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Chapter 2
sankhyayoga · 72 verses
सञ्जय उवाच तं तथा कृपयाऽविष्टमश्रुपूर्णाकुलेक्षणम्। विषीदन्तमिदं वाक्यमुवाच मधुसूदनः৷৷
sañjaya uvāca taṅ tathā kṛpayā.viṣṭamaśrupūrṇākulēkṣaṇam. viṣīdantamidaṅ vākyamuvāca madhusūdanaḥ৷৷
Sanjaya then told how the Lord Shri Krishna, seeing Arjuna overwhelmed with compassion, his eyes dimmed with flowing tears and full of despondency, consoled him:
श्री भगवानुवाच कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम्। अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन৷৷
śrī bhagavānuvāca kutastvā kaśmalamidaṅ viṣamē samupasthitam. anāryajuṣṭamasvargyamakīrtikaramarjuna৷৷
"The Lord said: My beloved friend! Why yield, just on the eve of battle, to this weakness which does no credit to those who call themselves Aryans, and only brings them infamy and bars against them the gates of heaven?
क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते। क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप৷৷
klaibyaṅ mā sma gamaḥ pārtha naitattvayyupapadyatē. kṣudraṅ hṛdayadaurbalyaṅ tyaktvōttiṣṭha parantapa৷৷
O Arjuna! Why give way to unmanliness? O thou who art the terror of thine enemies! Shake off such shameful effeminacy, make ready to act!
अर्जुन उवाच कथं भीष्ममहं संख्ये द्रोणं च मधुसूदन। इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन৷৷
arjuna uvāca kathaṅ bhīṣmamahaṅ saṅkhyē drōṇaṅ ca madhusūdana. iṣubhiḥ pratiyōtsyāmi pūjārhāvarisūdana৷৷
Arjuna argued: My Lord! How can I, when the battle rages, send an arrow through Bheeshma and Drona, who should receive my reverence?
गुरूनहत्वा हि महानुभावान् श्रेयो भोक्तुं भैक्ष्यमपीह लोके। हत्वार्थकामांस्तु गुरूनिहैव भुञ्जीय भोगान् रुधिरप्रदिग्धान्৷৷
gurūnahatvā hi mahānubhāvān śrēyō bhōktuṅ bhaikṣyamapīha lōkē. hatvārthakāmāṅstu gurūnihaiva bhuñjīya bhōgān rudhirapradigdhān৷৷
Rather would I content myself with a beggar's crust that kill these teachers of mine, these precious noble souls! To slay these masters who are my benefactors would be to stain the sweetness of life's pleasures with their blood.
न चैतद्विद्मः कतरन्नो गरीयो यद्वा जयेम यदि वा नो जयेयुः। यानेव हत्वा न जिजीविषाम स्तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः৷৷
na caitadvidmaḥ katarannō garīyō yadvā jayēma yadi vā nō jayēyuḥ. yānēva hatvā na jijīviṣāma- stē.vasthitāḥ pramukhē dhārtarāṣṭrāḥ৷৷
Nor can I say whether it were better that they conquer me or for me to conquer them, since would no longer care to live if I killed these sons of Dhritarashtra, now preparing for fight.
कार्पण्यदोषोपहतस्वभावः पृच्छामि त्वां धर्मसंमूढचेताः। यच्छ्रेयः स्यान्निश्िचतं ब्रूहि तन्मे शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम्৷৷
kārpaṇyadōṣōpahatasvabhāvaḥ pṛcchāmi tvāṅ dharmasaṅmūḍhacētāḥ. yacchrēyaḥ syānniśicataṅ brūhi tanmē śiṣyastē.haṅ śādhi māṅ tvāṅ prapannam৷৷
My heart is oppressed with pity; and my mind confused as to what my duty is. Therefore, my Lord, tell me what is best for my spiritual welfare, for I am Thy disciple. Please direct me, I pray.
न हि प्रपश्यामि ममापनुद्या द्यच्छोकमुच्छोषणमिन्द्रियाणाम्। अवाप्य भूमावसपत्नमृद्धम् राज्यं सुराणामपि चाधिपत्यम्৷৷
na hi prapaśyāmi mamāpanudyā- dyacchōkamucchōṣaṇamindriyāṇām. avāpya bhūmāvasapatnamṛddham rājyaṅ surāṇāmapi cādhipatyam৷৷
For should I attain the monarchy of the visible world, or over the invisible world, it would not drive away the anguish which is now paralysing my senses."
सञ्जय उवाच एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तप। न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह৷৷
sañjaya uvāca ēvamuktvā hṛṣīkēśaṅ guḍākēśaḥ parantapa. na yōtsya iti gōvindamuktvā tūṣṇīṅ babhūva ha৷৷
Sanjaya continued: "Arjuna, the conqueror of all enemies, then told the Lord of All-Hearts that he would no fight, and became silent, O King!
तमुवाच हृषीकेशः प्रहसन्निव भारत। सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः৷৷
tamuvāca hṛṣīkēśaḥ prahasanniva bhārata. sēnayōrubhayōrmadhyē viṣīdantamidaṅ vacaḥ৷৷
Thereupon the Lord, with a gracious smile, addressed him who was so much depressed in the midst of the two armies.
श्री भगवानुवाच अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे। गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः৷৷
śrī bhagavānuvāca aśōcyānanvaśōcastvaṅ prajñāvādāṅśca bhāṣasē. gatāsūnagatāsūṅśca nānuśōcanti paṇḍitāḥ৷৷
Lord Shri Krishna said: Why grieve for those for whom no grief is due, and yet profess wisdom? The wise grieve neither for the dead nor the living.
न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः। न चैव न भविष्यामः सर्वे वयमतः परम्৷৷
na tvēvāhaṅ jātu nāsaṅ na tvaṅ nēmē janādhipāḥ. na caiva na bhaviṣyāmaḥ sarvē vayamataḥ param৷৷
There was never a time when I was not, nor thou, nor these princes were not; there will never be a time when we shall cease to be.
देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा। तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति৷৷
dēhinō.sminyathā dēhē kaumāraṅ yauvanaṅ jarā. tathā dēhāntaraprāptirdhīrastatra na muhyati৷৷
As the soul experiences in this body infancy, youth and old age, so finally it passes into another. The wise have no delusion about this.
मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः। आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत৷৷
mātrāsparśāstu kauntēya śītōṣṇasukhaduḥkhadāḥ. āgamāpāyinō.nityāstāṅstitikṣasva bhārata৷৷
Those external relations which bring cold and heat, pain and happiness, they come and go; they are not permanent. Endure them bravely, O Prince!
यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ। समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते৷৷
yaṅ hi na vyathayantyētē puruṣaṅ puruṣarṣabha. samaduḥkhasukhaṅ dhīraṅ sō.mṛtatvāya kalpatē৷৷
The hero whose soul is unmoved by circumstance, who accepts pleasure and pain with equanimity, only he is fit for immortality.
नासतो विद्यते भावो नाभावो विद्यते सतः। उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः৷৷
nāsatō vidyatē bhāvō nābhāvō vidyatē sataḥ. ubhayōrapi dṛṣṭō.ntastvanayōstattvadarśibhiḥ৷৷
That which is not, shall never be; that which is, shall never cease to be. To the wise, these truths are self-evident.
अविनाशि तु तद्विद्धि येन सर्वमिदं ततम्। विनाशमव्ययस्यास्य न कश्चित् कर्तुमर्हति৷৷
avināśi tu tadviddhi yēna sarvamidaṅ tatam. vināśamavyayasyāsya na kaśicat kartumarhati৷৷
The Spirit, which pervades all that we see, is imperishable. Nothing can destroy the Spirit.
अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः। अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत৷৷
antavanta imē dēhā nityasyōktāḥ śarīriṇaḥ. anāśinō.pramēyasya tasmādyudhyasva bhārata৷৷
The material bodies which this Eternal, Indestructible, Immeasurable Spirit inhabits are all finite. Therefore fight, O Valiant Man!
य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम्। उभौ तौ न विजानीतो नायं हन्ति न हन्यते৷৷
ya ēnaṅ vētti hantāraṅ yaścainaṅ manyatē hatam. ubhau tau na vijānītō nāyaṅ hanti na hanyatē৷৷
He who thinks that the Spirit kills, and he who thinks of It as killed, are both ignorant. The Spirit kills not, nor is It killed.
न जायते म्रियते वा कदाचि न्नायं भूत्वा भविता वा न भूयः। अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे৷৷
na jāyatē mriyatē vā kadāci- nnāyaṅ bhūtvā bhavitā vā na bhūyaḥ. ajō nityaḥ śāśvatō.yaṅ purāṇō na hanyatē hanyamānē śarīrē৷৷
It was not born; It will never die, nor once having been, can It cease to be. Unborn, Eternal, Ever-enduring, yet Most Ancient, the Spirit dies not when the body is dead.
वेदाविनाशिनं नित्यं य एनमजमव्ययम्। कथं स पुरुषः पार्थ कं घातयति हन्ति कम्৷৷
vēdāvināśinaṅ nityaṅ ya ēnamajamavyayam. kathaṅ sa puruṣaḥ pārtha kaṅ ghātayati hanti kam৷৷
He who knows the Spirit as Indestructible, Immortal, Unborn, Always-the-Same, how should he kill or cause to be killed?
वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि। तथा शरीराणि विहाय जीर्णा- न्यन्यानि संयाति नवानि देही৷৷
vāsāṅsi jīrṇāni yathā vihāya navāni gṛhṇāti narō.parāṇi. tathā śarīrāṇi vihāya jīrṇā- nyanyāni saṅyāti navāni dēhī৷৷
As a man discards his threadbare robes and puts on new, so the Spirit throws off Its worn-out bodies and takes fresh ones.
नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः। न चैनं क्लेदयन्त्यापो न शोषयति मारुतः৷৷
nainaṅ chindanti śastrāṇi nainaṅ dahati pāvakaḥ. na cainaṅ klēdayantyāpō na śōṣayati mārutaḥ৷৷
Weapons cleave It not, fire burns It not, water drenches It not, and wind dries It not.
अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च। नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः৷৷
acchēdyō.yamadāhyō.yamaklēdyō.śōṣya ēva ca. nityaḥ sarvagataḥ sthāṇuracalō.yaṅ sanātanaḥ৷৷
It is impenetrable; It can be neither drowned nor scorched nor dried. It is Eternal, All-pervading, Unchanging, Immovable and Most Ancient.
अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते। तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि৷৷
avyaktō.yamacintyō.yamavikāryō.yamucyatē. tasmādēvaṅ viditvainaṅ nānuśōcitumarhasi৷৷
It is named the Unmanifest, the Unthinkable, the immutable. Wherefore, knowing the Spirit as such, thou hast no cause to grieve.
अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम्। तथापि त्वं महाबाहो नैवं शोचितुमर्हसि৷৷
atha cainaṅ nityajātaṅ nityaṅ vā manyasē mṛtam. tathāpi tvaṅ mahābāhō naivaṅ śōcitumarhasi৷৷
Even if thou thinkest of It as constantly being born, constantly dying, even then, O Mighty Man, thou still hast no cause to grieve.
जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च। तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि৷৷
jātasya hi dhruvō mṛtyurdhruvaṅ janma mṛtasya ca. tasmādaparihāryē.rthē na tvaṅ śōcitumarhasi৷৷
For death is as sure for that which is born, as birth is for that which is dead. Therefore grieve not for what is inevitable.
अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत। अव्यक्तनिधनान्येव तत्र का परिदेवना৷৷
avyaktādīni bhūtāni vyaktamadhyāni bhārata. avyaktanidhanānyēva tatra kā paridēvanā৷৷
The end and the beginning of beings are unknown. We see only the intervening formations. Then what cause is there for grief?
आश्चर्यवत्पश्यति कश्चिदेन माश्चर्यवद्वदति तथैव चान्यः। आश्चर्यवच्चैनमन्यः श्रृणोति श्रुत्वाप्येनं वेद न चैव कश्चित्৷৷
āścaryavatpaśyati kaśicadēna- māścaryavadvadati tathaiva cānyaḥ. āścaryavaccainamanyaḥ śrṛṇōti śrutvāpyēnaṅ vēda na caiva kaśicat৷৷
One hears of the Spirit with surprise, another thinks It marvellous, the third listens without comprehending. Thus, though many are told about It, scarcely is there one who knows It.
देही नित्यमवध्योऽयं देहे सर्वस्य भारत। तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि৷৷
dēhī nityamavadhyō.yaṅ dēhē sarvasya bhārata. tasmātsarvāṇi bhūtāni na tvaṅ śōcitumarhasi৷৷
Be not anxious about these armies. The Spirit in man is imperishable.
स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि। धर्म्याद्धि युद्धाछ्रेयोऽन्यत्क्षत्रियस्य न विद्यते৷৷
svadharmamapi cāvēkṣya na vikampitumarhasi. dharmyāddhi yuddhāchrēyō.nyatkṣatriyasya na vidyatē৷৷
Thou must look at thy duty. Nothing can be more welcome to a soldier than a righteous war. Therefore to waver in this resolve is unworthy, O Arjuna!
यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम्। सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम्৷৷
yadṛcchayā cōpapannaṅ svargadvāramapāvṛtam. sukhinaḥ kṣatriyāḥ pārtha labhantē yuddhamīdṛśam৷৷
Blessed are the soldiers who find their opportunity. This opportunity has opened for thee the gates of heaven.
अथ चैत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि। ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि৷৷
atha caittvamimaṅ dharmyaṅ saṅgrāmaṅ na kariṣyasi. tataḥ svadharmaṅ kīrtiṅ ca hitvā pāpamavāpsyasi৷৷
Refuse to fight in this righteous cause, and thou wilt be a traitor, lost to fame, incurring only sin.
अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम्। संभावितस्य चाकीर्तिर्मरणादतिरिच्यते৷৷
akīrtiṅ cāpi bhūtāni kathayiṣyanti tē.vyayām. saṅbhāvitasya cākīrtirmaraṇādatiricyatē৷৷
Men will talk forever of thy disgrace; and to the noble, dishonour is worse than death.
भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः। येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम्৷৷
bhayādraṇāduparataṅ maṅsyantē tvāṅ mahārathāḥ. yēṣāṅ ca tvaṅ bahumatō bhūtvā yāsyasi lāghavam৷৷
Great generals will think that thou hast fled from the battlefield through cowardice; though once honoured thou wilt seem despicable.
अवाच्यवादांश्च बहून् वदिष्यन्ति तवाहिताः। निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम्৷৷
avācyavādāṅśca bahūn vadiṣyanti tavāhitāḥ. nindantastava sāmarthyaṅ tatō duḥkhataraṅ nu kim৷৷
Thine enemies will spread scandal and mock at thy courage. Can anything be more humiliating?
हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम्। तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः৷৷
hatō vā prāpsyasi svargaṅ jitvā vā bhōkṣyasē mahīm. tasmāduttiṣṭha kauntēya yuddhāya kṛtaniścayaḥ৷৷
If killed, thou shalt attain Heaven; if victorious, enjoy the kingdom of earth. Therefore arise, O Son of Kunti, and fight!
सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ। ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि৷৷
sukhaduḥkhē samē kṛtvā lābhālābhau jayājayau. tatō yuddhāya yujyasva naivaṅ pāpamavāpsyasi৷৷
Look upon pleasure and pain, victory and defeat, with an equal eye. Make ready for the combat, and thou shalt commit no sin.
एषा तेऽभिहिता सांख्ये बुद्धिर्योगे त्विमां शृणु। बुद्ध्यायुक्तो यया पार्थ कर्मबन्धं प्रहास्यसि৷৷
ēṣā tē.bhihitā sāṅkhyē buddhiryōgē tvimāṅ śrṛṇu. buddhyāyuktō yayā pārtha karmabandhaṅ prahāsyasi৷৷
I have told thee the philosophy of Knowledge. Now listen and I will explain the philosophy of Action, by means of which, O Arjuna, thou shalt break through the bondage of all action.
नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते। स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात्৷৷
nēhābhikramanāśō.sti pratyavāyō na vidyatē. svalpamapyasya dharmasya trāyatē mahatō bhayāt৷৷
On this Path, endeavour is never wasted, nor can it ever be repressed. Even a very little of its practice protects one from great danger.
व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन। बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम्৷৷
vyavasāyātmikā buddhirēkēha kurunandana. bahuśākhā hyanantāśca buddhayō.vyavasāyinām৷৷
By its means, the straying intellect becomes steadied in the contemplation of one object only; whereas the minds of the irresolute stray into bypaths innumerable.
यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः। वेदवादरताः पार्थ नान्यदस्तीति वादिनः৷৷ कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम्। क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति৷৷ भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम्। व्यवसायात्मिका बुद्धिः समाधौ न विधीयते৷৷
yāmimāṅ puṣpitāṅ vācaṅ pravadantyavipaśicataḥ. vēdavādaratāḥ pārtha nānyadastīti vādinaḥ৷৷ kāmātmānaḥ svargaparā janmakarmaphalapradām. kriyāviśēṣabahulāṅ bhōgaiśvaryagatiṅ prati৷৷ bhōgaiśvaryaprasaktānāṅ tayāpahṛtacētasām. vyavasāyātmikā buddhiḥ samādhau na vidhīyatē৷৷
Only the ignorant speak in figurative language. It is they who extol the letter of the scriptures, saying, There is nothing deeper than this.'
Consulting only their own desires, they construct their own heaven, devising arduous and complex rites to secure their own pleasure and their own power; and the only result is rebirth.
While their minds are absorbed with ideas of power and personal enjoyment, they cannot concentrate their discrimination on one point.
त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन। निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान्৷৷
traiguṇyaviṣayā vēdā nistraiguṇyō bhavārjuna. nirdvandvō nityasattvasthō niryōgakṣēma ātmavān৷৷
The Vedic Scriptures tell of the three constituents of life - the Qualities. Rise above all of them, O Arjuna, above all the pairs of opposing sensations; be steady in truth, free from worldly anxieties and centered in the Self.
यावानर्थ उदपाने सर्वतः संप्लुतोदके। तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः৷৷
yāvānartha udapānē sarvataḥ saṅplutōdakē. tāvānsarvēṣu vēdēṣu brāhmaṇasya vijānataḥ৷৷
As a man can drink water from any side of a full tank, so the skilled theologian can wrest from any scripture that which will serve his purpose.
कर्मण्येवाधिकारस्ते मा फलेषु कदाचन। मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि৷৷
karmaṇyēvādhikārastē mā phalēṣu kadācana. mā karmaphalahēturbhūrmā tē saṅgō.stvakarmaṇi৷৷
But thou hast only the right to work, but none to the fruit thereof. Let not then the fruit of thy action be thy motive; nor yet be thou enamored of inaction.
योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय। सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते৷৷
yōgasthaḥ kuru karmāṇi saṅgaṅ tyaktvā dhanañjaya. siddhyasiddhyōḥ samō bhūtvā samatvaṅ yōga ucyatē৷৷
Perform all thy actions with mind concentrated on the Divine, renouncing attachment and looking upon success and failure with an equal eye. Spirituality implies equanimity.
दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय। बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः৷৷
dūrēṇa hyavaraṅ karma buddhiyōgāddhanañjaya. buddhau śaraṇamanviccha kṛpaṇāḥ phalahētavaḥ৷৷
Physical action is far inferior to an intellect concentrated on the Divine. Have recourse then to Pure Intelligence. It is only the petty-minded who work for reward.
बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते। तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम्৷৷
buddhiyuktō jahātīha ubhē sukṛtaduṣkṛtē. tasmādyōgāya yujyasva yōgaḥ karmasu kauśalam৷৷
When a man attains to Pure Reason, he renounces in this world the results of good and evil alike. Cling thou to Right Action. Spirituality is the real art of living.
कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः। जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम्৷৷
karmajaṅ buddhiyuktā hi phalaṅ tyaktvā manīṣiṇaḥ. janmabandhavinirmuktāḥ padaṅ gacchantyanāmayam৷৷
The sages guided by Pure Intellect renounce the fruit of action; and, freed from the chains of rebirth, they reach the highest bliss.
यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति। तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च৷৷
yadā tē mōhakalilaṅ buddhirvyatitariṣyati. tadā gantāsi nirvēdaṅ śrōtavyasya śrutasya ca৷৷
When thy reason has crossed the entanglements of illusion, then shalt thou become indifferent both to the philosophies thou hast heard and to those thou mayest yet hear.
श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला। समाधावचला बुद्धिस्तदा योगमवाप्स्यसि৷৷
śrutivipratipannā tē yadā sthāsyati niścalā. samādhāvacalā buddhistadā yōgamavāpsyasi৷৷
When the intellect, bewildered by the multiplicity of holy scripts, stands unperturbed in blissful contemplation of the Infinite, then hast thou attained Spirituality.
अर्जुन उवाच स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव। स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम्৷৷
arjuna uvāca sthitaprajñasya kā bhāṣā samādhisthasya kēśava. sthitadhīḥ kiṅ prabhāṣēta kimāsīta vrajēta kim৷৷
Arjuna asked: My Lord! How can we recognise the saint who has attained Pure Intellect, who has reached this state of Bliss, and whose mind is steady? how does he talk, how does he live, and how does he act?
श्री भगवानुवाच प्रजहाति यदा कामान् सर्वान् पार्थ मनोगतान्। आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते৷৷
śrī bhagavānuvāca prajahāti yadā kāmān sarvān pārtha manōgatān. ātmanyēvātmanā tuṣṭaḥ sthitaprajñastadōcyatē৷৷
Lord Shri Krishna replied: When a man has given up the desires of his heart and is satisfied with the Self alone, be sure that he has reached the highest state.
दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः। वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते৷৷
duḥkhēṣvanudvignamanāḥ sukhēṣu vigataspṛhaḥ. vītarāgabhayakrōdhaḥ sthitadhīrmunirucyatē৷৷
The sage, whose mind is unruffled in suffering, whose desire is not roused by enjoyment, who is without attachment, anger or fear - take him to be one who stands at that lofty level.
यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम्। नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता৷৷
yaḥ sarvatrānabhisnēhastattatprāpya śubhāśubham. nābhinandati na dvēṣṭi tasya prajñā pratiṣṭhitā৷৷
He who wherever he goes is attached to no person and to no place by ties of flesh; who accepts good and evil alike, neither welcoming the one nor shrinking from the other - take him to be one who is merged in the Infinite.
यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः। इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता৷৷
yadā saṅharatē cāyaṅ kūrmō.ṅgānīva sarvaśaḥ. indriyāṇīndriyārthēbhyastasya prajñā pratiṣṭhitā৷৷
He who can withdraw his senses from the attraction of their objects, as the tortoise draws his limbs within its shell - take it that such a one has attained Perfection.
विषया विनिवर्तन्ते निराहारस्य देहिनः। रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते৷৷
viṣayā vinivartantē nirāhārasya dēhinaḥ. rasavarjaṅ rasō.pyasya paraṅ dṛṣṭvā nivartatē৷৷
The objects of sense turn from him who is abstemious. Even the relish for them is lost in him who has seen the Truth.
यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः। इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः৷৷
yatatō hyapi kauntēya puruṣasya vipaśicataḥ. indriyāṇi pramāthīni haranti prasabhaṅ manaḥ৷৷
O Arjuna! The mind of him, who is trying to conquer it, is forcibly carried away in spite of his efforts, by his tumultuous senses.
तानि सर्वाणि संयम्य युक्त आसीत मत्परः। वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता৷৷
tāni sarvāṇi saṅyamya yukta āsīta matparaḥ. vaśē hi yasyēndriyāṇi tasya prajñā pratiṣṭhitā৷৷
Restraining them all, let him meditate steadfastly on Me; for who thus conquers his senses achieves perfection.
ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते। सङ्गात् संजायते कामः कामात्क्रोधोऽभिजायते৷৷ क्रोधाद्भवति संमोहः संमोहात्स्मृतिविभ्रमः। स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति৷৷
dhyāyatō viṣayānpuṅsaḥ saṅgastēṣūpajāyatē. saṅgāt saṅjāyatē kāmaḥ kāmātkrōdhō.bhijāyatē৷৷ krōdhādbhavati saṅmōhaḥ saṅmōhātsmṛtivibhramaḥ. smṛtibhraṅśād buddhināśō buddhināśātpraṇaśyati৷৷
When a man dwells on the objects of sense, he creates an attraction for them; attraction develops into desire, and desire breeds anger.
Anger induces delusion; delusion, loss of memory; through loss of memory, reason is shattered; and loss of reason leads to destruction.
रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन्। आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति৷৷ प्रसादे सर्वदुःखानां हानिरस्योपजायते। प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते৷৷
rāgadvēṣaviyuktaistu viṣayānindriyaiścaran. ātmavaśyairvidhēyātmā prasādamadhigacchati৷৷ prasādē sarvaduḥkhānāṅ hānirasyōpajāyatē. prasannacētasō hyāśu buddhiḥ paryavatiṣṭhatē৷৷
But the self-controlled soul, who moves amongst sense objects, free from either attachment or repulsion, he wins eternal Peace.
Having attained Peace, he becomes free from misery; for when the mind gains peace, right discrimination follows.
नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना। न चाभावयतः शान्तिरशान्तस्य कुतः सुखम्৷৷
nāsti buddhirayuktasya na cāyuktasya bhāvanā. na cābhāvayataḥ śāntiraśāntasya kutaḥ sukham৷৷
Right discrimination is not for him who cannot concentrate. Without concentration, there cannot be meditation; he who cannot meditate must not expect peace; and without peace, how can anyone expect happiness?
इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते। तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि৷৷
indriyāṇāṅ hi caratāṅ yanmanō.nuvidhīyatē. tadasya harati prajñāṅ vāyurnāvamivāmbhasi৷৷
As a ship at sea is tossed by the tempest, so the reason is carried away by the mind when preyed upon by straying senses.
तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः। इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता৷৷
tasmādyasya mahābāhō nigṛhītāni sarvaśaḥ. indriyāṇīndriyārthēbhyastasya prajñā pratiṣṭhitā৷৷
Therefore, O Might-in-Arms, he who keeps his senses detached from their objects - take it that his reason is purified.
या निशा सर्वभूतानां तस्यां जागर्ति संयमी। यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः৷৷
yā niśā sarvabhūtānāṅ tasyāṅ jāgarti saṅyamī. yasyāṅ jāgrati bhūtāni sā niśā paśyatō munēḥ৷৷
The saint is awake when the world sleeps, and he ignores that for which the world lives.
आपूर्यमाणमचलप्रतिष्ठं समुद्रमापः प्रविशन्ति यद्वत्। तद्वत्कामा यं प्रविशन्ति सर्वे स शान्तिमाप्नोति न कामकामी৷৷
āpūryamāṇamacalapratiṣṭhaṅ samudramāpaḥ praviśanti yadvat. tadvatkāmā yaṅ praviśanti sarvē sa śāntimāpnōti na kāmakāmī৷৷
He attains Peace, into whom desires flow as rivers into the ocean, which though brimming with water remains ever the same; not he whom desire carries away.
विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः। निर्ममो निरहंकारः स शांतिमधिगच्छति৷৷
vihāya kāmānyaḥ sarvānpumāṅścarati niḥspṛhaḥ. nirmamō nirahaṅkāraḥ sa śāṅtimadhigacchati৷৷
He attains Peace who, giving up desire, moves through the world without aspiration, possessing nothing which he can call his own, and free from pride.
एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति। स्थित्वाऽस्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति৷৷
ēṣā brāhmī sthitiḥ pārtha naināṅ prāpya vimuhyati. sthitvā.syāmantakālē.pi brahmanirvāṇamṛcchati৷৷
O Arjuna! This is the state of the Self, the Supreme Spirit, to which if a man once attain, it shall never be taken from him. Even at the time of leaving the body, he will remain firmly enthroned there, and will become one with the Eternal."