bhagavad-giitaa adhyaaya 2 (English)

The second chapter of the Bhagavad-giitaa is where the actual teachings of Bhagavaan, S''rii Kr's'n'a, start. First, Kr's'n'a chastises Arjuna for his feelings of confusion. Arjuna was a military man, a soldier, and as such, it was his duty to fight for righteousness against the miscreants on the other side. Because of his relationships with the warriors on the other side, he felt very bad about having to fight against them, even for the sake of righteousness. Then, Kr's'n'a speaks about the immortality of the soul, and how the soul goes on living even after the death of the body. He then also spaeks about how the soul gets into another body after the old body has become useless. This is commonly known as reincarnation. Thereafter, Kr's'n'a speaks about the duties of a military, and how Arjuna will become disgraced in society if he doesn't fight this battle. His enemies would ridicule him, and the people who hoped that he would fight for a good cause would consider him to be an impotent coward. On the other hand, if he would fight the battle, he would attain the heavenly planets if he would get killed, or he would get glorified if he would survive and win. This statement about attaining the heavenly planets if a warrior is killed in battle is, of course, only relevant if there is a true sense of a fight for righteousness against demoniac miscreants. This is obviously not an excuse for any person, who wants to be considered a religious leader, to tell others to fight and that they will attain heaven if they die. This type of righteous fight, that Kr's'n'a is talking about, is practically non-existing in today's world. When heaven is mentioned in this chapter, some people wonder how the teachings of heaven and hell can be compatible with the teachings of reincarnation, but the heaven which is mentioned here, as well as other heavens and hells, mentioned in the Vedic scriptures, are temporary places, from which you later come back to this material world, but there is an eternal abode, which is the true home of the soul. This will be explained in later chapters of the Bhagavad-giitaa, and also in other scriptures such as the Puraan'a scriptures. Reincarnation generally takes place on the same planet, so someone who dies on this planet earth will in most cases also take birth again on earth, but if the karma is extra good or bad, they might take birth in a heavenly or hellish existence. Then Kr's'n'a speaks about Veda as describing the three gun'a. The point here is that Veda describes the material world, and that the real goal of the soul is to attain that which is beyond the Veda, which is pure bhakti. Thereafter, Kr's'n'a speaks about yoga, which means divine union with the Supreme, by explaining the symptoms of someone who has attained the firm wisdom that comes together with yoga. He explains that in order to reach that firm wisdom, one has to release one's mind and senses from the objects of the senses. Also, Kr's'n'a gladly answers Arjuna's questions. That is what a genuine guru has to do.

Next adhyaaya

s:Wj:y: uv:ac: t:ö t:T:a káp:y:aev:Äm:Â:Øp:ÜN:aükÙl:ðx:N:m:Î . ev:\:idnt:em:dö v:aVy:m:Øv:ac: m:D:Øs:Üdn:H / 1 /	Sanjjaya spoke: In that way, Madhusuudana^* spoke these statements to him, who was grieving filled with compassion, and had confused eyes filled with tears: (1)
Â:iB:g:v:an:Øv:ac: kÙt:stv:a kSm:l:em:dö ev:\:m:ð s:m:Øp:¡sT:t:m:Î . An:ay:üj:ØÄm:sv:gy:üm:kiet:ükrm:j:Øün: / 2 /	S''rii Bhagavaan spoke: From where has this unheavenly impurity, practised by irrespectable people and causing disgrace, approached you in unfairness, o Arjuna? (2)
Vl:òby:ö m:a sm: g:m:H p:aT:ü n:òt:t:Î tv:yy:Øp:p:½t:ð . x:ØdÒö Ædy:d>b:üly:ö ty:Vtv:<e¶:Å p:rnt:p: / 3 /	Don't participate in impotence, o Pr'thaa's son^! This is not adequate for you. Rise after abandoning this low weakness of heart, o Parantapa^! (3)
Aj:Øün: uv:ac: kT:ö B:i\m:m:hö s:{ÏKy:ð dÒ<N:ö c: m:D:Øs:Üdn: . E\:ØeB:H )et:y:<tsy:aem: p:Üj:ahaüv:ers:Üdn: / 4 /	Arjuna spoke: How will I, o Madhusuudana^, fight Bhiis'ma and Dron'a, who deserve worship, in battle with my arrows, o Arisuudana^, (4)
g:Ø-n:htv:a eh m:han:ØB:av:an:Î Â:ðy:< B:<Vt:Øö B:òxy:m:p:ih l:<kñ . htv:aT:ükam:aöst:Ø g:Ø-en:hòv: B:ØWj:iy: B:<g:an:ÒÙeD:r)edgD:an:Î / 5 /	for it is better to enjoy begging all over the world than having killed the teachers of great dignity, but after killing teachers who desire wealth right here, I would enjoy pleasures covered with blood, (5)
n: c:òt:e¾¼H kt:rÀ< g:riy:< y:¾a j:y:ðm: y:ed v:a n:< j:y:ðy:ØH . y:an:ðv: htv:a n: ej:j:iev:\:am:st:ð\|v:¡sT:t:aH )m:ØK:ð D:at:üraÄÕaH / 6 /	and we don't know what is more valuable for us; if we win, or if they defeat us. After killing Dhr'taraas't'ra's sons, still standing opposite to us, we indeed don't want to live. (6)
kap:üNy:d<\:<p:ht:sv:B:av:H p:àcCaem: tv:aö D:m:üs:öm:ÜZc:ðt:aH . y:cCÕðy:H sy:aeÀeÁ:t:ö b:ÒÝeh t:nm:ð eS:\y:st:ð\|hö S:aeD: m:aö tv:aö )p:Àm:Î / 7 /	With my natural state hurt by the disadvantage of pitifulness, and my consciousness bewildered about my duty, I ask you; what would be better decided, tell me! I am your disciple, instruct me who has taken refuge with you! (7)
n: eh )p:Sy:aem: m:m:ap:n:Ø½a½cC<km:ØcC<\:N:em:¡ndÒÒy:aN:am:Î . Av:apy: B:Üm:av:s:p:tn:m:à¹ö rajy:ö s:ØraN:am:ep: c:aeD:p:ty:m:Î / 8 /	For I don't foresee how my sorrow, that dries up my sense organs, can be removed, after gaining undisturbed prosperity in the world, and sovereignty over the kingdom of the gods. (8)
s:Wj:y: uv:ac: Ov:m:ØVtv:a Æ\:ikñS:ö g:ØRakñS:H p:rnt:p:H . n: y:<tsy: Eet: g:<ev:ndm:ØVtv:a t:Ü\Naiö b:B:Üv: h / 9 /	Sanjjaya spoke: After Gud'aakes''a^* spoke like that to Hr's'iikes''a^, and Parantapa^ said to Govinda^*: "I will not perform the fight", he certainly became silent. (9)
t:m:Øv:ac: Æ\:ikñS:H )hs:eÀv: B:art: . s:ðn:y:<,B:y:<m:üDy:ð ev:\:idnt:em:dö v:c:H / 10 /	Hr's'iikes''a^* spoke this speech to him, between both armies, laughing a bit at him, who was grieving, o descendant of Bharata^*. (10)
Â:iB:g:v:an:Øv:ac: AS:<cy:an:nv:S:<c:stv:ö )wav:adaöÁ: B:a\:s:ð . g:t:as:Ün:g:t:as:ÜöÁ: n:an:ØS:<c:¡nt: p:¡NRt:aH / 11 /	S''rii Bhagavaan spoke: You mourned over those not to be lamented, and you debate with intelligent arguments. Learned men don't mourn over deceased or non-deceased, (11)
n: tv:ðv:ahö j:at:Ø n:as:ö n: tv:ö n:ðm:ð j:n:aeD:p:aH . n: c:òv: n: B:ev:\y:am:H s:v:ðü v:y:m:t:H p:rm:Î / 12 /	but really never did I not exist, nor you nor these rulers of people, and never indeed will we all not exist, in the future from now on. (12)
dðehn:<\|¡sm:ny:T:a dðhð k>m:arö y:>v:n:ö j:ra . t:T:a dðhant:r)a¡pt:D:iürst:*: n: m:ØÊet: / 13 /	As the soul, in this body, has childhood, adolescence, and old age, in that way another body is obtained. The wise and resolute person is not bewildered by that, (13)
m:a*:asp:S:aüst:Ø k>nt:ðy: S:it:<\Nas:ØK:dØHK:daH . Aag:m:ap:aey:n:<\|en:ty:ast:aö¡st:et:x:sv: B:art: / 14 /	but material contacts, o Kuntii's son^, which give cold and hot, pleasure and pain, and which are coming and going, are temporary. Endure them, o descendant of Bharata^! (14)
y:ö eh n: vy:T:y:nty:ðt:ð p:Ø,\:ö p:Ø,\:\:üB: . s:m:dØHK:s:ØK:ö D:irö s:<\|m:àt:tv:ay: klp:t:ð / 15 /	for the person, who isn't frightened by them, o most excellent person, and who is equal to pleasure and pain, and who is wise and resolute, he takes part of immortality. (15)
n:as:t:< ev:½t:ð B:av:< n:aB:av:< ev:½t:ð s:t:H . uB:y:<rep: dàÄ<\|nt:stv:n:y:<st:¶v:deS:üeB:H / 16 /	Existence of non-reality is not known, non-existence of reality is not known, but certainly the conclusion of both these is seen by seers of truth, (16)
Aev:n:aeS: t:Ø t:e¾e¹ y:ðn: s:v:üem:dö t:t:m:Î . ev:n:aS:m:vy:y:sy:asy: n: keÁ:tkt:Øüm:hüet: / 17 /	but know that as imperishable, by which all this is spread. Noone is able to perform annihilation of this undecaying^*. (17)
Ant:v:nt: Em:ð dðha en:ty:sy:<Vt:aH S:rierN:H . An:aeS:n:<\|)m:ðy:sy: t:sm:a½ÙDy:sv: B:art: / 18 /	These bodies, of the eternal, imperishable and immeasurable, embodied soul, are said to have an end. Therefore, fight, o descendant of Bharata^*! (18)
y: On:ö v:ðe¶: hnt:arö y:Á:òn:ö m:ny:t:ð ht:m:Î . uB:> t:> n: ev:j:an:it:< n:ay:ö h¡nt: n: hny:t:ð / 19 /	One who knows him to be a killer, and one who thinks him to be killed, they both don't understand. He doesn't kill and isn't killed. (19)
n: j:ay:t:ð em:Òy:t:ð v:a kdaec:Àay:ö B:Ütv:a B:ev:t:a v:a n: B:Üy:H . Aj:< en:ty:H S:aÃ:t:<\|y:ö p:ØraN:< n: hny:t:ð hny:m:an:ð S:rirð / 20 /	He is never born or died, not in the past, in the present or in the future. He is unborn, eternal, perpetual, and ancient, and is not killed when the body is killed. (20)
v:ðdaev:n:aeS:n:ö en:ty:ö y: On:m:j:m:vy:y:m:Î . kT:ö s: p:Ø,\:H p:aT:ü k÷ G:at:y:et: h¡nt: km:Î / 21 /	How can that person, who has known the imperishable, eternal, unborn, and unchangeable one, o Pr'thaa's son^*, cause anyone to kill or kill anyone? (21)
v:as:aöes: j:iN:aüen: y:T:a ev:hay: n:v:aen: g:àÇaet: n:r<\|p:raeN: . t:T:a S:riraeN: ev:hay: j:iN:aüny:ny:aen: s:öy:aet: n:v:aen: dðhi / 22 /	As a man, after having left behind worn out clothes, puts on new posterior ones, so does the soul, after having left behind worn out bodies, attain other new ones. (22)
n:òn:ö eCnd¡nt: S:s*:aeN: n:òn:ö dhet: p:av:kH . n: c:òn:ö Vl:ðdy:nty:ap:< n: S:<\:y:et: m:a,t:H / 23 /	Swords do not split him, fire does not burn him, and waters do not moisten him, wind does not dry him up. (23)
AcCð½<\|y:m:daÊ<\|y:m:Vl:ð½<\|S:<\y: Ov: c: . en:ty:H s:v:üg:t:H sT:an:Ørc:l:<\|y:ö s:n:at:n:H / 24 /	He is indivisible, he is unburnable, unwettable, and even undryable. He is eternal, omnipresent, stationary, immovable, everlasting. (24)
Avy:Vt:<\|y:m:ec:nty:<\|y:m:ev:kay:<ü\|y:m:Øcy:t:ð . t:sm:adðv:ö ev:edtv:òn:ö n:an:ØS:<ec:t:Øm:hües: / 25 /	he is imperceptible, he is inconceivable, he is called invariable, So therefore, after knowing him, you don't need to mourn. (25)
AT: c:òn:ö en:ty:j:at:ö en:ty:ö v:a m:ny:s:ð m:àt:m:Î . t:T:aep: tv:ö m:hab:ah< n:òn:ö S:<ec:t:Øm:hües: / 26 /	Moreover, if you think him to be constantly born or eternally dead, still you don't need to grieve him, o Mahaabaahu^*, (26)
j:at:sy: eh D:ÒÙv:< m:àty:ØD:ÒÙüv:ö j:nm: m:àt:sy: c: . t:sm:adp:erhay:ðü\|T:ðü n: tv:ö S:<ec:t:Øm:hües: / 27 /	for death is certain for one who has been born, and birth is certain for one who has died. Therefore, you don't need to grieve for the sake of the unavoidable. (27)
Avy:Vt:adien: B:Üt:aen: vy:Vt:m:Dy:aen: B:art: . Avy:Vt:en:D:n:any:ðv: t:*: ka p:erdðv:n:a / 28 /	Living beings are imperceptible in beginnings, perceptible in middles, o descendant of Bharata^*, and indeed imperceptible in ends. What lamentation could there be? (28)
AaÁ:y:üv:tp:Sy:et: keÁ:dðn:m:aÁ:y:üv:¾det: t:T:òv: c:any:H . AaÁ:y:üv:cc:òn:m:ny:H S:àN:<et: Â:Øtv:apy:ðn:ö v:ðd n: c:òv: keÁ:t:Î / 29 /	Someone sees him as marvellous, and indeed, in that way, another mentions him as marvellous, and another hears of him as marvellous, and moreover, after hearing of him noone really knows him. (29)
dðhi en:ty:m:v:Dy:<\|y:ö dðhð s:v:üsy: B:art: . t:sm:ats:v:aüeN: B:Üt:aen: n: tv:ö S:<ec:t:Øm:hües: / 30 /	This eternally immortal soul is in everyones body, o descendant of Bharata^*. Therefore, you don't need to grieve any living beings at all, (30)
sv:D:m:üm:ep: c:av:ðxy: n: ev:k¡mp:t:Øm:hües: . D:my:aüe¹ y:Ø¹acCÕðy:<\|ny:tx:e*:y:sy: n: ev:½t:ð / 31 /	and moreover, after observing your own duty, you don't need to quiver, for there isn't known anything better for a military than righteous battle. (31)
y:dàcCy:a c:<p:p:Àö sv:g:ü¾arm:p:av:àt:m:Î . s:ØeK:n:H x:e*:y:aH p:aT:ü l:B:nt:ð y:Ø¹m:idàS:m:Î / 32 /	and, spontaneously obtained by that, heaven's gate are opened. Militaries are happy, o Pr'thaa's son^*, to take such a fight, (32)
AT: c:ð¶v:em:m:ö D:my:þ s:{Ïg:Òam:ö n: ker\y:es: . t:t:H sv:D:m:þ kiet:þ c: ehtv:a p:ap:m:v:apsy:es: / 33 /	but if you will not perform this righteous combat, then you will suffer misfortune, after forsaking your own duty and fame. (33)
Akiet:þ c:aep: B:Üt:aen: kT:ey:\y:¡nt: t:ð\|vy:y:m:Î . s:mB:aev:t:sy: c:akiet:üm:ürN:adet:ercy:t:ð / 34 /	Moreover, living beings will speak about you in disgrace imperishably, and disgrace of the honoured surpasses death. (34)
B:y:adÒN:adØp:rt:ö m:ösy:nt:ð tv:aö m:harT:aH . y:ð\:aö c: tv:ö b:hÚm:t:< B:Ütv:a y:asy:es: l:aG:v:m:Î / 35 /	Great warriors will think of you as withdrawn from the joyous battle out of fear, and after you have become highly esteemed you will discover their disrespect. (35)
Av:acy:v:adaöÁ: b:hÞnv:ed\y:¡nt: t:v:aeht:aH . en:ndnt:st:v: s:am:Ty:þ t:t:< dØHK:t:rö n:Ø ekm:Î / 36 /	and your enemies will talk about you with many unmentionable statements, while ridiculing your fitness, surely nothing is more unpleasant than that. (36)
ht:< v:a )apsy:es: sv:g:þ ej:tv:a v:a B:<xy:s:ð m:him:Î . t:sm:adØe¶:Å k>nt:ðy: y:Ø¹ay: kát: en:Á:y:H / 37 /	Either you will get killed and attain heaven, or you will enjoy the earth after winning. Therefore, get up, o Kuntii's son^*, with mind made up for battle! (37)
s:ØK:dØHK:ð s:m:ð kátv:a l:aB:al:aB:> j:y:aj:y:> . t:t:< y:Ø¹ay: y:Øjy:sv: n:òv:ö p:ap:m:v:apsy:es: / 38 /	After balancing pleasure and pain, gain and loss, victory or defeat, let yourself then be prepared for battle! In this way, you will not suffer misfortune. (38)
O\:a t:ð\|eB:eht:a s:a{ÏKy:ð b:Øe¹y:<üg:ðð ¡tv:m:aö S:àN:Ø . b:ØdÏDy:a y:ØVt:< y:y:a p:aT:ü km:üb:nD:ö )hasy:es: / 39 /	This has been declared to you in saangkhya, but listen to this understanding in yoga. United with that understanding, you will abandon the bond of action, o Pr'thaa's son^*. (39)
n:ðhaeB:#m:n:aS:<\|¡st: )ty:v:ay:< n: ev:½t:ð . sv:lp:m:py:sy: D:m:üsy: *:ay:t:ð m:ht:< B:y:at:Î / 40 /	In this way there is no unsuccessful effort, disappointment is not known. Even very little of this duty protects from big fear. (40)
vy:v:s:ay:a¡tm:ka b:Øe¹rðkñh kÙ,n:ndn: . b:hÚS:aK:a Ên:nt:aÁ: b:Ø¹y:<\|vy:v:s:aey:n:am:Î / 41 /	Understanding which consists of determination is one in this way, o darling of the Kurus^*, for understandings of the undetermined are manifold and endless. (41)
y:aem:m:aö p:Ø¡\p:t:aö v:ac:ö )v:dnty:ev:p:eÁ:t:H . v:ðdv:adrt:aH p:aT:ü n:any:dst:iet: v:aedn:H / 42 /	The uneducated, who are eager propounders of doctrines of veda, proclaim this flowery speech of "there is nothing else", o Pr'thaa's son^*. (42)
kam:atm:an:H sv:g:üp:ra j:nm:km:üPl:)dam:Î . e#y:aev:S:ð\:b:hÚl:aö B:<g:òÃ:y:üg:et:ö )et: / 43 /	Consisting of desire, they aspire for heaven with doctrines that give effect of birth and action, through numerous different actions, to move near enjoyment of supremacy. (43)
B:<g:òÃ:y:ü)s:Vt:an:aö t:y:ap:Æt:c:ðt:s:am:Î . vy:v:s:ay:a¡tm:ka b:Øe¹H s:m:aD:> n: ev:D:iy:t:ð / 44 /	By that flowery speech, understanding which consists of determination in samaadhi is not bestowed to them who are attached to enjoyment of supremacy, and whose consciousnesses is snatched away. (44)
:òg:ØNy:ev:\:y:a v:ðda en:s:òg:ØNy:< B:v:aj:Øün: . en:¾ün¾< en:ty:s:¶v:sT:< en:y:<üg:x:ðm: Aatm:v:an:Î / 45 /	Veda describe the three gun'a^*. Be indifferent to the three gun'a, o Arjuna. Be satisfied in yourself, indifferent to the pairs of opposites. Be situated in eternal purity, and indifferent to acquisition and possesion. (45)
y:av:an:T:ü udp:an:ð s:v:üt:H s:mpl:Øt:<dkñ . t:av:ans:v:ðü\:Ø v:ðdð\:Ø b:ÒaÉN:sy: ev:j:an:t:H / 46 /	As much as the purpose of a well is served entirely of a flood of water, in the same way a learned priest serves the purpose of all veda. (46)
km:üNy:ðv:aeD:karst:ð m:a Pl:ð\:Ø kdac:n: . m:a km:üPl:hðt:ØB:Üüm:aü t:ð s:¤<\|stv:km:üeN: / 47 /	You have really a right to performance but never to results. Don't let events come with cause of result of deeds. Don't let your contact be with inaction. (47)
y:<g:sT:H kÙ, km:aüeN: s:¤ö ty:Vtv:a D:n:Wj:y: . es:dÏDy:es:dÏDy:<H s:m:< B:Ütv:a s:m:tv:ö y:<g: ucy:t:ð / 48 /	Be static in yoga after abandoning contact with performance, o Dhananjjaya^*, after becoming equal to success and failure. Such equality is called yoga, (48)
dÜrðN: Êv:rö km:ü b:Øe¹y:<g:a¹n:Wj:y: . b:Ø¹> S:rN:m:¡nv:cC káp:N:aH Pl:hðt:v:H / 49 /	for action is far more inferior than intellectual union^, o Dhananjjaya^. Search refuge in intelligence. Poor men have results for a motive. (49)
b:Øe¹y:ØVt:< j:hat:ih uB:ð s:Økát:dØ\kát:ðð . t:sm:a½<g:ay: y:Øjy:sv: y:<g:H km:üs:Ø k>S:l:m:Î / 50 /	The intellectually united person leaves both good deeds and bad deeds here. Therefore, let yourself be prepared for yoga, yoga is prosperity in actions, (50)
km:üj:ö b:Øe¹y:ØVt:a eh Pl:ö ty:Vtv:a m:n:ie\:N:H . j:nm:b:nD:ev:en:m:ØüVt:aH p:dö g:cCnty:n:am:y:m:Î / 51 /	for after abandoning result, born from action, thoughtful intellectually united people healthily move on, liberated from the chain of birth. (51)
y:da t:ð m:<hkel:l:ö b:Øe¹vy:üet:t:er\y:et: . t:da g:nt:aes: en:v:ðüdö Â:<t:vy:sy: Â:Øt:sy: c: / 52 /	When intelligence completely passes across your snare of bewilderment, then you will come to unscriptural conclusions, worth hearing and already heard. (52)
Â:Øet:ev:)et:p:Àa t:ð y:da sT:asy:et: en:Á:l:a . s:m:aD:av:c:l:a b:Øe¹st:da y:<g:m:v:apsy:es: / 53 /	When your immovable intelligence will stand steady in conclusion, opposite to your injunctions, then you will reach union. (53)
Aj:Øün: uv:ac: ¡sT:t:)wsy: ka B:a\:a s:m:aeD:sT:sy: kñS:v: . ¡sT:t:D:iH ek÷ )B:a\:ðt: ekm:as:it: v:Òj:ðt: ekm:Î / 54 /	Arjuna spoke: What is the definition of someone firm in wisdom, and of someone situated in conclusion, o Kes''ava^*? What would someone, who is situated in meditation, declare? Where would he dwell? Where would he travel? (54)
Â:iB:g:v:an:Øv:ac: )j:haet: y:da kam:ans:v:aünp:aT:ü m:n:<g:t:an:Î . Aatm:ny:ðv:atm:n:a t:ØÄH ¡sT:t:)wst:d<cy:t:ð / 55 /	S''rii Bhagavaan spoke: When someone abandons all desires, which come from the mind, o Pr'thaa's son^*, and is satisfied with himself, indeed in himself, then he is called firm in wisdom. (55)
dØHK:ð\v:n:Øe¾gn:m:n:aH s:ØK:ð\:Ø ev:g:t:sp:àhH . v:it:rag:B:y:#<D:H ¡sT:t:D:im:Øüen:,cy:t:ð / 56 /	Someone whose mind is unafflicted in pains, and whose desire is dispersed in pleasures, and whose affection, fear, and anger are vanished, is called a sage, situated in conclusion. (56)
y:H s:v:ü*:an:eB:sn:ðhst:¶:tp:Òapy: S:ØB:aS:ØB:m:Î . n:aeB:n:ndet: n: ¾ðeÄ t:sy: )wa )et:eÅt:a / 57 /	The wisdom of someone who, after obtaining differences, is unattached everywhere and doesn't praise or hate pleasant and unpleasant, is fixed, (57)
y:da s:öhrt:ð c:ay:ö kÝm:<ü\|¤an:iv: s:v:üS:H . E¡ndÒy:aN:i¡ndÒy:aT:ðüBy:st:sy: )wa )et:eÅt:a / 58 /	and when he withdraws his senses from the sense-objects^* completely, as a tortoise withdraws his limbs, his wisdom is fixed. (58)
ev:\:y:a ev:en:v:t:ünt:ð en:raharsy: dðehn:H . rs:v:j:þ rs:<\|py:sy: p:rö dàÄÏv:a en:v:t:üt:ð / 59 /	The non-collecting soul's sense-objects disappear, his taste also vanishes after seeing beyond avoiding taste, (59)
y:t:t:< Êep: k>nt:ðy: p:Ø,\:sy: ev:p:eÁ:t:H . E¡ndÒy:aeN: )m:aT:ien: hr¡nt: )s:B:ö m:n:H / 60 /	for, o Kuntii's son^*, even an educated striving person's harassing senses forcibly take away his mind, (60)
t:aen: s:v:aüeN: s:öy:my: y:ØVt: Aas:it: m:tp:rH . v:S:ð eh y:sy:ð¡ndÒy:aeN: t:sy: )wa )et:eÅt:a / 61 /	for the wisdom of him, who would continue restraining all those senses, united in desire beyond me, is fixed. (61)
Dy:ay:t:< ev:\:y:anp:Øös:H s:¤st:ð\:Üp:j:ay:t:ð . s:¤ats:Wj:ay:t:ð kam:H kam:at#<D:<\|eB:j:ay:t:ð / 62 /	While a man thinks about sense-objects, his addiction to them appears, desire arises from addiction, anger ascends from desire. (62)
#<D:»v:et: s:öm:<hH s:öm:<hatsm:àet:ev:B:Òm:H . sm:àet:B:ÒöS:aºØe¹n:aS:< b:Øe¹n:aS:atp:ÒN:Sy:et: / 63 /	Confusion occurs from anger, disturbance of memory occurs from confusion, destruction of intelligence occurs from loss of memory, and he vanishes from destruction of intelligence, (63)
rag:¾ð\:ev:m:ØVt:òst:Ø ev:\:y:aen:¡ndÒy:òÁ:rn:Î . Aatm:v:Sy:òev:üD:ðy:atm:a )s:adm:eD:g:cCet: / 64 /	but while moving sense-objects with senses^*, that are self-obedient and liberated from love and hatred, the submissive self approaches purity. (64)
)s:adð s:v:üdØHK:an:aö haen:rsy:<p:j:ay:t:ð . )s:Àc:ðt:s:< ÊaS:Ø b:Øe¹H p:y:üv:et:Åt:ð / 65 /	His decrease of all pains follows after purity, for intelligence of pure consciousness quickly stands firm. (65)
n:a¡st: b:Øe¹ry:ØVt:sy: n: c:ay:ØVt:sy: B:av:n:a . n: c:aB:av:y:t:H S:a¡nt:rS:ant:sy: kÙt:H s:ØK:m:Î / 66 /	There is no intelligence of an unconnected person and no meditation of an unconnected person, and no peace of an unmeditating person. Where is the pleasure of an uncalm person? (66)
E¡ndÒy:aN:aö eh c:rt:aö y:nm:n:<\|n:Øev:D:iy:t:ð . t:dsy: hret: )waö v:ay:Øn:aüv:em:v:amB:es: / 67 /	For that mind which conforms to wandering senses, takes away his wisdom as the wind takes away a boat in water. (67)
t:sm:a½sy: m:hab:ah< en:g:àhit:aen: s:v:üS:H . E¡ndÒy:aN:i¡ndÒy:aT:ðüBy:st:sy: )wa )et:eÅt:a / 68 /	Therefore, o Mahaabaahu^, the wisdom of him, whose senses are suppressed completely from the sense-objects^, is fixed. (68)
y:a en:S:a s:v:üB:Üt:an:aö t:sy:aö j:ag:et:ü s:öy:m:i . y:sy:aö j:ag:Òet: B:Üt:aen: s:a en:S:a p:Sy:t:< m:Øn:ðH / 69 /	An ascetic is awake in the night of all living beings. Living beings are awake in an understanding sage's night. (69)
Aap:Üy:üm:aN:m:c:l:)et:Åö s:m:ØdÒm:ap:H )ev:S:¡nt: y:¾t:Î . t:¾tkam:a y:ö )ev:S:¡nt: s:v:ðü s: S:a¡nt:m:apn:<et: n: kam:kam:i / 70 /	In the same way as water enters the ocean, which is steadfast and immobile after having been filled, in that way he, in whom all desires enter, reaches peace, and not he who has various desires. (70)
ev:hay: kam:any:H s:v:aünp:Øm:aöÁ:ret: en:Hsp:àhH . en:m:üm:< en:rh¢arH s: S:a¡nt:m:eD:g:cCet: / 71 /	The man, who wanders unlonging, unselfish, and unegoistic, despite all desires, accomplishes peace. (71)
O\:a b:ÒaÉi ¡sT:et:H p:aT:ü n:òn:aö )apy: ev:m:ØÊet: . ¡sT:tv:asy:am:nt:kal:ð\|ep: b:ÒÉen:v:aüN:m:àcCet: / 72 /	After reaching this permanent energy, o Pr'thaa's son^*, he is not confused. After remaining firm in it even in death, he goes to extinction in brahman. (72)