॥ Verse 2.1 ॥
सञ्जय उवाच।
तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम्।
विषीदन्तमिदं वाक्यमुवाच मधुसूदनः।।
sañjaya uvāca |
taṃ tathā kṛpayāviṣṭamaśrupūrṇākulekṣaṇam |
viṣīdantamidaṃ vākyamuvāca madhusūdanaḥ || 2.1 ||
Sanjaya said: To him (Arjuna) who was thus overwhelmed with pity, whose eyes were full of tears and distressed,
and who was despondent, Madhusudana (Krishna) spoke these words.
॥ Verse 2.2 ॥
श्रीभगवानुवाच।
कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम्।
अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन।।
śrī-bhagavānuvāca |
kutastvā kaśmalamidaṃ viṣame samupasthitam |
anāryajuṣṭamasvargyamakīrtikaramarjuna || 2.2 ||
The Supreme Lord said: From where has this faint-heartedness, unbecoming of a noble person,
come upon you at this crucial time? It is neither conducive to heaven nor to honor, O Arjuna.
॥ Verse 2.3 ॥
क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते।
क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप।।
klaibyaṃ mā sma gamaḥ pārtha naitattvayyupapadyate |
kṣudraṃ hṛdayadaurbalyaṃ tyaktvottiṣṭha parantapa || 2.3 ||
Yield not to impotence, O Partha (Arjuna). It is not worthy of you.
Shake off this petty weakness of the heart and stand up, O Scorcher of Foes!
॥ Verse 2.4 ॥
अर्जुन उवाच।
कथं भीष्ममहं सङ्ख्ये द्रोणं च मधुसूदन।
इषुभिः प्रतियोत्स्यामि পূजार्हावरिसूदन।।
arjuna uvāca |
kathaṃ bhīṣmamahaṃ saṅkhye droṇaṃ ca madhusūdana |
iṣubhiḥ pratiyotsyāmi pūjārhāvarisūdana || 2.4 ||
Arjuna said: O Madhusudana (Krishna), how shall I, in battle, counteract with arrows
Bhishma and Drona, who are worthy of worship, O Slayer of enemies?
॥ Verse 2.5 ॥
गुरूनहत्वा हि महानुभावान्
श्रेयो भोक्तुं भैक्षमपीह लोके।
हत्वार्थकामांस्तु गुरूनिहैव
भुञ्जीय भोगान् रुधिरप्रदिग्धान्।।
gurūnahatvā hi mahānubhāvān
śreyo bhoktuṃ bhaikṣyamapīha loke |
hatvārthakāmāṃstu gurūnihaiva
bhuñjīya bhogān rudhirapradigdhān || 2.5 ||
It would be better to live on alms in this world without slaying these venerable Gurus.
But if I slay them, I shall only enjoy, even here, pleasures stained with blood.
॥ Verse 2.6 ॥
न चैतद्विद्मः कतरन्नो गरीयो
यद्वा जयेम यदि वा नो जयेयुः।
यानेव हत्वा न जिजीविषामः
तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः।।
na caitadvidmaḥ kataran-no garīyo
yad-vā jayema yadi vā no jayeyuḥ |
yāneva hatvā na jijīviṣāmas
te’vasthitāḥ pramukhe dhārtarāṣṭrāḥ || 2.6 ||
Nor do we know which is better: whether we should conquer them or they should conquer us.
The sons of Dhritarashtra, whom having slain we should not wish to live, stand before us.
॥ Verse 2.7 ॥
कार्पण्यदोषोपहतस्वभावः
पृच्छामि त्वां धर्मसम्मूढचेताः।
यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे
शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम्।।
kārpaṇyadoṣopahatasvabhāvaḥ
pṛcchāmi tvāṃ dharmasammūḍhacetāḥ |
yacchreyaḥ syānniścitaṃ brūhi tanme
śiṣyaste’haṃ śādhi māṃ tvāṃ prapannam || 2.7 ||
With my nature overcome by the weakness of pity, and my mind confused about duty,
I ask You: what is decidedly good? Tell me that. I am Your disciple; instruct me, who has surrendered to You.
॥ Verse 2.8 ॥
न हि प्रपश्यामि ममापनुद्याद्
यच्छोकमुच्छोषणमिन्द्रियाणाम्।
अवाप्य भूमावसपत्नमृद्धं
राज्यं सुराणामपि चाधिपत्यम्।।
na hi prapaśyāmi mamāpanudyād
yacchokamucchūṣaṇamindriyāṇām |
avāpya bhūmāvasapatnamṛddhaṃ
rājyaṃ surāṇāmapi cādhipatyam || 2.8 ||
For I do not see what could remove this sorrow that is drying up my senses,
even if I were to obtain an unrivaled, prosperous kingdom on earth, or even sovereignty over the gods.
॥ Verse 2.9 ॥
सञ्जय उवाच।
एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तप।
न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह।।
sañjaya uvāca |
evamuktvā hṛṣīkeśaṃ guḍākeśaḥ parantapa |
na yotsya iti govindamuktvā tūṣṇīṃ babhūva ha || 2.9 ||
Sanjaya said: Having spoken thus to Hrishikesha (Krishna), Gudakesha (Arjuna), the chastiser of foes,
said to Govinda, I will not fight, and became silent.
॥ Verse 2.10 ॥
तमुवाच हृषीकेशः प्रहसन्निव भारत।
सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः।।
tamuvāca hṛṣīkeśaḥ prahasanniva bhārata |
senayorubhayormadhye viṣīdantamidaṃ vacaḥ || 2.10 ||
O Bharata (Dhritarashtra), Hrishikesha (Krishna), as if smiling, spoke these words
to the grief-stricken Arjuna between the two armies.
॥ Verse 2.11 ॥
श्रीभगवानुवाच।
अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे।
गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः।।
śrī-bhagavānuvāca |
aśocyānanvaśocastvaṃ prajñāvādāṃśca bhāṣase |
gatāsūnagatāsūṃśca nānuśocanti paṇḍitāḥ || 2.11 ||
The Supreme Lord said: You grieve for those who should not be grieved for, yet speak words of wisdom.
The wise mourn neither for the living nor for the dead.
॥ Verse 2.12 ॥
न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः।
न चैव न भविष्यामः सर्वे वयमतः परम्।।
na tvevāhaṃ jātu nāsaṃ na tvaṃ neme janādhipāḥ |
na caiva na bhaviṣyāmaḥ sarve vayamataḥ param || 2.12 ||
There was never a time when I did not exist, nor you, nor these kings;
nor will there ever be a future time when all of us shall cease to be.
॥ Verse 2.13 ॥
देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा।
तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति।।
dehino’smin yathā dehe kaumāraṃ yauvanaṃ jarā |
tathā dehāntaraprāptir dhīrastatra na muhyati || 2.13 ||
Just as the embodied soul continuously passes through childhood, youth, and old age in this body,
similarly, it passes into another body at death. The wise are not deluded by this.
॥ Verse 2.14 ॥
मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः।
आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत।।
mātrāsparśāstu kaunteya śītoṣṇasukhaduḥkhadāḥ |
āgamāpāyino’nityāstāṃstithikṣasva bhārata || 2.14 ||
O son of Kunti (Arjuna), the contact of the senses with their objects gives rise to feelings of heat and cold,
pleasure and pain. They are transient, having a beginning and an end. Bear them patiently, O Bharata.
॥ Verse 2.15 ॥
यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ।
समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते।।
yaṃ hi na vyathayantyete puruṣaṃ puruṣarṣabha |
samaduḥkhasukhaṃ dhīraṃ so’mṛtatvāya kalpate || 2.15 ||
Indeed, the person whom these (sensory contacts) do not disturb, O best among men (Arjuna),
who is steady in pain and pleasure, such a resolute person is fit for immortality.
॥ Verse 2.16 ॥
नासतो विद्यते भावो नाभावो विद्यते सतः।
उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः।।
nāsato vidyate bhāvo nābhāvo vidyate sataḥ |
ubhayorapi dṛṣṭo’ntastvanayostattvadarśibhiḥ || 2.16 ||
Of the non-existent (body), there is no permanence; of the existent (soul), there is no cessation.
The truth about both has been seen by those who perceive the reality.
॥ Verse 2.17 ॥
अविनाशि तु तद्विद्धि येन सर्वमिदं ततम्।
विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति।।
avināśi tu tadviddhi yena sarvamidaṃ tatam |
vināśamavyayasyāsya na kaścit kartumarhati || 2.17 ||
Know that to be indestructible by which this whole universe is pervaded.
No one can cause the destruction of that imperishable Being.
॥ Verse 2.18 ॥
अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः।
अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत।।
antavanta ime dehā nityasyoktāḥ śarīriṇaḥ |
anāśino’prameyasya tasmād yudhyasva bhārata || 2.18 ||
These bodies of the embodied, eternal, indestructible, and immeasurable soul are said to have an end.
Therefore, fight, O Bharata (Arjuna).
॥ Verse 2.19 ॥
य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम्।
उभौ तौ न विजानीतो नायं हन्ति न हन्यते।।
ya enaṃ vetti hantāraṃ yaścainaṃ manyate hatam |
ubhau tau na vijānīto nāyaṃ hanti na hanyate || 2.19 ||
He who thinks that the soul is the killer and he who thinks it is killed,
both lack knowledge. The soul neither kills nor is killed.
॥ Verse 2.20 ॥
न जायते म्रियते वा कदाचिन्
नायं भूत्वा भविता वा न भूयः।
अजो नित्यः शाश्वतोऽयं पुराणो
न हन्यते हन्यमाने शरीरे।।
na jāyate mriyate vā kadācin
nāyaṃ bhūtvā bhavitā vā na bhūyaḥ |
ajo nityaḥ śāśvato’yaṃ purāṇo
na hanyate hanyamāne śarīre || 2.20 ||
The soul is never born nor does it ever die; nor having once existed does it ever cease to be.
It is unborn, eternal, everlasting, and ancient; it is not killed when the body is killed.
॥ Verse 2.21 ॥
वेदाविनाशिनं नित्यं य एनमजमव्ययम्।
कथं स पुरुषः पार्थ कं घातयति हन्ति कम्।।
vedāvināśinaṃ nityaṃ ya enamajamavyayam |
kathaṃ sa puruṣaḥ pārtha kaṃ ghātayati hanti kam || 2.21 ||
O Partha (Arjuna), how can that person who knows the soul to be indestructible, eternal,
unborn, and immutable, kill anyone or cause anyone to kill?
॥ Verse 2.22 ॥
वासांसि जीर्णानि यथा विहाय
नवानि गृह्णाति नरोऽपराणि।
तथा शरीराणि विहाय जीर्णान्य्
अन्यानि संयाति नवानि देही।।
vāsāṃsi jīrṇāni yathā vihāya
navāni gṛhṇāti naro’parāṇi |
tathā śarīrāṇi vihāya jīrṇāny
anyāni saṃyāti navāni dehī || 2.22 ||
Just as a person casts off worn-out garments and puts on new ones,
so too the embodied soul casts off old bodies and enters into others that are new.
॥ Verse 2.23 ॥
नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः।
न चैनं क्लेदयन्त्यापो न शोषयति मारुतः।।
nainaṃ chindanti śastrāṇi nainaṃ dahati pāvakaḥ |
na cainaṃ kledayantyāpo na śoṣayati mārutaḥ || 2.23 ||
Weapons cannot cut the soul, nor can fire burn it;
water cannot wet it, nor can wind dry it.
॥ Verse 2.24 ॥
अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च।
नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः।।
acchedyo’yamadāhyo’yamakledyo’śoṣya eva ca |
nityaḥ sarvagataḥ sthāṇuracalo’yaṃ sanātanaḥ || 2.24 ||
This soul is uncuttable, incombustible, incapable of being moistened, and undriable.
It is eternal, all-pervading, stable, unmoving, and ancient.
॥ Verse 2.25 ॥
अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते।
तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि।।
avyakto’yamacintyo’yamavikāryo’yamucyate |
tasmādevaṃ viditvainaṃ nānuśocitumarhasi || 2.25 ||
The soul is said to be unmanifest, unthinkable, and unchangeable.
Therefore, knowing it to be such, you should not grieve.
॥ Verse 2.26 ॥
अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम्।
तथापि त्वं महाबाहो नैनं शोचितुमर्हसि।।
atha cainaṃ nityajātaṃ nityaṃ vā manyase hatam |
tathāpi tvaṃ mahābāho nainaṃ śocitumarhasi || 2.26 ||
But even if you think of the soul as constantly born and constantly dying,
even then, O mighty-armed (Arjuna), you should not grieve.
॥ Verse 2.27 ॥
जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च।
तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि।।
jātasya hi dhruvo mṛtyurdhruvaṃ janma mṛtasya ca |
tasmādaparihārye’rthe na tvaṃ śocitumarhasi || 2.27 ||
For death is certain for one who has been born, and rebirth is certain for one who has died.
Therefore, you should not grieve over the unavoidable.
॥ Verse 2.28 ॥
अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत।
अव्यक्तनिधनान्येव तत्र का परिदेवना।।
avyaktādīni bhūtāni vyaktamadhyāni bhārata |
avyaktanidhanānyeva tatra kā paridevanā || 2.28 ||
Beings are unmanifest in their beginning, O Bharata (Arjuna), manifest in their middle state,
and unmanifest again in their end. What is the cause for lamentation there?
॥ Verse 2.29 ॥
आश्चर्यवत्पश्यति कश्चिदेनम्
आश्चर्यवद्वदति तथैव चान्यः।
आश्चर्यवच्चैनमन्यः श्रृणोति
श्रुत्वाप्येनं वेद न चैव कश्चित्।।
āścaryavatpaśyati kaścidenam
āścaryavadvadati tathaiva cānyaḥ |
āścaryavaccainamanyaḥ śṛṇoti
śrutvāpyenaṃ veda na caiva kaścit || 2.29 ||
One sees the soul as a wonder, another speaks of it as a wonder,
and yet another hears of it as a wonder; but even after hearing, no one truly knows it.
॥ Verse 2.30 ॥
देही नित्यमवध्योऽयं देहे सर्वस्य भारत।
तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि।।
dehī nityamavadhyo’yaṃ dehe sarvasya bhārata |
tasmātsarvāṇi bhūtāni na tvaṃ śocitumarhasi || 2.30 ||
The embodied soul, O Bharata, is eternal and can never be slain in the body of anyone.
Therefore, you should not grieve for any living creature.
॥ Verse 2.31 ॥
स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि।
धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत् क्षत्रियस्य न विद्यते।।
svadharmamapi cāvekṣya na vikampitumarhasi |
dharmyāddhi yuddhācchreyo’nyat kṣatriyasya na vidyate || 2.31 ||
Considering your own duty (Dharma) as a warrior, you should not waver,
for there is nothing better for a Kshatriya than a righteous war.
॥ Verse 2.32 ॥
यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम्।
सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम्।।
yadṛcchayā copapannaṃ svargadvāramapāvṛtam |
sukhinaḥ kṣatriyāḥ pārtha labhante yuddhamīdṛśam || 2.32 ||
Happy are the Kshatriyas, O Partha (Arjuna), to whom such a battle comes,
as an open gate to heaven, offered by chance.
॥ Verse 2.33 ॥
अथ चेत्त्वमिमं धर्म्यं सङ्ग्रामं न करिष्यसि।
ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि।।
atha cettvamimaṃ dharmyaṃ saṅgrāmaṃ na kariṣyasi |
tataḥ svadharmaṃ kīrtiṃ ca hitvā pāpamavāpsyasi || 2.33 ||
Now, if you will not fight this righteous battle,
then you will incur sin by abandoning your duty and reputation.
॥ Verse 2.34 ॥
अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम्।
सम्भावितस्य चाकीर्तिर्मरणादतिरिच्यते।।
akīrtiṃ cāpi bhūtāni kathayiṣyanti te’vyayām |
sambhāvitasya cākīrtirmaraṇādatiricyate || 2.34 ||
People will forever recount your lasting dishonor;
and for a man of honor, dishonor is worse than death.
॥ Verse 2.35 ॥
भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः।
येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम्।।
bhayādraṇāduparataṃ maṃsyante tvāṃ mahārathāḥ |
yeṣāṃ ca tvaṃ bahumato bhūtvā yāsyasi lāghavam || 2.35 ||
The great chariot warriors will think you retreated from the battle out of fear,
and those to whom you were highly esteemed will now hold you in contempt.
॥ Verse 2.36 ॥
अवाच्यवादांश्च बहून् वदिष्यन्ति तवाहिताः।
निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम्।।
avācyavādāṃśca bahūn vadiṣyanti tavāhitāḥ |
nindantastava sāmarthyaṃ tato duḥkhataraṃ nu kim || 2.36 ||
Your enemies will speak many unutterable words, defaming your ability.
What could be more painful than that?
॥ Verse 2.37 ॥
हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम्।
तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः।।
hato vā prāpsyasi svargaṃ jitvā vā bhokṣyase mahīm |
tasmāduttiṣṭha kaunteya yuddhāya kṛtaniścayaḥ || 2.37 ||
If killed, you will attain heaven; if victorious, you will enjoy the earth.
Therefore, arise, O son of Kunti (Arjuna), resolved to fight.
॥ Verse 2.38 ॥
सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ।
ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि।।
sukhaduḥkhe same kṛtvā lābhālābhau jayājayau |
tato yuddhāya yujyasva naivaṃ pāpamavāpsyasi || 2.38 ||
Holding pleasure and pain, gain and loss, victory and defeat as equal,
engage in battle for the sake of battle. Thus, you will not incur sin.
॥ Verse 2.39 ॥
एषा तेऽभिहिता साङ्ख्ये बुद्धिर्योगे त्विमां श्रृणु।
बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि।।
eṣā te’bhihitā sāṅkhye buddhiryoge tvimāṃ śṛṇu |
buddhyā yukto yayā pārtha karmabandhaṃ prahāsyasi || 2.39 ||
This wisdom has been explained to you according to Samkhya (analytical knowledge).
Now listen to the wisdom of Yoga (selfless action), by which, O Partha, you can free yourself from the bondage of actions.
॥ Verse 2.40 ॥
नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते।
स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात्।।
nehabhikramanāśo’sti pratyavāyo na vidyate |
svalpamapyasya dharmasya trāyate mahato bhayāt || 2.40 ||
In this (Karma Yoga), there is no loss of effort nor is there any transgression.
Even a little of this discipline protects one from the great fear (of repeated birth and death).
॥ Verse 2.41 ॥
व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन।
बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम्।।
vyavasāyātmikā buddhirekeha kurunandana |
bahuśākhā hyanantāśca buddhayo’vyavasāyinām || 2.41 ||
In this (path of Yoga), O joy of the Kurus (Arjuna), the intellect is resolute and single-pointed.
The intellect of the irresolute is many-branched and endless.
॥ Verse 2.42 ॥
यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः।
वेदवादरताः पार्थ नान्यदस्तीति वादिनः।।
yāmimāṃ puṣpitāṃ vācaṃ pravadantvavipaścitaḥ |
vedavādaratāḥ pārtha nānyadastīti vādinaḥ || 2.42 ||
The unwise, O Partha, delighting in the flowery speech of the Vedas,
who declare there is nothing else, proclaim this speech.
॥ Verse 2.43 ॥
कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम्।
क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति।।
kāmātmānaḥ svargaparā janmakarmaphalapradām |
kriyāviśeṣabahulāṃ bhogaiśvaryagatiṃ prati || 2.43 ||
They are full of desires, aiming at heaven, and their goal is to obtain rebirth, fruits of action,
and many specific rites for the sake of enjoyment and power.
॥ Verse 2.44 ॥
भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम्।
व्यवसायात्मिका बुद्धिः समाधौ न विधीयते।।
bhogaiśvaryaprasaktānāṃ tayāpahṛtacetasām |
vyavasāyātmikā buddhiḥ samādhau na vidhīyate || 2.44 ||
The resolute intellect is not formed in the minds of those attached to enjoyment and power,
whose discernment is carried away by that (flowery speech).
॥ Verse 2.45 ॥
त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन।
निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान्।।
traiguṇyaviṣayā vedā nistraiguṇyo bhavārjuna |
nirdvandvo nityasattvastho niryogakṣema ātmavān || 2.45 ||
The Vedas deal with the three modes of nature (Gunas). Be free from the three Gunas, O Arjuna.
Be free from dualities, always established in Sattva, free from desire for acquisition and preservation, and be established in the self.
॥ Verse 2.46 ॥
यावानर्थ उदपाने सर्वतः सम्प्लुतोदके।
तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः।।
yāvānartha udapāne sarvataḥ samplutodake |
tāvānsarveṣu vedeṣu brāhmaṇasya vijānataḥ || 2.46 ||
The purpose served by a reservoir when there is a flood everywhere is the same as the purpose of all the Vedas
for the enlightened Brahmin.
॥ Verse 2.47 ॥
कर्मण्येवाधिकारस्ते मा फलेषु कदाचन।
मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि।।
karmaṇyevādhikāraste mā phaleṣu kadācana |
mā karmaphalaheturbhūrmā te saṅgo’stvakarmaṇi || 2.47 ||
You have a right to perform your prescribed duty, but you are not entitled to the fruits of action.
Never consider yourself the cause of the results of your activities, nor be attached to inaction.
॥ Verse 2.48 ॥
योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय।
सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते।।
yoga-sthaḥ kuru karmāṇi saṅgaṃ tyaktvā dhanañjaya |
siddhy-asiddhyoḥ samo bhūtvā samatvaṃ yoga ucyate || 2.48 ||
Be steadfast in Yoga, O Dhananjaya (Arjuna), perform your duty, abandoning attachment to success and failure.
Such equipoise (Samattva) is called Yoga.
॥ Verse 2.49 ॥
दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय।
बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः।।
dūreṇa hyavaraṃ karma buddhiyogāddhanañjaya |
buddhau śaraṇamanviccha kṛpaṇāḥ phalahetavaḥ || 2.49 ||
Action performed with attachment is far inferior to action performed with the intellect of Yoga, O Dhananjaya.
Seek refuge in the wisdom of selfless action. Miserable are those who seek after the fruits of their actions.
॥ Verse 2.50 ॥
बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते।
तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम्।।
buddhiyukto jahātīha ubhe sukṛtaduṣkṛte |
tasmādyogāya yujyasva yogaḥ karmasu kauśalam || 2.50 ||
One endowed with the wisdom of Yoga leaves behind both good and bad deeds in this life.
Therefore, dedicate yourself to Yoga. Yoga is skillfulness in action.
॥ Verse 2.51 ॥
कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः।
जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम्।।
karmajaṃ buddhiyuktā hi phalaṃ tyaktvā manīṣiṇaḥ |
janmabandhavinirmuktāḥ padaṃ gacchantyanāmayam || 2.51 ||
The wise, equipped with this wisdom of Yoga, give up the results of action,
and being freed from the bondage of birth, they attain the state that is beyond all suffering.
॥ Verse 2.52 ॥
यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति ।
तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च ॥ २.५२ ॥
yadā te mohakalilaṃ buddhirvyatitariṣyati |
tadā gantāsi nirvedaṃ śrotavyasya śrutasya ca || 2.52 ||
When your intellect completely crosses the tangle of delusion,
then you will become indifferent to all that has been heard and all that is yet to be heard.
॥ Verse 2.53 ॥
श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला।
समाधावचला बुद्धिस्तदा योगमवाप्स्यसि।।
śrutivipratipannā te yadā sthāsyati niścalā |
samādhāvachalā buddhistadā yogamavāpsyasi || 2.53 ||
When your intellect, distracted by the ritualistic texts, stands motionless and firm in Samadhi (trance of self-realization),
then you will attain Yoga.
॥ Verse 2.54 ॥
अर्जुन उवाच।
स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव।
स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम्।।
arjuna uvāca |
sthitaprajñasya kā bhāṣā samādhisthasya keśava |
sthitadhīḥ kiṃ prabhāṣeta kimāsīta vrajeta kim || 2.54 ||
Arjuna said: O Keshava (Krishna), what is the description of a man of steady wisdom (Sthitaprajna), who is absorbed in Samadhi?
How does the man of steady wisdom speak, how does he sit, and how does he walk?
॥ Verse 2.55 ॥
श्रीभगवानुवाच।
प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान्।
आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते।।
śrī-bhagavānuvāca |
prajahāti yadā kāmānsarvān pārtha manogatān |
ātmanyevātmanā tuṣṭaḥ sthitaprajñastadocyate || 2.55 ||
The Supreme Lord said: When a man completely casts away all desires arising from the mind, O Partha (Arjuna),
and is satisfied in the Self alone by the Self, then he is called a man of steady wisdom (Sthitaprajna).
॥ Verse 2.56 ॥
दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः।
वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते।।
duḥkheṣvanudvignamanāḥ sukheṣu vigataspṛhaḥ |
vītarāgabhayakrodhaḥ sthitadhīrmunirucyate || 2.56 ||
He whose mind is undisturbed in sorrow and free from desire in pleasures,
who is free from attachment, fear, and anger—that sage is called a man of steady intellect.
॥ Verse 2.57 ॥
यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम्।
नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता।।
yaḥ sarvatrānabhisnehat-tattatprāpya śubhāśubham |
nābhinandati na dveṣṭi tasya prajñā pratiṣṭhitā || 2.57 ||
He who is unattached everywhere, and who neither rejoices at receiving good nor grieves at evil,
his wisdom is established.
॥ Verse 2.58 ॥
यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता।।
yadā saṃharate cāyaṃ kūrmo’ṅgānīva sarvaśaḥ |
indriyāṇīndriyārthebhyastasya prajñā pratiṣṭhitā || 2.58 ||
When, like a tortoise retracting its limbs completely, he withdraws his senses from the sense objects,
then his wisdom is established.
॥ Verse 2.59 ॥
विषया विनिवर्तन्ते निराहारस्य देहिनः।
रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते।।
viṣayā vinivartante nirāhārasya dehinaḥ |
rasavarjaṃ raso’pyasya paraṃ dṛṣṭvā nivartate || 2.59 ||
The sense objects turn away from the embodied soul who abstains from food, but the taste for them remains.
Even the taste departs when the Supreme is realized.
॥ Verse 2.60 ॥
यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः।
इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः।।
yatato hyapi kaunteya puruṣasya vipaścitaḥ |
indriyāṇi pramāthīni haranti prasabhaṃ manaḥ || 2.60 ||
The turbulent senses, O son of Kunti (Arjuna), violently carry away the mind
even of a striving man of discrimination.
॥ Verse 2.61 ॥
तानि सर्वाणि संयम्य युक्त आसीत मत्परः।
वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता।।
tāni sarvāṇi saṃyamya yukta āsīta matparaḥ |
vaśe hi yasyendriyāṇi tasya prajñā pratiṣṭhitā || 2.61 ||
Having restrained them all, one should sit focused on Me; having controlled his senses,
his wisdom is established.
॥ Verse 2.62 ॥
ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते।
सङ्गात्सञ्जायते कामः कामात्क्रोधोऽभिजायते।।
dhyāyato viṣayān puṃsaḥ saṅgastesu-pajāyate |
saṅgāt sañjāyate kāmaḥ kāmāt krodho’bhijāyate || 2.62 ||
When a man dwells on the objects of the senses, attachment to them is produced.
From attachment arises desire, and from desire arises anger.
॥ Verse 2.63 ॥
क्रोधाद्भवति सम्मोहः सम्मोहात्स्मृतिविभ्रमः।
स्मृतिभ्रंशाद्बुद्धिनाशो बुद्धिनाशात्प्रणश्यति।।
krodhād bhavati sammohaḥ sammohāt smṛtivibhramaḥ |
smṛtibhraṃśād buddhInāśo buddhInāśāt praṇaśyati || 2.63 ||
From anger comes delusion; from delusion, loss of memory;
from loss of memory, the destruction of discriminative intellect; and from the destruction of intellect, he perishes.
॥ Verse 2.64 ॥
रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन्।
आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति।।
rāgadveṣaviyuktaistu viṣayānindriyaiścaran |
ātmavaśyairvidheyātmā prasādamadhigacchati || 2.64 ||
But the self-controlled person, moving among the objects of sense with the senses under control,
free from attraction and aversion, attains serenity.
॥ Verse 2.65 ॥
प्रसादे सर्वदुःखानां हानिरस्योपजायते।
प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते।।
prasāde sarvaduḥkhānāṃ hānirasyopajāyate |
prasannacetaso hyāśu buddhiḥ paryavatiṣṭhate || 2.65 ||
In that serenity, all his sorrows come to an end;
for the intellect of the serene person soon becomes steady.
॥ Verse 2.66 ॥
नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना।
न चाभावयतः शान्तिरशान्तस्य कुतः सुखम्।।
nāsti buddhirayuktasya na cāyuktasya bhāvanā |
na cābhāvayataḥ śāntiraśāntasya kutaḥ sukham || 2.66 ||
For the unsteady, there is no intellect, nor for the unsteadfast is there meditation.
For the unmeditative, there is no peace, and for the peaceless, how can there be happiness?
॥ Verse 2.67 ॥
इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते।
तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि।।
indriyāṇāṃ hi caratāṃ yanmano’nuvidhīyate |
tadasya harati prajñāṃ vāyurnāvamivāmbhasi || 2.67 ||
For the mind that follows the wandering senses carries away his wisdom,
just as the wind carries away a boat on the water.
॥ Verse 2.68 ॥
तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता।।
tasmādyasya mahābāho nigṛhītāni sarvaśaḥ |
indriyāṇīndriyārthebhyastasya prajñā pratiṣṭhitā || 2.68 ||
Therefore, O mighty-armed (Arjuna), he whose senses are completely restrained from the objects of sense perception,
his wisdom is established.
॥ Verse 2.69 ॥
या निशा सर्वभूतानां तस्यां जागर्ति संयमी।
यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः।।
yā niśā sarvabhūtānāṃ tasyāṃ jāgarti saṃyamī |
yasyāṃ jāgrati bhūtāni sā niśā paśyato muneḥ || 2.69 ||
What is night for all beings is the time of waking for the self-controlled person;
and what is the time of waking for all beings is night for the discerning sage.
॥ Verse 2.70 ॥
आपूर्यमाणमचलप्रतिष्ठं
समुद्रमापः प्रविशन्ति यद्वत्।
तद्वत्कामा यं प्रविशन्ति सर्वे
स शान्तिमाप्नोति न कामकामी।।
āpūryamāṇamacalapratiṣṭhaṃ
samudramāpaḥ praviśanti yadvat |
tadvatkāmā yaṃ praviśanti sarve
sa śāntimāpnoti na kāmakāmī || 2.70 ||
Just as the waters enter the ocean, which remains full and undisturbed,
similarly, the person into whom all desires enter (without disturbing him) attains peace, not the one who craves objects of desire.
॥ Verse 2.71 ॥
विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः।
निर्ममो निरहङ्कारः स शान्तिमधिगच्छति।।
vihāya kāmānyaḥ sarvān pumāṃścarati niḥspṛhaḥ |
nirmamo nirahaṅkāraḥ sa śāntimadhigacchati || 2.71 ||
The person who abandons all desires and moves about free from longing,
without the sense of 'mine' and without ego, attains peace.
॥ Verse 2.72 ॥
एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति।
स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति।।
eṣā brāhmī sthitiḥ pārtha naināṃ prāpya vimuḥyati |
sthitvāsyamantakāle’pi brahmanirvāṇamṛcchati || 2.72 ||
This is the Brahmi state, O Partha (Arjuna). Having attained this, one is never deluded.
Being established in it even at the hour of death, one attains liberation in Brahman (Nirvana).
॥ इति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे साङ्ख्ययोगो नाम द्वितीयोऽध्यायः ॥
Thus, in the Upaniṣads of the glorious Bhagavad-Gītā, the science of the Eternal, the scripture of Yoga,
the dialogue between Śrī Kṛṣṇa and Arjuna, ends the second chapter, entitled Sāṅkhya Yoga.