Sanjaya uvaca
Tam tatha krpayavistam asru-purnakuleksanam
Visidantam idam vakyam uvaca madhusudanah
Sanjay said Lord Krishna, finding Arjuna in a bewildered state with
eyes full of tears and mind engulfed in grief, told him :
(1)
Sri bhagavan uvaca
Kutas tva kasmalam idam visame samupasthitam
Anarya-justam asvargyam akirti-karam arjuna
Dear Arjuna how did you get into this fit of attachment at this most inopportune time. Attachment will neither take you to heaven nor it is practised by the enlightened. Even it can never enhance your name.
(2)
Klaibyam ma sma gamah partha naitat tvayy upapadyate
Ksudram hrdaya-daurbalyam tyaktvottistha parantapa
Therefore, Arjuna, don’t get into realm of impotence. It doesn’t behove you.Dear Arjuna get rid of the wasteful of the mind and get ready for the battle.
(3)
Arjuna uvaca
Katham bhismam aham sankhye dronam ca madhusudana
Isubhih pratiyotsyami pujarhav arisudana
Arjuna said “Madhusudan, how can I fire arrows at respected Bhisham Pitamah and Dronacharya. My lord they are worthy of worship.
(4)
Gurun ahatva hi mahanubhavan
sreyo bhoktum bhaiksyam apiha loke
Hatvartha-kamams tu gurun ihaiva
bhunjiya bhogan rudhira-pradigdhan
Therefore instead of killing these great souls I would prefer to beg. consider the succour of mercy more beneficial, Because I feel, at best, I will be indulging in worldly pleasures and wealth that would be soaked with the blood of my respected mentors.
(5)
Na caitad vidmah kataran no gariyo
yad va jayema yadi va no jayeyuh
Yan eva hatva na jijivisamas
te vasthitah pramukhe dhartarastrah
Besides, we do not know what is more advantageous to us – to fight or to relinquish war. Even we do not know who will win. We are faced in this, battle with those very people who are dear to us and we do not even want to live after killing our own dear ones.
(6)
Karpanya-dosopahata-svabhavah
prcchami tvam dharma-smmudha-cetah
Yac chreyah syan niscitam bruhi tan me
sisyas te ham sadhi mam tvam prapannam
Therefore, downcast with cowardice, confused in connection with the call of my duty and with mind afflicted with attachment; I seek your guidance. I am your disciple; therefore being in your patronage advise me the most worthwhile action in this hour of peril.
(7)
Na hi prapasyami mamapanudyad
yac chokam ucchosanam indriyanam
Avapya bhumav asapatnam rddham
rajyam suranam api cadhipatyam
Because I donot foresee that kingdom full of wealth or the blessing worthy of gods even could bring me such a solace that will rid me of the deep grief that has left all my senses dry.
(8)
Sanjaya uvaca
Evam uktva hrsikesam gudakesah parantapah
Na yotsya iti govindam uktva tusnim babhuva ha
Sanjay said “Rajan, Arjuna whose agility is known to conquer sleep after speaking to shri Gobind the lord Krishna in such a manner full of remorse finally said that I will not fight”.
(9)
Tam uvaca hrsikesah prahasann iva bharata
Senayor ubhayor madhye visidantam idam vacah
Bharatvanshi Dhritrashtra, finding Arjuna totally downcast with grief amidst the two armies, lord Krishna laughingly told Arjuna”.
(10)
Sri bhagavan uvaca
Asocyan anvasocas tvam prajna-vadams ca bhasase
Gatasun agatasums ca nanusocanti panditah
Lord Krishna said “Arjuna, you don’t lament for worthy people and you talk like pundits. But understand from me that knowledgeable pundits neither mourn those who are dead nor they lament those who are alive.
(11)
Na tv evaham jatu nasam na tvam neme janadhipah
Na caiva na bhavisyamah sarve vayam atah
param
It is not true that in any given time you did not exist or these kings nor that in future we will loose our existence.
(12)
Dehino smin yatha dehe kaumaram yauvanam jara
Tatha dehantara-praptir dhiras tatra na muhyati
Just as a soul lives a child then in youth and finally as a old person likewise it also changes the body. In such circumstances, the enlightened person does not get attached.
(13)
Matra-sparsas tu kaunteya sitosna-sukha-duhkha-dah
Agamapayino nityas tams titiksasva bharata
Kuntiputra Arjuna, winter or summer; or such states or situation that bring joy or grief are all temporary. You have to bear these.
(14)
Yam hi na vyathayanty ete purusam purusarsabha
Sama-duhkha-sukham dhiram so mrtatvaya kalpate
Because the mature mind who considers same and is not disturbed by joy or grief; his is the soul worthy of salvation.
(15)
Nasato viidyate bhavo nabhavo vidyate satah
Ubhayor api drsto ntas tv anayos tattva-darsibhih
There is no base for the untruth and the truth always establishes itself. The enlightened person always understands the essence of these. The core meaning is finally grasped by him.
(16)
Avinasi tu tad viddhi yena sarvam idam tatam
Vinasam avyayasyasya na kascit kartum arhati
The omni present is the only one that is immortal and beyond any danger of affliction. Nothing can damage it.
(17)
Antavanta ime deha nityasyoktah saririnah
Anasino prameyasya tasmad yudhyasva bharata
But all the bodies that embody the undecaying everlasting unperishable and perpetual soul. There for you must fight the battle.
(18)
Ya enam vetti hantaram yas cainam manyate hatam
Ubhau tau na vijanito nayam hanti na hanyate
Whoever thinks that the soul can kill or the soul can die don’t know know the fact. Because soul never kills anyone not it can be killed by anyone.
(19)
Na jayate mriyate va kadacin
nayam bhutva bhavita va nna bhuyah
Ajo nityah sasvato yam purano
na hanyate hanyamane sarire
In no time this soul ever is born nor there is anytime when the soul dies, because the soul is everlasting deathless and eternal. The body may die the soul does not.
(20)
Vedavinasinam nityam ya enam ajam avyayam
Katham sa purusah partha kam ghatayati hanti kam
Arjun one who understands, the eternal nature and everlasting character of the soul, how can be kill or get killed.
(21)
Vasamsi jirnani yatha vihaya
navani grhnati naro parani
Tatha sarirani vihaya jirnany
anyani samyati navani dehi
Just as a man has to give up the old clothes when he takes wears over the new, in the same way the soul relinquishes the old body and come into the new one.
(22)
Nainam chindanti sastrani nainnam dahati pavakah
Na cainam kledayanty apo na sosayati marutah
Sword cannot cut the soul, fire cannot burn it, water cannot make it wet and the air cannot dry it up
(23)
Acchedyo yam adahyo yam akledyo sosya eva ca
Nityah sarva-gatah sthanur acalo yam sanatanah
Because the soul is uncut table; it is imperishable and nothing can ever ause any kind of effect. The soul is immortal permanent and perpetual.
(24)
Avyakto yam acintyo yam avikaryo yam ucyate
Tasmad evam viditvainam nannusocitum arhasi
Neither the soul can be decried in words not it ever gets blemished. Therefore, Arjuna, understanding the true nature of human soul, you are not worthy of lamenting o getting into any kind of grief.
(25)
Atha cainam nitya-jatam nityam va manyase mrtam
Tathapi tvam maha-baho nainam socitum arhasi
Jatasya hi dhruvo mrtyur dhruvam janma mrtasya ca
Tasmad apariharye rthe na tvam socitum arhasi
But even it you consider the soul takes birth and dies, even than you should not get into grief because anyone who is born must die and the one who dies must be born again. And therefore you must not grieve considering the insoluble nature of the life-birth cycle.
(26-27)
Avyaktadini bhutani vyakte-madhyani bharata
Avyakta-nidhanany eva tatra ka paridevana
Arjun, all beings were invisible before birth and all will become invisible after death. Only during the period between birth the death they are visible. In such a situation where is the need for grief.
(28)
Ascaryavat pasyati kascit enam-
ascaryavad vadati tathaiva cannyah
Ascaryavac cainam anyah srnoti
srutvapy enam veda na caiva kascit
Only an enlightened person can understand the soul in its true manifestation. Another enlightened one can only explain in his description but most cannot even undersand after due explanations.
(29)
Dehi nityam avadhyo yam dehe sarvasya bharata
Tasmat sarvani bhutani na tvam socitum arhasi
Arjun the soul in the body cannot be killed. Therefore you must not get into grief for all human beings.
(30)
Svadharmam api caveksya na vikampitum arhasi
Dharmyaddhi yuddhac chreyo nyat ksatriyasya na vidyate
Besides considering your own duty you must not have any cause of fear of any kind. Because for a Kshtriya battle of righteousness is the best path of salvation and pride.
(31)
Yadrcchaya copapannam svarga-dvaram apavrtam
Sukhinah ksatriyah partha labhante yuddham idrsam
‘Parth’, the doors of heaven have automatically been opened for you in the garb of this riteou war. And only fortunate Kshtriyas get this unique opportunity.
(32)
Atha cet tvam imam dharmyam sangramam-na karisyasi
Tatah svadharmam kirtim ca hitva papam avapsyasi
But if you choose not to fight this dutiful bate; you will act against your religion, your duty and will loose your name and will be committed to sin.
(33)
Akirtim capi bhutani kathayisyanti te vyayam
Sambhavitasya cakirtir maranad atiricyate
Everyone will talk of your cowardice and lowly actions for times to come. For a men of status such a bad name is worse than death.
(34)
Bhayad ranad uparatam namsyante tvam maha-rathah
Yesam ca tvam bahu-mato bhutva yasyasi laghavam
And for all those who had great respect for you will consider you belittled and will think that being afraid you have avoided the battle.
(35)
Avacya-vadams ca bahun vadisyanti tavahitah
Nindantas tava samarthyam tato duhkhataram nu kim
Your enemies will talk ill of your abilities and will say unspeakable words. What ever could be cause for a greater grief?
(36)
Hato va prapsyasi svargam jitva va bhoksyase mahim
Tasmad uttistha kaunteya yuddhaya krta niscayah
Either you will die in the battle and go to the heaven or you will win your kingdom and enjoy the rule. therefore get ready for the battle with full determination.
(37)
Sukha-duhkhe same krtva labhalabhau jayajayau
Tato yuddhaya yujyasva naivam papam avapsyasi
Considering victory and defeat, loss orgain as same; you must get ready to fight. Fighting the battle with this spirit you will not be afflicted by sin.
(38)
Esa te bhihita sankhye buddhir yoge tv imam srnu
Buddhya yukto yaya partha karma-bandham prahasyasi
‘Parth’, I have given this advice according to ‘Gyan Yog’ now you understand me according to the principles of Karmayog, due to which you will give up all forms of attachment to action or annihilate the ill effects of the action itself.
(39)
Nehabhikrama-naso sti pratyavayo na vidyate
Svalpam apy asya dharmasya trayate mahato bhayat
Following the Karmayog no action originates or generates any effects either in the beginning or in the end. Rather a little practice of Karmayog relieves you from the fear of the dire death or birth-death cycle.
(40)
Vyavasayatmika buddhir ekeha kuru-nandana
Bahu-sakha hy anantas ca buddhayo vyavasayinam
Arjun in Karmayog the definitive intelligence is focussed and unidirectional. But for those with unstable mind with wandering thoughts and attached with the results of the actions; their minds and wisdom also wonder making them indecisive and unstable.
(41)
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
Bhogaisvarya-prasaktanam tayapahrta-cetasam
Vyavasayatmika buddhih samadhau na vidhiyate
Arjun, those who are involved and attached to the worldly pleasures, who see only the results of the efforts and who consider heaven only the most sought after good and nothing else; these mundane people use artificial and affected language. They are the ones who indulge in hankering after riches, comforts and pleasures, and describe various means and methods to obtain these and who are absolutely attached with such actions and thoughts and whose minds are overcome by these blemishes. They do not possess the desiccate
power.
(42-43-44)