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.
(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.
0 comments:
Post a Comment