सञ्जय उवाच ।
तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम् ।
विषीदन्तमदं वाक्यमुवाच मधुसूदनः ॥१॥
sanjaya uvacha
tam tatha krpayavistam asru-purnakuleksanam
visidantam idam vakyam uvacha madhusudanah [1]
sanjayah uvacha–Sanjaya said: madhusudanah–Sri Krishna; tatha–then; uvacha–spoke; idam vakyam–these words; visidantam tam–to the saddened Arjuna; krpaya-avistam–whose heart was filled with pity; asru-purna-akula-iksanam–his eyes brimming with tears, showing his distress. [1]
1 Sanjaya said: The Supreme Lord, Madhusudan, then spoke to the saddened Arjuna whose heart was filled with pity, his eyes brimming with tears.
श्रीभगवानुवाच ।
कुतस्त्वा कश्मलमदं विषमे समुपस्थितम् ।
अनार्य्यजुष्टमस्वर्ग्यमकीर्त्तिकरमर्ज्जुन ॥२॥
sri-bhagavan uvacha
kutas tva kasmalam idam visame samupasthitam
anarya-justam asvargyam akirti-karam arjuna [2]
sri-bhagavan uvacha–The Supreme Lord said: (he) arjuna–O Arjuna; visame–in this crisis; kutah–how; idam kasmalam–has this illusion; tva–of yours; samupasthitam–occured? anarya-justam–This does not befit an Aryan (noble person); asvargyam–it is an obstacle to the attainment of heaven; akirti-karam–and the cause of infamy. [2]
2 The Supreme Lord said: O Arjuna, how has such illusion overcome you at this crucial moment? This does not befit an Aryan, and it leads not to heaven but to infamy.
क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्यपपद्यते ।
क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप ॥३॥
klaibyam ma sma gamah partha naitat tvayy upapadyate
ksudram hrdaya-daurbalyam tyaktvottistha parantapa [3]
(he) partha–O son of Kunti; klaibyam ma sma gamah–do not be overcome by cowardice. etat–This; na upapadyate–does not befit; tvayi–you. (he) parantapa–O subduer of the enemy; tyaktva–giving up; ksudram hrdaya-daurbalyam–petty weakheartedness; uttistha–arise for battle. [3]
3 O son of Kunti, give up this cowardice, for it does not befit you. O great hero, cast off this petty weakness of heart and arise for battle!
अर्ज्जुन उवाच ।
कथं भीष्ममहं सङ्ख्ये द्रोणञ्च मधुसूदन ।
इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन ॥४॥
arjuna uvacha
katham bhismam aham sankhye dronan cha madhusudana
isubhih pratiyotsyami pujarhav arisudana [4]
arjunah uvacha–Arjuna said: (he) madhusudana arisudana–O Madhusudan, slayer of the enemy; katham aham–how can I; pratiyotsyami–counterattack; isubhih–with arrows; sankhye–in battle; (laksi-krtya)–aiming at; puja-arhau–worshippable; bhismam dronam cha–Bhisma and Drona? [4]
4 Arjuna said: O Madhusudan, slayer of the enemy, how can I counterattack, shooting arrows at venerable Bhisma and my teacher Drona, who are worthy of my worship?
गुरूनहत्वा हि महानुभावाञ्
श्रेयो भोक्तुं भैक्ष्यमपीह लोके ।
हत्वार्थकामांस्तु गुरूनहैव
भुञ्जीय भोगान्रुधिरप्रदिग्धान् ॥५॥
gurun ahatva hi mahanubhavan
sreyo bhoktum bhaiksyam apiha loke
hatvartha-kamams tu gurun ihaiva
bhunjiya bhogan rudhira-pradigdhan [5]
sreyah–Better; bhaiksyam api bhoktum–to live on food obtained by begging; iha loke–in this world; ahatva hi–without killing; maha-anubhavan gurun–noble elders and teachers. tu–Otherwise; gurun hatva–by killing our teachers and superiors; bhunjiya–we shall enjoy; rudhira-pradigdhan–their blood-tainted; artha-kaman bhogan–wealth and coveted enjoyable objects; iha eva–here. [5]
5 It is better to live in this world and beg, without taking the lives of our noble elders and teachers. Otherwise, by killing them we shall remain in this world only to enjoy their wealth and possessions tainted with their blood.
न चैतद्वद्मः कतरन्नो गरीयो
यद्वा जयेम यदि वा नो जयेयुः ।
यानेव हत्वा न जिजीविषामस्
तेऽवस्थिताः प्रमुखे धार्त्तराष्ट्राः ॥६॥
na chaitad vidmah kataran no gariyo
yad va jayema yadi va no jayeyuh
yan eva hatva na jijivisamas
te ’vasthitah pramukhe dhartarastrah [6]
yat va–If indeed; (vayam)–we; jayema–win; yadi va–or if; (ete)–these men; nah jayeyuh–happen to conquer us; na cha vidmah–we do not understand; etat katarat–which of these; gariyah–is more beneficial; nah–for us. te dhartarastrah–Those very sons of Dhrtarastra; yan hatva–by killing whom; na jijivisamah eva–we do not wish to even live; avasthitah–are present; pramukhe–before us for battle. [6]
6 I cannot understand which will be better — victory or defeat; for if we kill the sons of Dhrtarastra, who now stand before us on the battlefront, we shall not wish to live.
कार्पण्यदोषोपहतस्वभावः
पृच्छामि त्वां धर्म्मसम्मूढचेताः ।
यच्छ्रेयः स्यान्निश्चतं ब्रूहि तन्मे
शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् ॥७॥
karpanya-dosopahata-svabhavah
prchchhami tvam dharma-sammudha-chetah
yach chhreyah syan nischitam bruhi tan me
sisyas te ’ham sadhi mam tvam prapannam [7]
karpanya-dosa upahata-svabhavah–Losing heart, thus losing the courage of the warrior by apprehending the fall of the dynasty; (tatha)–and; dharma-sammudha-chetah–bewildered in determining my duty and non-duty; (aham) prchchhami–I am asking; tvam–You; (tvam) bruhi–You please say; tat–that (course of action); yat–which; syat–may; nischitam–be ascertained; sreyah–as best; me–for me. aham–I am; te sisyah–ready for Your counsel and direction; (atah)–therefore; sadhi–please instruct; mam–me; tvam prapannam–Your surrendered soul. [7]
7 Now I am bewildered. What is my real duty? I am losing heart and distraught. So please tell me clearly what is the best course of action to take. I am Your surrendered disciple; please instruct me.
न हि प्रपश्यामि ममापनुद्याद्
यच्छोकमुच्छोषणमिन्द्रियाणाम् ।
अवाप्य भूमावसपत्नमृद्धं
राज्यं सुराणामपि चाधिपत्यम् ॥८॥
na hi prapasyami mamapanudyad
yach chhokam uchchhosanam indriyanam
avapya bhumav asapatnam rddham
rajyam suranam api chadhipatyam [8]
avapya–After gaining; asapatnam–an unrivalled; rddham–expansive; rajyam–kingdom; bhumau–on earth; cha–and; adhipatyam–sovereignty; suranam api–over even the demigods; (aham)–I; na hi prapasyami–do not see; yat–that which; apanudyat–will dispel; mama–my; sokam–grief; uchchhosanam–that saps; indriyanam–my senses. [8]
8 Even if we gain an unrivalled, flourishing kingdom on earth and sovereignty over heaven, I see nothing to dispel my debilitating grief.
सञ्जय उवाच ।
एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तपः ।
न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह ॥९॥
sanjaya uvacha
evam uktva hrsikesam gudakesah parantapah
na yotsya iti govindam uktva tusnim babhuva ha [9]
sanjayah uvacha–Sanjaya said: evam uktva–Having spoken thus; hrsikesam–unto Sri Krishna; gudakesah–sense-controlled Arjuna, the conqueror of sleep; parantapah–the chastiser of the enemy; uktva iti–then said; govindam–to Govinda: (aham) na yotsye–«I shall not fight»; babhuva ha–and then was; tusnim–silent. [9]
9 Sanjaya said: Thus the valiant, vigilant Arjuna spoke to Krishna, who is Hrsikes, the Lord of the senses of all beings. Then he declared, «Govinda, I will not fight», and fell silent.
तमुवाच हृषीकेशः प्रहसन्निव भारत ।
सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः ॥१०॥
tam uvacha hrsikesah prahasann iva bharata
senayor ubhayor madhye visidantam idam vachah [10]
(he) bharata–O Dhrtarastra; ubhayoh senayoh madhye–situated between both armies; hrsikesah–Hrsikes, Krishna; prahasan iva–smilingly; uvacha–spoke; idam vachah–these words; visidantam–to the grief-stricken; tam–Arjuna. [10]
10 O Bharat, there amidst the armies, Sri Hrsikes, smiling, spoke thus to the grief-stricken Arjuna:
श्रीभगवानुवाच ।
अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे ।
गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः ॥११॥
sri-bhagavan uvacha
asochyan anvasochas tvam prajna-vadams cha bhasase
gatasun agatasums cha nanusochanti panditah [11]
sri-bhagavan uvacha–The Supreme Lord said: tvam–you; anvasochah–are lamenting; asochyan–for those unworthy of grief; prajna-vadan cha bhasase–and speaking like a wise man. panditah–The wise; na anusochanti–do not lament; gatasun–for the dead; agatasun cha–or the living. [11]
11 The Lord said: O Arjuna, you are lamenting for that which is unworthy of grief, yet speaking words of wisdom. The wise lament neither for the living nor the dead.
न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः ।
न चैव न भविष्यामः सर्व्वे वयमतः परम् ॥१२॥
na tv evaham jatu nasam na tvam neme janadhipah
na chaiva na bhavisyamah sarve vayam atah param [12]
(iti) tu na eva–It is not a fact that; aham–I; na asam–did not exist; jatu–ever before; (iti) na–nor is it that; tvam na–you did not exist; (iti na)–nor is it that; ime janadhipah–all these kings; na–did not exist; cha–and; (iti na) eva–nor is it that; sarve vayam na bhavisyamah–we will all no longer exist; atah param–hereafter. [12]
12 Never was there a time when you, I, or all these kings did not exist. Just as we exist in the present, so have we existed in the past, and shall continue to exist in the future.
देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा ।
तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति ॥१३॥
dehino ’smin yatha dehe kaumaram yauvanam jara
tatha dehantara-praptir dhiras tatra na muhyati [13]
yatha–As; asmin dehe–in this body; dehinah–of the embodied living being; kaumaram–childhood; yauvanam–youth; jara–and old age; (bhavati)–occur; tatha–so also; deha-antara praptih–the attainment of yet another body; (bhavati)–occurs. dhirah–The wise; na muhyati–are not deluded; tatra–by that. [13]
13 As the living being passes through the bodily changes of childhood, youth, and old age, it similarly attains another body at death. The wise are not deluded by this.
मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः ।
आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत ॥१४॥
matra-sparsas tu kaunteya sitosna-sukha-duhkha-dah
agamapayino ’nityas tams titiksasva bharata [14]
(he) kaunteya–O Arjuna, son of Kunti; matra-sparsah tu–material contact — the engagement of the senses with their objects; sita-usna-sukha-duhkha-dah–produces cold and heat, pleasure and pain sensations. (te) agama-apayinah–These come and go; anityah–and are temporary. (atah)–Therefore; (he) bharata–O Arjuna; titiksasva–endure; tan–them. [14]
14 O son of Kunti, the engagement of the senses with their objects produces the sensations of cold, heat, pleasure, and pain. But these effects are temporary — they come and go. Therefore, O Bharat, you must endure them.
यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ ।
समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते ॥१५॥
yam hi na vyathayanty ete purusam purusarsabha
sama-duhkha-sukham dhiram so ’mrtatvaya kalpate [15]
(he) purusa-rsabha–O noblest of men; sah dhiram purusam–the wise man; sama-duhkha-sukham–equipoised in happiness and unhappiness; yam–who; ete–these; (matra-sparsah)–actions of the senses engaging with material sense objects; na vyathayanti–cannot disturb; kalpate hi–is alone qualified; amrtatvaya–for immortality. [15]
15 O noblest of men, the wise man who is equipoised in pleasure and pain, and undisturbed by sense-experiences, is alone qualified for immortality.
नासतो विद्यते भावो नाभावो विद्यते सतः ।
उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः ॥१६॥
nasato vidyate bhavo nabhavo vidyate satah
ubhayor api drsto ’ntas tv anayos tattva-darsibhih [16]
asatah–Of a destructible object; na vidyate–there is no; bhavah–eternal existence; tu–and; satah–of an eternal object; na vidyate–there is no; abhavah–destruction. antah–Such a conclusion, i.e., of the nature; anayoh ubhayoh api–of each; drstah–has been realised; tattva-darsibhih–by the seers of the truth.
16 Of the asat (destructible object, such as the mutable body and associated phenomena) there is no eternal existence; of the sat (eternal object, the soul) there is no destruction or change. The nature of each has been realised by the seers of the truth.
अविनाशि तु तद्विद्धि येन सर्व्वमिदं ततम् ।
विनाशमव्ययस्यास्य न कश्चित्कर्त्तुमर्हति ॥१७॥
avinasi tu tad viddhi yena sarvam idam tatam
vinasam avyayasyasya na kaschit kartum arhati [17]
tu–But; viddhi–know that; tat–the soul; yena–by which; idam sarvam–this entire body; tatam–is pervaded; avinasi–is indestructible. na kaschit–No one; arhati–is able; vinasam kartum–to bring about the destruction; avyayasya asya–of this imperishable soul. [17]
17 Know that the soul, by which the entire body is pervaded, is indestructible. No one can destroy the imperishable soul.
अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः ।
अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत ॥१८॥
antavanta ime deha nityasyoktah saririnah
anasino ’prameyasya tasmad yudhyasva bharata [18]
saririnah–Of the living being; nityasya–who is always the same; anasinah–indestructible; aprameyasya–and immeasurable, due to his extremely subtle nature; ime dehah–all these bodies; uktah–are said to be; antavantah–subject to destruction; tasmat–therefore; (he) bharata–O Arjuna; yudhyasva–fight. [18]
18 The soul is said to be eternal, indestructible and immeasurable. Only these physical bodies are subject to destruction. Therefore fight, O Bharat.
य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम् ।
उभौ तौ न विजानीतो नायं हन्ति न हन्यते ॥१९॥
ya enam vetti hantaram yas chainam manyate hatam
ubhau tau na vijanito nayam hanti na hanyate [19]
yah–Those persons who; vetti–think; enam–this soul to be; hantaram–a killer; yah cha enam manyate–and those who think it; hatam–killed; tau ubhau–both of them; na vijanitah–are ignorant; (yasmat)–since; ayam–this soul; na hanti–neither kills anyone; na hanyate–nor is killed by anyone. [19]
19 Those who think the living being slays, and those who think it is slain, are ignorant of the true nature of the soul; for the soul neither slays nor is slain.
न जायते म्रियते वा कदाचिन्
नायं भूत्वा भविता वा न भूयः ।
अजो नित्यः शाश्वतोऽयं पुराणो
न हन्यते हन्यमाने शरीरे ॥२०॥
na jayate mriyate va kadachin
nayam bhutva bhavita va na bhuyah
ajo nityah sasvato ’yam purano
na hanyate hanyamane sarire [20]
ayam–This soul; na jayate–is neither born; va na mriyate–nor dies; kadachit–at any time; bhutva na va–nor being; bhavita–will it be created; bhuyah–again. ayam ajah–This soul is birthless; nityah–eternal; sasvatah–free from decay; puranah–ancient, changeless; (cha)–and; (ayam)–the soul; na hanyate–is never destroyed; sarire hanyamane (api)–even if the body is destroyed. [20]
20 The soul is neither born nor dies; it has neither been nor will it be created, because it is unborn and eternal. It is ever-youthful, yet ancient. It is not destroyed when the body is destroyed.
वेदाविनाशिनं नित्यं य एनमजमव्ययम् ।
कथं स पुरुषः पार्थ कं घातयति हन्ति कम् ॥२१॥
vedavinasinam nityam ya enam ajam avyayam
katham sa purusah partha kam ghatayati hanti kam [21]
(he) partha–O Arjuna; yah–that person who; veda–knows; enam–this soul as; nityam–eternal; ajam–birthless; avyayam–immutable; avinasinam–and indestructible; katham–how can; sah purusah ghatayati–that person cause the death; kam–of anyone; (va)–or; (katham)–how can; hanti–he kill; kam–anyone? [21]
21 O Partha, knowing the soul to be indestructible, eternal, birthless and immutable, how can a person kill or cause anyone to be killed?
वासांसि जीर्णानि यथा विहाय
नवानि गृह्णाति नरोऽपराणि ।
तथा शरीराणि विहाय जीर्णान्य्
अन्यानि संयाति नवानि देही ॥२२॥
vasamsi jirnani yatha vihaya
navani grhnati naro ’parani
tatha sarirani vihaya jirnany
anyani samyati navani dehi [22]
yatha–As; narah–a man; vihaya–rejecting; jirnani vasamsi–torn clothes; grhnati–accepts; aparani navani–new garments; tatha–similarly; dehi–the soul; vihaya–rejecting; jirnani–old and decrepit; sarirani–bodies; samyati–accepts; anyani navani–new bodies. [22]
22 As a person adopts new garments, discarding those that are old and worn, similarly, the soul continues to adopt new bodies, leaving those that are old and useless.
नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः ।
न चैनं क्लेदयन्त्यापो न शोषयति मारुतः ॥२३॥
nainam chhindanti sastrani nainam dahati pavakah
na chainam kledayanty apo na sosayati marutah [23]
sastrani–Weapons; na chhindanti–cannot pierce; enam–the soul; pavakah–fire; na dahati–cannot burn; enam–the soul; apah–water; na kledayanti–cannot dampen; enam–the soul; cha–and; marutah–the air; na sosayati–cannot dry; (enam)–the soul. [23]
23 Weapons cannot pierce the soul, and fire cannot burn it. Water cannot wet it, and air cannot dry it.
अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च ।
नित्यः सर्व्वगतः स्थाणुरचलोऽयं सनातनः ॥२४॥
अव्यक्तोऽयमचिन्त्योऽयमविकार्य्योऽयमुच्यते ।
तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि ॥२५॥
achchhedyo ’yam adahyo ’yam akledyo ’sosya eva cha
nityah sarva-gatah sthanur achalo ’yam sanatanah [24]
avyakto ’yam achintyo ’yam avikaryo ’yam uchyate
tasmad evam viditvainam nanusochitum arhasi [25]
ayam achchhedyah–The soul is indivisible; ayam adahyah–it cannot be burned; (ayam) akledyah–it cannot be moistened; (ayam) asosyah eva cha–and it cannot be dried. ayam nityah–It is everlasting; sarva-gatah–reaching all planes, migratory through all species of life according to its actions; sthanuh–still; achalah–immovable; sanatanah–beginningless, changeless, ever-present. ayam uchyate–It is said to be; avyaktah–imperceptible due to its extremely subtle nature; ayam achintyah–inconceivable; ayam avikaryah–and untransformable. tasmat–Therefore; viditva–knowing; enam–the soul; evam–as such; anusochitum na arhasi–it is inappropriate to grieve for it. [24–25]
24–25 It is said that the soul is indivisible and cannot be burned, moistened, or dried. It is eternal, it reaches all planes yet remains still, immovable, and ever-present. It is imperceptible, inconceivable, and untransformable (by the sixfold transformations*). Therefore, knowing the nature of the soul as such, there is no reason to lament for it.
*Birth, existence, growth, maturity, diminution, and destruction.
अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम् ।
तथापि त्वं महाबाहो नैनं शोचितुमर्हसि ॥२६॥
जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च ।
तस्मादपरिहार्य्येऽर्थे न त्वं शोचितुमर्हसि ॥२७॥
atha chainam nitya-jatam nityam va manyase mrtam
tathapi tvam maha-baho nainam sochitum arhasi [26]
jatasya hi dhruvo mrtyur dhruvam janma mrtasya cha
tasmad apariharye ’rthe na tvam sochitum arhasi [27]
(he) maha-baho–O best of warriors, Arjuna; atha cha–and even if; manyase–you think; enam–the soul; nitya-jatam–to be always born; va–or; nityam mrtam–always subject to death; tatha api–even then; tvam–you; sochitum na arhasi–ought not grieve; enam–for it; hi–since; jatasya–for one who has taken birth; mrtyuh–death; dhruvah–is certain; mrtasya cha–and for one who is dead; janma–birth, for undergoing the reactions to his past actions; dhruvam–is certain. tasmat–Therefore; tvam–you; na arhasi–ought not; sochitum–grieve; apariharye arthe–for the inevitable. [26–27]
26–27 And, O best of warriors, even if you think that the soul is perpetually subject to birth and death, you still have no reason to lament. For one who is born, death is certain, and for one who dies, he must be reborn to undergo the reactions of his past actions. Therefore, you should not lament over the inevitable.
अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत ।
अव्यक्तनिधनान्येव तत्र का परिदेवना ॥२८॥
avyaktadini bhutani vyakta-madhyani bharata
avyakta-nidhanany eva tatra ka paridevana [28]
(he) bharata–O Arjuna; bhutani–of the living beings; avyaktadini–the situation before birth is unknown; vyakta-madhyani–the period between birth and death is known; avyakta-nidhanany eva–and the situation after death is again unknown; ka paridevana–so what cause is there for grief; tatra–in that matter?
28 O Bharat, when all living beings are unmanifest before birth, manifest between birth and death, and again unmanifest at death, why lament for them?
आश्चर्य्यवत्पश्यति कश्चिदेनम्
आश्चर्य्यवद्वदति तथैव चान्यः ।
आश्चर्य्यवच्चैनमन्यः शृणोति
श्रुत्वाप्येनं वेद न चैव कश्चित् ॥२९॥
ascharyavat pasyati kaschid enam
ascharyavad vadati tathaiva chanyah
ascharyavach chainam anyah srnoti
srutvapy enam veda na chaiva kaschit [29]
kaschit–Some persons; pasyati–see; enam–the soul; ascharyavat–as astonishing. tatha eva–Similarly; anyah cha–others, too; vadati–describe; (enam)–the soul; ascharyavat–as astonishing; anyah cha–and others; srnoti–hear; enam–of the soul; ascharyavat–as astonishing; kaschit cha eva–and some; srutva api–though hearing about it; na veda–do not know; enam–the soul. [29]
29 Some see the soul as astonishing, some describe it as astonishing, some hear of it as astonishing, while others, though hearing about it, know nothing of it.
देही नित्यमवध्योऽयं देहे सर्व्वस्य भारत ।
तस्मात्सर्व्वाणि भूतानि न त्वं शोचितुमर्हसि ॥३०॥
dehi nityam avadhyo ’yam dehe sarvasya bharata
tasmat sarvani bhutani na tvam sochitum arhasi [30]
(he) bharata–O Arjuna; dehe–in the bodies; sarvasya–of all living beings; ayam–this; dehi–soul; nityam–is eternal; avadhyah–unslayable. tasmat–Therefore; tvam–you; sochitum na arhasi–should not lament; sarvani bhutani–for any living beings. [30]
30 O Bharat, the soul dwelling within the bodies of all living beings is eternal and cannot be slain. Therefore, you need lament for no one.
स्वधर्म्ममपि चावेक्ष्य न विकम्पितुमर्हसि ।
धर्म्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते ॥३१॥
svadharmam api chaveksya na vikampitum arhasi
dharmyaddhi yuddhach chhreyo ’nyat ksatriyasya na vidyate [31]
api–Moreover; na arhasi–you should not; vikampitum–fear; cha aveksya–considering, too; svadharmam–your natural duty as a warrior; hi–since; ksatriyasya–for a ksatriya, or one who upholds the law; na vidyate–there is no; anyat sreyah–better course of action; dharmyat yudhat–than a battle for justice.
31 Moreover, considering your natural duty, you have no reason to waver, since there is no action more auspicious for a warrior than a battle for justice.
यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम् ।
सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम् ॥३२॥
yadrchchhaya chopapannam svarga-dvaram apavrtam
sukhinah ksatriyah partha labhante yuddham idrsam [32]
(he) partha–O Arjuna; sukhinah–the fortunate; ksatriyah–warriors; labhante–attain; yuddham–a battle; idrsam–like this; upapannam–present; yadrchchhaya–of its own accord; apavrtam svarga-dvaram cha–as an open door to heaven. [32]
32 O Partha, only the most fortunate warriors are blessed with the opportunity of such a battle, which has come to you like an open door to heaven.
One’s natural duty or ‘svadharma’ is of two types — relative or absolute — according to the soul’s state of either material bondage or liberation respectively. In the liberated state, the natural function of the soul is purely spiritual devotional service, for the transcendental pleasure of the Supreme Lord alone. But in the state of material bondage, a person’s natural duty possesses mundane attributes. The conditioned soul accepts various births throughout the 8,400,000 species of life according to his actions, until by the influence of piety he obtains a human birth. Then, according to his nature, he may adopt a position and prescribed duty in the God-centred socio-religious system (Daiva-varnasram), which helps one attain the natural duty of the liberated state.
In this respect, the natural duty of the liberated soul is somewhat covered by the relativity of the material world; yet, within the God-centred socio-religious system, it is nonetheless considered a person’s natural duty, as, for example, smoke-covered fire is still considered fire, despite its covering.
अथ चेत्त्वमिमं धर्म्म्यं सङ्ग्रामं न करिष्यसि ।
ततः स्वधर्म्मं कीर्त्तिञ्च हित्वा पापमवाप्स्यसि ॥३३॥
atha chet tvam imam dharmyam sangramam na karisyasi
tatah svadharmam kirtin cha hitva papam avapsyasi [33]
atha–Otherwise; chet–if; tvam–you; na karisyasi–do not engage; imam dharmyam sangramam–in this battle for justice; tatah–then; hitva–leaving; svadharmam kirtim cha–the ksatriya’s duty and glory; avapsyasi–you will incur; papam–sin. [33]
33 But if you choose not to fight this battle for justice, your religious principles will be lost, fame will desert you, and sin will overcome you.
अकीर्त्तिञ्चापि भूतानि कथयिष्यन्ति तेऽव्ययाम् ।
सम्भावितस्य चाकीर्त्तिर्मरणादतिरिच्यते ॥३४॥
akirtin chapi bhutani kathayisyanti te ’vyayam
sambhavitasya chakirtir maranad atirichyate [34]
cha–Also; bhutani–the people; kathayisyanti–will speak; avyayam–for all time; te–of your; akirtim api–infamy; cha–and; akirtih–infamy; atirichyate–is worse; maranat–than death; sambhavitasya–for the respected. [34]
34 People will speak of your infamy for all time to come; and for the renowned, infamy is worse than death.
भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः ।
येषाञ्च त्वं बहुमतो भूत्वा यास्यसि लाघवम् ॥३५॥
bhayad ranad uparatam mamsyante tvam maha-rathah
yesan cha tvam bahu-mato bhutva yasyasi laghavam [35]
maha-rathah–Great warriors like Duryodhan and others; mamsyante–will consider that; tvam–you; uparatam–desisted; ranat–from battle; bhayat–out of fear; cha–and; yesam–of those for whom; tvam–you; bahu-matah bhutva–have been the object of great honour; laghavam yasyasi–you will be held the object of ridicule. [35]
35 The great warriors who highly honour you will ridicule you, considering that you were afraid to fight.
अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिताः ।
निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम् ॥३६॥
avachya-vadams cha bahun vadisyanti tavahitah
nindantas tava samarthyam tato duhkhataram nu kim [36]
tava ahitah–Your enemies; vadisyanti–will speak; bahun avachya-vadan cha–many unworthy words; nindantah–condemning; tava samarthyam–your capabilities. nu–Alas, Arjuna; kim–what could be; duhkhataram–more painful; tatah–than that? [36]
36 Your enemies will mock you. What could be more painful?
हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम् ।
तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः ॥३७॥
hato va prapsyasi svargam jitva va bhoksyase mahim
tasmad uttistha kaunteya yuddhaya krta-nischayah [37]
hatah va–If killed in battle; svargam prapsyasi–you will attain heaven; jitva va–or by gaining victory; bhoksyase–you will enjoy; mahim–the earth. tasmat–Therefore; (he) kaunteya–O Arjuna; krta-nischayah (san)–being confident of success; uttistha–arise; yuddhaya–for battle. [37]
37 O son of Kunti, if you are killed, you will attain heaven, and if you are victorious, you will enjoy your life on earth. Therefore, being confident of your success, arise for battle!
सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ ।
ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि ॥३८॥
sukha-duhkhe same krtva labhalabhau jayajayau
tato yuddhaya yujyasva naivam papam avapsyasi [38]
same krtva–By seeing with an attitude of equanimity; sukha-duhkhe–pleasure and pain; labha-alabhau–gain and loss; jaya-ajayau (cha)–and victory and defeat; tatah–thereafter; yujyasva–engage; yuddhaya–in battle. evam–In this way; na avapsyasi–you will not incur; papam–sin. [38]
38 Considering pleasure and pain, gain and loss, and victory and defeat to be one and the same — fight. No sin will be incurred by you.
एषा तेऽभिहिता साङ्ख्ये बुद्धिर्योगे त्विमां शृनु ॥
बुद्ध्या युक्तो यया पार्थ कर्म्मबन्धं प्रहास्यसि ॥३९॥
esa te ’bhihita sankhye buddhir yoge tv imam srnu
buddhya yukto yaya partha karma-bandham prahasyasi [39]
(he) partha–O son of Kunti; abhihita te–I have revealed to you; esa buddhih sankhye–this knowledge of the soul. tu–Further; srnu–hear of; imam–this knowledge; yoge–in (bhakti-) yoga, in practice; yaya buddhya yuktah–attaining which wisdom; prahasyasi–you will be completely freed; karma-bandham–from the bondage of action. [39]
39 I have revealed to you this knowledge (buddhi) of the soul. Now hear from Me how to act in this knowledge (bhakti-yoga), through which you will be able to free yourself from the bondage of action.
«It will be revealed that buddhi-yoga (yoga of wisdom) is a singular path. When buddhi-yoga is seen to be limited by the ideal of action, it is known as karma-yoga; when it extends beyond action up to the peak of knowledge, it is known as jnana-yoga or sankhya-yoga; and when, transcending the limitations of both action and knowledge it touches bhakti or devotion, it is then known as bhakti-yoga, or perfectly pure and complete buddhi-yoga.»
— Srila Bhakti Vinod Thakur
नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते ।
स्वल्पमप्यस्य धर्म्मस्य त्रायते महतो भयात् ॥४०॥
nehabhikrama-naso ’sti pratyavayo na vidyate
svalpam apy asya dharmasya trayate mahato bhayat [40]
iha–In this (bhakti-) yoga; na asti–there is no; abhikrama-nasah–failure in the beginning; na vidyate–and there is no; pratyavayah–diminution of results. svalpam api–Even the slightest practice; asya dharmasya–of this bhakti-yoga; trayate–saves one; mahatah bhayat–from the great fear of birth and death in the material world. [40]
40 On this path there can be no loss and no harm. The slightest practice of such a spiritual ideal saves one from the greatest fear.
Mahabhay, the greatest fear, is generally considered to be the fear of repeated birth and death in this world. But mahabhay also refers to sayujya-mukti, the liberation of merging into the impersonal non-differentiated consciousness of Brahmaloka, Viraja, or a kind of impersonal samadhi. Renunciation alone leads to sayujya-mukti, the cessation of birth and death, but not to a life in the positive plane. It takes one to a permanent ‘burial’ in Brahmaloka. The demon of mukti will devour one wholesale, and therefore it is even more dangerous than this ordinary life of action and reaction. Mukti means a strike in the organic system, so it must be avoided. For example, to either ignore duties in a factory or to declare a strike by cessation of duties are both abnormal.
Bhukti, exploitation, and mukti, renunciation, are both fearsome ghosts. Therefore, here, mahabhay means the great apprehension of falling prey to both the ghost of exploitation leading to birth and death, as well as the ghost of committing suicide by merging into the impersonalism of incarceration in Brahmaloka — fear of both bhoga-bhumi, the land of exploitation, and tyaga-bhumi, the plane of renunciation. It is stated in the Bhakti-rasamrta-sindhu (1.2.22, 1.1.9):
भुक्तिमुक्तिस्पृहा यावत् पिशाची हृदि वर्त्तते ।
तावद्भक्तिसुखस्यात्र कथमभ्युदयो भवेत् ॥
bhukti-mukti-sprha yavat pisachi hrdi vartate
tavad bhakti-sukhasyatra katham abhyudayo bhavet
«The ecstasy of devotion to Krishna will never appear in a heart that is haunted by the ghosts of exploitation and renunciation.»
अन्याभिलाषिता शून्यं ज्ञानकर्म्माद्यनावृतम् ।
आनुकूल्येन कृष्णनुशीलनं भक्तरुत्तमा ॥
anyabhilasita sunyam jnana-karmady anavrtam
anukulyena krsnanusilanam bhaktir uttama
«The highest devotion is that which is cultivated for the satisfaction of the Supreme Lord Krishna, with no desire except to serve Him, and divested of all external attempts such as worldly action, knowledge in search of the impersonal Absolute, or the meditational attempt to become one with God.»
Only the Supreme Lord is abhay, beyond apprehension. Therefore nothing but participation in His service can free one from the ghosts of exploitation and renunciation, bhukti and mukti. If we subtract bhukti and mukti, then only positive bhakti, devotion, is the remainder. Therefore, without devotion, everything is mahabhay, great danger.
व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन ।
बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् ॥४१॥
vyavasayatmika buddhir ekeha kuru-nandana
bahu-sakha hy anantas cha buddhayo ’vyavasayinam [41]
(he) kuru-nandana–O Arjuna, descendant of the Kuru dynasty; vyavasaya-atmika buddhih–the resolute intelligence; iha–to practise this (bhakti-) yoga; eka (eva)–is onepointed; (tu)–but; buddhayah–the intelligence; avyavasayinam–of the irresolute — those who nurture mundane desires; hi–is certainly; anantah–endlessly; bahu-sakhah cha–many-branched, splayed. [41]
41 O descendant of the Kuru dynasty, resolute intelligence dedicated to Me is one-pointed — I am its only objective. But irresolute intelligence is splayed by endless desires for mundane enjoyment.
यामिमां पुष्पितां वाच प्रवदन्त्यविपश्चितः ।
वेदवादरताः पार्थ नान्यदस्तीति वादिनः ॥४२॥
yam imam puspitam vacham pravadanty avipaschitah
veda-vada-ratah partha nanyad astiti vadinah [42]
(he) partha–O Arjuna; avipaschitah–the unwise; veda-vada-ratah–who are fond of interpreting the Vedas, not knowing the true directive of the Vedas; vadinah iti–say that; na asti–there is no; anyat–other (divine or controlling) principle beyond beasts, food, offspring, heaven, etc.; pravadanti–and they glorify as supreme; yam imam vacham–those statements which; puspitam–momentarily please the ear (which, thus taken out of context, are effectively poisonous as they do not help the spiritual progress of the soul). [42]
42 O Partha, unwise persons, not knowing that the chief directive of the Vedas is the attainment of the Supreme Truth, are fond of interpreting the fleetingly enchanting words of the karma-kanda section of the Vedas as ultimate.
कामात्मानः स्वर्गपराः जन्मकर्म्मफलप्रदाम् ।
क्रियाविशेषबहुलां भोगैश्वर्य्यगतिं प्रति ॥४३॥
kamatmanah svarga-parah janma-karma-phala-pradam
kriya-visesa-bahulam bhogaisvarya-gatim prati [43]
kama-atmanah–Their hearts filled with selfish desires; svarga-parah–heaven is their goal; kriya-visesa-bahulam–and they advocate the various ceremonies and rituals; janmakarma-phala-pradam–which yield high birth; bhoga-aisvarya-gatim prati–and lead to enjoyment and opulence. [43]
43 Their hearts are filled with desires and their goal is heaven. They advocate the many sacrifices and rituals that yield wealth, worldly pleasures, and high birth.
भोगैश्वर्य्यप्रसक्तानां तयापहृतचेतसाम् ।
व्यवसायात्मिका बुद्धिः समाधौ न विधीयते ॥४४॥
bhogaisvarya-prasaktanam tayapahrta-chetasam
vyavasayatmika buddhih samadhau na vidhiyate [44]
bhoga-aisvarya-prasaktanam–Of those persons attached to enjoyment and opulence; apahrta-chetasam–whose minds are deluded; taya–by those flowery words of the Vedas; vyavasaya-atmika buddhih–the resolve; samadhau–in dedication to the Supreme Lord; na vidhiyate–is not accomplished. [44]
44 Thus attached to enjoyment and opulence, deluded by these flowery words of the Vedas, they do not attain the resolve to dedicate themselves to the Supreme Lord.
त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्ज्जुन ।
निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् ॥४५॥
traigunya-visaya veda nistraigunyo bhavarjuna
nirdvandvo nitya-sattva-stho niryoga-ksema atmavan [45]
(he) arjuna–O Arjuna; vedah–the Vedas; trai-gunya-visayah–deal with the modes of material nature — worldly subjects. nirdvandvah–Give up duality (honour and dishonour, etc., in the purview of these modes); nitya-sattva-sthah–be always situated in the truth (or remain with the true devotees); niryoga-ksemah–free from acquisition and preservation; (cha)–and; atmavan (san)–engaging in this buddhi-yoga, yoga of wisdom that I teach you; bhava–become; nistraigunyah–transcendental to the three modes of material nature. [45]
45 O Arjuna, the Vedas deal with the three modes of material nature (by accommodating fruitive action and liberation as an allowance and incentive for persons who are ignorant of the true objective of the Vedas). But you, Arjuna, give up duality and all pursuits for gain and preservation, stand ever in the plane of truth, and by the yoga of wisdom, transcend the modes of nature.
(The objective of the Vedas is transcendental. Without fruitive action or liberation, O Arjuna, follow the transcendental path of devotion to the Lord as taught by the Vedas.)
यावानर्थ उदपाने सर्व्वतः सम्प्लुतोदके ।
तावान्सर्व्वेषु वेदेषु ब्राह्मणस्य विजानतः ॥४६॥
yavan artha udapane sarvatah samplutodake
tavan sarvesu vedesu brahmanasya vijanatah [46]
yavan arthah–Of various purposes; (sidhyati)–achieved; udapane–by a well or pond; tavan (eva arthah)–all the purposes; sarvatah–of all these wells; (sidhyati)–are achieved; (tato ’pi vaisistyena)–better than that; sampluta-udake–by a large expanse of water, a lake. (evam)–Similarly; (yavan arthah sidhyati)–of the various purposes fulfilled; sarvesu vedesu–by the prayers described in all the Vedas for worshipping the various demigods; (tavan arthah sidhyati)–those purposes are all fulfilled; (bhagavad aradhane eva)–by worshipping the Supreme Lord; brahmanasya vijanatah–for the brahman who is in full knowledge that devotion to the Lord is the sole purport of the Vedas. [46]
46 As all the purposes served by several ponds can be served better by a large lake, similarly, the fruits of worshipping the various gods by their respective Vedic prayers are surpassed by serving Me. The knower of Brahma who thus knows the purport of the Vedas fulfils all life’s objectives.
कर्म्मण्येवाधिकारस्ते मा फलेषु कदाचन ।
मा कर्म्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्म्मणि ॥४७॥
karmany evadhikaras te ma phalesu kadachana
ma karma-phala-hetur bhur ma te sango ’stv akarmani [47]
te–Your; adhikarah–right; eva karmani–is to perform your prescribed duties; ma kadachana (bhuh)–but never; phalesu–to the results. ma bhuh–Be neither; karma-phala-hetuh–motivated by the fruits of action; ma–nor; astu–may; akarmani–non-performance of your prescribed duties; (bhuh)–be; te–your; sangah–inclination. [47]
47 Your right is to your work, never to the fruits. Be neither motivated by the fruit of action nor inclined to give up action.
योगस्थः कुरु कर्म्माणि सङ्गं त्यक्त्वा धनञ्जय ।
सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते ॥४८॥
yoga-sthah kuru karmani sangam tyaktva dhananjaya
siddhy-asiddhyoh samo bhutva samatvam yoga uchyate [48]
(he) dhananjaya–O Arjuna; yoga-sthah–stand in yoga; tyaktva–giving up; sangam–ego; samah bhutva–and being equipoised; siddhi-asiddhyoh–in success and failure; kuru–do; karmani–your duties; (yatah)–as; samatvam–such equanimity; uchyate–is called; yogah–yoga. [48]
48 O Dhananjaya, give up the ego that you are the doer, and be equipoised in success and failure. Thus stand firm in the plane of yoga and do your prescribed duties. Such a state of balance is indeed known as yoga.
दूरेण ह्यवरं कर्म्म बुद्धियोगाद्धनञ्जय ।
बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः ॥४९॥
durena hy avaram karma buddhi-yogad dhananjaya
buddhau saranam anvichchha krpanah phala-hetavah [49]
(he) dhananjaya–O Dhananjaya; karma hi–action alone; durena avaram–is far inferior; buddhi-yogat–to the yoga of wisdom; (atah)–therefore; anvichchha–seek; saranam–refuge; buddhau–in the wisdom of equanimity. phala-hetavah–Those motivated by the fruits of their actions; krpanah–are misers. [49]
49 O Dhananjaya, (fruitive) action is far inferior to this yoga of wisdom; those motivated by the fruits of their actions are misers. Therefore, seek refuge in the selfless wisdom of equanimity.
बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते ।
तस्माद्योगाय युज्यस्व योगः कर्म्मसु कौशलम् ॥५०॥
buddhi-yukto jahatiha ubhe sukrta-duskrte
tasmad yogaya yujyasva yogah karmasu kausalam [50]
buddhi-yuktah–The wise person; jahati–abstains; ubhe–from both; sukrta-duskrte–pious and sinful actions; iha–in this world. tasmat–Therefore; yujyasva–engage; yogaya–in yoga. yogah–Yoga; kausalam–is the expertise; karmasu–of action. [50]
50 The wise person abstains from both good and bad actions in this world. Engage thus in yoga, as yoga is the art of all works.
कर्म्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः ।
जन्मबन्धविनिर्म्मुक्ताः पदं गच्छन्त्यनामयम् ॥५१॥
karma-jam buddhi-yukta hi phalam tyaktva manisinah
janma-bandha-vinirmuktah padam gachchhanty anamayam [51]
hi–Since; tyaktva–by giving up; phalam–the fruits; karma-jam–born of work; buddhi-yuktah–the wise; manisinah (santah)–are enlightened; janma-bandha-vinirmuktah (santah)–and attaining liberation from the bondage of birth; gachchhanti–attain; padam–the plane; anamayam–beyond suffering. [51]
51 The wise are enlightened by giving up the fruits of their actions, and thus attaining liberation from the bondage of birth, they reach the plane beyond all suffering.
यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति ।
तदा गन्तासि निर्व्वेदं श्रोतव्यस्य श्रुतस्य च ॥५२॥
yada te moha-kalilam buddhir vyatitarisyati
tada gantasi nirvedam srotavyasya srutasya cha [52]
yada–When; te–your; buddhih–intelligence; vyatitarisyati–overcomes; moha-kalilam–the strong illusion (of bodily identification); tada–then; (tvam) gantasi–you will attain; nirvedam–indifference; srotavyasya–of all to be heard; srutasya cha–and already heard. [52]
52 When your intelligence fully emerges from the dense forest of illusion, you will be indifferent to all that has been heard or is yet to be heard.
श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला ।
समाधावचला बुद्धिस्तदा योगमवाप्स्यसि ॥५३॥
sruti-vipratipanna te yada sthasyati nischala
samadhav achala buddhis tada yogam avapsyasi [53]
yada–When; te buddhih–your intelligence; achala–unmoved; sruti-vipratipanna–by the apparent contradictions of the Vedas; sthasyati–remains; nischala samadhau–steadily absorbed in consciousness of the Supreme; tada–then; avapsyasi–you will attain; yogam–yoga. [53]
53 You shall attain perfect yoga or pure devotion when your intelligence, undisturbed by the apparent contradictions of the Vedas, abides in the Lord.
अर्ज्जुन उवाच ।
स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव ।
स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम् ॥५४॥
arjuna uvacha
sthita-prajnasya ka bhasa samadhi-sthasya kesava
sthita-dhih kim prabhaseta kim asita vrajeta kim [54]
arjunah uvacha–Arjuna said: (he) kesava–O Kesava; ka bhasa–what is the description; sthita-prajnasya–of a person of firmly established wisdom; samadhi-sthasya–one in samadhi, absorbed in thought of the Supreme? sthita-dhih kim prabhaseta–How does such a person of steady mind speak? kim asita kim vrajeta–How does he be and act? [54]
54 Arjuna said: O Kesava, what are the characteristics of the person of firmly established wisdom, who is fully absorbed in consciousness of the Supreme (samadhi)? How does such a man of steady mind speak, be, and act in this world?
श्रीभगवानुवाच ।
प्रजहाति यदा कामान्सर्व्वान्पार्थ मनोगतान् ।
आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते ॥५५॥
sri-bhagavan uvacha
prajahati yada kaman sarvan partha mano-gatan
atmany evatmana tustah sthita-prajnas tadochyate [55]
sri bhagavan uvacha–Sri Krishna said: (he) partha–O son of Kunti; yada–when; (jivah)–the living being; prajahati–gives up; sarvan–all; kaman–desires; manah-gatan–entering the mind; tustah (bhavati)–and is content; atmana eva–by the self; atmani–within the self; tada–then; (sah)–that person; uchyate–is said to be; sthita-prajnah–of steady intelligence. [55]
55 The Supreme Lord said: O Partha, one who rejects all desires that enter the mind and remains self-satisfied within is known as a person whose wisdom is firmly established.
दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः ।
वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते ॥५६॥
duhkhesv anudvigna-manah sukhesu vigata-sprhah
vita-raga-bhaya-krodhah sthita-dhir munir uchyate [56]
anudvigna-manah–One whose mind is undisturbed; duhkhesu–by sorrow; vigata-sprhah sukhesu–and whose hankering for pleasure has gone; (cha)–and; vita-raga-bhaya-krodhah–who is free from attachment, fear, and anger; (sah eva)–such a person; uchyate–is said to be; munih–a silent sage; sthita-dhih–of steady intelligence. [56]
56 One who is undisturbed by sorrow, whose hankering for pleasure has gone, and who is free from attachment, fear, and anger, is known as a silent sage of steady mind.
यः सर्व्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम् ।
नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता ॥५७॥
yah sarvatranabhisnehas tat tat prapya subhasubham
nabhinandati na dvesti tasya prajna pratisthita [57]
yah–One who; anabhisnehah–is without attachment; sarvatra–for anything in this world; na abhinandati–neither joyful; na dvesti–nor resentful; prapya–in the event of; subha-asubham–auspiciousness or inauspiciousness; tat tat–respectively; tasya–his; prajna–wisdom; pratisthita–is firmly established. [57]
57 One who is not attached to anything in this world, who neither enjoys nor resents auspiciousness or inauspiciousness — his wisdom is firmly established.
यदा संहरते चायं कूर्म्मोऽङ्गानीव सर्व्वशः ।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥५८॥
yada samharate chayam kurmo ’nganiva sarvasah
indriyanindriyarthebhyas tasya prajna pratisthita [58]
yada cha–When; ayam–this person; sarvasah–completely; samharate–withdraws; kurmah angani iva–like the limbs of a tortoise; indriyani–the perceptual senses; indriya-arthebhyah–from their objects (sound, touch, form, taste, and smell); (tada)–then; tasya–his; prajna–wisdom; pratisthita–is firmly established. [58]
58 When one’s senses are controlled and totally withdrawn from their objects, like the limbs of the tortoise withdrawn in its shell, his wisdom is firmly established.
विषया विनिवर्त्तन्ते निराहारस्य देहिनः ।
रसवर्ज्जं रसोऽप्यस्य परं दृष्ट्वा निवर्त्तते ॥५९॥
visaya vinivartante niraharasya dehinah
rasa-varjam raso ’py asya param drstva nivartate [59]
dehinah–For the embodied; niraharasya–who restricts the senses; visayah–the objects of the senses; vinivartante–recede; rasa-varjam–but not the taste to enjoy them. rasah api–But even the taste; nivartate–disappears; asya–for the man of wisdom; drstva–by the vision; param–of the Supreme. [59]
59 The embodied being may renounce the sense objects, but the taste for them remains. But that, too, vanishes for the man of wisdom, by his vision of the Supreme.
यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः ।
इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः ॥६०॥
yatato hy api kaunteya purusasya vipaschitah
indriyani pramathini haranti prasabham manah [60]
(he) kaunteya–O Arjuna; hi–yet; indriyani pramathini–the turbulent senses; prasabham–forcibly; haranti–snatch away; manah–the mind; vipaschitah purusasya api–of even the wise person; yatatah–striving for liberation. [60]
60 And yet, O son of Kunti, the turbulent senses can forcibly plunder the mind of even the wise person striving for liberation.
तानि सर्व्वाणि संयम्य युक्त आसीत मत्परः ।
वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता ॥६१॥
tani sarvani samyamya yukta asita mat-parah
vase hi yasyendriyani tasya prajna pratisthita [61]
samyamya–Controlling; tani sarvani–all these senses; mat-parah–the person absorbed in consciousness of Me, devoted to Me; yuktah asita–should remain one-pointed in concentration; hi–for; yasya–he whose; indriyani–senses; vase–have been brought under control; tasya–his; prajna–intelligence; pratisthita–is steady. [61]
61 Devoted to Me, the bhakti-yogi brings his senses under proper control. Firmly established is the wisdom of one whose senses are controlled.
ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते ।
सङ्गात्सञ्जायते कामः कामात्क्रोधोऽभिजायते ॥६२॥
dhyayato visayan pumsah sangas tesupajayate
sangat sanjayate kamah kamat krodho ’bhijayate [62]
dhyayatah–(Otherwise, without devotion, renunciation alone fails:) By thinking of; visayan–the objects of the senses; pumsah–a person’s; sangah–attachment; tesu–to them; upajayate–is born. sangat–From attachment; kamah–desire; sanjayate–is born. kamat–From desire; krodhah–anger; abhijayate–arises. [62]
62 But one whose thoughts dwell on the objects of the senses becomes attached to them. From attachment, desire is born, and from desire, anger arises.
क्रोधाद्भवति सम्मोहः सम्मोहात्स्मृतिविभ्रमः ।
स्मृतिभ्रंशाद्बुद्धिनाशो बुद्धिनाशात्प्रणश्यति ॥६३॥
krodhad bhavati sammohah sammohat smrti-vibhramah
smrti-bhramsad buddhi-naso buddhi-nasat pranasyati [63]
krodhat–From anger; sammohah–delusion; bhavati–occurs. sammohat–From delusion; smrti-vibhramah–forgetfulness of scriptural morality; (bhavati)–occurs. smrti-bhram sat–From forgetfulness; buddhi-nasah–loss of truth-seeking intelligence; (bhavati)–occurs. buddhi-nasat–From loss of intelligence; (puman)–a person; pranasyati–falls into samsara, the cycle of birth and death in the material world. [63]
63 Anger gives rise to delusion, and the power of delusion causes forgetfulness; forgetfulness destroys the intelligence, and when the intelligence is lost, one loses all.
रागद्वेषविमुक्तैस्तु विषयानिन्द्रियैश्चरन् ।
आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति ॥६४॥
raga-dvesa-vimuktais tu visayan indriyais charan
atma-vasyair vidheyatma prasadam adhigachchhati [64]
tu–But; vidheya-atma–the person who can control his mind at will — whose mind is obedient to him; raga-dvesa-vimuktaih (or -viyuktaih in another reading)–free from attraction and repulsion, adopting yukta-vairagya or devotionally integrated detachment; charan–actively accepting; visayan–objects; atma-vasyaih indriyaih–through senses under his own control; adhigachchhati–attains; prasadam–tranquillity. [64]
64 But the integrated person who can control his mind at will, and who, free from attraction and repulsion, accepts his worldly necessities through his controlled senses, attains tranquillity.
प्रसादे सर्व्वदुःखानां हानिरस्योपजायते ।
प्रसन्नचेतसो ह्यशु बुद्धिः पर्य्यवतिष्ठते ॥६५॥
prasade sarva-duhkhanam hanir asyopajayate
prasanna-chetaso hy asu buddhih paryavatisthate [65]
prasade (sati)–When the heart is tranquil; asya–for such a person; hanih–the end; sarva-duhkhanam–of all sorrows; upajayate–occurs; hi–since; buddhih–the wisdom; prasanna-chetasah–of the peaceful-hearted person; asu–swiftly becomes; pari-avatisthate–steadfast. [65]
65 When one attains a peaceful heart, all his sorrows are dispelled. The tranquil person’s wisdom swiftly becomes steadfast.
नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना ।
न चाभावयतः शान्तिरशान्तस्य कुतः सुखम् ॥६६॥
nasti buddhir ayuktasya na chayuktasya bhavana
na chabhavayatah santir asantasya kutah sukham [66]
ayuktasya–For a person without self-control; na asti–there is no; buddhih–wisdom, self-knowledge. ayuktasya–For such a person devoid of this intelligence; na cha (asti)–there is no; bhavana–meditation on the Lord, purity of thought. abhavayatah–For one without meditation; na cha (asti)–there is no; santih–peace. asantasya–For a person who has no peace; kutah–where is; sukham–happiness? [66]
66 A person bereft of self-control can have neither wisdom nor meditation. Without meditation there is no peace, and without peace, where is the hope for happiness?
इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते ।
तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि ॥६७॥
indriyanam hi charatam yan mano ’nuvidhiyate
tad asya harati prajnam vayur navam ivambhasi [67]
hi–Because; iva–as; vayuh–an unfavourable wind; (harati)–carries away; navam–a boat; ambhasi–on the ocean; (tadvat)–similarly; indriyanam–of the senses; charatam–that wander about their objects; yat–whichever sense; manah–the mind; anuvidhiyate–follows; tat–that sense; harati–carries away, lures towards its object; prajnam–the wisdom, intelligence; asya–of that person bereft of self-control. [67]
67 As a boat on the ocean is thrown off course by an unfavourable wind, similarly, the wisdom of a person lacking self-control is carried away by even one of the roaming senses that the mind might follow.
तस्माद्यस्य महाबाहो निगृहीतानि सर्व्वशः ।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥६८॥
tasmad yasya maha-baho nigrhitani sarvasah
indriyanindriyarthebhyas tasya prajna pratisthita [68]
(he) maha-baho–O subduer of the enemy; tasmat–therefore; yasya–he whose; indriyani–senses; nigrhitani–are withdrawn; sarvasah–fully; indriya-arthebhyah–from the sense objects; tasya–his; prajna–wisdom; pratisthita–is firmly established. [68]
68 Therefore, O subduer of the enemy, one whose senses are fully withdrawn from their objects is a person of firmly established wisdom.
या निशा सर्व्वभूतानां तस्यां जागर्त्ति संयमी ।
यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः ॥६९॥
ya nisa sarva-bhutanam tasyam jagarti samyami
yasyam jagrati bhutani sa nisa pasyato muneh [69]
sarva-bhutanam ya nisa–That which is night for all living beings (who, immersed in ignorance, remain asleep to spiritual knowledge); tasyam–in that night; samyami–the self-disciplined person; jagarti–remains awake (joyful in his spiritual intelligence). yasyam–That (mundane intelligence) in which; bhutani–all living beings; jagrati–remain awake (experience the pleasures and pains, sorrows and delusions of worldly life); sa–such (mundane intelligence) is; nisa–night; muneh–for the sage; pasyatah–who sees (the futility of mundane endeavours and remains indifferent to the dualities). [69]
69 That which is day for the self-controlled sage is night for all beings, and that which is day for all beings is night for the sage who sees. (The living beings absorbed in mundane life are asleep to the spiritual joy of the realised soul, who remains indifferent to their quest for the pleasures of the senses, devoid of spiritual joy.)
आपूर्य्यमाणमचलप्रतिष्ठं
समुद्रमापः प्रविशन्ति यद्वत् ।
तद्वत्कामा यं प्रविशन्ति सर्व्वे
स शान्तिमाप्नोति न कामकामी ॥७०॥
apuryamanam achala-pratistham
samudram apah pravisanti yadvat
tadvat kama yam pravisanti sarve
sa santim apnoti na kama-kami [70]
yadvat–As; apah–water; pravisanti–enters; samudram–the ocean; apuryamanam–which is always full; achala-pratistham–it remains steady, its water never crossing the shore; tadvat–similar is; yam–that sage who; sarve kamah–all desires; pravisanti–enter to be enjoyed (for they cannot disturb his mind). sah–He alone; apnoti–attains; santim–peace; (tu)–but; kama-kami–a person who nurtures desires; na (tad apnoti)–cannot achieve that. [70]
70 As the ocean remains full and unchanged though many rivers and streams enter into it, the person of firmly established wisdom attains peace despite all desires entering him. But a person who nurtures desires cannot know peace.
विहाय कामान्यः सर्व्वान्पुमांश्चरति निःस्पृहः ।
निर्म्ममो निरहङ्कारः स शान्तिमधिगच्छति ॥७१॥
vihaya kaman yah sarvan pumams charati nihsprhah
nirmamo nirahankarah sa santim adhigachchhati [71]
yah puman–That person who; vihaya–giving up; sarvan kaman–all desires; charati–moves through the world; nisprhah–free from hankering; nirahankarah nirmamah–free from the false ego of ‘I’ and ‘mine’ in relation to the body and its attachments (having a divine relationship with the Supreme); sah–he; adhigachchhati–attains; santim–peace. [71]
71 Only a person who lives his life abandoning all desires, hankering, ego and possessiveness, can know real peace.
एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति ।
स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्व्वाणमृच्छति ॥७२॥
esa brahmi sthitih partha nainam prapya vimuhyati
sthitvasyam anta-kale ’pi brahma-nirvanam rchchhati [72]
(he) partha–O Arjuna; esa brahmi sthitih–this is the state of realising Brahma, the Absolute. enam prapya–Having reached this; (narah)–a person; na vimuhyati–is freed from the delusion of mundane existence. rchchhati–He attains; brahma-nirvanam–liberation from matter and entrance into the divine plane; sthitva–being situated; asyam–in this state; anta-kale api–even at the time of death. [72]
72 O Partha, this is realisation of the Absolute, attaining which a person is freed from the delusion of mundane existence. Even at the time of death, only a momentary attainment of this state leads one to the divine abode.
इति श्रीमहाभारते शतसाहस्र्यां संहितायां वैयासिक्या भीष्मपर्व्वणि
श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्ज्जुनसंवादे साङ्ख्य योगो नाम द्वितोयोऽध्यायः ॥२॥
iti sri-mahabharate sata-sahasryam samhitayam vaiyasikyam
bhisma-parvani srimad-bhagavad-gitasupanisatsu brahma-
vidyayam yoga-sastre sri-krsnarjuna-samvade
sankhya-yogo nama dvitiyo ’dhyayah [2]Translation:
End of Chapter Two
The Contitution Of The Soul
from the conversation
of Sri Krishna and Arjuna
in Srimad Bhagavad-gita Upanisad
the yoga scripture of transcendental knowledge
in Bhisma Parva of Sri Mahabharata, the holy scripture
revealed by Srila Vyasadev in a hundred thousand verses.