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Bhagavad-gītā As it Is — El Bhagavad-gītā Tal y como es
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अधियज्ञः कथं कॊ ऽतर देहे ऽसमिन मधुसूदन
परयाणकाले च कथं जञेयॊ ऽसि नियतात्मभिः
adhiyajñaḥ kathaṁ ko ’tra
dehe ’smin madhusūdana
prayāṇa-kāle ca kathaṁ
jñeyo ’si niyatātmabhiḥ
WORD BY WORD — PALABRA POR PALABRA
| adhiyajñaḥ |  | the Lord of sacrifice | | | | katham | | how | | | | kaḥ | | who | | | | atra | | here | | | | dehe | | in the body | | | | asmin | | this | | | | madhusūdana | | O Madhusūdana | | | | prayāṇa-kāle | | at the time of death | | | | ca | | and | | | | katham | | how | | | | jñeyaḥ asi | | You can be known | | | | niyata-ātmabhiḥ | | by the self-controlled | | |
TRANSLATION — TRADUCCION
 | Who is the Lord of sacrifice, and how does He live in the body, O Madhusūdana? And how can those engaged in devotional service know You at the time of death?
| | ¡Oh Madhusūdana!, ¿quién es el Señor del Sacrificio y como vive en el cuerpo? y ¿cómo pueden conocerte en el momento de la muerte aquellos que se ocupan en el servicio devocional?
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PURPORT — SIGNIFICADO
| | “Lord of sacrifice” may refer to either Indra or Viṣṇu. Viṣṇu is the chief of the primal demigods, including Brahmā and Śiva, and Indra is the chief of the administrative demigods. Both Indra and Viṣṇu are worshiped by yajña performances. But here Arjuna asks who is actually the Lord of yajña (sacrifice) and how the Lord is residing within the body of the living entity.
| | «El Señor del sacrificio» indica a Indra y a Viṣṇu. Viṣṇu es el jefe de los semidioses primarios, incluyendo a Brahmā y a Śiva, e Indra es el jete de tos semidioses administrativos. Tanto a Indra como a Viṣṇu se les adora mediante la ejecución de yajña. Pero Arjuna pregunta ¿quién es efectivamente el Señor del yajña (sacrificio)? y ¿cómo reside el Señor dentro del cuerpo de la entidad viviente?
| | | Arjuna addresses the Lord as Madhusūdana because Kṛṣṇa once killed a demon named Madhu. Actually these questions, which are of the nature of doubts, should not have arisen in the mind of Arjuna, because Arjuna is a Kṛṣṇa conscious devotee. Therefore these doubts are like demons. Since Kṛṣṇa is so expert in killing demons, Arjuna here addresses Him as Madhusūdana so that Kṛṣṇa might kill the demonic doubts that arise in Arjuna’s mind.
| | Arjuna llama Madhusūdana al Señor, porque en una ocasión Kṛṣṇa mató a un demonio llamado Madhu. De hecho estas preguntas, las cuales tienen la naturaleza de dudas, no debieron surgir en la·mente de Arjuna ya que él es un devoto consciente de Kṛṣṇa. Por lo tanto estas dudas son como demonios. Ya que Kṛṣṇa es tan experto en matar demonios, Arjuna Lo llama Madhusūdana, para que Kṛṣṇa mate las dudas demoníacas que surgen en la mente de Arjuna.
| | | Now the word prayāṇa-kāle in this verse is very significant because whatever we do in life will be tested at the time of death. Arjuna is very anxious to know of those who are constantly engaged in Kṛṣṇa consciousness. What should be their position at that final moment? At the time of death all the bodily functions are disrupted, and the mind is not in a proper condition. Thus disturbed by the bodily situation, one may not be able to remember the Supreme Lord. Mahārāja Kulaśekhara, a great devotee, prays, “My dear Lord, just now I am quite healthy, and it is better that I die immediately so that the swan of my mind can seek entrance at the stem of Your lotus feet.” The metaphor is used because the swan, a bird of the water, takes pleasure in digging into the lotus flowers; its sporting proclivity is to enter the lotus flower. Mahārāja Kulaśekhara says to the Lord, “Now my mind is undisturbed, and I am quite healthy. If I die immediately, thinking of Your lotus feet, then I am sure that my performance of Your devotional service will become perfect. But if I have to wait for my natural death, then I do not know what will happen, because at that time the bodily functions will be disrupted, my throat will be choked up, and I do not know whether I shall be able to chant Your name. Better let me die immediately.” Arjuna questions how a person can fix his mind on Kṛṣṇa’s lotus feet at such a time.
| | Después, la palabra prayāṇa-kāle de este verso es muy significativa, porque cualqmer cosa que hagamos en esta vida será probada al momento de la muerte. Arjuna teme que al momento de la muerte aquellos que están en la Conciencia de Kṛṣṇa olvidarán al Señor Supremo, porque en ese momento se trastornan las funciones corporales y la mente pue de ser presa de un estado de pánico. Por eso Mahārāja Kulaśekhara, un gran devoto ora, «Mi querido Señor, que yo muera inmediatamente ahora que estoy saludable, para que el cisne de mi mente entre en el tallo de Tus pies de loto». Se usa esta metáfora porque a menudo el cisne se complace en entrar a los tallos de las flores ae loto - en forma similar, la mente del devoto puro es atraída a los pies de loto del Señor. Mahārāja Kulaśekhara teme que al momento de la muerte su garganta estará tan obstruida que no será capaz de cantar los santos nombres, así que es mejor «morir inmediatamente». Arjuna pregunta acerca de cómo puede la mente de uno permanecer fija en los pies de loto de Kṛṣṇa en tales momentos.
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