सञ्जय उवाच |
sañjaya uvāca |
Sanjaya narrates to Dhritarashtra: Seeing Arjuna overwhelmed with compassion, his eyes filled with tears and full of despondency, Lord Krishna (Madhusudana, the slayer of the demon Madhu) spoke the following words.
श्रीभगवानुवाच |
śrībhagavānuvāca |
The Supreme Lord said: From where has this weakness come upon you at this critical hour, O Arjuna? It is not befitting a noble person, it does not lead to heaven, and it brings disgrace.
क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते |
klaibyaṃ mā sma gamaḥ pārtha naitattvayyupapadyate |
Krishna says: Do not yield to unmanliness (cowardice), O son of Pritha (Arjuna). It does not befit you. Cast off this petty weakness of heart and arise, O scorcher of foes!
अर्जुन उवाच |
arjuna uvāca |
Arjuna said: O Madhusudana (Krishna), how can I fight with arrows in battle against Bhishma and Drona, who are worthy of my worship, O destroyer of enemies?
गुरूनहत्वा हि महानुभावान्
gurūnahatvā hi mahānubhāvān
Arjuna says it would be better to live in this world by begging than to slay these great-souled teachers. If I kill them, all my enjoyments — wealth, desires — will be stained with their blood.
न चैतद्विद्मः कतरन्नो गरीयो
na caitadvidmaḥ kataranno garīyo
Arjuna says: We do not even know which outcome is better — that we should conquer them or they should conquer us. The sons of Dhritarashtra, whom if we killed we would not wish to live, are standing before us in battle formation.
कार्पण्यदोषोपहतस्वभावः
kārpaṇyadoṣopahatasvabhāvaḥ
Arjuna says: My very nature is overcome by the weakness of pity. My mind is confused about dharma. I ask You: tell me decisively what is best for me. I am Your disciple. I have surrendered to You — please teach me.
न हि प्रपश्यामि ममापनुद्याद्
na hi prapaśyāmi mamāpanudyād
Arjuna says: I cannot see what would remove this grief that is drying up my senses — even if I were to gain an unrivaled and prosperous kingdom on earth or even lordship over the gods.
सञ्जय उवाच |
sañjaya uvāca |
Sanjaya said: Having spoken thus to Krishna (Hrishikesha, lord of the senses), Arjuna (Gudakesha, conqueror of sleep) — that mighty warrior — declared 'I will not fight' and fell silent.
तमुवाच हृषीकेशः प्रहसन्निव भारत |
tamuvāca hṛṣīkeśaḥ prahasanniva bhārata |
Sanjaya narrates: O Dhritarashtra, in the midst of both armies, Krishna (Hrishikesha) spoke the following words to the grief-stricken Arjuna, as if smiling.
श्रीभगवानुवाच |
śrībhagavānuvāca |
The Supreme Lord said: You grieve for those who should not be grieved for, yet you speak words of wisdom. The truly wise grieve neither for the living nor for the dead.
न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः |
na tvevāhaṃ jātu nāsaṃ na tvaṃ neme janādhipāḥ |
Krishna says: Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.
श्रीभगवानुवाच |
śrībhagavānuvāca |
The Supreme Lord said: Just as the embodied soul passes through childhood, youth, and old age in this body, similarly it passes into another body at death. A wise person is not deluded by this.
मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः |
mātrāsparśāstu kaunteya śītoṣṇasukhaduḥkhadāḥ |
O son of Kunti, the contact of the senses with their objects gives rise to cold and heat, pleasure and pain. They come and go, being impermanent. Endure them, O descendant of Bharata.
यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ |
yaṃ hi na vyathayantyete puruṣaṃ puruṣarṣabha |
O best among men, the person whom these do not disturb — who is steady in both pain and pleasure — that wise one is fit for immortality.
नासतो विद्यते भावो नाभावो विद्यते सतः |
nāsato vidyate bhāvo nābhāvo vidyate sataḥ |
The unreal has no existence, and the real never ceases to be. The seers of truth have concluded the nature of both of these.
अविनाशि तु तद्विद्धि येन सर्वमिदं ततम् |
avināśi tu tadviddhi yena sarvamidaṃ tatam |
Know that to be indestructible by which all this is pervaded. No one is able to destroy this immutable, imperishable reality.
अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः |
antavanta ime dehā nityasyoktāḥ śarīriṇaḥ |
These bodies of the eternal, indestructible, and immeasurable soul are said to have an end. Therefore fight, O Arjuna.
य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम् |
ya enaṃ vetti hantāraṃ yaścainaṃ manyate hatam |
One who thinks this Self is a slayer and one who thinks it is slain — both of these do not know. This Self neither slays nor is slain.
न जायते म्रियते वा कदाचिन्नायं भूत्वा भविता वा न भूयः |
na jāyate mriyate vā kadācinnāyaṃ bhūtvā bhavitā vā na bhūyaḥ |
The Self is never born, never dies at any time. It has not come into being, does not come into being, and will not come into being. It is unborn, eternal, ever-existing, and primeval. It is not slain when the body is slain.
वेदाविनाशिनं नित्यं य एनमजमव्ययम् |
vedāvināśinaṃ nityaṃ ya enamajamavyayam |
O Partha, how can a person who knows the Self to be indestructible, eternal, unborn, and imperishable — how can that person slay anyone or cause anyone to be slain?
वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि |
vāsāṃsi jīrṇāni yathā vihāya navāni gṛhṇāti naro'parāṇi |
Just as a person casts off worn-out garments and puts on new ones, so the embodied Self casts off worn-out bodies and enters new ones.
नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः |
nainaṃ chindanti śastrāṇi nainaṃ dahati pāvakaḥ |
Weapons cannot cut the Self, fire cannot burn it, water cannot wet it, and wind cannot dry it.
अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च |
acchedyo'yamadāhyo'yamakledyo'śoṣya eva ca |
The Self is unbreakable, incombustible, insoluble, and cannot be dried. It is eternal, all-pervading, stable, immovable, and everlasting.
अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते |
avyakto'yamacintyo'yamavikāryo'yamucyate |
The Self is said to be unmanifest, unthinkable, and unchangeable. Therefore, knowing it to be so, you should not grieve.
अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम् |
atha cainaṃ nityajātaṃ nityaṃ vā manyase mṛtam |
But even if you think the Self is perpetually born and perpetually dies, O mighty-armed one, even then you should not grieve.
जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च |
jātasya hi dhruvo mṛtyurdhruvaṃ janma mṛtasya ca |
For one who is born, death is certain; and for one who has died, birth is certain. Therefore, you should not grieve over the inevitable.
अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत |
avyaktādīni bhūtāni vyaktamadhyāni bhārata |
All beings are unmanifest before birth, manifest in between, and unmanifest again after death. What is there to grieve about in this, O Bharata?
आश्चर्यवत्पश्यति कश्चिदेनमाश्चर्यवद्वदति तथैव चान्यः |
āścaryavatpaśyati kaścidenamāścaryavadvadati tathaiva cānyaḥ |
Some see the Self as a wonder, some speak of it as a wonder, some hear of it as a wonder, and yet, even after hearing about it, none truly knows it.
देही नित्यमवध्योऽयं देहे सर्वस्य भारत |
dehī nityamavadhyo'yaṃ dehe sarvasya bhārata |
The embodied Self dwelling in every body is eternally inviolable, O Bharata. Therefore, you should not grieve for any being.
स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि |
svadharmamapi cāvekṣya na vikampitumarhasi |
Krishna tells Arjuna: considering your own duty as a Kshatriya warrior, you should not waver. For a warrior, there is nothing higher than a righteous war.
यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम् |
yadṛcchayā copapannaṃ svargadvāramapāvṛtam |
Krishna says: Happy are those Kshatriyas who encounter such a war, which has arrived of its own accord as an open gateway to heaven, O Partha.
अथ चेत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि |
atha cettvamimaṃ dharmyaṃ saṃgrāmaṃ na kariṣyasi |
But if you do not fight this righteous battle, then, having abandoned your own duty and glory, you will incur sin.
अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम् |
akīrtiṃ cāpi bhūtāni kathayiṣyanti te'vyayām |
People will speak of your imperishable dishonor; and for one who has been honored, dishonor is worse than death.
भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः |
bhayādraṇāduparataṃ maṃsyante tvāṃ mahārathāḥ |
The great warriors who have held you in high esteem will think you withdrew from battle out of fear, and you will be diminished in their eyes.
अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिताः |
avācyavādāṃśca bahūnvadiṣyanti tavāhitāḥ |
Your enemies will speak many unspeakable words, mocking your ability. What could be more painful than that?
हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम् |
hato vā prāpsyasi svargaṃ jitvā vā bhokṣyase mahīm |
Either slain, you will attain heaven; or victorious, you will enjoy the earth. Therefore, arise, O son of Kunti, resolved to fight.
सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ |
sukhaduḥkhe same kṛtvā lābhālābhau jayājayau |
Having made pleasure and pain, gain and loss, victory and defeat the same, engage in battle. In this way you will not incur sin.
एषा तेऽभिहिता सांख्ये बुद्धिर्योगे त्विमां शृणु |
eṣā te'bhihitā sāṃkhye buddhiryoge tvimāṃ śṛṇu |
This is the wisdom taught to you through the Sankhya perspective. Now hear the wisdom of Yoga — armed with which intelligence, O Partha, you shall break the bonds of karma.
नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते |
nehābhikramanāśo'sti pratyavāyo na vidyate |
In this path, no effort is wasted and no obstacle persists. Even a little practice of this dharma saves one from great fear.
व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन |
vyavasāyātmikā buddhirekeha kurunandana |
Krishna declares: On this path, O descendant of the Kurus, the intellect is single-pointed and resolute. But the thoughts of the irresolute are many-branched and endless.
यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः |
yāmimāṃ puṣpitāṃ vācaṃ pravadantyavipaścitaḥ |
Krishna says: Those of limited understanding are enamored by the flowery words of the Vedas, O Partha. They declare there is nothing beyond the ritualistic injunctions and say there is nothing else.
कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम् |
kāmātmānaḥ svargaparā janmakarmaphalapradām |
Those whose minds are full of desires, who consider heaven as the highest goal, who prescribe elaborate rituals aimed at obtaining pleasures and powers — their words lead only to rebirth as the fruit of action.
भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम् |
bhogaiśvaryaprasaktānāṃ tayāpahṛtacetasām |
For those deeply attached to pleasure and power, whose minds are carried away by such flowery promises, the resolute intellect capable of steadfast meditation is not formed.
त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन |
traiguṇyaviṣayā vedā nistraiguṇyo bhavārjuna |
The Vedas deal with the three gunas (sattva, rajas, tamas). Be free from these three gunas, O Arjuna. Be free from the pairs of opposites, ever established in pure sattva, unconcerned with acquisition and preservation, and established in the Self.
यावानर्थ उदपाने सर्वतः सम्प्लुतोदके |
yāvānartha udapāne sarvataḥ samplutodake |
As much use as a well has when water floods everywhere, so much use have all the Vedas for an enlightened brahmana who has realized the Self.
कर्मण्येवाधिकारस्ते मा फलेषु कदाचन |
karmaṇyevādhikāraste mā phaleṣu kadācana |
Your right is to action alone, never to its fruits. Do not let the fruit of action be your motive, nor let your attachment be to inaction.
योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय |
yogasthaḥ kuru karmāṇi saṅgaṃ tyaktvā dhanañjaya |
Established in yoga, perform your actions, O Dhananjaya, abandoning attachment, remaining equal in success and failure. This evenness of mind is called yoga.
दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय |
dūreṇa hyavaraṃ karma buddhiyogāddhanañjaya |
Action motivated by desire for results is far inferior to action performed with equanimity of intellect, O Dhananjaya. Seek refuge in this yoga of the intellect. Pitiable are those who are motivated by the fruits of action.
बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते |
buddhiyukto jahātīha ubhe sukṛtaduṣkṛte |
One who is united with the yoga of the intellect casts off in this very life both good and evil deeds. Therefore, devote yourself to yoga. Yoga is skill in action.
कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः |
karmajaṃ buddhiyuktā hi phalaṃ tyaktvā manīṣiṇaḥ |
The wise who are endowed with equanimous intelligence (buddhi-yoga) abandon the fruits born of action and, freed from the bondage of birth, attain the state beyond all sorrow and disease.
यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति |
yadā te mohakalilaṃ buddhirvyatitariṣyati |
When your intellect crosses beyond the dense thicket of delusion, then you will become indifferent — detached — toward all that has been heard and all that is yet to be heard (in scripture).
श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला |
śrutivipratipannā te yadā sthāsyati niścalā |
When your intellect, which has been bewildered by the conflicting statements of scripture, stands immovable and steady in samadhi (deep meditative absorption), then you shall attain yoga — the state of union.
अर्जुन उवाच |
arjuna uvāca |
Arjuna said: O Keshava (Krishna), what is the description of one of steady wisdom (sthita-prajña) who is established in samadhi? How does the steady-minded one speak, how does he sit, how does he move?
श्रीभगवानुवाच |
śrībhagavānuvāca |
The Supreme Lord said: O Partha, when a person completely abandons all desires of the mind and is satisfied in the Self by the Self alone, then he is called one of steady wisdom.
दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः |
duḥkheṣvanudvignamanāḥ sukheṣu vigataspṛhaḥ |
One whose mind is not troubled in sorrow, who does not crave pleasures, and who is free from attachment, fear, and anger — such a steady-minded sage (muni) is said to be of steady wisdom.
यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम् |
yaḥ sarvatrānabhisnehas tattat prāpya śubhāśubham |
One who is without attachment everywhere, who neither rejoices on receiving good things nor recoils with aversion on receiving evil — that person's wisdom is firmly established.
यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः |
yadā saṃharate cāyaṃ kūrmo'ṅgānīva sarvaśaḥ |
When a person withdraws the senses from sense objects in all directions — just as a tortoise withdraws its limbs into its shell — that person's wisdom is firmly established.
विषया विनिवर्तन्ते निराहारस्य देहिनः |
viṣayā vinivartante nirāhārasya dehinaḥ |
Sense objects turn away from an embodied person who abstains from them, but the taste (rasa) for them remains. Even this taste disappears for one who has seen the Supreme.
यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः |
yatato hyapi kaunteya puruṣasya vipaścitaḥ |
O son of Kunti (Arjuna), the turbulent senses forcibly carry away the mind even of a wise and striving person.
तानि सर्वाणि संयम्य युक्त आसीत मत्परः |
tāni sarvāṇi saṃyamya yukta āsīta matparaḥ |
Having restrained all these senses, one should sit in yoga with Me as the supreme goal. For the one whose senses are under control, wisdom is firmly established.
ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते |
dhyāyato viṣayān puṃsaḥ saṅgas teṣūpajāyate |
When a person constantly dwells on sense objects, attachment to them arises. From attachment springs desire, and from unfulfilled desire arises anger.
क्रोधाद्भवति सम्मोहः सम्मोहात्स्मृतिविभ्रमः |
krodhād bhavati sammohaḥ sammohāt smṛtivibhramaḥ |
From anger arises delusion; from delusion comes bewilderment of memory; from loss of memory comes destruction of the intellect; and when the intellect is destroyed, one is utterly ruined.
रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन् |
rāgadveṣaviyuktais tu viṣayān indriyaiś caran |
But one who moves among sense objects with senses under self-control, free from both attraction and aversion, with a disciplined mind — such a person attains inner serenity (prasāda).
प्रसादे सर्वदुःखानां हानिरस्योपजायते |
prasāde sarvaduḥkhānāṃ hānir asyopajāyate |
When inner serenity is attained, all sorrows are destroyed. For the person of serene mind, the intellect quickly becomes firmly established in wisdom.
नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना |
nāsti buddhir ayuktasya na cāyuktasya bhāvanā |
There is no wisdom for one who is not self-controlled. There is no capacity for deep contemplation for the undisciplined. For one who cannot contemplate, there is no peace. And for one without peace, how can there be happiness?
इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते |
indriyāṇāṃ hi caratāṃ yan mano 'nuvidhīyate |
When the mind follows the wandering senses, it carries away one's wisdom just as the wind carries away a ship on the water.
तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः |
tasmād yasya mahābāho nigṛhītāni sarvaśaḥ |
Therefore, O mighty-armed Arjuna, one whose senses are completely withdrawn from their objects — that person's wisdom is firmly established.
या निशा सर्वभूतानां तस्यां जागर्ति संयमी |
yā niśā sarvabhūtānāṃ tasyāṃ jāgarti saṃyamī |
What is night for all beings, therein the self-controlled sage is awake. That in which all beings are awake — that is night for the sage who sees.
आपूर्यमाणमचलप्रतिष्ठं समुद्रमापः प्रविशन्ति यद्वत् |
āpūryamāṇam acalapratiṣṭhaṃ samudram āpaḥ praviśanti yadvat |
Just as the ocean, though being filled by waters from all sides, remains unmoved and steady — so too, one into whom all desires enter without causing disturbance attains peace, not the one who craves after desires.
विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः |
vihāya kāmān yaḥ sarvān pumāṃś carati niḥspṛhaḥ |
One who has abandoned all desires, who moves through life free from longing, free from the sense of 'mine,' and free from ego — that person attains peace.
एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति |
eṣā brāhmī sthitiḥ pārtha naināṃ prāpya vimuhyati |
This is the state of Brahman, O Partha. Having attained this, one is never deluded again. Being established in this state even at the hour of death, one attains Brahma-nirvana — liberation in the Absolute.