संजय उवाच तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम्। विषीदन्तमिदं वाक्यमुवाच मधुसूदनः॥
Sanjaya said To him, whose heart was overcome with pity, whose eyes were full of tears, who was dejected and desponding the slayer of Madhu (Krishna) spoke thus.
श्रीभगवानुवाच कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम्। अनार्यजुष्टमस्वय॑मकीर्तिकरमर्जुन॥
The great one said Whence, O Arjuna, has come upon you in this great crisis such delusion, a delusion unworthy of ihe Aryans, irreligious (undeserving of heaven) and breeder of infamy?
क्लैब्यं मा स्म गमः पार्थ नैतत् त्वय्युपपद्यते। क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परंतप॥
Be not effeminate, Partha. It does not suit you. Arise, O terror of foes, shake off this mean weakness of heart.
अर्जुन उवाच कथं भीष्ममहं संख्ये द्रोणं च मधुसूदन। इषुभिः प्रतियोत्स्यामि पूजाह्नवरिसूदन॥
Arjuna said "O slayer of enemies, O slayer of Madhu, how shall I attack in this battle with arrows Bhishma and Drona, deserving of my worship?
गुरूनहत्वा हि महानुभावाच्छ्रेयो भोक्तुं भक्ष्यमपीह लोके। हत्वार्थकामांस्तु गुरूनिहैव भुञ्जीय भोगान् रुधिरप्रदिग्धान्॥
It is better for one to live on alms then to kill (such) preceptors of great glory. By killing preceptors, even if they are eager for worldly gains, it would be enjoying blood-stained pleasures.
न चैतद् विद्मः कतरत्नो गरीयो यद् वा जयेम यदि वा नो जयेयुः। यानेव हत्वा न जिजीविषाम स्तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः॥
We do not know which of the two is better for us, to vanquish or to be vanquished? Even those, whom having killed we do not desire to live, those sons of Dhritarashtra, stand before us!
कार्पण्यदोषोपहतस्वभावः पृच्छामि त्वां धर्मसम्मूढचेताः। यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम्॥
I am afraid of the sin of race extermination. I am confounded about my duty. I ask you, tell me what is assuredly good for me. I am your disciple, instruct me, I am at your disposal.
न हि प्रपश्यामि ममापनुद्याद् यच्छोकमुच्छोषणमिन्द्रियाणाम्। अवाप्य भूमावसपत्नमृद्धं राज्यं सुराणामपि चाधिपत्यम्॥
Even if I get the undisputed sovereignty over the most prosperous kingdom of the world, or that over the celestial, I do not see was that which can remove my grief most painful (killing) to my senses.
संजय उवाच एवमुक्त्वा हृषीकेशं गुडाकेशः परंतप। न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह॥
Sanjaya said Having spoken thus to Hrishikesh, O terror of foes, Gudakesha said to Govinda, “I shall not fight", and remained silent.
तमुवाच हृषीकेशः प्रहसन्निव भारत। सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः॥
To him, who overcome with despondency in the midst of the two armies. Hrishikesha thus spoke smiling.
श्रीभगवानुवाच अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे। गतासूनगतातूंश्च नानुशोचन्ति पण्डिताः॥
The great one said "You grieve for those that deserve no grief; and (at the same time) you utter words of wisdom. (But) men of knowledge do not grieve for the living or for the dead.
न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः। न चैव न भविष्यामः सर्वे वयमतः परम्॥
Neither I, nor you, nor these kings were ever non-existent; (and again) none of us will hereafter cease to exist.
देहिनोऽस्मिन् यथा देहे कौमारं यौवनं जरा। तथा देहान्तरप्राप्तिर्षीरस्तत्र न मुह्यति॥
As childhood, youth and old age are (changes) in the body of man, so death is but a change of this body to another. A man of knowledge is not deluded by it.
मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः। आगमापायिनोऽनित्यास्तास्तितिक्षस्व भारत॥
The contacts of senses (with external objects). O son of Kunti, which produce cold, heat, pleasure and pain, are not permanent, having beginning and end. Therefore, O Bharata, bear them.
यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ। समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते।॥
The man, who is learned in true knowledge, whom they (contact of senses) afflict not, and to whom pain and pleasure are alike, merits Moksha (final emancipation).
नासतो विद्यते भावो नाभावो विद्यते सतः। उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः॥
There is no existence of that which is Asat (unreal), and there is non non-existence of that which is Sat (real). The truly learned men perceive the correct conclusion of the both.
अविनाशि तु तद् विद्धि येन सर्वमिदं ततम्। विनाशमव्ययस्यास्य न कश्चित् कर्तुमर्हति॥
Know, that which pervades all this (universe) is indestructible. None can destroy that imperishable (principle).
अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः। अनाशिनोऽप्रमेयस्य तस्माद् युध्यस्व भारत॥
The (imaterial) body (only) of the everlasting, indestructible, infinite and embodied. Self is said to be perishable. Therefore, O Bharata, engage in battle.
य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम्। उभौ तौ न विजानीतो नायं हन्ति न हन्यते॥
He, who thinks that It (the great Self in many) is the killer and he who thinks that It is killed, both know nothing. It neither kills, nor is killed.
नायं भूत्वा वा न भूयः। अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे॥
It is never born, It never dies, having existed. It does not exist no more. Unborn, everlasting, unchangeable, ancient, It is not killed, Its body being killed.
वेदाविनाशिनं नित्यं य एनमजमव्ययम्। कथं स पुरुषः पार्थ कं घातयति हन्ति कम्॥
How and whom can that man, O Partha, who knows It (self) to be unborn indestructible, everlasting and imperishable, kill or cause to be killed?
वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि। न्यन्यानि संयाति नवानि देही॥
As a man, casting off worn-out clothes, put on other new ones, so embodied. Self, casting off old bodies, enter into other new ones.
नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः। न चैनं क्लेदयन्त्यापो न शोषयति मारुतः॥
Weapon does not cut it; fire does no: burn It; water does not moist It, and wind does not dry It.
अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च। नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः॥
It is said that It is not to be cut, not to be burnt, not to be moistened and not to be dried up. It is everlasting, all pervading stable, firm, eternal, ever continuing not perceivable, inconceivable and unchangeable.
अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते। तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि॥
Therefore knowing It (the great Soul in man) to be such, you ought not to grieve.
अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम्। तथाऽपि त्वं महाबाहो नैवं शोचितुमर्हसि॥
(And again) if you think, O mighty armed, that It (self) constantly take birth and constantly dies, even then you ought not thus to grieve.
जातस्य हि ध्रुवो मृत्युर्बुवं जन्म मृतस्य च। तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि॥
For, death is certain to one who is born; and birth is certain to one who is dead. Therefore, for such unavoidable things, you ought not to grieve.
अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत। अव्यक्तनिधनान्येव तत्र का परिदेवना॥
In the beginning, O Bharata, all beings are unmanifested, in the middle they are manifest, and after destruction, they are unmanifested again. What lamentation could there be then for it?
माश्चर्यवद् वदति तथैव चान्यः। आश्चर्यवच्चैनमन्यः शृणोति श्रुत्वाऽप्येनं वेद न चैव कश्चित्॥
One sees it as a wonder, another speaks of it as a wonder; other again hear of it as a wonder; but even hearing of it, no one understand it.
देही नित्यमवध्योऽयं देहे सर्वस्य भारत। तस्मात् सर्वाणि भूतानि न त्वं शोचितुमर्हसि॥
This indestructible embodied self, O Bharata, is in the bodies of every one; therefore, you ought not to grieve for (the death of) all beings.
स्वधर्मपि चावेक्ष्य न विकम्पितुमर्हसि। धाद्धि युद्धाच्छ्रेयोऽन्यत् क्षत्रियस्य न विद्यते॥
(And again) loO king to your own duty pertaining to your caste, you ought not to waver; for there is nothing better for a Kshatriya than a righteous battle.
यदृच्छया चोपपन्नं स्वर्गद्वापरमपावृतम्। सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम्॥
Happy are those Kshatriya who obtain such battle to fight, a battle coming of itself and being the open gate to heaven.
अथ चेत् त्वमिमं धर्म्य संग्रामं न करिष्यसि। ततः स्वधर्मं कीर्ति च हित्वा पापमवाप्स्यसि॥
If you will not fight this righteous battle, you will incur sin for abandoning your own duty and fame;
अकीर्ति चापि भूतानि कथयिष्यन्ति तेऽव्ययाम्। सम्भावितस्य चाकीर्तिमरणादतिरिच्यते॥
And all men will proclaim your everlasting infamy. To him, who is honoured, infamy is a greater (calamity) then death.
भयाद् रणादुपरतं मंस्यन्ते त्वां महारथाः। येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम्॥
And all great car warriors will think that you abstain from the battle through fear. You will be lightly thought of by those who honoured you before.
अवाच्यवादांश्चं बहून् वदिष्यन्ति तवाहिताः। निन्दन्तस्तव सामर्थ्य ततो दुःखतरं नु किम्॥
Decrying your power, your enemies will say things unutterable. What can be more painful than this!
हतो वा प्राप्स्यसि स्वर्ग जित्वा वा भोक्ष्यसे महीम्। तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः॥
If killed, you will attain to heaven; and if victorious, you will enjoy the whole world. Therefore, being resolved to fight, arise, O son of Kunti.
सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ। ततो युद्धाय युज्यस्व नैव पापमवाप्स्यसि॥
Considering pleasure and pain, gain and loss, victory and defeat, all the same, be ready for fight, and then, you will incur no sin.
एषा तेऽभिहिता सांख्ये बुद्धिोगे त्विमां शृणु। बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि॥
The knowledge now imparted to you is relating to Sankha (the mystery of knowing Self). Now listen to Yoga, (the mystery of living in Self, which, if well possessed, O Partha, cuts off Karmabandhana (the law of rebirths, resulting from the effects of actions).
नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते। स्वल्पमण्यस्य धर्मस्य त्रायते महतो भयात्॥
In this (Yoga) even the first attempt is not fruitless; there are no obstacles in it. Even a little of this delivers one from the great danger (of worldly births).
व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन। बहुशाखा हनन्ताश्च बुद्धयोऽव्यवसायिनाम्॥
In this, O son of Kuru, there is mind's but one state, consisting of firm devotion; whereas undevotional men's minds are many-branched and attached to endless pursuits.
यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः। वेदवादरताः पार्थ नान्यदस्तीति वादिनः॥ कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम्। क्रियाविशेषबहुला भोगैश्वर्यगति प्रति॥
Those that are not learned those that delight in the Vedas, those that say that there is nothing else, those that are found of worldly pleasures, those that regard heaven as the highest object for acquisition, say flowery words on the birth resulting from the fruits of actions, and on multifarious rites that promise to give wealth and enjoyments.
भोगैश्वर्यप्रसक्तानां तयाऽपहतचेतसाम्। व्यवसायात्मिका बुद्धिः समाधौ न विधीयते॥
Devotional feelings never arise in those whose minds have been stolen by the words of the lovers of enjoyment and wealth.
त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन। निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान्॥
The Vedas, O Arjuna, relate of the three qualities. Be free from them, by being unaffected by the pairs of opposites i.e., (heat and cold; pain and pleasures); by preserving courage; by being free from anxiety for new acquisitions; or from anxiety for the protection of old ones; and by being self-possessed.
यावानर्थ उदपाने सर्वतः सम्प्लुतोदके। तावान् सर्वेषु वेदेषु ब्राह्मणस्य विजानतः॥
The (water of the) small tank serves the same purposes as (that of) the great lake. Like the above, the Brahmana, learned in devotion, serves the same purposes as those of all the Vedas.
कर्मण्येवाधिकारस्ते मा फलेषु कदाचन। मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि॥
Your concern is only with actions, never with their fruits. Let not the fruits of actions be your motive. (at the same time) let not your inclination be towards action.
योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनंजय। सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते॥
Casting off all attachments, considering success and non-success the same, O Dhananjaya, perform actions. Such equanimity is called Yoga.
दूरेण ह्यवरं कर्म बुद्धियोगाद् धनंजय। बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः॥
Religious rites, O Dhananjaya, is far inferior to devotion; therefore take shelter in devotion. The men who look to the fruits of their actions are pitiable.
बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते। तस्माद् योगाय युज्यस्व योगः कर्मसु कौशलम्॥
Devotional men do not see the difference between good and bad works in this world. Therefore apply yourself to devotion. Cleverness in action is devotion.
कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः। जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम्॥
The wise, possessed of devotion, giving up the fruits of action and being freed from shackles of births, repair to the place where there is no unhappiness.
यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति। तदा गन्ताऽसि निर्वेदं श्रोतव्यस्य श्रुतस्य च॥
When your understanding (mind) has gone beyond all delusion, then will you attain to the indifference to all that you have heard or will hear.
श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला। समाधावचला बुद्धिस्तदा योगमवाप्स्यसि॥
When your mind, confounded by (all) that you have heard, will stand firm in contemplation, then will you acquire devotion.
अर्जुन उवाच स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव। स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम्॥
Arjuna said "What are the characteristics, O Keshava, of one whose mind is steady, and whose understanding is devotional? How does the man of steady-mind speak, how does he sit, how does he move?"
श्रीभगवानुवाच प्रजहाति यदा कामान् सर्वान् पार्थ मनोगतान्। आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते॥
The Great One said “When a man, O Partha, abandons all his mental desires, and becomes pleased in his self by his own self, is called one of Steady-mind.
दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः। वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते॥
Who is not moved in misery, who has no cravings for pleasures, and who is freed from attachment, anger and fear, is called the Sage of Steady-Mind.
यः सर्वत्रानभिस्नेहस्तत् तत् प्राप्य शुभाशुभम्। नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता॥
His mind is steady who has no attachment for any thing; and who neither feels exultation nor aversion on receiving either the good or the bad.
यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः। इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता॥
His mind is steady who withdraws all his senses from all the (worldly) objects of senses, as a tortoise withdraws his limbs.
विषया विनिवर्तन्ते निराहारस्य देहिनः। रसवर्ज रसोऽप्यस्य परं दृष्ट्वा निवर्तते॥
The objects of senses draw from an abstinent person, but not so his passions. But the passions fly from him who has seen the Supreme.
यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः। इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः॥
The madly boisterous senses, O son of Kunti, steal by force the mind of even that wise man who is striving (for emancipation).
तानि सर्वाणि संयम्य युक्त आसीत मत्परः। वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता॥
The man of Yoga solely depends upon Me, keeping all his senses under control. His mind is steady who has controlled his senses.
ध्यायतो विषयान् पुंसः सङ्गस्तेषूपजायते। सङ्गात् संजायते कामः कामात् क्रोधोऽभिजायते॥
Pondering over worldly matters breeds attachment for them; from this attachment desire is produce; from desire anger is begot.
क्रोधाद् भवति सम्मोहः सम्मोहात् स्मृतिविभ्रमः। स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात् प्रणश्यति॥
From anger is produced the want of indiscrimination; from want of indiscrimination, confusion of memory, from the confusion of memory, loss of reason, and from loss of reason, final destruction (ruin).
रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन्। आत्मवश्यैविधेयात्मा प्रसादमधिगच्छति॥
The self-controlled man, who moves among the objects of senses, having his serses under his control, and being free from affection or aversion, attains to peace.
प्रसादे सर्वदुःखानां हानिरस्योपजायते। प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते॥
Peace being attained, all his miseries are destroyed. He, whose mind has attained to peace, soon becomes steady.
नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना। न चाभावयतः शान्तिरशान्तस्य कुतः सुखम्॥
Undevotional man has no understanding, he has no contemplation, he has no peace. And where is happiness for him who has no peace?
इन्द्रियाणां हि चरतां यन्मनोऽनु विधीयते। तदस्य हरति प्रज्ञां वायु वमिवाम्भसि॥
The understanding of that man is destroyed whose mind follows the roving senses, as the wind destroys a boat in a sea.
तस्माद् यस्य महाबाहो निगृहीतानि सर्वशः। इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता॥
Therefore, O mighty armed, his mind is steady whose senses are brought under control from all objects of senses.
या निशा सर्वभूतानां तस्यां जागर्ति संयमी। यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः॥
When it is night for all beings, the selfcontrolled man is wide awake, when all men are awake, then such sages would be night.
आपूर्यमाणमचलप्रतिष्ठं समुद्रमापः प्रविशन्ति यद्वत्। तद्वत् कामा यं प्रविशन्ति सर्वे स शान्तिमाप्नोति न कामकामी॥
He, in whom all objects of senses enter, like the ocean in which various waters enter, but do not make any increase or decrease, attains to peace, but not he who desire to have objects of senses.
विहाय कामान् यः सर्वान् पुमांश्चरति निःस्पृहः। निर्ममो निरहंकारः स शान्तिमधिगच्छति॥
The man, who moves about casting of all desires, and being freed from attachments, carvings for things, and egoism (pride), attains to peace.
एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति। स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति॥
This is, O Partha, living in Self (God). After attaining it, no delusion exists; and remaining in this state at the time of one's death, one attains to Brahma Nirvana.