सञ्जय उवाच
तं तथा कृपयाऽविष्टमश्रुपूर्णाकुलेक्षणम्
विषीदन्तमिदं वाक्यमुवाच मधुसूदनः
sañjaya uvāca
taṃ tathā kṛpayā'viṣṭamaśrupūrṇākulekṣaṇam|
viṣīdantamidaṃ vākyamuvāca madhusūdanaḥ||
Sañjaya said: Sri Krsna then addressed the following words to Arjuna, who was as mentioned before overwhelmed with pity, whose eyes were filled with tears and agitated, and who was full of sorrow.
श्री भगवानुवाच
कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम्
अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन
śrī bhagavānuvāca
kutastvā kaśmalamidaṃ viṣame samupasthitam|
anāryajuṣṭamasvargyamakīrtikaramarjuna||
Sri Bhagavan said: Arjuna, how has this infatuation overtaken you at this odd hour? It is shunned by noble souls; neither will it bring heaven, nor fame, to you.
क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते
क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप
klaibyaṃ mā sma gamaḥ pārtha naitattvayyupapadyate|
kṣudraṃ hṛdayadaurbalyaṃ tyaktvottiṣṭha parantapa||
Yield not to unmanliness, Arjuna; ill does it become you. Shaking off this paltry faint-heartedness stand up, O scorcher of enemies.
अर्जुन उवाच
कथं भीष्ममहं संख्ये द्रोणं च मधुसूदन
इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन
arjuna uvāca
kathaṃ bhīṣmamahaṃ saṃkhye droṇaṃ ca madhusūdana|
iṣubhiḥ pratiyotsyāmi pūjārhāvarisūdana||
Arjuna said: How, Krsna, shall I fight Bhisma and Drona with arrows on the battlefield? They are worthy of deepest reverence, O destroyer of foes.
गुरूनहत्वा हि महानुभावान्
श्रेयो भोक्तुं भैक्ष्यमपीह लोके
हत्वार्थकामांस्तु गुरूनिहैव
भुञ्जीय भोगान् रुधिरप्रदिग्धान्
gurūnahatvā hi mahānubhāvān
śreyo bhoktuṃ bhaikṣyamapīha loke|
hatvārthakāmāṃstu gurūnihaiva
bhuñjīya bhogān rudhirapradigdhān||
It is better to live on alms in this world without slaying these noble elders, because even after killing them we shall after all enjoy only blood-stained pleasures in the form of wealth and sense-enjoyments.
न चैतद्विद्मः कतरन्नो गरीयो
यद्वा जयेम यदि वा नो जयेयुः
यानेव हत्वा न जिजीविषाम
स्तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः
na caitadvidmaḥ kataranno garīyo
yadvā jayema yadi vā no jayeyuḥ|
yāneva hatvā na jijīviṣāma
ste'vasthitāḥ pramukhe dhārtarāṣṭrāḥ||
Wo do not even know which is preferable for us—to fight or not to fight; nor do we know whether we shall win or whether they will conquer us. Those very sons of Dhrtarastra, killing whom we do not even wish to live, stand in the enemy ranks.
कार्पण्यदोषोपहतस्वभावः
पृच्छामि त्वां धर्मसंमूढचेताः
यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे
शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम्
kārpaṇyadoṣopahatasvabhāvaḥ
pṛcchāmi tvāṃ dharmasaṃmūḍhacetāḥ|
yacchreyaḥ syānniścitaṃ brūhi tanme
śiṣyaste'haṃ śādhi māṃ tvāṃ prapannam||
With my very being tainted by the vice of faint-heartedness and my mind puzzled with regard to duty, I am asking you. Tell me that which is decidedly good; I am Your disciple. Pray instruct me, who have put myself into Your hands.
न हि प्रपश्यामि ममापनुद्या
द्यच्छोकमुच्छोषणमिन्द्रियाणाम्
अवाप्य भूमावसपत्नमृद्धम्
राज्यं सुराणामपि चाधिपत्यम्
na hi prapaśyāmi mamāpanudyā
dyacchokamucchoṣaṇamindriyāṇām|
avāpya bhūmāvasapatnamṛddham
rājyaṃ surāṇāmapi cādhipatyam||
For even on obtaining undisputed sovereignty and an affluent kingdom on this earth and lordship over the gods, I do not see any means that can drive away the grief which is drying up my senses.
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||
Sañjaya said: O king, having thus spoken to Sri Krsna, Arjuna again said to Him, "I will not fight," and became silent.
तमुवाच हृषीकेशः प्रहसन्निव भारत
सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः
tamuvāca hṛṣīkeśaḥ prahasanniva bhārata|
senayorubhayormadhye viṣīdantamidaṃ vacaḥ||
Then, O Dhrtarastra, Sri Krsna, as if smiling, addressed the following words to sorrowing Arjuna, in the midst of the two armies.
श्री भगवानुवाच
अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे
गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः
śrī bhagavānuvāca
aśocyānanvaśocastvaṃ prajñāvādāṃśca bhāṣase|
gatāsūnagatāsūṃśca nānuśocanti paṇḍitāḥ||
Sri Bhagavan said: Arjuna, you grieve over those who should not be grieved for, and yet speak like the learned; wise men do not sorrow over the dead or the living.
न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः
न चैव न भविष्यामः सर्वे वयमतः परम्
na tvevāhaṃ jātu nāsaṃ na tvaṃ neme janādhipāḥ|
na caiva na bhaviṣyāmaḥ sarve vayamataḥ param||
In fact, there was never a time when I was not, or when you or these kings were not. Nor is it a fact that hereafter we shall all cease to be.
देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा
तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति
dehino'sminyathā dehe kaumāraṃ yauvanaṃ jarā|
tathā dehāntaraprāptirdhīrastatra na muhyati||
Just as boyhood, youth and old age are attributed to the soul through this body, even so it attains another body. The wise man does not get deluded about this.
मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः
आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत
mātrāsparśāstu kaunteya śītoṣṇasukhaduḥkhadāḥ|
āgamāpāyino'nityāstāṃstitikṣasva bhārata||
O son of Kunti, the contacts between the senses and their objects, which give rise to the feeling of heat and cold, pleasure and pain etc., are transitory and fleeting; therefore, Arjuna, ignore them.
यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ
समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते
yaṃ hi na vyathayantyete puruṣaṃ puruṣarṣabha|
samaduḥkhasukhaṃ dhīraṃ so'mṛtatvāya kalpate||
Arjuna, the wise man to whom pain and pleasure are alike, and who is not tormented by these contacts, becomes eligible for immortality.
नासतो विद्यते भावो नाभावो विद्यते सतः
उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः
nāsato vidyate bhāvo nābhāvo vidyate sataḥ|
ubhayorapi dṛṣṭo'ntastvanayostattvadarśibhiḥ||
The unreal has no existence, and the real never ceases to be, the reality of both has thus been perceived by the seers of truth.
अविनाशि तु तद्विद्धि येन सर्वमिदं ततम्
विनाशमव्ययस्यास्य न कश्चित् कर्तुमर्हति
avināśi tu tadviddhi yena sarvamidaṃ tatam|
vināśamavyayasyāsya na kaścit kartumarhati||
Know that alone to be imperishable, which pervades this universe; for no one has power to destroy this indestructible substance.
अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः
अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत
antavanta ime dehā nityasyoktāḥ śarīriṇaḥ|
anāśino'prameyasya tasmādyudhyasva bhārata||
All these bodies pertaining to the imperishable, indefinable and eternal soul are spoken of as perishable; therefore, Arjuna, fight.
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||
They are both ignorant, he who knows the soul to be capable to killing and he who takes it as killed; for verily the soul neither kills, nor is killed.
न जायते म्रियते वा कदाचि
न्नायं भूत्वा भविता वा न भूयः
अजो नित्यः शाश्वतोऽयं पुराणो
न हन्यते हन्यमाने शरीरे
na jāyate mriyate vā kadāci
nnāyaṃ bhūtvā bhavitā vā na bhūyaḥ|
ajo nityaḥ śāśvato'yaṃ purāṇo
na hanyate hanyamāne śarīre||
The soul is never born nor dies; nor does it become only after being born. For it is unborn, eternal, everlasting and ancient; even though the body is slain, the soul is not.
वेदाविनाशिनं नित्यं य एनमजमव्ययम्
कथं स पुरुषः पार्थ कं घातयति हन्ति कम्
vedāvināśinaṃ nityaṃ ya enamajamavyayam|
kathaṃ sa puruṣaḥ pārtha kaṃ ghātayati hanti kam||
Arjuna, the man who knows this soul to be imperishable, eternal and free from birth and decay,—how and whom will he cause to be killed, how and whom will he kill?
वासांसि जीर्णानि यथा विहाय
नवानि गृह्णाति नरोऽपराणि
तथा शरीराणि विहाय जीर्णा-
न्यन्यानि संयाति नवानि देही
vāsāṃsi jīrṇāni yathā vihāya
navāni gṛhṇāti naro'parāṇi|
tathā śarīrāṇi vihāya jīrṇā-
nyanyāni saṃyāti navāni dehī||
As a man shedding worn-out garments, takes other new ones, likewise the embodied soul, casting off worn-out bodies, enters into others which are new.
नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः
न चैनं क्लेदयन्त्यापो न शोषयति मारुतः
nainaṃ chindanti śastrāṇi nainaṃ dahati pāvakaḥ|
na cainaṃ kledayantyāpo na śoṣayati mārutaḥ||
Weapons cannot cut it, nor can fire burn it; water cannot wet it nor can wind dry it.
अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च
नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः
acchedyo'yamadāhyo'yamakledyo'śoṣya eva ca|
nityaḥ sarvagataḥ sthāṇuracalo'yaṃ sanātanaḥ||
For this soul is incapable of being cut; it is proof against fire, impervious to water and undriable as well. This soul is eternal, omnipresent, immovable, constant and everlasting.
अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते
तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि
avyakto'yamacintyo'yamavikāryo'yamucyate|
tasmādevaṃ viditvainaṃ nānuśocitumarhasi||
This soul is unmanifest; it is unthinkable; and it is spoken of as immutable. Therefore, knowing this as such, you should not grieve.
अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम्
तथापि त्वं महाबाहो नैवं शोचितुमर्हसि
atha cainaṃ nityajātaṃ nityaṃ vā manyase mṛtam|
tathāpi tvaṃ mahābāho naivaṃ śocitumarhasi||
And, Arjuna, if you should suppose this soul to be subject to constant birth and death, even than you should not grieve like this.
जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च
तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि
jātasya hi dhruvo mṛtyurdhruvaṃ janma mṛtasya ca|
tasmādaparihārye'rthe na tvaṃ śocitumarhasi||
For in that case death is certain for the born, and rebirth is inevitable for the dead. You should not, therefore, grieve over the inevitable.
अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत
अव्यक्तनिधनान्येव तत्र का परिदेवना
avyaktādīni bhūtāni vyaktamadhyāni bhārata|
avyaktanidhanānyeva tatra kā paridevanā||
Arjuna, before birth beings are not manifest to our human senses; at death they return to the unmanifest again. They are manifest only in the interin between birth and death. What occasion, then, for lamentation?
आश्चर्यवत्पश्यति कश्चिदेन
माश्चर्यवद्वदति तथैव चान्यः
आश्चर्यवच्चैनमन्यः श्रृणोति
श्रुत्वाप्येनं वेद न चैव कश्चित्
āścaryavatpaśyati kaścidena
māścaryavadvadati tathaiva cānyaḥ|
āścaryavaccainamanyaḥ śrṛṇoti
śrutvāpyenaṃ veda na caiva kaścit||
Hardly anyone perceives this soul as marvellous, scarce another likewise speaks thereof as marvellous, and scarce another hears of it as marvellous; while there are some who know it not even on hearing of it.
देही नित्यमवध्योऽयं देहे सर्वस्य भारत
तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि
dehī nityamavadhyo'yaṃ dehe sarvasya bhārata|
tasmātsarvāṇi bhūtāni na tvaṃ śocitumarhasi||
Arjuna, this soul dwelling in the bodies of all can never be slain; therefore, you should not mourn for anyone.
स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि
धर्म्याद्धि युद्धाछ्रेयोऽन्यत्क्षत्रियस्य न विद्यते
svadharmamapi cāvekṣya na vikampitumarhasi|
dharmyāddhi yuddhāchreyo'nyatkṣatriyasya na vidyate||
Besides: considering your own duty too you should not waver; for there is nothing more welcome for a man of the warrior class than a righteous war.
यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम्
सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम्
yadṛcchayā copapannaṃ svargadvāramapāvṛtam|
sukhinaḥ kṣatriyāḥ pārtha labhante yuddhamīdṛśam||
Arjuna, happy are the Ksatriyas who get such an unsolicited opportunity for war; which opens the door to heaven.
अथ चैत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि
ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि
atha caittvamimaṃ dharmyaṃ saṃgrāmaṃ na kariṣyasi|
tataḥ svadharmaṃ kīrtiṃ ca hitvā pāpamavāpsyasi||
Now, if you refuse to fight this righteous war, then, shirking your duty and losing your reputation, you will incur sin.
अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम्
संभावितस्य चाकीर्तिर्मरणादतिरिच्यते
akīrtiṃ cāpi bhūtāni kathayiṣyanti te'vyayām|
saṃbhāvitasya cākīrtirmaraṇādatiricyate||
Nay, people will also pour undying infamy on you; and infamy brought on a man enjoying popular esteem is worse than death.
भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः
येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम्
bhayādraṇāduparataṃ maṃsyante tvāṃ mahārathāḥ|
yeṣāṃ ca tvaṃ bahumato bhūtvā yāsyasi lāghavam||
And the warrior-chiefs who thought highly of you, will now despise you, thinking that it was fear which drove you from battle.
अवाच्यवादांश्च बहून् वदिष्यन्ति तवाहिताः
निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम्
avācyavādāṃśca bahūn vadiṣyanti tavāhitāḥ|
nindantastava sāmarthyaṃ tato duḥkhataraṃ nu kim||
And your enemies, disparaging your might, will speak many unbecoming words; what can be more distressing than this?
हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम्
तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः
hato vā prāpsyasi svargaṃ jitvā vā bhokṣyase mahīm|
tasmāduttiṣṭha kaunteya yuddhāya kṛtaniścayaḥ||
Die, and you will win heaven; conquer, and you enjoy sovereignty of the earth; therefore, stand up, Arjuna, determined to fight.
सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ
ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि
sukhaduḥkhe same kṛtvā lābhālābhau jayājayau|
tato yuddhāya yujyasva naivaṃ pāpamavāpsyasi||
Treating alike victory and defeat, gain and loss, pleasure and pain, get ready for the fight, then; fighting thus you will not incur sin.
एषा तेऽभिहिता सांख्ये बुद्धिर्योगे त्विमां शृणु
बुद्ध्यायुक्तो यया पार्थ कर्मबन्धं प्रहास्यसि
eṣā te'bhihitā sāṃkhye buddhiryoge tvimāṃ śṛṇu|
buddhyāyukto yayā pārtha karmabandhaṃ prahāsyasi||
Arjuna, this attitude of mind has been presented to you from the point of view of Jñanayoga; now hear the same as presented from the standpoint of Karmayoga (the Yoga of selfless action). Equipped with this attitude of mind, you will be able to throw off completely the shackles of Karma.
नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते
स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात्
nehābhikramanāśo'sti pratyavāyo na vidyate|
svalpamapyasya dharmasya trāyate mahato bhayāt||
In this path (of disinterested action) there is no loss of effort, nor is there fear of contrary result. Even a little practice of this discipline saves one from the terrible fear of birth and death.
व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन
बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम्
vyavasāyātmikā buddhirekeha kurunandana|
bahuśākhā hyanantāśca buddhayo'vyavasāyinām||
Arjuna, in this Yoga (of disinterested action) the intellect is determinate and directed singly towards one ideal; whereas the intellect of the undecided (ignorant men moved by desires) wandes in all directions, after innumerable aims.
यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः
वेदवादरताः पार्थ नान्यदस्तीति वादिनः
yāmimāṃ puṣpitāṃ vācaṃ pravadantyavipaścitaḥ|
vedavādaratāḥ pārtha nānyadastīti vādinaḥ||
Arjuna, those who are full of worldly desires and devoted to the letter of the Vedas, who look upon heaven, as the supreme goal and argue that there is nothing beyond heaven are unwise. They utter flowery speech recommending many ritual of various kinds for the attainment of pleasure and power with rebirth as their fruit. Those whose minds are carried away by such words, and who are deeply attached to pleasure and worldly power, cannot attain the determinate intellect concentrated on God.
verses 42–44
कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम्
क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति
kāmātmānaḥ svargaparā janmakarmaphalapradām|
kriyāviśeṣabahulāṃ bhogaiśvaryagatiṃ prati||
Arjuna, those who are full of worldly desires and devoted to the letter of the Vedas, who look upon heaven, as the supreme goal and argue that there is nothing beyond heaven are unwise. They utter flowery speech recommending many ritual of various kinds for the attainment of pleasure and power with rebirth as their fruit. Those whose minds are carried away by such words, and who are deeply attached to pleasure and worldly power, cannot attain the determinate intellect concentrated on God.
verses 42–44
भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम्
व्यवसायात्मिका बुद्धिः समाधौ न विधीयते
bhogaiśvaryaprasaktānāṃ tayāpahṛtacetasām|
vyavasāyātmikā buddhiḥ samādhau na vidhīyate||
Arjuna, those who are full of worldly desires and devoted to the letter of the Vedas, who look upon heaven, as the supreme goal and argue that there is nothing beyond heaven are unwise. They utter flowery speech recommending many ritual of various kinds for the attainment of pleasure and power with rebirth as their fruit. Those whose minds are carried away by such words, and who are deeply attached to pleasure and worldly power, cannot attain the determinate intellect concentrated on God.
verses 42–44
त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन
निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान्
traiguṇyaviṣayā vedā nistraiguṇyo bhavārjuna|
nirdvandvo nityasattvastho niryogakṣema ātmavān||
Arjuna, the Vedas thus deal with evolutes of the three Gunas (modes of Prakriti); viz., worldly enjoyments and the means of attaining such enjoyments; be thou indifferent to these enjoyments and their means, rising above pairs of opposites like pleasur and pain etc., established in the Eternal Existence (God), absolutely unconcerned about the supply of wants and the preservation of what has been already attained, and self-controlled.
यावानर्थ उदपाने सर्वतः संप्लुतोदके
तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः
yāvānartha udapāne sarvataḥ saṃplutodake|
tāvānsarveṣu vedeṣu brāhmaṇasya vijānataḥ||
Brahmana, who has obtained enlightenment, has the same use for all the Vedas as one who stands at the brink of a sheet of water overflowing on all sides has for a small reservoir of water.
कर्मण्येवाधिकारस्ते मा फलेषु कदाचन
मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि
karmaṇyevādhikāraste mā phaleṣu kadācana|
mā karmaphalaheturbhūrmā te saṅgo'stvakarmaṇi||
Your right is to work only, but never to the fruit thereof. Be not instrumental in making your actions bear fruit, nor let your attachment be to inaction.
योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय
सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते
yogasthaḥ kuru karmāṇi saṅgaṃ tyaktvā dhanañjaya|
siddhyasiddhyoḥ samo bhūtvā samatvaṃ yoga ucyate||
Arjuna, perform your duties established in Yoga, renouncing attachment, and even-tempered in success and failure; envenness of temper is called Yoga.
दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय
बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः
dūreṇa hyavaraṃ karma buddhiyogāddhanañjaya|
buddhau śaraṇamanviccha kṛpaṇāḥ phalahetavaḥ||
Action (with a selfish motive) is far inferior to this Yoga in the form of equanimity. Do you seek refuge in this equipoise of mind, Arjuna; for poor and wretched are those who are instrumental in making their actions bear fruit.
बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते
तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम्
buddhiyukto jahātīha ubhe sukṛtaduṣkṛte|
tasmādyogāya yujyasva yogaḥ karmasu kauśalam||
Endowed with equanimity, one sheds in this life both good and evil. Therefore, strive for the practice of this Yoga of equanimity. Skill in action lies in (the practice of this) Yoga.
कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः
जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम्
karmajaṃ buddhiyuktā hi phalaṃ tyaktvā manīṣiṇaḥ|
janmabandhavinirmuktāḥ padaṃ gacchantyanāmayam||
For wise men possessing an equipoised mind, renouncing the fruit of actions and freed from the shackles of birth, attain the blissful supreme state.
यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति
तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च
yadā te mohakalilaṃ buddhirvyatitariṣyati|
tadā gantāsi nirvedaṃ śrotavyasya śrutasya ca||
When your mind will have fully crossed the more of delusion, you will then grow indifferent to the enjoyments of this world and the next that have been heard of as well as to those that are yet to be heard of.
श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला
समाधावचला बुद्धिस्तदा योगमवाप्स्यसि
śrutivipratipannā te yadā sthāsyati niścalā|
samādhāvacalā buddhistadā yogamavāpsyasi||
When your intellect, confused by hearing conflicting statements, will rest, steady and undistracted (in meditation) on God, you will then attain Yoga (for lasting union with God).
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||
Arjuna said: Krsna, what is the definition (mark) of a God-realized soul, stable to mind and established in Samadhi (perfect tranquillity of mind)? How does the man of stable mind speak, how does he sit, how does he walk?
श्री भगवानुवाच
प्रजहाति यदा कामान् सर्वान् पार्थ मनोगतान्
आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते
śrī bhagavānuvāca
prajahāti yadā kāmān sarvān pārtha manogatān|
ātmanyevātmanā tuṣṭaḥ sthitaprajñastadocyate||
Sri Bhagavan said: Arjuna, when one thoroughly dismisses all cravings of the mind, and is satisfied in the self through (the joy of) the self, then he is called stable of mind.
दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः
वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते
duḥkheṣvanudvignamanāḥ sukheṣu vigataspṛhaḥ|
vītarāgabhayakrodhaḥ sthitadhīrmunirucyate||
The sage, whose mind remains unperturbed amid sorrows, whose thirst for pleasure has altogether disappeared, and who is free from passion, fear and anger, is called stale of mind.
यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम्
नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता
yaḥ sarvatrānabhisnehastattatprāpya śubhāśubham|
nābhinandati na dveṣṭi tasya prajñā pratiṣṭhitā||
He who is unattached to everything, and meeting with good and evil, neither rejoices nor recoils, his mind is stable.
यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता
yadā saṃharate cāyaṃ kūrmo'ṅgānīva sarvaśaḥ|
indriyāṇīndriyārthebhyastasya prajñā pratiṣṭhitā||
When like a tortoise, which draws in its limbs from all directions, he withdraws his senses from the sense-objects, his mind is (should be considered as) stable.
विषया विनिवर्तन्ते निराहारस्य देहिनः
रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते
viṣayā vinivartante nirāhārasya dehinaḥ|
rasavarjaṃ raso'pyasya paraṃ dṛṣṭvā nivartate||
Sense-objects turn away from him, who does not enjoy them with his senses; but the taste for them persists. This relish also disappears in the case of the man of stable mind when he sees the Supreme.
यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः
इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः
yatato hyapi kaunteya puruṣasya vipaścitaḥ|
indriyāṇi pramāthīni haranti prasabhaṃ manaḥ||
Turbulent by nature, the senses even of a wise man, who is practising self-control, forcibly carry away his mind, Arjuna.
तानि सर्वाणि संयम्य युक्त आसीत मत्परः
वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता
tāni sarvāṇi saṃyamya yukta āsīta matparaḥ|
vaśe hi yasyendriyāṇi tasya prajñā pratiṣṭhitā||
Therefore, having controlled them all and collecting his mind one should sit for meditation, devoting oneself heart and soul to Me. For he, whose senses are mastered is known to have a stable mind.
ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते
सङ्गात् संजायते कामः कामात्क्रोधोऽभिजायते
dhyāyato viṣayānpuṃsaḥ saṅgasteṣūpajāyate|
saṅgāt saṃjāyate kāmaḥ kāmātkrodho'bhijāyate||
The man dwelling on sense-objects develops attachment for them; from attachment springs up desire, and from desire (unfulfilled) ensues anger.
क्रोधाद्भवति संमोहः संमोहात्स्मृतिविभ्रमः
स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति
krodhādbhavati saṃmohaḥ saṃmohātsmṛtivibhramaḥ|
smṛtibhraṃśād buddhināśo buddhināśātpraṇaśyati||
From anger arises infatuation; from infatuation, confusion of memory; from confusion of memory, loss of reason; and from loss of reason one goes to complete ruin.
रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन्
आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति
rāgadveṣaviyuktaistu viṣayānindriyaiścaran|
ātmavaśyairvidheyātmā prasādamadhigacchati||
But the self-controlled practicant, while enjoying the various sense-objects through his senses, which are disciplined and free from likes and dislikes, attains placidity of mind.
प्रसादे सर्वदुःखानां हानिरस्योपजायते
प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते
prasāde sarvaduḥkhānāṃ hānirasyopajāyate|
prasannacetaso hyāśu buddhiḥ paryavatiṣṭhate||
With the attainment of such placidity of mind, all his sorrows come to an end; and the intellect of such a person of tranquil mind, soon withdrawing itself from all sides, becomes firmly established in God.
नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना
न चाभावयतः शान्तिरशान्तस्य कुतः सुखम्
nāsti buddhirayuktasya na cāyuktasya bhāvanā|
na cābhāvayataḥ śāntiraśāntasya kutaḥ sukham||
He who has not controlled his mind and senses can have no reason; nor can such an undisciplined man think of God. the unthinking man can have no peace; and how can there be happiness for one lacking peace of mind.?
इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते
तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि
indriyāṇāṃ hi caratāṃ yanmano'nuvidhīyate|
tadasya harati prajñāṃ vāyurnāvamivāmbhasi||
As the wind carries away a boat upon the waters, even so of the senses moving among sense-objects, the one to which the mind is joined takes away his discrimination.
तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता
tasmādyasya mahābāho nigṛhītāni sarvaśaḥ|
indriyāṇīndriyārthebhyastasya prajñā pratiṣṭhitā||
Therefore, Arjuna, he whose senses are completely restrained from their objects, is said to have a stable mind.
या निशा सर्वभूतानां तस्यां जागर्ति संयमी
यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः
yā niśā sarvabhūtānāṃ tasyāṃ jāgarti saṃyamī|
yasyāṃ jāgrati bhūtāni sā niśā paśyato muneḥ||
That which is night to all beings, in that state (of Divine Knowledge and supreme Bliss) the God-realized Yogi keeps awake. And that (the ever-changing, transient worldly happiness) in which all beings keep awake is night to the seer.
आपूर्यमाणमचलप्रतिष्ठं
समुद्रमापः प्रविशन्ति यद्वत्
तद्वत्कामा यं प्रविशन्ति सर्वे
स शान्तिमाप्नोति न कामकामी
āpūryamāṇamacalapratiṣṭhaṃ
samudramāpaḥ praviśanti yadvat|
tadvatkāmā yaṃ praviśanti sarve
sa śāntimāpnoti na kāmakāmī||
As the waters of different rivers enter the ocean, which though full on all sides remains undisturbed, likewise he is whom all enjoyments merge themselves attains peace; not he who hankers after such enjoyments.
विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः
निर्ममो निरहंकारः स शांतिमधिगच्छति
vihāya kāmānyaḥ sarvānpumāṃścarati niḥspṛhaḥ|
nirmamo nirahaṃkāraḥ sa śāṃtimadhigacchati||
He who has given up all desires, and moves free from attachment, egoism and thirst for enjoyment attains peace.
एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति
स्थित्वाऽस्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति
eṣā brāhmī sthitiḥ pārtha naināṃ prāpya vimuhyati|
sthitvā'syāmantakāle'pi brahmanirvāṇamṛcchati||
Arjuna, such is the state of the God-realized soul; having reached this state, he overcomes delusion. And established in this state, even at the last moment, he attains Brahmic Bliss.