Scribd Logo
Upload

Welcome to Scribd!

  • Bhaktivinoda Thakura Rasika Ranjana Bhagavad Gita Commentary PDF

    Uploaded by

    juan carlos
    70 views193 pages

    Original Title

    116580188-Bhaktivinoda-Thakura-Rasika-Ranjana-Bhagavad-gita-commentary.pdf

    Copyright

    © © All Rights Reserved

    Available Formats

    PDF or read online from Scribd

    Did you find this document useful?

    Is this content inappropriate?

    Report this Document

    Copyright:

    © All Rights Reserved
    Download as PDF or read online from Scribd
    Flag for inappropriate content
    70 views193 pages

    Bhaktivinoda Thakura Rasika Ranjana Bhagavad Gita Commentary PDF

    Uploaded by

    juan carlos

    Copyright:

    © All Rights Reserved
    Download as PDF or read online from Scribd
    Flag for inappropriate content
    of 193
    ‘pD mS) f Ges Bo SB tet alia) |O we Q Oo ao STranslation with commentaryby. i ic Bhaktivinoda Thakura Simul Bhaga The living entities are eternal. ‘Therefore, their propensities are eteral nd their activites are also cternal. The aevities ‘of the conditioned souls are materially designated and the activities ofthe erated soulsare transcendent All activities of the conditioned souls are temporary and materially designated. And, all the activities of those sho have never heen conditioned by matter ‘or who have hecome freed from the infuence fof matter are purely transcendental The ‘pure activities of the pure spirit sous are called bhakti and che mundane activities of the conditioned souls are called karma. As Jong as the living entities remain in the conditioned stage, they will have to perform karma. The constitutional function of the living entities i to lve the Supreme Lord. ‘This is their natural propensity. Therefore, this propensity ie also necessarily prevent in the conditioned souls. But, due to the prominence of godless activities, this propensity is now dormant. When aversion to the Supreme Lord is diminished by the association of devotees, the living entities! propensity for serving the Supreme Lord is awakened. When this service propensity ecomes stronger, the desire for fruitive activities automatically is destroyed. the introduction by: Srila Bhaktivinoda hak Cower it sen [Bi ipee, Speman a bse 2 FEC Cotegs airing at ad sry psec i9 th atria Hs [feces Swan rate oe Fon Regio sic care a Be 5 ‘ioc 166 the hispid over 20 pints Tempcyand ton uct she he plese 09 te cover of this book dics E hearig fe Sanity stot Suissa ks Wisner he [ ‘Translation with commentary by la Bhaktivinoda Thakura ‘The confidential purport of the iis that one's ‘qualifications are determined accordi ature, and tat one should eultivate Krgpa consciousness along with engasingintheduties prescribed for him according to his qualifications. This will award him ‘spiritual advancement. There sno possibility for aconditioned soul to attain the Absolute Teathby giving uphis natural social position. Learned scholars who have seen the truth say that ¢ spire Because the simple cultivation of knowledge is devoid of the propensity for relishing ecstatic lve, it creates many anarthas. When Cultivation of knowledge is aimed ax devotional service, iti alled devotional service mixed with jiina, and when the propenity of jfiina is checked by an abundance of love of God, it is ealled pure devotional service ‘Transendentallow of Go isthe esential characteristic of devotional ‘service. Although iti dificult to comprehend for the conditioned oul, fr those who have developed faith is enlyreallaed, Oly those whocaltivate devotional rice witha tan fore gllagup the propensity for posing dey arguments, understand the acience of devotional service. i ion by: Sella Bhaktivinoda TThakura Ras Poa Lacan ‘Bazan (id @ rN > Seo SSR, Sr oe copyright Reserved 2h by Rasta Ll & Sons San s1.8305.0118 Published by: Rash Lal & Sons. Ti Bao, Windsban 281121 GP) nd, Phone: 915652332570 Fa 91-565.2103970 "Ema: bryas2001 hota com Our Other Divison Breas Expos Our Other Publications | SA Ctimis Cabana $d Gop Tap pied ‘Vidi Mio Cpe oe Pad Pane Ain Birr Sg Method Hama Savas BgnarTaga Sep Sia Naa Song Buta Boks) “haf Paneleo Pre Mae a Sen em Nols to enoaband alo re SéKiom Ani SimNana Siow Seen Cay Dignan Sana The Lif Ramaiacine Wt Bibs Sep rebel C Delite to His Divine Grace A. , Bhaktivedanta Swami Prabhupada founderaciya International Society for Krishna Consciousness ve 6 Srimad Bhagavad. Gua "Satroduction by Stila Bhaktivinoda Thakura Aw cffering oy mon repel seiances un she Seems Henao Coden, who poses voit peal ene and wh is the pencaon Sil cermt Bs beget tale Bhopvdt no engl eth rat meremanehehapins fil ooo Vedic scripeutes are vast. In some portions, there is discussion of rligiosiey in some portions, fruitive activities are described; in some portions, che analytical study of the ‘material world is advocated; and in some portions, devotional service to the Supreme Lord is elaborately described. The mutual relationship between these subjects is also described in those seriptures but itis extremely difficult forthe narrow. ‘minded people of Kali-yuga, who have short lives, toascertain. theit respective qualifications and duties by studying these vase Vedic scriptures. Therefore, there is a need for a brief, simple, and scientific presentation of these scriptures. ‘After the end of Dvspara-yuga, even intelligent people became incapable of understanding the actual purport of che Vedic literature. Hence, some of them considered karma, some of them considered yoga, some of them considered jana «some of them considered tatka (argument), and some of them considered cultivation of impersonal knowledge as the goal of life, As a result, many incomplete and unauthorized Seta Bhaksvinoda Thakur philosophies came into being in the land of Inds, creating various disturbances, just as undigested food creates @ discurbance within che stomach, Just before these disturbances became prominent in the beginning of Kali-yuga, the most merciful Absolute ‘Teath, Lord Krenacanda, revealed this Srimad Bhagavad- gita, which is the essence of all Vedic literature and the only means toattan liberation from material existence, to His deat friend, Arjuna. Therefore, Bhagavac is to be considered like the crest jewel among all he Upaniads Pare devotional service to Lord Haris the eternal duty ofall living entces—thishas been clesryinseruceed in the Bhagavad-gita. Some mental speculators conclude that the ‘Bhagavad-git literature that supports the philosophy of impersonalism. Theie false arguments ace extablhed on the bas of che commentary given by Smad Sankaracicy, who appeared by the instruction of the Supreme Lord to preach such a philosophy. In some literatures, karma or jana have been ascertained as the ultimate goal of life. Actually, this was done only for the benefit of people who are qualified for such paths and nothing more. Just co strengthen their faith, these practices have been described as che uleimate goal of life. Otherwise, such persons might give up the process that is appropriate for thers and instead, whimsically accept somethingconcocted. Thac would cereainly harm the followers ‘of such paths. That is why karma has been described as the best path in the karma-slstra and jin has been described at the best path in the jaan-Gstra. However, those literatures chat describe the superiority of devotional service, compared +o karma and jfitna, and at the end, prescribe unalloyed love of God, are extremely beneficial fr all living entities. 8 Srimad Bhagovad-Gua ‘The Upanisads, the Brahma-sttras, and the Bhagavad-gita are all pure devotional. scriptures. Yet, according to the need, karma, jAna, and mukti have also been elaborately described. But as far as the ultimate goal of the living entities is concerned, pure devotional service and nothing else has been instructed. ‘The readers of the Bhagavad-gta can be divided into ewo classes. One class can he called the gross seers of, the truth, and the other class can be called the subtle seers of the truth. The gross seers come to conclusions simply by ‘employing the external meanings of words, and the subele seers search for the actual purport of the meanings. After studying the entire Bhagavad-glta, the gross seers conclude that following varnasrama-dharma is the eternal activity of the soul and thac is why, after hearing Bhagavad-gits, Arjuna engaged in his profession of fighting, Therefore, hey conclude, that engaging in fruitive activities based on the principles of -varnaérama isthe aim of the Bhagavad ‘The subtle seers, however, ate not satisfied by such a mundane conclusion, They either conclude that knowledge of the impersonal Brahman, ot pure devotional service, s the purport of the Bhagavad-giea. They say chat Arjuna’s engagemenc in fighting is simply an example of his steadiness in his performance of his prescribed duties and not the ultimate purport of the Bhayavad-iea. According to their nature, the living entities engage in theit respective activities and by doing so, they gradually attain spiritual knowledge. Unless one perform actions, one's life cannot be maintained, and if one's life is not properly maintained, ateaining che Absolute Truth becomes difficult. Therefore, as far as che attainment of spiritual knowledge is concerned, there is a distant relationship between karma and varniérama-dharma, Srila Bholavinada Thakur and spiritual knowledge. Until one is freed from material bondage, such a relationship is unavoidable. "According to Arjuna’s nature, i was most befitting that, as a ksatriya, he should fight. Although Arjuna faithfully stuck to his duty of fighting, itis understood chat a selftealized person may leave home, like Udahava, after hearing the Bhagavad-gita. So, the confidential purport of the Bhagavad-ita is that one's qualifications are determined according to one’s nature, and thar one should cultivate Krsna consciousness along with engaging in che duties prescribed for hima according to his qualifications. This will award him spiritual advancement. There is no possibility for ‘a conditioned soul to attain the Absolute Truth by giving up his natural social postion. ‘Now, the question may be raised: Was the great \Vaisnava, Arjuna, nota self-realized soul? The answer is that, although Arjuna was a self-realized soul, so that he could assist the Lord in His pastimes in this material world, he appeared as a kgatriya. His temporary nature was that of a Iksacriya, Keeping an eye on this nature, the Supreme Lord aught everyone about the importance of remaining situated in one’s prescribed social postion. If one considers the subject with a simple mind, ‘one ean understand how pathetic is the conditional life of che living entities. Certainly, chere isa need for the conditioned souls to follow some means o graduate from their conditional state of existence to a superior, liberated state. To be situated in that superior, liberated state isthe ultimate goal of life, or prayojana. The provess by which this ultimate goal of life ts artained is called abhidheya, "Among many persons who are conversant with the knowledge of the scripeures, some consider performing 9 —o~—S—S— (eee 10 Srimad Bhagaved. Gt sacrifice, me consider undergoing austerities, some consider presenting dry arguments, some consider performing pious fctivites, some consider practicing renunciation, some consider practicing yoga, some consider fighting for religious cause, some consider worshiping the Supreme Lord, ‘some consider following religious principles, some consider ‘undergoing atonement, and some consider giving charity as the best process for attaining the goal of life. In this way, there became innumerable unscientific processes. Later on, some of these processes became extinct. Eventually, the rest of the processes were categorized as karma, jfina, and bhakti, Through spontaneous self-realization and pure consideration, it has been concluded chat the eternal existence of a living entity i spiritual. When the spirit soul becomes conditioned by matter, he is born from the womb of ‘a mother. Ici only by the inconceivable energy and supreme will of the Lord that a spirit soul exhibits such an embodied life, in contact with mateer. This is incomprehensible to ‘human intelligence. ‘There are two types of living entities —liberated fiving entities and conditioned living entities. The liberated living entities are further divided into (wo classes. Some of them werenever conditioned. Inother words, theyare eternally liberated, And, some of them have become liberated from their conditional stave. Both types of liberated living entities are beyond ehe jurisdiction of the scriptural injunctions ‘The discrimination of karma, jana, and bhakti is applied ‘only to the conditioned living encities. These distinctions hhave nothing to do with the liberated living entities. In the conditional state of che living entities, love of God becomes transformed and takes the shape of either karma or jana. ‘Sadhana-bhakti is the third form of that transformation. Syla Bhalavinoda Thakura ‘Actually, che transformation in the form of Sdhana-bhaket is the symptom of the conditioned soul's healthy state, and the ‘other two forms, namely karma and jana, are symptoms of his diseased condition. “Aslongasonehasamaterialbody,the performance of karma is unavoidable, Whatever karma one performs in, ‘onder to maintain his life, among such activities, those that harm others are known as sinful karma, and chose that are beneficial co others are known as plous karma. There are four types of karma—physical, ental, soci, and spiritual: Every arma is associated with a respective, practical fruit, just 25 che result of eating is the maintenance of the body, and the result of marriage isthe begetting of children. Practical fruits fare easly seen, but if one sees from a scientific point of view, ‘one can conclude that the ultimace fruit of all such activities issatisfaction If we scrutinize further, we can understand chat to obtain the service of the lotus feet of the Supreme Lord, ‘while gradually becoming freed from all material suffering is the ultimace satisfaction. The ultimate purpose of the living entities’ activities is to become situated in devotional service to the Lord. Any activities devoid of devotional service must be ‘considered as Godless. Although the living entities become conditioned, their constitutional position is spitieual ‘Therefore, ic is natural for chem to cultivate knowledge ‘Another name for pure knowledge is spontaneous samadhi. By cultivating knowledge, the tiving entities come to the ‘understanding that chis material world is insignificant, and merging into the existence of Brahman is aso insignificant. ‘Therefore, devotional service alone is the ultimate goal of ifsina, The insignificant fruit of karma is material enjoyment, ‘and the insignificane fruit of jaana is liberation. n Srimad Bhagovad-Gua ‘And, the ultimate fruit of both kaema and ina is devotional service. If cultivation of knowledge i not aimed at attaining devotional service. chen such knowledgeisadulterated and Godless. And, if cultivation of knowledge i aimed at attaining devotional service is called sidhana-bhakei Many people think that devocional service is not ternal, and thar devotional service is the mature stage of arma progtesing to j8na. But, such a eonelusion is fly. Leamed scholars who have seen che truth say that @ spirit soul's propensity for rlishing transcendental ecstasy is called unalloyed devotional service. Another name of thsi love of God. Because the simple culkivarion of knowledge is devoid of the propensity for relishing ecstatic love, i creates many anarthas. When cultivation of knowledge is aimed at devocional service itis called devotional service mixed with jAna, and wen the propensity of jana is checked by an abundance of love of Goat scaled pure devotional sevice ‘The living entities ace ecernal. Therefore, their propensities are eternal and heir acivitis are also eternal The activities ofthe conditioned soulsare materially designated and the activities ofthe liberate souls ae transcendental. Due to theie concact with matter, the living entities are awarded material designations. Because of cheit material pride, they consider their material ody as thei self and everything in relationship co heie body as belonging other All activities of the conditioned souls. are temporary and materially designated. And, all the activities of those who have never been conditioned by matter of who have become freed from che influence of macter are purely tanscendental. The pure activities of che pure spirit souls are called bhakti, and the mundane activities of the conditioned souls are called karma. As long as the living entities remain in the conditioned stage, they will have to perform karma. The constitutional function of the living entities is ¢o love the Supreme Lord. This is their natural propensity. Therefore, this propensity is also necessarily present in the conditioned souls, But, due to the prominence of godless activities, this propensity is now dormant. When aversion to the Supreme Lord is diminished by the association of devotees, the living entities’ propensity for serving the Supreme Lord is awakened. When this service propensity becomes stronger, the desire for fruitive activities automatically is destroyed, The activities of human beings are not devoid of knowledge. Whatever human beings do, chey do with knowledge, Cultivation is the life of knowledge. Cultivation is also an activity. That is why peopte with gross intelligence think that karma and jana are equal. Bu, from the analytical poinc of view, the characteristics ‘of karma and jana are separate. Although karma, {8ana, and bhakti appear to be similar, there is @ gulf of difference between them. Transcendental love of God is the essential characteristic of devotional service. Although it is difficult to comprehend for the conditioned souls, for those who have developed faith, it is easily realized. Only those who cultivate devotional service with a taste for it, giving up the propensity for posing dry arguments, understand the science of devotional service. Devotional service isof twokinds—unalloyed devotional service and mixed devotional service Unalloyed devotional service is independent and devoid of the tinge of karma or jana. This is also known as 4 ‘Srimad Bhagawod-Grat transcendental love of God. Mixed devotional service refers t0 devotional service that is mixed wich karma, devotional service mixed with jfiana, and devotional service mixed with both karma and jina. Karma, jana, and bhakti are different from one another. ‘The Bhagavad-giti consists of eighteen chapter. Among them, the first six chapters deal with karma, the middle six chapters deal with bhakti, and the last six chapters deal with jidna. Yet, ultimately, the supremacy. of devotional service has been established. Devotional service is most confidential. And yer, because it is the life of karma and jana, it has been placed between the chapeers dealing with karma and jéina. Such pure devotional service has been established in the Bhagavad-gita as the ultimate goal of ies. The most confidential instruction of to give up all varieties of religion and surrender to the Supreme Lord, We hope that the readers will repeatedly study this book with devotion- filled hearts and chus make theit lives successful Unfortunately; most of the commentaries and translations of the Bhagavad-gits are composed by persons who follow the philosophy of impersonalism. ‘A commentary or transtation of the Bhagavad-giti based on devotional service is almost unavailable. The ‘commentaries of Satkaricarya and Anandagiri are full of impersonalism. Although the commentary of Sridhara Svami is not based on impersonalism, it has a scent of the sectarian philosophy of suddhadvaita, The ‘commentary of Sri Madhusidana appears to be full of devotion-nourishing words, but when it comes to the ultimate conclusion, itis not very beneficial = ‘Srila Bhoksivnoda Thakwra The commentary of $c Ramanuja is fully based on devotional service. However, unless ‘a commentary on the Bhagavad-gita based on the teachings of Sri Gauringa Mahaprabhu's acintya- bbhedabheda philosophy is composed in our country, the happiness of those who relish pure devotional service will not be enhanced. Therefore, we have carefully ‘composed a translation with small commentary called Rasikaranjana, based on the commentary of Srila Visvanatha Chakravarti Thakura, who was a staunch, follower of Sri Krsna Caitanya Mahaprabhu, ‘There is also a Bhagavad-gita commentary based on Sriman Mahaprabhu's teachings writcen by Sti Baladeva Vidyabhusana, The commentary of Baladeva is meant or careful consideration, whereasthe commentary ‘of Visvanatha is both for consideration, and also full of the mellows of ecstatic love. ‘We have tied to wrice chis Rasikaranjana ‘commentary in simple language. We have tried to avoid using difficult words but there might be some, due to unavoidable circumstances. In order t0 display their expertise in using difficult words in their translations, like the Sanskrit commentators, the previous translators of the Bhagavad-gica have made their cranslations incomprehensible. We have tried to avoid this fault. If the readers are pleased with our translation of the Bhagavad-gitd, then in the future, we will publish many ‘Vedic literatures, such as a Vedanta-sitra commentary and an Upanisad commentary, in this same manner, based on devotional service. 15 Table of Contents Chapter 1 Sainya-darsana-yoga Chapter 2. Sankhya-youa Ghapter 3 Karma-yoga Chapter 4 JAdna-yoga Chapter 5 Karma-sannydsa-yora Chapter 6 —_Dkyana-yoga Chapter 7 Vijiana-yoga Chapter 8 Taraka-brahma-yora Chapter 9 Raja-guhya-yous Chapter 10° Vibhiti-yoga Chapter 11 Visvariipa-darsana-yoga Chapter 12 Bhakti-yoga Chapter 13. Prakytipurusa-viveka-yora Chapter 14 Gunatraya-vibhaga-yoga Chapter 15. Purujottama-yoga Chapter 16 Daivdsura-sampada-vibhaga-yoga Chapter 17 Sraddhatraya-vibhage-yoga Chapter 18 Moksa-yoga Gita-mahaemya 9 % 3 10 170 His Divine Grace Srila Bhaktivinoda Thakura “ay CHAPTER 1 Saina-dargana-yoga Sra Bhakcivinoda Thakwra 19 TEXTI adhrtarasyra wea tharma-ksetre kurucksetre samavetd yuyutsavah ‘mamakah pindavas caiva ‘kim akservaca sanjaya Dhrearastra said: O Sanjaya, after assembling in the holy place of pilgrimage, Kuruksecra, with a desice co fight, ‘what did my sons, headed by Duryodhana, and the Pandavas, headed by Yudhisthira, do? TEXTS 23 safjaya vdeo stud tu paindaveintkarh syiidham duryodhanas tada ‘Acdryam upasarigamya aja vacanam abravie pasyaici pandu-pueranam arya mahotth cami yiidharn drupada-pusrena, tava Siena dhimata Sanjaya replied: O King, please hear attentively After seeing the arrangement of the Pandavas’ army, King Duryodhana quickly went to Dronécatya and informed him of the situation: © teacher, just see the vast army of the Pandavas, which has been arranged very expertly by your intelligent disciple, Drupada's son, Dhrsfadyumns. Svimad Bhagovad-Gua TEXTS 46 ‘atra Sard mahesrtsa ‘bhimayjuna-sama yudhi ‘yeyudhano viata ca drupadas ca maha-rathah hysrakerus cokitana kairdjas ca viryaudn puri kentibhojas ca saibyas ca nara-pungavah ‘yudhamanyus ca vikranca utamaujas ca viryavan saubhadro draupadeyas ca sarva eva mahd-rathah In this army, there are many great warriors who are as adept at fighting as Bhima and Arjuna, such as Yuyudhaina (Sacyaki), Virata, Drupada, Dhestakeru, Cekitsna, the powerful Kasirsja, Purujit, Kuntibhoja, Saiva, the powerful Yudhamanyu, the hero Uttamaujé, Abhimanyu the son of ‘Subhadrs, and the five sons of Draupadi, All of these are very ‘great chatiot warriors TEXT? asmakarh tu visia ye an nibodha dejoctama anayaka mama sainyasya ‘savnjidrthar can bravia te weet o Cn eee on =— Srila Bholevinada Thakur ‘O best of brakmanas, now hear the names of the best ‘of warriors present on our side, who will ead our army. TEXTS 8.9 bhavan bhismas ca karma ca pas ca samitnh-jayah casvatthama vikarnas ca saumadatistathaiva ca anye ca bahavah six ‘mad-arthe tyakea-jvitdh indnd-Sastra-praharanah sarve yuddha-vitdradah ‘There are many great heroes who are always victorious in bate, such as yourself, Bhisma, Karna, Krpacarya, ‘Asvathama, Vikarna, Bhuriseavs,ehe son of Somadatta, and Jayadratha. Apart from these, there are many other valiant warriors who are very expert in fighting, well-equipped with various weapons, and prepared to sacrifice chet lives for my sake a 22 Srimad Bhagavad-Gud TEXT 10 aparyaptanh tad asmakarh balan bhigmabhivaksicam parydpearh t idam eresam bala bhtmabhiraksitam My army, headed by the commander-in-chief, Bhisma, is immeasurable, but the army of the Pandavas, headed by Bhima is limited. TEXTI ‘ayamesu ca sarves syatha-bhagam avasthicah bbhigmam evabhinaksantu Dhavantah sarva eva hi ‘All of you should remain at your respective strategic points and give support to grandfather Bhigma. TEXT IZ tasya safijanayan harsh skuru-orddhah pitamahah sinha-nadamh vinadyoccaih saithars dadhmau pratapavan ‘Thereafter, grandfather Bhisma, the grandsire of the XKauravas, blew his conch shell loudly, like the roar of a lion, making Duryodhana happy. Sila Bhaluivinoda Thakara 23, TEXT tatah Sanithas ca bheryas ca ‘panavanaka-gomukhah sahasaivabhyahanyanta 44 Sabdas eumulo ‘bhava Then, many conch shells, drums, bugles, trumpets, and horns were sounded. All of them combined to make a ‘ruraultuous sound. TEXT 4 tatah Sveair hayair yukte ‘mahatisyandane sthitaw madhavah pandavas caiva ivyau Sankhaw pradadhmacuh Meanwhile, Krspa and Arjuna, siting on a chariot drawn by white horses, blew their divine conch shells ey Srimad Bhagovad- Gia TEXTS 15.18 paiicajanyarhhrstkeso devadattavh dhanafjayah powndrarh dadhmaw maha-saikharh ‘bhima-karma vrkodarah anantavijayarh aa eunct-putro yudhishhirah nakulah sahadevaf ca sughosa-manipuspakau aéyat ca paramesv-dsah Sikhandt ca mahd-rathah dthystadyumno virdtas ca sdryakis caparajtah drupado draupadeyas ca sarvasah prthiol-pate saubhadvas ca mahi-bahuh ‘ankhan dadhmuh prehakprthak Lord Krsna blew His Pascajanya conch shell, and Arjuna ‘blew his Devadatca conch shell Then, Bhima the voracious eater and performer of dificule tasks, blew his Paundea conch shell. ‘King Yudhisthira, the son of Kune, blew his Ananta-vijaya conch shell. Nakula and Sahadeva blew theit conch shells, Sughosa ‘and Manipuspaka. © Dhrrarisera, che great archer, the King of KaGi the great chariot fighters, Sikhandi and Dinstadyurnna Virata; che unconquerable Satyaki: Drupada; the five sons of Draupadi; and the mighty-armed Abhimanyu, the powerful son cof Subhadra; blew their respective conch shells, Sila Bhalaivineda Thakwra 25, TEXTIO sa ghose dharearayeranamm hrdayini vyadarayat rnabkas ca prtkvitncaiva tumdo ‘bhyanunadayan ‘The sound vibration of these conch shells filled the centire earth and sky, shatcering the hearts of the sons of Dhrat ‘TEXT 20 atha vyavasthitan dra aharcardstzan kapi-dhajah ravrte Sastra-sampate dhanur udyamya pandavah Arstkesam cada vakyam “dam aha maht-pate ‘Ar that time,as Arjuna was about ro release his arrows, while siting on the chariot bearing the flag marked with Hanuman, he saw the sons of Dhrtardstra standing before him as enemies and spoke the following words to Krsna: 26 Srimad Bhagovad-Gra TEXTS 21-23 arjuna wodca senayorubkayor madhye ratharhshapaya me ‘uta ead ea nvtse hash goddhu-kaman avasthian air mayd saka yoddharyam ‘asmin rana-samudyame styamanan avelge hash sy ete'tasamagatdh Ahaverasrasya durbuddher -yuddhe priya-cikivsavah ‘Arjuna said:O Acyuta, please take my chariot between the rwo armies so that I ean see who has assembled here, and with whom I must fight in this great battle. Let me see those who desire to fight with me for the pleasure ofthe wicked son of Dhetarastra. DE sees: we Soa BhoksvinolaThakire 27 ‘TEXTS 24.25 safijaya wdc cevam ul hystkeso gudakesena bhavata senayor ubhayor madkye sthapayitva rachottamam, ‘bhisma-drona-pramukhatah sarvegds ca mahl-ksitam uvdea partha pasyaivan samavetdn kurt it Sanjaya said: O descendent of Bharata, after Arjuns, the conquetor of sleep, spoke these words, Krsna placed the chariot between the two armies. Krsna then said: O Paetha, jusc see che Kauravas, headed by Bhisma and Drona, who have assembled here to fight TEXT 26 airapasyarstican pacha ‘itfn atha pitamahan earyin matulan bhraefm ppuerdn pawtrdn sokhis ath Suagurdn surdas caiva senayor ubhayor abi ‘Arjuna sawhis paternal uncles, grandfathers teachers, maternal uncles, brothers, sons, grandsons, friends, fathers-in- faw, and well-wishers present among the armies of both sides. 28 Srimad Bhagavad-Giea TEXT 27 tam samiksya sa kaunteyah sarvan bandhain avasthican krpayd parayavisto visidann idam abravie ‘After seeinghis elativesand riendson the battlefield, Asjuna, the son of Kunt, being overwhelmed by grief and ‘compassion, spoke the following words. TEXT 28 arjuna wea desemam sva-janarh krsna ‘puyuesu samupasthicam sdanti mama garvani smubhasin ca parisusyati ‘Arjuna said: O Krsna, seeing my relatives and friends present before me with a desire to fight, the limbs of my body are trembling and my mouth is drying up. a oa Sila Bhalavinoda Thahura 29) TEXT 29 vepathus ca faire me ‘roma-hargaS ca jayate sdndivashsrarhsate hastat ‘wak caiva paridalyate ‘My body is erembling, my hair i standing on end, my ‘Gandiva bow and arrows are slipping from my hands, and my skin is burning. TEXT 30 na ea Saknomy avasthaturh ‘bhramativa ca me manah nimitni ca pasyami spartan kefava Tam unable co stand here any longer and my mind is terribly bewildered. © Ketava, I can see only impending misfortune. TEXT31 na. ca Srey0 ‘nupasyat hat soa-janam ahave nna hase vijayaih krsna na ca rajyanh sukhatn ca I do not se anything beneficial in killing my relatives in battle. © Krsna, have no desire for victory, a kingdom, or happiness at their cost. 30 ‘Srimad Bhagovad-Gtea TEXTS 3234 ‘kth no rdjyena govinda ‘ish Bhogairjvitena va ‘yesdm arthe kaiksitarh no ‘ajyath bhogah suka ca aime ‘vasthita yuddhe randons ryaktvd dhandni ca ‘caryihpitarah puss tathaioa ca pitmahah sadculah Svasurah pautrah Salah sombandhinas tatha ‘tan na hancum icchami aghnato ‘pi madhustidana (© Govino, of what use isa kingdom, the enjoyment of happiness, and even life itself when the very people for whom we deste these things are standing before us on the battlefield? © Modhustdana, when teachers, fathers, sons, maternal uncles, fathers-inclaw, grandsons, brothers-in-law, and other relatives and friends are prepared to sactifice thei lives in this battle, why should I desire co Kill chem, even though they are prepared co kill met a Srila Bhaksivinoda Thakura TEXT 35 pt eraitya-ajyasya Ietoh koh nu mahi-krte niharya dharardstran nah ea pri sya janadana ‘0 Janardana, what co speak of this earth, even if 1 were awarded the three worlds in exchange for killing the sons of Dhrtarisira, I would not do so. What pleasure will 1 derive from killing them? TEXT 36 pam evasrayed asman hateaitan atacayinah tasman naka vaya hone ddhanardsran sa-bandhavan sva-janam hi hatha hated sulkinah syama madhova Certainly we will become tainted with sin if we kill Dhyearasga’s sons, as wel as our friends and relatives, even. ‘hough they are aggressors. © Madhava, what will we gain by killing our own kinsmen, and how will we achieve happiness in that way? 31 32, Stmad Bhagovad-Gua TEXTS 37:38 ady apy ete na pasyanci lobhopahata-ceeasah feulacksayackytam dosom smitra-drohe ca patakam athash na jeyam asmabhih papad asman nivartivum Jeula-ksaya-rtarh dosarn rapasyadbhiyjanardana Being hewikdered by greed, chese people, headed by Duryodhana, have lost their intelligence and are thus unable to understand the harm in killing one’s family members and friends. Therefore, © Janardana, why should we engage in such a sinful act when we know the consequences? TEXT 39 faula-ksaye pranasyenti Jeula-dharmah sandeanah dharme naste kulam kreenam aadharmo "bhibhavay wea When a dynasty is destroyed, the family traditions are lost and because of this, the family members engage in inteligious activities, l . ‘ 3 Srila Bholavinoda Thalawa 33 TEXT 40 ‘edharmabhibhavae krgna pradusyanci kla-sviyah sergu dusts wdrsneya jaya warna-sankayah © Kesna, descendent in the Vesni dynasty, when itreligion becomes prominent, the women become polluted and as a result, ehere is unwanted progeny TEXT 41 sakaro narakayaiva Jeaa-ghnanan hulasya ca patant pitaro hy esa Iupea-pindodaka-kriydh Unwanted progeny creates a hellish condition of life, ‘not only forthe Family, bur also forthe destroyers ofthe family traditions. Because offerings of oblacions of food and water to 3 the forefathers i no longer performed, the forefathers of that . fasnily become degraded. 34 Srimed Bhagovad- Gna TEXT 42 dosair eis kula-ghnanam sarna-sankara-karakath swsddyance jatidharmah Jela-dharmas ca Savanah Because of the sinful act of destroying family traditions and thus creating unwanted progeny, all kinds of social projects and family welfare activities are devastated, TEXT 43 swcsanna-kula-dharmanarn rmanusygnaihjandedana narake niyatar wso Dhavatiey anususruma (© Jandrdana, I have heard chat those whose family traditions have been destcoyed perpetually dwell in hel TEXT 44 ‘aho bata maha paparh arth vyavasitd vayam — yad rajya-sukha-lobhena hantuth sva-janam ndyatah Alas! How distressful this is! Being induced by the desire to enjoy royal happiness, we have become determined 0.commit the grave sin of killing our own kinsmen, t | ' 4 Sale Bhokvinoda Take 35 TEXT 45 adi mam aprattkaram asastram Sosra-paayah A ee Sta Bhalavinoda Thakara 41 TEXTS saijaya won ceva ukeod rites rudakefah porantapoh na yotya iti govinda skew gn baba ha Sanjaya said: Thereafter, Arjuna, who was expert in killing his enemies and controlling his senses, said 10 the Supreme Lord, "O Govinda, I will not fight,” and then. remained silent TEXT 10 tam wea hrsthecah frahasann fa bharara senayor ubhayor madiye visidancam idarh vacah (© Dnrtaragtra, at that time, Krsna smilingly spoke 10 the grief-stticken Arjuna, who was situated in the middle of both armies, ane Srimad Bhagovad-CGua TEXT IL Sribhagavdn wea afocyan anvagocas evar rajia-vadavns ca bhasase asin agardstohs ca ‘ndnusocanti pandisdh ‘The Supreme Lord said: © Arjuna, although you are speaking like a wise man, you are lamenting for something not worthy of grief. Those who are actually learned neither lament for the living nor for the dead. TEXT 12 atv evtharn jew nasarn nna tearm neme jandhipah 1a calva na bhavigyamah sarve vayam atah param ‘The spirit soul is indesteuctible and so, there is no ‘cause for lamentation. There are two souls—the individual spirit souls and the Supersoul. | am the Supersoul and you and all these kings are individual sprit souls. It is not chat 1, you, and all chese kings did not exist in the past, nor that any of us will cease to exis inthe fucure. We are all eternally existent, Srila Bholevinoda Thakure 343, TEXTS ehino 'smin yatha dehe aumarash yauvanash jard tatha dehdncava-prapeir dhivaseatra na mukyati ‘As an embodied soul remains unchanged even a8 his body gradually changes from childhood to youth to old ‘age—he also passes on to another body after death. The soul continues to remain even though che body is destroyed. As a person becomes joyful upon reaching the age of youth, the devotees of the Supreme Lord are happy to give up their old ‘and dwindling bodies. For this reason, a sober person does not tament forthe destruction of the material body. TEXT 4 nteraspardas tu kaunteya ‘seogna-sukha-dubkha-dah Againdpayino nity ams viksasva bhavata © son of Kunti, che temporary manifestations of happiness and distress are just like the appearance of winter ‘and summer seasons. Oscion of Bharata, itis therefore advised that one should learn to tolerate them. To fight in battle isthe ‘natural duty of a kgatriya. If you give up the performance of your duty, chi will only lead to inauspiciousness 44 Srimad Bhagovad-Gra TEXTS yam hina vyathayanty ete Durusamn purusarsabha sama-duhitha-sukhamn dhivarh 50 ‘mreatwaya kalpace ‘Obest among men, a sober person who isnot disturbed by either heat or cold and who treats happiness and distress with an equal mind becomes eligible for liberation from material exiscence. ‘nabhavo vidyate satah ubhayor api dso 'neas — wonayostattea-darsibhih == ‘Temporary manifestations, such a8 lamentation and. illusion, are related to the material body—chey have no existence in the eternal nature of the spirit soul, which can never be destroyed. Those who have seen the truth therefore discriminate between that which is temporary and that which is eternal. The material bodies of conditioned souls, such as —— _Bhisma, are perishable, bur their existence as spitit soul can never be destroyed. Srila Bhalevinoda Thakara 45; TEXTIT ‘avinasi tw tad viddhi ‘yena sarvam idarh cata vindfam avjayasydsya nna katcit kartum arhatt ‘The indeseructible spirit soul pervades the material body by consciousness, The eternal soul is very subtle and he is smaller than an atom and yet, he activates the entire body fas the source of life. Because the spirit soul is able to travel to hheaven, to hell, and ¢o the various species of life, he is called sarvaga. He is eternal. No one can destroy the eternal soul ‘TEXT 18 antavanta ime deh nityasyokzah Sarina anasino ‘prameyasya tasmad yudhyasva bhavaca All these material bodies are perishable but the spirit souls who are situated within the material bodies ate eternal Because the spicit eoul is very subtle, he is immeasurable. ‘Therefore, © scion of Bharata, you should not give up your ‘occupational dary but should fight: 46 Srimad Bhagavad-Gies TEXT 19 _yaenash vetti hantasarh ‘a8 eainarh manyate hatam subhaw tau na vijanico nayarh hanti na hanyate ‘One who chinks that a living entity can kill another living entity, or that a living entity can be killed by another living entity, is not a man of perfect knowledge. A spirit soul ccan neither kill anyone nor be killed by anyone. O Arjuna, ‘you are a spirie soul. You are not the killer, neither can you be killed. Therefore, there is no need to fear that you will be criticized by ignorant people who will say that you killed your teacher and worshipable relatives. TEXT 20 na jayate mriyate va hadacin ‘nayash Dhava Dhavics wa na Bhayah ‘ajo nityah SaSvato "sash purdno ‘na hanyate hanyamane Serie ‘The spirit soul is unborn and he is eternal. Having fonce been, there is no cessation to his existence. He has no birth or death, Although he is the oldest, he is ever fresh. He is not slain when the body is slain. Factually, che eternal soul ‘has no permanent relationship with the mortal body. Sela BhoksvinosThakins 47 TEXT 2 vedavindsinathnityarh ye enam ajam avyayam Ratha sa purusah partha ash ghdtayatihanti kam ‘O son of Prtha, how can a person who knows that 3 piri souls indescructible, eternal, unborn, and inexhaustible Kill anyone or cause anyone to be killed? ‘TEXT 22 ‘wisdrhi jal yatha vik ‘navani grbnati navo‘pardni tatha farivant wihaya jonny anyani sary nawani deht “As one gives up his old clothes and puts on new clothes, the embodied soul gives up his old and useless body and accepts a new one. 48 Srimad Bhaganad-Giea TEXT 23 ‘nainam chindanti Saserani nainarh dahati pavakah nna cainath Kedayanty Apo ‘na Sosayati marutak ‘The spite soul cannot be killed by any weapon, nor burnt by fire, nor moistened by water, nor dried by the ae TEXTS 24.25 acchedyo ‘yam aahyo yam akledyo“osya eva ca nigh sarvagatah shaver ‘acalo "yam sandtandh ‘aya 'yam acintyo "yam ‘avikryo "yam ucyate tasmad evan vidivainam rnanusocitum arkasi ‘The spirit soul is unbreakable and insoluble. He cannot be burnt by fire nor deied by the air. He is eternal, present ‘everywhere, and unchangeable. Heis sad tobe the oldest. In other words he is ever-existing. He is unmanifest inconceivable, and unchangeable. Because he is very subule, dhe sprit soul has been. addressed asunmanifes and becauve het presene throughout the body an yet invisible, he is called inconceivable, Because the soul does not undergo the six kinds of changes, beginning with bitch, he is unchangeable. By understanding the characteristics of che {dividual soul in this way, you should give up your lamentation. i wr eee Srila Bhakevinoda Thakura TEXT 26 ‘tha cainash nitya-jatarh nieyarh vd manyase mrtam tathapi evar maha-baho ‘nainara Socitum arhasi (© mighty-armed one, even if you think that the soul is always born and always dies, you still have no reason to Tament, ‘TEXT 27 jitasya hi dhruvo mytyur dhruvarh janma mrtasya ca tasmad apariharye the ‘na varh Socitum avhasi For one who has taken birth, death is certain, at the time when his previous karma is exhausted, and for one who has died, bith is certain, for the enjoyment of the fruits of his previous karma. Therefore, one should not lament for that which is inevicabe, 50 Srimad Bogenad-Gra TEXT 28 cavyakeadini bata ‘vyakta-madhyani Bharata ‘avyakta-nidhandny eva tatra kd paridevand (© descendent of Bhatata, the living entities are ‘unmanifest in the beginning, they become manifest for some time, and then again become unmanifest. In other words, the living entities take birth, live for some time, and then die, What then is the need for lamentation’ Although this understanding is not approved by saintly persons, if you accept it as a fact then you should fight, just to protect the prestige of your ksatriya dynasty. Text 9 Ascarya-vat pasyati kascid enam ~ ascarya-vad vada tathava céinyah Ascary-vac cainam anyah root Sraevpy ena veda na cava kai Some people see the individual soul as wonderful Some people describe him as wonderful. Some people hear about him, thinking him to be wonderful, and some people ‘eannot understand him, even chough they hear about his. Because of ths, various unavthorited philosophies, such as materialism and impetsonalism, have come into existence. \ “> Srila Bhakisinoda Thahwra 51 ‘TEXT 30 deh nityam avadkyo "yas ddehe sarvasya Bharata tasmat sarvani Bhatani tna trash Soctum arhasi Actually, the embodied sout i eternally indestructible. ‘Therefore, ou should not lament for any living enticy. ‘TEXT svasdharmam api caveksya 1a vikampitum avhasi dharmyad dhi yuddhde ehreyo ‘myat satriyasya na vidyave If you are concerned about your own occupational uty, then, you should know that for a ksatria, there is nothing more beneficial chan fighting a religious battle. The living entities are divided into two classes—conditioned and berated. In the liberated scare, the occupational duties of the living entities are performed without material designations. ‘When the living entities are conditioned by matter, their ‘occupational ducies becomes tinged with material designations. In the conditional state, che living entities go through various stages so that theit occupational duties are variegated. For an ‘embodied soul, following the principles of vamasrama is most beneficial. Therefore, another name of varnasrama-dharma is svadharma, Considering all this—what can be more beneficial for aksatria than fighting? 52, Sema Bago Ga TEXT 32 yadrechaya copapannart svarga-dofram apaurtom sukhinah ksatriyah ptrcha labhante yuddham drsam (OPartha, happy are those ksatriyas who take part ina battle that comes to him of its own accord, chus clearing the path to heaven. TEXT33 ‘aha ce vam imath dharmyarn sangramart na harisyasi tatah soa-dharmarn kistin ca hiewa papam avapsyasi However, if you refuse co take part in this religious battle, you will fall down from the performance of your ‘ccupational duties asa hyariya and thus spoit your good reputation and incur sin Ce 2 e ee Sela Bhakavinoda Thakua 53 TEXT 34 akirtin capi Dhani sathagisyani te 'vyayam sambhavitasya cakirir smaranad ativicyate Everyone will speak of your infamy and for a respectable person, this is more painful than death, TEXT 35 bhayad randd uparacarn smarsyantetvdeh maha-rathah esa ca swath bahuemaro Daatoa yasyasilaghavam ‘The great warriors present on this battlefield will think that you have departed due to fear and thus they will consider you to be a hero in name only. ‘TEXT 36 ‘audeya-vadarhé ca bakin —_ ‘vadisyanticavaicah rnindantas cava smarthyarh ‘ato dubkhatararh mu kim Your enemies wll scorn you with harsh words and discredit your abiicy a a warrior. What could be more painful than this for you? Ss Srimad Bhagovad-Gia TEXT 37 ato va prapsyasi vargas jitua va bhok pase maim, tasmad utistha kawnteya yuddhaya krta-niscayah (Os0n of Kunti, if you ae killed in this bate, you will ‘2010 the heavenly planets and if you are victorious, you will, enjoy the kingdom of this world. Therefore, get up and fight with determination. TEXT 38 sukha-dubkhe same kre labhalabhass jaydjayaue tao suddhaya yujyasva raivarh papam avapsyasi - You should fight, considering happiness and distress, profit and loss, and victory and defeat as equa. In eis way, you will not commit any sin. | | “ & a ‘Srila Bhoksivinoda Thala TEXT 39 9d te ‘bhihita saakhye buddhir yoge ty ima sro bbuddhya yukto yaya pacha karma-bandharh prohasyasi Thus far I have explained this knowledge in terms of an analytical study, based on intelligence. Now, discussion of inelligence based on devotional service will be described. O Partha, if you develop your intelligence based on devotional service, you willbe able to destroy the reactions to frultive activities. The process of buddhi-yoga is one. When one's incelligence is applied to karma, itis known as karma-yore, and when it surpases che limi of kayma-yoga and enters the phase of cultivating transcendental knowledge, itis known as sanKhya-yoga or Pidna-yoga. When it surpasses the stages of both karma-yoga and jfna-yoga and enters the stage of understanding one’s relation to the Supreme, it becomes known as bhakt-yog, or pure buddhi-yog, TEXT 40 achabhikrama-ndSo sti ratyavdyo na vidyate swsalpam apy asya dharmasya trdyate mahato bhayd ‘Any engagement in devotional service never goes in vain because there is no foss in such activity. Even a litele ‘execution of devotional service protects one from the great fear of material existence. 58 i 56 Srimad Bhagovad-Giea TEXT 41 yavasaydimika buddhir ekeha kurwnandana bbahu-takha hy anantas ca buddhayo ‘vyavasyinam The process of devotional service is of «wo types. Primary devotional service consist of hearing and chanting, and secondary devotional service consists of working in Krsna consciousness, lam the object of primary devotional service and so, intelligence should be resolutely applied in this way. Those who are without firm faith in Me develop an intelligence based on attachinent to fruitive activities i This kind of intelligence is many-branched and polluted by unlimited desires. TEXTS 42.43, ‘xdm imatn puspicaoh wear pravadaney avipascicah veda-waida-rarah partha namyad ast vadinah kamaemanah svarga-pard janma-karma-phala-pradam ——— riya Dhogai ifesa-bahulam fvarya-gavith prac Iresolute people are certainly ignorant, and they ate atached to the flowery words of the Vedas. They deny Sila Bhakeivinoda Thala $7 the existence of the Supreme Lord, being overly attached t0 the insignificant fruits of theie activities. They hanker after hheavenly enjoyment and are thus eager to attain a life of ‘opulence and material enjoyment. TEXT 44 bhogaisvarya-prasaktandih taydpahra-cetasam yavasayarmika buddhih samadhau na vidhiyate ‘The intelligence of foolish people, who are overly attached to material sense enjoyment and opulence, does not become fixed on the Supreme Lord. TEXT 45 trai-gunya-visay veda nistrai-gunyo Dhavajuna nindvandvo nitya-sattvasstho niryoga-kgema atmavin ‘There are two classes of subjects chat are described in the scripcures—the goal of life, and the process by which fone can attain that goal. In order to point out the goal of life, che scriptures sometimes advise something inferior, just to lead one in the right direction. For example, to point out the Arundhati star, one may be advised to firs see a brighter star that i situated nearby. This will lead one toward finding 58 Srimad Bhagavad-Gna the goal—the Arundhati star. Vedic literacures declare that realization of the Absolute Truth isthe ultimate goal of life However, because itis not possible to immediately realize che transcendental subject matter, the scriptures have advised us to see something that can be perceived with mundane eyes. It {s for this reason that che three modes of material nature— ‘goodness, pasion, and ignorance—appear to be the primary subjects discussed by the Vedas. © Arjuna, do not remain confined to understanding. such preliminary subjects that gradually lead one to the ultimate goal of lif. Instead, ditectly engage on the spiritual platform and thus attain realization of the Absolute Truth, thereby becoming freed from the influence of the three modes ‘of material nature. In the Vedic literatutes, fruitive activities that are influenced by the modes of goodness, pasion, and ignorance are sometimes recommended. Sometimes, the acquisition of spiritual knowledge by cultivation of the mode ‘of goodness has been recommended, and in some cases, unalloyed devotional service to the Lord has been propagated You should remain aloof fom the duslities of material existence, such as honor and dishonor, and associate with My devotees and thereby use your good intelligence to rise above the three material qualities, while rejecting the inferior goals of karma and jtdna Srila Bhaktsinada Thakava 59 ‘TEXT 46 ‘yawn artha udapane sarvatah samplucodake tdwan sarvegu vedesu brakmanasya wijanarah Udapana refers to a small well, and sampluodaka refers oa vast reservoir of water. All purposes that are served ‘by a small well are automatically served by a vast reservoir of ‘water. Similarly, all the purposes of the Vedic literaeures are ‘automatically served for one who realizes the ultimate goal In the Vedic literature, worship of various demigods has been mentioned, but chs is not the ultimate purport of the Vedic Ticerature. By scrutinizing the Vedas, one will come to the ‘conclusion that I am the Supreme Lord and that a person. achieve everything desirable simply by worshiping Me alo ‘This is che conclusion arrived at by qualified brahmanas who are well-versed in the Vedic literature. Those possessing fixed incelligence naturally take co the worship of the Supreme Lord TEXT 47 kkarmany evadhikavas te sa phalesu kadacana sna harma-phala-hetur bir 1d te sango stv akarman ‘There are hee considerations regarding karma, ‘These are karma, akarma,and vikarma. Vikarma referstosinful oO Srimad Bhagovad-Cia activities and akarma means to give up one’s occupational duties. Both of these are extremely inauspicious. One should perform karma with great care, while remaining aloof from ‘akarma and vikarma. Karma has theee branches—eternal ‘karma, occasional karma, and karma for sence gratification Among them, karma for sense gratification is inauspicious. ‘Those who engage in such karma become bound tothe fruits of hhisactions. Therefore, one who desires his own benefit should ‘never be attached tothe fruits of his karma by engaging in acts fot sense gratification. You have every right to perform your ‘occupational duty but you have no right to enjoy the fruits ‘of your labor. Those who practice devorional service perform ‘eternal activites, as well as temporary pious activities, just to rmaincain theit livelihood. TEXT 48 -y0g0-sthah kuru karma saiigorhryaktvd dhanatiaya siddy-asiddhyoh samo bhiitud samatvarh yoga ueyate Give up the desire to enjoy the fruits of karma and {engage in your occupational duty while cultivating devotional service. To remain undisturbed in both success or failure is called yoga Srila Bhalavinoda Thakora 6 TEXT 49

    You might also like