Surya OCR diff

Texts 16-18.1 Observing the Armies on the Battlefield of Kuruksetra      45
Kṛṣṇa, the supreme director, nor that of the goddess of fortune. So, they were predestined to lose the battle—and that was the message announced by the sounds of the conchshells.
TEXTS 16-18
अनन्तविजयं राजा कुन्तीपुत्रो युधिष्ठिरः । 
    नकुलः सहदेवश्च सुघोषमणिपुष्पकौ ॥१६॥ 
    काश्यश्च परमेष्वासः शिखण्डी च महारथः । 
    धृष्टद्युम्नो विराटश्च सात्यकिश्चापराजितः ॥१७॥ 
    द्रुपदो द्रौपदेयाश्च सर्वशः पृथिवीपते । 
    सौभद्रश्च महाबाहुः शङ्खान्दध्मुः पृथक्पृथक् ॥१८॥
anantavijayam rājā kuntī-putro yudhiṣṭhiraḥ nakulaḥ sahadevaś ca sughoṣa-maṇipuṣpakau kāśyaś ca parameṣvāsaḥ śikhaṇḍī ca mahā-rathaḥ dhṛṣṭadyumno virāṭaś ca sātyakiś cāparājitaḥ drupado draupadeyāś ca sarvaśaḥ pṛthivī-pate saubhadraś ca mahā-bāhuḥ śaṅkhān dadhmuḥ pṛthak pṛthak
anantavijayam —the conch named Anantavijaya;  rājā —the king;  kuntīputraḥ —the son of Kuntī;  yudhiṣṭhiraḥ —Yudhiṣṭhira;  nakulaḥ —Nakula;  sahadevaḥ —Sahadeva;  ca —and;  sughoṣa-maṇipuṣpakau —the conches named Sughoṣa and Maṇipuṣpaka;  kāśyaḥ —the King of Kāśī (Vārāṇasī);  ca —and;  parameṣvāsaḥ —the great archer;  śikhaṇḍī —Śikhaṇḍī;  ca —also;  mahā-rathaḥ —one who can fight alone against thousands;  dhṛṣṭadyumnaḥ —Dhṛṣṭadyumna (the son of King Drupada);  virāṭaḥ —Virāṭa (the prince who gave shelter to the Pāṇḍavas while they were in disguise);  ca —also;  sātyakiḥ —Sātyaki (the same as Yuyudhāna, the charioteer of Lord Kṛṣṇa);  ca —and;  aparājitaḥ —who were never vanquished before;  drupadaḥ —Drupada, the King of Pāñcāla;  draupadeyāḥ —the sons of Draupadī;  ca —also;  sarvaśaḥ —

────────────────────────────

46
ວັນ ພາຍນາມ  (ພາຍນາມ) ເປັນພາຍນາມທີ່ສະເດັດພະລັງລາວ
[[Ch.]]
all;  pṛthivī-pate —O King;  saubhadraḥ —the son of Subhadrā (Abhimanyu);  ca —also;  mahā-bāhuḥ —greatly armed;  śaṅkhān —conchshells;  dadhmuḥ —blew;  prthak prthak —each separately.
TRANSLATION
King Yudhiṣṭhira, the son of Kuntī, blew his conchshell, the Anantavijaya, and Nakula and Sahadeva blew the Sughoṣa and Maṇipuṣpaka. That great archer the King of Kāśī, the great fighter Śikhaṇḍī, Dhṛṣṭadyumna, Virāṭa and the unconquerable Sātyaki, Drupada, the sons of Draupadī, and the others, O King, such as the son of Subhadrā, greatly armed, all blew their respective conchshells.
PURPORT
Sañjaya informed King Dhṛtarāṣṭra very tactfully that his unwise policy of deceiving the sons of Pāṇḍu and endeavoring to enthrone his own sons on the seat of the kingdom was not very laudable. The signs already clearly indicated that the whole Kuru dynasty would be killed in that great battle. Beginning with the grandsire, Bhīṣma, down to the grandsons like Abhimanyu and others—including kings from many states of the world—all were present there, and all were doomed. The whole catastrophe was due to King Dhṛtarāṣṭra, because he encouraged the policy followed by his sons.
TEXT 19
स घोषो धार्तराष्ट्राणां हृदयानि व्यदारयत् । नभश्च पृथिवीं चैव तुमुलोऽभ्यनुनादयन् ॥१९॥
sa ghọso dhārtarāṣṭrāṇām hṛdayāni vyadārayat nabhaś ca pṛthivīm caiva tumulo 'bhyanunādayan
saḥ —that; ghoṣaḥ —vibration; dhārtarāṣṭrāṇām —of the sons of Dhṛtarāṣṭra; hṛdayāni —hearts;  vyadārayat —shattered;  nabhaḥ —the sky;  ca —also;  pṛthivīm —the surface of the earth;  ca —also;  eva —certainly;  tumulaḥ —uproarious;  abhyanunādayan —by resounding.

46
ວັນ ພາຍນາມ  (ພາຍນາມ) ເປັນພາຍນາມທີ່ສະເດັດພະລັງລາວ
[[Ch.]]
all;  pṛthivī-pate —O King;  saubhadraḥ —the son of Subhadrā (Abhimanyu);  ca —also;  mahā-bāhuḥ —greatly armed;  śaṅkhān —conchshells;  dadhmuḥ —blew;  prthak prthak —each separately.
TRANSLATION
King Yudhiṣṭhira, the son of Kuntī, blew his conchshell, the Anantavijaya, and Nakula and Sahadeva blew the Sughoṣa and Maṇipuṣpaka. That great archer the King of Kāśī, the great fighter Śikhaṇḍī, Dhṛṣṭadyumna, Virāṭa and the unconquerable Sātyaki, Drupada, the sons of Draupadī, and the others, O King, such as the son of Subhadrā, greatly armed, all blew their respective conchshells.
PURPORT
Sañjaya informed King Dhṛtarāṣṭra very tactfully that his unwise policy of deceiving the sons of Pāṇḍu and endeavoring to enthrone his own sons on the seat of the kingdom was not very laudable. The signs already clearly indicated that the whole Kuru dynasty would be killed in that great battle. Beginning with the grandsire, Bhīṣma, down to the grandsons like Abhimanyu and others—including kings from many states of the world—all were present there, and all were doomed. The whole catastrophe was due to King Dhṛtarāṣṭra, because he encouraged the policy followed by his sons.
TEXT 19
स घोषो धार्तराष्ट्राणां हृदयानि व्यदारयत् । नभश्च पृथिवीं चैव तुमुलोऽभ्यनुनादयन् ॥१९॥
sa ghọso dhārtarāṣṭrāṇām hṛdayāni vyadārayat nabhaś ca pṛthivīm caiva tumulo 'bhyanunādayan
saḥ —that; ghoṣaḥ —vibration; dhārtarāṣṭrāṇām —of the sons of Dhṛtarāṣṭra; hṛdayāni —hearts;  vyadārayat —shattered;  nabhaḥ —the sky;  ca —also;  pṛthivīm —the surface of the earth;  ca —also;  eva —certainly;  tumulaḥ —uproarious;  abhyanunādayan —by resounding.

46
ວັນ ພາຍນາມ  (ພາຍນາມ) ເປັນພາຍນາມທີ່ສະເດັດພະລັງລາວ
[[Ch.]]
all;  pṛthivī-pate —O King;  saubhadraḥ —the son of Subhadrā (Abhimanyu);  ca —also;  mahā-bāhuḥ —greatly armed;  śaṅkhān —conchshells;  dadhmuḥ —blew;  prthak prthak —each separately.
TRANSLATION
King Yudhiṣṭhira, the son of Kuntī, blew his conchshell, the Anantavijaya, and Nakula and Sahadeva blew the Sughoṣa and Maṇipuṣpaka. That great archer the King of Kāśī, the great fighter Śikhaṇḍī, Dhṛṣṭadyumna, Virāṭa and the unconquerable Sātyaki, Drupada, the sons of Draupadī, and the others, O King, such as the son of Subhadrā, greatly armed, all blew their respective conchshells.
PURPORT
Sañjaya informed King Dhṛtarāṣṭra very tactfully that his unwise policy of deceiving the sons of Pāṇḍu and endeavoring to enthrone his own sons on the seat of the kingdom was not very laudable. The signs already clearly indicated that the whole Kuru dynasty would be killed in that great battle. Beginning with the grandsire, Bhīṣma, down to the grandsons like Abhimanyu and others—including kings from many states of the world—all were present there, and all were doomed. The whole catastrophe was due to King Dhṛtarāṣṭra, because he encouraged the policy followed by his sons.
TEXT 19
स घोषो धार्तराष्ट्राणां हृदयानि व्यदारयत् । नभश्च पृथिवीं चैव तुमुलोऽभ्यनुनादयन् ॥१९॥
sa ghọso dhārtarāṣṭrāṇām hṛdayāni vyadārayat nabhaś ca pṛthivīm caiva tumulo 'bhyanunādayan
saḥ —that; ghoṣaḥ —vibration; dhārtarāṣṭrāṇām —of the sons of Dhṛtarāṣṭra; hṛdayāni —hearts;  vyadārayat —shattered;  nabhaḥ —the sky;  ca —also;  pṛthivīm —the surface of the earth;  ca —also;  eva —certainly;  tumulaḥ —uproarious;  abhyanunādayan —by resounding.

46
ວັນ ພາຍນາມ  (ພາຍນາມ) ເປັນພາຍນາມທີ່ສະເດັດພະລັງລາວ
[[Ch.]]
all;  pṛthivī-pate —O King;  saubhadraḥ —the son of Subhadrā (Abhimanyu);  ca —also;  mahā-bāhuḥ —greatly armed;  śaṅkhān —conchshells;  dadhmuḥ —blew;  prthak prthak —each separately.
TRANSLATION
King Yudhiṣṭhira, the son of Kuntī, blew his conchshell, the Anantavijaya, and Nakula and Sahadeva blew the Sughoṣa and Maṇipuṣpaka. That great archer the King of Kāśī, the great fighter Śikhaṇḍī, Dhṛṣṭadyumna, Virāṭa and the unconquerable Sātyaki, Drupada, the sons of Draupadī, and the others, O King, such as the son of Subhadrā, greatly armed, all blew their respective conchshells.
PURPORT
Sañjaya informed King Dhṛtarāṣṭra very tactfully that his unwise policy of deceiving the sons of Pāṇḍu and endeavoring to enthrone his own sons on the seat of the kingdom was not very laudable. The signs already clearly indicated that the whole Kuru dynasty would be killed in that great battle. Beginning with the grandsire, Bhīṣma, down to the grandsons like Abhimanyu and others—including kings from many states of the world—all were present there, and all were doomed. The whole catastrophe was due to King Dhṛtarāṣṭra, because he encouraged the policy followed by his sons.
TEXT 19
स घोषो धार्तराष्ट्राणां हृदयानि व्यदारयत् । नभश्च पृथिवीं चैव तुमुलोऽभ्यनुनादयन् ॥१९॥
sa ghọso dhārtarāṣṭrāṇām hṛdayāni vyadārayat nabhaś ca pṛthivīm caiva tumulo 'bhyanunādayan
saḥ —that; ghoṣaḥ —vibration; dhārtarāṣṭrāṇām —of the sons of Dhṛtarāṣṭra; hṛdayāni —hearts;  vyadārayat —shattered;  nabhaḥ —the sky;  ca —also;  pṛthivīm —the surface of the earth;  ca —also;  eva —certainly;  tumulaḥ —uproarious;  abhyanunādayan —by resounding.

Text 71
Contents of the City Summarized
70
Dhṛtarāṣṭra died in battle, it would be very difficult to live in their absence. Under the circumstances, that would be another kind of defeat for them. All these considerations by Arjuna definitely prove that he was not only a great devotee of the Lord but that he was also highly enlightened and had complete control over his mind and senses. His desire to live by begging, although he was born in the royal household, is another sign of detachment. He was truly virtuous, as these qualities, combined with his faith in the words of instruction of Śrī Kṛṣṇa (his spiritual master), indicate. It is concluded that Arjuna was quite fit for liberation. Unless the senses are controlled, there is no chance of elevation to the platform of knowledge, and without knowledge and devotion there is no chance of liberation. Arjuna was competent in all these attributes, over and above his enormous attributes in his material relationships.
TEXT 77
कार्पण्यदोषोपहृत्स्नभावः :
पृच्छामि त्वां धर्मसंमूढचेताः।।
यच्छ्रेयः सान्निश्चितं भूहि तन्मे
शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् ॥ ७ ॥
kārpanya-doşopahata-svabhāvah
prcchāmi tvām dharma-saṁmūḍha-cetāḥ
yac chreyah syān niścitam brūhi tan me
sişyas te’ham sädhi mäm tväm prapannam
kārpaṇya —miserly;  doṣa —weakness;  upahata —being inflicted by;  sva-bhāvaḥ —characteristics;  pṛcchāmi —I am asking;  tvām —unto You;  dharma —religion;  saṁmūḍha —bewildered;  cetāḥ —in heart;  yat —what;  śreyaḥ —all-good;  syāt —may be;  niścitam —confidently;  brūhi —tell;  tat —that;  me —unto me;  śiṣyaḥ —disciple;  te —Your;  aham —I am;  śādhi —just instruct;  mām —me;  me ;  tvām —unto You;  prapannam —surrendered.
TRANSLATION
Now I am confused about my duty and have lost all composure because of weakness. In this condition I am asking You to tell me clearly what is best for me. Now I am Your disciple, and a soul surrendered unto You. Please instruct me.

تاریخ استان ایران
Contents of the City Summarized
22٦
one of them voluntarily became a student of the other. Kṛṣṇa was smiling because a friend had chosen to become a disciple. As Lord of all, He is always in the superior position as the master of everyone, and yet the Lord accepts one who wishes to be a friend, a son, a lover or a devotee, or who wants Him in such a role. But when He was accepted as the master, He at once assumed the role and talked with the disciple like the master—with gravity, as it is required. It appears that the talk between the master and the disciple was openly exchanged in the presence of both armies so that all were benefitted. So the talks of  Bhagavad-gītā  are not for any particular person, society, or community, but they are for all, and friends or enemies are equally entitled to hear them.
تاریخ المسیح  در این استان می‌توان برای این منابع برگرفته می‌شود که این استان در این استان به عنوان استان ای
श्रीभगवानुवाच  ।
अशोच्यानन्वशोचस्तं प्रज्ञावादांश्च भाषसे ।।
गतासूनगतासूत्रे नानुशोचन्ति पण्डिताः॥११॥
śrī bhagavān uvāca  
 aśocyān anvaśocas tvaṁ  
 prajñā-vādāṁś ca bhāṣase  
 gatāsūn agatāsūṁś ca  
 nānuśocanti paṇḍitāḥ
śrī bhagavān uvāca —the Supreme Personality of Godhead said;  aśocyān —that which is not worthy of lamentation;  anvaśocaḥ —you are lamenting;  tvam —you;  prajñā-vādān —learned talks;  ca —also;  bhāṣase —speaking;  gata —lost;  asūn —life;  agata —not past;  asūn —life;  ca —also;  na —never;  anuśocanti —lament;  paṇḍitāḥ —the learned.
TRANSLATION
The Blessed Lord 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 the dead.
PURPORT
The Lord at once took the position of the teacher and chastised the student, calling him, indirectly, a fool. The Lord said, you are talking like

166
Bhagavad-gītā  As It Is
[Ch. 3]
na hi kaścit kṣaṇam api jātu tiṣṭhaty akarmakṛt kāryate hy avaśaḥ karma sarvaḥ prakṛti-jair guṇaiḥ
na —nor;  hi —certainly;  kaścit —anyone;  kṣaṇam —even a moment;  api —also;  jātu —even;  tiṣṭhati —stands;  akarma-kṛt —without doing something;  kāryate —forced to work;  hi —certainly;  avaśaḥ —helplessly;  karma —work;  sarvaḥ —everything;  prakṛti-jaiḥ —out of the modes of material nature;  guṇaiḥ —by the qualities.
TRANSLATION
All men are forced to act helplessly according to the impulses born of the modes of material nature; therefore no one can refrain from doing something, not even for a moment.
PURPORT
It is not a question of embodied life, but it is the nature of the soul to be always active. Without the presence of the spirit soul, the material body cannot move. The body is only a dead vehicle to be worked by the spirit soul, which is always active and cannot stop even for a moment. As such, the spirit soul has to be engaged in the good work of Kṛṣṇa consciousness, otherwise it will be engaged in occupations dictated by illusory energy. In contact with material energy, the spirit soul acquires material modes, and to purify the soul from such affinities it is necessary to engage in the prescribed duties enjoined in the  śāstras . But if the soul is engaged in his natural function of Kṛṣṇa consciousness, whatever he is able to do is good for him. The  Śrīmad-Bhāgavatam  affirms this:
tyaktvā sva-dharmaṁ caraṇāmbujaṁ harer bhajann apakvo ’tha patet tato yadi yatra kva vābhadram abḣūd amuṣya kiṁ ko vārtha āpto ’bhajatāṁ sva-dharmataḥ.
“If someone takes to Kṛṣṇa consciousness, even though he may not follow the prescribed duties in the  śāstras  nor execute the devotional service properly, and even though he may fall down from the standard, there is no loss or evil for him. But if he carries out all the injunctions for purification in the  śāstras , what does it avail him if he is not Kṛṣṇa conscious?” ( Bhāg.

────────────────────────────

Text 6]
Кагма-уога
167
1.5.17) So the purificatory process is necessary for reaching this point of Kṛṣṇa consciousness. Therefore,  sannyāsa , or any purificatory process, is to help reach the ultimate goal of becoming Kṛṣṇa conscious, without which everything is considered a failure.
TEXT 6
कर्मेन्द्रियाणि संयम्य य आस्ते मनसा सरन् । इन्द्रियार्थान्विमूढात्मा मिथ्याचारः स उच्यते ॥६॥
karmendriyāṇi saṁyamya ya āste manasā smaran indriyārthān vimūḍhātmā mithyācāraḥ sa ucyate
karma-indriyāṇi —the five working sense organs;  saṁyamya —controlling;  yaḥ —anyone who;  āste —remains;  manasā —by mind;  smaran —thinking;  indriya-arthān —sense objects;  vimūḍha —foolish;  ātmā —soul;  mithyā-ācāraḥ —pretender;  saḥ —he;  ucyate —is called.
TRANSLATION
One who restrains the senses and organs of action, but whose mind dwells on sense objects, certainly deludes himself and is called a pretender.
PURPORT
There are many pretenders who refuse to work in Kṛṣṇa consciousness but make a show of meditation, while actually dwelling within the mind upon sense enjoyment. Such pretenders may also speak on dry philosophy in order to bluff sophisticated followers, but according to this verse these are the greatest cheaters. For sense enjoyment one can act in any capacity of the social order, but if one follows the rules and regulations of his particular status, he can make gradual progress in purifying his existence. But he who makes a show of being a  yogī , while actually searching for the objects of sense gratification, must be called the greatest cheater, even though he sometimes speaks of philosophy. His knowledge has no value because the effects of such a sinful man's knowledge are taken away by the illusory energy of the Lord. Such a pretender's mind is always impure, and therefore his show of yogic meditation has no value whatsoever.

Text 261
The Onulence of the Absolute
— 523 —
maharṣīṇām —among the great sages;  bhṛguḥ —Bhṛgu;  aham —I am;  girām —of vibrations;  asmi —I am;  ekam akṣaram — praṇava ;  yajñānām —of sacrifices;  japa-yajñaḥ —chanting;  asmi —I am;  śthāvarāṇām —of immovable things;  himālayah —the Himalayan mountains.
TRANSLATION
Of the great sages I am Bhṛgu; of vibrations I am the transcendental om. Of sacrifices I am the chanting of the holy names [japa], and of immovable things I am the Himalayas.
PURPORT
Brahmā, the first living creature within the universe, created several sons for the propagation of various kinds of species. The most powerful of his sons is Bhṛgu, who is also the greatest sage. Of all the transcendental vibrations, the “ om ” ( omkara ) represents the Supreme. Of all the sacrifices, the chanting of Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare is the purest representation of Kṛṣṇa. Sometimes animal sacrifices are recommended, but in the sacrifice of Hare Kṛṣṇa, Hare Kṛṣṇa, there is no question of violence. It is the simplest and the purest. Whatever is sublime in the worlds is a representation of Kṛṣṇa. Therefore the Himalayas, the greatest mountains in the world, also represent Him. The mountain named Meru was mentioned in a previous verse, but Meru is sometimes movable, whereas the Himalayas are never movable. Thus the Himalayas are greater than Meru.
TEXT 26
अश्वत्थः सर्ववृक्षाणां देवर्षीणां च नारदः । 
    गन्धर्वाणां चित्ररथः सिद्धानां कपिलो मुनिः ॥२६॥
aśvatthaḥ sarva-vṛkṣāṇāṁ devarṣīṇāṁ ca nāradaḥ gandharvāṇāṁ citrarathaḥ siddhāṇaṁ kapilo muniḥ
aśvatthaḥ  —the banyan tree;   sarva-vṛkṣāṇām  —of all trees;   devarṣīṇām  —of all the sages amongst the demigods;   ca  —and;   nāradaḥ  —Nārada;   gandharvā  —

────────────────────────────

524
Bhagavad-gītā  As It Is
[Ch. 10]
ɲām  —the citizens of the Gandharva planet;   citrarathah  —Citraratha;   siddhānām  —of all those who are perfected;   kapilah munih  —Kapila Muni.
TRANSLATION
Of all trees I am the holy fig tree, and amongst sages and demigods I am Nārada. Of the singers of the gods [Gandharvas] I am Citraratha, and among perfected beings I am the sage Kapila.
PURPORT
The fig tree ( aśvattha ) is one of the most beautiful and highest trees, and people in India often worship it as one of their daily morning rituals. Amongst the demigods they also worship Nārada, who is considered the greatest devotee in the universe. Thus he is the representation of Kṛṣṇa as a devotee. The Gandharva planet is filled with entities who sing beautifully, and among them the best singer is Citraratha. Amongst the perpetually living entities, Kapila is considered an incarnation of Kṛṣṇa, and His philosophy is mentioned in the  Śrīmad-Bhāgavatam . Later on another Kapila became famous, but his philosophy was atheistic. Thus there is a gulf of difference between them.
TEXT 27
उच्चैःश्रवसमश्वानां विद्धि माममृतोद्भवम् । ऐरावतं गजेन्द्राणां नराणां च नराधिपम् ॥२७॥
uc caiḥśravasam aśvānāṁ viddhi mām amṛtodbhavam airāvataṁ gajendrāṇāṁ narāṇāṁ ca narādhipam
uccaiḥśravasam  —Uccaiḥśravā;  aśvānām  —among horses;  viddhi  —know;  mām  —Me;  amṛta-udbhavam  —produced from the churning of the ocean;  airāvatam  —Airāvata;  gajendrāṇām  —of elephants;  narāṇām  —among human beings;  ca  —and;  narādhipam  —the king.
TRANSLATION
Of horses know Me to be Uccaiḥśravā, who rose out of the ocean, born of the elixir of immortality; of lordly elephants I am Airāvata, and among men I am the monarch.

Text 61
The Three Modes of Material Nature
66۹
تعليم و التحقيق
तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम् । सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ ॥ ६ ॥
tatra sattvaṁ nirmalatvāt prakāśakam anāmayam sukha-saṅgena badhnāti jñāna-saṅgena cānagha
tatra —thereafter;  sattvam —mode of goodness;  nirmalatvāt —being purest in the material world;  prakāśakam —illuminating;  anāmayam —without any sinful reaction;  sukha —happiness;  saṅgena —association;  badhnāti —conditions;  jñāna —knowledge;  saṅgena —association;  ca —also;  anagha —O sinless one.
TRANSLATION
O sinless one, the mode of goodness, being purer than the others, is illuminating, and it frees one from all sinful reactions. Those situated in that mode develop knowledge, but they become conditioned by the concept of happiness.
PURPORT
The living entities conditioned by material nature are of various types. One is happy, another is very active, and another is helpless. All these types of psychological manifestations are causes of the entities' conditioned status in nature. How they are differently conditioned is explained in this section of  Bhagavad-gītā . The mode of goodness is first considered. The effect of developing the mode of goodness in the material world is that one becomes wiser than those otherwise conditioned. A man in the mode of goodness is not so much affected by material miseries, and he has a sense of advancement in material knowledge. The representative type is the  brāhmaṇa , who is supposed to be situated in the mode of goodness. This sense of happiness is due to understanding that, in the mode of goodness, one is more or less free from sinful reactions. Actually, in the Vedic literature it is said that the mode of goodness means greater knowledge and a greater sense of happiness.

760
Bhagavad-ဤခံ As It Is
[Ch. 17]
kaṭv-amla-lavaṇāty-uṣṇa-tīkṣṇa-rūkṣa-vidāhinaḥ āhārā rājasasyeṣṭā duḥkha-śokāmava-pradāḥ
yāta-yāmaṁ gata-rasaṁ pūti paryuṣitaṁ ca yat ucchiṣṭam api cāmedhyaṁ bhojanaṁ tāmasa-priyam
āyuh —duration of life;  sattva —existence;  bala —strength;  ārogya —health;  sukha —happiness;  prīti —satisfaction;  vivardhanāḥ —increasing;  rasyāḥ —juicy;  snigdhāḥ —fatty;  sthirāḥ —enduring;  hṛdyāḥ —pleasing to the heart;  āhārāḥ —food;  sāttvika —goodness;  priyāḥ —palatable;  kaṭu —bitter;  amla —sour;  lavaṇa —salty;  ati-uṣṇa —very hot;  tīkṣṇa —pungent;  rūkṣa —dry;  vidāhinaḥ —burning;  āhārāḥ —food;  rājasasya —in the mode of passion;  iṣṭāḥ —palatable;  duḥkha —distress;  śoka —misery;  āmaya-pradāḥ —causing disease;  yāta-yāmam —food cooked three hours before being eaten;  gata-rasam —tasteless;  pūti —bad smelling;  paryuṣitam —decomposed;  ca —also;  yat —that which;  ucchiṣṭam —remnants of food eaten by others;  api —also;  ca —and;  amedhyam —untouchable;  bhojanam —eating;  tāmasa —in the mode of darkness;  priyam —dear.
TRANSLATION
Foods in the mode of goodness increase the duration of life, purify one's existence and give strength, health, happiness and satisfaction. Such nourishing foods are sweet, juicy, fattening and palatable. Foods that are too bitter, too sour, salty, pungent, dry and hot, are liked by people in the modes of passion. Such foods cause pain, distress, and disease. Food cooked more than three hours before being eaten, which is tasteless, stale, putrid, decomposed and unclean, is food liked by people in the mode of ignorance.
PURPORT
The purpose of food is to increase the duration of life, purify the mind and aid bodily strength. This is its only purpose. In the past, great authorities selected those foods that best aid health and increase life's

760
Bhagavad-ဤခံ As It Is
[Ch. 17]
kaṭv-amla-lavaṇāty-uṣṇa-tīkṣṇa-rūkṣa-vidāhinaḥ āhārā rājasasyeṣṭā duḥkha-śokāmava-pradāḥ
yāta-yāmaṁ gata-rasaṁ pūti paryuṣitaṁ ca yat ucchiṣṭam api cāmedhyaṁ bhojanaṁ tāmasa-priyam
āyuh —duration of life;  sattva —existence;  bala —strength;  ārogya —health;  sukha —happiness;  prīti —satisfaction;  vivardhanāḥ —increasing;  rasyāḥ —juicy;  snigdhāḥ —fatty;  sthirāḥ —enduring;  hṛdyāḥ —pleasing to the heart;  āhārāḥ —food;  sāttvika —goodness;  priyāḥ —palatable;  kaṭu —bitter;  amla —sour;  lavaṇa —salty;  ati-uṣṇa —very hot;  tīkṣṇa —pungent;  rūkṣa —dry;  vidāhinaḥ —burning;  āhārāḥ —food;  rājasasya —in the mode of passion;  iṣṭāḥ —palatable;  duḥkha —distress;  śoka —misery;  āmaya-pradāḥ —causing disease;  yāta-yāmam —food cooked three hours before being eaten;  gata-rasam —tasteless;  pūti —bad smelling;  paryuṣitam —decomposed;  ca —also;  yat —that which;  ucchiṣṭam —remnants of food eaten by others;  api —also;  ca —and;  amedhyam —untouchable;  bhojanam —eating;  tāmasa —in the mode of darkness;  priyam —dear.
TRANSLATION
Foods in the mode of goodness increase the duration of life, purify one's existence and give strength, health, happiness and satisfaction. Such nourishing foods are sweet, juicy, fattening and palatable. Foods that are too bitter, too sour, salty, pungent, dry and hot, are liked by people in the modes of passion. Such foods cause pain, distress, and disease. Food cooked more than three hours before being eaten, which is tasteless, stale, putrid, decomposed and unclean, is food liked by people in the mode of ignorance.
PURPORT
The purpose of food is to increase the duration of life, purify the mind and aid bodily strength. This is its only purpose. In the past, great authorities selected those foods that best aid health and increase life's

81٩
Bhagavad-pitā As It Is
[Ch. 18]
brāhmaṇa —the  brāhmaṇas ;  kṣatriya —the  kṣatriyas ;  viśām —the  vaiśyas ;  śūdrāṇām —the  śūdras ;  ca —and;  parantapa —O subduer of the enemies;  karmāṇi —ac'ivities;  pravibhaktāṇi —are divided;  svabhāva —own nature;  prabhavaih —b'rn of;  gunaih —by the modes of material nature.
TRANSLATION
Brāhmaṇas, kṣatriyas, vaiśyas and śūdras are distinguished by their qualities of work, O chastiser of the enemy, in accordance with the modes of nature.
TEXT 42
शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च । ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम् ॥४२॥
śamo damas tapaḥ śaucaṁ kṣāntir ārjavam eva ca jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam
śamaḥ —peacefulness;  damaḥ —self-control;  tapaḥ —austerity;  śaucam —purity;  kṣāntiḥ —tolerance;  ārjavam —honesty;  eva —certainly;  ca —and;  jñānam —wisdom;  vijñānam —knowledge;  āstikyam —religiousness;  brahma —of a  brāhmaṇa ;  karma —duty;  svabhāva-jam —born of his own nature.
TRANSLATION
Peacefulness, self-control, austerity, purity, tolerance, honesty, wisdom, knowledge, and religiousness—these are the qualities by which the brāhmaṇas work.
TEXT 43
शौर्यं तेजो धृतिर्दार्श्यं युद्धे चाप्यपलायनम् । दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम् ॥४३॥
śauryaṁ tejo dhṛtir dākṣyaṁ 
    yuddhe cāpy apalāyanam 
    dānam īśvara-bhāvaś ca 
    kṣātraṁ karma svabhāva-jam

────────────────────────────

Text 451) Conclusion =The Perfection of Renunciation
Q1.2
śauryam —heroism;  tejaḥ —power;  dhṛtiḥ —determination;  dākṣyam —resourcefulness;  yuddhe —in battle;  ca —and;  api —also;  apalāyanam —not fleeing;  dānam —generosity;  īśvara —leadership;  bhāvaḥ —nature;  ca —and  kṣātram — kṣatriya ;  karma —duty;  svabhāva-jam —born of his own nature.
TRANSLATION
Heroism, power, determination, resourcefulness, courage in battle, generosity, and leadership are the qualities of work for the ksatriyas.
TEXT 44.
कृषिगोरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम् । 
    परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम् ॥४४॥
kṛṣi-gorakṣya-vāṇijyaṁ             
 
  vaiśya-karma svabhāva-jam             
 
  paricaryātmakaṁ karma             
 
  śūdrasyāpi svabhāva-jam
kṛṣi —ploughing;  go —cows;  rakṣya —protection;  vāṇijyam —trade;  vaiśya —vaiśya;  karma —duty;  svabhāva-jam —born of his own nature;  paricaryā —service;  ātmakam —nature;  karma —duty;  śūdrasya —of the  śūdra ;  api —also;  svabhāva-jam —born of his own nature.
TRANSLATION
Farming, cattle raising and business are the qualities of work for the vaiśyas, and for the śūdras there is labor and service to others.
TEXT 45
स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः । स्वकर्मनिरतः सिद्धिं यथा विन्दति तच्छृणु ॥४५॥
sve sve karmany abhirataḥ saṁsiddhiṁ labhate naraḥ svakarma-nirataḥ siddhiṁ yathā vindati tac chṛṇu

Text b5 1
Conclusion—The Perfection of Benunciation
822
sarva-guhyatamaṁ bhūyaḥ  
 śṛṇu me paramaṁ vacaḥ  
 iṣṭo’si me dṛḍham iti  
 tato vaksyāmi te hitam
sarva-guhyatamam —the most confidential;  bhūyaḥ —again;  śṛṇu —just hear;  me —from Me;  paramam —the supreme;  vacaḥ —instruction;  iṣṭaḥ asi —you are very dear to Me;  me —of Me;  dṛḍham —very;  iti —thus;  tataḥ —therefore;  vakṣyāmi —speaking;  te —for your;  hitam —benefit.
TRANSLATION
Because you are My very dear friend, I am speaking to you the most confidential part of knowledge. Hear this from Me, for it is for your benefit.
PURPORT
The Lord has given Arjuna confidential knowledge of the Supersoul within everyone’s heart, and now He is giving the most confidential part of this knowledge: just surrender unto the Supreme Personality of Godhead. At the end of the Ninth Chapter He has said, “Just always think of Me.” The same instruction is repeated here to stress the essence of the teachings of  Bhagavad-gītā . This essence is not understood by a common man, but by one who is actually very dear to Kṛṣṇa, a pure devotee of Kṛṣṇa. This is the most important instruction in all Vedic literature. What Kṛṣṇa is saying in this connection is the most essential part of knowledge, and it should be carried out not only by Arjuna but by all living entities.
TEXT 65
मन्मना भव मद्भक्तो मद्याजी भां नमस्कुरु । मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे ॥६५॥
manmanā bhava mad-bhakto mad-yājī māṁ namaskuru mām evaiṣyasi satyaṁ te pratijāne priyo’si me

────────────────────────────

834
Bhagavad-jitā  As It Is
[Ch 18]
man-manāḥ —thinking of Me;  bhava —just become;  mat-bhaktaḥ —My devotee;  mat-yājī —My worshiper;  mām —unto Me;  namaskuru —offer your obeisances;  mām —unto Me;  eva —certainly;  eṣyasi —come;  satyam —truly;  te —to vou;  pratiiāne —I promise;  priiaḥ —dear;  asi —vou are;  me —My.
TRANSLATION
Always think of Me and become My devotee. Worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.
PURPORT
The most confidential part of knowledge is that one should become a pure devotee of Kṛṣṇa and always think of Him and act for Him. One should not become an official meditator. Life should be so molded that one will always have the chance to think of Kṛṣṇa. One should always act in such a way that all his daily activities are in connection with Kṛṣṇa. He should arrange his life in such a way that throughout the twenty-four hours he cannot but think of Kṛṣṇa. And the Lord’s promise is that anyone who is in such pure Kṛṣṇa consciousness will certainly return to the abode of Kṛṣṇa, where he will be engaged in the association of Kṛṣṇa face to face. This most confidential part of knowledge is spoken to Arjuna because he is the dear friend of Kṛṣṇa. Everyone who follows the path of Arjuna can become a dear friend to Kṛṣṇa and obtain the same perfection as Arjuna.
These words stress that one should concentrate his mind upon Kṛṣṇa—the very form with two hands carrying a flute, the bluish boy with a beautiful face and peacock feathers in His hair. There are descriptions of Kṛṣṇa found in the  Brahma-saṁhitā  and other literatures. One should fix his mind on this original form of Godhead, Kṛṣṇa. He should not even divert his attention to other forms of the Lord. The Lord has multi-forms, as Viṣṇu, Nārāyaṇa, Rāma, Varāha, etc., but a devotee should concentrate his mind on the form that was present before Arjuna. Concentration of the mind on the form of Kṛṣṇa constitutes the most confidential part of knowledge, and this is disclosed to Arjuna because Arjuna is the most dear friend of Kṛṣṇa’s.
TEXT 66
सर्वधर्मोपरित्यज्य मामेकं शरणं व्रज ।।
अहं त्वां सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः॥६६॥