йад в джайема йади в но джайейу
йн эва хатв на джиджӣвишмас
те ’вастхит прамукхе дхртаршр
на — не; ча — также; этат — это; видма — знаем; катарат — которое (из двух); на — для нас; гарӣйа — лучше; йат в — либо; джайема — победим; йади — если; в — или; на — нас; джайейу — победят; йн — которых; эва — безусловно; хатв — убив; на — не; джиджӣвишма — хотим жить; те — они; авастхит — стоящие; прамукхе — перед нами; дхртаршр — сыновья Дхритараштры.
Еще не известно, что лучше для нас: победить их или потерпеть поражение. Если мы убьем сыновей Дхритараштры, жизнь потеряет для нас всякий смысл. Но вот они стоят перед нами на поле боя.
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.