ABSTRACT: In this study, four popular translations of the Bhagavad Gita are reproduced for the sake of study and research by serious students of the bhagavad Gita who may want to compare the English translations of the teachings of Lord Krishna in the Bhagavad Gita. The bhagavad Gita gives the essence of the teachings of Hinduism. The four translations are: (1)Translations by A.C.Bhaktivedanta Swami Prabhupada, the founder of the International Society for Krishna Consciousness (ISKCON) (2) American/International Gita Society's translation of the Gita by Dr. Ramananda Prasad, the founder of the Gita Society.(3) Rendition by Dr. S. Radhakrishnan, former Vice President of India, and (4) Translation by Swami Gambhirananda of the Vedanta Society.INTRODUCTION [Home] NOTE: Not for commercial use. Solely to be fairly used for the educational
purposes of research and open discussion.
Most of the translations are copyrighted and
commercial use is prohibited. Compilation was done by Harry Bhalla, who took great care in typing and double checking. Typo-errors found in this document will be immediately corrected if notified to:
Gita Society The motivation for comparing
translation of the Sanskrit verses, by different authors, came from a “want” of
better understanding of the Bhagavad-Gita. I had just finished abbreviating the
Gita, when this desire to compare translations of the verses from Sanskrit to
English took hold. I find it easier to read books on my computer screen for various
reasons, I can change the font to suit reading conditions, I have access to a
thesaurus at a click of a button, a notebook weighs considerably less, I can
search for words, verses etc. Often people say that the epics are
merely a translation or an author’s understanding of the real text. A verse by
verse comparison of various authors translations help alleviate this doubt. The translations of the Bhagavad-Gita I
have compared so far are very similar even though the authors wrote their
versions of the Gita miles apart from each other and in different time frames.
The subtle differences between the translations make for good discussion
leading to better understanding of the teachings of the Bhagavad-Gita. As far
as possible, the verses have been copied exactly as they appeared in
publications, except possibly for “typos”. Verses typed in red color are
considered important by Dr. Prasad. Example of differences; verse 7.24, 15.16-18. Also it appears that in Iskon (Bhagavad-Gita as it is) the word “Yoga” means bhakti in most cases. Where Dr. Prasad has used deity worship for Upasanaa, Iskon says worship of the Supreme Lord, as they do not seem to believe in the existence of deities, even though we know that deity worship exists. The Gita says; ·
“Do your duty to the best of your ability without worrying
about the results.” A farmer has control over how he works his land, yet no
control over the harvest. But, he cannot expect a harvest if he does not work
his land. ·
“Perceive that God is present equally in all beings” ·
“Treat all beings equally.” ·
The four goals of human life are: ·
Doing one’s duty ·
Earning wealth ·
Material and sensual enjoyment (with senses under control) ·
Attaining salvation. It seems to me
that the Gita differentiates between knowledge required to earn wealth from
knowledge required to attain salvation. The aim of the Gita doctrine is to lead one to tranquility, happiness and equanimity. No rituals are prescribed. The Gita says that the world needs different religions, cults and deities to meet the vastly different needs of individuals. For those who have never read the Gita, or are interested to know what the Gita is about, we suggest that you read “Beyond Religion”, our BlueBook, available free of charge from The International Gita Society or www.gita4free.com. Those who wish to buy a copy for the Gita, may find the comparison of verses helpful in determining which publication to purchase. ARJUNA'S DILEMMA Verse 1.01 Dr. Prasad The King inquired: Sanjaya, please now
tell me, in details, what did my people (the Kauravas) and the Pandavas do in
the battlefield before the war started? (1.01) Gita as it is Dhrtarastra said: O Sanjaya, after my sons and the sons of Pandu
assembled in the place of pilgrimage at Kuruksetra, desiring to fight, what did
they do? (1.01) PROFESSOR S. RADHAKRISHNAN Dhrtarastra said: (1) In the field of righteousness, the field
of the Kurus, when my people and the sons of Pandu had gathered together, eager
for battle, what did they do, O Samjaya? Swami Gambhirananda O Sanjaya, what did my
sons (and others) and Pandu’s sons (and others) actually do when, eager for
battle, they assembled on the sacred field, the Kuruksetra? (1.01) Verse 1.02-11
Dr. Prasad Sanjaya said: O King, After seeing the
battle formation of the Pandava's army, your son approached his guru and spoke
these words: O Master, behold this mighty army of the Pandavas, arranged in battle formation by your other talented disciple! There are many great warriors, valiant men, heroes, and mighty archers. (1.03-06) Also there are many heroes on my side
who have risked their lives for me. I shall name few distinguished commanders
of my army for your information. He named all the officers of his army, and
said: They are armed with various weapons, and are skilled in warfare.
(1.07-09) Our army is invincible, while their army is easy to conquer.
Therefore all of you, occupying your respective positions, protect our
commander-in-chief. (1.10-11) Gita as it is Sanjaya said: O King, after looking over the army arranged in military formation by the sons of Pandu, King Duryodhana went to his teacher and spoke the following words. (1.02) O my teacher, behold the great army of the sons of Pandu, so expertly arranged by your intelligent disciple the son of Drupada. (1.03) Here in this army are many heroic bowmen equal in fighting to Bhima and Arjuna: great fighters like Yuyudhana, Virata and Drupada. (1.04) There are also great, heroic, powerful fighters like Dhrstaketu, Cekitana, Kasiraja, Purujit, Kuntibhoja and Saibya. (1.05) There are the mighty Yudhamanyu, the very powerful Uttamauja, the son of Subhadra and the sons of Draupadi. All these warriors are great chariot fighters. (1.06) But for your information, O best of the brahmanas, let me tell you about the captains who are especially qualified to lead my military force. (1.07) There are personalities like you, Bhisma, Karna, Krpa, Asvatthama, Vikarna and the son of Somadatta called Bhurisrava, who are always victorious in battle. (1.08) There are many other heroes who are prepared to lay down their lives for my sake. All of them are well equipped with different kinds of weapons, and all are experienced in military science. (1.09) Our strength is immeasurable, and we are perfectly protected by Grandfather Bhisma, whereas the strength of the Pandavas, carefully protected by Bhima, is limited. (1.10) All of you must now give full support to Grandfather Bhisma, as you stand at your respective strategic points of entrance into the phalanx of the army. (1.11) PROFESSOR S. RADHAKRISHNAN Samjaya said: (2) Then, Duryodhana the prince, having seen
the army of the Pandavas drawn up in battle order, approached his teacher and
spoke this word: (3) Behold, O Teacher, this mighty army of
the sons of Pandu organized by thy wise pupil, the son of Drupada. (4) Here are heroes, great bowmen equal in
battle to Bhima, Arjuna, Yuyudhana, Virata and Drupada, a mighty warrior. (5) Dhrstaketu, Cekitana and the valiant
King of Kasi, also Purujit, kuntibhoja and Siaibya the foremost of men. (6) Yudhamanyu, the strong and Uttamauja,
the brave; and also the son of Subhadra and sons of Draupadi, all of great
warriors. (7) Know also, O Best of the twiceborn, the
leaders of my army those who are most distinguished among us. I will name them
now for thy information. (8) Thyself and Bhisma and Karna and Karpa,
ever victorious in battle; Asvatthaman, Vikarna, and also the son Somadatta. (9) And many other heroes who have risked
their lives for my sake. They are armed with many kinds of weapons and are all
well skilled in war. (10) Unlimited is this army of ours which is
guarded by Bhisma, while that army of theirs which is guarded by Bhima is
limited. (11) Therefore do ye all
support Bhisma, standing firm in all the fronts, in your respective ranks. Swami Gambhirananda But then, seeing the army
of the Pandavas in battle array, King Duryodhana approached the teacher (Drona)
and uttered a speech: (1.02) O teacher, (please) see
this vast army of the sons of Pandu, arrayed for battle by the son of Drupada,
your intelligent disciple. (1.03) Here are the heroes
wielding great bows, who in battle are compeers of Bhima and Arjuna : Yuyudhana
(Satyaki) and Virata, and the maharatha (great chariot rider) Drupada : (1.04) Dhrstaketu, Cekitana, and
the valiant king of Kasi (Varanasi) ; Purujit and Kuntibhoja, and Saibya the
choicest among men ; (1.05) And the Chivalrous
Yudhamanyu, and the valiant Uttamaujas
; son of Subhadra (Abhimanyu) and the son of Draupadi, - all (of whom) are
verily, maharathas (1.06) But, O best among the
Brahmanas, please be appraised of those who are foremost among us, the
commanders of my army. I speak of them to you by way of example (1.07) (They are;) Your
venerable self, Bhisma and Karna who is ever victorious in battle ;Asvatthama,
Vikarna, Saumadatti and Jayadratha. (1.08) There are many other
heroes dedicated their lives for my sake, who possess various kinds of weapons
and missiles (and) all of whom are skilled in battle (1.09) Therefore, our army under
the complete protection of Bhisma and others is unlimited. But this army of
these (enemies) under the protection of Bhima and others is limited. (1.10) However, venerable sirs,
all of you without exception while occupying all the positions in the different
directions as allocated (to you respectively), please fully protect Bhisma in
particular. (1.11) Verse 1.12-19 Dr. Prasad
The mighty commander-in-chief and the
eldest man of the dynasty, roared as a lion and blew his conch loudly, bringing
joy to your son. (1.12) Soon after that; conches, kettledrums,
cymbals, drums, and trumpets were sounded together. The commotion was
tremendous. (1.13) After that, Lord Krishna and Arjuna,
seated in a grand chariot yoked with white horses, blew their celestial
conches. (1.14) Krishna blew His conch first, and then
Arjuna and all other commanders of various divisions of the army of Pandavas
blew their respective conches. The tumultuous uproar, resounding through the
earth and sky, tore the hearts of your sons. (1.15-19) Gita as it is Then Bhisma, the great valiant grandsire of the Kuru dynasty, the grandfather of the fighters, blew his conchshell very loudly, making a sound like the roar of a lion, giving Duryodhana joy. (1.12) After that, the conchshells, drums, bugles, trumpets and horns were all suddenly sounded, and the combined sound was tumultuous. (1.13) On the other side, both Lord Krsna and Arjuna, stationed on a great chariot drawn by white horses, sounded their transcendental conchshells. (1.14) Lord Krsna blew His conchshell, called Pancajanya; Arjuna blew his, the Devadatta; and Bhima, the voracious eater and performer of herculean tasks, blew his terrific conchshell, called Paundra. (1.15) King Yudhisthira, the son of Kunti, blew his conchshell, the Ananta-vijaya, and Nakula and Sahadeva blew the Sughosa and Manipuspaka. That great archer the King of Kasi, the great fighter Sikhandi, Dhrstadyumna, Virata, the unconquerable Satyaki, Drupada, the sons of Draupadi, and the others, O King, such as the mighty-armed son of Subhadra, all blew their respective conchshells. (1.16-18) The blowing of these different conchshells became uproarious. Vibrating both in the sky and on the earth, it shattered the hearts of the sons of Dhrtarastra. (1.19) PROFESSOR S. RADHAKRISHNAN (12) In order to cheer him up, the aged
kuru, his valiant grandsire roared aloud like a lion and blew his conch. (13) Then conches and kettledrums, tabors
and drums and horns suddenly were struck and the noise was tumultuous. (14) When stationed in their great chariot, yoked
to white horses, Krsana and Ariuna blew their celestial conches. (15) Krsna blew his Pancajanya and Arjuna
his Devadatta and Bhima of terrific deeds blew his mighty conch, Paundra. (16) Prince Yudhisthira, the son of Kunti,
blew his Ananta-vijaya and Nakula and Sahadeva blew their Sughosa and
Manipuspaka. (I7) And the king of Kasi, the Chief of
archers, Sikhandin, the great warrior, Dhrstadyumna and Virata and the
invincible Satyaki. (18) Drupada and the sons of Draupadi, O
Lord of earth, the strong-armed son of Subhaadra, on all sides blew their
respective conches. (19) The tumultuous
uproar resounding through earth and sky rent the hearts of Dhrtarastra's sons. Swami Gambhirananda The valiant grandfather,
the eldest of the Kurus, sounding a lion roar, blew the conch to raise his
(Duryodhana’s) spirits. (1.12) Just immediately after
that conchs and kettle drums , and tabors, trumpets and cow-horns blared forth.
The sound became tumultuous. (1.13) Then, Madhava (Krsna) and
the son of Pandu (Arjuna) stationed in their magnificent chariot with white
horses yoked to it, loudly blew their divine conchs. (1.14) Hrsikesa (Krsna) (blew
the conch) Pancajanya ; Dhananjaya (Arjuna) (the conch) Devatta ; and Vrkodara
(Bhima) of terrible deeds blew the great conch Paundra; (1.15) King Yudhisthira, son of
Kunti, (blew) the Anantavijaya ; Nakula and Sahadeva, the Sughusa and the
Manipupaka (respectively) (1.16) And the King of Kasi,
wielding a great bow, and the great charioteer Sikhandi, Dhrstadyumna and
Virata and Satyaki the unconquerable ; (1.17) Drupada and the sons of
Draupadi and the son of Subhdra (Abhimanyu) the mighty-armed , - all (of them )
together , O King , blew their respective conchs. (1.18) That tremendous sound
pierced the hearts of Dhrtarastra as it reverberated through the skies. (1.19) Verse 1.20-1.26 Dr. Prasad
Seeing your sons standing, and the war
about to begin with the hurling of weapons; Arjuna, whose banner bore the
emblem of Lord Hanumana, took up his bow and spoke these words to Lord Krishna:
O Lord, please stop my chariot between the two armies until I behold those who
stand here eager for the battle and with whom I must engage in this act of war.
(1.20-22) I wish to see those who are willing to serve and appease the
evil-minded Kauravas by assembling here to fight the battle. (1.23) Sanjaya said: O King; Lord Krishna, as
requested by Arjuna, placed the best of all the chariots in the midst of the
two armies facing Arjuna's grandfather, his guru and all other Kings; and said
to Arjuna: Behold these assembled soldiers! (1.24-25) Arjuna saw his uncles,
grandfathers, teachers, maternal uncles, brothers, sons, grandsons, and other
comrades in the army. (1.26) Gita as it is At that time Arjuna, the son
of Pandu, seated in the chariot bearing the flag marked with Hanuman, took up
his bow and prepared to shoot his arrows. O King, after looking at the sons of
Dhrtarastra drawn in military array, Arjuna then spoke to Lord Krsna these
words. (1.20) Arjuna said: O infallible
one, please draw my chariot between the two armies so that I may see those
present here, who desire to fight, and with whom I must contend in this great
trial of arms.(1.21-22) Let me see those who have
come here to fight, wishing to please the evil-minded son o Dhrtarastra.(1.23) Sanjaya said: O descendant
of Bharata, having thus been addressed by Arjuna, Lord Krsna drew up the fine
chariot in the midst of the armies of both parties.(1.24) In the presence of Bhisma,
Drona and all the other chieftains of the world, the Lord said, Just behold,
Partha, all the Kurus assembled here.(1.25) There Arjuna could see,
within the midst of the armies of both parties, his fathers, grandfathers,
teachers, maternal uncles, brothers, sons, grandsons, friends, and also his
fathers-in-law and well-wishers.(1.26) PROFESSOR S. RADHAKRISHNAN (20) Then Arjuna, whose banner bore the
crest of Hanuman, looked at the sons of Dhrtarastra drawn up in battle order;
and as the flight of missiles (almost) started, he took up his bow. (21) And, O Lord of earth, he spoke this
word to Hrsikesa (Krsna): Draw up my chariot, O Acyuta (Krsna), between the two
armies. (22) So that I may observe these men
standing eager for battle, with whom I have to contend in this strife of war. (23) I wish to look at those who are
assembled here, ready to fight and eager to achieve in battle what is dear to
the evil-minded son of Dhrtarastra. (24) Thus addressed by Gudakesa (Arjuna),
Hrsikeasa (Krsana) drew up that best of chariots, O Bharata (Dhrtarastra)
betweens the two armies. (25) In front of Bhisma, Drona and all the
chiefs he said: “Behold, O Partha (Arjuna), these Kurus assembled (here)." (26) There saw
Arjuna standing fathers and grandfathers, teachers, uncles, brothers, sons and
grandsons as also companions. Swami Gambhirananda O king, thereafter,
seeing Dhrtarastra’s men standing in their positions, when all the weapons were
ready for action, the son of Pandu (Arjuna) who had the insignia of Hanuman on
his chariot flag, raising up his bow, said the following to Hrsikesa. (1.20) O Acyuta, please place my
chariot between both the armies –
(1.21) until I survey these who
stand intent on fighting, and those who are going to engage in battle with me
in the impending war. (1.22) I wish to survey these
who have assembled here with the intention of fighting, and who want to
accomplish in the war what is dear to the perverted son of Dhrtarastra (1.23) Sanjaya said: O scion of
the line of Bharata (Dhrtarastra) Hrsikesa being told so by Gudakesa (Arjuna)
placed the excellent chariot between the two armies, in front of Bhisma Drona
as also the other rulers of the earth, and said, ‘O Partha (Arjuna), see these
assembled people of the Kuru dynasty. (1.24-25) Then Partha (Arjuna) saw,
marshaled among both the armies, (his) uncles as also grandfathers, teachers,
maternal uncles, brothers, (and cousins), sons grandsons, as well as comrades
and fathers-in-law and friends. (1.26) Verse 1.27-39 Dr. Prasad After seeing fathers-in-law,
companions, and all his kinsmen standing in the ranks of the two armies, Arjuna
was overcome with great compassion and sorrowfully spoke these words: O
Krishna, seeing my kinsmen standing with a desire to fight, my limbs fail and
my mouth becomes dry. My body quivers and my hairs stand on end. (1.27-29) The
bow slips from my hand, and my skin intensely burns. My head turns, I am unable
to stand steady, and O Krishna, I see bad omens. I see no use of killing my
kinsmen in battle. (1.30-31) I desire neither victory, nor pleasure nor
kingdom, O Krishna. What is the use of the kingdom, or enjoyment, or even life,
O Krishna? Because all those for whom we desire kingdom, enjoyments, and
pleasures are standing here for the battle, giving up their lives. (1.32-33) I
do not wish to kill my teachers, uncles, sons, grandfathers, maternal uncles,
fathers-in-law, grandsons, brothers-in-law, and other relatives who are about
to kill us, even for the sovereignty of the three worlds, let alone for this
earthly kingdom, O Krishna. (1.34-35) O Lord Krishna, what pleasure shall we
find in killing our cousin brothers? Upon killing these felons we shall incur
sin only. (1.36) Therefore, we should not kill our cousin brothers. How can we
be happy after killing our relatives, O Krishna? (1.37) Though they are blinded
by greed, and do not see evil in the destruction of the family, or sin in being
treacherous to friends. Why should not we, who clearly see evil in the
destruction of the family, think about turning away from this sin, O Krishna?
(1.38-39) Gita as it is When the son of Kunti,
Arjuna, saw all these different grades of friends and relatives, he became
overwhelmed with compassion and spoke thus.(1.27) Arjuna said: My dear Krsna,
seeing my friends and relatives present before me in such a fighting spirit, I
feel the limbs of my body quivering and my mouth drying up.(1.28) My whole body is trembling, my hair is standing on end, my bow
Gandiva is slipping from my hand, and my skin is burning.(1.29) I am now unable to stand
here any longer. I am forgetting myself, and my mind is reeling. I see only
causes of misfortune, O Krsna, killer of the Kesi demon.(1.30) I do not see how any good
can come from killing my own kinsmen in this battle, nor can I, my dear Krsna,
desire any subsequent victory, kingdom, or happiness.(1.31) O Govinda, of what avail to
us are a kingdom, happiness or even life itself when all those for whom we may
desire them are now arrayed on this battlefield? O Madhusudana, when teachers,
fathers, sons, grandfathers, maternal uncles, fathers-in-law, grandsons,
brothers-in-law and other relatives are ready to give up their lives and
properties and are standing before me, why should I wish to kill them, even
though they might otherwise kill me? O maintainer of all living entities, I am
not prepared to fight with them even in exchange for the three worlds, let
alone this earth. What pleasure will we derive from killing the sons of
Dhrtarastra?(1.32-35) Sin will overcome us if we
slay such aggressors. Therefore it is not proper for us to kill the sons of
Dhrtarastra and our friends. What should we gain, O Krsna, husband of the
goddess of fortune, and how could we be happy by killing our own kinsmen?(1.36) O Janardana, although these
men, their hearts overtaken by greed, see no fault in killing one's family or quarreling
with friends, why should we, who can see the crime in destroying a family,
engage in these acts of sin?(1.37-38) With the destruction of
dynasty, the eternal family tradition is vanquished, and thus the rest of the
family becomes involved in irreligion.(1.39) PROFESSOR S. RADHAKRISHNAN (27) And also fathers-in-law and friends in
both the armies. When the son of Kunti (Arjuna) saw all these kinsmen thus
standing arrayed. (28) He was overcome with great compassion
and uttered this in sadness: (29) My limbs quail, my mouth goes dry, my
body shakes my hair stands on end. (30) (The bow) Gandiva slips from my hand
and my skin is burning all over. I am not able to stand steady. My mind is
reeling. (31) And I see evil omens, O Kesava (Krsna),
nor do I foresee any good by slaying my own people in the fight. (32) I do not long for victory, O Krsna, nor
kingdom nor pleasures. Of what use is kingdom to us, O Krsna, or enjoyment or
even life? (33) Those for whose sake we desire kingdom,
enjoyments pleasures, they stand here in battle, renouncing their lives and
riches. (34) Teachers, fathers, sons and also
grandfathers; uncles fathers-in-law, grandsons and brothers-in-law and (other)
kinsmen. (35) These I would not consent to kill,
though they kill me, O Madhusudana (Krsna), even for the kingdom of the three
worlds how much less for the sake of the earth? (36) What pleasure can be ours, O Krsna,
after we have slain the sons of Dhrtarastra? Only sin will accrue to us if kill
these malignants. (37) So it is not right that we slay our
kinsmen, the sons of Dhrtarastra. Indeed. How can we be happy? O Madhava
(Krsna), if we kill our own people? (38) Even if these whose minds are
overpowered by greed, see no wrong in the destruction of the family and no
crime in treachery to fiends: (39) Why should we not have the wisdom to
turn away from this sin, O Janardana (Krsana), we who see the wrong in the
destruction of the family? Swami Gambhirananda The son of Kunti
(Arjuna), seeing all those relatives arrayed (there), became overwhelmed by
supreme compassion and said this sorrowfully; (1.27) O Krsna, seeing these
relatives and friends who have assembled here with the intention of fighting,
my limbs become languid and my mouth becomes completely dry. (1.28) And there is trembling in
my body, and there is horripillation; the Gandiva (bow) slips from the hand and
even the skin burns intensely. (1.29) Moreover, O kesava
(Krsna), I am not able to stand firmly, and my mind seems to be whirling. And I
notice the omens to be adverse. (1.30) Besides I do not see any
good (to be derived) from killing my own people in battle. O Krsna, I do not
hanker after victory, nor even a kingdom nor pleasures. (1.31) O Govinda ! What need do
we have of a kingdom, or what (need) of enjoyments and livelihood? Those for
whom kingdom, enjoyments and pleasures are desired by us, viz teachers, uncles,
sons, and so also grandfathers, maternal uncles. Fathers-in-law, grandsons,
brothers-in-law, and also relatives, - those very ones stand arrayed for battle
risking their lives and wealth. (1.32-34) O Madhusudana, even if I
am killed, I do not want to kill these even for the sake of a kingdom extending
over three worlds; what to speak of doing so for the earth ! (1.35) O Janardana, what
happiness shall we derive by killing those sons of Dhrtarastra? Sin alone will
accrue to us by killing these felons. (1.36) Therefore, it is not
proper for us to kill the sons of Dhrtarastra who are our own relatives. For, O
Madhava, how can we be happy by killing our kinsman ? (1.37) O Janardana, although
these people, whose hearts have become perverted by greed, do not see the evil
arising from destroying the family and sin in hostility towards friends, yet
how can we who clearly see the evil arising from destroying the family remain
unaware of (the need for) abstaining from all sin? (1.38-39) Verse 1.40-46 Dr. Prasad Eternal family traditions and codes of
moral conduct are destroyed with the destruction of the family. And immorality
prevails in the family due to the destruction of family traditions. (1.40) And when immorality prevails, O
Krishna, the women of the family become corrupted; when women are corrupted,
unwanted progeny is born. (1.41) This brings the family and the slayers of the
family to hell, because the spirits of their ancestors are degraded when
deprived of ceremonial offerings of love and respect by the unwanted progeny.
(1.42) The everlasting qualities of social order and family traditions of those
who destroy their family are ruined by the sinful act of illegitimacy. (1.43)
We have been told, O Krishna, that people whose family traditions are destroyed
necessarily dwell in hell for a long time. (1.44) Alas! We are ready to commit
a great sin by striving to slay our relatives because of greed for the pleasures
of the kingdom. (1.45) It would be far better for me if my cousin brothers kill
me with their weapons in battle while I am unarmed and unresisting. (1.46) Gita as it is When irreligion is prominent
in the family, O Krsna, the women of the family become polluted, and from the
degradation of womanhood, O descendant of Vrsni, comes unwanted progeny. (1.40)
An increase of unwanted
population certainly causes hellish life both for the family and for those who
destroy the family tradition. The ancestors of such corrupt families fall down,
because the performances for offering them food and water are entirely
stopped.(1.41) By the evil deeds of those
who destroy the family tradition and thus give rise to unwanted children, all
kinds of community projects and family welfare activities are devastated.
(1.42) O Krsna, maintainer of the
people, I have heard by disciplic succession that those who destroy family
traditions dwell always in hell. (1.43) Alas, how strange it is that
we are preparing to commit greatly sinful acts. Driven by the desire to enjoy
royal happiness, we are intent on killing our own kinsmen.(1.44) Better for me if the sons of
Dhrtarastra, weapons in hand, were to kill me unarmed and unresisting on the
battlefield.(1.45) Better for me if the sons of
Dhrtarastra, weapons in hand, were to kill me unarmed and unresisting on the
battlefield. It is the custom--according to ksatriya fighting principles--that
an unarmed and unwilling foe should not be attacked. Arjuna, however, decided
that even if attacked by the enemy in such an awkward position, he would not
fight. He did not consider how much the other party was bent upon fighting. All
these symptoms are due to soft-heartedness resulting from his being a great
devotee of the Lord. Sanjaya said: Arjuna, having thus spoken on the
battlefield, cast aside his bow and arrows and sat down on the chariot, his
mind overwhelmed with grief.(1.46)
PROFESSOR S. RADHAKRISHNAN (40) In the ruin of a family, its ancient
laws are destroyed: and when the laws perish, the whole family yields to
lawless-ness. (41) And when lawlessness prevails, O
Varsneya (Krsna), the women of the family become corrupted and when women are
corrupted, confusion of castes arises. (42) And to hell does this confusion bring
the family itself, as well as those who have destroyed it. For the spirits of
their ancestors fall, deprived of their offerings of rice and water. (43) By the misdeeds of those who destroy a
family and create confusion of varanas, the immemorial laws of the caste and
the family are destroyed. (44) And we have heard it said, O Janardana
(Krsna), that the men of the families whose laws are destroyed needs must live
in hell. (45) Alas, what a great sin have we resolved
to commit in striving to slay our own people through our greed for the
pleasures of the kingdom! (46) Far better would it be for me if the
sons of Dhrtarastra, with weapons in hand, should slay me in the battle, while
I remain unresisting and unarmed. Swami Gambhirananda From the ruin of the family
are totally destroyed the traditional rites and duties of the family. When
rites and duties are destroyed, vice overpowers the entire family also. (1.40) O Krsna, when vice
predominates the women of the family become corrupt. O descendant of the
Vrsnis, when women become corrupted, it results in the intermingling of castes.
(1.41) And the intermingling in
the family leads the ruiners of the family verily into hell. The forefathers of
these fall down (into hell) because of being deprived of the offerings of
rice-ball and water. (1.42) Due to these misdeeds of
the ruiners of the family, which cause intermingling of castes, the traditional
rites and duties of the castes and families become destroyed. (1.43) O Janardana, we have
heard that living in hell becomes inevitable for those persons whose family
duties get destroyed. (1.44) What a pity that we have
resolved to commit a great sin by being eager to kill our own kith and kin out
of greed for the pleasures of a kingdom! (1.45) If, in this battle, the
sons of Dhrtarastra armed with weapons kill me who am non resistant and
unarmed, that will be more beneficial to me. (1.46) Verse 1.47 Dr. Prasad Sanjaya said: Having said this in the
battlefield and casting aside his bow and arrow, Arjuna sat down on the seat of
the chariot with his mind overwhelmed with sorrow. (1.47) PROFESSOR S. RADHAKRISHNAN (47) Having spoken thus on the (field of)
battle, Ariuna sank down on the seat of his chariot, casting away his bow and
arrow, his spirit overwhelmed by sorrow. Swami Gambhirananda Having said so, Arjuna,
with a mind afflicted with sorrow, sat down on the chariot in the midst of the
battle, casting aside the bow along with the arrows. (1.47) TRANSCENDENTAL KNOWLEDGE
Verse 2.01-2.03 Dr. Prasad Sanjaya said: Lord Krishna spoke these
words to Arjuna whose eyes were tearful and downcast, and who was overwhelmed
with compassion and despair. (2.01) Lord Krishna said: How has the
dejection come to you at this juncture? This is not fit for a person of noble
mind and deeds. It is disgraceful, and it does not lead one to heaven, O
Arjuna. (2.02) Do not become a coward, O Arjuna, because it does not befit you. Shake off this trivial weakness of your heart and get up for the battle, O Arjuna. (2.03) Gita as it is Sanjaya said: Seeing Arjuna full of compassion, his mind depressed, his eyes full of tears, Madhusudana, Krsna, spoke the following words. (2.01) 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. (2.02) O son of Prtha, 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. (2.03) PROFESSOR S. RADHAKRISHNAN (1) Samjaya said: To him (who was) thus overcome by pity,
whose eyes were filled with tears and troubled and (who was) much depressed in
mind, Madhusudana (Krsna) spoke this word. (2) The Blessed Load said: Whence has come to thee this stain (this
dejection) of spirit in this hour of crisis? It is unknown to men of noble mind
(not cherished by the Aryans); it does not lead to heaven; (on earth) it causes
disgrace, O Arjuna. (3) Yield not to this unmanliness, O Partha
(Ariuna), for it does not become thee. Cast off this petty faintheartedness and
arise, O Oppressor of the foes (Arjuna). Swami Gambhirananda Sanjaya said: To him who
had been thus filled with pity, whose eyes were filled with tears and showed
distress, and who was sorrowing, Madhusudana uttered these words; (2.01) O Arjuna, in this
perilous place, whence has come to you this ignominious sentiment entertained
by unenlightened persons, which does not lead to heaven and which brings infamy
? (2.02) O Partha, yield not to
unmanliness. This does not befit you. O scorcher of foes, arise, giving up the
petty weakness of the heart. (2.03) Verse 2.04-10 Dr. Prasad Arjuna said: How shall I strike my
grandfather, my guru, and all other relatives, who are worthy of my respect,
with arrows in battle, O Krishna? (2.04) It would be better, indeed, to live on
alms in this world than to slay these noble personalities, because by killing
them I would enjoy wealth and pleasures stained with their blood. (2.05) We do not know which alternative to
fight or to quit is better for us. Further, we do not know whether we shall
conquer them or they will conquer us. We should not even wish to live after
killing our cousin brothers, who are standing in front of us. (2.06) My senses are overcome by the weakness
of pity, and my mind is confused about duty (Dharma). Please tell me what is
better for me. I am Your disciple, and I take refuge in You. (2.07) I do not perceive that gaining an
unrivaled and prosperous kingdom on this earth, or even lordship over all the
celestial controllers will remove the sorrow that is drying up my senses.
(2.08) Sanjaya said: O King, after speaking
like this to Lord Krishna, the mighty Arjuna said to Krishna: I shall not
fight, and became silent. (2.09) O King, Lord Krishna, as if smiling,
spoke these words to the distressed Arjuna in the midst of the two armies.
(2.10) Gita as it is Arjuna said: O killer of enemies, O killer of Madhu, how can I counterattack with arrows in battle men like Bhisma and Drona, who are worthy of my worship? (2.04) 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. (2.05) Nor do we know which is better--conquering them or being conquered by them. If we killed the sons of Dhrtarastra, we should not care to live. Yet they are now standing before us on the battlefield. (2.06) 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. (2.07) 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 the demigods in heaven. (2.08) Sanjaya said: Having spoken thus, Arjuna, chastiser of enemies, told Krsna, “Govinda, I shall not fight," and fell silent. (2.09) O descendant of Bharata, at that time Krsna, smiling, in the midst of both the armies, spoke the following words to the grief-stricken Arjuna. (2.10) PROFESSOR S. RADHAKRISHNAN (4) Arjuna said: How shall I strike Bhisma and Drona who are
worthy worship, O Madhusadana (Krsna), with arrows in battle, O Slayer of foes
(Krsna)? (5) It is better to live in this world by
begging than to slay these honoured teachers. Though they are mindful of their
gains, they are my teachers and by slaying them, only, I would enjoy in this
world delights which are smeared with blood. (6) Nor do we know which for us is better
whether we conquer them or they conquer us. The sons Dhrtarastra whom if we
slew we should not care to live, are standing before us in battle array. (7) My very being is stricken with weakness
of (sentimental) pity. With my mind bewildered about my duty. I ask Thee. Tell
me, for certain, which is better. I am Thy pupil; teach me, who am seeking
refuge in Thee. (8) I do not see what will drive away this
sorrow which dries up my senses even if I should attain rich and unrivalled
Kingdom on earth or even the sovereignty of the gods. (9)Samjaya said: Having thus addressed Hrisikesa (Krsna), the mighty Gudakesa
(Arjuna) said to Govinda (Krsna) "I will not fight" and became
silent. (10) To him thus depressed in the midst of
the two armies, O Bharata (Dhrtarastra), Hrisikesa (Krsna), smiling as it were,
spoke this word. Swami Gambhirananda O Madhusudana, O
destroyer of enemies, how can I fight with arrows in battle against Bhisma and
Drona who are worthy of adoration? (2.04) Rather than killing the
noble minded elders, it is better in this world to live on alms. But by killing
the elders we shall only be enjoying here pleasures of wealth and desirable
things drenched in blood. (2.05) And we do not know which
is better (course) for us; whether we shall win, or whether they shall conquer
us. Those very sons of Dhrtarastra, by killing whom we do not wish to live,
stand in confrontation. (2.06) With my nature
overpowered by weak commiseration, with a mind bewildered about duty, I
supplicate to you. Tell me for certain that which is better; I am your
disciple. Instruct me who have taken refuge in You. (2.07) Because, I do not see
that which can, even after acquiring on this earth a prosperous kingdom free
from enemies and even sovereignty over the gods, remove my sorrow (which is)
blasting the senses. (2.08) Sanjaya said; Having
spoken thus to Hrsikesa (krsna), Gudakesa (Arjuna), the afflictor of foes,
verily became silent, telling Him ( Govinda), ‘I shall not fight’. (2.09) O descendant of Bharata,
to him who was sorrowing between the two armies, Hrsikesa, mocking as it were,
said these words: (2.10) Verse 2.11-15 Dr. Prasad Lord Krishna said: You
grieve for those who are not worthy of grief, and yet speak words of wisdom.
The wise grieves neither for the living nor for the dead. (2.11) There was
never a time when these monarchs, you, or I did not exist; nor shall we ever
cease to exist in the future. (2.12) Just as the soul acquires a childhood
body, a youth body, and an old age body during this life; similarly, the soul
acquires another body after death. This should not delude the wise. (2.13) The
contacts of the senses with the sense objects give rise to the feelings of heat
and cold, and pain and pleasure. They are transitory and impermanent.
Therefore, one should learn to endure them. (2.14) Because a calm person who is
not afflicted by these sense objects, and is steady in pain and pleasure
becomes fit for salvation. (2.15) Gita as it is 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. (2.11) 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. (2.12) 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. (2.13) 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. (2.14) 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. (2.15) PROFESSOR S. RADHAKRISHNAN (11) The Blessed Lord said: Thou grievest for those whom thou shouldst
not grieve for, and yet thou speakest words about wisdom. Wise men do not
grieve for the dead or for the living. (12) Never was there a time when I was not,
nor thou, nor these lords of men, nor will there ever be a time hereafter when
we all shall cease to be. (13) As the soul passes in this body through
childhood, youth and aged even so is its taking on of another body. The sage is
not perplexed by this. (14) Contacts with their objects. O Son of
Kunti (Arjuna), give rise to cold and heat, pleasure and pain. They come and go
and do not last forever, these learn to endure, O Bharata (Arjuna). (15) The man who is not troubled by these, O
Chief of men (Arjuna), who remains the same in pain and pleasure, who is wise
makes himself fit for eternal life. Swami Gambhirananda You grieve for those who
are not to be grieved for, and you speak words of wisdom ! The learned do not
grieve for the departed and those who have not departed. (2.11) But certainly (it is) not
( a fact) that I did not exist at any time; nor you, nor these rulers of men.
And surely it is not that we all shall cease to exist after this. (2.12) As are boyhood, youth and
decrepitude to an embodied being in this (present) body so, an intelligent
person does not get deluded. (2.13) But, the contacts of the
organs with the objects are the producers of cold and heat, happiness and
sorrow. They have a beginning and an end, (and) are transient. Bear them, O
descendant of Bharata. (2.14) O (Arjuna, who are)
foremost among men, verily, the person whom these do not torment, the wise man
to whom sorrow and happiness are the same, - he is fit for Immorality. (2.15) Verse 2.16-21
Dr. Prasad The invisible Spirit (Atma, Atman) is
eternal, and the visible physical body, is transitory. The reality of these two
is indeed certainly seen by the seers of truth. (2.16) The Spirit by whom this entire universe
is pervaded is indestructible. No one can destroy the imperishable Spirit.
(2.17) The physical bodies of the eternal,
immutable, and incomprehensible Spirit are perishable. Therefore fight, O
Arjuna. (2.18) The one who thinks that the
Spirit is a slayer, and the one who thinks the Spirit is slain, both are
ignorant. Because the Spirit neither slays nor is slain. (2.19) The Spirit is neither born nor does it
die at any time. It does not come into being, or cease to exist. It is unborn,
eternal, permanent, and primeval. The Spirit is not destroyed when the body is
destroyed. (2.20) O Arjuna, how can a person who knows
that the Spirit is indestructible, eternal, unborn, and immutable, kill anyone
or causes anyone to be killed? (2.21) Gita as it is 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. This they have concluded by studying the nature of both. (2.16) That which pervades the entire body you should know to be indestructible. No one is able to destroy that imperishable soul. (2.17) The material body of the indestructible, immeasurable and eternal living entity is sure to come to an end; therefore, fight, O descendant of Bharata. (2.18) 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. (2.19) For the soul there is neither birth nor death at any time. He has not come into being, does not come into being, and wi |