Chapter 2

सञ्जय उवाच · sañjaya uvāca

तं तथा कृपयाऽविष्टमश्रुपूर्णाकुलेक्षणम्।विषीदन्तमिदं वाक्यमुवाच मधुसूदनः॥

taṃ tathā kṛpayā'viṣṭamaśrupūrṇākulekṣaṇam |viṣīdantamidaṃ vākyamuvāca madhusūdanaḥ ||

Sanjaya said: To him, who was thus overcome with pity, despondent, with eyes full of tears and agitated, Madhusudana (the destroyer of Madhu) or Krishna spoke these words.

Sanjaya then told how the Lord Shri Krishna, seeing Arjuna overwhelmed with compassion, his eyes dimmed with flowing tears and full of despondency, consoled him:

श्री भगवानुवाच · śrī bhagavānuvāca

कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम्।अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन॥

kutastvā kaśmalamidaṃ viṣame samupasthitam |anāryajuṣṭamasvargyamakīrtikaramarjuna ||

The Blessed Lord said, "From whence has this perilous strait come upon you, this dejection which is unworthy of you, disgraceful, and which will close the gates of heaven upon you, O Arjuna?"

The Lord said: My beloved friend! Why yield to this weakness, on the eve of battle, which does no credit to those who call themselves Aryans and only brings them infamy, barring them from the gates of heaven?

क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते।क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप॥

klaibyaṃ mā sma gamaḥ pārtha naitattvayyupapadyate |kṣudraṃ hṛdayadaurbalyaṃ tyaktvottiṣṭha parantapa ||

Do not yield to impotence, O Arjuna, son of Pritha. It does not befit you. Cast off this mean weakness of the heart! Stand up, O conqueror of foes!

O Arjuna! Why give way to unmanliness? O thou, who art the terror of thy enemies! Shake off such shameful effeminacy and make ready to act!

अर्जुन उवाच · arjuna uvāca

कथं भीष्ममहं संख्ये द्रोणं च मधुसूदन।इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन॥

kathaṃ bhīṣmamahaṃ saṃkhye droṇaṃ ca madhusūdana |iṣubhiḥ pratiyotsyāmi pūjārhāvarisūdana ||

Arjuna said, "O Madhusudana, how can I fight in battle with arrows against Bhishma and Drona, who are worthy of being worshipped, O destroyer of enemies?"

Arjuna argued: My Lord! How can I, when the battle rages, send an arrow through Bheeshma and Drona, whom I should revere?

गुरूनहत्वा हि महानुभावान्श्रेयो भोक्तुं भैक्ष्यमपीह लोके।हत्वार्थकामांस्तु गुरूनिहैवभुञ्जीय भोगान् रुधिरप्रदिग्धान्॥

gurūnahatvā hi mahānubhāvānśreyo bhoktuṃ bhaikṣyamapīha loke |hatvārthakāmāṃstu gurūnihaivabhuñjīya bhogān rudhirapradigdhān ||

Better it is, indeed, in this world to accept alms than to slay the most noble teachers. But if I were to kill them, even in this world, all my enjoyments of wealth and fulfilled desires would be stained with their blood.

Rather, I would be content with a beggar's crust than to kill these teachers of mine, these precious noble souls! To slay these masters who are my benefactors would be to stain the sweetness of life's pleasures with their blood.

न चैतद्विद्मः कतरन्नो गरीयोयद्वा जयेम यदि वा नो जयेयुः।यानेव हत्वा न जिजीविषामस्तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः॥

na caitadvidmaḥ kataranno garīyoyadvā jayema yadi vā no jayeyuḥ |yāneva hatvā na jijīviṣāmaste'vasthitāḥ pramukhe dhārtarāṣṭrāḥ ||

I can hardly tell which would be better, that we should conquer them or that they should conquer us. Even the sons of Dhritarashtra, whom we do not wish to slay, stand facing us.

Nor can I say whether it would be better for them to conquer me or for me to conquer them, since I would no longer care to live if I killed these sons of Dhritarashtra, who are now preparing for battle.

कार्पण्यदोषोपहतस्वभावःपृच्छामि त्वां धर्मसंमूढचेताः।यच्छ्रेयः स्यान्निश्िचतं ब्रूहि तन्मेशिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम्॥

kārpaṇyadoṣopahatasvabhāvaḥpṛcchāmi tvāṃ dharmasaṃmūḍhacetāḥ |yacchreyaḥ syānniśिcataṃ brūhi tanmeśiṣyaste'haṃ śādhi māṃ tvāṃ prapannam ||

My heart is overpowered by the taint of pity; my mind is confused as to my duty. I ask Thee: Tell me decisively what is good for me. I am Thy disciple; instruct me, who has taken refuge in Thee.

My heart is oppressed with pity, and my mind is confused as to what my duty is. Therefore, my Lord, tell me what is best for my spiritual welfare, for I am Your disciple. Please direct me, I pray.

न हि प्रपश्यामि ममापनुद्याद्यच्छोकमुच्छोषणमिन्द्रियाणाम्।अवाप्य भूमावसपत्नमृद्धम्राज्यं सुराणामपि चाधिपत्यम्॥

na hi prapaśyāmi mamāpanudyādyacchokamucchoṣaṇamindriyāṇām |avāpya bhūmāvasapatnamṛddhamrājyaṃ surāṇāmapi cādhipatyam ||

I do not see that this sorrow that burns up my senses would be removed, even if I were to attain prosperous and unrivaled dominion on earth or lordship over the gods.

For even if I were to attain the monarchy of the visible world, or the sovereignty over the invisible world, it would not drive away the anguish that is now paralyzing my senses.

सञ्जय उवाच · sañjaya uvāca

एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तप।न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह॥

evamuktvā hṛṣīkeśaṃ guḍākeśaḥ parantapa |na yotsya iti govindamuktvā tūṣṇīṃ babhūva ha ||

Sanjaya said: Having spoken thus to Hrishikesha, the Lord of the senses, Arjuna, the conqueror of sleep and destroyer of foes, said, "I will not fight," and became silent.

Sanjaya continued: "Arjuna, the conqueror of all enemies, then told the Lord of All-Hearts that he would not fight, and became silent, O King!

तमुवाच · tamuvāca

हृषीकेशः प्रहसन्निव भारत।सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः॥

hṛṣīkeśaḥ prahasanniva bhārata |senayorubhayormadhye viṣīdantamidaṃ vacaḥ ||

To him who was despondent in the midst of the two armies, Krishna, smiling, O Bharata, spoke these words.

Thereupon, the Lord, with a gracious smile, addressed him who was so much depressed in the midst of the two armies.

श्री भगवानुवाच · śrī bhagavānuvāca

अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे।गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः॥

aśocyānanvaśocastvaṃ prajñāvādāṃśca bhāṣase |gatāsūnagatāsūṃśca nānuśocanti paṇḍitāḥ ||

The Blessed Lord said, "You have grieved for those who should not be grieved for; yet, you speak words of wisdom. The wise grieve neither for the living nor for the dead."

Lord Shri Krishna said: Why grieve for those for whom no grief is due, yet professing wisdom? The wise grieve neither for the dead nor the living.

न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः।न चैव न भविष्यामः सर्वे वयमतः परम्॥

na tvevāhaṃ jātu nāsaṃ na tvaṃ neme janādhipāḥ |na caiva na bhaviṣyāmaḥ sarve vayamataḥ param ||

Nor, at any time, was I not, nor thou, nor these rulers of men; nor, verily, shall we ever cease to be hereafter.

There was never a time when I was not, nor you, nor these princes were not; there will never be a time when we shall cease to exist.

देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा।तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति॥

dehino'sminyathā dehe kaumāraṃ yauvanaṃ jarā |tathā dehāntaraprāptirdhīrastatra na muhyati ||

Just as the embodied soul passes through childhood, youth, and old age in this body, so too does it pass into another body; the steadfast one does not grieve over this.

As the soul experiences infancy, youth, and old age in this body, so finally it passes into another; the wise have no delusion about this.

मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः।आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत॥

mātrāsparśāstu kaunteya śītoṣṇasukhaduḥkhadāḥ |āgamāpāyino'nityāstāṃstitikṣasva bhārata ||

The contact of the senses with the objects, O son of Kunti, which causes heat and cold, pleasure and pain, has a beginning and an end; they are impermanent; endure them bravely, O Arjuna.

Those external relations that bring cold and heat, pain and happiness come and go; they are not permanent. Endure them bravely, O Prince!

यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ।समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते॥

yaṃ hi na vyathayantyete puruṣaṃ puruṣarṣabha |samaduḥkhasukhaṃ dhīraṃ so'mṛtatvāya kalpate ||

That firm man, whom surely these afflictions do not, O chief among men, to whom pleasure and pain are the same, is fit for attaining immortality.

The hero whose soul is unmoved by circumstances, who accepts pleasure and pain with equanimity, is only fit for immortality.

नासतो विद्यते भावो नाभावो विद्यते सतः।उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः॥

nāsato vidyate bhāvo nābhāvo vidyate sataḥ |ubhayorapi dṛṣṭo'ntastvanayostattvadarśibhiḥ ||

The unreal has no being; there is no non-being of the real; the truth about both has been seen by the knowers of the truth (or the seers of the essence).

That which is not shall never be; that which is shall never cease to be. These truths are self-evident to the wise.

अविनाशि तु तद्विद्धि येन सर्वमिदं ततम्।विनाशमव्ययस्यास्य न कश्चित् कर्तुमर्हति॥

avināśi tu tadviddhi yena sarvamidaṃ tatam |vināśamavyayasyāsya na kaścit kartumarhati ||

Know that to be indestructible, by which all this is pervaded. No one can cause the destruction of that, the Imperishable.

The Spirit, which pervades all that is seen, is imperishable. Nothing can destroy it.

अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः।अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत॥

antavanta ime dehā nityasyoktāḥ śarīriṇaḥ |anāśino'prameyasya tasmādyudhyasva bhārata ||

These bodies of the embodied Self, which are eternal, indestructible, and immeasurable, are said to have an end. Therefore, fight, O Arjuna.

The material bodies that this Eternal, Indestructible, and Immeasurable Spirit inhabits are all finite; therefore, fight, O valiant man!

य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम्।उभौ तौ न विजानीतो नायं हन्ति न हन्यते॥

ya enaṃ vetti hantāraṃ yaścainaṃ manyate hatam |ubhau tau na vijānīto nāyaṃ hanti na hanyate ||

He who takes the Self to be the slayer and he who thinks it is slain, neither of them knows. It does not slay, nor is it slain.

He who thinks that the Spirit kills, and he who thinks of it as killed, are both ignorant. The Spirit neither kills nor is it killed.

न जायते म्रियते वा कदाचिन्नायं भूत्वा भविता वा न भूयः।अजो नित्यः शाश्वतोऽयं पुराणोन हन्यते हन्यमाने शरीरे॥

na jāyate mriyate vā kadācinnāyaṃ bhūtvā bhavitā vā na bhūyaḥ |ajo nityaḥ śāśvato'yaṃ purāṇona hanyate hanyamāne śarīre ||

It is not born, nor does it ever die; after having been, it again does not cease to be; unborn, eternal, changeless, and ancient, it is not killed when the body is killed.

It was not born; it will never die, nor, once having been, can it cease to exist. Unborn, eternal, ever-enduring, yet most ancient, the spirit does not die when the body is dead.

वेदाविनाशिनं नित्यं य एनमजमव्ययम्।कथं स पुरुषः पार्थ कं घातयति हन्ति कम्॥

vedāvināśinaṃ nityaṃ ya enamajamavyayam |kathaṃ sa puruṣaḥ pārtha kaṃ ghātayati hanti kam ||

Whoever knows it to be indestructible, eternal, unborn, and inexhaustible, how can that person slay, O Arjuna, or cause to be slain?

He who knows the Spirit to be indestructible, immortal, unborn, and always the same, how should he kill or cause to be killed?

वासांसि जीर्णानि यथा विहायनवानि गृह्णाति नरोऽपराणि।तथा शरीराणि विहाय जीर्णान्यन्यानि संयाति नवानि देही॥

vāsāṃsi jīrṇāni yathā vihāyanavāni gṛhṇāti naro'parāṇi |tathā śarīrāṇi vihāya jīrṇānyanyāni saṃyāti navāni dehī ||

Just as a man casts off worn-out clothes and puts on new ones, so too the embodied Self casts off worn-out bodies and enters others that are new.

As a man discards his threadbare robes and puts on new ones, so the Spirit throws off its worn-out bodies and takes on fresh ones.

नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः।न चैनं क्लेदयन्त्यापो न शोषयति मारुतः॥

nainaṃ chindanti śastrāṇi nainaṃ dahati pāvakaḥ |na cainaṃ kledayantyāpo na śoṣayati mārutaḥ ||

Weapons cannot cut it, fire cannot burn it, water cannot wet it, wind cannot dry it.

Weapons cannot cleave it, fire cannot burn it, water cannot drench it, and wind cannot dry it.

अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च।नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः॥

acchedyo'yamadāhyo'yamakledyo'śoṣya eva ca |nityaḥ sarvagataḥ sthāṇuracalo'yaṃ sanātanaḥ ||

This Self cannot be cut, burned, wetted, nor dried up; it is eternal, all-pervasive, stable, immovable, and ancient.

It is impenetrable; it cannot be drowned, scorched, or dried. It is eternal, all-pervasive, unchanging, immovable, and most ancient.

अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते।तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि॥

avyakto'yamacintyo'yamavikāryo'yamucyate |tasmādevaṃ viditvainaṃ nānuśocitumarhasi ||

This Self is said to be unmanifested, unthinkable, and unchangeable. Therefore, knowing this to be so, you should not grieve.

It is named the Unmanifest, the Unthinkable, and the immutable. Therefore, knowing the Spirit as such, you have no cause to grieve.

अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम्।तथापि त्वं महाबाहो नैवं शोचितुमर्हसि॥

atha cainaṃ nityajātaṃ nityaṃ vā manyase mṛtam |tathāpi tvaṃ mahābāho naivaṃ śocitumarhasi ||

But even if thou thinkest of It as constantly being born and constantly dying, even then, O mighty-armed one, thou shouldst not grieve.

Even if thou thinkest of it as constantly being born and constantly dying, O Mighty Man, thou still hast no cause to grieve.

जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च।तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि॥

jātasya hi dhruvo mṛtyurdhruvaṃ janma mṛtasya ca |tasmādaparihārye'rthe na tvaṃ śocitumarhasi ||

For the born, death is certain, and for the dead, birth is certain; therefore, you should not grieve over the inevitable.

For death is certain for that which is born, just as birth is certain for that which is dead. Therefore, do not grieve for what is inevitable.

अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत।अव्यक्तनिधनान्येव तत्र का परिदेवना॥

avyaktādīni bhūtāni vyaktamadhyāni bhārata |avyaktanidhanānyeva tatra kā paridevanā ||

Beings are unmanifest in their beginning, manifest in their middle state, O Arjuna, and unmanifest again in their end. What is there to grieve about?

The end and beginning of beings are unknown; we only see the intervening formations. So, what is there to grieve about?

आश्चर्यवत्पश्यति कश्चिदेनमाश्चर्यवद्वदति तथैव चान्यः।आश्चर्यवच्चैनमन्यः श्रृणोतिश्रुत्वाप्येनं वेद न चैव कश्चित्॥

āścaryavatpaśyati kaścidenamāścaryavadvadati tathaiva cānyaḥ |āścaryavaccainamanyaḥ śrṛṇotiśrutvāpyenaṃ veda na caiva kaścit ||

One sees this (the Self) as a wonder; another speaks of it as a wonder; another hears of it as a wonder; yet, having heard, none understands it at all.

One hears of the Spirit with surprise, another thinks it marvelous, the third listens without comprehending. Thus, though many are told about it, scarcely is there one who knows it.

देही नित्यमवध्योऽयं देहे सर्वस्य भारत।तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि॥

dehī nityamavadhyo'yaṃ dehe sarvasya bhārata |tasmātsarvāṇi bhūtāni na tvaṃ śocitumarhasi ||

This indweller in the body of everyone is ever indestructible, O Arjuna; therefore, you should not grieve for any creature.

Do not be anxious about these armies; the spirit in man is imperishable.

स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि।धर्म्याद्धि युद्धाछ्रेयोऽन्यत्क्षत्रियस्य न विद्यते॥

svadharmamapi cāvekṣya na vikampitumarhasi |dharmyāddhi yuddhāchreyo'nyatkṣatriyasya na vidyate ||

Further, having regard to your duty, you should not waver, for there is nothing higher for a Kshatriya than a righteous war.

You must look at your duty. Nothing can be more welcome to a soldier than a righteous war. Therefore, wavering in this resolve is unworthy, O Arjuna!

यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम्।सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम्॥

yadṛcchayā copapannaṃ svargadvāramapāvṛtam |sukhinaḥ kṣatriyāḥ pārtha labhante yuddhamīdṛśam ||

Happy are the Kshatriyas, O Arjuna! who are called to fight in such a battle that comes of its own accord as an open door to heaven.

Blessed are the soldiers who find their opportunity; this opportunity has opened for thee the gates of heaven.

अथ चैत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि।ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि॥

atha caittvamimaṃ dharmyaṃ saṃgrāmaṃ na kariṣyasi |tataḥ svadharmaṃ kīrtiṃ ca hitvā pāpamavāpsyasi ||

But if you will not fight this righteous war, then having abandoned your own duty and reputation, you will incur sin.

Refuse to fight in this righteous cause, and you will be a traitor, losing fame, incurring only sin.

अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम्।संभावितस्य चाकीर्तिर्मरणादतिरिच्यते॥

akīrtiṃ cāpi bhūtāni kathayiṣyanti te'vyayām |saṃbhāvitasya cākīrtirmaraṇādatiricyate ||

People will also recount your everlasting dishonor; and for one who has been honored, dishonor is worse than death.

Men will talk forever of thy disgrace; and to the noble, dishonor is worse than death.

भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः।येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम्॥

bhayādraṇāduparataṃ maṃsyante tvāṃ mahārathāḥ |yeṣāṃ ca tvaṃ bahumato bhūtvā yāsyasi lāghavam ||

The great chariot-warriors will think that you have withdrawn from the battle out of fear, and you will be held in low esteem by those who have held you in high regard.

Great generals will think that you have fled from the battlefield out of cowardice; though once honored, you will seem despicable.

अवाच्यवादांश्च बहून् वदिष्यन्ति तवाहिताः।निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम्॥

avācyavādāṃśca bahūn vadiṣyanti tavāhitāḥ |nindantastava sāmarthyaṃ tato duḥkhataraṃ nu kim ||

Your enemies, scoffing at your power, will speak many abusive words—what could be more painful than this?

Your enemies will spread scandal and mock your courage. Is there anything more humiliating?

हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम्।तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः॥

hato vā prāpsyasi svargaṃ jitvā vā bhokṣyase mahīm |tasmāduttiṣṭha kaunteya yuddhāya kṛtaniścayaḥ ||

Slain, you will obtain heaven; victorious, you will enjoy the earth; therefore, stand up, O son of Kunti, resolved to fight.

If you are killed, you will attain Heaven; if you are victorious, you will enjoy the kingdom of earth. Therefore, arise, O Son of Kunti, and fight!

सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ।ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि॥

sukhaduḥkhe same kṛtvā lābhālābhau jayājayau |tato yuddhāya yujyasva naivaṃ pāpamavāpsyasi ||

Having made pleasure and pain, gain and loss, victory and defeat equal, engage in battle for the sake of battle; thus, you shall not incur sin.

Look upon pleasure and pain, victory and defeat, with an equal eye. Be prepared for the combat, and you will commit no sin.

एषा तेऽभिहिता सांख्ये बुद्धिर्योगे त्विमां श्रृणु।बुद्ध्यायुक्तो यया पार्थ कर्मबन्धं प्रहास्यसि॥

eṣā te'bhihitā sāṃkhye buddhiryoge tvimāṃ śrṛṇu |buddhyāyukto yayā pārtha karmabandhaṃ prahāsyasi ||

This, which has been taught to you, is wisdom concerning Sankhya. Now listen to wisdom concerning Yoga, endowed with which, O Arjuna, you shall cast off the bonds of action.

I have told you the philosophy of knowledge. Now, listen, and I will explain the philosophy of action, by means of which, O Arjuna, you will break through the bondage of all action.

नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते।स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात्॥

nehābhikramanāśo'sti pratyavāyo na vidyate |svalpamapyasya dharmasya trāyate mahato bhayāt ||

In this, there is no loss of effort, nor is there any harm produced, nor any transgression. Even a little of this knowledge protects one from great fear.

On this path, endeavour is never wasted nor repressed. Even a little practice of it protects one from great danger.

व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन।बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम्॥

vyavasāyātmikā buddhirekeha kurunandana |bahuśākhā hyanantāśca buddhayo'vyavasāyinām ||

Here, O joy of the Kurus, there is only one single-pointed determination; many-branched and endless are the thoughts of the indecisive.

By its means, the straying intellect becomes steadied in contemplating one object only; whereas the minds of the irresolute stray into innumerable bypaths.

यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः।वेदवादरताः पार्थ नान्यदस्तीति वादिनः॥

yāmimāṃ puṣpitāṃ vācaṃ pravadantyavipaścitaḥ |vedavādaratāḥ pārtha nānyadastīti vādinaḥ ||

The unwise, taking pleasure in the eulogizing words of the Vedas, utter flowery speech, saying, "There is nothing else," O Arjuna.

Only the ignorant speak in figurative language; it is they who extol the letter of the scriptures, saying, "There is nothing deeper than this."

कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम्।क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति॥

kāmātmānaḥ svargaparā janmakarmaphalapradām |kriyāviśeṣabahulāṃ bhogaiśvaryagatiṃ prati ||

Full of desires, with heaven as their goal, (they speak words that are directed to ends) leading to new births as the result of their works, and prescribe various methods abounding in specific actions, for the attainment of pleasure and power.

Consulting only their own desires, they construct their own heaven, devising arduous and complex rites to secure their own pleasure and power; and the only result is rebirth.

भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम्।व्यवसायात्मिका बुद्धिः समाधौ न विधीयते॥

bhogaiśvaryaprasaktānāṃ tayāpahṛtacetasām |vyavasāyātmikā buddhiḥ samādhau na vidhīyate ||

For those who are attached to pleasure and power, whose minds are drawn away by such teachings, their determinate reason is not formed which is steadily bent on meditation and Samadhi (superconscious state).

While their minds are absorbed with thoughts of power and personal enjoyment, they cannot focus their discrimination on one point.

त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन।निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान्॥

traiguṇyaviṣayā vedā nistraiguṇyo bhavārjuna |nirdvandvo nityasattvastho niryogakṣema ātmavān ||

The Vedas deal with the three attributes; be thou above these three attributes. O Arjuna, free yourself from the pairs of opposites and ever remain in the quality of Sattva, freed from acquisition and preservation, and be established in the Self.

The Vedic Scriptures tell of the three constituents of life—the Qualities. Rise above all of them, O Arjuna, above all the pairs of opposing sensations; be steadfast in truth, free from worldly anxieties, and centered in the Self.

यावानर्थ उदपाने सर्वतः संप्लुतोदके।तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः॥

yāvānartha udapāne sarvataḥ saṃplutodake |tāvānsarveṣu vedeṣu brāhmaṇasya vijānataḥ ||

To the Brahmana who has known the Self, all the Vedas are of as much use as a reservoir of water would be in a place where there is a flood.

As a man can drink water from any side of a full tank, so the skilled theologian can extract from any scripture that which will serve their purpose.

कर्मण्येवाधिकारस्ते मा फलेषु कदाचन।मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि॥

karmaṇyevādhikāraste mā phaleṣu kadācana |mā karmaphalaheturbhūrmā te saṅgo'stvakarmaṇi ||

Your right is only to work, but not to its results; do not let the results of action be your motive, nor let your attachment be to inaction.

But you have only the right to work, but none to the fruit of it. Let not the fruit of your action be your motive; nor be you enamored of inaction.

योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय।सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते॥

yogasthaḥ kuru karmāṇi saṅgaṃ tyaktvā dhanañjaya |siddhyasiddhyoḥ samo bhūtvā samatvaṃ yoga ucyate ||

Perform action, O Arjuna, being steadfast in Yoga, abandoning attachment and balanced in success and failure; evenness of mind is called Yoga.

Revised: Perform all your actions with your mind concentrated on the Divine, renouncing attachment and looking upon success and failure with an equal eye. Spirituality implies equanimity.

दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय।बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः॥

dūreṇa hyavaraṃ karma buddhiyogāddhanañjaya |buddhau śaraṇamanviccha kṛpaṇāḥ phalahetavaḥ ||

Far lower than the Yoga of wisdom is action, O Arjuna. Seek thou refuge in wisdom; wretched are those whose motive is the fruit.

Physical action is far inferior to an intellect concentrated on the Divine. Therefore, have recourse to Pure Intelligence. It is only the small-minded who work for reward.

बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते।तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम्॥

buddhiyukto jahātīha ubhe sukṛtaduṣkṛte |tasmādyogāya yujyasva yogaḥ karmasu kauśalam ||

Endowed with wisdom and evenness of mind, one casts off in this life both good and evil deeds; therefore, devote yourself to Yoga; Yoga is skill in action.

When a person attains Pure Reason, they renounce in this world the results of both good and evil. Cling to Right Action. Spirituality is the true art of living.

कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः।जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम्॥

karmajaṃ buddhiyuktā hi phalaṃ tyaktvā manīṣiṇaḥ |janmabandhavinirmuktāḥ padaṃ gacchantyanāmayam ||

The wise, possessing knowledge, having abandoned the fruits of their actions, and being freed from the bonds of birth, go to the place which is beyond all evil.

The sages, guided by pure intellect, renounce the fruits of their actions; and, thus freed from the shackles of rebirth, they attain the highest bliss.

यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति।तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च॥

yadā te mohakalilaṃ buddhirvyatitariṣyati |tadā gantāsi nirvedaṃ śrotavyasya śrutasya ca ||

When your intellect passes beyond the mire of delusion, then you will attain indifference to what has been heard and what has yet to be heard.

When your reason has crossed the entanglements of illusion, then you will become indifferent to both the philosophies you have heard and those you may yet hear.

श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला।समाधावचला बुद्धिस्तदा योगमवाप्स्यसि॥

śrutivipratipannā te yadā sthāsyati niścalā |samādhāvacalā buddhistadā yogamavāpsyasi ||

When your intellect, which is perplexed by the Vedic texts you have read, stands immovable and steady in the Self, then you will attain Self-realization.

When the intellect, bewildered by the multiplicity of holy scriptures, stands unperturbed in blissful contemplation of the infinite, then you have attained spirituality.

अर्जुन उवाच · arjuna uvāca

स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव।स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम्॥

sthitaprajñasya kā bhāṣā samādhisthasya keśava |sthitadhīḥ kiṃ prabhāṣeta kimāsīta vrajeta kim ||

Arjuna said, "O Krishna, what is the description of one who has steady wisdom and is merged in the superconscious state? How does one of steady wisdom speak, how do they sit, and how do they walk?"

Arjuna asked: My Lord! How can we recognize the saint who has attained Pure Intellect, who has reached this state of Bliss, and whose mind is steady? How does he talk, how does he live, and how does he act?

श्री भगवानुवाच · śrī bhagavānuvāca

प्रजहाति यदा कामान् सर्वान् पार्थ मनोगतान्।आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते॥

prajahāti yadā kāmān sarvān pārtha manogatān |ātmanyevātmanā tuṣṭaḥ sthitaprajñastadocyate ||

The Blessed Lord said, "When a man completely casts off, O Arjuna, all the desires of the mind and is satisfied in the Self by the Self, then he is said to be one of steady wisdom."

Lord Shri Krishna replied: When a person has given up the desires of their heart and is content with the Self alone, they have surely reached the highest state.

दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः।वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते॥

duḥkheṣvanudvignamanāḥ sukheṣu vigataspṛhaḥ |vītarāgabhayakrodhaḥ sthitadhīrmunirucyate ||

He whose mind is not shaken by adversity, who does not long for pleasures, and is free from attachment, fear, and anger, is called a sage of steady wisdom.

The sage whose mind is unruffled in suffering, whose desire is not aroused by enjoyment, who is without attachment, anger, or fear—take him to be one who stands at a lofty level.

यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम्।नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता॥

yaḥ sarvatrānabhisnehastattatprāpya śubhāśubham |nābhinandati na dveṣṭi tasya prajñā pratiṣṭhitā ||

He who is everywhere without attachment, upon encountering anything good or bad, neither rejoices nor hastens; his wisdom is firm.

He who, wherever he goes, is not attached to any person or place by ties of flesh; who accepts good and evil alike, neither welcoming the one nor shrinking from the other—take him to be one who is merged in the Infinite.

यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः।इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता॥

yadā saṃharate cāyaṃ kūrmo'ṅgānīva sarvaśaḥ |indriyāṇīndriyārthebhyastasya prajñā pratiṣṭhitā ||

When, like the tortoise which withdraws all its limbs on all sides, he withdraws his senses from the sense-objects, then his wisdom becomes steady.

He who can withdraw his senses from the attraction of their objects, as the tortoise draws its limbs within its shell—take it that such a one has attained perfection.

विषया विनिवर्तन्ते निराहारस्य देहिनः।रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते॥

viṣayā vinivartante nirāhārasya dehinaḥ |rasavarjaṃ raso'pyasya paraṃ dṛṣṭvā nivartate ||

The objects of the senses turn away from the abstinent man, leaving the longing behind; but his longing also turns away upon seeing the Supreme.

The objects of sense turn away from him who is abstinent. Even the taste for them is lost in him who has seen the Truth.

यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः।इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः॥

yatato hyapi kaunteya puruṣasya vipaścitaḥ |indriyāṇi pramāthīni haranti prasabhaṃ manaḥ ||

The turbulent senses, O Arjuna, can violently carry away the mind of a wise person, even though they are striving to control them.

O Arjuna! The mind of one who is attempting to conquer it is forcibly carried away, in spite of their efforts, by their tumultuous senses.

तानि सर्वाणि संयम्य युक्त आसीत मत्परः।वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता॥

tāni sarvāṇi saṃyamya yukta āsīta matparaḥ |vaśe hi yasyendriyāṇi tasya prajñā pratiṣṭhitā ||

Having restrained them all, he should sit steadfast, intent on Me; his wisdom is steady whose senses are under control.

Restraining them all, let him steadfastly meditate on Me; for whoever conquers their senses achieves perfection.

ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते।सङ्गात् संजायते कामः कामात्क्रोधोऽभिजायते॥

dhyāyato viṣayānpuṃsaḥ saṅgasteṣūpajāyate |saṅgāt saṃjāyate kāmaḥ kāmātkrodho'bhijāyate ||

When one thinks of objects, attachment to them arises; from attachment, desire is born; from desire, anger arises.

When a person dwells on the objects of sense, they create an attraction for them; this attraction develops into desire, and desire breeds anger.

क्रोधाद्भवति संमोहः संमोहात्स्मृतिविभ्रमः।स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति॥

krodhādbhavati saṃmohaḥ saṃmohātsmṛtivibhramaḥ |smṛtibhraṃśād buddhināśo buddhināśātpraṇaśyati ||

Anger leads to delusion, which causes loss of memory; this, in turn, leads to the destruction of discrimination, resulting in destruction.

Anger induces delusion; delusion leads to loss of memory; loss of memory results in the shattering of reason; and the destruction of reason leads to destruction.

रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन्।आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति॥

rāgadveṣaviyuktaistu viṣayānindriyaiścaran |ātmavaśyairvidheyātmā prasādamadhigacchati ||

But the self-controlled man, moving among objects with the senses restrained and free from attraction and repulsion, attains peace.

But the self-controlled soul, who moves among sense objects, free from attachment or repulsion, wins eternal peace.

प्रसादे सर्वदुःखानां हानिरस्योपजायते।प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते॥

prasāde sarvaduḥkhānāṃ hānirasyopajāyate |prasannacetaso hyāśu buddhiḥ paryavatiṣṭhate ||

In that peace, all pains are destroyed; for the intellect of the tranquil-minded soon becomes steady.

Having attained peace, he becomes free from misery; for when the mind gains peace, right discrimination follows.

नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना।न चाभावयतः शान्तिरशान्तस्य कुतः सुखम्॥

nāsti buddhirayuktasya na cāyuktasya bhāvanā |na cābhāvayataḥ śāntiraśāntasya kutaḥ sukham ||

There is no knowledge of the Self for the unsteady, and no meditation is possible for the unsteady, and no peace for the unmeditative, and how can there be happiness for one who has no peace?

Right discrimination is not for him who cannot concentrate. Without concentration, there cannot be meditation; he who cannot meditate must not expect peace; and without peace, how can one expect happiness?

इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते।तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि॥

indriyāṇāṃ hi caratāṃ yanmano'nuvidhīyate |tadasya harati prajñāṃ vāyurnāvamivāmbhasi ||

For the mind, which follows in the wake of the wandering senses, carries away his discrimination, as the wind carries away a boat on the waters.

As a ship at sea is tossed by the tempest, so the reason is carried away by the mind when preyed upon by straying senses.

तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः।इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता॥

tasmādyasya mahābāho nigṛhītāni sarvaśaḥ |indriyāṇīndriyārthebhyastasya prajñā pratiṣṭhitā ||

Therefore, O mighty-armed Arjuna, his knowledge is steady whose senses are completely restrained from sense objects.

Therefore, O Mighty-Armed One, he whose senses are detached from their objects—take it that his reason is purified.

या निशा सर्वभूतानां तस्यां जागर्ति संयमी।यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः॥

yā niśā sarvabhūtānāṃ tasyāṃ jāgarti saṃyamī |yasyāṃ jāgrati bhūtāni sā niśā paśyato muneḥ ||

That which is night to all beings, in that the self-controlled man is awake; when all beings are awake, that is night for the sage who sees.

The saint is awake when the world sleeps, and he disregards that for which the world lives.

आपूर्यमाणमचलप्रतिष्ठंसमुद्रमापः प्रविशन्ति यद्वत्।तद्वत्कामा यं प्रविशन्ति सर्वेस शान्तिमाप्नोति न कामकामी॥

āpūryamāṇamacalapratiṣṭhaṃsamudramāpaḥ praviśanti yadvat |tadvatkāmā yaṃ praviśanti sarvesa śāntimāpnoti na kāmakāmī ||

He attains peace into whom all desires enter, just as waters enter the ocean which, filled from all sides, remains unmoved; but not the man who is full of desires.

He attains peace into whom desires flow as rivers into the ocean, which, though brimming with water, remains ever the same; not he whom desires carry away.

विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः।निर्ममो निरहंकारः स शांतिमधिगच्छति॥

vihāya kāmānyaḥ sarvānpumāṃścarati niḥspṛhaḥ |nirmamo nirahaṃkāraḥ sa śāṃtimadhigacchati ||

That person attains peace who, abandoning all desires, moves about without longing, without the sense of ownership, and without egoism.

He attains peace who, giving up desire, moves through the world without aspiration, possessing nothing that he can call his own and is free from pride.

एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति।स्थित्वाऽस्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति॥

eṣā brāhmī sthitiḥ pārtha naināṃ prāpya vimuhyati |sthitvā'syāmantakāle'pi brahmanirvāṇamṛcchati ||

O son of Pritha, this is the eternal state, the Brahmic seat. Attaining this, one is not deluded. Being established in it, one attains oneness with Brahman even at the end of life.

O Arjuna! This is the state of the Self, the Supreme Spirit, to which, if one attains, it shall never be taken away. Even at the time of leaving the body, one will remain firmly enthroned there and become one with the Eternal.