permanent; ayam = this; puranah = the oldest; na = never; hanyate = is killed; hanyamane = being killed; sarire = 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.

Text 21

One who knows that this [soul] is the indestructible, always existing, which is unborn and immutable - how can that person, o Partha, be the cause of killing or be killed?

SANSKRIT Verse 21

vedavinasinam nityam
ya enam ajam avyayam
katham sa purusah partha
kam ghatayati hanti kam

Word for Word

veda = knows; avinasinam = indestructible; nityam = always existing; yah = one who; enam = this (soul); ajam = unborn; avyayam = immutable; katham = how; sah = that; purusah = person; Partha= O Partha(Arjuna); kam = whom; ghatayati = causes to hurt; hanti = kills; kam = whom.

Translation

O Partha, how can a person who knows that the soul is indestructible, eternal, unborn and immutable kill anyone or cause anyone to kill?

Text 22

Just like giving up worn out garments and accepting new ones, does the embodied [soul] the same way give up old bodies and verily accept different new ones.

SANSKRIT Verse 22

vasamsi jirnani yatha vihaya
navani grhnati naro 'parani
tatha sarirani vihaya jirnany
anyani samyati navani dehi

Word for Word

vasamsi = garments; jirnani = old and worn out; yatha = just as; vihaya = giving up; navani = new garments; grhnati = does accept; narah = a man; aparani = others; tatha = in the same way; sarirani = bodies; vihaya = giving up; jirnani = old and useless; anyani = different; samyati = verily accepts; navani = new sets; dehi = 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.

Text 23

Never can this soul be cut to pieces, be burnt by fire; nor can it drown in water or wither in the wind.

SANSKRIT Verse 23

nainam chindanti sastrani
nainam dahati pavakah
na cainam kledayanty apo
na sosayati marutah

Word for Word

na = never; enam = this soul; chindanti = can cut to pieces; sastrani = weapons; na = never; enam = this soul; dahati = burns;,pavakah = fire; na = never; ca = also; enam = this soul; kledayanti = moistens; apah = water; na = never; sosayati = dries; marutah =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.

Text 24

This unbreakable soul that cannot be burned, dissolve in water or dry up, is surely everlasting, all-pervading, unchangeable, unmovable and primordial.

SANSKRIT Verse 2

acchedyo 'yam adahyo 'yam
akledyo 'sosya eva ca
nityah sarva-gatah sthanur
acalo 'yam sanatanah

Word for Word

acchedyah = unbreakable; ayam = this soul; adahyah = unable to be burned; ayam = this soul; akledyah = insoluble; asosyah = not able to be dried; eva = certainly; ca = and; nityah = everlasting; sarva-gatah = all-pervading; sthanuh = unchangeable; acalah = immovable; ayam = this soul; sanatanah = 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.

Text 25

As one speaks like this of it as being invisible, inconceivable and stable, you should know very well that this soul never deserves lamentation.

SANSKRIT Verse 25

avyakto 'yam acintyo 'yam
avikaryo 'yam ucyate
tasmad evam viditvainam
nanusocitum arhasi

Word for Word

avyaktah = invisible; ayam = this soul; acintyah = inconceivable; ayam = this soul; avikaryah = unchangeable; ayam = this soul; ucyate = is said; tasmat = therefore; evam = like this; viditva = knowing it well; enam = this soul; na = do not; anusocitum = 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.

Text 26

If, however, you think of it as always taking birth or finding death, still, o mighty armed one, it never deserves lamentation.

SANSKRIT Verse 26

atha cainam nitya-jatam
nityam va manyase mrtam
tathapi tvam maha-baho
nainam socitum arhasi

Word for Word

atha = if, however; ca = also; enam = this soul; nitya-jatam = always born; nityam = forever; va = either; manyase = you so think; mrtam = dead; tatha api = still; tvam = you; maha-baho = O mighty-armed one; na = never; enam = about the soul; socitum = to lament; arhasi = deserve.

Translation

If, however, you think that the soul [or the symptoms of life] is always born and dies forever, you still have no reason to lament, O mighty-armed.

Text 27

Death is a certain fact for the one who is born and also is birth certain for the ones who died; they are matters unavoidable that therefore do not deserve your lamentation.

SANSKRIT Verse 27

jatasya hi dhruvo mrtyur
dhruvam janma mrtasya ca
tasmad apariharye'rthe
na tvam socitum arhasi

Word for Word

jatasya = of one who has taken his birth; hi = certainly; dhruvah = a fact; mrtyuh = death; dhruvam = it is also a fact; janma = birth; mrtasya = of the dead; ca = also; tasmat = therefore; apariharye = of that which is unavoidable; arthe = in the matter; na = do not; tvam = you; socitum = 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.

Text 28

In the beginning all are unmanifest, they are manifest in the middle, and in the end, o descendant of Bharata, they are all gone, therefore why complain when it is all like that?

SANSKRIT Verse 28

avyaktadini bhutani
vyakta-madhyani bharata
avyakta-nidhanany eva
tatra ka paridevana

Word for Word

avyakta-adini = in the beginning unmanifested; bhutani = all that are created; vyakta = manifested; madhyani = in the middle; bharata = O descendant of Bharata; avyakta = nonmanifested; nidhanani = when vanquished; eva = it is all like that; tatra = therefore; ka = what; paridevana = 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?

Text 29

Some see it as amazing, some speak of it as amazing and others surely come to know about it as being amazing, while still others, even having heard about this soul, certainly never come to understand it.

SANSKRIT Verse 29

ascaryavat pasyati kascid enam
ascaryavad vadati tathaiva canyah.
ascaryavac cainam anyah srnoti
srutvapy enam veda na caiva kascit

Word for Word

ascarya-vat = as amazing; pasyati = sees; kascit = someone; enam = this soul; ascarya-vat = as amazing; vadati = speaks of; tatha = thus; eva = certainly; ca = also; anyah = another; ascarya-vat = similarly amazing; ca = also; enam = this soul; anyah = another; srnoti = hears of; srutva = having heard; api = even; enam = this soul; veda = knows; na = never; ca = and; eva = certainly; kascit = 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.
Text 30
This soul, the eternal owner of the body of everyone, cannot be killed and therefore, o descendant of Bharata, you should not grieve for any living being.

SANSKRIT Verse 30

dehi nityam avadhyo 'yam
dehe sarvasya bharata
tasmat sarvani bhutani
na tvam socitum arhasi

Word for Word

dehi = the owner of the material body; nityam = eternally; avadhyah = cannot be killed; ayam = this soul; dehe = in the body; sarvasya = of everyone; bharata = O descendant of Bharata; tasmat = therefore; sarvani = all; bhutani = living entities (that are born); na = never; tvam = you; socitum = 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.

Text 31

Also, indeed in considering your own duties you should not hesitate to fight for the sake of the religion, as for a ruler truly there is no better engagement than that.

SANSKRIT Verse 31

svadharmam api caveksya
na vikampitum arhasi
dharmyaddhi yuddhac chreyo 'nyat
kshatriyasya na vidyate

Word for Word

sva-dharmam = one's own religious principles; api = also; ca = indeed; aveksya = considering; na = never; vikampitum = to hesitate; arhasi = you deserve; dharmyat = for religious principles; hi = indeed; yuddhat = than fighting; sreyah = better engagement; anyat = any other; kshatriyasya = of the kshatriya; na = does not; vidyate = exist.

Translation

Considering your specific duty as a kshatriya, you should know that there is no better engagement for you than fighting on religious principles; and so there is no need for hesitation.

Text 32

O son of Pritha, happy are the rulers who do achieve to the war that came on its own accord, as to them the gates of heaven are opened wide.

SANSKRIT Verse 32

yadrcchaya copapannam
svarga-dvaram apavrtam
sukhinah ksatriyah partha
labhante yuddham idrsam

Word for Word

yadrcchaya = by its own accord; ca = also; upapannam = arrived at svarga = of the heavenly planets; dvaram = door; apavrtam = wide open; sukhinah = very happy; kshatriyah = the members of the royal order; partha = o son of Pritha; labhante = do achieve; yuddham = war; idrsam = like this.

Translation

O Pritha, happy are the kshatriyas to whom such fighting opportunities come unsought, opening for them the doors of the heavenly planets.

Text 33

Therefore you should do this fighting as a religious duty - not acting according your own nature, you will lose your reputation and fall in sin.

SANSKRIT Verse 33

atha cet tvam imam dharmyam
sangramam na karisyasi
tatah sva-dharmam kirtim ca
hitva papam avapsyasi

Word for Word

atha = therefore; cet = if; tvam = you; imam = this; dharmyam = as a religious duty; sangramam = fighting; na = do not; karisyasi = perform; tatah = then; sva-dharmam = your religious duty; kirtim = reputation; ca = also; hitva = losing; papam = sinful reaction; avapsyasi = 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.

Text 34

About your infamy people will always be speaking as for a respectable man infamy is worse than death.

SANSKRIT Verse 34

akirtim capi bhutani
kathayisyanti te 'vyayam
sambhavitasya cakirtir
maranad atiricyate

Word for Word

akirtim = infamy; ca = also; api = over and above; bhutani = all people; kathayisyanti = will speak; te = of you; avyayam = forever; sambhavitasya = for a respectable man; ca = also; akirtih = ill fame; maranat = than death; atiricyate = becomes more.

Translation

People will always speak of your infamy, and for a respectable person,dishonor is worse than death.

Text 35

Ceasing out of fear leaving the battlefield, the great generals who are also holding you in great estimation, will consider you as someone lower in value.

SANSKRIT Verse 35

bhayad ranad uparatam
mamsyante tvam maha-rathah
yesam ca tvam bahu-mato
bhutva yasyasi laghavam

Word for Word

bhayat = out of fear; ranat = from the battlefield; uparatam = ceased; mamsyante = they will consider; tvam = you; maha-rathah = the great generals; yesam = for whom; ca = also; tvam = you; bahu-matah = in great estimation; bhutva = having been; yasyasi =you will go; laghavam = 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.

Text 36

Many of your enemies wil speak unkind words of you deriding your ability. What of course, is there more painful than that?

SANSKRIT Verse 36

avacya-vadams ca bahun
vadisyanti tavahitah
nindantas tava samarthyam
tato duhkhataram nu kim

Word for Word

avacya = unkind; vadan = fabricated words; ca = also; bahun = many; vadisyanti = will say; tava = your; ahitah = enemies; nindantah = while vilifying; tava = your; samarthyam = 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?

Text 37

Either, being killed, you will attain the heavenly kingdom, or, conquering, you will enjoy the world; therefore get up, O son of Kunti, and fight with the certainty of determination

SANSKRIT Verse 37

hato va prapsyasi svargam
jitva va bhoksyase mahim
tasmad uttistha kaunteya
yuddhaya krta-niscayah

Word for Word

hatah = being killed; va = either; prapsyasi = you gain; svargam = the heavenly kingdom; jitva = by conquering; va = or; bhoksyase = you enjoy; mahim = the world; tasmat = therefore; uttistha = get up; kaunteya = O son of Kunti; yuddhaya = to fight; krta = determined; niscayah = in certainty.

Translation

O son of Kunti, 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.

Text 38

Equanimous in happiness and distress, gain and loss, victory and defeat; thereafter engaging for the sake of fighting this way you will never incur any sin.

SANSKRIT Verse 38

sukha-duhkhe same krtva
labhalabhau jayajayau
tato yuddhaya yujyasva
naivam papam avapsyasi

Word for Word

sukha = happiness; duhkhe = and distress; same = in equanimity; krtva = doing so; labha-alabhau = both profit and loss; jaya-ajayau = both victory and defeat; tatah = thereafter; yuddhaya = for the sake of fighting; yujyasva = engage (fight); na = never; evam = in this way; papam = sinful reaction; avapsyasi = 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.

Chapter 1: The Yoga of Dejection

On the confrontation with the necessity to fight

(1) In B.C 3102, the blind uncle of Pandavas called Dhritarashthra said: "At Kurukshetra, a place of pilgrimage, my party and the pandavas, the sons of Pandu, assembled desiring to fight. O Sanjaya What did they do?"

(2) Sanjaya said: "After seeing the line up of the soldiers of the Pandavas, king Duryodhana, the eldest of the kauravas, at that time approached his teacher, Dronacarya, and said:

(3) Just see the sons of Pandu, brother of Dhritarashthra and the father of the Pandavas, O teacher, arranged as a great military force by the son of Drupada, who is the father in law of Arjuna, Dhristadyumna,your intelligent disciple.

(4) There are heroes and mighty bowmen equal in the fight to Bhima and Arjuna, like Yuyudhana and Virata as also Drupada himself, who is also a great warrior.

(5) Dhrishthaketu, Cekitana, Kasiraja, and also the very powerful Purujit, Kuntibhoja and Saibya are there, who are all great heroes in human society.

(6) Yudhamanyu, the mighty Uttamauja, the very powerful son of Subhadra, who is the ister of Krishna, one of the wifes of Arjuna, and the sons of Draupadi all certainly are great chariot fighters.

(7) But to your information, O best of the twice-born, let me tell you also about the specially powerful captains of our soldiers.

(8) Of your good self there are grandfather Bhishma and also Karna, Kripa, and As'vatthama, Vikarna and the son of Somadatta called Bhurisrava, who are certainly also always victorious in battle.

(9) There are as well a great number of other heroes equipped with many weapons having combat experience, that are willing to risk their lives for my sake.

(10) Our strength is immeasurable being perfectly protected by Grandfather Bhishma, but limited is all of this strength with the Pandavas carefully protected by Bhima.

(11) Those everywhere strategically arranged to support Bhishma certainly all respectively will give you their support.

(12) To his greater joy, did the valiant grandsire of the Kuru dynasty, the grandfather, blew his conchshell very loudly vibrating like a roaring lion.

(13) Other conchshells as also large and small drums and horns all of a sudden were sounded together thereafter, which culminated into a tumultuous uproar.

(14) Thereupon Madhava the form of Krishna as the husband of the goddess of fortune, with Arjuna standing in a great chariot drawn by white horses, both confidently sounded their divine conchshells.

(15) Hrishikesa the form of Krishna as the Lord of the Senses, blew the Pancajanya, Arjuna the Devadatta and the herculean Bhima, the voracious eater, blew the Paundra.

(16-17-18) The king, the son of Kunti named Yudhishthhira, the eldest Pandava, blew Ananta-vijaya while Nakula and Sahadeva, the twin brothers of Pandavas, blew the Sughosha and Manipushpaka. So also the king of Kasi also called Varanasi, the great archerer Sikhani and the great warrior Dhristadyumna, Viratha, who gave the Pandavas shelter, Satyaki, who was never defeated and, O King, Drupada together with all the sons of the Pandavas, and the mighty armed Abhimanyu, son of Subhadra, each blew their respective conchshells.

(19) That vibration tore the hearts of the sons of Dhritarashthra as it resounded tumultuous in the sky and the earth.

(20) Then the son of Pandu, whose flag was marked with Hanuman and who was looking from his chariot upon the sons of Dhritarashthra in preparing to take up his bow and shoot his arrows, O King, at that time spoke the following words to Hrishikesa.

(21-22) Arjuna said: 'Please drive my chariot between both the armies, O Infallible One, for the time that I may look upon those desiring to fight arrayed on the battlefield with whom together I have to contend in this trial of arms.

(23) Let me see those who will be fighting and are assembled here wishing to please the evil minded son of Dhritarashthra.

(24) Sanjaya said: "O son of Bharata, thus being addressed by Arjuna, did Hrishikesa place the mighty fine chariot in the midst of the two armies.

(25) In front of Bhishma, Drona and all the military leaders of the world the Lord said: 'O son of Pritha, just see how all the members of the Kuru-dynasty are assembled here'.

(26) There he indeed could see standing both parties of the armies: his fathers, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, friends and also his fathers-in-law and well-wishers.

(27) Seeing all kinds of relatives he, Arjuna, the son of Kunti got overwhelmed by a high degree of compassion and lamenting he thus spoke.

(28) Arjuna said: 'The look of all these kinsmen, O Krishna, all present in a fighting spirit, makes the limbs of my body quiver and my mouth dry up.

(29) My body trembles and my hair stands on end, my Gandiva, the gifted bow is slipping from my hand and my skin certainly is burning.

(30) Nor am I able to keep standing, my mind goes and I see just the opposite, O Kesava. Krishna also called as Kesava as the killer of the the mad horse Kesi.

(31) Nor do I forsee any good in killing my own kinsmen in the fight, and I do not desire the victory either, O Krishna, nor do I expect a happy kingdom thereof.

(32-35) What use is the kingdom to us, Govinda? What joy or life is there either if the kingdom is desired by us for the sake of those who want that material pleasure and happiness also, while they have all taken positions on the battlefield and are willing to give up their lives: our teachers, fathers, sons as well as certainly also our grandfathers. All these maternal uncles, fathers-in-law, grandsons, brothers and other relatives I never wish to kill nor get killed, O Madhusudana. Krishna called as Madhusudana as defeated Madhu. Not even in exchange for the three worlds I want the kingdom not to speak about having it for the sake of the earth - what pleasure will there be in killing the sons of Dhritarashthra, O, Janardana. Krishna also knows as Janardhana as maintainer of the three worlds?

(36) For sure sin will come upon us by killing all these aggressors and therefore we should never kill the sons of Dhritarashthra along with the friends and kinsmen. How can we become happy by killing others, O Madhava?

(37-38) Even if they do not see with their hearts overpowered by greed the fault to kill one's family, the quarreling with friends and having to suffer the reactions - why should we, who see the crime of destroying a dynasty, not turn us away from such sins, o Janardana?

(39) Destroying the family, its eternal traditions of religion will vanish as a consequence of which the whole family will lose its sense of duty, it is said.

(40) With the prominence of this lack of responsibility, O, Krishna, the women of the family will become spoiled and from that corruption of womanhood there will be a confusion of identity in society.

(41) Such a confusion will certainly turn the life of the family members of those who killed their family to hell, as with the fall of their forefathers they also will have stopped with the offerings of food and water.

(42) Such faults of all those who destroyed the family and became confused in their identity, will devastate the continuation of the righteousness of status orientations and family traditions in society.

(43) Of those men who spoiled the family traditions, o Janardana, one will always turn out to reside in hell, thus I heard from the learned.

(44) Alas, oddly we have decided to perform great sins in trying to kill kinsmen in our being driven by greed for royal happiness.

(45) It would rather be better for me to give up my resistance and arms and have me killed by the weapons in the hands of the sons of Dhritarashthra on the battlefield.

(46) Sanjaya said: "Thus having spoken on the battlefield, Arjuna sat down on the seat of his chariot putting aside his bow and arrows, in distress with a mind full of lamentation."

Source Texts

Text 1

In B.C 3102, the blind uncle of Pandavas called Dhritarashthra said: "At Kurukshetra, a place of pilgrimage, my party and the pandavas, the sons of Pandu, assembled desiring to fight. O SanjayaWhat did they do?"

SANSKRIT Verse 1

dhrtarastra uvacha

dharma-ksetre kuru-ksetre
samavetah yuyutsavah
mamakah pandavas caiva
kim akurvata sanjaya

Word for Word

dhrtarastrah uvaca = King Dhrtarastra said; dharma-ksetre = in the place of pilgrimage; kuru-ksetre = in the place named Kurukshetra; samavetah = assembled; yuyutsavah = desiring to fight; mamakah = my party (sons); pandavah = the sons of Pandu; ca = and; eva = certainly; kim = what; akurvata = did they do; sanjaya = O Sanjaya.

Transilation

"Dhritarashtra said: O Sanjaya, after my sons and the sons of Pandu assembled in the place of pilgrimage at Kurukshetra, desiring to fight, what did they do?

Text 2

Sanjaya said: "After seeing the line up of the soldiers of the Pandavas, king Duryodhana, the eldest of the kauravas, at that time approached his teacher, Dronacarya, and said:

SANSKRIT Verse 2

sanjaya uvacha

drstva tu pandavanakam
vyadham duryodhanas tada
acaryam upasangamya
raja vacanam abravit

Word for Word

sanjayah uvaca = Sanjaya said; drstva = after seeing; tu = but; pandava-anikam = the soldiers of the Pandavas; vyudham = arranged in a military phalanx; duryodhanah = King Duryodhana; tada = at that time; acaryam = the teacher; upasangamya = approaching; raja = the king; vacanam = words; abravit = spoke.

Translation

"Sanjaya said: O King, after looking over the army arranged in military formation by the sons of Pandu, King Duryodhana went to his teacher and spoke the following words."

Text 3

Just see the sons of Pandu, brother of Dhritarashthra and the father of the Pandavas, O teacher, arranged as a great military force by the son of Drupada, who is the father in law of Arjuna, Dhristadyumna, your intelligent disciple.

SANSKRIT Verse 3

pasyaitam pandu-putranam
acarya mahatam camum
vyadham drupada-putrena
tava sisyena dhimata

Word for Word

pasya = behold; etam = this; pandu-putranam = of the sons of Pandu; acarya = O teacher; mahatim = great; camum = military force; vyudham = arranged; drupada-putrena = by the son of Drupada; tava = your; sisyena = disciple; dhi-mata = very intelligent.

Translation

"O my teacher, behold the great army of the sons of Pandu, so expertly arranged by your intelligent disciple the son of Drupada."

Text 4

There are heroes and mighty bowmen equal in the fight to Bhima and Arjuna, like Yuyudhana and Virata as also Drupada himself, who is also a great warrior.

SANSKRIT Verse 4

atra sura mahesvasa
bhimarjuna-sama yudhi
yuyudhano viratas ca
drupadas ca maha-rathah

Word for Word

atra = here; surah = heroes; maha-isu-asah = mighty bowmen; bhima-arjuna = to Bhima and Arjuna; samah = equal; yudhi = in the fight; yuyudhanah = Yuyudhana; viratah = Virata; ca = also; drupadah = Drupada; ca = also; maha-rathah = great fighter.

Translation

"Here in this army are many heroic bowmen equal in fighting to Bhima and Arjuna: great fighters like Yuyudhana, Virata and Drupada."

Text 5

Dhrishthaketu, Cekitana, Kasiraja, and also the very powerful Purujit, Kuntibhoja and Saibya are there, who are all great heroes in human society.

SANSKRIT Verse 5

dhrstaketus cekitanah
kasirajas ca viryavan
purujit kuntibhojas ca
saibyas ca nara-pungavah

Word for Word

dhrstaketuh = Dhrishthaketu; cekitanah = Cekitana; kasirajah = Kasiraja; ca = also; virya-van = very powerful; purujit = Purujit; kuntibhojah = Kuntibhoja; ca = and; saibyah = Saibya; ca = and; nara-pungavah = hero in human society.

Translation

There are also great, heroic, powerful fighters like Dhrishthaketu, Cekitana, Kasiraja, Purujit, Kuntibhoja and Saibya.

Text 6

Yudhamanyu, the mighty Uttamauja, the very powerful son of Subhadra, who is the sister of Krishna, one of the wifes of Arjuna, and the sons of Draupadi all certainly are great chariot fighters.

SANSKRIT Verse 6

yudhamanyus ca vikranta
uttamaujas ca viryavan
saubhadro draupadeyas ca
sarva eva maha-rathah

Word for Word

yudhamanyuh = Yudhamanyu; ca = and; vikrantah = mighty; uttamaujah = Uttamauja; ca = and; virya-van = very powerful; saubhadrah = the son of Subhadra; draupadeyah = the sons of Draupadi; ca = and; sarve = all; eva = certainly; maha-rathah = great chariot fighters.

Translation

There are the mighty Yudhamanyu, the very powerful Uttamauja, the son of Subhadra and the sons of Draupadi. All these warriors are great chariot fighters.

Text 7

But to your information, O best of the twice-born, let me tell you also about the specially powerful captains of our soldiers.

SANSKRIT Verse 7

asmakam tu visista ye
tan nibodha dvijottama
nayaka mama sainyasya
samjnartham tan bravimi te

Word for Word

asmakam = our; tu = but; visistah = especially powerful; ye = who; tan = them; nibodha = just take note of, be informed; dvija-uttama = O best of the brahmanas; nayakah = captains; mama = my; sainyasya = of the soldiers; samjna-artham = for information; tan = them; bravimi = I am speaking; te = to you.

Translation

But for your information, O best of the brahmanas, let me tell you about the captains who are especially qualified to lead my military force.

Text 8

Of your good self there are grandfather Bhishma and also Karna, Kripa, and As'vatthama, Vikarna and the son of Somadatta called Bhurisrava, who are certainly also always victorious in battle

SANSKRIT Verse 8

bhavan bhismas ca karnas ca
krpas ca samitim-jayah
asvatthama vikarnas ca
saumadattis tathaiva ca

Word for Word

bhavan = your good self; Bhishmah = Grandfather Bhishma; ca = also; karnah = Karna; ca = and; krpah = Krpa; ca = and; samitim-jayah = always victorious in battle; asvatthama = as'vatthama; vikarnah = Vikarna; ca = as well as; saumadattih = the son of Somadatta; tatha = as well as; eva = certainly; ca = also.

Translation

There are personalities like you, Bhishma, Karna, Krpa, asvatthama, Vikarna and the son of Somadatta called Bhurisrava, who are always victorious in battle.

Text 9

There are as well a great number of other heroes equipped with many weapons having combat experience, that are willing to risk their lives for my sake.

SANSKRIT Verse 9

anye ca bahavah sura
mad-arthe tyakta-jivitah
nana-sastra-praharanah
sarve yuddha-visaradah

Word for Word

anye = others; ca = also; bahavah = in great numbers; surah = heroes; mat-arthe = for my sake; tyakta-jivitah = prepared to risk life; nana = many; sastra = weapons; praharanah = equipped with; sarve = all of them; yuddha-visaradah = experienced in military science.

Translation

There are many other heroes who are prepared to lay down their lives for my sake. All of them are well equipped with different kinds of weapons, and all are experienced in military science.

Text 10

Our strength is immeasurable being perfectly protected by Grandfather Bhishma, but limited is all of this strength with the Pandavas carefully protected by Bhima.

SANSKRIT Verse 10

aparyaptam tad asmakam
balam bhismabhiraksitam
paryaptam tv idam etesam
balam bhimabhiraksitam

Word for Word

aparyaptam = immeasurable; tat = that; asmakam = of ours; balam = strength; Bhishma = by Grandfather Bhishma; abhiraksitam = perfectly protected; paryaptam = limited; tu = but; idam = all this; etesam = of the Pandavas; balam = strength; bhima = by Bhima; abhiraksitam = carefully protected.

Translation

Our strength is immeasurable, and we are perfectly protected by Grandfather Bhihma, whereas the strength of the Pandavas, carefully protected by Bhima, is limited.

Text 11

Those everywhere strategically arranged to support Bhishma should certainly all respectively give you their support."

SANSKRIT Verse 11

ayanesu ca sarvesu
yatha-bhagam avasthitah
bhismam evabhiraksantu
bhavantah sarva eva hi

Word for Word

ayanesu = in the strategic points; ca = also; sarvesu = everywhere; yatha-bhagam = as differently arranged; avasthitah = situated; Bhishmam = unto Grandfather Bhishma; eva = certainly; abhiraksantu = should give support; bhavantah = you; sarve = all respectively; eva hi = certainly.

Translation

All of you must now give full support to Grandfather Bhishma, as you stand at your respective strategic points of entrance into the phalanx of the army.

Text 12

To his greater joy, did the valiant grandsire of the Kuru dynasty, the grandfather, blew his conchshell very loudly vibrating like a roaring lion.

SANSKRIT Verse 12

tasya sanjanayan harsam
kuru-vrddhah pitamahah
simha-nadam vinadyoccaih
sankham dadhmau pratapavan

Word for Word

tasya = his; sanjanayan = increasing; harsam = cheerfulness; kuru-vrddhah = the grandsire of the Kuru dynasty (Bhishma); pitamahah = the grandfather; simha-nadam = roaring sound, like that of a lion; vinadya = vibrating; uccaih = very loudly; sankham = conchshell; dadhmau = blew; pratapa-van = the valiant.

Translation

Then Bhishma, the great valiant grandsire of the Kuru dynasty, the grandfather of the fighters, blew his conchshell very loudly, making a sound like the roar of a lion, giving Duryodhana joy.

Text 13

Other conchshells as also large and small drums and horns all of a sudden were sounded together thereafter , which combined into a tumultuous uproar.

SANSKRIT Verse 13

tatah sankhas ca bheryas ca
panavanaka-gomukhah
sahasaivabhyahanyanta
sa sabdas tumulo 'bhavat

Word for Word

tatah = thereafter; sankhah = conchshells; ca = also; bheryah = large drums; ca = and; panava-anaka = small drums and kettledrums; gomukhah = horns; sahasa = all of a sudden; eva = certainly; abhyahanyanta = were simultaneously sounded; sah = that; sabdah = combined sound; tumulah = tumultuous; abhavat = became.

Translation

After that, the conchshells, drums, bugles, trumpets and horns were all suddenly sounded, and the combined sound was tumultuous.

Text 14

Thereupon Madhava [Krishna as the husband of the goddess of fortune] with Arjuna standing in a great chariot drawn by white horses, both self-confident sounded their divine conchshells.

SANSKRIT Verse 14

tatah svetair hayair yukte
mahati syandane sthitau
madhavah pandavas caiva
divyau sankhau pradadhmatuh

Word for Word

tatah = thereafter; svetaih = with white; hayaih = horses; yukte = being yoked; mahati = in a great; syandane = chariot; sthitau = situated; madhavah = Krishna (the husband of the goddess of fortune); pandavah = Arjuna (the son of Pandu); ca = also; eva = certainly; divyau = transcendental; sankhau = conchshells; pradadhmatuh = sounded.

Translation

On the other side, both Lord Krishna and Arjuna, stationed on a great chariot drawn by white horses, sounded their transcendental conchshells.

Text 15

Hrishikes'a [Krishna as the Lord of the Senses] blew the Pañcajanya, Arjuna the Devadatta and the herculean Bhima, the voracious eater, blew the Paundra.

SANSKRIT Verse 15

pancajanyam hrsikeso
devadattam dhananjayah
paundram dadhmau maha-sankham
bhima-karma vrkodarah

Word for Word

pancajanyam = the conchshell named Pañcajanya; hrsika-isah = Hrisikes'a (Krishna, the Lord who directs the senses of the devotees); devadattam = the conchshell named Devadatta; dhanam-jayah = Dhanañjaya (Arjuna, the winner of wealth); paundram = the conch named Paundra; dadhmau = blew; maha-sankham = the terrific conchshell; bhima-karma = one who performs herculean tasks; vrka-udarah = the voracious eater (Bhima).

Translation

Lord Krishna blew His conchshell, called Pañcajanya; Arjuna blew his, the Devadatta; and Bhima, the voracious eater and performer of herculean tasks, blew his terrific conchshell, called Paundra.

Text 16-17-18

The king, the son of Kunti [Yudhishthhira, the eldest Pandava] blew Ananta-vijaya while Nakula and Sahadeva [the twin brother Pandava's] blew the Sughosha and Manipushpaka. So also the king of Kas'i [Varanasi], the great archerer Sikhandi and the great warrior Dhristadyumna , Viratha [who gave the Pandavas shelter] , Satyaki [Yuyudhana, the charioteer of Krishna] who was never defeated and, o king, Drupada together with all the sons of the Pandavas, and the mighty armed Abhimanyu [son of Subhadra], each blew their respective conchshells.

SANSKRIT Verse 16-18

anantavijayam raja
kunti-putro yudhisthirah
nakulah sahadevas ca
sughosa-manipuspakau

kasyas ca paramesvasah
sikhandi ca maha-rathah
dhrstadyumno viratas ca
satyakis caparajitah

drupado draupadeyas ca
sarvasah prthivi-pate
saubhadras ca maha-bahuh
sankhan dadhmuh prthak prthak

Word for Word

ananta-vijayam = the conch named Ananta-vijaya; raja = the king; kunti-putrah = the son of Kunti; yudhisthirah = Yudhishthhira; nakulah = Nakula; sahadevah = Sahadeva; ca = and; sughosa-mani-puspakau = the conches named Sughosha and Manipushpaka;

kasyah = the King of Kasi (Varanasi); ca = and; parama-isu-asah = the great archer; sikhandi = Sikhandi; ca = also; maha-rathah = one who can fight alone against thousands; dhrstadyumnah = Dhrstadyumna (the son of King Drupada); viratah = Virata (the prince who gave shelter to the Pandavas while they were in disguise); ca = also; satyakih = Satyaki (the same as Yuyudhana, the charioteer of Lord Krishna); ca = and; aparajitah = who had never been vanquished;

drupadah = Drupada, the King of Pancala; draupadeyah = the sons of Draupadi; ca = also; sarvasah = all; prthivi-pate = O King; saubhadrah = Abhimanyu, the son of Subhadra; ca = also; maha-bahuh = mighty-armed; sankhan = conchshells; dadhmuh = blew; prthak prthak = each separately.

Translation

King Yudhishthhira, the son of Kunti, blew his conchshell, the Ananta-vijaya, and Nakula and Sahadeva blew the Sughosha and Manipushpaka. That great archer the King of Kasi, the great fighter Sikhandi, Dhrstadyumna, Virata, the unconquerable Satyaki, Drupada, the sons of Draupadi, and the others, O King, such as the mighty-armed son of Subhadra, all blew their respective conchshells.

Text 19

That vibration tore the hearts of the sons of Dhritarashthra as it resounded tumultuous in the sky and the earth.

SANSKRIT Verse 19

sa ghoso dhartarastranam
hrdayani vyadarayat
nabhas ca prthivim caiva
tumulo 'bhyanunadayan

Word for Word

sah = that; ghosah = vibration; dhartarastranam = of the sons of Dhrtarastra; hrdayani = hearts; vyadarayat = shattered; nabhah = the sky; ca = also; prthivim = the surface of the earth; ca = also; eva = certainly; tumulah = uproarious; abhyanunadayan = resounding.

Translation

The blowing of these different conchshells became uproarious. Vibrating both in the sky and on the earth, it shattered the hearts of the sons of Dhrtarastra.

Text 20

Then the son of Pandu, whose flag was marked with Hanuman and who was looking from his chariot upon the sons of Dhritarashthra in preparing to take up his bow and shoot his arrows, O King, at that time spoke the following words to Hrishikesa [Krishna as the Lord of the senses].

SANSKRIT Verse 20

atha vyavasthitan drstva
dhartarastran kapi-dhvajah
pravrtte sastra-sampate
dhanur udyamya pandavah
hrsikesam tada vakyam
idam aha mahi-pate

Word for Word

atha = thereupon; vyavasthitan = situated; drstva = looking upon; dhartarastran = the sons of Dhrtarastra; kapi-dhvajah = he whose flag was marked with Hanuman; pravrtte = while about to engage; sastra-sampate = in releasing his arrows; dhanuh = bow; udyamya = taking up; pandavah = the son of Pandu (Arjuna); hrsikesam = unto Lord Krishna; tada = at that time; vakyam = words; idam = these; aha = said; mahi-pate = O King.

Translation

At that time Arjuna, the son of Pandu, seated in the chariot bearing the flag marked with Hanuman, took up his bow and prepared to shoot his arrows. O King, after looking at the sons of Dhrtarastra drawn in military array, Arjuna then spoke to Lord Krishna these words.

Text 21-22

Arjuna said: 'Please drive my chariot between both the armies, O infallible one, for the time that I may look upon those desiring to fight arrayed on the battlefield with whom together I have to contend in this trial of arms.

SANSKRIT Verse 21-22

arjuna uvacha senayor ubhayor madhye
ratham sthapaya me 'cyuta
yavad etan nirakse 'ham
yod dhu-kaman avasthitan
kair maya saha yoddhavyam
asmin rana-samudyame

Word for Word

arjunah uvaca = Arjuna said; senayoh = of the armies; ubhayoh = both; madhye = between; ratham = the chariot; sthapaya = please keep; me = my; acyuta = O infallible one; yavat = as long as; etan = all these; nirikse = may look upon; aham = I; yoddhu-kaman = desiring to fight; avasthitan = arrayed on the battlefield; kaih = with whom; maya = by me; saha = together; yoddhavyam = have to fight; asmin = in this; rana = strife; samudyame = in the attempt.

Translation

Arjuna said: O infallible one, please draw my chariot between the two armies so that I may see those present here, who desire to fight, and with whom I must contend in this great trial of arms.

Text 23

Let me see those who will be fighting and are assembled here wishing to please the evil minded son of Dhritarashthra.'

SANSKRIT Verse 23

yotsyamanan avekse 'ham
ya ete 'tra samagatah
dhartarastrasya durbuddher
yuddhe priya-cikarsavah

Word for Word

yotsyamanan = those who will be fighting; avekse = let me see; aham = I; ye = who; ete = those; atra = here; samagatah = assembled; dhartarastrasya = for the son of Dhrtarastra; durbuddheh = evil-minded; yuddhe = in the fight; priya = well; cikirsavah = wishing.

Translation

Let me see those who have come here to fight, wishing to please the evil-minded son of Dhrtarastra.

Text 24

Sanjaya said: " O son of Bharata, thus being addressed by Arjuna, did Hrishikes'a place the mighty fine chariot in the midst of the two armies.

SANSKRIT Verse 24

sanjaya uvacha evam ukto hrsikeso
gudakesena bharata
senayor ubhayor madhye
sthapayitva rathottamam

Word for Word

sanjayah uvaca = Sanjaya said; evam = thus; uktah = addressed; hrsikesah = Lord Krishna; gudakesena = by Arjuna; bharata = O descendant of Bharata; senayoh = of the armies; ubhayoh = both; madhye = in the midst; sthapayitva = placing; ratha-uttamam = the finest chariot.

Translation

Sanjaya said: O descendant of Bharata, having thus been addressed by Arjuna, Lord Krishna drew up the fine chariot in the midst of the armies of both parties.

Text 25

In front of Bhishma, Drona and all the military leaders of the world the Lord said: ' O son of Pritha, just see how all the members of the Kuru-dynasty are assembled here '.

SANSKRIT Verse 25

bhisma-drona-pramukhatah
sarvesam ca mahiksitam
uvacha partha pasyaitan
samavetan kurun iti

Word for Word

bhisma = Grandfather Bhishma; drona = the teacher Drona; pramukhatah = in front of; sarvesam = all; ca = also; mahi-ksitam = chiefs of the world; uvaca = said; partha = o son of Pritha; pasya = just behold; etan = all of them; samavetan = assembled; kurun = the members of the Kuru dynasty; iti = thus.

Translation

In the presence of Bhishma, Drona and all the other chieftains of the world, the Lord said, Just behold, Pritha, all the Kurus assembled here.

Text 26

There he indeed could see standing both parties of the armies: his fathers, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, friends and also his fathers-in-law and well-wishers.

SANSKRIT Verse 26

tatrapasyat sthitan parthah
pitrn atha pitamahan
acaryan matulan bhratrn
putran pautran sakhims tatha
svasuran suhrdas caiva
nayor ubhayor api

Word for Word

tatra = there; apasyat = he could see; sthitan = standing; Prithah = Arjuna; pitrn = fathers; atha = also; pitamahan = grandfathers; acaryan = teachers; matulan = maternal uncles; bhratrn = brothers; putran = sons; pautran = grandsons; sakhin = friends; tatha = too; svasuran = fathers-in-law; suhrdah = well-wishers; ca = also; eva = certainly; senayoh = of the armies; ubhayoh = of both parties; api = including.

Translation

There Arjuna could see, within the midst of the armies of both parties, his fathers, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, friends, and also his fathers-in-law and well-wishers.

Text 27

Seeing all kinds of relatives he, the son of Kunti got overwhelmed by a high degree of compassion and lamenting he thus spoke.

SANSKRIT Verse 27

tan samiksya sa kaunteyah
sarvan bandhun avasthitan
krpaya parayavisto
visidann idam abravit

Word for Word

tan = all of them; samiksya = after seeing; sah = he; kaunteyah = the son of Kunti; sarvan = all kinds of; bandhun = relatives; avasthitan = situated; krpaya = by compassion; paraya = of a high grade; avistah = overwhelmed; visidan = while lamenting; idam = thus; abravit = spoke.

Translation

When the son of Kunti, Arjuna, saw all these different grades of friends and relatives, he became overwhelmed with compassion and spoke thus.

Text 28

Arjuna said: 'The look of all these kinsmen, O Krishna, all present in a fighting spirit, makes the limbs of my body quiver and my mouth dry up.

SANSKRIT Verse 28

arjuna uvacha

drstvemam sva-janam krsna
yuyutsum samupasthitam
sidanti mama gatrani
mukham ca parisusyati

Word for Word

arjunah uvaca = Arjuna said; drstva = after seeing; imam = all these; sva janam = kinsmen; krsna = O Krishna; yuyutsum = all in a fighting spirit; samupasthitam = present; sidanti = are quivering; mama = my; gatrani = limbs of the body; mukham = mouth; ca = also; parisusyati = is drying up.

Translation

Arjuna said: My dear Krishna, seeing my friends and relatives present before me in such a fighting spirit, I feel the limbs of my body quivering and my mouth drying up.

Text 29

My body trembles and my hair stands on end, my Gandiva [his bow] is slipping from my hand and my skin certainly is burning.

SANSKRIT Verse 29

vepathus ca sarire me
roma-harsas ca jayate
gandivam sramsate hastat
tvak caiva paridahyate

Word for Word

vepathuh = trembling of the body; ca = also; sarire = on the body; me = my; roma-harsah = standing of hair on end; ca = also; jayate = is taking place; gandivam = the bow of Arjuna; sramsate = is slipping; hastat = from the hand; tvak = skin; ca = also; eva = certainly; paridahyate = is burning.

Translation

My whole body is trembling, my hair is standing on end, my bow Gandiva is slipping from my hand, and my skin is burning.

Text 30

Nor am I able to keep standing, my mind goes and I see just the opposite, O Kes'ava [Krishna as the killer of the the mad horse Kes'i].

SANSKRIT Verse 30

na ca saknomy avasthatum
bhramativa ca me manah
nimittani ca pasyami
viparitani kesava

Word for Word

na = nor; ca = also; saknomi = am I able; avasthatum = to stay; bhramati = forgetting; iva = as; ca = and; me = my; manah = mind; nimittani = causes; ca = also; pasyami = I see; viparitani = just the opposite; kesava = O killer of the demon Kes'i (Krishna).

Translation

I am now unable to stand here any longer. I am forgetting myself, and my mind is reeling. I see only causes of misfortune, O Krishna, killer of the Kes'i demon.

Text 31

Nor do I forsee any good in killing my own kinsmen in the fight, and I do not desire the victory either, O Krishna, nor do I expect a happy kingdom thereof.

SANSKRIT Verse 31

na ca sreyo 'nupasyami
hatva sva-janam ahave
na kankse vijayam krsna
na ca rajyam sukhani ca

Word for Word

na = nor; ca = also; sreyah = good; anupasyami = do I foresee; hatva = by killing; sva-janam = own kinsmen; ahave = in the fight; na = nor; kankse = do I desire; vijayam = victory; krsna = O Krishna; na = nor; ca = also; rajyam = kingdom; sukhani = happiness thereof; ca = also.

Translation

I do not see how any good can come from killing my own kinsmen in this battle, nor can I, my dear Krishna, desire any subsequent victory, kingdom, or happiness.

Text 32-35

What use is the kingdom to us, Govinda? What joy or life is there either if the kingdom is desired by us for the sake of those who want that material pleasure and happiness also, while they have all taken positions on the battlefield and are willing to give up their lives: our teachers, fathers, sons as well as certainly also our grandfathers. All these maternal uncles, fathers-in-law, grandsons, brothers and other relatives I never wish to kill nor get killed, o Madhusudana [Krishna who defeated Madhu]. Not even in exchange for the three worlds I want the kingdom not to speak about having it for the sake of the earth - what pleasure will there be in killing the sons of Dhritarashthra, O Janardana [Krishna as maintainer of the three worlds]?

SANSKRIT Verse 32-35

kim no rajyena govinda
kim bhogair jivitena va
yesam arthe kanksitam no
rajyam bhogah sukhani ca

ta ime 'vasthita yuddhe
pranams tyaktva dhanani ca
acaryah pitarah putras
tathaiva ca pitamahah
matulah svasurah pautrah
syalah sambandhinas tatha
etan na hantum icchami
ghnato 'pi madhusudana

api trailokya-rajyasya
hetoh kim nu mahi-krte
nihatya dhartarastran nah
ka pritih syaj janardana

Word for Word

kim = what use; nah = to us; rajyena = is the kingdom; govinda = O Krishna; kim = what; bhogaih = enjoyment; jivitena = living; va = either; yesam = of whom; arthe = for the sake; kanksitam = is desired; nah = by us; rajyam = kingdom; bhogah = material enjoyment; sukhani = all happiness; ca = also;

te = all of them; ime = these; avasthitah = situated; yuddhe = on this battlefield; pranan = lives; tyaktva = giving up; dhanani = riches; ca = also; acaryah = teachers; pitarah = fathers; putrah = sons; tatha = as well as; eva = certainly; ca = also; pitamahah = grandfathers;

matulah = maternal uncles; svasurah = fathers-in-law; pautrah = grandsons; syalah = brothers-in-law; sambandhinah = relatives; tatha = as well as; etan = all these; na = never; hantum = to kill; icchami = do I wish; ghnatah = being killed; api = even; madhusudana = O killer of the demon Madhu (Krishna);

api = even if; trai-lokya = of the three worlds; rajyasya = for the kingdom; hetoh = in exchange; kim nu = what to speak of; mahi-krte = for the sake of the earth; nihatya = by killing; dhartarastran = the sons of Dhrtarastra; nah = our; ka = what; pritih = pleasure; syat = will there be; Janardana = O maintainer of all living entities.

Translation

O Govinda, of what avail to us are a kingdom, happiness or even life itself when all those for whom we may desire them are now arrayed on this battlefield? O Madhusudana, when teachers, fathers, sons, grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law and other relatives are ready to give up their lives and properties and are standing before me, why should I wish to kill them, even though they might otherwise kill me? O maintainer of all living entities, I am not prepared to fight with them even in exchange for the three worlds, let alone this earth. What pleasure will we derive from killing the sons of Dhrtarastra?

Text 36

For sure sin will come upon us by killing all these aggressors and therefore we should never kill the sons of Dhritarashthra along with the friends and kinsmen as the question is certainly: how will we become happy by killing, o Madhava?

SANSKRIT Verse 36

papam evasrayed asman
hatvaitan atatayinah
tasman narha vayam hantum
dhartarastran svabandhavan
sva-janam hi katham hatva
khinah syama madhava

Word for Word

papam = vices; eva = certainly; asrayet = must come upon; asman = us; hatva = by killing; etan = all these; atatayinah = aggressors; tasmat = therefore; na = never; arhah = deserving; vayam = we; hantum = to kill; dhartarastran = the sons of Dhrtarastra; sa-bandhavan = along with friends; sva-janam = kinsmen; hi = certainly; katham = how; hatva = by killing; sukhinah = happy; syama = will we become; madhava = O Krishna, husband of the goddess of fortune.

Translation

Sin will overcome us if we slay such aggressors. Therefore it is not proper for us to kill the sons of Dhrtarastra and our friends. What should we gain, O Krishna, husband of the goddess of fortune, and how could we be happy by killing our own kinsmen?

Text 37-38

Even if they do not see with their hearts overpowered by greed the fault to kill one's family quarreling with friends and suffer the reactions, why should we, who see the crime of destroying a dynasty, not turn us away from such sins, o Janardana?

SANSKRIT Verse 37-38

yady apy ete na pasyanti
lobhopahata-cetasah
kula-ksaya-krtam dosam
mitra-drohe ca patakam

katham na jneyam asmabhih
papad asman nivartitum
kula-ksaya-krtam dosam
prapasyadbhir janardana

Word for Word

yadi = if; api = even; ete = they; na = do not; pasyanti = see; lobha = by greed; upahata = overpowered; cetasah = their hearts; kula-ksaya = in killing the family; krtam = done; dosam = fault; mitra-drohe = in quarreling with friends; ca = also; patakam = sinful reactions;

katham = why; na = should not; jneyam = be known; asmabhih = by us; papat = from sins; asmat = these; nivartitum = to cease; kula-ksaya = in the destruction of a dynasty; krtam = done; dosam = crime; prapasyadbhih = by those who can see; Janardana = O Krishna.

Translation

O Janardana, although these men, their hearts overtaken by greed, see no fault in killing one's family or quarreling with friends, why should we, who can see the crime in destroying a family, engage in these acts of sin?

Text 39

Destroying the family, its eternal traditions of religion will vanish as a consequence of which the whole family will lose its sense of duty, it is said.

SANSKRIT Verse 39

kula-ksaye pranasyanti
kula-dharmah sanatanah
dharme naste kulam krtsnam
adharmo 'bhibhavaty uta

Word for Word

kula-ksaye = in destroying the family; pranasyanti = become vanquished; kula-dharmah = the family traditions; sanatanah = eternal; dharme = religion; naste = being destroyed; kulam = family; krtsnam = whole; adharmah = irreligion; abhibhavati = transforms; uta = it is said.

Translation

With the destruction of dynasty, the eternal family tradition is vanquished, and thus the rest of the family becomes involved in irreligion.

Text 40

With the prominence of this lack of responsibility, O Krishna, the women of the family will become spoiled and from that corruption of womanhood there will be a confusion of identity in society.

SANSKRIT Verse 40

adharmabhibhavat krsna
pradusyanti kula-striyah
strisu dustasu varsneya
jayate varna-sankarah

Word for Word

adharma = irreligion; abhibhavat = having become predominant; krsna = O Krishna; pradusyanti = become polluted; kula-striyah = family ladies; strisu = by the womanhood; dustasu = being so polluted; varsneya = O descendant of Vrsni; jayate = comes into being; varna-sankarah = unwanted progeny.

Translation

When irreligion is prominent in the family, O Krishna, the women of the family become polluted, and from the degradation of womanhood, O descendant of Vrsni, comes unwanted progeny.

Text 41

Such a confusion will certainly turn the life of the family members of those who killed their family to hell, as from the fall of their forefathers they also will have stopped with the offerings of food and water.

SANSKRIT Verse 41

sankaro narakayaiva
kula-ghnanam kulasya ca
patanti pitaro hy esam
lupta-pindodaka-kriyah

Word for Word

sankarah = such unwanted children; narakaya = make for hellish life; eva = certainly; kula-ghnanam = for those who are killers of the family; kulasya = for the family; ca = also; patanti = fall down; pitarah = forefathers; hi = certainly; esam = of them; lupta = stopped; pinda = of offerings of food; udaka = and water; kriyah = performances.

Translation

An increase of unwanted population certainly causes hellish life both for the family and for those who destroy the family tradition. The ancestors of such corrupt families fall down, because the performances for offering them food and water are entirely stopped.

Text 42

Such faults of all those who destroyed the family and became confused in their identity, will devastate the continuation of the righteousness of status orientations and family traditions in society.

SANSKRIT Verse 42

dosair etaih kula-ghnanam
varna-sankara-karakaih
utsadyante jati-dharmah
kula-dharmas ca sasvatah

Word for Word

dosaih = by such faults; etaih = all these; kula-ghnanam = of the destroyers of the family; varna-sankara = of unwanted children; karakaih = which are causes; utsadyante = are devastated; jati dharmah = community projects; kula-dharmah = family traditions; ca = also; sasvatah = eternal.

Translation

By the evil deeds of those who destroy the family tradition and thus give rise to unwanted children, all kinds of community projects and family welfare activities are devastated.

Text 43

Of those men who spoiled the family traditions, o Janardana, one will always turn out to reside in hell, thus I heard from the learned.

SANSKRIT Verse 43

utsanna-kula-dharmanam
manusyanam janardana
narake niyatam vaso
bhavatity anususruma

Word for Word

utsanna = spoiled; kula-dharmanam = of those who have the family traditions; manusyanam = of such men; Janardana = O Krishna; narake = in hell; niyatam = always; vasah = residence; bhavati = it so becomes; iti = thus; anususruma = I have heard by disciplic succession.

Translation

Krishna, maintainer of the people, I have heard by disciplic succession that those who destroy family traditions dwell always in hell.

Text 44

Alas, oddly we have decided to perform great sins in trying to kill kinsmen in our being driven by greed for royal happiness.

SANSKRIT Verse 44

aho bata mahat papam
kartum vyavasita vayam
yad rajya-sukha-lobhena
hantum sva-janam udyatah

Word for Word

aho = alas; bata = how strange it is; mahat = great; papam = sins; kartum = to perform; vyavasitah = have decided; vayam = we; yat = because; rajya-sukha-lobhena = driven by greed for royal happiness; hantum = to kill; sva-janam = kinsmen; udyatah = trying.

Translation

Alas, how strange it is that we are preparing to commit greatly sinful acts. Driven by the desire to enjoy royal happiness, we are intent on killing our own kinsmen.

Text 45
It would rather be better for me to give up my resistance and arms and have me killed by the weapons in the hands of the sons of Dhritarashthra on the battlefield.

SANSKRIT Verse 45

yadi mam apratikaram
asastram sastra-panayah
dhartarastra rane hanyus
tan me ksemataram bhavet

Word for Word

yadi = even if; mam = me; apratikaram = without being resistant; asastram = without being fully equipped; sastra-panayah = those with weapons in hand; dhartarastrah = the sons of Dhrtarastra; rane = on the battlefield; hanyuh = may kill; tat = that; me = for me; ksema-taram = better; bhavet = would be.

Translation

Better for me if the sons of Dhrtarastra, weapons in hand, were to kill me unarmed and unresisting on the battlefield.

Text 46

Sanjaya said: " Thus having spoken on the battlefield, Arjuna sat down on the seat of his chariot putting aside his bow and arrows, in distress with a mind full of lamentation. "

SANSKRIT Verse 46

sanjaya uvacha

evam uktvarjunah
sankhye rathopastha
upavisat visrjya sa-saram
capam soka-samvigna-manasah

Word for Word

sanjayah uvaca = Sanjaya said; evam = thus; uktva = saying; arjunah = Arjuna; sankhye = in the battlefield; ratha = of the chariot; upasthe = on the seat; upavisat = sat down again; visrjya = putting aside; sa-saram = along with arrows; capam = the bow; soka = by lamentation; samvigna = distressed; manasah = within the mind.

Translation

Sanjaya said: Arjuna, having thus spoken on the battlefield, cast aside his bow and arrows and sat down on the chariot, his mind overwhelmed with grief.