CHAPTER 2

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

• The suprime Personality of Godhead said: My dear Arjuna, how have these impurities come upon you? They are not at all befitting a man who knows the value of life. They lead not to higher planets nor to infamy.

• O son of Pritha , do not yield to this degrading impotence. It doesnot become you. Give up such petty weakness of heart and arise, O chastiser of the enemy.

• It would be better to live in this world by begging than to live at the cost of the lives of greater souls who are my teachers. Even though desiring worldly gain, they are superiors. If they are killed, everything we enjoy will be tainted with blood.

• Now I am confused about my duty and have lost all composure because of miserely weakness. In this condition I am asking you to tell me for certain what is best for me. Now I am your disciple, and a soul surrendered unto you. Please instruct me.

• The supreme Personality of Godhead said: While speaking learned words, you are mourning for what is not worthy of grief. Those who are wise lament neither for the living nor for the dead.

• Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.

• As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change.

• O son of Kunti , the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed.

• O best among men (Arjuna), the person who is not disturbed by happiness and distress and is steady in both is certainly eligible for liberation.

• Those who are seers of the truth have concluded that of the nonexistent (the material body) there is no endurance and of the eternal (the soul) there is no change. They have concluded by studing the nature of both.

• That which pervades the entire body you should know to be indestructible. No one is able to destroy that imperishable soul.

• The material body of the indestructible, immeasurable and eternal living entity is sure to come to an end; therefore, fight , O descendant of Bharata.

• Neither he who thinks the living entity the slayer nor he who thinks it slain is in knowledge, for the self slays not nor is slain.

• For the soul there is neither birth nor death at any time. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, ever-existing and primeval. He is not slain when the body is slain.

• As a person puts on new garments, giving up old ones, the soul similarly accepts new material bodies, giving up the old and useless ones.

• The soul can never be cut to pieces by the weapons, nor burned by fire, nor moistened by water, nor withered by the wind.

• This individual soul is unbreakable and insoluble, and can be neither burned nor dried. He is everlasting, present everywhere, unchangeable, immovable and eternally the same.

• One who has taken the birth is sure to die, and after death one is sure to take birth again. Therefore, in the unavoidable discharge of your duty, you should not lament.

• All created beings are unmanifest in their beginning, manifest in their interim state, and unmanifest again when annihilated. So what need is there for lamentation?

• Oh descendant of Bharata, he who dewlls in the body can never be slain. Therefore you need not grieve for any living being.

• Oh son of Kunti, either you will be killed on the battlefield and attain the heavenly palnets, or you will conquire and enjoy the earthly kingdom. Therefore, get up with determination and, fight.

• In this endeavor there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear.

• Those who are on this path are resolute in purpose, and their aim is one. O beloved child of the kurus, the intelligence of those who are irresolute is many-branched.

• In the minds of those who are too attached to sense enjoyment and material opulence, and who are bewildered by such things, the resolute determination for devotional service to the Supreme Lord does not take place.

• The Vedas deal mainly with the subject of the three modes of material nature. Oh Arjuna, becomes transcendental to those three modes. Be free from all dualities and from all anxieties for gain and safety, and be established in the self.

• All purpose served by a small well can at once be served by a great reservoir of water. Similarly, all the purposes of the Vedas can be served to one who knows the purpose behind them.

• You have a right to perform your prescribed duty, but you are not entitled to the fruits of actions. Never consider yourself the cause of the results of your activities, and never be attached to not doing your duty.

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

• Arjuna said : O Krishna, what are the symptoms of one whose consciousness is thus merged in transcendence? How does he speak, and what is his language? How does he sit, and how does he walk?

• One who is not disturbed in mind even amidst the threefold miseries or elated when there is happiness, and who is free from attachment, fear and anger, is called a sage of steady mind.

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

• While con templating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises.

• From anger, complete delusion arises, and from delusion bewilderment of memory. When memory is bewildered, intelligence is lost, and when intelligence is lost one falls down again into the material pool.

• But the person free from all attachment and aversion and able to control his senses through regulative principles of freedom can obtain the complete mercy of the lord.

• One who is not connected with the supreme can have neither transcendental intelligence nor a steady mind, without which there is no possibility of peace. And how can there be any happiness without peace?

• What is night for all beings is the time of awakening for the self-controlled: and the time of awakening for all beings is night for the introspective sage.