Bhagavad Gita

भगवद् गीता

Text & Audio

with paraphrase

Chapter 2

1. Audio

By Swami Brahmananda
Duet
By Jagannath Vedalankar

सञ्जय उवाच:

तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम् ।

विषीदन्तमिदं वाक्यमुवाच मधुसूदनः ॥

sañjaya uvāca:

taṃ tathā kṛpayāviṣṭamaśrupūrṇākulekṣaṇam,

viṣīdantamidaṃ vākyamuvāca madhusūdanaḥ.

Sanjaya said: To him thus invaded by pity, his eyes full and distressed with tears, his heart overcome by depression and discouragement, Madhusudana spoke these words.

श्रीभगवानुवाच:

कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम् ।

अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन ॥

śrībhagavānuvāca:

kutastvā kaśmalamidaṃ viṣame samupasthitam,

anāryajuṣṭamasvargyamakīrtikaramarjuna.

The Blessed Lord said: Whence has come to thee this dejection, this stain and darkness of the soul in the hour of difficulty and peril, O Arjuna? This is not the way cherished by the Aryan man: this mood came not from heaven nor can it lead to heaven, and on earth it is the forfeiting of glory.

क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते ।

क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परंतप ॥

klaibyaṃ mā sma gamaḥ pārtha naitattvayyupapadyate,

kṣudraṃ hṛdayadaurbalyaṃ tyaktvottiṣṭha paraṃtapa.

Fall not from the virility of the fighter and the hero, O Partha! it is not fitting in thee. Shake off this paltry faintheartedness and arise, O scourge of thine enemy!

अर्जुन उवाच:

कथं भीष्ममहं सांख्ये द्रोणं च मधुसूदन ।

इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन ॥

arjuna uvāca:

kathaṃ bhīṣmamahaṃ sāṅkhye droṇaṃ ca madhusūdana,

iṣubhiḥ pratiyotsyāmi pūjārhāvarisūdana.

Arjuna said: How, O Madhusudana, shall I strike Bhishma and Drona with weapons in battle, they who are worthy of worship?

गुरूनहत्वा हि महानुभावान्

श्रेयो भोक्तुं भैक्ष्यमपीह लोके ।

हत्वार्थकामांस्तु गुरुनिहैव

भुञ्जीय भोगान् रुधिरप्रदिग्धान् ॥

gurūnahatvā hi mahānubhāvān

śreyo bhoktuṃ bhaikṣyamapīha loke,

hatvārthakāmāṃstu gurunihaiva

bhuñjīya bhogān rudhirapradigdhān.

Better to live in this world even on alms than to slay these high-souled Gurus. Slaying these Gurus, I should taste of blood-stained enjoyments even in this world.

न च्ऽऐतद् विद्मः कतरन् नो गरीयो

यद् वा जयेम यदि वा नो जयेयुः ।

यान् एव हत्वा न जिजीविषामः

तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः ॥

na c’aitad vidmaḥ kataran no garīyo

yad vā jayema yadi vā no jayeyuḥ,

yān eva hatvā na jijīviṣāmaḥ

te’vasthitāḥ pramukhe dhārtarāṣṭrāḥ.

Nor do I know which for us is better, that we should conquer them or they conquer us, — before us stand the Dhritarashtrians, whom having slain we should not care to live.

कार्पण्य-दोष्ऽओपहत-स्वभावः

पृच्छामि त्वां-धर्म-संमूढ-चेताः ।

यच् छ्रेयः स्यान् निश्चितं ब्रूहि तन् मे

शिष्यस् तेऽहं शाधि मां त्वां प्रपन्नम् ॥

kārpaṇya-doṣ’opahata-svabhāvaḥ

pṛcchāmi tvāṃ-dharma-saṃmūḍha-cetāḥ,

yac chreyaḥ syān niścitaṃ brūhi tan me

śiṣyas te’haṃ śādhi māṃ tvāṃ prapannam.

It is poorness of spirit that has smitten away from me my (true heroic) nature, my whole consciousness is bewildered in its view of right and wrong. I ask thee which may be the better — that tell me decisively. I take refuge as a disciple with thee, enlighten me.

न हि प्रपश्यामि ममापनुद्याद्

यच्छोकमुच्छोषणमिन्द्रियाणाम् ।

अवाप्य भूमावसपत्नमृद्धं

राज्यं सुराणामपि चाधिपत्यम् ॥

na hi prapaśyāmi mamāpanudyād

yacchokamucchoṣaṇamindriyāṇām,

avāpya bhūmāvasapatnamṛddhaṃ

rājyaṃ surāṇāmapi cādhipatyam.

I see not what shall thrust from me the sorrow that dries up the senses, even if I should attain rich and unrivalled kingdom on earth or even the sovereignty of the gods.

सञ्जय उवाच:

एवमुक्त्वा हृषीकेशं गुडाकेशः परंतपः ।

न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह ॥

sañjaya uvāca:

evamuktvā hṛṣīkeśaṃ guḍākeśaḥ paraṃtapaḥ,

na yotsya iti govindamuktvā tūṣṇīṃ babhūva ha.

Sanjaya said: Gudakesha, terror of his foes, having thus spoken to Hrishikesha, and said to him, “I will not fight!” became silent.

तमुवाच हृषीकेशः प्रहसन्निव भारत ।

सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः ॥

tamuvāca hṛṣīkeśaḥ prahasanniva bhārata,

senayorubhayormadhye viṣīdantamidaṃ vacaḥ.

To him thus depressed and discouraged, Hrishikesha, smiling as it were, O Bharata, spoke these words between the two armies.

श्रीभगवानुवाच:

अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे ।

गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः ॥

śrībhagavānuvāca:

aśocyānanvaśocastvaṃ prajñāvādāṃśca bhāṣase,

gatāsūnagatāsūṃśca nānuśocanti paṇḍitāḥ.

The Blessed Lord said: Thou grievest for those that should not be grieved for. yet speakest words of wisdom. The enlightened man does not mourn either for the living or for the dead.

नत्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः ।

न चैव न भविष्यामः सर्वे वयमतः परम् ॥

natvevāhaṃ jātu nāsaṃ na tvaṃ neme janādhipāḥ,

na caiva na bhaviṣyāmaḥ sarve vayamataḥ param.

It is not true that at any time I was not, nor thou, nor these kings of men; nor is it true that any of us shall ever cease to be hereafter.

देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा ।

तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति ॥

dehino’sminyathā dehe kaumāraṃ yauvanaṃ jarā,

tathā dehāntaraprāptirdhīrastatra na muhyati.

As the soul passes physically through childhood and youth and age, so it passes on to the changing of the body. The self-composed man does not allow himself to be disturbed and blinded by this.

मात्रास्पर्शास्तु कौन्तेय शीत्ऽओष्णसुखदुःखदाः ।

आगम्ऽआपायिनोऽनित्यास्तांस्तितिक्षस्व भारत ॥

mātrāsparśāstu kaunteya śīt’oṣṇasukhaduḥkhadāḥ,

āgam’āpāyino’nityāstāṃstitikṣasva bhārata.

The material touches, O son of Kunti, giving cold and heat, pleasure and pain, things transient which come and go, these learn to endure, O Bharata.

यं हि न व्यथयन्त्येते पुरुषं पुरुष्ऽअर्षभ ।

समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते ॥

yaṃ hi na vyathayantyete puruṣaṃ puruṣ’arṣabha,

samaduḥkhasukhaṃ dhīraṃ so’mṛtatvāya kalpate.

The man whom these do not trouble nor pain O lion-hearted among men, the firm and wise who is equal in pleasure and suffering, makes himself apt for immortality.

नासतो विद्यते भावो नाभावो विद्यते सतः ।

उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः ॥

nāsato vidyate bhāvo nābhāvo vidyate sataḥ,

ubhayorapi dṛṣṭo’ntastvanayostattvadarśibhiḥ.

That which really is, cannot go out of existence, just as that which is non-existent cannot come into being. The end of this opposition of ’is’ and ’is not’ has been perceived by the seers of essential truths.

अविनाशि तु तद्विद्धि येन सर्वमिदं ततम् ।

विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति ॥

avināśi tu tadviddhi yena sarvamidaṃ tatam,

vināśamavyayasyāsya na kaścitkartumarhati.

Know that to be imperishable by which all this is extended. Who can slay the immortal spirit?

अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः ।

अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत ॥

antavanta ime dehā nityasyoktāḥ śarīriṇaḥ,

anāśino’prameyasya tasmādyudhyasva bhārata.

Finite bodies have an end. but that which possesses and uses the body is infinite, illimitable, eternal, indestructible. Therefore fight, O Bharata.

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.

He who regards this (the soul) as a slayer, and he who thinks it is slain, both of them fail to perceive the truth. It does not slay, nor is it slain.

न जायते म्रियते वा कदाचिन्

नायं भूत्वा भविता वा न भूयः ।

अजो नित्यः शाश्वतोऽयं पुराणो

न हन्यते हन्यमाने शरीरे ॥

na jāyate mriyate vā kadācin

nāyaṃ bhūtvā bhavitā vā na bhūyaḥ,

ajo nityaḥ śāśvato’yaṃ purāṇo

na hanyate hanyamāne śarīre.

This is not born, nor does it die, nor is it a thing that comes into being once and passing away will never come into being again. It is unborn, ancient, sempiternal; it is not slain with the slaying of the body.

वेदाविनाशिनं नित्यं य एनमजमव्ययम् ।

कथं स पुरुषः पार्थ कं घातयति हन्ति कम् ॥

vedāvināśinaṃ nityaṃ ya enamajamavyayam,

kathaṃ sa puruṣaḥ pārtha kaṃ ghātayati hanti kam.

Who knows it as immortal eternal imperishable spiritual existence, how can that man slay, O Partha, or cause to be slain?

वासांसि जीर्णानि यथा विहाय

नवानि गृह्णाति नरोऽपराणि ।

तथा शरीराणि विहाय जीर्णानि

अन्यानि संयाति नवानि देही ॥

vāsāṃsi jīrṇāni yathā vihāya

navāni gṛhṇāti naro’parāṇi,

tathā śarīrāṇi vihāya jīrṇāni

anyāni saṃyāti navāni dehī.

The embodied soul casts away old and takes up new bodies as a man changes worn-out raiment for 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 cleave it, nor the fire burn, nor do the waters drench it, nor the wind dry.

अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च ।

नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः ॥

acchedyo’yamadāhyo’yamakledyo’śoṣya eva ca,

nityaḥ sarvagataḥ sthāṇuracalo’yaṃ sanātanaḥ.

It is uncleavable, it is incombustible, it can neither be drenched nor dried. Eternally stable, immobile, all-pervading, it is for ever and for ever.

अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते ।

तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि ॥

avyakto’yamacintyo’yamavikāryo’yamucyate,

tasmādevaṃ viditvainaṃ nānuśocitumarhasi.

It is unmanifest, it is unthinkable, it is immutable, so it is described (by the Srutis); therefore knowing it as such, thou shouldst 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.

Even if thou thinkest of it (the self) as being constantly subject to birth and death, still, O mighty-armed, thou shouldst not grieve.

जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च ।

तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि ॥

jātasya hi dhruvo mṛtyurdhruvaṃ janma mṛtasya ca,

tasmādaparihārye’rthe na tvaṃ śocitumarhasi.

Fur certain is death for the born, and certain is birth for the dead, therefore what is inevitable ought not to be a cause of thy sorrow.

अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत ।

अव्यक्तनिधनान्येव तत्र का परिदेवना ॥

avyaktādīni bhūtāni vyaktamadhyāni bhārata,

avyaktanidhanānyeva tatra kā paridevanā.

Beings are unmanifest in the beginning, manifest in the middle, O Bharata, unmanifest likewise are they in disintegration. What is there to be grieved at?

आश्चर्यवत्पश्यति कश्चिदेनम् आश्चर्यवद्वदति तथैव चान्यः ।

आश्चर्यवच्चैनमन्यः शृणोति श्रुत्वाऽप्येनं वेद न चैव कश्चित् ॥

āścaryavatpaśyati kaścidenam āścaryavadvadati tathaiva cānyaḥ,

āścaryavaccainamanyaḥ śṛṇoti śrutvā’pyenaṃ veda na caiva kaścit.

One sees it as a mystery or one speaks of it or hears of it as a mystery, but none knows it. That (the Self, the One, the Divine) we look on and speak and hear of as the wonderful beyond our comprehension, for after all our learning from those who have knowledge, no human mind has ever known this Absolute.

देही नित्यमवध्योऽयं देहे सर्वस्य भारत ।

तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि ॥

dehī nityamavadhyo’yaṃ dehe sarvasya bhārata,

tasmātsarvāṇi bhūtāni na tvaṃ śocitumarhasi.

This dweller in the body of everyone is eternal and indestructible. O Bharata: therefore thou shouldst not grieve for any creature.

स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि ।

धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते ॥

svadharmamapi cāvekṣya na vikampitumarhasi,

dharmyāddhi yuddhācchreyo’nyatkṣatriyasya na vidyate.

Further, looking to thine own law of action thou shouldst not tremble; there is no greater good for the Kshatriya than righteous battle.

यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम् ।

सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम् ॥

yadṛcchayā copapannaṃ svargadvāramapāvṛtam,

sukhinaḥ kṣatriyāḥ pārtha labhante yuddhamīdṛśam.

When such a battle comes to them of itself like the open gate of heaven, happy are the Kshatriyas then.

अथ चेत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि ।

ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि ॥

atha cettvamimaṃ dharmyaṃ saṃgrāmaṃ na kariṣyasi,

tataḥ svadharmaṃ kīrtiṃ ca hitvā pāpamavāpsyasi.

But if thou dost not this battle for the right, then hast thou abandoned thy duty and virtue and thy glory, and sin shall he thy portion.

अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम् ।

संभावितस्य चाकीर्तिर्मरणादतिरिच्यते ॥

akīrtiṃ cāpi bhūtāni kathayiṣyanti te’vyayām,

saṃbhāvitasya cākīrtirmaraṇādatiricyate.

Besides, men will recount thy perpetual disgrace, and to one in noble station, dishonour 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.

The mighty men will think thee fled from the battle through fear, and thou, that wast highly esteemed by them, will allow a smirch to fall on thy honour.

अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिताः ।

निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम् ॥

avācyavādāṃśca bahūnvadiṣyanti tavāhitāḥ,

nindantastava sāmarthyaṃ tato duḥkhataraṃ nu kim.

Many unseemly words will bespoken by thy enemies, slandering thy strength; what is worse grief than that?

हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम् ।

तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः ॥

hato vā prāpsyasi svargaṃ jitvā vā bhokṣyase mahīm,

tasmāduttiṣṭha kaunteya yuddhāya kṛtaniścayaḥ.

Slain thou shall win Heaven, victorious thou shall enjoy the earth; therefore arise, O son of Kunti, resolved upon battle.

सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ ।

ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि ॥

sukhaduḥkhe same kṛtvā lābhālābhau jayājayau,

tato yuddhāya yujyasva naivaṃ pāpamavāpsyasi.

Make grief and happiness, loss and gain, victory and defeat equal to thy soul and then turn to battle; so thou shalt not incur sin.

एषा तेऽभिहिता सांख्ये बुद्धिर्योगे त्विमां शृणु ।

बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि ॥

eṣā te’bhihitā sāṅkhye buddhiryoge tvimāṃ śṛṇu,

buddhyā yukto yayā pārtha karmabandhaṃ prahāsyasi.

Such is the intelligence (the intelligent knowledge of things and will) declared to thee in the Sankhya, hear now this in the Yoga, for if thou art in Yoga by this intelligence, O son of Pritha, thou shalt cast away the bondage of works.

नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते ।

स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् ॥

nehābhikramanāśo’sti pratyavāyo na vidyate,

svalpamapyasya dharmasya trāyate mahato bhayāt.

On this path no effort is lost, no obstacle prevails; even a little of this dharma delivers from the great fear.

व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन ।

बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् ॥

vyavasāyātmikā buddhirekeha kurunandana,

bahuśākhā hyanantāśca buddhayo’vyavasāyinām.

The fixed and resolute intelligence is one and homogeneous, O joy of the Kurus; many-branching and multifarious is the intelligence of the irresolute.

यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः ।

वेदवादरताः पार्थ नान्यदस्तीति वादिनः ॥

yāmimāṃ puṣpitāṃ vācaṃ pravadantyavipaścitaḥ,

vedavādaratāḥ pārtha nānyadastīti vādinaḥ.

कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम् ।

क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति ॥

kāmātmānaḥ svargaparā janmakarmaphalapradām,

kriyāviśeṣabahulāṃ bhogaiśvaryagatiṃ prati.

This flowery word which they declare who have not clear discernment, devoted to the creed of the Veda, whose creed is that there is nothing else, souls of desire, seekers of Paradise, — it gives the fruits of the works of birth, it is multifarious with specialities of rites, it is directed to enjoyment and lordship as its goal.

भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम् ।

व्यवसायात्मिका बुद्धिः समाधौ न विधीयते ॥

bhogaiśvaryaprasaktānāṃ tayāpahṛtacetasām,

vyavasāyātmikā buddhiḥ samādhau na vidhīyate.

The intelligence of those who are misled by that (flowery word), and cling to enjoyment and lordship, is not established in the self with concentrated fixity.

त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन ।

निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् ॥

traiguṇyaviṣayā vedā nistraiguṇyo bhavārjuna,

nirdvandvo nityasattvastho niryogakṣema ātmavān.

The action of the three gunas is the subject-matter of the Veda; but do thou become free from the triple guna, O Arjuna; without the dualities, ever based in the true being, without getting or having, possessed of the self.

यावानर्थ उदपाने सर्वतः संप्लुतोदके ।

तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः ॥

yāvānartha udapāne sarvataḥ saṃplutodake,

tāvānsarveṣu vedeṣu brāhmaṇasya vijānataḥ.

As much use as there is in a well with water in flood on every side, so much is there in all the Vedas for the Brahmin who has the knowledge.

कर्मण्येवाधिकारस्ते मा फलेषु कदाचन ।

मा कर्मफलहेतुर्भूर्मा ते संगोऽस्त्वकर्मणि ॥

karmaṇyevādhikāraste mā phaleṣu kadācana,

mā karmaphalaheturbhūrmā te saṅgo’stvakarmaṇi.

Thou hast a right to action, but only to action, never to its fruits; let not the fruits of thy works be thy motive, neither let there be in thee any attachment to inactivity.

योगस्थः कुरु कर्माणि संगं त्यक्त्वा धनंजय ।

सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते ॥

yogasthaḥ kuru karmāṇi saṅgaṃ tyaktvā dhanaṃjaya,

siddhyasiddhyoḥ samo bhūtvā samatvaṃ yoga ucyate.

Fixed in Yoga do thy actions, having abandoned attachment, having become equal in failure and success; for it is equality that is meant by Yoga.

दूरेण ह्यवरं कर्म बुद्धियोगाद्धनंजय ।

बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः ॥

dūreṇa hyavaraṃ karma buddhiyogāddhanaṃjaya,

buddhau śaraṇamanviccha kṛpaṇāḥ phalahetavaḥ.

Works are far inferior to Yoga of the intelligence, O Dhananjaya; desire rather refuge in the intelligence; poor and wretched souls are they who make the fruit of their works the object of their thoughts and activities.

बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते ।

तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम् ॥

buddhiyukto jahātīha ubhe sukṛtaduṣkṛte,

tasmādyogāya yujyasva yogaḥ karmasu kauśalam.

One whose intelligence has attained to unity, casts away even here in this world of dualities — both good doing and evil doing. Therefore strive to be in Yoga: Yoga is skill in works.

कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः ।

जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम् ॥

karmajaṃ buddhiyuktā hi phalaṃ tyaktvā manīṣiṇaḥ,

janmabandhavinirmuktāḥ padaṃ gacchantyanāmayam.

The sages who have united their reason and will with the Divine renounce the fruit which action yields and, liberated from the bondage of birth, they reach the status beyond misery.

यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति ।

तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च ॥

yadā te mohakalilaṃ buddhirvyatitariṣyati,

tadā gantāsi nirvedaṃ śrotavyasya śrutasya ca.

When thy intelligence shall cross beyond the whirl of delusion, then shalt thou become indifferent to Scripture heard or that which thou hast yet to hear.

श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला ।

समाधावचला बुद्धिस्तदा योगमवाप्स्यसि ॥

śrutivipratipannā te yadā sthāsyati niścalā,

samādhāvacalā buddhistadā yogamavāpsyasi.

When thy intelligence which is bewildered by the Sruti, shall stand unmoving and stable in Samadhi, then shalt thou attain to Yoga.

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: What is the sign of the man in Samadhi whose intelligence is firmly fixed in wisdom? How does the sage of settled understanding speak, how sit, how walk?

श्रीभगवानुवाच:

प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान् ।

आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते ॥

śrībhagavānuvāca:

prajahāti yadā kāmānsarvānpārtha manogatān,

ātmanyevātmanā tuṣṭaḥ sthitaprajñastadocyate.

The Blessed Lord said: When a man expels, O Partha, all desires from the mind, and is satisfied in the self by the self, then is he called stable in intelligence.

दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः ।

वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते ॥

duḥkheṣvanudvignamanāḥ sukheṣu vigataspṛhaḥ,

vītarāgabhayakrodhaḥ sthitadhīrmunirucyate.

He whose mind is undisturbed in the midst of sorrows and amid pleasures is free from desire, from whom liking and fear and wrath have passed away, is the sage of settled understanding.

यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम् ।

नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता ॥

yaḥ sarvatrānabhisnehastattatprāpya śubhāśubham,

nābhinandati na dveṣṭi tasya prajñā pratiṣṭhitā.

Who in all things is without affection though visited by this good or that evil and neither hates nor rejoices, his intelligence sits firmly founded in wisdom.

यदा संहरते चायं कूर्मोऽंगानीव सर्वशः ।

इन्द्रियाणीन्द्रियार्थेऽभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥

yadā saṃharate cāyaṃ kūrmo’ṅgānīva sarvaśaḥ,

indriyāṇīndriyārthe’bhyastasya prajñā pratiṣṭhitā.

Who draws away the senses from the objects of sense, as the tortoise draws in his limbs into the shell, his intelligence sits firmly founded in wisdom.

विषया विनिवर्तन्ते निराहारस्य देहिनः ।

रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते ॥

viṣayā vinivartante nirāhārasya dehinaḥ,

rasavarjaṃ raso’pyasya paraṃ dṛṣṭvā nivartate.

If one abstains from food, the objects of sense cease to affect, but the affection itself of the sense, the rasa, remains; the rasa also ceases when the Supreme is seen.

यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः ।

इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः ॥

yatato hyapi kaunteya puruṣasya vipaścitaḥ,

indriyāṇi pramāthīni haranti prasabhaṃ manaḥ.

Even the mind of the wise man who labours for perfection is carried away by the vehement insistence of the senses, O son of Kunti.

तानि सर्वाणि संयम्य युक्त आसीत मत्परः ।

वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता ॥

tāni sarvāṇi saṃyamya yukta āsīta matparaḥ,

vaśe hi yasyendriyāṇi tasya prajñā pratiṣṭhitā.

Having brought all the senses under control, he must sit firm in Yoga, wholly given up to Me; for whose senses are mastered, of him the intelligence is firmly established (in its proper seat).

ध्यायतो विषयान्पुंसः संगस्तेषूपजायते ।

संगात्संजायते कामः कामात्क्रोधोऽभिजायते ॥

dhyāyato viṣayānpuṃsaḥ saṅgasteṣūpajāyate,

saṅgātsaṃjāyate kāmaḥ kāmātkrodho’bhijāyate.

In him whose mind dwells on the objects of sense with absorbing interest, attachment to them is formed, from attachment arises desire; from desire anger comes forth.

क्रोधाद्भवति संमोहः संमोहात्स्मृतिविभ्रमः ।

स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति ॥

krodhādbhavati saṃmohaḥ saṃmohātsmṛtivibhramaḥ,

smṛtibhraṃśād buddhināśo buddhināśātpraṇaśyati.

Anger leads to bewilderment, from bewilderment comes loss of memory; and by that the intelligence is destroyed: from destruction of intelligence he perishes.

रागद्वेषविमुक्तैस्तु विषयानिन्द्रियैश्चरन् ।

आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति ॥

rāgadveṣavimuktaistu viṣayānindriyaiścaran,

ātmavaśyairvidheyātmā prasādamadhigacchati.

प्रसादे सर्वदुःखानां हानिरस्योपजायते ।

प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते ॥

prasāde sarvaduḥkhānāṃ hānirasyopajāyate,

prasannacetaso hyāśu buddhiḥ paryavatiṣṭhate.

It is by ranging over the objects with the senses, but with senses subject to the self, freed from liking and disliking, that one gets into a large and sweet clearness of soul and temperament in which passion and grief find no place; the intelligence of such a man is rapidly established (in its proper seat).

नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना ।

न चाभावयतः शान्तिरशान्तस्य कुतः सुखम् ॥

nāsti buddhirayuktasya na cāyuktasya bhāvanā,

na cābhāvayataḥ śāntiraśāntasya kutaḥ sukham.

For one who is not in Yoga, there is no intelligence, no concentration of thought; for him without concentration there is no peace, and for the unpeaceful how can there he happiness?

इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते ।

तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि ॥

indriyāṇāṃ hi caratāṃ yanmano’nuvidhīyate,

tadasya harati prajñāṃ vāyurnāvamivāmbhasi.

Such of the roving senses as the mind follows, that carries away the understanding, just as the winds carry away a ship on the sea.

तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः ।

इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥

tasmādyasya mahābāho nigṛhītāni sarvaśaḥ,

indriyāṇīndriyārthebhyastasya prajñā pratiṣṭhitā.

Therefore, O mighty-armed, one who has utterly restrained the excitement of the senses by their objects, his intelligence sits firmly founded in calm self-knowledge.

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 (higher being) which is to all creatures a night, is to the self-mastering sage his waking (his luminous day of true being, knowledge and power); the life of the dualities which is to them their waking (their day, their consciousness, their bright condition of activity) is a night (a troubled sleep and darkness of the soul) to the sage who sees.

आपूर्यमाणमचलप्रतिष्ठं

समुद्रमापः प्रविशन्ति यद्वत् ।

तद्वत्कामा यं प्रविशन्ति सर्वे

स शान्तिमाप्नोति न कामकामी ॥

āpūryamāṇamacalapratiṣṭhaṃ

samudramāpaḥ praviśanti yadvat,

tadvatkāmā yaṃ praviśanti sarve

sa śāntimāpnoti na kāmakāmī.

He attains peace, into whom all desires enter as waters into the sea (an ocean of wide being and consciousness) which is ever being filled, yet ever motionless — not he who (like troubled and muddy waters) is disturbed by every little inrush of desire.

विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः ।

निर्ममो निरहंकारः स शान्तिमधिगच्छति ॥

vihāya kāmānyaḥ sarvānpumāṃścarati niḥspṛhaḥ,

nirmamo nirahaṅkāraḥ sa śāntimadhigacchati.

Who abandons all desires and lives and acts free from longing, who has no “I” or “mine” (who has extinguished his individual ego in the One and lives in that unity), he attains to the great peace.

एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति ।

स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति ॥

eṣā brāhmī sthitiḥ pārtha naināṃ prāpya vimuhyati,

sthitvāsyāmantakāle’pi brahmanirvāṇamṛcchati.

This is brahmi sthiti (firm standing in the Brahman), O son of Pritha. Having attained thereto one is not bewildered; fixed in that status at his end, one can attain to extinction in the Brahman.