सञ्जय उवाच तं तथा कृपयाऽविष्टमश्रुपूर्णाकुलेक्षणम्। विषीदन्तमिदं वाक्यमुवाच मधुसूदनः
sañjaya uvācha taṁ tathā kṛipayāviṣhṭamaśhru pūrṇākulekṣhaṇam viṣhīdantamidaṁ vākyam uvācha madhusūdanaḥ
Sanjay said: To him who was thus overwhelmed with pity, eyes brimming with tears and filled with distress, and who was sunk in grief, Madhusudana spoke these words.
Word meanings: sañjayaḥ uvācha—Sanjay said; tam—to him (Arjun); tathā—thus; kṛipayā—with pity; āviṣhṭam—overwhelmed; aśhru-pūrṇa—full of tears; ākula—distressed; īkṣhaṇam—eyes; viṣhīdantam—grief-stricken; idam—these; vākyam—words; uvācha—said; madhusūdanaḥ—Shree Krishn, slayer of the Madhu demon
श्री भगवानुवाच कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम्। अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन
śhrī bhagavān uvācha kutastvā kaśhmalamidaṁ viṣhame samupasthitam anārya-juṣhṭamaswargyam akīrti-karam arjuna
The Supreme Lord said: O Arjuna, whence has this faintheartedness come upon you in this hour of peril? It is unbecoming of the noble, brings no glory, and bars the path to heaven.
Word meanings: śhrī-bhagavān uvācha—the Supreme Lord said; kutaḥ—wherefrom; tvā—to you; kaśhmalam—delusion; idam—this; viṣhame—in this hour of peril; samupasthitam—overcome; anārya—crude person; juṣhṭam—practiced; aswargyam—which does not lead to the higher abodes; akīrti-karam—leading to disgrace; arjuna—Arjun
क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते। क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप
klaibyaṁ mā sma gamaḥ pārtha naitat tvayyupapadyate kṣhudraṁ hṛidaya-daurbalyaṁ tyaktvottiṣhṭha parantapa
Do not yield to unmanliness, O Arjuna. This does not befit you. Cast off this petty weakness of heart and arise, O conqueror of foes!
Word meanings: klaibyam—unmanliness; mā sma—do not; gamaḥ—yield to; pārtha—Arjun, the son of Pritha; na—not; etat—this; tvayi—to you; upapadyate—befitting; kṣhudram—petty; hṛidaya—heart; daurbalyam—weakness; tyaktvā—giving up; uttiṣhṭha—arise; param-tapa—conqueror of enemies
अर्जुन उवाच कथं भीष्ममहं संख्ये द्रोणं च मधुसूदन। इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन
arjuna uvācha kathaṁ bhīṣhmam ahaṁ sankhye droṇaṁ cha madhusūdana iṣhubhiḥ pratiyotsyāmi pūjārhāvari-sūdana
Arjuna said: O Madhusudana, how shall I fight Bhishma and Drona with arrows on the battlefield? They are worthy of my worship, O destroyer of enemies.
Word meanings: arjunaḥ uvācha—Arjun said; katham—how; bhīṣhmam—Bheeshma; aham—I; sankhye—in battle; droṇam—Dronacharya; cha—and; madhu-sūdana—Shree Krishn, slayer of the Madhu demon; iṣhubhiḥ—with arrows; pratiyotsyāmi—shall I shoot; pūjā-arhau—worthy of worship; ari-sūdana—destroyer of enemies
गुरूनहत्वा हि महानुभावान् श्रेयो भोक्तुं भैक्ष्यमपीह लोके। हत्वार्थकामांस्तु गुरूनिहैव भुञ्जीय भोगान् रुधिरप्रदिग्धान्
gurūnahatvā hi mahānubhāvān śhreyo bhoktuṁ bhaikṣhyamapīha loke hatvārtha-kāmāṁstu gurūnihaiva bhuñjīya bhogān rudhira-pradigdhān
It is better to live in this world by begging than to slay these noble teachers. By killing them, whatever pleasures of wealth and desire I enjoy here would be stained with their blood.
Word meanings: gurūn—teachers; ahatvā—not killing; hi—certainly; mahā-anubhāvān—noble elders; śhreyaḥ—better; bhoktum—to enjoy life; bhaikṣhyam—by begging; api—even; iha loke—in this world; hatvā—killing; artha—gain; kāmān—desiring; tu—but; gurūn—noble elders; iha—in this world; eva—certainly; bhuñjīya—enjoy; bhogān—pleasures; rudhira—blood; pradigdhān—tainted with
न चैतद्विद्मः कतरन्नो गरीयो यद्वा जयेम यदि वा नो जयेयुः। यानेव हत्वा न जिजीविषाम स्तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः
na chaitadvidmaḥ kataranno garīyo yadvā jayema yadi vā no jayeyuḥ yāneva hatvā na jijīviṣhāmas te ’vasthitāḥ pramukhe dhārtarāṣhṭrāḥ
We do not even know which would be better for us—whether we should conquer them or they should conquer us. The very sons of Dhritarashtra, after slaying whom we would not wish to live, now stand arrayed before us.
Word meanings: na—not; cha—and; etat—this; vidmaḥ—we know; katarat—which; naḥ—for us; garīyaḥ—is preferable; yat vā—whether; jayema—we may conquer; yadi—if; vā—or; naḥ—us; jayeyuḥ—they may conquer; yān—whom; eva—certainly; hatvā—after killing; na—not; jijīviṣhāmaḥ—we desire to live; te—they; avasthitāḥ—are standing; pramukhe—before us; dhārtarāṣhṭrāḥ—the sons of Dhritarashtra
कार्पण्यदोषोपहतस्वभावः पृच्छामि त्वां धर्मसंमूढचेताः। यच्छ्रेयः स्यान्निश्िचतं ब्रूहि तन्मे शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम्
kārpaṇya-doṣhopahata-svabhāvaḥ pṛichchhāmi tvāṁ dharma-sammūḍha-chetāḥ yach-chhreyaḥ syānniśhchitaṁ brūhi tanme śhiṣhyaste ’haṁ śhādhi māṁ tvāṁ prapannam
My nature overcome by the flaw of faint-heartedness, my mind confused about my duty, I ask You—tell me decisively what is truly good for me. I am Your disciple; instruct me, for I have surrendered unto You.
Word meanings: kārpaṇya-doṣha—the flaw of cowardice; upahata—besieged; sva-bhāvaḥ—nature; pṛichchhāmi—I am asking; tvām—to you; dharma—duty; sammūḍha—confused; chetāḥ—in heart; yat—what; śhreyaḥ—best; syāt—may be; niśhchitam—decisively; brūhi—tell; tat—that; me—to me; śhiṣhyaḥ—disciple; te—your; aham—I; śhādhi—please instruct; mām—me; tvām—unto you; prapannam—surrendered
न हि प्रपश्यामि ममापनुद्या द्यच्छोकमुच्छोषणमिन्द्रियाणाम्। अवाप्य भूमावसपत्नमृद्धम् राज्यं सुराणामपि चाधिपत्यम्
na hi prapaśhyāmi mamāpanudyād yach-chhokam uchchhoṣhaṇam-indriyāṇām avāpya bhūmāv-asapatnamṛiddhaṁ rājyaṁ surāṇāmapi chādhipatyam
I do not see what could drive away this grief that withers my senses — not even an unrivalled and prosperous kingdom on earth, nor sovereignty over the gods themselves.
Word meanings: na—not; hi—certainly; prapaśhyāmi—I see; mama—my; apanudyāt—drive away; yat—which; śhokam—anguish; uchchhoṣhaṇam—is drying up; indriyāṇām—of the senses; avāpya—after achieving; bhūmau—on the earth; asapatnam—unrivalled; ṛiddham—prosperous; rājyam—kingdom; surāṇām—like the celestial gods; api—even; cha—also; ādhipatyam—sovereignty
सञ्जय उवाच एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तप। न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह
sañjaya uvācha evam-uktvā hṛiṣhīkeśhaṁ guḍākeśhaḥ parantapa na yotsya iti govindam uktvā tūṣhṇīṁ babhūva ha
Sanjay said: Having spoken thus to Krishna, the master of the senses, Arjuna, conqueror of sleep and scorcher of foes, declared, "I shall not fight," and fell silent.
Word meanings: sañjayaḥ uvācha—Sanjay said; evam—thus; uktvā—having spoken; hṛiṣhīkeśham—to Shree Krishna, the master of the mind and senses; guḍākeśhaḥ—Arjun, the conquerer of sleep; parantapaḥ—Arjun, the chastiser of the enemies; na yotsye—I shall not fight; iti—thus; govindam—Krishna, the giver of pleasure to the senses; uktvā—having addressed; tūṣhṇīm—silent; babhūva—became ha
तमुवाच हृषीकेशः प्रहसन्निव भारत। सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः
tam-uvācha hṛiṣhīkeśhaḥ prahasanniva bhārata senayorubhayor-madhye viṣhīdantam-idaṁ vachaḥ
O Bharata, to him who was grieving between the two armies, Hrishikesha, as if smiling, spoke these words.
Word meanings: tam—to him; uvācha—said; hṛiṣhīkeśhaḥ—Shree Krishna, the master of mind and senses; prahasan—smilingly; iva—as if; bhārata—Dhritarashtra, descendant of Bharat; senayoḥ—of the armies; ubhayoḥ—of both; madhye—in the midst of; viṣhīdantam—to the grief-stricken; idam—this; vachaḥ—words
श्री भगवानुवाच अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे। गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः
śhrī bhagavān uvācha aśhochyān-anvaśhochas-tvaṁ prajñā-vādānśh cha bhāṣhase gatāsūn-agatāsūnśh-cha nānuśhochanti paṇḍitāḥ
The Blessed Lord said: You grieve for those not worthy of grief, yet speak as if with wisdom. The wise mourn neither for the living nor for the dead.
Word meanings: śhrī-bhagavān uvācha—the Supreme Lord said; aśhochyān—not worthy of grief; anvaśhochaḥ—are mourning; tvam—you; prajñā-vādān—words of wisdom; cha—and; bhāṣhase—speaking; gata āsūn—the dead; agata asūn—the living; cha—and; na—never; anuśhochanti—lament; paṇḍitāḥ—the wise
न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः। न चैव न भविष्यामः सर्वे वयमतः परम्
na tvevāhaṁ jātu nāsaṁ na tvaṁ neme janādhipāḥ na chaiva na bhaviṣhyāmaḥ sarve vayamataḥ param
Never was there a time when I did not exist, nor you, nor these kings; nor shall any of us ever cease to be hereafter.
Word meanings: na—never; tu—however; eva—certainly; aham—I; jātu—at any time; na—nor; āsam—exist; na—nor; tvam—you; na—nor; ime—these; jana-adhipāḥ—kings; na—never; cha—also; eva—indeed; na bhaviṣhyāmaḥ—shall not exist; sarve vayam—all of us; ataḥ—from now; param—after
देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा। तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति
dehino ’smin yathā dehe kaumāraṁ yauvanaṁ jarā tathā dehāntara-prāptir dhīras tatra na muhyati
As the embodied soul continuously passes through childhood, youth, and old age in this body, so too does it pass into another body; the wise are not deluded by this.
Word meanings: dehinaḥ—of the embodied; asmin—in this; yathā—as; dehe—in the body; kaumāram—childhood; yauvanam—youth; jarā—old age; tathā—similarly; deha-antara—another body; prāptiḥ—achieves; dhīraḥ—the wise; tatra—thereupon; na muhyati—are not deluded
मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः। आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत
mātrā-sparśhās tu kaunteya śhītoṣhṇa-sukha-duḥkha-dāḥ āgamāpāyino ’nityās tans-titikṣhasva bhārata
O son of Kunti, the contact of the senses with their objects gives rise to cold and heat, pleasure and pain; these are fleeting and impermanent, coming and going—endure them, O Bharata.
Word meanings: mātrā-sparśhāḥ—contact of the senses with the sense objects; tu—indeed; kaunteya—Arjun, the son of Kunti; śhīta—winter; uṣhṇa—summer; sukha—happiness; duḥkha—distress; dāḥ—give; āgama—come; apāyinaḥ—go; anityāḥ—non-permanent; tān—them; titikṣhasva—tolerate; bhārata—descendant of the Bharat
यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ। समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते
yaṁ hi na vyathayantyete puruṣhaṁ puruṣharṣhabha sama-duḥkha-sukhaṁ dhīraṁ so ’mṛitatvāya kalpate
O noblest of men, the steady person whom these contacts do not disturb, who remains equal in pleasure and pain, becomes worthy of immortality.
Word meanings: yam—whom; hi—verily; na—not; vyathayanti—distressed; ete—these; puruṣham—person; puruṣha-ṛiṣhabha—the noblest amongst men, Arjun; sama—equipoised; duḥkha—distress; sukham—happiness; dhīram—steady; saḥ—that person; amṛitatvāya—for liberation; kalpate—becomes eligible
नासतो विद्यते भावो नाभावो विद्यते सतः। उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः
nāsato vidyate bhāvo nābhāvo vidyate sataḥ ubhayorapi dṛiṣhṭo ’nta stvanayos tattva-darśhibhiḥ
The unreal has no existence, and the real never ceases to be. The seers of truth have discerned the essence of both.
Word meanings: na—no; asataḥ—of the temporary; vidyate—there is; bhāvaḥ—is; na—no; abhāvaḥ—cessation; vidyate—is; sataḥ—of the eternal; ubhayoḥ—of the two; api—also; dṛiṣhṭaḥ—observed; antaḥ—conclusion; tu—verily; anayoḥ—of these; tattva—of the truth; darśhibhiḥ—by the seers
अविनाशि तु तद्विद्धि येन सर्वमिदं ततम्। विनाशमव्ययस्यास्य न कश्चित् कर्तुमर्हति
avināśhi tu tadviddhi yena sarvam idaṁ tatam vināśham avyayasyāsya na kaśhchit kartum arhati
Know that which pervades this entire world to be indestructible. No one can bring about the destruction of this imperishable essence.
Word meanings: avināśhi—indestructible; tu—indeed; tat—that; viddhi—know; yena—by whom; sarvam—entire; idam—this; tatam—pervaded; vināśham—destruction; avyayasya—of the imperishable; asya—of it; na kaśhchit—no one; kartum—to cause; arhati—is able
अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः। अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत
antavanta ime dehā nityasyoktāḥ śharīriṇaḥ anāśhino ’prameyasya tasmād yudhyasva bhārata
These bodies of the eternal, indestructible, and immeasurable soul are said to be perishable. Therefore, O Arjuna, fight.
Word meanings: anta-vantaḥ—having an end; ime—these; dehāḥ—material bodies; nityasya—eternally; uktāḥ—are said; śharīriṇaḥ—of the embodied soul; anāśhinaḥ—indestructible; aprameyasya—immeasurable; tasmāt—therefore; yudhyasva—fight; bhārata—descendant of Bharat, Arjun
य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम्। उभौ तौ न विजानीतो नायं हन्ति न हन्यते
ya enaṁ vetti hantāraṁ yaśh chainaṁ manyate hatam ubhau tau na vijānīto nāyaṁ hanti na hanyate
One who thinks the Self is the slayer, and one who thinks it is slain—both are ignorant. The Self neither slays nor is slain.
Word meanings: yaḥ—one who; enam—this; vetti—knows; hantāram—the slayer; yaḥ—one who; cha—and; enam—this; manyate—thinks; hatam—slain; ubhau—both; tau—they; na—not; vijānītaḥ—in knowledge; na—neither; ayam—this; hanti—slays; na—nor; hanyate—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 kadāchin nāyaṁ bhūtvā bhavitā vā na bhūyaḥ ajo nityaḥ śhāśhvato ’yaṁ purāṇo na hanyate hanyamāne śharīre
The soul is never born, nor does it ever die; having once existed, it does not cease to be. Unborn, eternal, everlasting, and ancient, it is not slain when the body is slain.
Word meanings: na jāyate—is not born; mriyate—dies; vā—or; kadāchit—at any time; na—not; ayam—this; bhūtvā—having once existed; bhavitā—will be; vā—or; na—not; bhūyaḥ—further; ajaḥ—unborn; nityaḥ—eternal; śhāśhvataḥ—immortal; ayam—this; purāṇaḥ—the ancient; na hanyate—is not destroyed; hanyamāne—is destroyed; śharīre—when the body
वेदाविनाशिनं नित्यं य एनमजमव्ययम्। कथं स पुरुषः पार्थ कं घातयति हन्ति कम्
vedāvināśhinaṁ nityaṁ ya enam ajam avyayam kathaṁ sa puruṣhaḥ pārtha kaṁ ghātayati hanti kam
O Partha, whoever knows this Self to be indestructible, eternal, unborn, and immutable—how can that person kill anyone, or cause anyone to be killed?
Word meanings: veda—knows; avināśhinam—imperishable; nityam—eternal; yaḥ—who; enam—this; ajam—unborn; avyayam—immutable; katham—how; saḥ—that; puruṣhaḥ—person; pārtha—Parth; kam—whom; ghātayati—causes to be killed; hanti—kills; kam—whom
वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि। तथा शरीराणि विहाय जीर्णा न्यन्यानि संयाति नवानि देही
vāsānsi jīrṇāni yathā vihāya navāni gṛihṇāti naro ’parāṇi tathā śharīrāṇi vihāya jīrṇānya nyāni sanyāti navāni dehī
As a person sheds worn-out garments and puts on new ones, so the embodied soul casts off worn-out bodies and enters new ones.
Word meanings: vāsānsi—garments; jīrṇāni—worn-out; yathā—as; vihāya—sheds; navāni—new; gṛihṇāti—accepts; naraḥ—a person; aparāṇi—others; tathā—likewise; śharīrāṇi—bodies; vihāya—casting off; jirṇāni—worn-out; anyāni—other; sanyāti—enters; navāni—new; dehī—the embodied soul
नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः। न चैनं क्लेदयन्त्यापो न शोषयति मारुतः
nainaṁ chhindanti śhastrāṇi nainaṁ dahati pāvakaḥ na chainaṁ kledayantyāpo na śhoṣhayati mārutaḥ
Weapons cannot cut it, fire cannot burn it, water cannot wet it, and wind cannot dry it.
Word meanings: na—not; enam—this soul; chhindanti—shred; śhastrāṇi—weapons; na—nor; enam—this soul; dahati—burns; pāvakaḥ—fire; na—not; cha—and; enam—this soul; kledayanti—moisten; āpaḥ—water; na—nor; śhoṣhayati—dry; mārutaḥ—wind
अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च। नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः
achchhedyo ’yam adāhyo ’yam akledyo ’śhoṣhya eva cha nityaḥ sarva-gataḥ sthāṇur achalo ’yaṁ sanātanaḥ
This soul cannot be cut, burned, moistened, or dried. It is eternal, all-pervading, stable, immovable, and primordial.
Word meanings: achchhedyaḥ—unbreakable; ayam—this soul; adāhyaḥ—incombustible; ayam—this soul; akledyaḥ—cannot be dampened; aśhoṣhyaḥ—cannot be dried; eva—indeed; cha—and; nityaḥ—everlasting; sarva-gataḥ—all-pervading; sthāṇuḥ—unalterable; achalaḥ—immutable; ayam—this soul; sanātanaḥ—primordial
अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते। तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि
avyakto ’yam achintyo ’yam avikāryo ’yam uchyate tasmādevaṁ viditvainaṁ nānuśhochitum arhasi
This soul is said to be unmanifest, inconceivable, and unchangeable. Therefore, knowing it to be so, you ought not to grieve.
Word meanings: avyaktaḥ—unmanifested; ayam—this soul; achintyaḥ—inconceivable; ayam—this soul; avikāryaḥ—unchangeable; ayam—this soul; uchyate—is said; tasmāt—therefore; evam—thus; viditvā—having known; enam—this soul; na—not; anuśhochitum—to grieve; arhasi—befitting
अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम्। तथापि त्वं महाबाहो नैवं शोचितुमर्हसि
atha chainaṁ nitya-jātaṁ nityaṁ vā manyase mṛitam tathāpi tvaṁ mahā-bāho naivaṁ śhochitum arhasi
Even if you consider the soul to be perpetually born and perpetually dying, still, O mighty-armed one, you have no reason to grieve.
Word meanings: atha—if, however; cha—and; enam—this soul; nitya-jātam—taking constant birth; nityam—always; vā—or; manyase—you think; mṛitam—dead; tathā api—even then; tvam—you; mahā-bāho—mighty-armed one, Arjun; na—not; evam—like this; śhochitum—grieve; arhasi—befitting
जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च। तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि
jātasya hi dhruvo mṛityur dhruvaṁ janma mṛitasya cha tasmād aparihārye ’rthe na tvaṁ śhochitum arhasi
For the born, death is certain, and for the dead, birth is certain. Therefore, you should not grieve over what is inevitable.
Word meanings: jātasya—for one who has been born; hi—for; dhruvaḥ—certain; mṛityuḥ—death; dhruvam—certain; janma—birth; mṛitasya—for the dead; cha—and; tasmāt—therefore; aparihārye arthe—in this inevitable situation; na—not; tvam—you; śhochitum—lament; arhasi—befitting
अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत। अव्यक्तनिधनान्येव तत्र का परिदेवना
avyaktādīni bhūtāni vyakta-madhyāni bhārata avyakta-nidhanānyeva tatra kā paridevanā
All beings are unmanifest before birth, manifest in between, and unmanifest again after death, O Arjuna—so why grieve?
Word meanings: avyakta-ādīni—unmanifest before birth; bhūtāni—created beings; vyakta—manifest; madhyāni—in the middle; bhārata—Arjun, scion of Bharat; avyakta—unmanifest; nidhanāni—on death; eva—indeed; tatra—therefore; kā—why; paridevanā—grieve
आश्चर्यवत्पश्यति कश्चिदेन माश्चर्यवद्वदति तथैव चान्यः। आश्चर्यवच्चैनमन्यः श्रृणोति श्रुत्वाप्येनं वेद न चैव कश्चित्
āśhcharya-vat paśhyati kaśhchid enan āśhcharya-vad vadati tathaiva chānyaḥ āśhcharya-vach chainam anyaḥ śhṛiṇoti śhrutvāpyenaṁ veda na chaiva kaśhchit
One sees the Self as a wonder, another speaks of it as a wonder, and yet another hears of it as a wonder; but even after hearing of it, none truly knows it.
Word meanings: āśhcharya-vat—as amazing; paśhyati—see; kaśhchit—someone; enam—this soul; āśhcharya-vat—as amazing; vadati—speak of; tathā—thus; eva—indeed; cha—and; anyaḥ—other; āśhcharya-vat—similarly amazing; cha—also; enam—this soul; anyaḥ—others; śhṛiṇoti—hear; śhrutvā—having heard; api—even; enam—this soul; veda—understand; na—not; cha—and; eva—even; kaśhchit—some
देही नित्यमवध्योऽयं देहे सर्वस्य भारत। तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि
dehī nityam avadhyo ’yaṁ dehe sarvasya bhārata tasmāt sarvāṇi bhūtāni na tvaṁ śhochitum arhasi
The soul dwelling in the body of every being is eternally indestructible, O Arjuna; therefore, you should not grieve for any living creature.
Word meanings: dehī—the soul that dwells within the body; nityam—always; avadhyaḥ—immortal; ayam—this soul; dehe—in the body; sarvasya—of everyone; bhārata—descendant of Bharat, Arjun; tasmāt—therefore; sarvāṇi—for all; bhūtāni—living entities; na—not; tvam—you; śhochitum—mourn; arhasi—should
स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि। धर्म्याद्धि युद्धाछ्रेयोऽन्यत्क्षत्रियस्य न विद्यते
swa-dharmam api chāvekṣhya na vikampitum arhasi dharmyāddhi yuddhāch chhreyo ’nyat kṣhatriyasya na vidyate
Considering your own sacred duty as well, you should not waver, for there is nothing greater for a warrior than a righteous war.
Word meanings: swa-dharmam—one’s duty in accordance with the Vedas; api—also; cha—and; avekṣhya—considering; na—not; vikampitum—to waver; arhasi—should; dharmyāt—for righteousness; hi—indeed; yuddhāt—than fighting; śhreyaḥ—better; anyat—another; kṣhatriyasya—of a warrior; na—not; vidyate—exists
यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम्। सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम्
yadṛichchhayā chopapannaṁ swarga-dvāram apāvṛitam sukhinaḥ kṣhatriyāḥ pārtha labhante yuddham īdṛiśham
Happy are the warriors, O Arjuna, who find such a battle coming unsought before them, opening wide the gates of heaven.
Word meanings: yadṛichchhayā—unsought; cha—and; upapannam—come; swarga—celestial abodes; dvāram—door; apāvṛitam—wide open; sukhinaḥ—happy; kṣhatriyāḥ—warriors; pārtha—Arjun, the son of Pritha; labhante—obtain; yuddham—war; īdṛiśham—such
अथ चैत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि। ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि
atha chet tvam imaṁ dharmyaṁ saṅgrāmaṁ na kariṣhyasi tataḥ sva-dharmaṁ kīrtiṁ cha hitvā pāpam avāpsyasi
But if you will not fight this righteous war, then abandoning your own duty and fame, you shall incur sin.
Word meanings: atha chet—if, however; tvam—you; imam—this; dharmyam saṅgrāmam—righteous war; na—not; kariṣhyasi—act; tataḥ—then; sva-dharmam—one’s duty in accordance with the Vedas; kīrtim—reputation; cha—and; hitvā—abandoning; pāpam—sin; avāpsyasi—will incur
अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम्। संभावितस्य चाकीर्तिर्मरणादतिरिच्यते
akīrtiṁ chāpi bhūtāni kathayiṣhyanti te ’vyayām sambhāvitasya chākīrtir maraṇād atirichyate
People will speak of your everlasting disgrace, and for one who has been honored, dishonor is worse than death.
Word meanings: akīrtim—infamy; cha—and; api—also; bhūtāni—people; kathayiṣhyanti—will speak; te—of your; avyayām—everlasting; sambhāvitasya—of a respectable person; cha—and; akīrtiḥ—infamy; maraṇāt—than death; atirichyate—is greater
भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः। येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम्
bhayād raṇād uparataṁ mansyante tvāṁ mahā-rathāḥ yeṣhāṁ cha tvaṁ bahu-mato bhūtvā yāsyasi lāghavam
The great warriors will think you have withdrawn from battle out of fear, and those who once held you in high esteem will come to regard you with contempt.
Word meanings: bhayāt—out of fear; raṇāt—from the battlefield; uparatam—have fled; maṁsyante—will think; tvām—you; mahā-rathāḥ—warriors who could single handedly match the strength of ten thousand ordinary warriors; yeṣhām—for whom; cha—and; tvam—you; bahu-mataḥ—high esteemed; bhūtvā—having been; yāsyasi—you will loose; lāghavam—decreased in value
अवाच्यवादांश्च बहून् वदिष्यन्ति तवाहिताः। निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम्
avāchya-vādānśh cha bahūn vadiṣhyanti tavāhitāḥ nindantastava sāmarthyaṁ tato duḥkhataraṁ nu kim
Your enemies will speak many unspeakable words, slandering your strength. What could be more painful than that?
Word meanings: avāchya-vādān—using harsh words; cha—and; bahūn—many; vadiṣhyanti—will say; tava—your; ahitāḥ—enemies; nindantaḥ—defame; tava—your; sāmarthyam—might; tataḥ—than that; duḥkha-taram—more painful; nu—indeed; kim—what
हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम्। तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः
hato vā prāpsyasi swargaṁ jitvā vā bhokṣhyase mahīm tasmād uttiṣhṭha kaunteya yuddhāya kṛita-niśhchayaḥ
Slain, you will win heaven; victorious, you will enjoy the earth. Therefore, arise, O son of Kunti, resolved to fight.
Word meanings: hataḥ—slain; vā—or; prāpsyasi—you will attain; swargam—celestial abodes; jitvā—by achieving victory; vā—or; bhokṣhyase—you shall enjoy; mahīm—the kingdom on earth; tasmāt—therefore; uttiṣhṭha—arise; kaunteya—Arjun, the son of Kunti; yuddhāya—for fight; kṛita-niśhchayaḥ—with determination
सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ। ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि
sukha-duḥkhe same kṛitvā lābhālābhau jayājayau tato yuddhāya yujyasva naivaṁ pāpam avāpsyasi
Treating pleasure and pain, gain and loss, victory and defeat alike, engage in battle — and you shall incur no sin.
Word meanings: sukha—happiness; duḥkhe—in distress; same kṛitvā—treating alike; lābha-alābhau—gain and loss; jaya-ajayau—victory and defeat; tataḥ—thereafter; yuddhāya—for fighting; yujyasva—engage; na—never; evam—thus; pāpam—sin; avāpsyasi—shall incur
एषा तेऽभिहिता सांख्ये बुद्धिर्योगे त्विमां श्रृणु। बुद्ध्यायुक्तो यया पार्थ कर्मबन्धं प्रहास्यसि
eṣhā te ’bhihitā sānkhye buddhir yoge tvimāṁ śhṛiṇu buddhyā yukto yayā pārtha karma-bandhaṁ prahāsyasi
This wisdom has been taught to you from the standpoint of knowledge; now hear it from the standpoint of Yoga, armed with which, O Partha, you shall cast off the bondage of action.
Word meanings: eṣhā—hitherto; te—to you; abhihitā—explained; sānkhye—by analytical knowledge; buddhiḥ yoge—by the yog of intellect; tu—indeed; imām—this; śhṛiṇu—listen; buddhyā—by understanding; yuktaḥ—united; yayā—by which; pārtha—Arjun, the son of Pritha; karma-bandham—bondage of karma; prahāsyasi—you shall be released from
नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते। स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात्
nehābhikrama-nāśho ’sti pratyavāyo na vidyate svalpam apyasya dharmasya trāyate mahato bhayāt
In this path, no effort is ever lost and no harm ever comes. Even the slightest practice of this discipline protects one from great fear.
Word meanings: na—not; iha—in this; abhikrama—efforts; nāśhaḥ—loss; asti—there is; pratyavāyaḥ—adverse result; na—not; vidyate—is; su-alpam—a little; api—even; asya—of this; dharmasya—occupation; trāyate—saves; mahataḥ—from great; bhayāt—danger
व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन। बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम्
vyavasāyātmikā buddhir ekeha kuru-nandana bahu-śhākhā hyanantāśh cha buddhayo ’vyavasāyinām
On this path, O son of Kuru, the resolute intellect is single-pointed; but the thoughts of the irresolute are endless and many-branched.
Word meanings: vyavasāya-ātmikā—resolute; buddhiḥ—intellect; ekā—single; iha—on this path; kuru-nandana—descendent of the Kurus; bahu-śhākhāḥ—many-branched; hi—indeed; anantāḥ—endless; cha—also; buddhayaḥ—intellect; avyavasāyinām—of the irresolute
यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः। वेदवादरताः पार्थ नान्यदस्तीति वादिनः
yāmimāṁ puṣhpitāṁ vāchaṁ pravadanty-avipaśhchitaḥ veda-vāda-ratāḥ pārtha nānyad astīti vādinaḥ kāmātmānaḥ swarga-parā janma-karma-phala-pradām kriyā-viśheṣha-bahulāṁ bhogaiśhwarya-gatiṁ prati
The undiscerning, who delight in the letter of the Vedas and declare "there is nothing else," speak flowery words, O Arjuna — full of desire, seeking heaven, promising rebirth as the fruit of rituals, and prescribing elaborate rites for the attainment of pleasure and power.
Word meanings: yām imām—all these; puṣhpitām—flowery; vācham—words; pravadanti—speak; avipaśhchitaḥ—those with limited understanding; veda-vāda-ratāḥ—attached to the flowery words of the Vedas; pārtha—Arjun, the son of Pritha; na anyat—no other; asti—is; iti—thus; vādinaḥ—advocate; kāma-ātmānaḥ—desirous of sensual pleasure; swarga-parāḥ—aiming to achieve the heavenly planets; janma-karma-phala—high birth and fruitive results; pradāṁ—awarding; kriyā-viśheṣha—pompous ritualistic ceremonies; bahulām—various; bhoga—gratification; aiśhwarya—luxury; gatim—progress; prati—toward
कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम्। क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति
kāmātmānaḥ svarga-parā janma-karma-phala-pradām kriyā-viśeṣa-bahulāṁ bhogaiśvarya-gatiṁ prati
Those who are full of desires and regard heaven as the highest goal prescribe various elaborate rituals that yield rebirth as the fruit of action, all directed toward the attainment of pleasure and power.
Word meanings: kāmaātmānaḥ—desirous of sense gratification; svarga-parāḥ—aiming to achieve heavenly planets; janma-karma-phala-pradām—resulting in fruitive action, good birth, etc.; kriyā-viśeṣa—pompous ceremonies; bahulām—various; bhoga—sense enjoyment; aiśvarya—opulence; gatim—progress; prati—towards.
भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम्। व्यवसायात्मिका बुद्धिः समाधौ न विधीयते
bhogaiśwvarya-prasaktānāṁ tayāpahṛita-chetasām vyavasāyātmikā buddhiḥ samādhau na vidhīyate
For those whose minds are captivated by pleasure and power, and whose intellect is stolen away by such flowery promises, the resolute determination needed for deep meditation never arises.
Word meanings: bhoga—gratification; aiśhwarya—luxury; prasaktānām—whose minds are deeply attached; tayā—by that; apahṛita-chetasām—bewildered in intellect; vyavasāya-ātmikā—resolute; buddhiḥ—intellect; samādhau—fulfilment; na—never; vidhīyate—occurs
त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन। निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान्
trai-guṇya-viṣhayā vedā nistrai-guṇyo bhavārjuna nirdvandvo nitya-sattva-stho niryoga-kṣhema ātmavān
The Vedas deal with the three modes of material nature. Rise above these three modes, O Arjuna — be free from dualities, ever established in pure truth, unconcerned with gain and security, and rooted in the Self.
Word meanings: trai-guṇya—of the three modes of material nature; viṣhayāḥ—subject matter; vedāḥ—Vedic scriptures; nistrai-guṇyaḥ—above the three modes of material nature, transcendental; bhava—be; arjuna—Arjun; nirdvandvaḥ—free from dualities; nitya-sattva-sthaḥ—eternally fixed in truth; niryoga-kṣhemaḥ—unconcerned about gain and preservation; ātma-vān—situated in the self
यावानर्थ उदपाने सर्वतः संप्लुतोदके। तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः
yāvān artha udapāne sarvataḥ samplutodake tāvānsarveṣhu vedeṣhu brāhmaṇasya vijānataḥ
As much use as a small well serves when water floods everywhere, that much use do all the Vedas serve for the knower of Brahman.
Word meanings: yāvān—whatever; arthaḥ—purpose; uda-pāne—a well of water; sarvataḥ—in all respects; sampluta-udake—by a large lake; tāvān—that many; sarveṣhu—in all; vedeṣhu—Vedas; brāhmaṇasya—one who realizes the Absolute Truth; vijānataḥ—who is in complete knowledge
कर्मण्येवाधिकारस्ते मा फलेषु कदाचन। मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि
karmaṇy-evādhikāras te mā phaleṣhu kadāchana mā karma-phala-hetur bhūr mā te saṅgo ’stvakarmaṇi
Your right is to action alone, never to its fruits. Let not the results of action be your motive, nor let yourself cling to inaction.
Word meanings: karmaṇi—in prescribed duties; eva—only; adhikāraḥ—right; te—your; mā—not; phaleṣhu—in the fruits; kadāchana—at any time; mā—never; karma-phala—results of the activities; hetuḥ—cause; bhūḥ—be; mā—not; te—your; saṅgaḥ—attachment; astu—must be; akarmaṇi—in inaction
योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय। सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते
yoga-sthaḥ kuru karmāṇi saṅgaṁ tyaktvā dhanañjaya siddhy-asiddhyoḥ samo bhūtvā samatvaṁ yoga uchyate
Steadfast in yoga, perform your actions, O Arjuna, abandoning attachment and remaining equal in success and failure — for equanimity is what is called yoga.
Word meanings: yoga-sthaḥ—being steadfast in yog; kuru—perform; karmāṇi—duties; saṅgam—attachment; tyaktvā—having abandoned; dhanañjaya—Arjun; siddhi-asiddhyoḥ—in success and failure; samaḥ—equipoised; bhūtvā—becoming; samatvam—equanimity; yogaḥ—Yog; uchyate—is called
दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय। बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः
dūreṇa hy-avaraṁ karma buddhi-yogād dhanañjaya buddhau śharaṇam anvichchha kṛipaṇāḥ phala-hetavaḥ
Action motivated by desire for rewards is far inferior to the yoga of wisdom, O Arjuna. Seek refuge in wise understanding; those who act for the sake of results are wretched.
Word meanings: dūreṇa—(discrad) from far away; hi—certainly; avaram—inferior; karma—reward-seeking actions; buddhi-yogāt—with the intellect established in Divine knowledge; dhanañjaya—Arjun; buddhau—divine knowledge and insight; śharaṇam—refuge; anvichchha—seek; kṛipaṇāḥ—miserly; phala-hetavaḥ—those seeking fruits of their work
बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते। तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम्
buddhi-yukto jahātīha ubhe sukṛita-duṣhkṛite tasmād yogāya yujyasva yogaḥ karmasu kauśhalam
One who is united with wisdom casts off both good and evil deeds in this very life. Therefore, strive for yoga — for yoga is skill in action.
Word meanings: buddhi-yuktaḥ—endowed with wisdom; jahāti—get rid of; iha—in this life; ubhe—both; sukṛita-duṣhkṛite—good and bad deeds; tasmāt—therefore; yogāya—for Yog; yujyasva—strive for; yogaḥ—yog is; karmasu kauśhalam—the art of working skillfully
कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः। जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम्
karma-jaṁ buddhi-yuktā hi phalaṁ tyaktvā manīṣhiṇaḥ janma-bandha-vinirmuktāḥ padaṁ gachchhanty-anāmayam
The wise, endowed with equanimity of intellect, renounce the fruits of their actions and, freed from the bondage of birth and death, attain that state beyond all suffering.
Word meanings: karma-jam—born of fruitive actions; buddhi-yuktāḥ—endowed with equanimity of intellect; hi—as; phalam—fruits; tyaktvā—abandoning; manīṣhiṇaḥ—the wise; janma-bandha-vinirmuktāḥ—freedom from the bondage of life and death; padam—state; gachchhanti—attain; anāmayam—devoid of sufferings
यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति। तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च
yadā te moha-kalilaṁ buddhir vyatitariṣhyati tadā gantāsi nirvedaṁ śhrotavyasya śhrutasya cha
When your intellect crosses beyond the mire of delusion, you will become indifferent to all that has been heard and all that is yet to be heard.
Word meanings: yadā—when; te—your; moha—delusion; kalilam—quagmire; buddhiḥ—intellect; vyatitariṣhyati—crosses; tadā—then; gantāsi—you shall acquire; nirvedam—indifferent; śhrotavyasya—to what is yet to be heard; śhrutasya—to what has been heard; cha—and
श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला। समाधावचला बुद्धिस्तदा योगमवाप्स्यसि
śhruti-vipratipannā te yadā sthāsyati niśhchalā samādhāv-achalā buddhis tadā yogam avāpsyasi
When your intellect, no longer swayed by the conflicting doctrines of scripture, stands firm and unwavering in deep meditation, then you will attain Yoga.
Word meanings: śhruti-vipratipannā—not allured by the fruitive sections of the Vedas; te—your; yadā—when; sthāsyati—remains; niśhchalā—steadfast; samādhau—in divine consciousness; achalā—steadfast; buddhiḥ—intellect; tadā—at that time; yogam—Yog; avāpsyasi—you will attain
अर्जुन उवाच स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव। स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम्
arjuna uvācha sthita-prajñasya kā bhāṣhā samādhi-sthasya keśhava sthita-dhīḥ kiṁ prabhāṣheta kim āsīta vrajeta kim
Arjuna said: O Keshava, what are the marks of one whose wisdom is steady and who is absorbed in deep meditation? How does such a person speak, how do they sit, and how do they walk?
Word meanings: arjunaḥ uvācha—Arjun said; sthita-prajñasya—one with steady intellect; kā—what; bhāṣhā—talk; samādhi-sthasya—situated in divine consciousness; keśhava—Shree Krishna, killer of the Keshi Demon; sthita-dhīḥ—enlightened person; kim—what; prabhāṣheta—talks; kim—how; āsīta—sits; vrajeta—walks; kim—how
श्री भगवानुवाच प्रजहाति यदा कामान् सर्वान् पार्थ मनोगतान्। आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते
śhrī bhagavān uvācha prajahāti yadā kāmān sarvān pārtha mano-gatān ātmany-evātmanā tuṣhṭaḥ sthita-prajñas tadochyate
The Supreme Lord said: O Partha, when one completely casts off all desires of the mind and remains satisfied in the Self by the Self alone, then one is said to be of steady wisdom.
Word meanings: śhrī-bhagavān uvācha—The Supreme Lord said; prajahāti—discards; yadā—when; kāmān—selfish desires; sarvān—all; pārtha—Arjun, the son of Pritha; manaḥ-gatān—of the mind; ātmani—of the self; eva—only; ātmanā—by the purified mind; tuṣhṭaḥ—satisfied; sthita-prajñaḥ—one with steady intellect; tadā—at that time; uchyate—is said
दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः। वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते
duḥkheṣhv-anudvigna-manāḥ sukheṣhu vigata-spṛihaḥ vīta-rāga-bhaya-krodhaḥ sthita-dhīr munir uchyate
He whose mind remains unshaken in sorrow, who has no craving for pleasure, and who is free from attachment, fear, and anger—such a sage is called one of steady wisdom.
Word meanings: duḥkheṣhu—amidst miseries; anudvigna-manāḥ—one whose mind is undisturbed; sukheṣhu—in pleasure; vigata-spṛihaḥ—without craving; vīta—free from; rāga—attachment; bhaya—fear; krodhaḥ—anger; sthita-dhīḥ—enlightened person; muniḥ—a sage; uchyate—is called
यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम्। नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता
yaḥ sarvatrānabhisnehas tat tat prāpya śhubhāśhubham nābhinandati na dveṣhṭi tasya prajñā pratiṣhṭhitā
He who is unattached to everything, who neither rejoices upon gaining good nor recoils from evil, his wisdom is firmly established.
Word meanings: yaḥ—who; sarvatra—in all conditions; anabhisnehaḥ—unattached; tat—that; tat—that; prāpya—attaining; śhubha—good; aśhubham—evil; na—neither; abhinandati—delight in; na—nor; dveṣhṭi—dejected by; tasya—his; prajñā—knowledge; pratiṣhṭhitā—is fixed
यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः। इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता
yadā sanharate chāyaṁ kūrmo ’ṅgānīva sarvaśhaḥ indriyāṇīndriyārthebhyas tasya prajñā pratiṣhṭhitā
When one withdraws the senses from their objects on every side, as a tortoise draws its limbs into its shell, that one's wisdom stands firm.
Word meanings: yadā—when; sanharate—withdraw; cha—and; ayam—this; kūrmaḥ—tortoise; aṅgāni—limbs; iva—as; sarvaśhaḥ—fully; indriyāṇi—senses; indriya-arthebhyaḥ—from the sense objects; tasya—his; prajñā—divine wisdom; pratiṣhṭhitā—fixed in
विषया विनिवर्तन्ते निराहारस्य देहिनः। रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते
viṣhayā vinivartante nirāhārasya dehinaḥ rasa-varjaṁ raso ’pyasya paraṁ dṛiṣhṭvā nivartate
The sense objects withdraw from one who abstains from them, yet the longing for them persists; but even that longing ceases completely upon realizing the Supreme.
Word meanings: viṣhayāḥ—objects for senses; vinivartante—restrain; nirāhārasya—practicing self restraint; dehinaḥ—for the embodied; rasa-varjam—cessation of taste; rasaḥ—taste; api—however; asya—person’s; param—the Supreme; dṛiṣhṭvā—on realization; nivartate—ceases to be
यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः। इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः
yatato hyapi kaunteya puruṣhasya vipaśhchitaḥ indriyāṇi pramāthīni haranti prasabhaṁ manaḥ
The turbulent senses forcibly carry away the mind even of a wise person who strives for self-control, O Arjuna.
Word meanings: yatataḥ—while practicing self-control; hi—for; api—even; kaunteya—Arjun, the son of Kunti; puruṣhasya—of a person; vipaśhchitaḥ—one endowed with discrimination; indriyāṇi—the senses; pramāthīni—turbulent; haranti—carry away; prasabham—forcibly; manaḥ—the mind
तानि सर्वाणि संयम्य युक्त आसीत मत्परः। वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता
tāni sarvāṇi sanyamya yukta āsīta mat-paraḥ vaśhe hi yasyendriyāṇi tasya prajñā pratiṣhṭhitā
Restraining all the senses and sitting steadfast in meditation with Me as the supreme goal, one attains steady wisdom — for the knowledge of one whose senses are under control is firmly established.
Word meanings: tāni—them; sarvāṇi—all; sanyamya—subduing; yuktaḥ—united; āsīta—seated; mat-paraḥ—toward me (Shree Krishna); vaśhe—control; hi—certainly; yasya—whose; indriyāṇi—senses; tasya—their; prajñā—perfect knowledge pratiṣhṭhitā
ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते। सङ्गात् संजायते कामः कामात्क्रोधोऽभिजायते
dhyāyato viṣhayān puṁsaḥ saṅgas teṣhūpajāyate saṅgāt sañjāyate kāmaḥ kāmāt krodho ’bhijāyate
For one who contemplates sense objects, attachment to them arises; from attachment springs desire, and from desire anger is born.
Word meanings: dhyāyataḥ—contemplating; viṣhayān—sense objects; puṁsaḥ—of a person; saṅgaḥ—attachment; teṣhu—to them (sense objects); upajāyate—arises; saṅgāt—from attachment; sañjāyate—develops; kāmaḥ—desire; kāmāt—from desire; krodhaḥ—anger; abhijāyate—arises
क्रोधाद्भवति संमोहः संमोहात्स्मृतिविभ्रमः। स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति
krodhād bhavati sammohaḥ sammohāt smṛiti-vibhramaḥ smṛiti-bhranśhād buddhi-nāśho buddhi-nāśhāt praṇaśhyati
From anger arises delusion; from delusion, the confusion of memory; from the confusion of memory, the destruction of intellect; and from the destruction of intellect, one is utterly ruined.
Word meanings: krodhāt—from anger; bhavati—comes; sammohaḥ—clouding of judgement; sammohāt—from clouding of judgement; smṛiti—memory; vibhramaḥ—bewilderment; smṛiti-bhranśhāt—from bewilderment of memory; buddhi-nāśhaḥ—destruction of intellect; buddhi-nāśhāt—from destruction of intellect; praṇaśhyati—one is ruined
रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन्। आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति
rāga-dveṣha-viyuktais tu viṣhayān indriyaiśh charan ātma-vaśhyair-vidheyātmā prasādam adhigachchhati
But one who moves among sense objects with senses free from attachment and aversion, governed by self-discipline, attains inner serenity.
Word meanings: rāga—attachment; dveṣha—aversion; viyuktaiḥ—free; tu—but; viṣhayān—objects of the senses; indriyaiḥ—by the senses; charan—while using; ātma-vaśhyaiḥ—controlling one’s mind; vidheya-ātmā—one who controls the mind; prasādam—the Grace of God; adhigachchhati—attains
प्रसादे सर्वदुःखानां हानिरस्योपजायते। प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते
prasāde sarva-duḥkhānāṁ hānir asyopajāyate prasanna-chetaso hyāśhu buddhiḥ paryavatiṣhṭhate
In serenity, all sorrows are destroyed; for the intellect of one whose mind is tranquil soon becomes firmly established.
Word meanings: prasāde—by divine grace; sarva—all; duḥkhānām—of sorrows; hāniḥ—destruction; asya—his; upajāyate—comes; prasanna-chetasaḥ—with a tranquil mind; hi—indeed; āśhu—soon; buddhiḥ—intellect; paryavatiṣhṭhate—becomes firmly established
नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना। न चाभावयतः शान्तिरशान्तस्य कुतः सुखम्
nāsti buddhir-ayuktasya na chāyuktasya bhāvanā na chābhāvayataḥ śhāntir aśhāntasya kutaḥ sukham
For the undisciplined there is no wisdom, nor for the undisciplined is there the power of contemplation; for one without contemplation there is no peace, and for the peaceless, how can there be happiness?
Word meanings: na—not; asti—is; buddhiḥ—intellect; ayuktasya—not united; na—not; cha—and; ayuktasya—not united; bhāvanā—contemplation; na—nor; cha—and; abhāvayataḥ—for those not united; śhāntiḥ—peace; aśhāntasya—of the unpeaceful; kutaḥ—where; sukham—happiness
इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते। तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि
indriyāṇāṁ hi charatāṁ yan mano ’nuvidhīyate tadasya harati prajñāṁ vāyur nāvam ivāmbhasi
As the wind sweeps away a boat upon the waters, so the mind that yields to the wandering senses carries away one's wisdom.
Word meanings: indriyāṇām—of the senses; hi—indeed; charatām—roaming; yat—which; manaḥ—the mind; anuvidhīyate—becomes constantly engaged; tat—that; asya—of that; harati—carries away; prajñām—intellect; vāyuḥ—wind; nāvam—boat; iva—as; ambhasi—on the water
तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः। इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता
tasmād yasya mahā-bāho nigṛihītāni sarvaśhaḥ indriyāṇīndriyārthebhyas tasya prajñā pratiṣhṭhitā
Therefore, O mighty-armed one, the wisdom of that person stands firmly established whose senses are completely withdrawn from their objects.
Word meanings: tasmāt—therefore; yasya—whose; mahā-bāho—mighty-armed one; nigṛihītāni—restrained; sarvaśhaḥ—completely; indriyāṇi—senses; indriya-arthebhyaḥ—from sense objects; tasya—of that person; prajñā—transcendental knowledge; pratiṣhṭhitā—remains fixed
या निशा सर्वभूतानां तस्यां जागर्ति संयमी। यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः
yā niśhā sarva-bhūtānāṁ tasyāṁ jāgarti sanyamī yasyāṁ jāgrati bhūtāni sā niśhā paśhyato muneḥ
What is night for all beings, in that the self-controlled one is awake; and that in which all beings are awake is night for the seeing sage.
Word meanings: yā—which; niśhā—night; sarva-bhūtānām—of all living beings; tasyām—in that; jāgarti—is awake; sanyamī—self-controlled; yasyām—in which; jāgrati—are awake; bhūtāni—creatures; sā—that; niśhā—night; paśhyataḥ—see; muneḥ—sage
आपूर्यमाणमचलप्रतिष्ठं समुद्रमापः प्रविशन्ति यद्वत्। तद्वत्कामा यं प्रविशन्ति सर्वे स शान्तिमाप्नोति न कामकामी
āpūryamāṇam achala-pratiṣhṭhaṁ samudram āpaḥ praviśhanti yadvat tadvat kāmā yaṁ praviśhanti sarve sa śhāntim āpnoti na kāma-kāmī
As waters flow into the ocean, which though ever being filled remains steady and unmoved, so too the one into whom all desires enter without causing disturbance attains peace—not the one who yearns after desires.
Word meanings: āpūryamāṇam—filled from all sides; achala-pratiṣhṭham—undisturbed; samudram—ocean; āpaḥ—waters; praviśhanti—enter; yadvat—as; tadvat—likewise; kāmāḥ—desires; yam—whom; praviśhanti—enter; sarve—all; saḥ—that person; śhāntim—peace; āpnoti—attains; na—not; kāma-kāmī—one who strives to satisfy desires
विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः। निर्ममो निरहंकारः स शांतिमधिगच्छति
vihāya kāmān yaḥ sarvān pumānśh charati niḥspṛihaḥ nirmamo nirahankāraḥ sa śhāntim adhigachchhati
That person who abandons all desires and moves through life free from longing, without the sense of "mine" and without ego, attains peace.
Word meanings: vihāya—giving up; kāmān—material desires; yaḥ—who; sarvān—all; pumān—a person; charati—lives; niḥspṛihaḥ—free from hankering; nirmamaḥ—without a sense of proprietorship; nirahankāraḥ—without egoism; saḥ—that person; śhāntim—perfect peace; adhigachchhati—attains
एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति। स्थित्वाऽस्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति
eṣhā brāhmī sthitiḥ pārtha naināṁ prāpya vimuhyati sthitvāsyām anta-kāle ’pi brahma-nirvāṇam ṛichchhati
This is the state of union with Brahman, O Arjuna. Having attained it, one is never again deluded. Established in this state even at the hour of death, one attains liberation in Brahman.
Word meanings: eṣhā—such; brāhmī sthitiḥ—state of God-realization; pārtha—Arjun, the son of Pritha; na—never; enām—this; prāpya—having attained; vimuhyati—is deluded; sthitvā—being established; asyām—in this; anta-kāle—at the hour of death; api—even; brahma-nirvāṇam—liberation from Maya; ṛichchhati—attains
