TEXT 6

STIH 6

Devanagari

न चैतद्विद्मः कतरन्नो गरीयो
यद्वा जयेम यदि वा नो जयेयुः ।
यानेव हत्वा न जिजीविषाम-
स्तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः ॥ ६ ॥

Text

Tekst

na caitad vidmaḥ kataran no garīyo
yad vā jayema yadi vā no jayeyuḥ
yān eva hatvā na jijīviṣāmas
te ’vasthitāḥ pramukhe dhārtarāṣṭrāḥ

Synonyms

na — nor; ca — also; etat — this; vidmaḥ — do we know; katarat — which; naḥ — for us; garīyaḥ — better; yat vā — whether; jayema — we may conquer; yadi — if; vā — or; naḥ — us; jayeyuḥ — they conquer; yān — those who; eva — certainly; hatvā — by killing; na — never; jijīviṣāmaḥ — we would want to live; te — all of them; avasthitāḥ — are situated; pramukhe — in the front; dhārtarāṣṭrāḥ — the sons of Dhṛtarāṣṭra.

na – niti; ca – također; etat – ovo; vidmaḥ – znamo; katarat – što; naḥ – za nas; garīyaḥ – bolje; yat vā – je li; jayema – možemo pobijediti; yadi – ako; vā – ili; naḥ – nas; jayeyuḥ – pobijede; yān – koje; eva – zacijelo; hatvā – ubijajući; na – nikada; jijīviṣāmaḥ – htjeli bismo živjeti; te – svi oni; avasthitāḥ – nalaze se; pramukhe – ispred; dhārtarāṣṭrāḥ – Dhṛtarāṣṭrini sinovi.

Translation

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.

Ne znamo što je bolje – pobijediti ili biti pobijeđen. Ako ubijemo Dhṛtarāṣṭrine sinove, ne bismo trebali mariti za život. Ipak, oni sada stoje pred nama na bojnom polju.

Purport

Arjuna did not know whether he should fight and risk unnecessary violence, although fighting is the duty of the kṣatriyas, or whether he should refrain and live by begging. If he did not conquer the enemy, begging would be his only means of subsistence. Nor was there certainty of victory, because either side might emerge victorious. Even if victory awaited them (and their cause was justified), still, if the sons of 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 proved that not only was he a great devotee of the Lord but 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.

SMISAO: Arjuna nije znao treba li se boriti i izložiti opasnosti da počini nepotrebno nasilje, iako je borba dužnost kṣatriye, ili bi se trebao povući i živjeti od prošenja. Ako ne pobijedi neprijatelja, mogao bi se izdržavati samo prošenjem. Nije bio siguran u pobjedu jer je i jedna i druga strana mogla pobijediti. Čak i ako ih je očekivala pobjeda (a njihov je cilj bio opravdan), kad bi Dhṛtarāṣṭrini sinovi poginuli u bici, bilo bi vrlo teško živjeti u njihovoj odsutnosti. U tim bi okolnostima to za njih bila druga vrsta poraza. Ove Arjunine misli nepobitno dokazuju da je bio ne samo Gospodinov veliki bhakta već i veoma napredna osoba koja je potpuno vladala umom i osjetilima. Njegova želja da živi od prošenja, iako se rodio u kraljevskoj obitelji, predstavlja još jedan znak nevezanosti. Bio je pun vrlina, kao što pokazuju ove odlike i njegova vjera u upute Śrī Kṛṣṇe (njegova duhovnog učitelja). Možemo zaključiti da je Arjuna bio dostojan oslobođenja. Onaj tko ne vlada svojim osjetilima ne može se uzdići na razinu znanja, a bez znanja i predanosti ne može dostići oslobođenje. Arjuna je imao te odlike, uza sve velike materijalne kvalifikacije koje je posjedovao.