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भगवद्गीता       bhagavad-gītā - chapter-2

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संजय उवाच ।
तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम् ।
विषीदन्तमिदं वाक्यमुवाच मधुसूदनः ॥१॥
1. saṁjaya uvāca ,
taṁ tathā kṛpayāviṣṭamaśrupūrṇākulekṣaṇam ,
viṣīdantamidaṁ vākyamuvāca madhusūdanaḥ.
1. sañjaya uvāca tam tathā kṛpayā āviṣṭam aśrupūrṇākulekṣaṇam
viṣīdantam idam vākyam uvāca madhusūdanaḥ
1. sañjaya uvāca: madhusūdanaḥ tam tathā kṛpayā āviṣṭam,
aśrupūrṇākulekṣaṇam,
viṣīdantam idam vākyam uvāca
1. Sañjaya said: To Arjuna, who was thus overcome by compassion, with eyes filled with tears and agitated, and who was despondent, Madhusūdana (Kṛṣṇa) spoke this statement.
श्रीभगवानुवाच ।
कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम् ।
अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन ॥२॥
2. śrībhagavānuvāca ,
kutastvā kaśmalamidaṁ viṣame samupasthitam ,
anāryajuṣṭamasvargyamakīrtikaramarjuna.
2. śrībhagavān uvāca kutaḥ tvā kaśmalam idam viṣame
samupasthitam anāryajuṣṭam asvargyam akīrtikaram arjuna
2. śrībhagavān uvāca: arjuna,
kutaḥ idam kaśmalam viṣame tvā samupasthitam? (idam) anāryajuṣṭam asvargyam akīrtikaram (ca asti)
2. The Blessed Lord said: O Arjuna, from where has this impurity (kaśmala) arisen in you at this critical moment? It is not characteristic of noble persons (ārya), it does not lead to heaven, and it brings dishonor.
क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते ।
क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परंतप ॥३॥
3. klaibyaṁ mā sma gamaḥ pārtha naitattvayyupapadyate ,
kṣudraṁ hṛdayadaurbalyaṁ tyaktvottiṣṭha paraṁtapa.
3. klaibyam mā sma gamaḥ pārtha na etat tvayi upapadyate
kṣudram hṛdayadaurbalyam tyaktvā uttiṣṭha paraṃtapa
3. pārtha,
klaibyam mā sma gamaḥ; etat tvayi na upapadyate.
paraṃtapa,
kṣudram hṛdayadaurbalyam tyaktvā uttiṣṭha.
3. O son of Pṛthā (Arjuna), do not yield to unmanliness; this is not fitting for you. Giving up this petty weakness of heart, arise, O scorcher of foes (Arjuna)!
अर्जुन उवाच ।
कथं भीष्ममहं संख्ये द्रोणं च मधुसूदन ।
इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन ॥४॥
4. arjuna uvāca ,
kathaṁ bhīṣmamahaṁ saṁkhye droṇaṁ ca madhusūdana ,
iṣubhiḥ pratiyotsyāmi pūjārhāvarisūdana.
4. arjuna uvāca kathaṃ bhīṣmam aham saṃkhye droṇam ca
madhusūdana iṣubhiḥ pratiyotsyāmi pūjārhau arisūdana
4. arjuna uvāca madhusūdana arisūdana aham saṃkhye pūjārhau
bhīṣmam ca droṇam ca iṣubhiḥ kathaṃ pratiyotsyāmi
4. Arjuna said: "O Madhusudana, O Destroyer of Foes, how can I fight back with arrows in battle against Bhishma and Drona, who are both worthy of worship?"
गुरूनहत्वा हि महानुभावाञ्श्रेयो भोक्तुं भैक्षमपीह लोके ।
हत्वार्थकामांस्तु गुरूनिहैव भुञ्जीय भोगान्रुधिरप्रदिग्धान् ॥५॥
5. gurūnahatvā hi mahānubhāvā;ñśreyo bhoktuṁ bhaikṣamapīha loke ,
hatvārthakāmāṁstu gurūnihaiva; bhuñjīya bhogānrudhirapradigdhān.
5. gurūn ahatvā hi mahānubhāvān śreyaḥ
bhoktum bhaikṣam api iha loke
hatvā arthakāmān tu gurūn iha eva
bhuñjīya bhogān rudhirapradigdhān
5. hi mahānubhāvān gurūn ahatvā iha loke bhaikṣam api bhoktum śreyaḥ.
tu arthakāmān gurūn iha eva hatvā rudhirapradigdhān bhogān bhuñjīya.
5. Indeed, it is better to live on alms in this world without killing these great-souled teachers (guru). But, if I were to kill these teachers (guru), who are desirous of material gains (artha), right here, I would only enjoy pleasures stained with blood.
न चैतद्विद्मः कतरन्नो गरीयो यद्वा जयेम यदि वा नो जयेयुः ।
यानेव हत्वा न जिजीविषामस्तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः ॥६॥
6. na caitadvidmaḥ kataranno garīyo; yadvā jayema yadi vā no jayeyuḥ ,
yāneva hatvā na jijīviṣāma;ste'vasthitāḥ pramukhe dhārtarāṣṭrāḥ.
6. na ca etat vidmaḥ katarat naḥ garīyaḥ
yat vā jayema yadi vā naḥ jayeyuḥ
yān eva hatvā na jijīviṣāmaḥ te
avasthitāḥ pramukhe dhārtarāṣṭrāḥ
6. ca na etat vidmaḥ,
naḥ katarat garīyaḥ yat vā jayema yadi vā naḥ jayeyuḥ.
yān eva hatvā na jijīviṣāmaḥ,
te dhārtarāṣṭrāḥ pramukhe avasthitāḥ.
6. We do not even know which is better for us: whether we should conquer them or they should conquer us. The sons of Dhritarashtra, whom we would not wish to live after killing, are standing right before us.
कार्पण्यदोषोपहतस्वभावः पृच्छामि त्वां धर्मसंमूढचेताः ।
यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् ॥७॥
7. kārpaṇyadoṣopahatasvabhāvaḥ; pṛcchāmi tvāṁ dharmasaṁmūḍhacetāḥ ,
yacchreyaḥ syānniścitaṁ brūhi tanme; śiṣyaste'haṁ śādhi māṁ tvāṁ prapannam.
7. kārpaṇyadoṣopahatasvabhāvaḥ pṛcchāmi
tvām dharmasaṃmūḍhacetāḥ yat
śreyaḥ syāt niścitam brūhi tat me
śiṣyaḥ te aham śādhi mām tvām prapannam
7. kārpaṇyadoṣopahatasvabhāvaḥ dharmasaṃmūḍhacetāḥ aham tvām pṛcchāmi.
yat niścitam śreyaḥ syāt tat me brūhi.
aham te śiṣyaḥ asmi.
tvām prapannam mam śādhi.
7. My nature (svabhāva) is overcome by the fault of weakness, and my mind (cetas) is bewildered about my duty (dharma). I ask you: tell me definitively what would be most beneficial. I am your disciple (śiṣya); instruct me, who has surrendered to you.
न हि प्रपश्यामि ममापनुद्याद्यच्छोकमुच्छोषणमिन्द्रियाणाम् ।
अवाप्य भूमावसपत्नमृद्धं राज्यं सुराणामपि चाधिपत्यम् ॥८॥
8. na hi prapaśyāmi mamāpanudyā;dyacchokamucchoṣaṇamindriyāṇām ,
avāpya bhūmāvasapatnamṛddhaṁ; rājyaṁ surāṇāmapi cādhipatyam.
8. na hi prapaśyāmi mama apanudyāt
yat śokam ucchoṣaṇam indriyāṇām
avāpya bhūmau asapattnam ṛddham
rājyam surāṇām api ca ādhipatyam
8. (aham) mama indriyāṇām ucchoṣaṇam
yat śokam apanudyāt na hi prapaśyāmi
bhūmau asapattnam ṛddham rājyam
avāpya api ca surāṇām ādhipatyam
8. For I do not see what could remove this grief of mine, which is drying up my senses, even if I were to attain an unrivaled, prosperous kingdom on earth, or even sovereignty over the gods.
संजय उवाच ।
एवमुक्त्वा हृषीकेशं गुडाकेशः परंतप ।
न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह ॥९॥
9. saṁjaya uvāca ,
evamuktvā hṛṣīkeśaṁ guḍākeśaḥ paraṁtapa ,
na yotsya iti govindamuktvā tūṣṇīṁ babhūva ha.
9. sañjaya uvāca evam uktvā hṛṣīkeśam guḍākeśaḥ parantapa
na yotsye iti govindam uktvā tūṣṇīm babhūva ha
9. sañjaya uvāca parantapa guḍākeśaḥ hṛṣīkeśam evam
uktvā govindam 'na yotsye' iti uktvā tūṣṇīm ha babhūva
9. Sanjaya said: "O scorcher of foes (parantapa), Gudakesha (Arjuna), having thus spoken to Hrishikesha (Kṛṣṇa), and having then declared to Govinda (Kṛṣṇa), 'I will not fight,' became silent."
तमुवाच हृषीकेशः प्रहसन्निव भारत ।
सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः ॥१०॥
10. tamuvāca hṛṣīkeśaḥ prahasanniva bhārata ,
senayorubhayormadhye viṣīdantamidaṁ vacaḥ.
10. tam uvāca hṛṣīkeśaḥ prahasan iva bhārata
senayoḥ ubhayoḥ madhye viṣīdantam idam vacaḥ
10. bhārata hṛṣīkeśaḥ prahasan iva senayoḥ
ubhayoḥ madhye viṣīdantam tam idam vacaḥ uvāca
10. O Bharata, Hrishikesha (Kṛṣṇa), as if smiling, spoke these words to him (Arjuna), who was despondent in the midst of both armies.
श्रीभगवानुवाच ।
अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे ।
गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः ॥११॥
11. śrībhagavānuvāca ,
aśocyānanvaśocastvaṁ prajñāvādāṁśca bhāṣase ,
gatāsūnagatāsūṁśca nānuśocanti paṇḍitāḥ.
11. śrībhagavān uvāca aśocyān anvaśocaḥ tvam prajñāvādān
ca bhāṣase gatāsūn agatāsūn ca na anuśocanti paṇḍitāḥ
11. śrībhagavān uvāca tvam aśocyān anvaśocaḥ ca prajñāvādān bhāṣase.
paṇḍitāḥ gatāsūn ca agatāsūn ca na anuśocanti
11. The Blessed Lord said: "You lament for those who are not worthy of lamentation, and yet you speak words of apparent wisdom. The truly wise (paṇḍitāḥ) do not grieve for those whose lives have departed or for those whose lives have not departed."
न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः ।
न चैव न भविष्यामः सर्वे वयमतः परम् ॥१२॥
12. na tvevāhaṁ jātu nāsaṁ na tvaṁ neme janādhipāḥ ,
na caiva na bhaviṣyāmaḥ sarve vayamataḥ param.
12. na tu eva aham jātu na āsam na tvam na ime janādhipāḥ
na ca eva na bhaviṣyāmaḥ sarve vayam ataḥ param
12. tu eva aham jātu na āsam,
tvam na,
ime janādhipāḥ na,
ca eva ataḥ param sarve vayam na bhaviṣyāmaḥ na
12. Indeed, there was never a time when I did not exist, nor you, nor these kings. Nor will it ever be that all of us shall cease to exist after this (life).
देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा ।
तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति ॥१३॥
13. dehino'sminyathā dehe kaumāraṁ yauvanaṁ jarā ,
tathā dehāntaraprāptirdhīrastatra na muhyati.
13. dehinaḥ asmin yathā dehe kaumāram yauvanam jarā
tathā dehāntaraprāptiḥ dhīraḥ tatra na muhyati
13. yathā dehinaḥ asmin dehe kaumāram yauvanam jarā
tathā dehāntaraprāptiḥ tatra dhīraḥ na muhyati
13. Just as the embodied soul (dehin) experiences childhood, youth, and old age in this body, similarly, it attains another body. A wise person (dhīra) is not bewildered by this (transition).
मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः ।
आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत ॥१४॥
14. mātrāsparśāstu kaunteya śītoṣṇasukhaduḥkhadāḥ ,
āgamāpāyino'nityāstāṁstitikṣasva bhārata.
14. mātrāsparśāḥ tu kaunteya śītoṣṇasukhaduḥkhadāḥ
āgamāpāyinaḥ anityāḥ tān titikṣasva bhārata
14. kaunteya bhārata! tu mātrāsparśāḥ śītoṣṇasukhaduḥkhadāḥ āgamāpāyinaḥ anityāḥ (santi).
tān titikṣasva
14. O son of Kunti (Kaunteya), the contacts of the senses (mātrāsparśa) are indeed the givers of cold, heat, pleasure, and pain. They are impermanent, appearing and disappearing. Therefore, O descendant of Bharata (Bhārata), you must endure them.
यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ ।
समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते ॥१५॥
15. yaṁ hi na vyathayantyete puruṣaṁ puruṣarṣabha ,
samaduḥkhasukhaṁ dhīraṁ so'mṛtatvāya kalpate.
15. yam hi na vyathayanti ete puruṣam puruṣarṣabha
samaduḥkhasukham dhīram saḥ amṛtatvāya kalpate
15. puruṣarṣabha! hi ete yam puruṣam samaduḥkhasukham dhīram na vyathayanti,
saḥ amṛtatvāya kalpate
15. O best among men (puruṣarṣabha), the person (puruṣa) whom these (contacts) do not perturb, who remains balanced in pain and pleasure and is steadfast (dhīra) — he indeed becomes worthy of immortality (amṛtatva).
नासतो विद्यते भावो नाभावो विद्यते सतः ।
उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः ॥१६॥
16. nāsato vidyate bhāvo nābhāvo vidyate sataḥ ,
ubhayorapi dṛṣṭo'ntastvanayostattvadarśibhiḥ.
16. na asataḥ vidyate bhāvaḥ na abhāvaḥ vidyate sataḥ
ubhayoḥ api dṛṣṭaḥ antaḥ tu anayoḥ tattvadarśibhiḥ
16. asataḥ bhāvaḥ na vidyate; sataḥ abhāvaḥ na vidyate ca.
ubhayoḥ anayoḥ antaḥ tu tattvadarśibhiḥ api dṛṣṭaḥ.
16. The unreal has no existence, and the real never ceases to be. Indeed, the ultimate reality concerning both of these has been perceived by those who truly see the truth.
अविनाशि तु तद्विद्धि येन सर्वमिदं ततम् ।
विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति ॥१७॥
17. avināśi tu tadviddhi yena sarvamidaṁ tatam ,
vināśamavyayasyāsya na kaścitkartumarhati.
17. avināśi tu tat viddhi yena sarvam idam tatam
vināśam avyayasyāsya na kaścit kartum arhati
17. yena idam sarvam tatam,
tat tu avināśi viddhi.
asya avyayasyāsya vināśam kartum kaścit na arhati.
17. But know that to be imperishable (avināśi) by which this entire universe is pervaded. No one is capable of bringing about the destruction of this immutable (avyaya) self (ātman).
अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः ।
अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत ॥१८॥
18. antavanta ime dehā nityasyoktāḥ śarīriṇaḥ ,
anāśino'prameyasya tasmādyudhyasva bhārata.
18. antavantaḥ ime dehā nityasya uktāḥ śarīriṇaḥ
anāśinaḥ aprameyasyāsya tasmāt yudhyasva bhārata
18. ime dehāḥ antavantaḥ uktāḥ nityasya anāśinaḥ aprameyasyāsya śarīriṇaḥ.
tasmāt,
bhārata,
yudhyasva.
18. These bodies are declared to be perishable, belonging to the eternal, indestructible (anāśin), and immeasurable embodied self (ātman). Therefore, O Bhārata (Arjuna), fight!
य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम् ।
उभौ तौ न विजानीतो नायं हन्ति न हन्यते ॥१९॥
19. ya enaṁ vetti hantāraṁ yaścainaṁ manyate hatam ,
ubhau tau na vijānīto nāyaṁ hanti na hanyate.
19. yaḥ enam vetti hantāram yaḥ ca enam manyate hatam
ubhau tau na vijānītaḥ na ayam hanti na hanyate
19. yaḥ enam hantāram vetti,
yaḥ ca enam hatam manyate,
tau ubhau na vijānītaḥ.
ayam na hanti,
na ca hanyate.
19. He who believes this self (ātman) to be the slayer, and he who considers it to be slain, both of them do not understand; for this self (ātman) neither slays nor is slain.
न जायते म्रियते वा कदाचिन्नायं भूत्वा भविता वा न भूयः ।
अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे ॥२०॥
20. na jāyate mriyate vā kadāci;nnāyaṁ bhūtvā bhavitā vā na bhūyaḥ ,
ajo nityaḥ śāśvato'yaṁ purāṇo; na hanyate hanyamāne śarīre.
20. na jāyate mriyate vā kadācit na
ayam bhūtvā bhavitā vā na bhūyaḥ
| ajaḥ nityaḥ śāśvataḥ ayam
purāṇaḥ na hanyate hanyamāne śarīre
20. ayam kadācit na jāyate vā na
mriyate ayam bhūtvā vā bhūyaḥ na
bhavitā ayam ajaḥ nityaḥ śāśvataḥ
purāṇaḥ śarīre hanyamāne na hanyate
20. The self (ātman) is never born, nor does it ever die. Having come into existence, it does not then cease to be. This self (ātman) is unborn, eternal, perpetual, and ancient. It is not slain when the body is slain.
वेदाविनाशिनं नित्यं य एनमजमव्ययम् ।
कथं स पुरुषः पार्थ कं घातयति हन्ति कम् ॥२१॥
21. vedāvināśinaṁ nityaṁ ya enamajamavyayam ,
kathaṁ sa puruṣaḥ pārtha kaṁ ghātayati hanti kam.
21. veda avināśinam nityam yaḥ enam ajam avyayam |
katham saḥ puruṣaḥ pārtha kam ghātayati hanti kam
21. pārtha,
yaḥ enam avināśinam nityam ajam avyayam veda,
saḥ puruṣaḥ katham kam ghātayati kam hanti?
21. O Pārtha, how can that person (puruṣa) who knows this self (ātman) to be indestructible, eternal, unborn, and immutable, cause anyone to be killed, or kill anyone himself?
वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि ।
तथा शरीराणि विहाय जीर्णान्यन्यानि संयाति नवानि देही ॥२२॥
22. vāsāṁsi jīrṇāni yathā vihāya; navāni gṛhṇāti naro'parāṇi ,
tathā śarīrāṇi vihāya jīrṇā;nyanyāni saṁyāti navāni dehī.
22. vāsāṃsi jīrṇāni yathā vihāya navāni gṛhṇāti naraḥ aparāṇi
| tathā śarīrāṇi vihāya jīrṇāni anyāni saṃyāti navāni dehī
22. yathā naraḥ jīrṇāni vāsāṃsi vihāya aparāṇi navāni gṛhṇāti,
tathā dehī jīrṇāni śarīrāṇi vihāya anyāni navāni saṃyāti.
22. Just as a man, casting off worn-out garments, takes on other new ones, so the embodied self (ātman), casting off worn-out bodies, obtains other new ones.
नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः ।
न चैनं क्लेदयन्त्यापो न शोषयति मारुतः ॥२३॥
23. nainaṁ chindanti śastrāṇi nainaṁ dahati pāvakaḥ ,
na cainaṁ kledayantyāpo na śoṣayati mārutaḥ.
23. na enam chindanti śastrāṇi na enam dahati pāvakaḥ
| na ca enam kledayanti āpaḥ na śoṣayati mārutaḥ
23. śastrāṇi enam na chindanti pāvakaḥ enam na dahati
ca āpaḥ enam na kledayanti mārutaḥ na śoṣayati
23. Weapons do not cut this self (ātman), fire does not burn it, waters do not wet it, nor does the wind dry it.
अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च ।
नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः ॥२४॥
24. acchedyo'yamadāhyo'yamakledyo'śoṣya eva ca ,
nityaḥ sarvagataḥ sthāṇuracalo'yaṁ sanātanaḥ.
24. acchedyaḥ ayam adāhyaḥ ayam akledyaḥ aśoṣyaḥ eva
ca nityaḥ sarvagataḥ sthāṇuḥ acalaḥ ayam sanātanaḥ
24. ayam acchedyaḥ ayam adāhyaḥ ayam akledyaḥ aśoṣyaḥ eva
ca ayam acalaḥ nityaḥ sarvagataḥ sthāṇuḥ sanātanaḥ
24. This (self/ātman) cannot be cut; this cannot be burned; this cannot be moistened, nor can it be dried. It is eternal, all-pervading, unmoving, constant, and everlasting.
अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते ।
तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि ॥२५॥
25. avyakto'yamacintyo'yamavikāryo'yamucyate ,
tasmādevaṁ viditvainaṁ nānuśocitumarhasi.
25. avyaktaḥ ayam acintyaḥ ayam avikāryaḥ ayam ucyate
tasmāt evam viditvā enam na anuśocitum arhasi
25. ayam avyaktaḥ ayam acintyaḥ ayam avikāryaḥ ucyate
tasmāt enam evam viditvā tvam anuśocitum na arhasi
25. This (self/ātman) is declared to be unmanifest, inconceivable, and unchangeable. Therefore, knowing it thus, you should not grieve.
अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम् ।
तथापि त्वं महाबाहो नैनं शोचितुमर्हसि ॥२६॥
26. atha cainaṁ nityajātaṁ nityaṁ vā manyase mṛtam ,
tathāpi tvaṁ mahābāho nainaṁ śocitumarhasi.
26. atha ca enam nityajātam nityam vā manyase mṛtam
tathā api tvam mahābāho na enam śocitum arhasi
26. atha ca tvam enam nityajātam vā nityam mṛtam manyase
tathā api mahābāho tvam enam śocitum na arhasi
26. Moreover, even if you consider this (self/ātman) to be perpetually born and perpetually dead, still, O mighty-armed one, you should not grieve for it.
जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च ।
तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि ॥२७॥
27. jātasya hi dhruvo mṛtyurdhruvaṁ janma mṛtasya ca ,
tasmādaparihārye'rthe na tvaṁ śocitumarhasi.
27. jātasya hi dhruvaḥ mṛtyuḥ dhruvam janma mṛtasya
ca tasmāt aparihārye arthe na tvam śocitum arhasi
27. hi jātasya mṛtyuḥ dhruvaḥ ca mṛtasya janma dhruvam
tasmāt aparihārye arthe tvam śocitum na arhasi
27. For death is certain for one who is born, and birth is certain for one who has died. Therefore, in this unavoidable matter, you should not grieve.
अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत ।
अव्यक्तनिधनान्येव तत्र का परिदेवना ॥२८॥
28. avyaktādīni bhūtāni vyaktamadhyāni bhārata ,
avyaktanidhanānyeva tatra kā paridevanā.
28. avyaktādīni bhūtāni vyaktamadhyāni bhārata
avyaktanidhanāni eva tatra kā paridevanā
28. bhārata bhūtāni avyaktādīni vyaktamadhyāni
eva avyaktanidhanāni tatra kā paridevanā
28. O Bhārata, all beings have unmanifest beginnings, manifest intermediate states, and unmanifest ends. What lamentation can there be for them?
आश्चर्यवत्पश्यति कश्चिदेनमाश्चर्यवद्वदति तथैव चान्यः ।
आश्चर्यवच्चैनमन्यः शृणोति श्रुत्वाप्येनं वेद न चैव कश्चित् ॥२९॥
29. āścaryavatpaśyati kaścidena;māścaryavadvadati tathaiva cānyaḥ ,
āścaryavaccainamanyaḥ śṛṇoti; śrutvāpyenaṁ veda na caiva kaścit.
29. āścaryavat paśyati kaścit enam
āścaryavat vadati tathā eva ca anyaḥ
āścaryavat ca enam anyaḥ śṛṇoti
śrutvā api enam veda na ca eva kaścit
29. kaścit enam āścaryavat paśyati tathā
eva ca anyaḥ āścaryavat vadati
ca anyaḥ enam āścaryavat śṛṇoti api
enam śrutvā ca eva kaścit na veda
29. Someone perceives this (ātman) as marvelous, and similarly, another speaks of it as marvelous. Still another hears of it as marvelous, yet even after hearing of it, no one truly comprehends it.
देही नित्यमवध्योऽयं देहे सर्वस्य भारत ।
तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि ॥३०॥
30. dehī nityamavadhyo'yaṁ dehe sarvasya bhārata ,
tasmātsarvāṇi bhūtāni na tvaṁ śocitumarhasi.
30. dehī nityam avadhyaḥ ayam dehe sarvasya bhārata
tasmāt sarvāṇi bhūtāni na tvam śocitum arhasi
30. bhārata dehe sarvasya ayam dehī nityam avadhyaḥ
tasmāt tvam sarvāṇi bhūtāni śocitum na arhasi
30. O Bhārata, this embodied self (ātman) within the body of every being is eternal and cannot be killed. Therefore, you should not grieve for any living creature.
स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि ।
धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते ॥३१॥
31. svadharmamapi cāvekṣya na vikampitumarhasi ,
dharmyāddhi yuddhācchreyo'nyatkṣatriyasya na vidyate.
31. svadharmam api ca avekṣya na vikampitum arhasi dharmyāt
hi yuddhāt śreyaḥ anyat kṣatriyasya na vidyate
31. ca api svadharmam avekṣya tvam vikampitum na arhasi hi
kṣatriyasya dharmyāt yuddhāt anyat śreyaḥ na vidyate
31. Moreover, considering your own intrinsic nature (svadharma), you should not waver. Indeed, for a warrior (kṣatriya), there is no greater good (śreyas) than a righteous battle.
यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम् ।
सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम् ॥३२॥
32. yadṛcchayā copapannaṁ svargadvāramapāvṛtam ,
sukhinaḥ kṣatriyāḥ pārtha labhante yuddhamīdṛśam.
32. yadṛcchayā ca upapannam svargadvāram apāvṛtam
sukhinaḥ kṣatriyāḥ pārtha labhante yuddham īdṛśam
32. pārtha yadṛcchayā ca upapannam apāvṛtam svargadvāram
īdṛśam yuddham sukhinaḥ kṣatriyāḥ labhante
32. O Pārtha, fortunate kṣatriyas obtain such a battle, which comes by chance and opens the gate to heaven.
अथ चेत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि ।
ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि ॥३३॥
33. atha cettvamimaṁ dharmyaṁ saṁgrāmaṁ na kariṣyasi ,
tataḥ svadharmaṁ kīrtiṁ ca hitvā pāpamavāpsyasi.
33. atha cet tvam imam dharmyam saṅgrāmam na kariṣyasi
tataḥ svadharmam kīrtim ca hitvā pāpam avāpsyasi
33. atha cet tvam imam dharmyam saṅgrāmam na kariṣyasi
tataḥ svadharmam ca kīrtim hitvā pāpam avāpsyasi
33. But if you do not perform this righteous battle (dharma), then, abandoning your own intrinsic nature (sva-dharma) and reputation, you will incur sin.
अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम् ।
संभावितस्य चाकीर्तिर्मरणादतिरिच्यते ॥३४॥
34. akīrtiṁ cāpi bhūtāni kathayiṣyanti te'vyayām ,
saṁbhāvitasya cākīrtirmaraṇādatiricyate.
34. akīrtim ca api bhūtāni kathayiṣyanti te avyayām
saṃbhāvitasya ca akīrtiḥ maraṇāt atiricyate
34. ca api bhūtāni te avyayām akīrtim kathayiṣyanti
ca saṃbhāvitasya akīrtiḥ maraṇāt atiricyate
34. And people will recount your everlasting dishonor. For a respected person, dishonor is worse than death.
भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः ।
येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम् ॥३५॥
35. bhayādraṇāduparataṁ maṁsyante tvāṁ mahārathāḥ ,
yeṣāṁ ca tvaṁ bahumato bhūtvā yāsyasi lāghavam.
35. bhayāt raṇāt uparatam maṃsyante tvām mahārathāḥ
yeṣām ca tvam bahumataḥ bhūtvā yāsyasi lāghavam
35. mahārathāḥ yeṣām ca tvam bahumataḥ bhūtvā tvām
bhayāt raṇāt uparatam maṃsyante lāghavam yāsyasi
35. The great warriors (mahārathas) who currently hold you in high esteem will think that you withdrew from battle out of fear, and you will fall into insignificance.
अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिताः ।
निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम् ॥३६॥
36. avācyavādāṁśca bahūnvadiṣyanti tavāhitāḥ ,
nindantastava sāmarthyaṁ tato duḥkhataraṁ nu kim.
36. avācyavādān ca bahūn vadiṣyanti tava ahitāḥ
nindantaḥ tava sāmarthyam tataḥ duḥkhataram nu kim
36. tava ahitāḥ tava sāmarthyam nindantaḥ ca bahūn
avācyavādān vadiṣyanti tataḥ duḥkhataram kim nu
36. Your enemies will speak many unspeakable words, condemning your prowess. What could then be more painful than that?
हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम् ।
तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः ॥३७॥
37. hato vā prāpsyasi svargaṁ jitvā vā bhokṣyase mahīm ,
tasmāduttiṣṭha kaunteya yuddhāya kṛtaniścayaḥ.
37. hataḥ vā prāpsyasi svargam jitvā vā bhokṣyase mahīm
tasmāt uttiṣṭha kaunteya yuddhāya kṛtaniścayaḥ
37. tvam hataḥ vā svargam prāpsyasi vā jitvā mahīm
bhokṣyase tasmāt kaunteya kṛtaniścayaḥ yuddhāya uttiṣṭha
37. If slain, you will attain heaven; or if victorious, you will enjoy the earth. Therefore, O son of Kunti, arise for battle with firm resolve.
सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ ।
ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि ॥३८॥
38. sukhaduḥkhe same kṛtvā lābhālābhau jayājayau ,
tato yuddhāya yujyasva naivaṁ pāpamavāpsyasi.
38. sukhaduḥkhe same kṛtvā lābhālābhau jayājayau
tataḥ yuddhāya yujyasva na evam pāpam avāpsyasi
38. sukhaduḥkhe lābhālābhau jayājayau same kṛtvā
tataḥ yuddhāya yujyasva evam pāpam na avāpsyasi
38. Treating pleasure and pain, gain and loss, victory and defeat as equal, then engage yourself in battle. By doing so, you will not incur sin.
एषा तेऽभिहिता सांख्ये बुद्धिर्योगे त्विमां शृणु ।
बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि ॥३९॥
39. eṣā te'bhihitā sāṁkhye buddhiryoge tvimāṁ śṛṇu ,
buddhyā yukto yayā pārtha karmabandhaṁ prahāsyasi.
39. eṣā te abhihitā sāṅkhye buddhiḥ yoge tu imām śṛṇu
buddhyā yuktaḥ yayā pārtha karmabandham prahāsyasi
39. sāṅkhye te eṣā buddhiḥ abhihitā tu yoge imām śṛṇu
pārtha yayā buddhyā yuktaḥ karmabandham prahāsyasi
39. This understanding has been declared to you in the path of analytical knowledge (Sāṅkhya). Now, listen to this (understanding) in the discipline of action (yoga), endowed with which understanding, O Pārtha, you will completely cast off the bondage of action (karma).
नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते ।
स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् ॥४०॥
40. nehābhikramanāśo'sti pratyavāyo na vidyate ,
svalpamapyasya dharmasya trāyate mahato bhayāt.
40. na iha abhikramanāśaḥ asti pratyavāyaḥ na vidyate
svalpam api asya dharmasya trāyate mahataḥ bhayāt
40. iha abhikramanāśaḥ na asti pratyavāyaḥ na vidyate
asya dharmasya svalpam api mahataḥ bhayāt trāyate
40. In this path, there is no wasted effort, nor are there any adverse consequences. Even a small amount of this intrinsic nature (dharma) protects one from great fear.
व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन ।
बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् ॥४१॥
41. vyavasāyātmikā buddhirekeha kurunandana ,
bahuśākhā hyanantāśca buddhayo'vyavasāyinām.
41. vyavasāyātmakā buddhiḥ ekā iha kurunandana
bahuśākhāḥ hi anantāḥ ca buddhayaḥ avyavasāyinām
41. kurunandana iha vyavasāyātmakā buddhiḥ ekā
avyavasāyinām buddhayaḥ hi bahuśākhāḥ ca anantāḥ
41. O delight of the Kurus, in this path, the intellect (buddhi) that is resolute is single-minded. But the intellects (buddhi) of the irresolute are many-branched and endless.
यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः ।
वेदवादरताः पार्थ नान्यदस्तीति वादिनः ॥४२॥
42. yāmimāṁ puṣpitāṁ vācaṁ pravadantyavipaścitaḥ ,
vedavādaratāḥ pārtha nānyadastīti vādinaḥ.
42. yām imām puṣpitām vācam pravadanti avipaścitaḥ
vedavādarataḥ pārtha na anyat asti iti vādinaḥ
42. pārtha avipaścitaḥ vedavādarataḥ imām puṣpitām
vācam yām na anyat asti iti vādinaḥ pravadanti
42. O Pārtha, the undiscerning ones, who are devoted to the literal statements of the Vedas, utter this flowery speech, proclaiming that there is nothing else.
कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम् ।
क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति ॥४३॥
43. kāmātmānaḥ svargaparā janmakarmaphalapradām ,
kriyāviśeṣabahulāṁ bhogaiśvaryagatiṁ prati.
43. kāmātmānaḥ svargaparāḥ janmakarmaphalapradām
kriyāviśeṣabahulām bhogaiśvaryagatīm prati
43. kāmātmānaḥ svargaparāḥ janmakarmaphalapradām
kriyāviśeṣabahulām bhogaiśvaryagatīm prati
43. Those whose inner being (ātman) is driven by desires, who hold heaven as their supreme aspiration, [utter speech] which promises rebirth as the fruit of actions (karma), is abundant with various specific rituals, and aims towards enjoyment and power.
भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम् ।
व्यवसायात्मिका बुद्धिः समाधौ न विधीयते ॥४४॥
44. bhogaiśvaryaprasaktānāṁ tayāpahṛtacetasām ,
vyavasāyātmikā buddhiḥ samādhau na vidhīyate.
44. bhogaiśvarya-prasaktānām tayā apahṛta-cetasām
vyavasāyātmikā buddhiḥ samādhau na vidhīyate
44. tayā bhogaiśvarya-prasaktānām apahṛta-cetasām
samādhau vyavasāyātmikā buddhiḥ na vidhīyate
44. For those whose minds are stolen away by such (flowery speech) and who are deeply attached to sense enjoyment and opulence, a resolute intellect (buddhi) is not established in meditative concentration (samādhi).
त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन ।
निर्द्वंद्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् ॥४५॥
45. traiguṇyaviṣayā vedā nistraiguṇyo bhavārjuna ,
nirdvaṁdvo nityasattvastho niryogakṣema ātmavān.
45. traiguṇya-viṣayāḥ vedāḥ nistraiguṇyaḥ bhava arjuna
nirdvandvaḥ nitya-sattva-sthaḥ niryogakṣemaḥ ātmavān
45. arjuna vedāḥ traiguṇya-viṣayāḥ
[ataḥ tvam] nistraiguṇyaḥ bhava
nirdvandvaḥ nitya-sattva-sthaḥ
niryogakṣemaḥ ātmavān [ca bhava]
45. The Vedas (veda) primarily address matters pertaining to the three qualities (guṇas) of material nature. Therefore, Arjuna, rise above these three qualities (guṇas). Be free from dualities, ever-steadfast in pure being (sattva), indifferent to acquisition and preservation, and established in your true self (ātman).
यावानर्थ उदपाने सर्वतः संप्लुतोदके ।
तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः ॥४६॥
46. yāvānartha udapāne sarvataḥ saṁplutodake ,
tāvānsarveṣu vedeṣu brāhmaṇasya vijānataḥ.
46. yāvān arthaḥ udapāne sarvataḥ sampluta-udake
tāvān sarveṣu vedeṣu brāhmaṇasya vijānataḥ
46. sarvataḥ sampluta-udake udapāne yāvān arthaḥ [bhavati],
vijānataḥ brāhmaṇasya sarveṣu vedeṣu tāvān [eva arthaḥ bhavati].
46. Just as a small well is of limited use when there is an abundance of water everywhere, similarly, all the Vedas (veda) are of limited utility to a discerning Brahmin (brāhmaṇa) who knows the ultimate truth (brahman).
कर्मण्येवाधिकारस्ते मा फलेषु कदाचन ।
मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि ॥४७॥
47. karmaṇyevādhikāraste mā phaleṣu kadācana ,
mā karmaphalaheturbhūrmā te saṅgo'stvakarmaṇi.
47. karmaṇi eva adhikāraḥ te mā phaleṣu kadācana mā
karma-phala-hetuḥ bhūḥ mā te saṅgaḥ astu akarmaṇi
47. te karmaṇi eva adhikāraḥ [asti],
phaleṣu kadācana mā [astu].
mā karma-phala-hetuḥ bhūḥ.
mā te akarmaṇi saṅgaḥ astu.
47. Your right is solely to action (karma), never to its fruits. Do not consider yourself the cause of the results of your actions (karma), nor should you be attached to inaction.
योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनंजय ।
सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते ॥४८॥
48. yogasthaḥ kuru karmāṇi saṅgaṁ tyaktvā dhanaṁjaya ,
siddhyasiddhyoḥ samo bhūtvā samatvaṁ yoga ucyate.
48. yogasthaḥ kuru karmāṇi saṅgam tyaktvā dhanaṃjaya |
siddhyasiddhyoḥ samaḥ bhūtvā samatvam yogaḥ ucyate
48. dhanaṃjaya,
yogasthaḥ saṅgam tyaktvā siddhyasiddhyoḥ samaḥ bhūtvā karmāṇi kuru samatvam yogaḥ ucyate
48. O Dhanaṃjaya, being steadfast in spiritual discipline (yoga), perform your actions (karma) by abandoning attachment. Become equanimous in success and failure; this equanimity (samatva) is called spiritual discipline (yoga).
दूरेण ह्यवरं कर्म बुद्धियोगाद्धनंजय ।
बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः ॥४९॥
49. dūreṇa hyavaraṁ karma buddhiyogāddhanaṁjaya ,
buddhau śaraṇamanviccha kṛpaṇāḥ phalahetavaḥ.
49. dūreṇa hi avaram karma buddhiyogāt dhanaṃjaya
| buddhau śaraṇam anviccha kṛpaṇāḥ phalahetavaḥ
49. dhanaṃjaya,
hi buddhiyogāt karma dūreṇa avaram buddhau śaraṇam anviccha phalahetavaḥ kṛpaṇāḥ (bhavanti)
49. O Dhanaṃjaya, actions (karma) performed with a desire for results are indeed far inferior to the spiritual discipline (yoga) of intelligent discernment. Seek refuge in this intelligence (buddhi). Those who act for the sake of results are indeed pitiable.
बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते ।
तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम् ॥५०॥
50. buddhiyukto jahātīha ubhe sukṛtaduṣkṛte ,
tasmādyogāya yujyasva yogaḥ karmasu kauśalam.
50. buddhiyuktaḥ jahāti iha ubhe sukṛtaduṣkṛte |
tasmāt yogāya yujyasva yogaḥ karmasu kauśalam
50. buddhiyuktaḥ iha ubhe sukṛtaduṣkṛte jahāti
tasmāt yogāya yujyasva karmasu kauśalam yogaḥ
50. One who is endowed with intelligence (buddhi) abandons both good and bad deeds (karma) in this world. Therefore, apply yourself to spiritual discipline (yoga); spiritual discipline (yoga) is skill in actions (karma).
कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः ।
जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम् ॥५१॥
51. karmajaṁ buddhiyuktā hi phalaṁ tyaktvā manīṣiṇaḥ ,
janmabandhavinirmuktāḥ padaṁ gacchantyanāmayam.
51. karmajam buddhiyuktāḥ hi phalam tyaktvā manīṣiṇaḥ
| janmabandhavinirmuktāḥ padam gacchanti anāmayam
51. hi,
buddhiyuktāḥ manīṣiṇaḥ karmajam phalam tyaktvā janmabandhavinirmuktāḥ anāmayam padam gacchanti
51. Indeed, wise persons (manīṣiṇaḥ) who are endowed with intelligence (buddhi), having renounced the fruits born of action (karma), become liberated from the bondage of rebirth (saṃsāra) and attain the state (pada) that is free from sorrow.
यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति ।
तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च ॥५२॥
52. yadā te mohakalilaṁ buddhirvyatitariṣyati ,
tadā gantāsi nirvedaṁ śrotavyasya śrutasya ca.
52. yadā te mohakalilaṃ buddhiḥ vyatitariṣyati tadā
gantā asi nirvedaṃ śrotavyasya śrutasya ca
52. yadā te buddhiḥ mohakalilaṃ vyatitariṣyati tadā
śrotavyasya śrutasya ca nirvedaṃ gantā asi
52. When your intellect (buddhi) completely overcomes the mire of delusion, then you will become indifferent to everything that has been heard and everything that is yet to be heard.
श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला ।
समाधावचला बुद्धिस्तदा योगमवाप्स्यसि ॥५३॥
53. śrutivipratipannā te yadā sthāsyati niścalā ,
samādhāvacalā buddhistadā yogamavāpsyasi.
53. śrutivipratipannā te yadā sthāsyati niścalā
samādhau acalā buddhiḥ tadā yogaṃ avāpsyasi
53. yadā śrutivipratipannā te buddhiḥ niścalā
acalā samādhau sthāsyati tadā yogaṃ avāpsyasi
53. When your intellect (buddhi), no longer bewildered by conflicting scriptural doctrines, becomes steady and unwavering in profound meditation (samādhi), then you will attain spiritual discipline (yoga).
अर्जुन उवाच ।
स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव ।
स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम् ॥५४॥
54. arjuna uvāca ,
sthitaprajñasya kā bhāṣā samādhisthasya keśava ,
sthitadhīḥ kiṁ prabhāṣeta kimāsīta vrajeta kim.
54. arjunaḥ uvāca sthitaprajñasya kā bhāṣā samādhisthasya
keśava sthitadhīḥ kiṃ prabhāṣeta kiṃ āsīta vrajeta kiṃ
54. arjunaḥ uvāca he keśava sthitaprajñasya samādhisthasya kā
bhāṣā? sthitadhīḥ kiṃ prabhāṣeta? kiṃ āsīta? kiṃ vrajeta?
54. Arjuna said: O Keśava, what is the description of a person of steady wisdom (sthitaprajña), one who is absorbed in profound meditation (samādhi)? How does such a steady-minded person (sthitadhī) speak, how does he sit, and how does he walk?
श्रीभगवानुवाच ।
प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान् ।
आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते ॥५५॥
55. śrībhagavānuvāca ,
prajahāti yadā kāmānsarvānpārtha manogatān ,
ātmanyevātmanā tuṣṭaḥ sthitaprajñastadocyate.
55. śrībhagavān uvāca prajahāti yadā kāmān sarvān pārtha
manogatān ātmani eva ātmanā tuṣṭaḥ sthitaprajñaḥ tadā ucyate
55. śrībhagavān uvāca he pārtha yadā (puruṣaḥ) sarvān manogatān kāmān prajahāti,
(ca) ātmanā ātmani eva tuṣṭaḥ (bhavati),
tadā (saḥ) sthitaprajñaḥ ucyate
55. The Blessed Lord said: O Pārtha, when a person completely renounces all desires that arise in the mind, and finds satisfaction solely within the Self (ātman) by the Self (ātman), then he is declared to be of steady wisdom (sthitaprajña).
दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः ।
वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते ॥५६॥
56. duḥkheṣvanudvignamanāḥ sukheṣu vigataspṛhaḥ ,
vītarāgabhayakrodhaḥ sthitadhīrmunirucyate.
56. duḥkheṣu anudvignamanāḥ sukheṣu vigataspṛhaḥ
vītarāgabhayakrodhaḥ sthitadhīḥ muniḥ ucyate
56. muniḥ duḥkheṣu anudvignamanāḥ sukheṣu vigataspṛhaḥ
vītarāgabhayakrodhaḥ sthitadhīḥ ucyate
56. A sage (muni) is said to be of steady intelligence (sthitadhī) when their mind remains undisturbed in distress (duḥkha), when they are free from craving in pleasures (sukha), and when they are liberated from attachment, fear, and anger.
यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम् ।
नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता ॥५७॥
57. yaḥ sarvatrānabhisnehastattatprāpya śubhāśubham ,
nābhinandati na dveṣṭi tasya prajñā pratiṣṭhitā.
57. yaḥ sarvatra anabhisnehaḥ tattat prāpya śubhāśubham
na abhinandati na dveṣṭi tasya prajñā pratiṣṭhitā
57. yaḥ sarvatra anabhisnehaḥ tattat śubhāśubham prāpya
na abhinandati na dveṣṭi tasya prajñā pratiṣṭhitā
57. One whose affection (sneha) is absent everywhere (sarvatra), and who, upon encountering any good or bad (śubhāśubha) outcome, neither rejoices nor dislikes it—their wisdom (prajñā) is firmly established.
यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः ।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥५८॥
58. yadā saṁharate cāyaṁ kūrmo'ṅgānīva sarvaśaḥ ,
indriyāṇīndriyārthebhyastasya prajñā pratiṣṭhitā.
58. yadā saṃharate ca ayam kūrmaḥ aṅgāni iva sarvaśaḥ
indriyāṇi indriyārthebhyaḥ tasya prajñā pratiṣṭhitā
58. yadā ca ayam kūrmaḥ aṅgāni iva sarvaśaḥ indriyāṇi
indriyārthebhyaḥ saṃharate tasya prajñā pratiṣṭhitā
58. And when this individual, like a tortoise (kūrma) completely withdrawing its limbs (aṅga), fully withdraws their senses (indriya) from their respective objects (indriyārtha), then their wisdom (prajñā) is firmly established.
विषया विनिवर्तन्ते निराहारस्य देहिनः ।
रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते ॥५९॥
59. viṣayā vinivartante nirāhārasya dehinaḥ ,
rasavarjaṁ raso'pyasya paraṁ dṛṣṭvā nivartate.
59. viṣayāḥ vinivartante nirāhārasya dehinaḥ
rasavarjam rasaḥ api asya param dṛṣṭvā nivartate
59. nirāhārasya dehinaḥ viṣayāḥ rasavarjam
vinivartante asya rasaḥ api param dṛṣṭvā nivartate
59. Sense objects (viṣaya) withdraw from an embodied being (dehin) who abstains from food (nirāhāra), leaving aside the desire (rasa) for them. However, even that desire (rasa) of theirs ceases when the supreme (para) reality is directly experienced.
यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः ।
इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः ॥६०॥
60. yatato hyapi kaunteya puruṣasya vipaścitaḥ ,
indriyāṇi pramāthīni haranti prasabhaṁ manaḥ.
60. yatataḥ hi api kaunteya puruṣasya vipaścitaḥ
indriyāṇi pramāthīni haranti prasabham manaḥ
60. kaunteya hi pramāthīni indriyāṇi yatataḥ api
vipaścitaḥ puruṣasya manaḥ prasabham haranti
60. O son of Kunti, the turbulent senses forcibly carry away the mind even of a discerning person (puruṣa) who strives.
तानि सर्वाणि संयम्य युक्त आसीत मत्परः ।
वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता ॥६१॥
61. tāni sarvāṇi saṁyamya yukta āsīta matparaḥ ,
vaśe hi yasyendriyāṇi tasya prajñā pratiṣṭhitā.
61. tāni sarvāṇi saṃyamya yuktaḥ āsīta matparaḥ vaśe
hi yasya indriyāṇi tasya prajñā pratiṣṭhitā
61. sarvāṇi tāni saṃyamya,
matparaḥ yuktaḥ āsīta.
hi yasya indriyāṇi vaśe,
tasya prajñā pratiṣṭhitā.
61. Having fully controlled all those senses, one should remain steadfast, devoted to Me. For indeed, the wisdom (prajñā) of that person whose senses are under control becomes firmly established.
ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते ।
सङ्गात्संजायते कामः कामात्क्रोधोऽभिजायते ॥६२॥
62. dhyāyato viṣayānpuṁsaḥ saṅgasteṣūpajāyate ,
saṅgātsaṁjāyate kāmaḥ kāmātkrodho'bhijāyate.
62. dhyāyataḥ viṣayān puṃsaḥ saṅgaḥ teṣu upajāyate
saṅgāt saṃjāyate kāmaḥ kāmāt krodhaḥ abhijāyate
62. viṣayān dhyāyataḥ puṃsaḥ teṣu saṅgaḥ upajāyate.
saṅgāt kāmaḥ saṃjāyate.
kāmāt krodhaḥ abhijāyate.
62. For a person (puruṣa) contemplating sense objects, attachment (saṅga) to them arises. From attachment (saṅga), desire (kāma) is born; from desire (kāma), anger arises.
क्रोधाद्भवति संमोहः संमोहात्स्मृतिविभ्रमः ।
स्मृतिभ्रंशाद्बुद्धिनाशो बुद्धिनाशात्प्रणश्यति ॥६३॥
63. krodhādbhavati saṁmohaḥ saṁmohātsmṛtivibhramaḥ ,
smṛtibhraṁśādbuddhināśo buddhināśātpraṇaśyati.
63. krodhāt bhavati saṃmohaḥ saṃmohāt smṛtivibhramaḥ
smṛtibhraṃśāt buddhināśaḥ buddhināśāt praṇaśyati
63. krodhāt saṃmohaḥ bhavati.
saṃmohāt smṛtivibhramaḥ.
smṛtibhraṃśāt buddhināśaḥ.
buddhināśāt praṇaśyati.
63. From anger, delusion (saṃmoha) arises; from delusion (saṃmoha), confusion of memory. From confusion of memory, the destruction of discriminative intellect (buddhi) occurs; and from the destruction of discriminative intellect (buddhi), one is utterly lost.
रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन् ।
आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति ॥६४॥
64. rāgadveṣaviyuktaistu viṣayānindriyaiścaran ,
ātmavaśyairvidheyātmā prasādamadhigacchati.
64. rāgadveṣaviyuktaiḥ tu viṣayān indriyaiḥ caran
ātma-vaśyaiḥ vidheyātmā prasādam adhigacchati
64. vidheyātmā tu rāgadveṣaviyuktaiḥ ātma-vaśyaiḥ
indriyaiḥ viṣayān caran prasādam adhigacchati
64. But, a disciplined person (vidheyātmā), whose senses are brought under the control of their true self (ātman) and are free from attraction and repulsion, attains serenity (prasāda) by engaging with the objects of the senses in that manner.
प्रसादे सर्वदुःखानां हानिरस्योपजायते ।
प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते ॥६५॥
65. prasāde sarvaduḥkhānāṁ hānirasyopajāyate ,
prasannacetaso hyāśu buddhiḥ paryavatiṣṭhate.
65. prasāde sarvaduḥkhānām hāniḥ asya upajāyate
prasannacetasaḥ hi āśu buddhiḥ paryavatiṣṭhate
65. prasāde (sati) asya sarvaduḥkhānām hāniḥ upajāyate;
hi prasannacetasaḥ buddhiḥ āśu paryavatiṣṭhate
65. Upon attaining serenity (prasāda), all sufferings (duḥkha) of such a person cease to exist. Indeed, the intellect (buddhi) of one whose mind (cetas) is serene quickly becomes firmly established.
नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना ।
न चाभावयतः शान्तिरशान्तस्य कुतः सुखम् ॥६६॥
66. nāsti buddhirayuktasya na cāyuktasya bhāvanā ,
na cābhāvayataḥ śāntiraśāntasya kutaḥ sukham.
66. na asti buddhiḥ ayuktasya na ca ayuktasya bhāvanā
na ca abhāvayataḥ śāntiḥ aśāntasya kutaḥ sukham
66. ayuktasya buddhiḥ na asti; ca ayuktasya bhāvanā na (asti).
ca abhāvayataḥ śāntiḥ na (asti).
aśāntasya sukham kutaḥ?
66. There is no intellect (buddhi) for the undisciplined (ayukta), nor is there any capacity for contemplation (bhāvanā) for the undisciplined. And for one who does not contemplate, there is no peace (śānti). How can there be happiness for the restless (aśānta)?
इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते ।
तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि ॥६७॥
67. indriyāṇāṁ hi caratāṁ yanmano'nuvidhīyate ,
tadasya harati prajñāṁ vāyurnāvamivāmbhasi.
67. indriyāṇām hi caratām yat manaḥ anuvidhīyate
tat asya harati prajñām vāyuḥ nāvam iva ambhasi
67. hi indriyāṇām caratām yat manaḥ anuvidhīyate,
tat asya prajñām harati,
vāyuḥ nāvam ambhasi iva
67. Indeed, the mind that yields to the wandering senses carries away the wisdom (prajñā) of a person, just as the wind carries away a boat on the water.
तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः ।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥६८॥
68. tasmādyasya mahābāho nigṛhītāni sarvaśaḥ ,
indriyāṇīndriyārthebhyastasya prajñā pratiṣṭhitā.
68. tasmāt yasya mahābāho nigṛhītāni sarvaśaḥ
indriyāṇi indriyārthebhyaḥ tasya prajñā pratiṣṭhitā
68. mahābāho yasya indriyāṇi indriyārthebhyaḥ sarvaśaḥ nigṛhītāni,
tasmāt tasya prajñā pratiṣṭhitā
68. Therefore, O mighty-armed one, for whom the senses are completely restrained from their objects, his understanding (prajñā) is firmly established.
या निशा सर्वभूतानां तस्यां जागर्ति संयमी ।
यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः ॥६९॥
69. yā niśā sarvabhūtānāṁ tasyāṁ jāgarti saṁyamī ,
yasyāṁ jāgrati bhūtāni sā niśā paśyato muneḥ.
69. yā niśā sarvabhūtānām tasyām jāgarti saṃyamī
yasyām jāgrati bhūtāni sā niśā paśyataḥ muneḥ
69. yā sarvabhūtānām niśā,
tasyām saṃyamī jāgarti; yasyām bhūtāni jāgrati,
sā paśyataḥ muneḥ niśā.
69. What is night for all beings, in that the self-controlled (saṃyamī) person remains awake. That in which beings are awake, that is night for the discerning sage (muni).
आपूर्यमाणमचलप्रतिष्ठं समुद्रमापः प्रविशन्ति यद्वत् ।
तद्वत्कामा यं प्रविशन्ति सर्वे स शान्तिमाप्नोति न कामकामी ॥७०॥
70. āpūryamāṇamacalapratiṣṭhaṁ; samudramāpaḥ praviśanti yadvat ,
tadvatkāmā yaṁ praviśanti sarve; sa śāntimāpnoti na kāmakāmī.
70. āpūryamāṇam acalapratiṣṭham
samudram āpaḥ praviśanti yadvat
tadvat kāmā yam praviśanti sarve
sa śāntim āpnoti na kāmakāmī
70. yadvat āpaḥ āpūryamāṇam acalapratiṣṭham samudram praviśanti,
tadvat sarve kāmā yam praviśanti,
sa śāntim āpnoti,
kāmakāmī na (āpnoti).
70. Just as waters enter the ocean, which is constantly being filled yet remains unmoving and steadfast, similarly, all desires enter the person (yogī) who remains undisturbed. Such a one attains peace (śānti), not the one who yearns for desires.
विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः ।
निर्ममो निरहंकारः स शान्तिमधिगच्छति ॥७१॥
71. vihāya kāmānyaḥ sarvānpumāṁścarati niḥspṛhaḥ ,
nirmamo nirahaṁkāraḥ sa śāntimadhigacchati.
71. vihāya kāmān yaḥ sarvān pumān carati niḥspṛhaḥ
nirmamaḥ nirahaṅkāraḥ sa śāntim adhigacchati
71. yaḥ pumān sarvān kāmān vihāya niḥspṛhaḥ nirmamaḥ nirahaṅkāraḥ (san) carati,
sa śāntim adhigacchati.
71. The person who, abandoning all desires, lives free from craving, without possessiveness, and without ego (ahaṅkāra), he attains peace (śānti).
एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति ।
स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति ॥७२॥
72. eṣā brāhmī sthitiḥ pārtha naināṁ prāpya vimuhyati ,
sthitvāsyāmantakāle'pi brahmanirvāṇamṛcchati.
72. eṣā brāhmī sthitiḥ pārtha na enām prāpya vimuhyati
| sthitvā asyām antakāle api brahmanirvāṇam ṛcchati
72. pārtha eṣā brāhmī sthitiḥ enām prāpya na vimuhyati
asyām sthitvā antakāle api brahmanirvāṇam ṛcchati
72. O Pārtha, this is the divine state (brāhmī sthiti). One who achieves this is never bewildered. Remaining in this state, even at the moment of death, one attains the ultimate liberation (brahmanirvāṇa).

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Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18