CHAPTER 18: Conclusion -- The Path of Enlightenment
©2001, TheBhagavatGita.com



Text: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51-53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78


TEXT 1

arjuna uvaca
sannyasasya maha-baho
tattvam icchami veditum
tyagasya ca hrsikesa
prthak kesi-nisudana

WORD FOR WORD

arjunah uvaca -- Arjuna said; sannyasasya -- of renunciation; maha-baho -- O mighty-armed one; tattvam -- the truth; icchami -- I wish; veditum -- to understand; tyagasya -- of renunciation; ca -- also; hrsikesa -- O master of the senses; prthak -- differently; kesi- nisudana -- O killer of the Kesi demon.

TRANSLATION

Arjuna said: O mighty-armed one, I wish to understand the purpose of renunciation [tyaga] and of the renounced order of life [sannyasa], O killer of the Kesi demon, master of the senses.

 



TEXT 2

sri-bhagavan uvaca
kamyanam karmanam nyasam
sannyasam kavayo viduh
sarva-karma-phala-tyagam
prahus tyagam vicaksanah

WORD FOR WORD

sri-bhagavan uvaca -- The Supreme said; kamyanam -- with desire; karmanam -- of activities; nyasam -- renunciation; sannyasam -- the renounced order of life; kavayah -- the learned; viduh -- know; sarva -- of all; karma -- activities; phala -- of results; tyagam -- renunciation; prahuh -- call; tyagam -- renunciation; vicaksanah -- the experienced.

TRANSLATION

The Supreme said: The giving up of activities that are based on material desire is what great learned men call the renounced order of life [sannyasa]. And giving up the results of all activities is what the wise call renunciation [tyaga].

 



TEXT 3

tyajyam dosa-vad ity eke
karma prahur manisinah
yajna-dana-tapah-karma
na tyajyam iti capare

WORD FOR WORD

tyajyam -- must be given up; dosa-vat -- as an evil; iti -- thus; eke -- one group; karma -- work; prahuh -- they say; manisinah -- great thinkers; yajna -- of sacrifice; dana -- charity; tapah -- and penance; karma -- works; na -- never; tyajyam -- are to be given up; iti -- thus; ca -- and; apare -- others.

TRANSLATION

Some learned men declare that all kinds of fruitive activities should be given up as faulty, yet other sages maintain that acts of sacrifice, charity and penance should never be abandoned.

 



TEXT 4

niscayam srnu me tatra
tyage bharata-sattama
tyago hi purusa-vyaghra
tri-vidhah samprakirtitah

WORD FOR WORD

niscayam -- certainty; srnu -- hear; me -- from Me; tatra -- therein; tyage -- in the matter of renunciation; bharata-sat-tama -- O best of the Bharatas; tyagah -- renunciation; hi -- certainly; purusa-vyaghra -- O tiger among human beings; tri-vidhah -- of three kinds; samprakirtitah -- is declared.

TRANSLATION

O best of the Bharatas, now hear My judgment about renunciation. O tiger among men, renunciation is declared in the scriptures to be of three kinds.

 



TEXT 5

yajna-dana-tapah-karma
na tyajyam karyam eva tat
yajno danam tapas caiva
pavanani manisinam

WORD FOR WORD

yajna -- of sacrifice; dana -- charity; tapah -- and penance; karma -- activity; na -- never; tyajyam -- to be given up; karyam -- must be done; eva -- certainly; tat -- that; yajnah -- sacrifice; danam -- charity; tapah -- penance; ca -- also; eva -- certainly; pavanani -- purifying; manisinam -- even for the great souls.

TRANSLATION

Acts of sacrifice, charity and penance are not to be given up; they must be performed. Indeed, sacrifice, charity and penance purify even the great souls.

 



TEXT 6

etany api tu karmani
sangam tyaktva phalani ca
kartavyaniti me partha
niscitam matam uttamam

WORD FOR WORD

etani -- all these; api -- certainly; tu -- but; karmani -- activities; sangam -- association; tyaktva -- renouncing; phalani -- results; ca -- also; kartavyani -- should be done as duty; iti -- thus; me -- My; partha -- O son of Prtha; niscitam -- definite; matam -- opinion; uttamam -- the best.

TRANSLATION

All these activities should be performed without attachment or any expectation of result. They should be performed as a matter of duty, O son of Prtha. That is My final opinion.

 



TEXT 7

niyatasya tu sannyasah
karmano nopapadyate
mohat tasya parityagas
tamasah parikirtitah

WORD FOR WORD

niyatasya -- prescribed; tu -- but; sannyasah -- renunciation; karmanah -- of activities; na -- never; upapadyate -- is deserved; mohat -- by illusion; tasya -- of them; parityagah -- renunciation; tamasah -- in the mode of ignorance; parikirtitah -- is declared.

TRANSLATION

Prescribed duties should never be renounced. If one gives up his prescribed duties because of illusion, such renunciation is said to be in the mode of ignorance.

 



TEXT 8

duhkham ity eva yat karma
kaya-klesa-bhayat tyajyt
sa krtva rajasam tyagam
naiva tyaga-phalam labhet

WORD FOR WORD

duhkham -- unhappy; iti -- thus; eva -- certainly; yat -- which; karma -- work; kaya -- for the body; klesa -- trouble; bhayat -- out of fear; tyajet -- gives up; sah -- he; krtva -- after doing; rajasam -- in the mode of passion; tyagam -- renunciation; na -- not; eva -- certainly; tyaga -- of renunciation; phalam -- the results; labhet -- gains.

TRANSLATION

Anyone who gives up prescribed duties as troublesome or out of fear of bodily discomfort is said to have renounced in the mode of passion. Such action never leads to the elevation of renunciation.

 



TEXT 9

karyam ity eva yat karma
niyatam kriyate 'rjuna
sangam tyaktva phalam caiva
sa tyagah sattviko matah

WORD FOR WORD

karyam -- it must be done; iti -- thus; eva -- indeed; yat -- which; karma -- work; niyatam -- prescribed; kriyate -- is performed; arjuna -- O Arjuna; sangam -- association; tyaktva -- giving up; phalam -- the result; ca -- also; eva -- certainly; sah -- that; tyagah -- renunciation; sattvikah -- in the mode of goodness; matah -- in My opinion.

TRANSLATION

O Arjuna, when one performs his prescribed duty only because it ought to be done, and renounces all material association and all attachment to the fruit, his renunciation is said to be in the mode of goodness.

 



TEXT 10

na dvesty akusalam karma
kusale nanusajjate
tyagi sattva-samavisto
medhavi chinna-samsayah

WORD FOR WORD

na -- never; dvesti -- hates; akusalam -- inauspicious; karma -- work; kusale -- in the auspicious; na -- nor; anusajjate -- becomes attached; tyagi -- the renouncer; sattva -- in goodness; samavistah -- absorbed; medhavi -- intelligent; chinna -- having cut off; samsayah -- all doubts.

TRANSLATION

The intelligent renouncer situated in the mode of goodness, neither hateful of inauspicious work nor attached to auspicious work, has no doubts about work.

 



TEXT 11

na hi deha-bhrta sakyam
tyaktum karmany asesatah
yas tu karma-phala-tyagi
sa tyagity abhidhiyate

WORD FOR WORD

na -- never; hi -- certainly; deha-bhrta -- by the embodied; sakyam -- is possible; tyaktum -- to be renounced; karmani -- activities; asesatah -- altogether; yah -- anyone who; tu -- but; karma -- of work; phala -- of the result; tyagi -- the renouncer; sah -- he; tyagi -- the renouncer; iti -- thus; abhidhiyate -- is said.

TRANSLATION

It is indeed impossible for an embodied being to give up all activities. But he who renounces the fruits of action is called one who has truly renounced.

 



TEXT 12

anistam istam misram ca
tri-vidham karmanah phalam
bhavaty atyaginam pretya
na tu sannyasinam kvacit

WORD FOR WORD

anistam -- leading to hell; istam -- leading to heaven; misram -- mixed; ca -- and; tri-vidham -- of three kinds; karmanah -- of work; phalam -- the result; bhavati -- comes; atyaginam -- for those who are not renounced; pretya -- after death; na -- not; tu -- but; sannyasinam -- for the renounced order; kvacit -- at any time.

TRANSLATION

For one who is not renounced, the threefold fruits of action -- desirable, undesirable and mixed -- accrue after death. But those who are in the renounced order of life have no such result to suffer or enjoy.

 



TEXT 13

pancaitani maha-baho
karanani nibodha me
sankhye krtante proktani
siddhaye sarva-karmanam

WORD FOR WORD

panca -- five; etani -- these; maha-baho -- O mighty-armed one; karanani -- causes; nibodha- just understand; me -- from Me; sankhye -- in the Vedanta; krta-ante -- in the conclusion; proktani -- said; siddhaye -- for the perfection; sarva -- of all; karmanam -- activities.

TRANSLATION

O mighty-armed Arjuna, according to the Vedanta there are five causes for the accomplishment of all action. Now learn of these from Me.

 



TEXT 14

adhisthanam tatha karta
karanam ca prthag-vidham
vividhas ca prthak cesta
daivam caivatra pancamam

WORD FOR WORD

adhisthanam -- the place; tatha -- also; karta -- the worker; karanam -- instruments; ca -- and; prthak-vidham -- of different kinds; vividhah -- various; ca -- and; prthak -- separate; cestah -- the endeavors; daivam -- the Supreme; ca -- also; eva -- certainly; atra -- here; pancamam -- the fifth.

TRANSLATION

The place of action [the body], the performer, the various senses, the many different kinds of endeavor, and ultimately the Supersoul -- these are the five factors of action.

 



TEXT 15

sarira-van-manobhir yat
karma prarabhate narah
nyayyam va viparitam va
pancaite tasya hetavah

WORD FOR WORD

sarira -- by the body; vak -- speech; manobhih -- and mind; yat -- which; karma -- work; prarabhate -- begins; narah -- a person; nyayyam -- right; va -- or; viparitam -- the opposite; va -- or; panca -- five; ete -- all these; tasya -- its; hetavah -- causes.

TRANSLATION

Whatever right or wrong action a man performs by body, mind or speech is caused by these five factors.

 



TEXT 16

tatraivam sati kartaram
atmanam kevalam tu yah
pasyaty akrta-buddhitvan
na sa pasyati durmatih

WORD FOR WORD

tatra -- there; evam -- thus; sati -- being; kartaram -- the worker; atmanam -- himself; kevalam -- only; tu -- but; yah -- anyone who; pasyati -- sees; akrta-buddhitvat -- due to unintelligence; na -- never; sah -- he; pasyati -- sees; durmatih -- foolish.

TRANSLATION

Therefore one who thinks himself the only doer, not considering the five factors, is certainly not very intelligent and cannot see things as they are.

 



TEXT 17

yasya nahankrto bhavo
buddhir yasya na lipyate
hatvapi sa imal lokan
na hanti na nibadhyate

WORD FOR WORD

yasya -- one whose; na -- never; ahankrtah -- of false ego; bhavah -- nature; buddhih -- intelligence; yasya -- one whose; na -- never; lipyate -- is attached; hatva -- killing; api -- even; sah -- he; iman -- this; lokan -- world; na -- never; hanti -- kills; na -- never; nibadhyate -- becomes entangled.

TRANSLATION

One who is not motivated by false ego, whose intelligence is not entangled, though he kills men in this world, does not kill. Nor is he bound by his actions.

 



TEXT 18

jnanam jneyam parijnata
tri-vidha karma-codana
karanam karma karteti
tri-vidhah karma-sangrahah

WORD FOR WORD

jnanam -- knowledge; jneyam -- the objective of knowledge; parijnata -- the knower; tri-vidha -- of three kinds; karma -- of work; codana -- the impetus; karanam -- the senses; karma -- the work; karta -- the doer; iti -- thus; tri-vidhah -- of three kinds; karma -- of work; sangrahah -- the accumulation.

TRANSLATION

Knowledge, the object of knowledge, and the knower are the three factors that motivate action; the senses, the work and the doer are the three constituents of action.

 



TEXT 19

jnanam karma ca karta ca
tridhaiva guna-bhedatah
procyate guna-sankhyane
yathavac chrnu tany api

WORD FOR WORD

jnanam -- knowledge; karma -- work; ca -- also; karta -- worker; ca -- also; tridha -- of three kinds; eva -- certainly; guna-bhedatah -- in terms of different modes of material nature; procyate -- are said; guna-sankhyane -- in terms of different modes; yatha-vat -- as they are; srnu -- hear; tani -- all of them; api -- also.

TRANSLATION

According to the three different modes of material nature, there are three kinds of knowledge, action and performer of action. Now hear of them from Me.

 



TEXT 20

sarva-bhutesu yenaikam
bhavam avyayam iksate
avibhaktam vibhaktesu
taj jnanam viddhi sattvikam

WORD FOR WORD

sarva-bhutesu -- in all living entities; yena -- by which; ekam -- one; bhavam -- situation; avyayam -- imperishable; iksate -- one sees; avibhaktam -- undivided; vibhaktesu -- in the numberless divided; tat -- that; jnanam -- knowledge; viddhi -- know; sattvikam -- in the mode of goodness.

TRANSLATION

That knowledge by which one undivided spiritual nature is seen in all living entities, though they are divided into innumerable forms, you should understand to be in the mode of goodness.

 



TEXT 21

prthaktvena tu yaj jnanam
nana-bhavan prthag-vidhan
vetti sarvesu bhutesu
taj jnanam viddhi rajasam

WORD FOR WORD

prthaktvena -- because of division; tu -- but; yat -- which; jnanam -- knowledge; nana-bhavan -- multifarious situations; prthak-vidhan -- different; vetti -- knows; sarvesu -- in all; bhutesu -- living entities; tat -- that; jnanam -- knowledge; viddhi -- must be known; rajasam -- in terms of passion.

TRANSLATION

That knowledge by which one sees that in every different body there is a different type of living entity you should understand to be in the mode of passion.

 



TEXT 22

yat tu krtsna-vad ekasmin
karye saktam ahaitukam
atattvartha-vad alpam ca
tat tamasam udahrtam

WORD FOR WORD

yat -- that which; tu -- but; krtsna-vat -- as all in all; ekasmin -- in one; karye -- work; saktam -- attached; ahaitukam -- without cause; atattva-artha-vat -- without knowledge of reality; alpam -- very meager; ca -- and; tat -- that; tamasam -- in the mode of darkness; udahrtam -- is said to be.

TRANSLATION

And that knowledge by which one is attached to one kind of work as the all in all, without knowledge of the truth, and which is very meager, is said to be in the mode of darkness.

 



TEXT 23

niyatam sanga-rahitam
araga-dvesatah krtam
aphala-prepsuna karma
yat tat sattvikamn ucyate

WORD FOR WORD

niyatam -- regulated; sanga-rahitam -- without attachment; araga-dvesatah -- without love or hatred; krtam -- done; aphala-prepsuna -- by one without desire for fruitive result; karma -- action; yat -- which; tat -- that; sattvikam -- in the mode of goodness; ucyate -- is called.

TRANSLATION

That action which is regulated and which is performed without attachment, without love or hatred, and without desire for fruitive results is said to be in the mode of goodness.

 



TEXT 24

yat tu kamepsuna karma
sahankarena va punah
kriyate bahulayasam
tad rajasam udahrtam

WORD FOR WORD

yat -- that which; tu -- but; kama-ipsuna -- by one with desires for fruitive results; karma -- work; sa-ahankarena -- with ego; va -- or; punah -- again; kriyate -- is performed; bahula-ayasam -- with great labor; tat -- that; rajasam -- in the mode of passion; udahrtam -- is said to be.

TRANSLATION

But action performed with great effort by one seeking to gratify his desires, and enacted from a sense of false ego, is called action in the mode of passion.



TEXT 25

anubandham ksayam himsam
anapeksya ca paurusam
mohad arabhyate karma
yat tat tamasam ucyate

WORD FOR WORD

anubandham -- of future bondage; ksayam -- destruction; himsam -- and distress to others; anapeksya -- without considering the consequences; ca -- also; paurusam -- self-sanctioned; mohat -- by illusion; arabhyate -- is begun; karma -- work; yat -- which; tat -- that; tamasam -- in the mode of ignorance; ucyate -- is said to be.

TRANSLATION

That action performed in illusion, in disregard of scriptural injunctions, and without concern for future bondage or for violence or distress caused to others is said to be in the mode of ignorance.

 



TEXT 26

mukta-sango 'naham-vadi
dhrty-utsaha-samanvitah
siddhy-asiddhyor nirvikarah.
karta sattvika ucyate

WORD FOR WORD

mukta-sangah -- liberated from all material association; anaham-vadi -- without false ego; dhrti -- with determination; utsaha -- and great enthusiasm; samanvitah -- qualified; siddhi -- in perfection; asiddhyoh -- and failure; nirvikarah -- without change; karta -- worker; sattvikah -- in the mode of goodness; ucyate -- is said to be.

TRANSLATION

One who performs his duty without association with the modes of material nature, without false ego, with great determination and enthusiasm, and without wavering in success or failure is said to be a worker in the mode of goodness.

 



TEXT 27

ragi karma-phala-prepsur
lubdho himsatmako 'sucih
harsa-sokanvitah karta
rajasah parikirtitah

WORD FOR WORD

ragi -- very much attached; karma-phala -- the fruit of the work; prepsuh -- desiring; lubdhah -- greedy; himsa-atmakah -- always envious; asucih -- unclean; harsa-soka-anvitah -- subject to joy and sorrow; karta -- such a worker; rajasah -- in the mode of passion; parikirtitah -- is declared.

TRANSLATION

The worker who is attached to work and the fruits of work, desiring to enjoy those fruits, and who is greedy, always envious, impure, and moved by joy and sorrow, is said to be in the mode of passion.

 



TEXT 28

ayuktah prakrtah stabdhah
satho naiskrtiko 'lasah
visadi dirgha-sutri ca
karta tamasa ucyate

WORD FOR WORD

ayuktah -- not referring to the scriptural injunctions; prakrtah -- materialistic; stabdhah -- obstinate; sathah -- deceitful; naiskrtikah -- expert in insulting others; alasah -- lazy; visadi -- morose; dirgha-sutri -- procrastinating; ca -- also; karta -- worker; tamasah -- in the mode of ignorance; ucyate -- is said to be.

TRANSLATION

The worker who is always engaged in work against the injunctions of the scripture, who is materialistic, obstinate, cheating and expert in insulting others, and who is lazy, always morose and procrastinating is said to be a worker in the mode of ignorance.

 



TEXT 29

buddher bhedam dhrtes caiva
gunatas tri-vidham srnu
procyamanam asesena
prthaktvena dhananjaya

WORD FOR WORD

buddheh -- of intelligence; bhedam -- the differences; dhrteh -- of steadiness; ca -- also; eva -- certainly; gunatah -- by the modes of material nature; tri-vidham -- of three kinds; srnu -- just hear; procyamanam -- as described by Me; asesena -- in detail; prthaktvena -- differently; dhananjaya -- O winner of wealth.

TRANSLATION

O winner of wealth, now please listen as I tell you in detail of the different kinds of understanding and determination, according to the three modes of material nature.

 



TEXT 30

pravrttim ca nivrttim ca
karyakarye bhayabhaye
bandham moksam ca ya vetti
buddhih sa partha sattviki

WORD FOR WORD

pravrttim -- doing; ca -- also; nivrttim -- not doing; ca -- and; karya -- what ought to be done; akarye -- and what ought not to be done; bhaya -- fear; abhaye -- and fearlessness; bandham -- bondage; moksam -- liberation; ca -- and; ya -- that which; vetti -- knows; buddhih -- understanding; sa -- that; partha -- O son of Prtha; sattviki -- in the mode of goodness.

TRANSLATION

O son of Prtha, that understanding by which one knows what ought to be done and what ought not to be done, what is to be feared and what is not to be feared, what is binding and what is liberating, is in the mode of goodness.

 



TEXT 31

yaya dharmam adharmam ca
karyam cakaryam eva ca
ayathavat prajanati
buddhih sa partha rajasi

WORD FOR WORD

yaya -- by which; dharmam -- the principles of religion; adharmam -- irreligion; ca -- and; karyam -- what ought to be done; ca -- also; akaryam -- what ought not to be done; eva -- certainly; ca -- also; ayatha-vat -- imperfectly; prajanati -- knows; buddhih -- intelligence; sa -- that; partha -- O son of Prtha; rajasi -- in the mode of passion.

TRANSLATION

O son of Prtha, that understanding which cannot distinguish between religion and irreligion, between action that should be done and action that should not be done, is in the mode of passion.



TEXT 32

adharmam dharmam iti ya
manyate tamasavrta
sarvarthan viparitams ca
buddhih sa partha tamasi

WORD FOR WORD

adharmam -- irreligion; dharmam -- religion; iti -- thus; ya -- which; manyate -- thinks; tamasa -- by illusion; avrta -- covered; sarva-arthan -- all things; viparitan -- in the wrong direction; ca -- also; buddhih -- intelligence; sa -- that; partha -- O son of Prtha; tamasi -- in the mode of ignorance.

TRANSLATION

That understanding which considers irreligion to be religion and religion to be irreligion, under the spell of illusion and darkness, and strives always in the wrong direction, O Partha, is in the mode of ignorance.

 



TEXT 33

dhrtya yaya dharayate
manah-pranendriya-kriyah
yogenavyabhicarinya
dhrtih sa partha sattviki

WORD FOR WORD

dhrtya -- determination; yaya -- by which; dharayate -- one sustains; manah -- of the mind; prana -- life; indriya -- and senses; kriyah -- the activities; yogena -- by yoga practice; avyabhicarinya -- without any break; dhrtih -- determination; sa -- that; partha -- O son of Prtha; sattviki -- in the mode of goodness.

TRANSLATION

O son of Prtha, that determination which is unbreakable, which is sustained with steadfastness by yoga practice, and which thus controls the activities of the mind, life and senses is determination in the mode of goodness.

 



TEXT 34

yaya tu dharma-kamarthan
dhrtya dharayate 'rjuna
prasangena phalakanksi
dhrtih sa partha rajasi

WORD FOR WORD

yaya -- by which; tu -- but; dharma -- religiosity; kama -- sense gratification; arthan -- and economic development; dhrtya -- by determination; dharayate -- one sustains; arjuna -- O Arjuna; prasangena -- because of attachment; phala-akanksi -- desiring fruitive results; dhrtih -- determination; sa -- that; partha -- O son of Prtha; rajasi -- in the mode of passion.

TRANSLATION

But that determination by which one holds fast to fruitive results in religion, economic development and sense gratification is of the nature of passion, O Arjuna.

 



TEXT 35

yaya svapnam bhayam sokam
visadam madam eva ca
na vimuncati durmedha
dhrtih sa partha tamasi

WORD FOR WORD

yaya -- by which; svapnam -- dreaming; bhayam -- fearfulness; sokam -- lamentation; visadam -- moroseness; madam -- illusion; eva -- certainly; ca -- also; na -- never; vimuncati -- one gives up; durmedha -- unintelligent; dhrtih -- determination; sa -- that; partha -- O son of Prtha; tamasi -- in the mode of ignorance.

TRANSLATION

And that determination which cannot go beyond dreaming, fearfulness, lamentation, moroseness and illusion -- such unintelligent determination, O son of Prtha, is in the mode of darkness.

 



TEXT 36

sukham tv idanim tri-vidham
srnu me bharatarsabha
abhyasad ramate yatra
duhkhantam ca nigacchati

WORD FOR WORD

sukham -- happiness; tu -- but; idanim -- now; tri vidham -- of three kinds; srnu -- hear; me -- from Me; bharata-rsabha -- O best amongst the Bharatas; abhyasat -- by practice; ramate -- one enjoys; yatra -- where; duhkha -- of distress; antam -- the end; ca -- also; nigacchati -- gains.

TRANSLATION

O best of the Bharatas, now please hear from Me about the three kinds of happiness by which the conditioned soul enjoys, and by which he sometimes comes to the end of all distress.

 



TEXT 37

yat tad agre visam iva
pariname 'mrtopamam
tat sukham sattvikam proktam
atma-buddhi-prasada-jam

WORD FOR WORD

yat -- which; tat -- that; agre -- in the beginning; visam iva -- like poison; pariname -- at the end; amrta -- nectar; upamam -- compared to; tat -- that; sukham -- happiness; sattvikam -- in the mode of goodness; proktam -- is said; atma -- in the self; buddhi -- of intelligence; prasada-jam -- born of the satisfaction.

TRANSLATION

That which in the beginning may be just like poison but at the end is just like nectar and which awakens one to self-realization is said to be happiness in the mode of goodness.

 



TEXT 38

visayendriya-samyogad
yat tad agre 'mrtopamam
pariname visam iva
tat sukham rajasam smrtam

WORD FOR WORD

visaya -- of the objects of the senses; indriya -- and the senses; samyogat -- from the combination; yat -- which; tat -- that; agre -- in the beginning; amrta-upamam -- just like nectar; pariname -- at the end; visam iva -- like poison; tat -- that; sukham -- happiness; rajasam -- in the mode of passion; smrtam -- is considered.

TRANSLATION

That happiness which is derived from contact of the senses with their objects and which appears like nectar at first but poison at the end is said to be of the nature of passion.

 



TEXT 39

yad agre canubandhe ca
sukham mohanam atmanah
nidralasya-pramadottham
tat tamasam udahrtam

WORD FOR WORD

yat -- that which; agre -- in the beginning; ca -- also; anubandhe -- at the end; ca -- also; sukham -- happiness; mohanam -- illusory; atmanah -- of the self; nidra -- sleep; alasya -- laziness; pramada -- and illusion; uttham -- produced of; tat -- that; tamasam -- in the mode of ignorance; udahrtam -- is said to be.

TRANSLATION

And that happiness which is blind to self-realization, which is delusion from beginning to end and which arises from sleep, laziness and illusion is said to be of the nature of ignorance.

 



TEXT 40

na tad asti prthivyam va
divi devesu va punah
sattvam prakrti-jair muktam
yad ebhih syat tribhir gunaih

WORD FOR WORD

na -- not; tat -- that; asti -- there is; prthivyam -- on the earth; va -- or; divi -- in the higher planetary system; devesu -- amongst the demigods; va -- or; punah -- again; sattvam -- existence; prakrti-jaih -- born of material nature; muktam -- liberated; yat -- that; ebhih -- from the influence of these; syat -- is; tribhih -- three; gunaih -- modes of material nature.

TRANSLATION

There is no being existing, either here or among the demigods in the higher planetary systems, which is freed from these three modes born of material nature.

 



TEXT 41

brahmana-ksatriya-visam
sudranam ca parantapa
karmani pravibhaktani
svabhava-prabhavair gunaih

WORD FOR WORD

brahmana -- of the brahmanas; ksatriya -- the ksatriyas; visam -- and the vaishyas; sudranam -- of the sudras; ca -- and; parantapa -- O subduer of the enemies; karmani -- the activities; pravibhaktani -- are divided; svabhava -- their own nature; prabhavaih -- born of; gunaih -- by the modes of material nature.

TRANSLATION

Brahmanas, ksatriyas, vaishyas and sudras are distinguished by the qualities born of their own natures in accordance with the material modes, O chastiser of the enemy.



TEXT 42

samo damas tapah saucam
ksantir arjavam eva ca
jnanam vijnanam astikyam
brahma-karma svabhava-jam

WORD FOR WORD

samah -- peacefulness; damah -- self-control; tapah -- austerity; saucam -- purity; ksantih -- tolerance; arjavam -- honesty; eva -- certainly; ca -- and; jnanam -- knowledge; vijnanam -- wisdom; astikyam -- religiousness; brahma -- of a brahmana; karma -- duty; svabhavajam -- born of his own nature.

TRANSLATION

Peacefulness, self-control, austerity, purity, tolerance, honesty, knowledge, wisdom and religiousness -- these are the natural qualities by which the brahmanas work.



TEXT 43

sauryam tejo dhrtir daksyam
yuddhe capy apalayanam
danam isvara-bhavas ca
ksatram karma svabhava-jam

WORD FOR WORD

sauryam -- heroism; tejah -- power; dhrtih -- determination; daksyam -- resourcefulness; yuddhe -- in battle; ca -- and; api -- also; apalayanam -- not fleeing; danam -- generosity; isvara -- of leadership; bhavah -- the nature; ca -- and; ksatram -- of a ksatriya; karma -- duty; svabhava-jam -- born of his own nature.

TRANSLATION

Heroism, power, determination, resourcefulness, courage in battle, generosity and leadership are the natural qualities of work for the ksatriyas.



TEXT 44

krsi-go-raksya-vanijyam
vaishya-karma svabhava-jam
paricaryatmakam karma
sudrasyapi svabhava-jam

WORD FOR WORD

krsi -- plowing; go -- of cows; raksya -- protection; vanijyam -- trade; vaishya -- of a vaishya; karma -- duty; svabhava jam -- born of his own nature; paricarya -- service; atmakam -- consisting of; karma -- duty; sudrasya -- of the sudra; api -- also; svabhava-jam -- born of his own nature.

TRANSLATION

Farming, cow protection and business are the natural work for the vaishyas, and for the sudras there is labor and service to others.



TEXT 45

sve sve karmany abhiratah
samsiddhim labhate narah
sva-karma-niratah siddhim
yatha vindati tac chrnu

WORD FOR WORD

sve sve -- each his own; karmani -- work; abhiratah -- following; samsiddhim -- perfection; labhate -- achieves; narah -- a man; sva-karma -- in his own duty; niratah -- engaged; siddhim -- perfection; yatha -- as; vindati -- attains; tat -- that; srnu -- listen.

TRANSLATION

By following his qualities of work, every man can become perfect. Now please hear from Me how this can be done.



TEXT 46

yatah pravrttir bhutanam
yena sarvam idam tatam
sva-karmana tam abhyarcya
siddhim vindati manavah

WORD FOR WORD

yatah -- from whom; pravrttih -- the emanation; bhutanam -- of all living entities; yena -- by whom; sarvam -- all; idam -- this; tatam -- is pervaded; sva-karmana -- by his own duties; tam -- Him; abhyarcya -- by worshiping; siddhim -- perfection; vindati -- achieves; manavah -- a man.

TRANSLATION

By worship of the Lord, who is the source of all beings and who is all-pervading, a man can attain perfection through performing his own work.

 



TEXT 47

sreyan sva-dharmo vigunah
para-dharmat sv-anusthitat
svabhava-niyatam karma
kurvan napnoti kilbisam

WORD FOR WORD

sreyan -- better; sva-dharmah -- one's own occupation; vigunah -- imperfectly performed; para-dharmat -- than another's occupation; su-anusthitat -- perfectly done; svabhava-niyatam -- prescribed according to one's nature; karma -- work; kurvan -- performing; na -- never; apnoti -- achieves; kilbisam -- sinful reactions.

TRANSLATION

It is better to engage in one's own occupation, even though one may perform it imperfectly, than to accept another's occupation and perform it perfectly. Duties prescribed according to one's nature are never affected by sinful reactions.

 



TEXT 48

saha-jam karma kaunteya
sa-dosam api na tyajet
sarvarambha hi dosena
dhumenagnir ivavrtah

WORD FOR WORD

saha-jam -- born simultaneously; karma -- work; kaunteya -- O son of Kunti; sa-dosam -- with fault; api -- although; na -- never; tyajet -- one should give up; sarva-arambhah -- all ventures; hi -- certainly; dosena -- with fault; dhumena -- with smoke; agnih -- fire; iva -- as; avrtah -- covered.

TRANSLATION

Every endeavor is covered by some fault, just as fire is covered by smoke. Therefore one should not give up the work born of his nature, O son of Kunti, even if such work is full of fault.

 



TEXT 49

asakta-buddhih sarvatra
jitatma vigata-sprhah
naiskarmya-siddhim paramam
sannyasenadhigacchati

WORD FOR WORD

asakta-buddhih -- having unattached intelligence; sarvatra -- everywhere; jita-atma -- having control of the mind; vigata-sprhah -- without material desires; naiskarmya-siddhim -- the perfection of nonreaction; paramam -- supreme; sannyasena -- by the renounced order of life; adhigacchati -- one attains.

TRANSLATION

One who is self-controlled and unattached and who disregards all material enjoyments can obtain, by practice of renunciation, the highest perfect stage of freedom from reaction.

 



TEXT 50

siddhim prapto yatha brahma
tathapnoti nibodha me
samasenaiva kaunteya
nistha jnanasya ya para

WORD FOR WORD

siddhim -- perfection; praptah -- achieving; yatha -- as; brahma -- the Supreme; tatha -- so; apnoti -- one achieves; nibodha -- try to understand; me -- from Me; samasena -- summarily; eva -- certainly; kaunteya -- O son of Kunti; nistha -- the stage; jnanasya -- of knowledge; ya -- which; para -- transcendental.

TRANSLATION

O son of Kunti, learn from Me how one who has achieved this perfection can attain to the supreme perfectional stage, Brahman, the stage of highest knowledge, by acting in the way I shall now summarize.

 



TEXTS 51-53

buddhya visuddhaya yukto
dhrtyatmanam niyamya ca
sabdadin visayams tyaktva
raga-dvesau vyudasya ca

vivikta-sevi laghv-asi
yata-vak-kaya-manasah
dhyana-yoga-paro nityam
vairagyam samupasritah

ahankaram balam darpam
kamam krodham parigraham
vimucya nirmamah santo
brahma-bhuyaya kalpate

WORD FOR WORD

buddhya -- with the intelligence; visuddhaya -- fully purified; yuktah -- engaged; dhrtya -- by determination; atmanam -- the self; niyamya -- regulating; ca -- also; sabda-adin -- such as sound; visayan -- the sense objects; tyaktva -- giving up; raga -- attachment; dvesau -- and hatred; vyudasya -- laying aside; ca -- also; vivikta-sevi -- living in a secluded place; laghu-asi -- eating a small quantity; yata -- having controlled; vak -- speech; kaya -- body; manasah -- and mind; dhyana-yoga-parah -- absorbed in trance; nityam -- twenty-four hours a day; vairagyam -- detachment; samupasritah -- having taken shelter of; ahankaram -- false ego; balam -- false strength; darpam -- false pride; kamam -- lust; krodham -- anger; parigraham -- and acceptance of material things; vimucya -- being delivered from; nirmamah -- without a sense of proprietorship; santah -- peaceful; brahma-bhuyaya -- for self-realization; kalpate -- is qualified.

TRANSLATION

Being purified by his intelligence and controlling the mind with determination, giving up the objects of sense gratification, being freed from attachment and hatred, one who lives in a secluded place, who eats little, who controls his body, mind and power of speech, who is always in trance and who is detached, free from false ego, false strength, false pride, lust, anger, and acceptance of material things, free from false proprietorship, and peaceful -- such a person is certainly elevated to the position of self-realisation.

 



TEXT 54

brahma-bhutah prasannatma
na socati na kanksati
samah sarvesu bhutesu
mad-bhaktim labhate param

WORD FOR WORD

brahma-bhutah -- being one with the Absolute; prasanna-atma -- fully joyful; na -- never; socati -- laments; na -- never; kanksati -- desires; samah -- equally disposed; sarvesu -- to all; bhutesu -- living entities; mat-bhaktim -- My devotional service; labhate -- gains; param -- transcendental.

TRANSLATION

One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments or desires to have anything. He is equally disposed toward every living entity. In that state he attains pure devotional service unto Me.

 



TEXT 55

bhaktya mam abhijanati
yavan yas casmi tattvatah
tato mam tattvato jnatva
visate tad-anantaram

WORD FOR WORD

bhaktya -- by pure devotional service; mam -- Me; abhijanati -- one can know; yavan -- as much as; yah ca asmi -- as I am; tattvatah -- in truth; tatah -- thereafter; mam -- Me; tattvatah -- in truth; jnatva -- knowing; visate -- he enters; tat-anantaram -- thereafter.

TRANSLATION

One can understand Me as I am, as The Supreme, only by devotional service. And when one is in full consciousness of Me by such devotion, he can enter into the kingdom of God.

 



TEXT 56

sarva-karmany api sada
kurvano mad-vyapasrayah
mat-prasadad avapnoti
sasvatam padam avyayam

WORD FOR WORD

sarva -- all; karmani -- activities; api -- although; sada -- always; kurvanah -- performing; mat-vyapasrayah -- under My protection; mat-prasadat -- by My mercy; avapnoti -- one achieves; sasvatam -- the eternal; padam -- abode; avyayam -- imperishable.

TRANSLATION

Though engaged in all kinds of activities, My pure devotee, under My protection, reaches the eternal and imperishable abode by My grace.

 



TEXT 57

cetasa sarva-karmani
mayi sannyasya mat-parah
buddhi-yogam upasritya
mac-cittah satatam bhava

WORD FOR WORD

cetasa -- by intelligence; sarva-karmani -- all kinds of activities; mayi -- unto Me; sannyasya -- giving up; mat-parah -- under My protection; buddhi-yogam -- devotional activities; upasritya -- taking shelter of; mat-cittah -- in consciousness of Me; satatam -- twenty-four hours a day; bhava- just become.

TRANSLATION

In all activities just depend upon Me and work always under My protection. In such devotional service, be fully conscious of Me.

 



TEXT 58

mac-cittah sarva-durgani
mat-prasadat tarisyasi
atha cet tvam ahankaran
na srosyasi vinanksyasi

WORD FOR WORD

mat -- of Me; cittah -- being in consciousness; sarva -- all; durgani -- impediments; mat-prasadat -- by My mercy; tarisyasi -- you will overcome; atha -- but; cet -- if; tvam -- you; ahankarat -- by false ego; na srosyasi -- do not hear; vinanksyasi -- you will be lost.

TRANSLATION

If you become conscious of Me, you will pass over all the obstacles of conditioned life by My grace. If, however, you do not work in such consciousness but act through false ego, not hearing Me, you will be lost.

 



TEXT 59

yad ahankaram asritya
na yotsya iti manyase
mithyaisa vyavasayas te
prakrtis tvam niyoksyati

WORD FOR WORD

yat -- if; ahankaram -- of false ego; asritya -- taking shelter; na yotsye -- I shall not fight; iti -- thus; manyase -- you think; mithya esah -- this is all false; vyavasayah -- determination; te -- your; prakrtih -- material nature; tvam -- you; niyoksyati -- will engage.

TRANSLATION

If you do not act according to My direction and do not fight, then you will be falsely directed. By your nature, you will have to be engaged in warfare.

 



TEXT 60

svabhava-jena kaunteya
nibaddhah svena karmana
kartum necchasi yan mohat
karisyasy avaso 'pi tat

WORD FOR WORD

svabhava-jena -- born of your own nature; kaunteya -- O son of Kunti; nibaddhah -- conditioned; svena -- by your own; karmana -- activities; kartum -- to do; na -- not; icchasi -- you like; yat -- that which; mohat -- by illusion; karisyasi -- you will do; avasah -- involuntarily; api -- even; tat -- that.

TRANSLATION

Under illusion you are now declining to act according to My direction. But, compelled by the work born of your own nature, you will act all the same, O son of Kunti.

 



TEXT 61

isvarah sarva-bhutanam
hrd-dese 'rjuna tisthati
bhramayan sarva-bhutani
yantrarudhani mayaya

WORD FOR WORD

isvarah -- the Supreme Lord; sarva-bhutanam -- of all living entities; hrt-dese -- in the location of the heart; arjuna -- O Arjuna; tisthati -- resides; bhramayan -- causing to travel; sarva-bhutani -- all living entities; yantra -- on a machine; arudhani -- being placed; mayaya -- under the spell of material energy.

TRANSLATION

The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.

 



TEXT 62

tam eva saranam gaccha
sarva-bhavena bharata
tat-prasadat param santim
sthanam prapsyasi sasvatam

WORD FOR WORD

tam -- unto Him; eva -- certainly; saranam gaccha -- surrender; sarva-bhavena -- in all respects; bharata -- O son of Bharata; tat-prasadat -- by His grace; param -- transcendental; santim -- peace; sthanam -- the abode; prapsyasi -- you will get; sasvatam -- eternal.

TRANSLATION

O scion of Bharata, surrender unto Him utterly. By His grace you will attain transcendental peace and the supreme and eternal abode.

 



TEXT 63

iti te jnanam akhyatam
guhyad guhyataram maya
vimrsyaitad asesena
yathecchasi tatha kuru

WORD FOR WORD

iti -- thus; te -- unto you; jnanam -- knowledge; akhyatam -- described; guhyat -- than confidential; guhya-taram -- still more confidential; maya -- by Me; vimrsya -- deliberating; etat -- on this; asesena -- fully; yatha -- as; icchasi -- you like; tatha -- that; kuru -- perform.

TRANSLATION

Thus I have explained to you knowledge still more confidential. Deliberate on this fully, and then do what you wish to do.

 



TEXT 64

sarva-guhyatamam bhuyah
srnu me paramam vacah
isto 'si me drdham iti
tato vaksyami te hitam

WORD FOR WORD

sarva-guhya-tamam -- the most confidential of all; bhuyah -- again; srnu -- just hear; me -- from Me; paramam -- the supreme; vacah -- instruction; istah asi -- you are dear; me -- to Me; drdham -- very; iti -- thus; tatah -- therefore; vaksyami -- I am speaking; te -- for your; hitam -- benefit.

TRANSLATION

Because you are My very dear friend, I am speaking to you My supreme instruction, the most confidential knowledge of all. Hear this from Me, for it is for your benefit.

 



TEXT 65

man-mana bhava mad-bhakto
mad-yaji mam namaskuru
mam evaishyasi satyam te
pratijane priyo 'si me

WORD FOR WORD

mat-manah -- thinking of Me; bhava -- just become; mat-bhaktah -- My devotee; mat-yaji -- My worshiper; mam -- unto Me; namaskuru -- offer your obeisances; mam -- unto Me; eva -- certainly; esyasi -- you will come; satyam -- truly; te -- to you; pratijane -- I promise; priyah -- dear; asi -- you are; me -- to Me.

TRANSLATION

Always think of Me, become My devotee, worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.

 



TEXT 66

sarva-dharman parityajya
mam ekam saranam vraja
aham tvam sarva-papebhyo
moksayisyami ma sucah

WORD FOR WORD

sarva-dharman -- all varieties of religion; parityajya -- abandoning; mam -- unto Me; ekam -- only; saranam -- for surrender; vraja -- go; aham -- I; tvam -- you; sarva -- all; papebhyah -- from sinful reactions; moksayisyami -- will deliver; ma -- do not; sucah -- worry.

TRANSLATION

Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear.

 



TEXT 67

idam te natapaskaya
nabhaktaya kadacana
na casusrusave vacyam
na ca mam yo 'bhyasuyati

WORD FOR WORD

idam -- this; te -- by you; na -- never; atapaskaya -- to one who is not austere; na -- never; abhaktaya -- to one who is not a devotee; kadacana -- at any time; na -- never; ca -- also; asusrusave -- to one who is not engaged in devotional service; vacyam -- to be spoken; na -- never; ca -- also; mam -- toward Me; yah -- anyone who; abhyasuyati -- is envious.

TRANSLATION

This confidential knowledge may never be explained to those who are not austere, or devoted, or engaged in devotional service, nor to one who is envious of Me.

 



TEXT 68

ya idam paramam guhyam
mad-bhaktesv abhidhasyati
bhaktim mayi param krtva
mam evaishyaty asamsayah

WORD FOR WORD

yah -- anyone who; idam -- this; paramam -- most; guhyam -- confidential secret; mat -- of Mine; bhaktesu -- amongst devotees; abhidhasyati -- explains; bhaktim -- devotional service; mayi -- unto Me; param -- transcendental; krtva -- doing; mam -- unto Me; eva -- certainly; esyati -- comes; asamsayah -- without doubt.

TRANSLATION

For one who explains this supreme secret to the devotees, pure devotional service is guaranteed, and at the end he will come back to Me.

 



TEXT 69

na ca tasman manusyesu
kascin me priya-krttamah
bhavita na ca me tasmad
anyah priyataro bhuvi

WORD FOR WORD

na -- never; ca -- and; tasmat -- than him; manusyesu -- among men; kascit -- anyone; me -- to Me; priya-krt-tamah -- more dear; bhavita -- will become; na -- nor; ca -- and; me -- to Me; tasmat -- than him; anyah -- another; priya-tarah -- dearer; bhuvi -- in this world.

TRANSLATION

There is no servant in this world more dear to Me than he, nor will there ever be one more dear.



TEXT 70

adhyesyate ca ya imam
dharmyam samvadam avayoh
jnana-yajnena tenaham
istah syam iti me matih

WORD FOR WORD

adhyesyate -- will study; ca -- also; yah -- he who; imam -- this; dharmyam -- sacred; samvadam -- conversation; avayoh -- of ours; jnana -- of knowledge; yajnena -- by the sacrifice; tena -- by him; aham -- I; istah -- worshiped; syam -- shall be; iti -- thus; me -- My; matih -- opinion.

TRANSLATION

And I declare that he who studies this sacred conversation of ours worships Me by his intelligence.



TEXT 71

sraddhavan anasuyas ca
srnuyad api yo narah
so 'pi muktah subhal lokan
prapnuyat punya-karmanam

WORD FOR WORD

sraddha-van -- faithful; anasuyah -- not envious; ca -- and; srnuyat -- does hear; api -- certainly; yah -- who; narah -- a man; sah -- he; api -- also; muktah -- being liberated; subhan -- the auspicious; lokan -- planets; prapnuyat -- he attains; punya-karmanam -- of the pious.

TRANSLATION

And one who listens with faith and without envy becomes free from sinful reactions and attains to the auspicious planets where the pious dwell.

 



TEXT 72

kaccid etac chrutam partha
tvayaikagrena cetasa
kaccid ajnana-sammohah
pranastas te dhananjaya

WORD FOR WORD

kaccit -- whether; etat -- this; srutam -- heard; partha -- O son of Prtha; tvaya -- by you; eka-agrena -- with full attention; cetasa -- by the mind; kaccit -- whether; ajnana -- of ignorance; sammohah -- the illusion; pranastah -- dispelled; te -- of you; dhananjaya -- O conqueror of wealth (Arjuna).

TRANSLATION

O son of Prtha, O conqueror of wealth, have you heard this with an attentive mind? And are your ignorance and illusions now dispelled?

 



TEXT 73

arjuna uvaca
nasto mohah smrtir labdha
tvat-prasadan mayacyuta
sthito 'mi gata-sandehah
karisye vacanam tava

WORD FOR WORD

arjunah uvaca -- Arjuna said; nastah -- dispelled; mohah -- illusion; smrtih -- memory; labdha -- regained; tvat-prasadat -- by Your mercy; maya -- by me; acyuta -- O infallible Krishna; sthitah -- situated; asmi -- I am; gata -- removed; sandehah -- all doubts; karisye -- I shall execute; vacanam -- order; tava -- Your.

TRANSLATION

Arjuna said: My dear Krishna, O infallible one, my illusion is now gone. I have regained my memory by Your mercy. I am now firm and free from doubt and am prepared to act according to Your instructions.

 



TEXT 74

sanjaya uvaca
ity aham vasudevasya
parthasya ca mahatmanah
samvadam imam asrausam
adbhutam roma-harsanam

WORD FOR WORD

sanjayah uvaca -- Sanjaya said; iti -- thus; aham -- I; vasudevasya -- of Krishna; parthasya -- and Arjuna; ca -- also; maha-atmanah -- of the great soul; samvadam -- discussion; imam -- this; asrausam -- have heard; adbhutam -- wonderful; roma-harsanam -- making the hair stand on end.

TRANSLATION

Sanjaya said: Thus have I heard the conversation of two great souls, Krishna and Arjuna. And so wonderful is that message that my hair is standing on end.

 



TEXT 75

vyasa-prasadac chrutavan
etad guhyam aham param
yogam yogesvarat krsnat
saksat kathayatah svayam

WORD FOR WORD

vyasa-prasadat -- by the mercy of Vyasadeva; srutavan -- have heard; etat -- this; guhyam -- confidential; aham -- I; param -- the supreme; yogam -- mysticism; yoga-isvarat -- from the master of all mysticism; krsnat -- from Krishna; saksat -- directly; kathayatah -- speaking; svayam -- personally.

TRANSLATION

By the mercy of Vyasa, I have heard these most confidential talks directly from the master of all mysticism, Krishna, who was speaking personally to Arjuna.

 



TEXT 76

rajan samsmrtya samsmrtya
samvadam imam adbhutam
kesavarjunayoh punyam
hrsyami ca muhur muhuh

WORD FOR WORD

rajan -- O King; samsmrtya -- remembering; samsmrtya -- remembering; samvadam -- message; imam -- this; adbhutam -- wonderful; kesava -- of Lord Krishna; arjunayoh -- and Arjuna; punyam -- pious; hrsyami -- I am taking pleasure; ca -- also; muhuh muhuh -- repeatedly.

TRANSLATION

O King, as I repeatedly recall this wondrous and holy dialogue between Krishna and Arjuna, I take pleasure, being thrilled at every moment.

 



TEXT 77

tac ca samsmrtya samsmrtya
rupam aty-adbhutam hareh
vismayo me mahan rajan
hrsyami ca punah punah

WORD FOR WORD

tat -- that; ca -- also; samsmrtya -- remembering; samsmrtya -- remembering; rupam -- form; ati -- greatly; adbhutam -- wonderful; hareh -- of Lord Krishna; vismayah -- wonder; me -- my; mahan -- great; rajan -- O King; hrsyami -- I am enjoying; ca -- also; punah punah -- repeatedly.

TRANSLATION

O King, as I remember the wonderful form of Lord Krishna, I am struck with wonder more and more, and I rejoice again and again.

 



 

TEXT 78

yatra yogesvarah krsno
yatra partho dhanur-dharah
tatra srir vijayo bhutir
dhruva nitir matir mama

WORD FOR WORD

yatra -- where; yoga-isvarah -- the master of mysticism; krsnah -- Lord Krishna; yatra -- where; parthah -- the son of Prtha; dhanuh-dharah -- the carrier of the bow and arrow; tatra -- there; srih -- opulence; vijayah -- victory; bhutih -- exceptional power; dhruva -- certain; nitih -- morality; matih mama -- my opinion.

TRANSLATION

Wherever there is Krishna, the master of all mystics, and wherever there is Arjuna, the supreme archer, there will also certainly be opulence, victory, extraordinary power, and morality. That is my opinion.

 


 


Bhagavad-Gita