Chapter 2
Contents of the Gītā Summarized
- dekhiyā arjune kṛṣṇa sei aśrujale
- kṛpāy āviṣṭa haye bhāvita vikale
- kṛpāmay madhusūdan kahila tāhāre
- iti-vākya bandhu-bhāve ati miṣṭa-svare
Text 1: Sañjaya said: Seeing Arjuna full of compassion, his mind depressed, his eyes full of tears, Madhusūdana, Kṛṣṇa, spoke the following words.
- śrī-bhagavān kahilen:
- kibhāve arjuna tumi ghor yuddhasthale
- anāryer śokānal pradīpta karile
- akīrti asvarga lābh haibe tomār
- chi chi bandhu chāḍa ei ayogya ācār
Text 2: The Supreme Personality of Godhead said: My dear Arjuna, how have these impurities come upon you? They are not at all befitting a man who knows the value of life. They lead not to higher planets, but to infamy.
- napuṁsak naha pārtha e ki vyavahār
- yogya nahe e kārya bandhu ye āmār
- hṛday-daurvalya ei niṣcayai jānibe
- chāḍa ei, kara yuddha yadi śatrūke māribe
Text 3: O son of Pṛthā, do not yield to this degrading impotence. It does not become you. Give up such petty weakness of heart and arise, O chastiser of the enemy.
- arjun kahilen:
- madhusūdan! ki ājñā kara tumi more
- bhīṣma droṇ gurujan tāre māribāre?
- pūjār yogya ye tṅārā han nityakāla
- tṅāder śarīre vāṇ sutīkṣṇa dhārāla?
Text 4: Arjuna said: O killer of enemies, O killer of Madhu, how can I counterattack with arrows in battle men like Bhīṣma and Droṇa, who are worthy of my worship?
- śudhu guru nahe tṅārā, mahānubhav hay yṅārā
- hatyā kari tṅāder sabāre
- tadapekṣā bhikṣā bhāla, kāṭiye yāibe kāl,
- mithyā yuddha karāo āmāre
- hatyā ei mahākām, vidhi ye haila vām,
- ei yuddhe guru hatyā habe
- se bhog rudhira mākhā, kemane kariba sakhā,
- se yuddha ke kariyāche kabe<
Text 5: It would be better to live in this world by begging than to live at the cost of the lives of great souls who are my teachers. Even though desiring worldly gain, they are superiors. If they are killed, everything we enjoy will be tainted with blood.
- bujhite pāri nā bhāla, kothāya garimā hala,
- kon kārya juyāya āmāy
- kivā āmi jay kari, kimbā āmi nije mari
- dui noukā āmāre nācāy
- yāder māriyā raṇe, bṅāciba se akāraṇe,
- tārā sab āmār sammukhe
- dhṛtarāṣṭra-putragaṇ, ār yata bandhu-jan,
- marile se habe mor duḥkha
Text 6: Nor do we know which is better-conquering them or being conquered by them. If we killed the sons of Dhṛtarāṣṭra, we should not care to live. Yet they are now standing before us on the battlefield.
- kārpaṇya doṣete dūṣī, mohete hayechi vaśī,
- sva svabhāv hala apahṛta
- nija dharma chāḍi mūḍha jijñāsi tomāre dṛḍha
- kṛpā kari karaha saṁyata
- tumi jāna hita mor, hayechi mohete bhor,
- bhāla yāte karaha bicāre
- hainu tomār śiṣya, dekhuk sakal viśva,
- śikṣā dāo ei prapannere
Text 7: Now I am confused about my duty and have lost all composure because of miserly weakness. In this condition I am asking You to tell me for certain what is best for me. Now I am Your disciple, and a soul surrendered unto You. Please instruct me.
- dekhi nā āmi ye andha, tāhe buddhi ati manda,
- śo-kānal nibhibe kibhābe
- ye śok jvālāya more, indriyādi sab poḍe,
- bhava-rog kirūpe ghucābe
- yadi pāi tribhuvan, rājya-lakṣmī sulobhan,
- devaloke ādhipatya, tomāke kahinu satya,
- nāhi habe e śoka vināśa
Text 8: I can find no means to drive away this grief which is drying up my senses. I will not be able to dispel it even if I win a prosperous, unrivaled kingdom on earth with sovereignty like that of the demigods in heaven.
- sañjay kahilen:
- se-kathā baliyā guḍākeśa paratāpī
- hṛṣīkeśe nivedila yadio pratāpī
- he govinda! mor dvārā yuddha nāhi habe
- yuddha chāḍi sei vīr rahila nīrabe:::
Text 9: Sañjaya said: Having spoken thus, Arjuna, chastiser of enemies, told Kṛṣṇa, "Govinda, I shall not fight," and fell silent.
- snigdha hāsi manohar hṛṣīkeś bale
- he bhārat! arjunera śuniyā sakale
- yuddha kṣetre sainya-madhye hāsiyā hāsiyā
- upadeśa karen gītā viṣaṇṇa dekhiyā
Text 10: O descendant of Bharata, at that time Kṛṣṇa, smiling, in the midst of both the armies, spoke the following words to the grief-stricken Arjuna.
- śrī-bhagavān kahilen:
- aśocya viṣaye śok kara tumi vīr
- prajñāvād bhāṣyakār yena kona dhīr
- paṇḍita ye jana hay śok nāhi tār
- mṛta deha nitya ātmā se jāne vicār
Text 11: 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.
- tumi āmi yata rājā sammukhe tomār
- erā sab cira nitya karaha vicār
- pūrve erā nāhi chila pare nā thākibe
- mūrkhera vicāra ei niścayai jānibe
Text 12: 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.
- deha dehī bhed dui nityānitya sei
- kaumār youvan jarā parivartan yei
- deher svakārya hay dehī nitya rahe
- tathā dehāntar-prāpti paṇḍiterā kahe
Text 13: 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.
- śīt uṣṇa sukh duḥkha indriya vikār
- indriyer dāsa yārā tāhe adhikār
- se sab anitya vastu āsi cali yāy
- sahiṣṇutā mātra guṇ tāhāra upāya
Text 14: O son of Kuntī, 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.
- vyathā nāhi dyāya yāre anitya eisab
- sejan bujhila jāna puruṣārtha vaibhav
- samaduḥkha sukha-dhīr anitya vyāpāre
- amaratva sei pāy jitiyā saṁsāre
Text 15: 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.
- asat śarīra ei sattā nāhi tār
- nitya-satya jīv haya mṛtyu nāhi yār
- ubhaya vicār kari karila niścit
- tattvadarśī sei kahe yei hay hit
Text 16: Those who are seers of the truth have concluded that of the non-existent (the material body) there is no endurance and of the eternal (the soul) there is no change. This they have concluded by studying the nature of both.
- avināśī sei bujha sarvatra vistār
- yāhār abhāve haya deha mahābhār
- kṣay-vyay nāhi yār ke mārite pāre
- amarer mār kivā karaha vicār
Text 17: That which pervades the entire body you should know to be indestructible. No one is able to destroy that imperishable soul.
- niḥśeṣa haiyā yābe ei jaḍa deha
- nitya ātmā jāna bhāla nā maribe keha
- vināśī prameya nahe ātmā bhāla mate
- satya bujhi dṛḍha-vrata hao ta' yuddhete
Text 18: The material body of the indestructible, immeasurable and eternal living entity is sure to come to an end, therefore, fight, O descendant of Bharata.
- ye jana bujheche ātmā mare yete pāre
- athavā ye jana bujhe ātmā anye māre
- ubhayei bhramātmak kichu nāhi bujhe
- mare nā māre nā ātmā jāna yuddha yujhe
Text 19: 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.
- janama maraṇa nāi, haya nāi, habe nāi
- hayechila tāhā nahe ātmā
- aja nitya śāśvata, purātana nitya satya,
- śarīrer nāś nahe mṛtyu
Text 20: 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.
- ye jeneche ātmā nitya aja avināśī
- avyay ajar ātmā sarva divāniśi
- se kena māribe anye mūrkhera matan
- se jāne niścita ātmā mare nā kakhana
Text 21: O Pārtha, how can a person who knows that the soul is indestructible, eternal, unborn, and immutable kill anyone or cause anyone to kill?
- purātana vastra yathā, bhaṅgura śarīra tathā
- ek chāḍi anya vastra par
- purātana vastra chāḍe, navīna basana pare
- navīna śarīra sei dhare
- jīrṇa śarīr chāḍi, navīna śarīra dhari
- dehīnavya haya punarvāra
- deha dehī ei bhed, tāhāte vā kivā khed
- chāḍa duḥkha yuddha karibāra
Text 22: 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.
- astrāghāte nāhi kāṭe cinmaya śarīr
- agni nā jvālāya tāhā śuna vijña vīr
- jal dvārā nāhi bhije vāyu nā śukāy
- ghāt pratighāt sab jaḍete juyāy
Text 23: The soul can never be cut to pieces by any weapon, nor burned by fire, nor moistened by water, nor withered by the wind.
- acchedya je ātmā hay akledya aśoṣya
- cidānanda ātmā nahe jaḍera se poṣya
- sarvatra ātmāra gati sthir sanātan
- acala aṭala ātmā nitya se nūtan
Text 24: 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.
- kāṭā jvālā bhijā śukā jaḍera lakṣaṇ
- jaḍer dvārā vyakta nahe avyakta kakhan
- man dvārā cintya hay jaḍera lakṣaṇ
- ātmā jaḍa vastu nahe acintya kathan
- jaḍera vikāra hay ātmā avikār
- jaḍa ātmā bibhinnatā śuna bār bār
- yathā-yatha ātma-tattva karaha vicār
- vicāra karile citte pābe camatkār
Text 25: It is said that the soul is invisible, inconceivable, and immutable. Knowing this, you should not grieve for the body.
- vicāra karibe yabe śok nāhi rabe
- ātmāra nityatva jāni nityānanda pābe
- yadi tāi māna tumi dehai sarvasva
- paricaya nāhi kichu ātmāra nijasva
- nitya janma nitya mṛtyu deha mātra hay
- tabuo tomāra duḥkha nāhi tabu tāy
Text 26: If, however, you think that the soul (or the symptoms of life) is always born and dies forever, you still have no reason to lament, O mighty-armed.
- jaḍa deha upajaya anivārya kṣay
- kṣay haye jaḍa dravya punaḥ upajay
- jaḍa dravya rūpa chādi anya rūpa hay
- nūtana rūpera janya anya rūpa kay
- ei jaḍa vijña yadi karaye vicār
- tathāpi śokera kathā nahe tiladhār
Text 27: One who has taken his birth is sure to die, and after death one is sure to take birth again. Therefore, in the unavoidable discharge of your duty, you should not lament.
- jaḍera rūpādi nāhi pareo thāke nā
- madhye mātra rūpa guṇa sakali bhāvanā
- ataeva nirākāra yadi nirākār
- tāhāte tomāra duḥkha kisera ābār
Text 28: 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?
- āścarya ātmār kathā, nā bujhaye yathā tathā
- āścarya tāhār dekhā-śunā
- āścarya kehavā bale, āścarya kehavā chale
- āścarya tāhār adhyāpanā
- āścarya haiyā śune, tathāpi vā nāhi māne
- āścarya ye āścaryera kathā
- āścarya haiyā rahe, āścarya bujhite nahe
- āścarya ati durlabhatā
Text 29: Some look on the soul as amazing, some describe him as amazing, and some hear of him as amazing, while others, even after hearing about him, cannot understand him at all.
- siddhānta ātmāra kathā‚ śuna he bhārat
- vedānta āmāra kathā śuna sei-mata
- dehī nitya mare nāhi sakala deher
- deher vināśa tāi nahe ta' śoker
Text 30: O descendant of Bharata, he who dwells in the body can never be slain. Therefore you need not grieve for any living being.
- nija dharma dekhi punaḥ nā hao vikal
- kṣatriyera yuddha karā dharma ye sakal
Text 31: Considering your specific duty as a kṣatriya, you should know that there is no better engagement for you than fighting on religious principles; and so there is no need for hesitation.
- anāyāse pāiyācha svarga-dvār kholā
- se yuddha kāryete nāhi kara abahelā
- bhāgyavān vīr sei hena yuddha pāy
- yuddha kari yajña-phal kṣatriya labhay
Text 32: O Pārtha, happy are the kṣatriyas to whom such fighting opportunities come unsought, opening for them the doors of the heavenly planets.
- ataeva tumi pārtha yadi yuddha chāḍa
- svadharma svakīrti sab ekatre ugāra
Text 33: If, however, you do not perform your religious duty of fighting, then you will certainly incur sins for neglecting your duties and thus lose your reputation as a fighter.
- tomāra akīrti lok niścayai gāhibe
- vṅāciyā maraṇa taba vighoṣita habe
Text 34: People will always speak of your infamy, and for a respectable person, dishonour is worse than death.
- mahārath yārā sab nindā ye karibe
- bhay peye chāḍe raṇ tārā ye balibe
- yāhāder gaṇya-mānya tumi ye ekhan
- sakaler cakṣe choṭa haibe takhan
Text 35: The great generals who have highly esteemed your name and fame will think that you have left the battlefield out of fear only, and thus they will consider you insignificant.
- kata gālāgāli dibe akathya kathan
- bhābi dekha taba hita ki habe takhan
- nija nindā śuni tumi nīraba rahibe
- bala pārtha sei nindā kemane sahibe
Text 36: Your enemies will describe you in many unkind words and scorn your ability. What could be more painful for you?
- mare yadi svarga pāo seo bhāla kathā
- bṅāciyā pāibe bhog nahe se anyathā
- bṅācā marā dui bhāla yuddhete niścay
- hena yuddha chāda tumi āścarya viṣay
- he kaunteya uṭha tumi nāhi kara helā
- yuddha karibāre niścaya kara ei belā
Text 37: O son of Kuntī, either you will be killed on the battlefield and attain the heavenly planets, or you will conquer and enjoy the earthly kingdom. Therefore, get up with determination and fight.
- sukha-duḥkha samakar hāni lābha saba
- jayā-jay nāhi bhay kartavya baliba
- yuddhera lāgiyā tumi śudhu yuddha kara
- nāhi tāte pāp bhay ei satya baḍa
Text 38: Do thou fight for the sake of fighting, without considering happiness or distress, loss or gain, victory or defeat—and by so doing you shall never incur sin.
- jñānera vicāre sab balinu tomāke
- ebe śuna buddhi-yoge jñān paripāka
- jñanīra yogyatā yadi paripāk hay
- bhakti dvārā buddhi-yog tabe se bujhay
- bhakti-yukta karma haya karma-yoga nām
- yāhār sādhane karma bandhana virām
Text 39: Thus far I have described this knowledge to you through analytical study. Now listen as I explain it in terms of working without fruitive results. O son of Pṛthā, when you act in such knowledge you can free yourself from the bondage of works.
- kṣay vyay nāhi nāś se kārya sādhane
- yāhā pāra kare yāo sañcay e dhane
- svalpa mātra haya yadi se dharma sādhan
- mahā-bhay hate rakṣā pāibe takhan
Text 40: In this endeavour there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear.
- vyavasāyātmikā buddhi he kuru-nandana
- ek-mātra haya tāhā bahu nā kakhana
- ananta apār se a-vyavasāyī hay
- bahu śākhā bistārita ke kare nirṇay
Text 41: 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.
- puṣpera sājane yāhā iṣṭa miṣṭa kathā
- karmīra hṛday tāhā kare prafullitā
- sei veda bādī sab bhoger kāraṇ
- yathā-sarva sei kathā karaye varaṇ
- mūrkha sei bhogabādī āpāta madhur
- datta-citta haye yāya āsale phatur
- kāmātmanā loka sab svarga bhog cāy
- karma-phal bhoga-lipsā ār nā bujhay
- āḍambare bhule yāya bhogaiśvarya cāy
- buddhi-yog ek lakṣya tāhā nā mānay
Texts 42-43: Men of small knowledge are very much attached to the flowery words of the Vedas, which recommend various fruitive activities for elevation to heavenly planets, resultant good birth, power, and so forth. Being desirous of sense gratification and opulent life, they say that there is nothing more than this.
- bhogaiśvarye āsakta ye pāgalera mata
- nijeke hāriyā base āśā śata śata
- tārā nāhi bujhe vyavasāyātmikā buddhi
- āsakti tāder śudhu bhukti mukti siddhi
Text 44: 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.
- triguṇera madhye ved sattva rajastama
- tāhāra upare uṭha tabe se uttama
- takhani dvandva bhāv ghucibe tomār
- nitya śuddha sattva bhāv habe āviṣkār
- ātmavāna hay sadā niryoga nikṣem
- ye dhane se dhanī tāhā bhagavad prem
Text 45: The Vedas deal mainly with the subject of the three modes of material nature. O Arjuna, become transcendental to these three modes. Be free from all dualities and from all anxieties for gain and safety, and be established in the self.
- sei preme bhāsamān sarva lābha pāy
- kūpa jala nadī jal yathā yathā hay
- ek kūpe hay ek kāryera sādhan
- nadīra jalete hay ekatre bhājan
- vedera tātparya sei ek lakṣya hay
- brāhmaṇa ye hay sei samasta bujhay
Text 46: All purposes 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.
- nija adhikār mātra karma kare yāo
- karma-phal nāhi cāo āsakti ghucāo
- karma-phal hetu sadā nā haibe tumi
- anukūla karma yei sei karma bhūmi
Text 47: You have a right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself the cause of the results of your activities, and never be attached to not doing your duty.
- yogī haye kara karma āsakti rahita
- āsakti rahita karma bhagavāne prīta
- dhanañjaya! saṅga tyaji karma kare yāo
- siddhi vā asiddhi sama vaiṣamya ghucāo
- ei sama bhāv hay yogo siddhi nām
- sei siddhi-lābhe pūrṇa sarva manaskām
Text 48: Perform your duty equipoised, O Arjuna, abandoning all attachment to success or failure. Such equanimity is called yoga.
- buddhi-yoga dvārā chāḍā karma avarādi
- kām kṛṣṇa karmārpaṇe nā hao viṣādī
- anukṣaṇ sei buddhe śaraṇāgati yār
- kṛpaṇer phal hetu icchā nahe tār
Text 49: O Dhanañjaya, keep all abominable activities far distant by devotional service, and in that consciousness surrender unto the Lord. Those who want to enjoy the fruits of their work are misers.
- buddhi-yog dvārā karma sukṛti ye phal
- duṣkṛti vā phale yāhā karaye nirmal
- ataev tumi sei yoge yuddha kara
- karmera kouśal ei buddhi-yog dhara
Text 50: A man engaged in devotional service rids himself of both good and bad reactions even in this life. Therefore strive for yoga, which is the art of all work.
- manīṣī yei se karma buddhi yog dvārā
- tyāgete samartha hay karma phal sārā
- janma-bandha vinirmukta sei karma-yogī
- anāmay pada prāpta haya sei tyāgī
Text 51: By thus engaging in devotional service to the Lord, great sages or devotees free themselves from the results of work in the material world. In this way they become free from the cycle of birth and death and attain the state beyond all miseries (by going back to Godhead).
- yakhana tomāra man buddhi yog dvārā
- moharūpa kardamākta haye yābe pārā
- takhana nirved sab haye yābe kām
- śrutira śrotavya taba nāhi rabe dhām
Text 52: When your intelligence has passed out of the dense forest of delusion, you shall become indifferent to all that has been heard and all that is to be heard.
- śrutira gṛhīta jñān yakhana niścalā
- karma jñān yoga ādi takhani saphalā
- samādhi takhana hay karma yoge sthiti
- sthita-prajña tār nāma yogārūḍha gati
Text 53: When your mind is no longer disturbed by the flowery language of the Vedas, and when it remains fixed in the trance of self-realization, then you will have attained the Divine consciousness. arjun kahilen:
- ki lakṣaṇ sthita-prajña kivā tāṅr bhāṣā
- he keśav! kaha more samādhistha āśā
- sthita-dhī ki bale kiṁbā uṭhā-basā kare
- ki bhābe gaman kare kahata bistāre
Text 54: Arjuna said: O Kṛṣṇa, 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?
- śrī-bhagavān kahilen:
- nijera indriya sukhe yata kām āche
- baddha jīva mano-dharme dhāya pāche pāche
- se sab kāmanā tyaji ātma-bhagavāne
- sambandha jāniyā krame hay āguyāne
- takhana jānibe tuṣṭa sthita-prajña sukhī
- e chāḍā ār ye lok sakalei duḥkhī
Text 55: The Supreme Personality of Godhead said: O Pārtha, when a man gives up all varieties of desire for sense gratification, which arise from mental concoction, and when his mind, thus purified, finds satisfaction in the self alone, then he is said to be in pure transcendental consciousness.
- duḥkhe anudvigna-manā sukhe nāhi spṛhā
- nija sebā kārye yṅār ekamātra īhā
- vītarāg śoka bhay krodh nāhi yṅār
- se jana sthita-dhī muni vidita sabār
Text 56: 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.
- deha smṛti nāhi yṅār śubhāśubha kibā tāṅr
- sarvatra anabhi sneha lok vyavahār
- abhinanda dveṣ nāi sarva hite rata
- tṅāhār jānio prajñā sthir pratiṣṭhita
Text 57: In the material world, one who is unaffected by whatever good or evil he may obtain, neither praising it nor despising it, is firmly fixed in perfect knowledge.
- go-dāsa indriya sukhe vicalita sadā
- gosvāmī hayeche dhīr ātmāte sarvadā
- tāi se indriya saba kūrma aṅga mata
- indriya bhogārtha sadā viṣaye virata
- ataeva jāni tṅāra prajñā pratiṣṭhita
- se jana upādhi mukta gosvāmī vidita
Text 58: One who is able to withdraw his senses from sense objects, as the tortoise draws its limbs within the shell, is firmly fixed in perfect consciousness.
- vairāgya kariyā hay viṣaya-nivṛtti
- tāhā nahe sthita-prajñā svābhāvik vṛtti
- paramānanda jāni yebā jaḍānanda chāḍe
- sthita-prajña sei vīr viṣaya vihāre
Text 59: The embodied soul may be restricted from sense enjoyment, though the taste for sense objects remains. But, ceasing such engagements by experiencing a higher taste, he is fixed in consciousness.
- ātmāra samparka nāi vairāgyer yatan
- paṇḍita haleo tār prasabhita man
- pramāthī indriya tāke viṣayete phele
- śuṣka vairāgīr lāge āguna kapāle
Text 60: The senses are so strong and impetuous, O Arjuna, that they forcibly carry away the mind even of a man of discrimination who is endeavouring to control them.
- kṛṣṇa-sevā yukta hay indriya saṁyata
- indriya ye baś hay prajñā pratiṣṭhita
Text 61: One who restrains his senses, keeping them under full control, and fixes his consciousness upon Me, is known as a man of steady intelligence.
- śuṣka vairāgya ye ār viṣayete dhyān
- krame krame saṅga sei hay āguyān
- saṅga krame kām haya kāme krodha hay
- krodhe sammohan pare vibhrama bāḍaya
- smṛti bhraṣṭa hale pare buddhi-nāśa hay
- vairāgīr sarva-nāś sei se paryāy
Texts 62-63: While contemplating 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.
- ataeva rāg dveṣ nāhi yṅār ati
- mukta yevā haiyāche viṣayera gati
- citta prasāde se hay kṛṣṇārpita man
- viṣaye thākiyā tini jīvanmukta han
Text 64: But a 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.
- paramānanda sukh yei prasāda tār nām
- yāhāra prāptite duḥkha hay antardhān
- se prasāde pratiṣṭhita ye hay niścita
- ātmaniṣṭhā buddhi tār jagate vidita
Text 65: For one thus satisfied (in Kṛṣṇa consciousness), the threefold miseries of material existence exist no longer; in such satisfied consciousness, one's intelligence is soon well established.
- jīvera svarūpa hay ānandete mati
- buddhiyoga vinā tāra kothāy vā gati
- ataeva se bhāvanā nāhi yār sthiti
- kothā śānti tār bala sukhera pragati
Text 66: One who is not connected with the Supreme (in Kṛṣṇa consciousness) 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?
- indriya cālita kari manodharme sthiti
- vāyura madhyete yathā noukāra pragati
- se noukā yemana sadā ṭalamala kare
- ayukta vyaktira prajñā seirūpa hare
Text 67: As a strong wind sweeps away a boat on the water, even one of the roaming senses on which the mind focuses can carry away a man's intelligence.
- ataeva mahāvāho śuna man diyā
- nigṛhīta man yṅāra āmāre sṅapiyā
- tṅāhāra indriya vaś more samarpita
- tṅāhāra-i prajñā haya pūrṇa pratiṣṭhita
Text 68: Therefore, O mighty-armed, one whose senses are restrained from their objects is certainly of steady intelligence.
- viṣayī viṣaye niṣṭhā kare se pracur
- sarvadā jāgrata sei sadā bharapur
- saṁyamīra sei ceṣṭā niśāra samān
- saṁyamī jāgrata thāke ātma-viṣayān
- viṣayīra sei ātmā rātrira samān
- ubhayera kārya haya bahu vyavadhān
Text 69: 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.
- samudre nadīr jala yemana praveś
- vicalita nahe sei sadā nirviśeṣ
- seibhābe mane yār kāmera cālanā
- se śānti pāibe phal śāntira sādhanā
Text 70: A person who is not disturbed by the incessant flow of desires-that enter like rivers into the ocean, which is ever being filled but is always still-can alone achieve peace, and not the man who strives to satisfy such desires.
- kāma chāḍi saba yebā nispṛha dhīmān
- sarvatra bhramaṇa kare nāradiya gān
- mamatā-vihīna ār ahaṅkāra nāi
- tār śānti viniścita sei ta' gosani
Text 71: A person who has given up all desires for sense gratification, who lives free from desires, who has given up all sense of proprietorship and is devoid of false ego-he alone can attain real peace.
- sei se smṛtir nām brāhmī-sthiti hay
- yṅār prāpti hay tāṅr mohana kothāya
- sei sthiti yadi haya maraṇera kāle
- brahma-sthiti bhāva nahe kālera kabale
Text 72: That is the way of the spiritual and godly life, after attaining which a man is not bewildered. If one is thus situated even at the hour of death, one can enter into the kingdom of God.
- bhaktivedānta kahe śrī-gītāra gān
- śune yadi śuddha bhakta kṛṣṇagata-prāṇ