# Sanjaya said: To him thus overcome by compassion, full of sorrow, his eyes distressed and filled with tears, Madhusudana (Lord Krishna) spoke these words:
- The Blessed Lord said: Whence has this blemish, alien to honourable men, causing disgrace and opposed to heaven, come upon you, Arjuna, at this untimely hour?
- Partha! Yield not to unmanliness. It is unworthy of you. Shake off this paltry faintheartedness. Stand up, O scorcher of enemies!
- Arjuna said: How shall I fight Bhishma and Drona with arrows on the battlefield, O Madhusudana? Worthy of reverence are they, O slayer of enemies!
- It is surely better to live even on alms in this world than to slay these noble-minded masters; for though they are desirous of gain, having killed them I should enjoy only blood-stained pleasures in this world.
- We do not know which is better for us: that we should conquer them or they should conquer us. The sons of Dhritarashta stand face to face with us. If we killed them we should not wish to live.
- My nature smitten with the taint of weakness, confused in mind about dharma, I pray Thee, tell me decisively what is good for me. I am Thy disciple; teach me for I have taken refuge in Thee.
- Indeed I do not see what could dispel the grief that dries up my senses, though I should obtain an unrivalled and prosperous kingdom on earth and even lordship of the gods.
- Sanjaya said: Gudakesha, oppressor of the foe, having spoken thus to Hrishikesha, said to Govinda (Lord Krishna): 'I will not fight' and fell silent.
- To him, O Bhavata (Dhritarashtra), sorrowing in the midst of the two armies, Hrishikesha smilingly spoke these words:
- The Blessed Lord said: You grieve for those for whom there should be no grief, yet speak as do the wise. Wise men grieve neither for the dead nor for the living.
- There never was a time when I was not, nor you, nor these rulers of men. Nor will there ever be a time when all of us shall cease to be.
- As the dweller in this body passes into childhood, youth and age, so also does he pass into another body. This does not bewilder the wise.
- Contacts (of the senses) with their objects, O son of Kunti, give rise to (the experience of) cold and heat, pleasure and pain. Transient, they come and go. Bear them patiently, O Bharata!
- That man indeed whom these (contacts) do not disturb, who is even-minded in pleasure and pain, steadfast, he is fit for immortality, O best of men!
- The unreal has no being; the real never ceases to be. The final truth about them both has thus been perceived by the seers of ultimate Reality.
- Know That to be indeed indestructible by which all this is pervaded. None can work the destruction of this immutable Being.
- These bodies are known to have an end; the dweller in the body is eternal, imperishable, infinite. Therefore, O Bharata, fight!
- He who understands him to be the slayer, and he who takes him to be the slain, both fail to perceive the truth. He neither slays nor is slain.
- He is never born, nor does he ever die; nor once having been, does he cease to be. Unborn, eternal, everlasting, ancient, he is not slain when the body is slain.
- One who knows him to be indestructible, everlasting, unborn, undying, how can that man, O Partha, slay or cause anyone to slay ?
- As a man casting off worn-out garments takes other new ones, so the dweller in the body casting off worn-out bodies takes others that are new.
- Weapons cannot cleave him, nor fire burn him; water cannot wet him, nor wind dry him away.
- He is uncleavable; he cannot be burned; he cannot be wetted, nor yet can he be dried. He is eternal, all-pervading, stable, immovable, ever the same.
- He is declared to be unmanifest, unthinkable, unchangeable; therefore knowing him as such you should not grieve.
- Even if you think of him as constantly taking birth and constantly dying, even then, O mighty-armed, you should not grieve like this.
- Certain indeed is death for the born and certain is birth for the dead; therefore over the inevitable you should not grieve.
- Creatures are unmanifest in the beginning, manifest in the middle state and unmanifest again at the end, Oh Bharata! What grief is there in this?
- One sees him as a wonder, another likewise speaks of him as a wonder, and as a wonder another hears of him. Yet even on (seeing, speaking and hearing) some do not understand him.
- He who dwells in the body of everyone is eternal and invulnerable, O Bharata; therefore you should not grieve for any creature whatsoever.
- Even if you consider your own dharma you should not waver, for there is nothing better for a kshatriya than a battle in accord with dharma.
- Happy are the kshatriyas, O Partha, who find, unsought, such a battle - an open door to heaven.
- Now, if you do not engage in this battle, which is in accord with dharma, then casting away your own dharma and good fame, you will incur sin.
- Moreover men will ever tell of your disgrace, and to a man of honour ill fame is worse than death.
- The great warriors will think you fled from battle out of fear, and they who held you in esteem will belittle you.
- Your enemies will speak many ill words of you and will deride your strength. What greater pain than this!
- Slain, you will reach heaven; victorious, you will enjoy the earth. Therefore, O son of Kunti, stand up, resolved to fight!
- Having gained equanimity in pleasure and pain, in gain and loss, in victory and defeat, then come out to fight. Thus you will not incur sin.
- This which has been set before you is understanding in terms of Sankhya; hear it now in terms of Yoga. Your intellect established through it, O Partha, you will cast away the binding influence of action.
- In this (Yoga) no effort is lost and no obstacle exists. Even a little of this dharma delivers from great fear.
- In this Yoga, O joy of the Kurus, the resolute intellect is one-pointed, but many-branched and endlessly diverse are the intellects of the irresolute.
- The undiscerning who are engrossed in the letter of the Veda, O Partha, and declare that there is nothing else, speak flowery words.
- Filled with desires, with heaven as their goal, (their words) proclaim birth as the reward of action and prescribe many special rites for the attainment of enjoyment and power.
- The resolute state of intellect does not arise in the mind of those who are deeply attached to enjoyment and power and whose thought is captivated by those (flowery words).
- The Vedas' concern is with the three gunas. Be without the three gunas, O Arjuna, freed from duality, ever firm in purity, independent of possessions, possessed of the Self.
- To the enlightened brahmin all the Vedas are of no more use then is a small well in a place flooded with water on every side.
- You have control over action alone, never over its fruits. Live not for the fruits of action, nor attach yourself to inaction.
- Established in Yoga, O winner of wealth, perform actions having abandoned attachment and having become balanced in success and failure, for balance of mind is called Yoga.
- Far away, indeed, from the balanced intellect is the action devoid of greatness, O winner of wealth. Take refuge in the intellect. Pitiful are those who live for the fruits (of action).
- He whose intellect is united (with the Self) casts off both good and evil even here. Therefore, devote yourself to Yoga. Yoga is skill in action.
- The wise, their intellect truly united with the Self, having renounced the fruits born of their actions and being liberated from the bonds of birth, arrive at a state devoid of suffering.
- When your intellect crosses the mire of delusion, then will you gain indifference to what has been heard and what is yet to be heard.
- When your intellect, bewildered by Vedic texts, shall stand unshaken, steadfast in the Self, then will you attain to Yoga.
- Arjuna said: What are the signs of a man whose intellect is steady, who is absorbed in the Self, O Keshava? How does the man of steady intellect speak, how does he sit, how does he walk?
- The Blessed Lord said: When a man completely casts off all desires that have gone (deep) into the mind, O Partha, when he is satisfied in the Self through the Self alone, then is he said to be of steady intellect.
- He whose mind is unshaken in the midst of sorrows, who amongst pleasures is free from longing, from whom attachment, fear and anger have departed, he is said to be a sage of steady intellect.
- He who has no undue fondness towards anything, who neither exults nor recoils on gaining what is good or bad, his intellect is established.
- And when such a man withdraws his senses from their objects, as a tortoise draws in its limbs from all sides, his intellect is established.
- The objects of sense turn away from him who does not feed upon them, but the taste for them persists. On seeing the Supreme even this taste ceases.
- The turbulent senses, O son of Kunti, forcibly carry away the mind even of a discerning man who endeavours (to control them).
- Having brought them all under control, let him sit united, looking to Me as Supreme; for his intellect is established whose senses are subdued.
- Pondering on objects of the senses, a man develops attachment for them; from attachment springs up desire, and desire gives rise to anger.
- From anger arises delusion; from delusion unsteadiness of memory; from unsteadiness of memory destruction of intellect; through the destruction of the intellect he perishes.
- But he who is self-disciplined, who moves among the objects of the senses with the senses freed from attachment and aversion and under his own control, he attains to 'grace'.
- In 'grace' is born an end to all his sorrows. Indeed the intellect of the man of exalted consciousness soon becomes firmly established.
- He who is not established has no intellect, nor has he any steady thought. The man without steady thought has no peace; for one without peace how can there be happiness?
- When a man's mind is governed by any of the wandering senses, his intellect is carried away by it as a ship by the wind on water.
- Therefore he whose senses are all withdrawn from their objects, O mighty-armed, his intellect is established.
- That which is night for all beings, therein the self-controlled is awake. That wherein beings are awake is night for the sage who sees.
- He whom all desires enter as waters enter the ever-full and unmoved sea attains peace, and not he who cherishes desires.
- When a man acts without longing, having relinquished all desires, free from the sense of 'I' and 'mine', he attains to peace.
- This is the state of Brahman, O Partha. Having attained it, a man is not deluded. Established in that, even at the last moment, he attains eternal freedom in divine consciousness.
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# Sanjaya nói: To him thus overcome by compassion, full of sorrow, his eyes distressed and filled with tears, Madhusudana (Đấng Krishna) nói những lời này:
- Đấng ThiêngLiêng nói: Whence has this blemish, alien to honourable men, causing disgrace and opposed to heaven, come upon you, Arjuna, at this untimely hour?
- Partha! Yield not to unmanliness. It is unworthy of you. Shake off this paltry faintheartedness. Stand up, O scorcher of enemies!
- Arjuna said: How shall I fight Bhishma and Drona with arrows on the battlefield, O Madhusudana? Worthy of reverence are they, O slayer of enemies!
- It is surely better to live even on alms in this world than to slay these noble-minded masters; for though they are desirous of gain, having killed them I should enjoy only blood-stained pleasures in this world.
- We do not know which is better for us: that we should conquer them or they should conquer us. The sons of Dhritarashta stand face to face with us. If we killed them we should not wish to live.
- My nature smitten with the taint of weakness, confused in mind about dharma, I pray Thee, tell me decisively what is good for me. I am Thy disciple; teach me for I have taken refuge in Thee.
- Indeed I do not see what could dispel the grief that dries up my senses, though I should obtain an unrivalled and prosperous kingdom on earth and even lordship of the gods.
- Sanjaya nói: Gudakesha, oppressor of the foe, having spoken thus to Hrishikesha, said to Govinda (Đấng Krishna): 'I will not fight' and fell silent.
- To him, O Bhavata (Dhritarashtra), sorrowing in the midst of the two armies, Hrishikesha mỉmcười nói những lời này:
- Đấng ThiêngLiêng nói: Ngươi tiếcthương cho những ai không nên thươngtiếc, vậy mà nói như là thôngthái lắm. Những người minhtriết không có tiếcthương cho người sống mà cũng khôngcho kẻ chết.
- Không baogiờ mà ta không có ở đây, ngươi cũngvậy, và các quânquan vuachúa này cũngvậy. Cũng như không có baogiờ tấtcả mọingười chúngta sẽ hết cómặt ở đây.
- As the dweller in this body passes into childhood, youth and age, so also does he pass into another body. This does not bewilder the wise.
- Contacts (of the senses) with their objects, O son of Kunti, give rise to (the experience of) cold and heat, pleasure and pain. Transient, they come and go. Bear them patiently, O Bharata!
- That man indeed whom these (contacts) do not disturb, who is even-minded in pleasure and pain, steadfast, he is fit for immortality, O best of men!
- The unreal has no being; the real never ceases to be. The final truth about them both has thus been perceived by the seers of ultimate Reality.
- Know That to be indeed indestructible by which all this is pervaded. None can work the destruction of this immutable Being.
- These bodies are known to have an end; the dweller in the body is eternal, imperishable, infinite. Therefore, O Bharata, fight!
- He who understands him to be the slayer, and he who takes him to be the slain, both fail to perceive the truth. He neither slays nor is slain.
- He is never born, nor does he ever die; nor once having been, does he cease to be. Unborn, eternal, everlasting, ancient, he is not slain when the body is slain.
- One who knows him to be indestructible, everlasting, unborn, undying, how can that man, O Partha, slay or cause anyone to slay ?
- As a man casting off worn-out garments takes other new ones, so the dweller in the body casting off worn-out bodies takes others that are new.
- Weapons cannot cleave him, nor fire burn him; water cannot wet him, nor wind dry him away.
- He is uncleavable; he cannot be burned; he cannot be wetted, nor yet can he be dried. He is eternal, all-pervading, stable, immovable, ever the same.
- He is declared to be unmanifest, unthinkable, unchangeable; therefore knowing him as such you should not grieve.
- Even if you think of him as constantly taking birth and constantly dying, even then, O mighty-armed, you should not grieve like this.
- Certain indeed is death for the born and certain is birth for the dead; therefore over the inevitable you should not grieve.
- Creatures are unmanifest in the beginning, manifest in the middle state and unmanifest again at the end, Oh Bharata! What grief is there in this?
- One sees him as a wonder, another likewise speaks of him as a wonder, and as a wonder another hears of him. Yet even on (seeing, speaking and hearing) some do not understand him.
- He who dwells in the body of everyone is eternal and invulnerable, O Bharata; therefore you should not grieve for any creature whatsoever.
- Even if you consider your own dharma you should not waver, for there is nothing better for a kshatriya than a battle in accord with dharma.
- Happy are the kshatriyas, O Partha, who find, unsought, such a battle - an open door to heaven.
- Now, if you do not engage in this battle, which is in accord with dharma, then casting away your own dharma and good fame, you will incur sin.
- Moreover men will ever tell of your disgrace, and to a man of honour ill fame is worse than death.
- The great warriors will think you fled from battle out of fear, and they who held you in esteem will belittle you.
- Your enemies will speak many ill words of you and will deride your strength. What greater pain than this!
- Slain, you will reach heaven; victorious, you will enjoy the earth. Therefore, O son of Kunti, stand up, resolved to fight!
- Having gained equanimity in pleasure and pain, in gain and loss, in victory and defeat, then come out to fight. Thus you will not incur sin.
- This which has been set before you is understanding in terms of Sankhya; hear it now in terms of Yoga. Your intellect established through it, O Partha, you will cast away the binding influence of action.
- In this (Yoga) no effort is lost and no obstacle exists. Even a little of this dharma delivers from great fear.
- In this Yoga, O joy of the Kurus, the resolute intellect is one-pointed, but many-branched and endlessly diverse are the intellects of the irresolute.
- The undiscerning who are engrossed in the letter of the Veda, O Partha, and declare that there is nothing else, speak flowery words.
- Filled with desires, with heaven as their goal, (their words) proclaim birth as the reward of action and prescribe many special rites for the attainment of enjoyment and power.
- The resolute state of intellect does not arise in the mind of those who are deeply attached to enjoyment and power and whose thought is captivated by those (flowery words).
- The Vedas' concern is with the three gunas. Be without the three gunas, O Arjuna, freed from duality, ever firm in purity, independent of possessions, possessed of the Self.
- To the enlightened brahmin all the Vedas are of no more use then is a small well in a place flooded with water on every side.
- You have control over action alone, never over its fruits. Live not for the fruits of action, nor attach yourself to inaction.
- Established in Yoga, O winner of wealth, perform actions having abandoned attachment and having become balanced in success and failure, for balance of mind is called Yoga.
- Far away, indeed, from the balanced intellect is the action devoid of greatness, O winner of wealth. Take refuge in the intellect. Pitiful are those who live for the fruits (of action).
- He whose intellect is united (with the Self) casts off both good and evil even here. Bởivậy, ngươi hãy đểhết tâmtrí vào Yoga. Yoga là kỹnăng trong hànhđộng.
- The wise, their intellect truly united with the Self, having renounced the fruits born of their actions and being liberated from the bonds of birth, arrive at a state devoid of suffering.
- When your intellect crosses the mire of delusion, then will you gain indifference to what has been heard and what is yet to be heard.
- When your intellect, bewildered by Vedic texts, shall stand unshaken, steadfast in the Self, then will you attain to Yoga.
- Arjuna said: What are the signs of a man whose intellect is steady, who is absorbed in the Self, O Keshava? How does the man of steady intellect speak, how does he sit, how does he walk?
- Đấng ThiêngLiêng nói: When a man completely casts off all desires that have gone (deep) into the mind, O Partha, when he is satisfied in the Self through the Self alone, then is he said to be of steady intellect.
- He whose mind is unshaken in the midst of sorrows, who amongst pleasures is free from longing, from whom attachment, fear and anger have departed, he is said to be a sage of steady intellect.
- He who has no undue fondness towards anything, who neither exults nor recoils on gaining what is good or bad, his intellect is established.
- And when such a man withdraws his senses from their objects, as a tortoise draws in its limbs from all sides, his intellect is established.
- The objects of sense turn away from him who does not feed upon them, but the taste for them persists. On seeing the Supreme even this taste ceases.
- The turbulent senses, O son of Kunti, forcibly carry away the mind even of a discerning man who endeavours (to control them).
- Having brought them all under control, let him sit united, looking to Me as Supreme; for his intellect is established whose senses are subdued.
- Pondering on objects of the senses, a man develops attachment for them; from attachment springs up desire, and desire gives rise to anger.
- From anger arises delusion; from delusion unsteadiness of memory; from unsteadiness of memory destruction of intellect; through the destruction of the intellect he perishes.
- But he who is self-disciplined, who moves among the objects of the senses with the senses freed from attachment and aversion and under his own control, he attains to 'grace'.
- In 'grace' is born an end to all his sorrows. Indeed the intellect of the man of exalted consciousness soon becomes firmly established.
- He who is not established has no intellect, nor has he any steady thought. The man without steady thought has no peace; for one without peace how can there be happiness?
- When a man's mind is governed by any of the wandering senses, his intellect is carried away by it as a ship by the wind on water.
- Therefore he whose senses are all withdrawn from their objects, O mighty-armed, his intellect is established.
- That which is night for all beings, therein the self-controlled is awake. That wherein beings are awake is night for the sage who sees.
- He whom all desires enter as waters enter the ever-full and unmoved sea attains peace, and not he who cherishes desires.
- When a man acts without longing, having relinquished all desires, free from the sense of 'I' and 'mine', he attains to peace.
- This is the state of Brahman, O Partha. Having attained it, a man is not deluded. Established in that, even at the last moment, he attains eternal freedom in divine consciousness.
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