"Summary of the Bhagavad-gita"


Arjuna accepts Lord Krsna as his spiritual master, and Krsna begins to instruct him, explaining the basic difference between the temporary material body and the eternal soul. The Lord describes the process of the transmigration of the soul, the nature of selfless service to the Almighty, and the signs of a self-realized person.
The second chapter is a summary of the Bhagavad-gita. This is the basic knowledge that a person must receive in this life in order to embark on the path of wisdom. The great sage Bhaktivinod Thakur claims that the second chapter is the most important in this book, as it is the ABC of human self-development. It explains the truths without which a person cannot in principle be considered a person, much less an educated person.
What kind of truths are these? This is the knowledge that we are not the body. We are eternal souls desiring eternity, knowledge and bliss. And this knowledge is given to Arjuna, who refused to fight in the previous chapter. He was completely at a loss, as on the opposite side were individuals whom he considered his teachers. It was these teachers, such as Bhisma and Drona, who actually taught Arjun the art of fighting.
This is a very difficult situation and Arjuna realizes that he cannot make a decision on his own, therefore he accepts as his teacher the greatest yoga - the Supreme Personality of Godhead Krishna. In order to obtain higher knowledge, it is not enough just to accept a teacher; It’s not that we accept the teacher as a punching bag and hone our logical attacks on it ...
Arjuna personifies all of us, our whole life. We are constantly confused and do not know exactly what to do in this or that case. But if we follow Arjuna and accept the Bhagavad-gita as our teacher, higher knowledge will be revealed to us, as Arjuna once revealed. This is our chance and it's time to use it. Enough to make great teachers and experts from ourselves, we must admit to ourselves that we understand little in this life and accept the position of a student. Only in this state of consciousness can Bhagavad-gita be understood in its entirety and beauty.
This is a book for students, not teachers. She waits for us to open, then she will open in front of us in response. It’s not enough to open the book itself, you have to open yourself for it yourself. And this means that with great respect, listen to every letter of this work, trying to understand it with all your strength, and if something is not clear - humbly ask questions to whom it revealed its true meaning.
When Arjuna entered the state of a devoted disciple, only then did Krishna begin to reveal secret philosophical knowledge to him. And we should study this book to go through with Arjuna all changes in consciousness. This is not just a book - it is a self-instruction on how to transform your own heart. The heart must change at the speed of our study of this magical treatise. And if we can keep up, by the eighteenth chapter our heart will get rid of all doubts and illusions.
And the main idea of ​​the second chapter is the concept of distinguishing the soul from the body. If we can understand this, then the doors to spiritual life will open for us and we will be able to begin self-realization, if not, then spiritual life will forever remain for us just a fairy tale and nothing more. This idea can be traced in other religious treatises. There is a similar saying in the Bible: "What is the point of gaining the whole world and losing your immortal soul."

TEXT 1


sanjaya uvaca 
there tatha kripayavistam 
ascir-purnakulekshanam 
visidantam idam vakyam 
uvcha madhusudanah
sanjayah uvaca - Sanjaya said; there - to Arjuna; tatha - like that; kripaya - with compassion; avistam - of the covered; aspiru-purna-shark - full of tears; iksanam - the eyes; visidantam - of the afflicted; idam — these; vakyam - the words; uvcha - uttered; madhu-sudanah - who killed the demon Madhu.
Sanjaya said: Seeing that Arjuna was overcome by compassion and sorrow, and his eyes were full of tears, Madhusudana, Krishna, uttered such words.

TEXT 2


sri-bhagavan 
uvcha kutas tva kashmalam idam 
visame samupastitam 
anarya-jushtam asvargyam 
akirti-karam arjuna
sri-bhagavan uvaca - the Supreme Lord said; kutah - from where; tva - you; kashmalam - filth; idam - this (sorrow); visame — in difficult times; samupasthitam - who has come; anarya - to people who do not know the real purpose of life; justam - inherent; asvargyam - which does not lead to higher planets; akirti - dishonor; karam - the cause; arjuna - O Arjuna.
The Supreme Lord said: O Arjuna, how could this filth overcome you? Such behavior is unworthy of one who knows the true purpose of life. It will lead a person not to paradise, but to dishonor.

TEXT 3


klaibyam ma sma gamah partha 
naitat tvayy upapadyate 
ksudram hridaya-daurbalyam 
tyaktvottishtha parantapa
klaibyam - powerlessness; ma sma - not; gamah - give in; partha - O son of Prtha; na - never; etat is; tvayi - to you; upapadyate - befitting; ksudram - miserable; hrdaya — hearts; daurbalyam - weakness; tyaktva - having rejected; uttstha - stand up; param-tapa - O conqueror of enemies.
O son of Prtha, do not give in to humiliating cowardice. It is not fitting for you. Tear out this shameful weakness from your heart and rise, O hero, punishing enemies.

TEXT 4


arjuna uvaca 
katham bhismam aham sankhye 
dronam ca madhusudana 
isubhih pratiyotsyami 
pujarhav ari-sudana
arjunah uvaca - Arjuna said; katham - how; bhismam - bhismu; aham - I; sankhye - in battle; dronam - to the drone; ca — also; madhu-sudana - who killed the demon Madhu; isubhih - by arrows; pratiyotsyami - I will strike back; puja-arhau — worthy of worship; ari-sudana - O conqueror of enemies.
Arjuna said: O conqueror of the enemies who defeated the demon Madhu, can I fire arrows at people like Bhisma and Drona whom I must idolize?

TEXT 5


gurun akhatva hi mahanubhavan sreyo 
bhoktum bhaiksyam apiha loke 
hatvartha-kamams tu gurun ihaiva 
bhunjiya bhogan rudhira-pradigdhan
gurun - the elders; ahatva - without killing; hi - unconditionally; maha-anubhavan - of great souls; sreyah — better; bhoktum - enjoy (life); bhaiksyam - by the request of alms; api - even; iha - here (in this life); loke - in this world; hatva - by killing; artha - selfish; kaman - those whose desire; tu - but; gurun - the elders; iha - here (in this world); eva - unconditionally; bhundjiya - I will eat; bhogan — objects of enjoyment; rudhira - in blood; pradigdhan - soiled.
It is better to ask alms than to exist at the cost of the death of great souls, whom I consider my teachers. Let them be driven by self-interest, they still remain my mentors. If they perish, all that we are going to enjoy will be stained by their blood.

TEXT 6


na caitad vidmah kataran no garyyo 
yad wa jayema ​​yadi wa no jayeyuh yan 
eva hatva na jijivisamas 
te 'vasthitah pramukhe dhartarashtrah
na - not; ca — also; etat is; vidmah — we know; katarat - which (of two); nah - for us; gariyah - better; yat va - either; jayema ​​- we will win; yadi - if; va - or; nah - us; jayeyuh - will win; yan - of whom; eva - unconditionally; hatva - by killing; na - not; jijivisamah - we want to live; those are they; avasthitah - standing; pramukhe - before us; dhartarastrah - the sons of Dhrtarastra.
It is not yet known what is best for us: to defeat them or be defeated. The sons of Dhritarashtra are now standing in front of us on the battlefield, and if we kill them, our life will lose its meaning.

TEXT 7


karpanya-dosopahata-svabhavah 
pricchami tvam dharma-sammudha- 
cetah yach chreiah syan nishchitam bruhi tan me 
sisyas te 'ham shadhi mam tvam prapannam
karpanya - because of stinginess; dosha - by weakness; upahata - covered; sva-bhavah - symptoms; pitchemi - please; tvam - you; dharma - religion; sammudha — error; cetah - the one in whose heart; yat - what; sreyah — all good; syat - maybe; niscitam - definitely; bruhi - say it; tat - that; me — to me; sisyah - the disciple; those are yours; aham - I; shadhi - teach; mam - me; tvam - to you; prapannam - of the surrender.
I no longer know what my duty consists of, and the shameful weakness of the stingy person has deprived me of self-control. So please tell me bluntly what is best for me. From now on, I am Your disciple and soul, who has surrendered to You, instruct me.

TEXT 8


na hi prapashyami mamapanudyad 
yach chokam uchkhosanam indriyanam 
avapya bhumav asapatnam riddham 
rajyam suranam api chadhipatyam
na - not; hi - unconditionally; prapasyami - I see; mom is mine; apanudyat - will eliminate; yat - which; shockam - grief; uchhosanam - withering; indriyanam - feelings; avapya - having received; bhumau - on earth; asapatnam - without rivals; iddham - flowering; rajyam - the kingdom; suranam - the demigods; api - even; ca — also; adhipatyam - power.
I do not know how to cope with this sorrow that is withering me. I will not be able to get rid of it, even if I conquer a blossoming kingdom, which no enemies will threaten, and gain the power that celestials possess.

TEXT 9


sanjaya uvcha 
evam uktva hrishikesam 
gudakesh parantapah 
na yotsya iti govindam 
uktva tushnim babhuva ha
sanjayah uvaca - Sanjaya said; evam - this; uktva - uttering; hrsikesam - to Krsna, the controller of the senses; gudakeshah - Arjuna, the conqueror of ignorance; parantapah - conqueror of enemies; na yotsya - I will not fight; iti is that; govindam — to Krsna, who gives pleasure to the senses; uktva - having said; tusnim - in silence; babhuva - immersed; ha - absolutely.
Sanjaya continued: After uttering these words addressed to Krishna, Arjuna, the conqueror of the enemies, said: “Govinda, I will not fight” - and fell silent.

TEXT 10


there uvcha 
hrishikesah prahasann iva bharata 
senayor ubhayor madhye 
visidantam idam vachah
there - to him; uvaca - said; hrsikesah - the master of the senses, Krsna; prahasan - smiling; willow - as it were; bharata - O Dhrtarastra, a descendant of Bharata; senayoh - armies; ubhayoh - of two; madhye - between; visidantam - to the afflicted; idam — these; vachah - words.
O descendant of Bharata, then Krishna, being between the two armies, with a smile said the following grief to Arjuna.

TEXT 11


sri-bhagavan 
uvcha asocyan anvasochas tvam 
prajna-vadamsh ca bhasase 
gatasun agatasumsh ca 
nanusochanti panditah
sri-bhagavan uvaca - the Supreme Lord said; asocyan - unworthy of sorrow; anvasochah - mourning; tvam - you; prajna-vadan - learned speech; ca — also; bhasase - you utter; gata - of the past; asun - in life; agata - about those who have not yet passed; asun - in life; ca — also; na - not; anusochanti - are afflicted; panditah - the sages.
The Supreme Personality of Godhead said: When you make learned discourses, you lament that you are not worthy of sorrow. Real sages do not grieve for the dead or the living.

TEXT 12


on tv evaham jatu nasam 
on tvam neme janadhipah 
na civa na bhavishyamah 
sarve vayam atah param
na - never; tu - but; eva - unconditionally; aham - I; jatu - ever; na - not; asam - was; na - no; tvam - you; na - not; ime - these; jana-adhipah - the kings; na - not; ca — also; eva - of course; na - not; bhavisyamah - we will exist; sarve vayam - all of us; atah param - after.
There was no time when I did not exist, you and all these kings, and in the future none of us will cease to exist.

TEXT 13


dehino 'cmin yatha 
dehe kaumara yauvanam jara 
tatha dehantara-praptir 
dhiras tatra na muhyati
dehinah - of the incarnate; asmin - in this; yatha - how; dehe - in the body; kaumaram — childhood; yauvanam - youth; jara - old age; tatha - in the same way; deha-antara - of another body; praptih - gaining; dhirah - a sober person; tatra - in doing so; na - not; muhyati - is deceived.
The soul embodied in the body gradually changes the body of the child to the body of a young man, and then to the body of an old man, and in the same way after death, it passes into another body. A sober person does not bother such a change.

TEXT 14


matra-sparsas tu kaunteya 
shitosna-sukha-duhkha-dah 
agamapayino 'nityas 
tams titiksasva bharata
matra-sparsah - sensations; tu - same; kaunteya - O son of Kunti; sita - winter; earna - summer; sukha — happiness; duhkha - and suffering; dah - giving; agama — appearing; apayinah - disappearing; anityah — transient; tan - them; titiksasva - patiently endure; bharata - O descendant of Bharata.
O son of Kunti, happiness and sorrow come and go, replacing each other, like winter and summer. They arise from the contact of the senses with the objects of perception, O descendant of Bharata, so you need to learn how to patiently transfer them, while remaining unperturbed.

TEXT 15


yam hi na vyathayanty ete 
purusam purusharsabha 
sama-duhkha-sukham dhiram 
so 'mritatvaya kalpate
yam - of whom; hi - unconditionally; na - not; vyathayanti - they are disturbed; ete — these; purusam - of man; purusa-risabha - O best of men; sama - of the same; duhkha - in sorrow; sukham - and joys; dhiram - of the patient; sah — he; amritatvaya - liberation; kalpate is worthy.
O best of people, one who does not get out of balance of joy and adversity, who always remains calm and calm, is truly worthy of liberation.

TEXT 16


nasato vidyate bhavo 
nabhavo vidyate satatah 
ubhayor api drishto 'ntas 
tv anayos tattva-darshibhih
na - not; asatah - of that which does not exist; vidyate - exists; bhavah - immutability; na - not; abhavah - variability; vidyate - exists; satatah - of the eternal; ubhayoh - both; api - truly; drstah - observable; antah - conclusion; tu - same; anayoh — their; tattva - the truth; darshibhih - by those who see.
The sages, having seen the truth, have come to the conclusion that the non-existent [material body] is perishable and the eternal [soul] is immutable. They made this conclusion by carefully studying the nature of both.

TEXT 17


avinashi tu tad viddhi yena 
sarvam idam 
tatam vinasam avyayasyasya 
on kashchit kartm arhati
avinashi - indestructible; tu - but; tat - that; viddhi — know that; yena - by whom; sarvam - everything (body); idam is that; tatam - permeated; vinasam - annihilation; avyayasya - of the immortal; asya - of this; na kachet - no one; kartum - to do; arhati - can.
Know: that with which the material body is pierced is indestructible. No one can destroy an immortal soul.

TEXT 18


antavanta ime deha 
nityasyoktah saririnah 
anashino 'prameyasya 
tasmad yudhyasva bharata
anta-vantah - mortal; ime - these; dehah - material bodies; nityasya - of the eternal; uktah - described; saririnah - of the incarnate (soul); anasinah - of the indestructible; aprameyasya - of the immeasurable; tasmat - therefore; yudhyasva - fight; bharata - O descendant of Bharata.
The material body of an eternal, indestructible and immeasurable living entity is doomed to death. Therefore fight, O descendant of Bharata!

TEXT 19


ya enam vetti 
hantaram yash cainam manyate hatam 
ubhau tau na vijanito 
nayam hanti on hanyate
yah - which; enam - of this; vetti - knows; hantaram - the killer; yah - which; ca — also; enam - of this; manyate - considers; hatam - of the slain; ubhau - both; tau - they are; na - not; vijanitah - they know; na - not; ayam - this; hanti - kills; na - not; hanyate - is killed.
He who considers a living creature to be a murderer, just as he who thinks that he can be killed, does not have knowledge, for the soul does not kill and cannot be killed.

TEXT 20


na jayate mriyate wa kadachin 
nayam bhutva bhavita wa na bhuyah 
ajo nityah sashvato 'yam purano 
na hanyate hanyamane sarira
na - never; jayate - is born; mriyate - dies; you <$!> either; kadachit - ever (in the past, present or future); na - not; ayam - this; bhutva - having arisen; bhavita - will arise; va - or; na - not; bhuyah - again; ajah - the unborn; nityah - the eternal; sasvatah - continuously existing; ayam - this; puranah - the oldest; na - not; hanyate - is killed; hanyamane - when killed; sarire is the body.
The soul is not born and does not die. It never arose, does not arise and will not arise. She is unborn, eternal, always existing and original. She does not die when the body dies.

TEXT 21


vedavinashinam nityam 
ya enam ajam avyayam 
katham sa purusah partha 
kam ghatayati hanti kam
veda - knows; avinashinam - indestructible; nityam - existing forever; yah - which; enam - of this (soul); ajam - of the unborn; avyayam - of the unchanging; katham - how; sah — that; purusah - man; partha - o Partha (Arjuna); kam - to whom; ghatayati - hurts; hanti - kills; kam - whom.
O Partha, how can a person who knows that a soul is indestructible and eternal, that it is unborn and unchanging, kill someone or make him kill?

TEXT 22


wasamsi jirnani yatha vihaya 
navani grhnati nara 'parani 
tatha sarirani vihaya jirnany 
anyani samyati navani dehi
vamsamsi - clothes; jirnani - old and dilapidated; yatha - how; vihaya - dropping; navani - new (clothes); grhnati - accepts; narah - man; aparani - others; tatha - like that; sarirani - bodies; vihaya - having left; jirnani - old and useless; anyani - others; samyati - accepts; navani - new; dehi - embodied in the body (soul).
As a person takes off new clothes and puts on new ones, so the soul enters new material bodies, leaving the old and useless.

TEXT 23


naainam chindanti shastrani 
naainam dahati pawakah 
on cainah kledayanty apo 
on shoshayati marutah
na - not; enam - of this (soul); chindanti - they dissect; sastrani - (various types of) weapons; na - not; enam - of this (soul); dahati - burns; pavakah - fire; na - not; ca — also; enam - of this (soul); kledayanti - watering; apah - water; na - not; shoshayati - dries up; marutah - the wind.
The soul cannot be dismembered by any weapon, burned with fire, wet with water, or dried with the wind.

TEXT 24


acchhedyo 'yam adahyo' yam 
akledyo 'shosya eva ca 
nityah sarva-gatah sthanur acalo 
' yam sanatanah
acchedyah - unbroken; ayam - this (soul); adahyah - fireproof; ayam - this (soul); akledyah - non-wettable; asoshyah - inexpressible; eva - unconditionally; ca - i; nityah - the eternal; sarva-gatah - omnipresent; sthanuh - unchanging; achalah - motionless; ayam - this (soul); sanatanah - always the same.
This individual soul cannot be broken into pieces, dissolved, burned or drained. Unchanging, motionless and eternal, it abides everywhere and always retains its properties.

TEXT 25


avyakto 'yam achintyo' yam 
avikaryo 'yam ukyate 
tasmad evam sees 
vainam nanochochitum arhasi
avyaktah - invisible; ayam - this (soul); acintyah - incomprehensible; ayam - this (soul); avikaryah - unchanging; ayam - this (soul); ucyate - it is said; tasmat - therefore; evam - this; vidiva - knowing; enam - about this (about the soul); na - not; anusochitum - to grieve; arhasi - you deserve it.
The soul is invisible, incomprehensible and unchanging. Knowing this, you should not grieve for the body.

TEXT 26


atha cainam nitya-jatam 
nityam wa manyase mrtam 
tathapi tvam maha-baho 
naainam sochitum arhasi
atha - if it is; ca — also; enam - this (soul); nitya-jatam - constantly born; nityam - forever; va - or; manyase - you think; mrtam - dead; tatha api - but then after all; tvam - you; maha-baho - O mighty-armed; na - not; enam - about this (about the soul); shochitum - to lament; arhasi - you deserve it.
But even if you think that the soul [or signs of life] is constantly born and dies forever, you still have no reason to mourn, O mighty-armed Arjuna.

TEXT 27



jatasya hi dhruvo mrtyur 
dhruvam janma mrtasya ca 
tasmad apariharye 'rthe 
na tvam sochitum arhasi
jatasya - born into the world; hi - after all; dhruvah - is obvious; mrtyuh — death; dhruvam - obviously; janma — birth; mrtasya - of the dead; ca — also; tasmat - therefore; apariharye — of the inevitable; arthhe - for the sake of; na - not; tvam - you; shochitum - to grieve; arhasi - you deserve it.
He who was born will certainly die, and after death he will be born again. This is inevitable, therefore, in fulfilling your duty, you should not indulge in grief.

TEXT 28


avyaktadini bhutani 
vyakta-madhyani bharata 
avyakta-nidhanany eva 
tatra ka paridevana
avyakta-adini - not initially manifested; bhutani - created; vyakta - manifested; madhyani - in the middle; bharata - O descendant of Bharata; avyakta - not manifested; nidhanani - during the period of annihilation; eva - after all; tatra - then; ka - why; paridevana - sorrow.
In the beginning, all created beings are in an unmanifest state. At the intermediate stage of creation, they appear, and after the destruction of the universe, they again turn into an unmanifest state. So is it worth it to mourn them?

TEXT 29


ashcharya-wat pashyati 
kashchid enam ashcharya-vad vadati tathaiva chanyah 
ashcharya-vach cainam anyah srinoti 
srutvapy enam veda na chiva cachet
ashcharya-wat - as if by miracle; pasyati - watching; kaschet - alone; enam - upon him (the soul); ashcharya-vat - as a miracle; vadati - says; tatha - in this way; eva - unconditionally; ca — also; anyah - another; ashcharya-vat - as a miracle; ca — also; enam - about him (the soul); anyah - another; srinoti - hears; Ñ€ÑƒÑ‚rutva - hearing; api - even; enam - him (the soul); veda - knows; na - not; ca - i; eva - unconditionally; cought is another.
Some see the soul as a miracle, others speak of it as a miracle, others hear that it is like a miracle, and there are those who, even hearing about the soul, cannot comprehend it.

TEXT 30


dehi nityam avadhyo 'yam 
dehe sarvasya bharata 
tasmat sarvani bhutani 
na tvam sochitum arhasi
dehi - the owner of the material body; nityam - forever; avadhyah - one who cannot be killed; ayam - this (soul); dehe - in the body; sarvasya — of everyone; bharata - O descendant of Bharata; tasmat - therefore; sarvani - everything; bhutani - living entities (who were born); na - not; tvam - you; shochitum - to mourn; arhasi - you deserve it.
O descendant of Bharata, one who abides in the body cannot be destroyed. Therefore, you should not grieve for any living being.

TEXT 31


sva-dharmam api chaveksya 
on vikampitum arhasi 
dharmyad dhi yuddhach chreyo 'nyat 
ksatriyasya na vidyate
sva-dharmam - his religious duty; api - truly; ca — also; aveksya - considering; na - not; vikampitum - to fluctuate; arhasi - you can; dharmyat - in the name of the laws of religion; hi - after all; yuddhat - fighting; sreyah - the best (occupation); anyat - other; ksatriyasya - ksatriya; na - not; vidyate - exists.
As for your duty, then know that for you as a kshatriya there is no better task than to fight for the foundations of religion. Therefore, you have no reason to hesitate.

TEXT 32


yadrichchhaya chopapannam 
svarga-dvaram apavrtam 
sukhinah ksatriyah partha 
labhante yuddham idrisham
yadrichchaya - by itself; ca — also; upapannam - falling to the lot; svarga - of the heavenly planets; dvaram - the gate; apavrtam - opening wide; sukhinah — happy; ksatriyah - kings; partha - O son of Prtha; labhante - gain; yuddham - the battle; idrisam - that is.
O Partha, those ksatriyas are happy to whom the opportunity to fight comes by itself, opening the gates of paradise in front of them.

TEXT 33


atha cet tvam imam dharmyam 
sangram na karisyasi 
tatah sva-dharmam kirtim ca 
hitva papam avapsyasi
atha - therefore; even - if; tvam - you; imam is that; dharmyam - being a religious duty; sangramam - the battle; na - not; karisyasi - you will fulfill; tatah - then; sva-dharmam - his religious duty; kirtim - reputation; ca — also; hitva - having lost; papam - the result of sin; avapsyasi - you will gain.
But, refusing to fight for a just cause, you will incur the sin of neglecting religious duty, and your fame as a warrior will fade.

TEXT 34


akirtim chapi bhutani 
kathayisyanti te 'vyayam 
sambhavitasya cakirtir 
maranad atirichyate
akirtim — shame; ca — also; api - after all; bhutani - people; kathayisyanti - they will speak; those are about you; avyayam - the eternal; sambhavitasya - of a respectable person; ca — also; akirtih - dishonor; maranat - death; atirichyate - surpasses.
At all times, people will talk about your shame, and for a person named disgrace is worse than death.

TEXT 35


bhayad ranad uparatam 
mamsyante tvam maha-rathah 
yesham ca tvam bahu-mato 
bhutva yasyasi laghavam
bhayat - out of fear; ranat - from battle; uparatam - of the refusal; mamsyante - will be considered; tvam - of you; maha-rathah - the great military leaders; yesam - of whom; ca — also; tvam - you; bahu-matah - dear; bhutva - having been; yasyasi - you will come; laghavam - to nothingness.
The great military leaders who were of such a high opinion about you will decide that only fear made you leave the battlefield and consider you a nonsense.

TEXT 36


avachya-vadamsh ca bahun 
vadisyanti tavahitah 
nindantas tava samarthyam 
tato duhkhataram well kim
avacya - evil; vadan - (false) speech; ca — also; bahun - many; vadisyanti - they will say; tava - yours; ahitah - enemies; nindantah - ridiculed; tava - yours; samarthyam - ability; tatah - of that; duhkha-taram - more painful; come on; kim - what (maybe).
Enemies will blaspheme you and laugh at your weakness. What could be more painful than this?

TEXT 37


hato va prapsyasi svargam 
jitva va bhoksyase mahim 
tasmad uttishtha kaunteya 
yuddhaya krita-nishchayah
hatah - killed; wa - either; prapsyasi - you will gain; svargam - the kingdom of heaven; jitva - defeating; va - or; bhoksyase — you will eat; mahim - the world; tasmat - therefore; uttistha - get up; kaunteya - O son of Kunti; yuddhaya - for battle; krta - steady; niscayah - one whose determination.
O son of Kunti, you have to either die in battle and achieve the kingdom of paradise, or defeat and rule the kingdom on earth. Therefore, be determined, get up and fight!

TEXT 38


sukha-duhkhe same kritva 
labhalabhau jayajayau 
tato yuddhaya yujyasva 
naivam papam avapsyasi
sukha — happiness; duhkhe - and grief; Same - the same; kritva - having done; labha-alabhau - loss and gain; jaya-ajayau - victory and defeat; tatah - therefore; yuddhaya - for battle; yujyasva - fight; na - not; evam - like that; papam - the result of sin; avapsyasi - you will gain.
Fight in the name of battle and do not think about happiness and grief, loss and gain, victory and defeat. By doing so, you will never bring sin upon you.

TEXT 39


esha te 'bhihita sankhye 
buddhir yoga tv imam shrinu 
buddhya yukto yaya partha 
karma-bandham prahasyasi
esa - this one; those to you; abhihita - described; sankhye - analytically; buddhih - the mind; yoga - in activity not for fruit; tu - but; imam - this; srnu - listen; buddhya - by reason; yuktah - connected; yaya - by which; partha - O son of Prtha; karma-bandham - from the burden of sin; prahasyasi - you will leave.
Until now, I have presented this knowledge to you analytically, and now I will talk about it from the point of view of selfless activity. O son of Prtha, acting in accordance with this knowledge, you will be freed from slavery of the consequences of your activities.

TEXT 40


nehabhikrama-nasho 'sti 
pratyavayo na vidyate 
sv-alpam apy 
asya dharmasya trayate mahato bhayat
na - not; iha - here (in this yoga); abhikrama - from attempts; nasah — loss; asti - exists; pratyavayah - loss; na - not; vidyate - exists; su-alpam - small; api - even; asya - of this; dharmasya - activities; trayate - saves; mahatah - from the greatest; bhayat - danger.
Anyone who has embarked on this path loses nothing, and not one of his efforts is wasted. Even a slight advance along this path will protect a person from the greatest danger.

TEXT 41


vyavasayatmika buddhir 
ekeha kuru-nandana 
bahu-Shakhas hy anantash cha 
buddhayah 'vyavasayinam
vyavasaya-atmika - who developed determination (in Krsna consciousness); buddhih - the mind; eka - one; iha - in this world; kuru-nandana - O descendant of the kuru; bahu-sakhah - with many branches; hi — verily; anantah - unlimited; ca — also; buddhayah - minds; avyavasayinam - those who are not Krsna conscious.
Those who go this way are decisive and purposeful, and they have one goal. O descendant of the Kuru, the multi-branching mind of those who are indecisive.

TEXTS 42 - 43


yam imam pushpitam vacham 
pravdanty avipashchitah 
veda-vada-ratah partha 
nanyad astiti vadinah
kamatmanah svarga-para 
janma-karma-phala-pradam 
kriya-visesa-bahulam 
bhogaishvarya-gatim prati
yam imam - that which; pushpitam - flowery; vacam - speech; pravadanti - they say; avipaschetah - people with a poor supply of knowledge; veda-vada-ratah - imaginary followers of the Vedas; partha - O son of Prtha; na - not; anyat - of the other; asti - exists; iti - like that; vadinah - champions; kama-atmanah - desiring sensual pleasures; svarga-parah - aspiring to the heavenly planets; janma-karma-phala-pradam - birth in a good family and other fruits of karma; kriya-visesa - magnificent ceremonies; bahulam - various; bhoga — sense gratification; aisvarya - and wealth; gatim - the path; prati - on.
People with scant knowledge are very attracted by the flowery language of the Vedas, which urge them to perform various karmic rites and rituals in order to ascend to the heavenly planets, to be born into a rich and noble family, to gain power and much more. Striving for sensual pleasures and a luxurious life, such people say that there is nothing above this.

TEXT 44


bhogaishvarya-prasaktanam 
tayapahrta-cetasam 
vyavasayatmika 
buddhih samadhau na vidhiyate
bhoga - for worldly pleasures; aisvarya - and wealth; prasaktanam - those who are attached; taya - by this; apahrta-cetasam - misled; vyavasaya-atmika - with firm determination; buddhih - devotional service to the Lord; samadhau - in a concentrated mind; na - not; vidhiyate - arises.
Those who are too attached to sensual pleasures and material wealth, and whose mind is always in error because of this, do not have the determination to devote themselves to devotional service to the Supreme Lord.

TEXT 45


trai-gunya-visaya veda 
nistra-gunyo 
bhavardjuna nirdvandvo nitya-sattva-sto 
niryoga-kshema atmavan
trai-gunya - associated with the three modes of material nature; visayah - whose theme; vedah - Vedic literatures; nistrai-gunyah - rising above the three modes of material nature; bhava - be; arjuna - O Arjuna; nirdvandvah - without duality; nitya-sattva-sthah - being in a pure state of spiritual existence; niryoga-kshemah - unconnected with concern for profit and safety; atma-van - knowing his true Self.
The Vedas mainly speak of activities in the three modes of material nature. Rise above these gunas, O Arjuna. Stop depending on all manifestations of duality, get rid of the desire to acquire or preserve something in this world and comprehend your true "I".

TEXT 46


yavan artha udapane 
sarvatah samplutodake 
tavan sarvesu vedesu 
brahmanasya vijanatah
yavan - how much; arthah - benefit; uda-pane - in a well with water; sarvatah - in all respects; sampluta-udake - in a large body of water; tavan - so much; sarvesu - in all; vedesu - in the Vedic scriptures; brahmanasya - the person who has realized the Supreme Brahman; vijanatah - who has full knowledge.
All the needs that a small well satisfies can immediately be met by a large body of water. Similarly, one who knows the ultimate purpose of the Vedas gains all the benefits described in them.

TEXT 47


karmany evadhikaras te 
ma phalesu kadachana 
ma karma-phala-hetur bhur 
ma te sango 'st akarmani
karmani - in the prescribed duties; eva - unconditionally; adhikarah - right; those are you; ma - not; phalesu - in the fruits; kadacana - ever; ma - not; karma-phala - the results of activities; hetuh - impelled; bhuh - be; ma - not; those are you; sangah - attachment; astu - let it be; akarmani - in refusing to fulfill his duty.
You can fulfill the duties prescribed to you, but you have no right to enjoy the fruits of your labor. Never consider that the results of your actions depend on you, but do not refuse to fulfill your duties.

TEXT 48


yoga-sthah kuru karmani 
sangam tyaktva dhananjaya 
siddhy-asiddhyo samo 
bhutva samatvam yoga uchiate
yoga-sthah - balanced; kuru - do it; karmani - duties; sangam - attachment; tyaktva - having rejected; dhananjaya - O Arjuna; siddhi-asiddhyoh - in success and failure; samah - balanced; bhutva - becoming; samatvam - self-control; yogah - yoga; ucyate - is called.
O Arjuna, do your duty calmly, without attachment, without worrying about victory or defeat. This ability to control oneself is called yoga.

TEXT 49


durena hi avaram karma 
buddhi-yogad dhananjaya 
buddhau sharanam anvichha 
kripanah phala-hetavah
durena - far (leave); hi - unconditionally; avaram - the vicious; karma - activity; buddhi-yogat - through activities in Krsna consciousness; dhananjaya - O conqueror of wealth; buddhau - in (similar) consciousness; sharanam - to complete devotion; anvichcha - strive; krpanah - the merchants; phala-hetavah — those who are after the fruits of their labor.
O Dhananjaya, give up all vicious activities, surrender to devotional service, and in such a mood surrender yourself to the Lord. Only merchants strive for the fruits of their labor.

TEXT 50


buddhi-yukto jahatiha 
ubhe sukrta-dushkrit 
tasmad yogaya yujyasva 
yogah karmasu kausalam
buddhi-yuktah - one who engages in devotional service; jahati - gets rid; iha - here (in this life); ubhe — in both; sukrta-duskrte - both in good and in bad (results); tasmat - therefore; yogaya - for the purpose of devotional service; yujasvaE do it; yogah - Krsna consciousness; karmasu - in all affairs; kausalam - perfection.
One who faithfully serves the Lord is already freed from the consequences of good and evil deeds in this life. Therefore, devote your life to yoga, which is the perfection of all activity.

TEXT 51


karma-jam buddhi-yukta hi 
phalam tyaktva manishinah 
janma-bandha-vinirmuktah 
padam gaccanthi anamayam
karma-jam - caused by karma; buddhi-yuktah - those who engage in devotional service; hi - unconditionally; phalam - the consequence; tyaktva - having rejected; manishineh — great sages or devotees; janma-bandha - from the burden of new births; vinirmuktah - liberated; padam - position; gacchanti - reach; anamayam - where there is no suffering.
Serving the Lord, the great sages and devotees relieve the burden of the consequences of their activities in the material world. So they break out of the cycle of birth and death and reach the abode of God, where there is no suffering.

TEXT 52


yada te moha-kalilam 
buddhir vyatitarisyati 
tada gantasi nirvedam 
srotavyasya srutasya ca
yada - when; those are yours; moha - illusions; kalilam - the wilds; buddhih - transcendental service at the level of the mind; vyatarisyati - will overcome; tada - then; ganta asi - you will come; nirvedam - to indifference; srotavyasya - of what is to be heard; srutasya - of what has already been heard; ca too.
When your mind gets out of the jungle of illusion, you will become indifferent to everything that you have ever heard and what remains to be heard.

TEXT 53


sruti-vipratipanna te 
yada sthasyati nishchala 
samadhav acala buddhis 
tada yogam avapsyasi
sruti - the revelation of the Vedas; vipratipanna - not affected by the effects of fruitive activities; those are yours; yada - when; sthasyati - abides; niscal - immovable; samadhau - in the divine consciousness, or Krsna consciousness; achala - steady; buddhih - the mind; tada - then; yogam - comprehension of the true "I"; avapsyasi - you will attain.
When the flowery language of the Vedas ceases to excite your mind and when you, having comprehended your true “I”, are constantly in a spiritual trance, you will gain divine consciousness.

TEXT 54


arjuna uvcha 
sthita-prajnasya ka bhasha 
samadhi-sthasya kesava 
sthita-dhih kim prabhasheta 
kim asita vrajeta kim
arjunah uvaca - Arjuna said; sthita-prajnasya - one who has become established in Krsna consciousness; ka - which; bhasha — language; samadhi-sthasya — of one who is Krsna conscious; kesava - O Krsna; sthita-dhih - one who is established in Krsna consciousness; kim - how; prabhaseta - will speak; kim - how; asita - will remain motionless; vrajeta - will move; kim - how.
Arjuna said: O Krishna, how to recognize a person who has this divine consciousness? What is he talking about and how does he express his thoughts? How does he sit and how does he walk?

TEXT 55


sri-bhagavan 
uvcha prajahati yada kaman 
sarvan partha mano-gatan 
atmaniy evatmana tustah 
sthita-prajnas tadochate
sri-bhagavan uvaca - the Supreme Lord said; prajahati - rejects; yada - when; kaman - desires associated with sensual pleasures; sarvan — all kinds of; partha - O son of Prtha; manah-gatan - those who have gone mad; atmani - in a pure state of mind; eva - unconditionally; atmana - by a purified mind; tustah - satisfied; sthita-prajnah - situated on the spiritual platform; tada - then; ucyate - it is said.
The Supreme Lord said: O Partha, a person who has cleansed his mind of all desires that have originated in his senses and is satisfied only in his true Self, they say that he has a pure, divine consciousness.

TEXT 56


duhkheshv anudvigna-manah 
sukhesu vigata-sprih 
vita-raga-bhaya-krodhah 
sthita-dhir munir uchiate
duhkhesu - in three kinds of suffering; anudvigna-manah - one whose mind is calm; sukhesu - in joys; vigata-sprih - not interested; vita - eliminated; raga - affection; bhaya - fear; krodhah - one in whom anger is; sthita-dhih - one whose mind is stable; munih — the sage; ucyate - is called.
He who remains unperturbed, suffering threefold sufferings, who is not enthusiastic when happiness comes to him, and who has got rid of attachments, fear and anger, is called a sage who has curbed his mind.

TEXT 57


yah sarvatranabhisnehas 
tat tat prapya subhashubham 
nabhinandati dwesti 
tasya prajna pratisthita
yah - which; sarvatra - everywhere; anabhisnehah - unattached; tat - that; tat - that; prapya - having achieved; subha - good; asubham - evil; na - not; abhinandati - praises; na - not; dwesti - he hates; tasya — him; prajna - perfect knowledge; pratisthita - firmly.
One who, living in the material world, is free from worldly attachments, who is not too happy when something good happens to him, and is not angry when something bad happens, has perfect knowledge.

TEXT 58


yada samharate cayam 
kurmo 'nganiva sarvasah 
indriyanindriyarthebhyas 
tasya prajna pratisthita
yada - when; samharate - draws in; ca - i; ayam - he; kurmah — the tortoise; angani - limbs; willow - how; sarvasah - together; indriyani - feelings; indriya-arthhebhyah - from objects of sense perception; tasya — him; prajna - consciousness; pratisthita - firmly.
He who, like a tortoise pulling his head and limbs into a shell, is able to divert his feelings from the objects of sensory perception, has a stable, spiritual mind.

TEXT 59


visaya vinivartante 
niraharasya dehinah 
rasa-varjam raso 'pi asya 
param drstva nivartate
visayah — objects of sense gratification; vinivartante - are rejected; niraharasya - following prohibitions and restrictions; dehinah - in the body; rasa-varjam - when the taste is lost; rasah — pleasure; api - although; asya - him; param - that which is much higher; drstva - perceiving; nivartate - ceases.
Even refraining from sensual pleasures, the soul embodied in the body still retains a taste for them. But, having known a higher taste, it loses interest in the objects of feelings that give pleasure, and is affirmed in the spiritual consciousness.

TEXT 60


yatato hi api kaunteya 
purushasya vipashchitah 
indriyani pramathini 
haranti prasabham manah
yatatah - of the endeavor; hi - unconditionally; api - however; kaunteya - O son of Kunti; purusasya - of man; vipaschitah - possessing knowledge; indriyani - feelings; pramathiniE <$!> excited; haranti - carry away; prasabham - with strength; manah - the mind.
Feelings are so powerful and assertive, O Arjuna, that they are capable of dragging the mind with them, even those who possess spiritual knowledge and try to curb them.

TEXT 61


tani sarvani samyamya 
yukta asita mat- 
parah your hi yasyendriyani 
tasya prajna pratisthita
tani - those (feelings); sarvani - everything; samyamya - taking control; yuktah - busy; asita - let it be; mat-parah — associated with Me; yours is completely subordinate; hi - unconditionally; yasya - of whom; indriyani - feelings; tasya — him; prajna - the mind; pratisthita - steady.
One who, having removed feelings from material objects, keeps them in obedience and focuses his mind on Me, is called a person with a stable mind.

TEXT 62


dhyayato visayan pumsah 
sangas teshupajayate 
sangat sanjayate kamah 
kamat krodho 'bhijayate
dhyayatah - contemplative; visayan - the objects of the senses; pumsah — of man; sangah - attachment; tesu - in them (in objects of sensory pleasure); upajayate - arises; sangat - from attachment; sanjayate - develops; kamah - desire; kamat - out of desire; krodhah - anger; abhijayate - appears.
Contemplating objects that bring pleasure to the senses, a person develops attachment to them, out of attachment lust is born, and out of lust - anger.

TEXT 63


krodhad bhavati sammohah 
sammohat smrti-vibhramah 
smrti-bhramshad buddhi-naso 
buddhi-nasat pranashyati
krodhat - from anger; bhavati - arises; sammohah - complete illusion; sammohat - from illusion; smrti - of memory; vibhramah - frustration; smrti-bhramshat - from a disturbed memory; buddhi-nasah - due to loss of mind; buddhi-nasat - due to loss of mind; pranasyati - falls.
Anger gives rise to complete error, and error overshadows memory. Following the memory, the mind disappears, and then, having lost its mind, the person again plunges into the abyss of material life.

TEXT 64


raga-dvesa-vimuktais tu 
visayan indriyaish caran 
atma-vashyair vidheyatma 
prasadam adhigaccati
raga - from attachment; dvesa - and hostility; vimuktaih - liberated; tu - but; visayan - on objects of sensual pleasure; indriyaih - by the senses; caran - acting; atma-vasyyaih - subordinate to oneself; vidheya-atma — a person who is freed according to the precepts of the sastras; prasadam - the mercy of the Lord; adhigaccati - gains.
But one who, following the precepts of the sastra, frees himself from attachment and hostility and keeps his senses in check, can fully gain the mercy of the Lord.

TEXT 65


prasade sarva-duhkhanam 
hanir asyopajayate 
prasanna-cetaso hi 
asu buddhih paryavatisthate
prasade — due to the causeless mercy of the Lord; sarva — of all; duhkhanam - of material suffering; hanih — annihilation; asya - him; upajayate - going on; prasanna-cetasah — of one whose mind is satisfied; hi - unconditionally; asu - very soon; buddhih - the mind; betting is enough; avatisthate - is affirmed.
For one who, having walked this path, has attained satisfaction [in Krsna consciousness], there is no longer threefold misery. Thanks to this satisfaction, the human mind quickly becomes stable.

TEXT 66


nasty buddhir ayuktasya 
na chayuktasya bhavana 
na chabhavayata shantir 
asantasya kutah sukham
na asti - does not exist; buddhih - the spiritual mind; ayuktasya - one who is not connected (with Krsna consciousness); na - not; ca - i; ayuktasya - one who is deprived of Krsna consciousness; bhavana - concentration of mind (in happiness); na - not; ca - i; abhavayatah - one who is not steady; shantih - peace; asantasya - without peace; kutah - where; sukham - happiness.
One who has not established contact with the Supreme [in Krsna consciousness] is not able to spiritualize his mind and calm his mind. When the mind is restless, a person does not know peace, and without peace, how can he be happy?

TEXT 67


indriyanam hi charatam yan 
mano 'nuvidhiyate 
tad asya harati prajnam 
vayur navam ivambhasi
indriyanam - of the senses; hi - certainly; charatam - freely wandering; yat - which; manah - the mind; anuvidhiyate - obeys; tat - that; asya - him; harati - carries away; prajnam - the mind; vayuh - the wind; navam — the boat; willow - how; ambhasi - on the water.
As a strong gust of wind carries away a boat, so even one freely wandering feeling, on which a person’s mind is focused, can carry away his mind.

TEXT 68


tasmad yasya maha-baho 
nigrihitani sarvasah 
indriyanindriyarthebhyas 
tasya prajna pratisthita
tasmat - therefore; yasya - of whom; maha-baho - O mighty-armed; nigrihitani - detached; sarvasah - from all sides; indriyani - feelings; indriya-arthhebhyah - from the objects of the senses; tasya — him; prajna - the mind; pratisthita - solid.
Therefore, O mighty-armed Arjuna, the one who has removed his feelings from the objects of feelings, undoubtedly, has a stable mind.

TEXT 69


ya niche sarva-bhutanam 
tasyam jagarti samyami 
yasyam jagrati bhutani 
sa niche pasyato muneh
ya - which; niche - night; sarva — of all; bhutanam - of the living entities; tasyam - in that; jagarti - awake; samyami - self-controlled; yasyam - in which; jagrati - awake; bhutani - beings; sa - ta; niche - night; pasyatah - engaged in introspection; muneh - the sage.
That night is for all beings, for a self-waking time; when all beings are awake, for a sage whose gaze is turned inward, night falls.

TEXT 70


apuryamanam acala-pratistham 
samudram apah pravishanti yadvat 
tadvat kama yam pravishanti sarve 
sa shantim apnoti na kama-kami
apuryamanam - constantly being filled; achala-pratisthamE <$!> completely calm; samudram - the ocean; apah - the water; pravisanti - enter; yadvat - how; tadvat - like that; kamah - desires; yamE <$!> in which; pravisanti - enter; sarve — everything; sah — that (man); shantim - peace; apnoti - gains; na - not; kama-kami - one who seeks to satisfy his desires.
One who is not bothered by a continuous stream of desires is like an ocean that never leaves the coast, although many rivers flow into it. Only such a person is able to find peace, but not the one who seeks to satisfy his desires.

TEXT 71


vihaya kaman yah sarvan 
pumamsh charati nihsprihah 
nirmamo nirahankarah 
sa shantim adhigaccchati
vihaya - having rejected; kaman - material desires associated with sense gratification; yah - which; sarvan — everything; puman - man; charati - lives; nihsprihah - without desire; nirmamah - not possessive; nirahankarah - devoid of false ego; sah — he; shantim - complete peace; adhigaccati - gains.
True peace is gained only by one who has completely outlived the desire for sensual pleasures, is free from desires, does not consider himself the owner of something and has got rid of a false ego.

TEXT 72


esha brahmi sthithih partha 
naainam prapya vimuhyati 
sthitvasyam anta-kale 'pi 
brahma-nirvanam ricchati
esha is that; brahmi - the spiritual; sthitih — position; parthaE <$!> O son of Prtha; na - not; enam is that; prapya - having achieved; vimuhyati - is mistaken; sthitva - standing up; asyam - into him; anta-kale - at the end of life; api - also; brahma-nirvanam - of the spiritual kingdom of God; richchati - reaches.
This is the path of spiritual life dedicated to God. Having entered upon it, a person is freed from the shackles of illusion, and even if the divine consciousness comes to him only before his death, he will receive the right to enter the kingdom of God.