GG: Chapter 2

dekhiyā arjune kṛṣṇa sei aśrujale
kṛpāy āviṣṭa haye bhāvita vikale
kṛpāmay madhusūdan kahila tāhāre
iti-vākya bandhu-bhāve ati miṣṭa-svare

Text 1: Sañjaya said: Seeing Arjuna full of compassion, his mind depressed, his eyes full of tears, Madhusūdana, Kṛṣṇa, spoke the following words.

śrī-bhagavān kahilen:
kibhāve arjuna tumi ghor yuddhasthale
anāryer śokānal pradīpta karile
akīrti asvarga lābh haibe tomār
chi chi bandhu chāḍa ei ayogya ācār

Text 2: The Supreme Personality of Godhead said: My dear Arjuna, how have these impurities come upon you? They are not at all befitting a man who knows the value of life. They lead not to higher planets, but to infamy.

napuṁsak naha pārtha e ki vyavahār
yogya nahe e kārya bandhu ye āmār
hṛday-daurvalya ei niṣcayai jānibe
chāḍa ei, kara yuddha yadi śatrūke māribe

Text 3: O son of Pṛthā, do not yield to this degrading impotence. It does not become you. Give up such petty weakness of heart and arise, O chastiser of the enemy.

arjun kahilen :
madhusūdan! ki ājñā kara tumi more
bhīṣma droṇ gurujan tāre māribāre?
pūjār yogya ye tṅārā han nityakāla
tṅāder śarīre vāṇ sutīkṣṇa dhārāla?

Text 4: Arjuna said: O killer of enemies, O killer of Madhu, how can I counterattack with arrows in battle men like Bhīṣma and Droṇa, who are worthy of my worship?

śudhu guru nahe tṅārā, mahānubhav hay yṅārā
hatyā kari tṅāder sabāre
tadapekṣā bhikṣā bhāla, kāṭiye yāibe kāl,
mithyā yuddha karāo āmāre
hatyā ei mahākām, vidhi ye haila vām,
ei yuddhe guru hatyā habe
se bhog rudhira mākhā, kemane kariba sakhā,
se yuddha ke kariyāche kabe

Text 5: It would be better to live in this world by begging than to live at the cost of the lives of great souls who are my teachers. Even though desiring worldly gain, they are superiors. If they are killed, everything we enjoy will be tainted with blood.

bujhite pāri nā bhāla, kothāya garimā hala,
kon kārya juyāya āmāy
kivā āmi jay kari, kimbā āmi nije mari
dui noukā āmāre nācāy
yāder māriyā raṇe, bṅāciba se akāraṇe,
tārā sab āmār sammukhe
dhṛtarāṣṭra-putragaṇ, ār yata bandhu-jan,
marile se habe mor duḥkha

Text 6: Nor do we know which is better-conquering them or being conquered by them. If we killed the sons of Dhṛtarāṣṭra, we should not care to live. Yet they are now standing before us on the battlefield.

kārpaṇya doṣete dūṣī, mohete hayechi vaśī,
sva svabhāv hala apahṛta
nija dharma chāḍi mūḍha jijñāsi tomāre dṛḍha
kṛpā kari karaha saṁyata
tumi jāna hita mor, hayechi mohete bhor,
bhāla yāte karaha bicāre
hainu tomār śiṣya, dekhuk sakal viśva,
śikṣā dāo ei prapannere

Text 7: Now I am confused about my duty and have lost all composure because of miserly weakness. In this condition I am asking You to tell me for certain what is best for me. Now I am Your disciple, and a soul surrendered unto You. Please instruct me.

dekhi nā āmi ye andha, tāhe buddhi ati manda,
śo-kānal nibhibe kibhābe
ye śok jvālāya more, indriyādi sab poḍe,
bhava-rog kirūpe ghucābe
yadi pāi tribhuvan, rājya-lakṣmī sulobhan,
asapatna rājyera vikāśa
devaloke ādhipatya, tomāke kahinu satya,
nāhi habe e śoka vināśa

Text 8: I can find no means to drive away this grief which is drying up my senses. I will not be able to dispel it even if I win a prosperous, unrivaled kingdom on earth with sovereignty like that of the demigods in heaven.

sañjay kahilen:
se-kathā baliyā guḍākeśa paratāpī
hṛṣīkeśe nivedila yadio pratāpī
he govinda! mor dvārā yuddha nāhi habe
yuddha chāḍi sei vīr rahila nīrabe

Text 9: Sañjaya said: Having spoken thus, Arjuna, chastiser of enemies, told Kṛṣṇa, "Govinda, I shall not fight," and fell silent.

snigdha hāsi manohar hṛṣīkeś bale
he bhārat! arjunera śuniyā sakale
yuddha kṣetre sainya-madhye hāsiyā hāsiyā
upadeśa karen gītā viṣaṇṇa dekhiyā

Text 10: O descendant of Bharata, at that time Kṛṣṇa, smiling, in the midst of both the armies, spoke the following words to the grief-stricken Arjuna.

śrī-bhagavān kahilen:
aśocya viṣaye śok kara tumi vīr
prajñāvād bhāṣyakār yena kona dhīr
paṇḍita ye jana hay śok nāhi tār
mṛta deha nitya ātmā se jāne vicār

Text 11: The Supreme Personality of Godhead said: While speaking learned words, you are mourning for what is not worthy of grief. Those who are wise lament neither for the living nor for the dead.

tumi āmi yata rājā sammukhe tomār
erā sab cira nitya karaha vicār
pūrve erā nāhi chila pare nā thākibe
mūrkhera vicāra ei niścayai jānibe

Text 12: Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.

deha dehī bhed dui nityānitya sei
kaumār youvan jarā parivartan yei
deher svakārya hay dehī nitya rahe
tathā dehāntar-prāpti paṇḍiterā kahe

Text 13: As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change.

śīt uṣṇa sukh duḥkha indriya vikār
indriyer dāsa yārā tāhe adhikār
se sab anitya vastu āsi cali yāy
sahiṣṇutā mātra guṇ tāhāra upāya

Text 14: O son of Kuntī, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed.

vyathā nāhi dyāya yāre anitya eisab
sejan bujhila jāna puruṣārtha vaibhav
samaduḥkha sukha-dhīr anitya vyāpāre
amaratva sei pāy jitiyā saṁsāre

Text 15: O best among men (Arjuna), the person who is not disturbed by happiness and distress and is steady in both is certainly eligible for liberation.

asat śarīra ei sattā nāhi tār
nitya-satya jīv haya mṛtyu nāhi yār
ubhaya vicār kari karila niścit
tattvadarśī sei kahe yei hay hit

Text 16: Those who are seers of the truth have concluded that of the non-existent (the material body) there is no endurance and of the eternal (the soul) there is no change. This they have concluded by studying the nature of both.

avināśī sei bujha sarvatra vistār
yāhār abhāve haya deha mahābhār
kṣay-vyay nāhi yār ke mārite pāre
amarer mār kivā karaha vicār

Text 17: That which pervades the entire body you should know to be indestructible. No one is able to destroy that imperishable soul.

niḥśeṣa haiyā yābe ei jaḍa deha
nitya ātmā jāna bhāla nā maribe keha
vināśī prameya nahe ātmā bhāla mate
satya bujhi dṛḍha-vrata hao ta' yuddhete

Text 18: The material body of the indestructible, immeasurable and eternal living entity is sure to come to an end, therefore, fight, O descendant of Bharata.

ye jana bujheche ātmā mare yete pāre
athavā ye jana bujhe ātmā anye māre
ubhayei bhramātmak kichu nāhi bujhe
mare nā māre nā ātmā jāna yuddha yujhe

Text 19: Neither he who thinks the living entity the slayer nor he who thinks it slain is in knowledge, for the self slays not nor is slain.

janama maraṇa nāi, haya nāi, habe nāi
hayechila tāhā nahe ātmā
aja nitya śāśvata, purātana nitya satya,
śarīrer nāś nahe mṛtyu

Text 20: For the soul there is neither birth nor death at any time. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, ever-existing and primeval. He is not slain when the body is slain.

ye jeneche ātmā nitya aja avināśī
avyay ajar ātmā sarva divāniśi
se kena māribe anye mūrkhera matan
se jāne niścita ātmā mare nā kakhana

Text 21: O Pārtha, how can a person who knows that the soul is indestructible, eternal, unborn, and immutable kill anyone or cause anyone to kill?

purātana vastra yathā, bhaṅgura śarīra tathā
ek chāḍi anya vastra par
purātana vastra chāḍe, navīna basana pare
navīna śarīra sei dhare
jīrṇa śarīr chāḍi, navīna śarīra dhari
dehīnavya haya punarvāra
deha dehī ei bhed, tāhāte vā kivā khed
chāḍa duḥkha yuddha karibāra

Text 22: As a person puts on new garments, giving up old ones, the soul similarly accepts new material bodies, giving up the old and useless ones.

astrāghāte nāhi kāṭe cinmaya śarīr
agni nā jvālāya tāhā śuna vijña vīr
jal dvārā nāhi bhije vāyu nā śukāy
ghāt pratighāt sab jaḍete juyāy

Text 23: The soul can never be cut to pieces by any weapon, nor burned by fire, nor moistened by water, nor withered by the wind.

acchedya je ātmā hay akledya aśoṣya
cidānanda ātmā nahe jaḍera se poṣya
sarvatra ātmāra gati sthir sanātan
acala aṭala ātmā nitya se nūtan

Text 24: This individual soul is unbreakable and insoluble, and can be neither burned nor dried. He is everlasting, present everywhere, unchangeable, immovable and eternally the same.

kāṭā jvālā bhijā śukā jaḍera lakṣaṇ
jaḍer dvārā vyakta nahe avyakta kakhan
man dvārā cintya hay jaḍera lakṣaṇ
ātmā jaḍa vastu nahe acintya kathan
jaḍera vikāra hay ātmā avikār
jaḍa ātmā bibhinnatā śuna bār bār
yathā-yatha ātma-tattva karaha vicār
vicāra karile citte pābe camatkār

Text 25: It is said that the soul is invisible, inconceivable, and immutable. Knowing this, you should not grieve for the body.

vicāra karibe yabe śok nāhi rabe
ātmāra nityatva jāni nityānanda pābe
yadi tāi māna tumi dehai sarvasva
paricaya nāhi kichu ātmāra nijasva
nitya janma nitya mṛtyu deha mātra hay
tabuo tomāra duḥkha nāhi tabu tāy

Text 26: If, however, you think that the soul (or the symptoms of life) is always born and dies forever, you still have no reason to lament, O mighty-armed.

jaḍa deha upajaya anivārya kṣay
kṣay haye jaḍa dravya punaḥ upajay
jaḍa dravya rūpa chādi anya rūpa hay
nūtana rūpera janya anya rūpa kay
ei jaḍa vijña yadi karaye vicār
tathāpi śokera kathā nahe tiladhār

Text 27: One who has taken his birth is sure to die, and after death one is sure to take birth again. Therefore, in the unavoidable discharge of your duty, you should not lament.

jaḍera rūpādi nāhi pareo thāke nā
madhye mātra rūpa guṇa sakali bhāvanā
ataeva nirākāra yadi nirākār
tāhāte tomāra duḥkha kisera ābār

Text 28: All created beings are unmanifest in their beginning, manifest in their interim state, and unmanifest again when annihilated. So what need is there for lamentation?

āścarya ātmār kathā, nā bujhaye yathā tathā
āścarya tāhār dekhā-śunā
āścarya kehavā bale, āścarya kehavā chale
āścarya tāhār adhyāpanā
āścarya haiyā śune, tathāpi vā nāhi māne
āścarya ye āścaryera kathā
āścarya haiyā rahe, āścarya bujhite nahe
āścarya ati durlabhatā

Text 29: Some look on the soul as amazing, some describe him as amazing, and some hear of him as amazing, while others, even after hearing about him, cannot understand him at all.

siddhānta ātmāra kathā‚ śuna he bhārat
vedānta āmāra kathā śuna sei-mata
dehī nitya mare nāhi sakala deher
deher vināśa tāi nahe ta' śoker

Text 30: O descendant of Bharata, he who dwells in the body can never be slain. Therefore you need not grieve for any living being.

nija dharma dekhi punaḥ nā hao vikal
kṣatriyera yuddha karā dharma ye sakal

Text 31: Considering your specific duty as a kṣatriya, you should know that there is no better engagement for you than fighting on religious principles; and so there is no need for hesitation.

anāyāse pāiyācha svarga-dvār kholā
se yuddha kāryete nāhi kara abahelā
bhāgyavān vīr sei hena yuddha pāy
yuddha kari yajña-phal kṣatriya labhay

Text 32: O Pārtha, happy are the kṣatriyas to whom such fighting opportunities come unsought, opening for them the doors of the heavenly planets.

ataeva tumi pārtha yadi yuddha chāḍa
svadharma svakīrti sab ekatre ugāra

Text 33: If, however, you do not perform your religious duty of fighting, then you will certainly incur sins for neglecting your duties and thus lose your reputation as a fighter.

tomāra akīrti lok niścayai gāhibe
vṅāciyā maraṇa taba vighoṣita habe

Text 34: People will always speak of your infamy, and for a respectable person, dishonour is worse than death.

mahārath yārā sab nindā ye karibe
bhay peye chāḍe raṇ tārā ye balibe
yāhāder gaṇya-mānya tumi ye ekhan
sakaler cakṣe choṭa haibe takhan

Text 35: The great generals who have highly esteemed your name and fame will think that you have left the battlefield out of fear only, and thus they will consider you insignificant.

kata gālāgāli dibe akathya kathan
bhābi dekha taba hita ki habe takhan
nija nindā śuni tumi nīraba rahibe
bala pārtha sei nindā kemane sahibe

Text 36: Your enemies will describe you in many unkind words and scorn your ability. What could be more painful for you?

mare yadi svarga pāo seo bhāla kathā
bṅāciyā pāibe bhog nahe se anyathā
bṅācā marā dui bhāla yuddhete niścay
hena yuddha chāda tumi āścarya viṣay
he kaunteya uṭha tumi nāhi kara helā
yuddha karibāre niścaya kara ei belā

Text 37: O son of Kuntī, either you will be killed on the battlefield and attain the heavenly planets, or you will conquer and enjoy the earthly kingdom. Therefore, get up with determination and fight.

sukha-duḥkha samakar hāni lābha saba
jayā-jay nāhi bhay kartavya baliba
yuddhera lāgiyā tumi śudhu yuddha kara
nāhi tāte pāp bhay ei satya baḍa

Text 38: Do thou fight for the sake of fighting, without considering happiness or distress, loss or gain, victory or defeat—and by so doing you shall never incur sin.

jñānera vicāre sab balinu tomāke
ebe śuna buddhi-yoge jñān paripāka
jñanīra yogyatā yadi paripāk hay
bhakti dvārā buddhi-yog tabe se bujhay
bhakti-yukta karma haya karma-yoga nām
yāhār sādhane karma bandhana virām

Text 39: Thus far I have described this knowledge to you through analytical study. Now listen as I explain it in terms of working without fruitive results. O son of Pṛthā, when you act in such knowledge you can free yourself from the bondage of works.

kṣay vyay nāhi nāś se kārya sādhane
yāhā pāra kare yāo sañcay e dhane
svalpa mātra haya yadi se dharma sādhan
mahā-bhay hate rakṣā pāibe takhan

Text 40: In this endeavour there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear.

vyavasāyātmikā buddhi he kuru-nandana
ek-mātra haya tāhā bahu nā kakhana
ananta apār se a-vyavasāyī hay
bahu śākhā bistārita ke kare nirṇay

Text 41: Those who are on this path are resolute in purpose, and their aim is one. O beloved child of the Kurus, the intelligence of those who are irresolute is many-branched.

puṣpera sājane yāhā iṣṭa miṣṭa kathā
karmīra hṛday tāhā kare prafullitā
sei veda bādī sab bhoger kāraṇ
yathā-sarva sei kathā karaye varaṇ

mūrkha sei bhogabādī āpāta madhur
datta-citta haye yāya āsale phatur
kāmātmanā loka sab svarga bhog cāy
karma-phal bhoga-lipsā ār nā bujhay
āḍambare bhule yāya bhogaiśvarya cāy
buddhi-yog ek lakṣya tāhā nā mānay

Texts 42-43: Men of small knowledge are very much attached to the flowery words of the Vedas, which recommend various fruitive activities for elevation to heavenly planets, resultant good birth, power, and so forth. Being desirous of sense gratification and opulent life, they say that there is nothing more than this.

bhogaiśvarye āsakta ye pāgalera mata
nijeke hāriyā base āśā śata śata
tārā nāhi bujhe vyavasāyātmikā buddhi
āsakti tāder śudhu bhukti mukti siddhi

Text 44: In the minds of those who are too attached to sense enjoyment and material opulence, and who are bewildered by such things, the resolute determination for devotional service to the Supreme Lord does not take place.

triguṇera madhye ved sattva rajastama
tāhāra upare uṭha tabe se uttama
takhani dvandva bhāv ghucibe tomār
nitya śuddha sattva bhāv habe āviṣkār
ātmavāna hay sadā niryoga nikṣem
ye dhane se dhanī tāhā bhagavad prem

Text 45: The Vedas deal mainly with the subject of the three modes of material nature. O Arjuna, become transcendental to these three modes. Be free from all dualities and from all anxieties for gain and safety, and be established in the self.

sei preme bhāsamān sarva lābha pāy
kūpa jala nadī jal yathā yathā hay
ek kūpe hay ek kāryera sādhan
nadīra jalete hay ekatre bhājan
vedera tātparya sei ek lakṣya hay
brāhmaṇa ye hay sei samasta bujhay

Text 46: All purposes served by a small well can at once be served by a great reservoir of water. Similarly, all the purposes of the Vedas can be served to one who knows the purpose behind them.

nija adhikār mātra karma kare yāo
karma-phal nāhi cāo āsakti ghucāo
karma-phal hetu sadā nā haibe tumi
anukūla karma yei sei karma bhūmi

Text 47: You have a right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself the cause of the results of your activities, and never be attached to not doing your duty.

yogī haye kara karma āsakti rahita
āsakti rahita karma bhagavāne prīta
dhanañjaya! saṅga tyaji karma kare yāo
siddhi vā asiddhi sama vaiṣamya ghucāo
ei sama bhāv hay yogo siddhi nām
sei siddhi-lābhe pūrṇa sarva manaskām

Text 48: Perform your duty equipoised, O Arjuna, abandoning all attachment to success or failure. Such equanimity is called yoga.

buddhi-yoga dvārā chāḍā karma avarādi
kām kṛṣṇa karmārpaṇe nā hao viṣādī
anukṣaṇ sei buddhe śaraṇāgati yār
kṛpaṇer phal hetu icchā nahe tār

Text 49: O Dhanañjaya, keep all abominable activities far distant by devotional service, and in that consciousness surrender unto the Lord. Those who want to enjoy the fruits of their work are misers.

buddhi-yog dvārā karma sukṛti ye phal
duṣkṛti vā phale yāhā karaye nirmal
ataev tumi sei yoge yuddha kara
karmera kouśal ei buddhi-yog dhara

Text 50: A man engaged in devotional service rids himself of both good and bad reactions even in this life. Therefore strive for yoga, which is the art of all work.

manīṣī yei se karma buddhi yog dvārā
tyāgete samartha hay karma phal sārā
janma-bandha vinirmukta sei karma-yogī
anāmay pada prāpta haya sei tyāgī

Text 51: By thus engaging in devotional service to the Lord, great sages or devotees free themselves from the results of work in the material world. In this way they become free from the cycle of birth and death and attain the state beyond all miseries (by going back to Godhead).

yakhana tomāra man buddhi yog dvārā
moharūpa kardamākta haye yābe pārā
takhana nirved sab haye yābe kām
śrutira śrotavya taba nāhi rabe dhām

Text 52: When your intelligence has passed out of the dense forest of delusion, you shall become indifferent to all that has been heard and all that is to be heard.

śrutira gṛhīta jñān yakhana niścalā
karma jñān yoga ādi takhani saphalā
samādhi takhana hay karma yoge sthiti
sthita-prajña tār nāma yogārūḍha gati

Text 53: When your mind is no longer disturbed by the flowery language of the Vedas, and when it remains fixed in the trance of self-realization, then you will have attained the Divine consciousness.

arjun kahilen:
ki lakṣaṇ sthita-prajña kivā tṅār bhāṣā
he keśav! kaha more samādhistha āśā
sthita-dhī ki bale kiṁbā uṭhā-basā kare
ki bhābe gaman kare kahata bistāre

Text 54: Arjuna said: O Kṛṣṇa, what are the symptoms of one whose consciousness is thus merged in transcendence? How does he speak, and what is his language? How does he sit, and how does he walk?

śrī-bhagavān kahilen:
nijera indriya sukhe yata kām āche
baddha jīva mano-dharme dhāya pāche pāche
se sab kāmanā tyaji ātma-bhagavāne
sambandha jāniyā krame hay āguyāne
takhana jānibe tuṣṭa sthita-prajña sukhī
e chāḍā ār ye lok sakalei duḥkhī

Text 55: The Supreme Personality of Godhead said: O Pārtha, when a man gives up all varieties of desire for sense gratification, which arise from mental concoction, and when his mind, thus purified, finds satisfaction in the self alone, then he is said to be in pure transcendental consciousness.

duḥkhe anudvigna-manā sukhe nāhi spṛhā
nija sebā kārye yṅār ekamātra īhā
vītarāg śoka bhay krodh nāhi yṅār
se jana sthita-dhī muni vidita sabār

Text 56: One who is not disturbed in mind even amidst the threefold miseries or elated when there is happiness, and who is free from attachment, fear and anger, is called a sage of steady mind.

deha smṛti nāhi yṅār śubhāśubha kibā tṅār
sarvatra anabhi sneha lok vyavahār
abhinanda dveṣ nāi sarva hite rata
tṅāhār jānio prajñā sthir pratiṣṭhita

Text 57: In the material world, one who is unaffected by whatever good or evil he may obtain, neither praising it nor despising it, is firmly fixed in perfect knowledge.

go-dāsa indriya sukhe vicalita sadā
gosvāmī hayeche dhīr ātmāte sarvadā
tāi se indriya saba kūrma aṅga mata
indriya bhogārtha sadā viṣaye virata
ataeva jāni tṅāra prajñā pratiṣṭhita
se jana upādhi mukta gosvāmī vidita

Text 58: One who is able to withdraw his senses from sense objects, as the tortoise draws its limbs within the shell, is firmly fixed in perfect consciousness.

vairāgya kariyā hay viṣaya-nivṛtti
tāhā nahe sthita-prajñā svābhāvik vṛtti
paramānanda jāni yebā jaḍānanda chāḍe
sthita-prajña sei vīr viṣaya vihāre

Text 59: The embodied soul may be restricted from sense enjoyment, though the taste for sense objects remains. But, ceasing such engagements by experiencing a higher taste, he is fixed in consciousness.

ātmāra samparka nāi vairāgyer yatan
paṇḍita haleo tār prasabhita man
pramāthī indriya tāke viṣayete phele
śuṣka vairāgīr lāge āguna kapāle

Text 60: The senses are so strong and impetuous, O Arjuna, that they forcibly carry away the mind even of a man of discrimination who is endeavouring to control them.

kṛṣṇa-sevā yukta hay indriya saṁyata
indriya ye baś hay prajñā pratiṣṭhita

Text 61: One who restrains his senses, keeping them under full control, and fixes his consciousness upon Me, is known as a man of steady intelligence.

śuṣka vairāgya ye ār viṣayete dhyān
krame krame saṅga sei hay āguyān
saṅga krame kām haya kāme krodha hay
krodhe sammohan pare vibhrama bāḍaya
smṛti bhraṣṭa hale pare buddhi-nāśa hay
vairāgīr sarva-nāś sei se paryāy

Texts 62-63: While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises. From anger, complete delusion arises, and from delusion bewilderment of memory. When memory is bewildered, intelligence is lost, and when intelligence is lost one falls down again into the material pool.

ataeva rāg dveṣ nāhi yṅār ati
mukta yevā haiyāche viṣayera gati
citta prasāde se hay kṛṣṇārpita man
viṣaye thākiyā tini jīvanmukta han

Text 64: But a person free from all attachment and aversion and able to control his senses through regulative principles of freedom can obtain the complete mercy of the Lord.

paramānanda sukh yei prasāda tār nām
yāhāra prāptite duḥkha hay antardhān
se prasāde pratiṣṭhita ye hay niścita
ātmaniṣṭhā buddhi tār jagate vidita

Text 65: For one thus satisfied (in Kṛṣṇa consciousness), the threefold miseries of material existence exist no longer; in such satisfied consciousness, one's intelligence is soon well established.

jīvera svarūpa hay ānandete mati
buddhiyoga vinā tāra kothāy vā gati
ataeva se bhāvanā nāhi yār sthiti
kothā śānti tār bala sukhera pragati

Text 66: One who is not connected with the Supreme (in Kṛṣṇa consciousness) can have neither transcendental intelligence nor a steady mind, without which there is no possibility of peace. And how can there be any happiness without peace?

indriya cālita kari manodharme sthiti
vāyura madhyete yathā noukāra pragati
se noukā yemana sadā ṭalamala kare
ayukta vyaktira prajñā seirūpa hare

Text 67: As a strong wind sweeps away a boat on the water, even one of the roaming senses on which the mind focuses can carry away a man's intelligence.

ataeva mahāvāho śuna man diyā
nigṛhīta man yṅāra āmāre sṅapiyā
tṅāhāra indriya vaś more samarpita
tṅāhāra-i prajñā haya pūrṇa pratiṣṭhita

Text 68: Therefore, O mighty-armed, one whose senses are restrained from their objects is certainly of steady intelligence.

viṣayī viṣaye niṣṭhā kare se pracur
sarvadā jāgrata sei sadā bharapur
sayamīra sei ceṣṭā niśāra samān
saṁyamī jāgrata thāke ātma-viṣayān
viṣayīra sei ātmā rātrira samān
ubhayera kārya haya bahu vyavadhān

Text 69: What is night for all beings is the time of awakening for the self-controlled; and the time of awakening for all beings is night for the introspective sage.

samudre nadīr jala yemana praveś
vicalita nahe sei sadā nirviśeṣ
seibhābe mane yār kāmera cālanā
se śānti pāibe phal śāntira sādhanā

Text 70: A person who is not disturbed by the incessant flow of desires-that enter like rivers into the ocean, which is ever being filled but is always still-can alone achieve peace, and not the man who strives to satisfy such desires.

kāma chāḍi saba yebā nispṛha dhīmān
sarvatra bhramaṇa kare nāradiya gān
mamatā-vihīna ār ahaṅkāra nāi
tār śānti viniścita sei ta' gosani

Text 71: A person who has given up all desires for sense gratification, who lives free from desires, who has given up all sense of proprietorship and is devoid of false ego-he alone can attain real peace.

sei se smṛtir nām brāhmī-sthiti hay
yṅār prāpti hay tṅār mohana kothāya
sei sthiti yadi haya maraṇera kāle
brahma-sthiti bhāva nahe kālera kabale

Text 72: That is the way of the spiritual and godly life, after attaining which a man is not bewildered. If one is thus situated even at the hour of death, one can enter into the kingdom of God.

bhaktivedānta kahe śrī-gītāra gān
śune yadi śuddha bhakta kṛṣṇagata-prāṇ

Thus Bhaktivedānta sings the song of Śrī Gītā, with the hope that hearing this, Kṛṣṇa conscious pure devotees will be pleased.