Verse 1
sañjaya uvācha
taṁ tathā kṛipayāviṣṭamaśhru pūrṇākulekṣhaṇam
viṣhīdantamidaṁ vākyam uvācha madhusūdanaḥ
sañjayaḥ uvācha
Sanjay said
tam tathā kṛipayā āviṣṭam aśhru-pūrṇa ākula īkṣhaṇam
to him (Arjun) thus with pity overwhelmed full of tears distressed eyes
viṣhīdantam idam vākyam uvācha madhusūdanaḥ
grief-stricken these words said Shree Krishn, slayer of the Madhu demon
---
Sanjaya said: To him, who was overcome with pity, whose eyes were wet with tears, who was sorrow-stricken and bore a bewildered look, Sri Krishna spoke as follows:
Verse 2
śhrī bhagavān uvācha
kutastvā kaśhmalamidaṁ viṣhame samupasthitam
anārya-juṣhṭamaswargyam akīrti-karam arjuna
śhrī-bhagavān uvācha
the Supreme Lord said
kutaḥ tvā kaśhmalam idam viṣhame samupasthitam
wherefrom to you delusion this in this hour of peril overcome
anārya juṣṭam aswargyam akīrti-karam arjuna
crude person practiced which does not lead to the higher abodes leading to disgrace Arjun
---
The Lord said, "Whence comes this despondency upon you, O Arjuna, in this crisis? It is unfitting for a noble person; it is disgraceful and it obstructs one's attainment of heaven."
Verse 3
klaibyaṁ mā sma gamaḥ pārtha naitat tvayyupapadyate
kṣhudraṁ hṛidaya-daurbalyaṁ tyaktvottiṣhṭha parantapa
klaibyam mā sma gamaḥ pārtha na etat tvayi upapadyate
unmanliness do not yield to Arjun, the son of Pritha not this to you befitting
kṣhudram hṛidaya daurbalyam tyaktvā uttiṣhṭha param-tapa
petty heart weakness giving up arise conqueror of enemies
---
Do not yield to unmanliness, O Arjuna, it does not befit you. Shake off this base faint-heartedness and arise, O conqueror of foes!
Verse 4
arjuna uvācha
kathaṁ bhīṣhmam ahaṁ sankhye droṇaṁ cha madhusūdana
iṣhubhiḥ pratiyotsyāmi pūjārhāvari-sūdana
arjunaḥ uvācha
Arjun said
katham bhīṣhmam aham sankhye droṇam cha madhu-sūdana
how Bheeshma I in battle Dronacharya and Shree Krishn, slayer of the Madhu demon
iṣhubhiḥ pratiyotsyāmi pūjā-arhau ari-sūdana
with arrows shall I shoot worthy of worship destroyer of enemies
---
Arjuna said, "O slayer of foes, how can I aim arrows in battle against Bhisma and Drona, who are worthy of reverence?"
Verse 5
gurūnahatvā hi mahānubhāvān
śhreyo bhoktuṁ bhaikṣhyamapīha loke
hatvārtha-kāmāṁstu gurūnihaiva
bhuñjīya bhogān rudhira-pradigdhān
gurūn ahatvā hi mahā-anubhāvān
teachers not killing certainly noble elders
śhreyaḥ bhoktum bhaikṣhyam api iha loke
better to enjoy life by begging even in this world
hatvā artha kāmān tu gurūn iha eva
killing gain desiring but noble elders in this world certainly
bhuñjīya bhogān rudhira pradigdhān
enjoy pleasures blood tainted with
---
It is better even to live on a beggar's fare in this world than to slay these most venerable teachers. If I were to slay my teachers, though they may be degraded by desire for wealth, I would only be enjoying blood-stained pleasures here.
Verse 6
na chaitadvidmaḥ kataranno garīyo
yadvā jayema yadi vā no jayeyuḥ
yāneva hatvā na jijīviṣhāmas
te ’vasthitāḥ pramukhe dhārtarāṣhṭrāḥ
na cha etat vidmaḥ katarat naḥ garīyaḥ
not and this we know which for us is preferable
yat vā jayema yadi vā naḥ jayeyuḥ
whether we may conquer if or us they may conquer
yān eva hatvā na jijīviṣhāmaḥ
whom certainly after killing not we desire to live
te avasthitāḥ pramukhe dhārtarāṣhṭrāḥ
they are standing before us the sons of Dhritarashtra
---
We do not know which of the two is better for us: whether our vanquishing them or their vanquishing us. The very sons of Dhrtarastra, whom, if we were to slay, we would not wish to live, even they are standing in array against us.
Verse 7
kārpaṇya-doṣhopahata-svabhāvaḥ
pṛichchhāmi tvāṁ dharma-sammūḍha-chetāḥ
yach-chhreyaḥ syānniśhchitaṁ brūhi tanme
śhiṣhyaste ’haṁ śhādhi māṁ tvāṁ prapannam
kārpaṇya-doṣha upahata sva-bhāvaḥ
the flaw of cowardice besieged nature
pṛichchhāmi tvām dharma sammūḍha chetāḥ
I am asking to you duty confused in heart
yat śhreyaḥ syāt niśhchitam brūhi tat me
what best may be decisively tell that to me
śhiṣhyaḥ te aham śhādhi mām tvām prapannam
disciple your I please instruct me unto you surrendered
---
With my heart stricken by the fault of weak compassion, my mind perplexed about my duty, I implore you to tell me for certain what is good for me. I am your disciple; teach me, who have taken refuge in you.
Verse 8
na hi prapaśhyāmi mamāpanudyād
yach-chhokam uchchhoṣhaṇam-indriyāṇām
avāpya bhūmāv-asapatnamṛiddhaṁ
rājyaṁ surāṇāmapi chādhipatyam
na hi prapaśhyāmi mama apanudyāt
not certainly I see my drive away
yat śhokam uchchhoṣhaṇam indriyāṇām
which anguish is drying up of the senses
avāpya bhūmau asapatnam ṛiddham
after achieving on the earth unrivalled prosperous
rājyam surāṇām api cha ādhipatyam
kingdom like the celestial gods even also sovereignty
---
Even if I were to win unchallenged sovereignty of a prosperous earth or even lordship over the Devas, I do not feel that it would dispel the grief that withers up my senses.
Verse 9
sañjaya uvācha
evam-uktvā hṛiṣhīkeśhaṁ guḍākeśhaḥ parantapa
na yotsya iti govindam uktvā tūṣhṇīṁ babhūva ha
sañjayaḥ uvācha
Sanjay said
evam uktvā hṛiṣhīkeśham guḍākeśhaḥ parantapaḥ
thus having spoken to Shree Krishna, the master of the mind and senses Arjun, the conquerer of sleep Arjun, the chastiser of the enemies
na yotsye iti govindam uktvā tūṣhṇīm babhūva
I shall not fight thus Krishna, the giver of pleasure to the senses having addressed silent became ha
---
Sanjaya said, Having thus spoken to Sri Krsna, Arjuna, the conqueror of sleep and the scorcher of foes, said, "I will not fight," and became silent.
Verse 10
tam-uvācha hṛiṣhīkeśhaḥ prahasanniva bhārata
senayorubhayor-madhye viṣhīdantam-idaṁ vachaḥ
tam uvācha hṛiṣhīkeśhaḥ prahasan iva bhārata
to him said Shree Krishna, the master of mind and senses smilingly as if Dhritarashtra, descendant of Bharat
senayoḥ ubhayoḥ madhye viṣhīdantam idam vachaḥ
of the armies of both in the midst of to the grief-stricken this words
---
O King, to him who was thus sorrowing between the two armies, Sri Krishna spoke the following words, as if smiling (by way of ridicule).
Verse 11
śhrī bhagavān uvācha
aśhochyān-anvaśhochas-tvaṁ prajñā-vādānśh cha bhāṣhase
gatāsūn-agatāsūnśh-cha nānuśhochanti paṇḍitāḥ
śhrī-bhagavān uvācha
the Supreme Lord said
aśhochyān anvaśhochaḥ tvam prajñā-vādān cha bhāṣhase
not worthy of grief are mourning you words of wisdom and speaking
gata āsūn agata asūn cha na anuśhochanti paṇḍitāḥ
the dead the living and never lament the wise
---
The Lord said, "You grieve for those who should not be grieved for; yet you speak words of wisdom. The wise grieve neither for the dead nor for the living."
Verse 12
na tvevāhaṁ jātu nāsaṁ na tvaṁ neme janādhipāḥ
na chaiva na bhaviṣhyāmaḥ sarve vayamataḥ param
na tu eva aham jātu na āsam na tvam na ime jana-adhipāḥ
never however certainly I at any time nor exist nor you nor these kings
na cha eva na bhaviṣhyāmaḥ sarve vayam ataḥ param
never also indeed shall not exist all of us from now after
---
There never was a time when I did not exist, nor you, nor any of these kings. Nor will there be any time in the future when all of us shall cease to exist.
Verse 13
dehino ’smin yathā dehe kaumāraṁ yauvanaṁ jarā
tathā dehāntara-prāptir dhīras tatra na muhyati
dehinaḥ asmin yathā dehe kaumāram yauvanam jarā
of the embodied in this as in the body childhood youth old age
tathā deha-antara prāptiḥ dhīraḥ tatra na muhyati
similarly another body achieves the wise thereupon are not deluded
---
Just as the self associated with a body passes through childhood, youth, and old age, so too, at death, it passes into another body. A wise man is not deluded by that.
Verse 14
mātrā-sparśhās tu kaunteya śhītoṣhṇa-sukha-duḥkha-dāḥ
āgamāpāyino ’nityās tans-titikṣhasva bhārata
mātrā-sparśhāḥ tu kaunteya śhīta uṣhṇa sukha duḥkha dāḥ
contact of the senses with the sense objects indeed Arjun, the son of Kunti winter summer happiness distress give
āgama apāyinaḥ anityāḥ tān titikṣhasva bhārata
come go non-permanent them tolerate descendant of the Bharat
---
The contact of the senses with their objects, O Arjuna, gives rise to feelings of cold and heat, pleasure and pain. They come and go, never lasting long. Endure them, O Arjuna.
Verse 15
yaṁ hi na vyathayantyete puruṣhaṁ puruṣharṣhabha
sama-duḥkha-sukhaṁ dhīraṁ so ’mṛitatvāya kalpate
yam hi na vyathayanti ete puruṣham puruṣha-ṛiṣhabha
whom verily not distressed these person the noblest amongst men, Arjun
sama duḥkha sukham dhīram saḥ amṛitatvāya kalpate
equipoised distress happiness steady that person for liberation becomes eligible
---
For, he whom these do not affect, O chief of men, and to whom pain and pleasure are equal - that steadfast man alone is worthy of immortality.
Verse 16
nāsato vidyate bhāvo nābhāvo vidyate sataḥ
ubhayorapi dṛiṣhṭo ’nta stvanayos tattva-darśhibhiḥ
na asataḥ vidyate bhāvaḥ na abhāvaḥ vidyate sataḥ
no of the temporary there is is no cessation is of the eternal
ubhayoḥ api dṛiṣhṭaḥ antaḥ tu anayoḥ tattva darśhibhiḥ
of the two also observed conclusion verily of these of the truth by the seers
---
The unreal never comes into being, the real never ceases to be. The truth about these two is seen by the seers.
Verse 17
avināśhi tu tadviddhi yena sarvam idaṁ tatam
vināśham avyayasyāsya na kaśhchit kartum arhati
avināśhi tu tat viddhi yena sarvam idam tatam
indestructible indeed that know by whom entire this pervaded
vināśham avyayasya asya na kaśhchit kartum arhati
destruction of the imperishable of it no one to cause is able
---
Know that to be indestructible by which all this is pervaded. No one can cause the destruction of this immutable.
Verse 18
antavanta ime dehā nityasyoktāḥ śharīriṇaḥ
anāśhino ’prameyasya tasmād yudhyasva bhārata
anta-vantaḥ ime dehāḥ nityasya uktāḥ śharīriṇaḥ
having an end these material bodies eternally are said of the embodied soul
anāśhinaḥ aprameyasya tasmāt yudhyasva bhārata
indestructible immeasurable therefore fight descendant of Bharat, Arjun
---
These bodies of the Jiva (the embodied self) are said to have an end, while the Jiva itself is eternal, indestructible, and incomprehensible. Therefore, fight, O Bharata (Arjuna).
Verse 19
ya enaṁ vetti hantāraṁ yaśh chainaṁ manyate hatam
ubhau tau na vijānīto nāyaṁ hanti na hanyate
yaḥ enam vetti hantāram yaḥ cha enam manyate hatam
one who this knows the slayer one who and this thinks slain
ubhau tau na vijānītaḥ na ayam hanti na hanyate
both they not in knowledge neither this slays nor is killed
---
He who considers It (the self) to be the slayer, and he who thinks of It as slain—both are ignorant. For, the self neither slays nor is being slain.
Verse 20
na jāyate mriyate vā kadāchin
nāyaṁ bhūtvā bhavitā vā na bhūyaḥ
ajo nityaḥ śhāśhvato ’yaṁ purāṇo
na hanyate hanyamāne śharīre
na jāyate mriyate vā kadāchit
is not born dies or at any time
na ayam bhūtvā bhavitā vā na bhūyaḥ
not this having once existed will be or not further
ajaḥ nityaḥ śhāśhvataḥ ayam purāṇaḥ
unborn eternal immortal this the ancient
na hanyate hanyamāne śharīre
is not destroyed is destroyed when the body
---
It is never born; it never dies; having come into existence once, it never ceases to exist. Unborn, eternal, perpetual, and primordial, it is not destroyed when the body is destroyed.
Verse 21
vedāvināśhinaṁ nityaṁ ya enam ajam avyayam
kathaṁ sa puruṣhaḥ pārtha kaṁ ghātayati hanti kam
veda avināśhinam nityam yaḥ enam ajam avyayam
knows imperishable eternal who this unborn immutable
katham saḥ puruṣhaḥ pārtha kam ghātayati hanti kam
how that person Parth whom causes to be killed kills whom
---
He who knows this self to be indestructible, unborn, unchanging, and thus eternal—how, O Arjuna, does he cause anyone to be killed, and whom does he kill?
Verse 22
vāsānsi jīrṇāni yathā vihāya
navāni gṛihṇāti naro ’parāṇi
tathā śharīrāṇi vihāya jīrṇānya
nyāni sanyāti navāni dehī
vāsānsi jīrṇāni yathā vihāya
garments worn-out as sheds
navāni gṛihṇāti naraḥ aparāṇi
new accepts a person others
tathā śharīrāṇi vihāya jirṇāni anyāni
likewise bodies casting off worn-out other
sanyāti navāni dehī
enters new the embodied soul
---
As a man casts off worn-out garments and puts on new ones, so does the embodied self cast off its worn-out bodies and enter into new ones.
Verse 23
nainaṁ chhindanti śhastrāṇi nainaṁ dahati pāvakaḥ
na chainaṁ kledayantyāpo na śhoṣhayati mārutaḥ
na enam chhindanti śhastrāṇi na enam dahati pāvakaḥ
not this soul shred weapons nor this soul burns fire
na cha enam kledayanti āpaḥ na śhoṣhayati mārutaḥ
not and this soul moisten water nor dry wind
---
Weapons cannot cleave It, fire cannot burn It, waters cannot wet It, and wind cannot dry It.
Verse 24
achchhedyo ’yam adāhyo ’yam akledyo ’śhoṣhya eva cha
nityaḥ sarva-gataḥ sthāṇur achalo ’yaṁ sanātanaḥ
achchhedyaḥ ayam adāhyaḥ ayam akledyaḥ aśhoṣhyaḥ eva cha
unbreakable this soul incombustible this soul cannot be dampened cannot be dried indeed and
nityaḥ sarva-gataḥ sthāṇuḥ achalaḥ ayam sanātanaḥ
everlasting all-pervading unalterable immutable this soul primordial
---
It cannot be cleaved; It cannot be burned; It cannot be wetted, and It cannot be dried; It is eternal, all-pervasive, stable, immovable, and primordial.
Verse 25
avyakto ’yam achintyo ’yam avikāryo ’yam uchyate
tasmādevaṁ viditvainaṁ nānuśhochitum arhasi
avyaktaḥ ayam achintyaḥ ayam avikāryaḥ ayam uchyate
unmanifested this soul inconceivable this soul unchangeable this soul is said
tasmāt evam viditvā enam na anuśhochitum arhasi
therefore thus having known this soul not to grieve befitting
---
This (self) is said to be unmanifest, inconceivable, and unchanging. Therefore, knowing it thus, it does not befit you to grieve.
Verse 26
atha chainaṁ nitya-jātaṁ nityaṁ vā manyase mṛitam
tathāpi tvaṁ mahā-bāho naivaṁ śhochitum arhasi
atha cha enam nitya-jātam nityam vā manyase mṛitam
if, however and this soul taking constant birth always or you think dead
tathā api tvam mahā-bāho na evam śhochitum arhasi
even then you mighty-armed one, Arjun not like this grieve befitting
---
Or, if you consider this self as constantly being born and constantly dying, O mighty-armed one, it still does not become you to feel grief.
Verse 27
jātasya hi dhruvo mṛityur dhruvaṁ janma mṛitasya cha
tasmād aparihārye ’rthe na tvaṁ śhochitum arhasi
jātasya hi dhruvaḥ mṛityuḥ dhruvam janma mṛitasya cha
for one who has been born for certain death certain birth for the dead and
tasmāt aparihārye arthe na tvam śhochitum arhasi
therefore in this inevitable situation not you lament befitting
---
For, death is certain for the born, and rebirth is certain for the dead; therefore, you should not grieve for what is inevitable.
Verse 28
avyaktādīni bhūtāni vyakta-madhyāni bhārata
avyakta-nidhanānyeva tatra kā paridevanā
avyakta-ādīni bhūtāni vyakta madhyāni bhārata
unmanifest before birth created beings manifest in the middle Arjun, scion of Bharat
avyakta nidhanāni eva tatra kā paridevanā
unmanifest on death indeed therefore why grieve
---
O Arjuna, beings have an unknown beginning, a known middle, and an unknown end. What is there to grieve about in all this?
Verse 29
āśhcharya-vat paśhyati kaśhchid enan
āśhcharya-vad vadati tathaiva chānyaḥ
āśhcharya-vach chainam anyaḥ śhṛiṇoti
śhrutvāpyenaṁ veda na chaiva kaśhchit
āśhcharya-vat paśhyati kaśhchit enam
as amazing see someone this soul
āśhcharya-vat vadati tathā eva cha anyaḥ
as amazing speak of thus indeed and other
āśhcharya-vat cha enam anyaḥ śhṛiṇoti
similarly amazing also this soul others hear
śhrutvā api enam veda na cha eva kaśhchit
having heard even this soul understand not and even some
---
One regards This (self) as a wonder; another speaks of It as a wonder; yet another hears of It as a wonder; and even after hearing of It, one does not know It.
Verse 30
dehī nityam avadhyo ’yaṁ dehe sarvasya bhārata
tasmāt sarvāṇi bhūtāni na tvaṁ śhochitum arhasi
dehī nityam avadhyaḥ ayam dehe sarvasya bhārata
the soul that dwells within the body always immortal this soul in the body of everyone descendant of Bharat, Arjun
tasmāt sarvāṇi bhūtāni na tvam śhochitum arhasi
therefore for all living entities not you mourn should
---
The self in the body, O Arjuna, is eternal and indestructible. This is the case for all selves in all bodies. Therefore, it is not fitting for you to feel grief for any being.
Verse 31
swa-dharmam api chāvekṣhya na vikampitum arhasi
dharmyāddhi yuddhāch chhreyo ’nyat kṣhatriyasya na vidyate
swa-dharmam api cha avekṣhya na vikampitum arhasi
one’s duty in accordance with the Vedas also and considering not to waver should
dharmyāt hi yuddhāt śhreyaḥ anyat kṣhatriyasya na vidyate
for righteousness indeed than fighting better another of a warrior not exists
---
Further, considering also your own duty, it does not befit you to waver. For, to a Kshatriya, there is no greater good than a righteous war.
Verse 32
yadṛichchhayā chopapannaṁ swarga-dvāram apāvṛitam
sukhinaḥ kṣhatriyāḥ pārtha labhante yuddham īdṛiśham
yadṛichchhayā cha upapannam swarga dvāram apāvṛitam
unsought and come celestial abodes door wide open
sukhinaḥ kṣhatriyāḥ pārtha labhante yuddham īdṛiśham
happy warriors Arjun, the son of Pritha obtain war such
---
Happy are the Ksatriyas, O Arjuna, to whom such a war comes of its own accord; it opens the gates to heaven.
Verse 33
atha chet tvam imaṁ dharmyaṁ saṅgrāmaṁ na kariṣhyasi
tataḥ sva-dharmaṁ kīrtiṁ cha hitvā pāpam avāpsyasi
atha chet tvam imam dharmyam saṅgrāmam na kariṣhyasi
if, however you this righteous war not act
tataḥ sva-dharmam kīrtim cha hitvā pāpam avāpsyasi
then one’s duty in accordance with the Vedas reputation and abandoning sin will incur
---
But if you do not fight this righteous war, you will be turning away from your duty and honor, and will incur sin.
Verse 34
akīrtiṁ chāpi bhūtāni
kathayiṣhyanti te ’vyayām
sambhāvitasya chākīrtir
maraṇād atirichyate
akīrtim cha api bhūtāni
infamy and also people
kathayiṣhyanti te avyayām
will speak of your everlasting
sambhāvitasya cha akīrtiḥ
of a respectable person and infamy
maraṇāt atirichyate
than death is greater
---
Further, people will speak ill of you for all time, and for one accustomed to being honored, dishonor is worse than death.
Verse 35
bhayād raṇād uparataṁ mansyante tvāṁ mahā-rathāḥ
yeṣhāṁ cha tvaṁ bahu-mato bhūtvā yāsyasi lāghavam
bhayāt raṇāt uparatam maṁsyante tvām mahā-rathāḥ
out of fear from the battlefield have fled will think you warriors who could single handedly match the strength of ten thousand ordinary warriors
yeṣhām cha tvam bahu-mataḥ bhūtvā yāsyasi lāghavam
for whom and you high esteemed having been you will loose decreased in value
---
The great warriors will think that you have fled from battle out of fear. Those who held you in high esteem will now speak of you disparagingly.
Verse 36
avāchya-vādānśh cha bahūn vadiṣhyanti tavāhitāḥ
nindantastava sāmarthyaṁ tato duḥkhataraṁ nu kim
avāchya-vādān cha bahūn vadiṣhyanti tava ahitāḥ
using harsh words and many will say your enemies
nindantaḥ tava sāmarthyam tataḥ duḥkha-taram nu kim
defame your might than that more painful indeed what
---
Your enemies, slandering your prowess, will use words that should never be uttered. What could be more painful than that?
Verse 37
hato vā prāpsyasi swargaṁ jitvā vā bhokṣhyase mahīm
tasmād uttiṣhṭha kaunteya yuddhāya kṛita-niśhchayaḥ
hataḥ vā prāpsyasi swargam jitvā vā bhokṣhyase mahīm
slain or you will attain celestial abodes by achieving victory or you shall enjoy the kingdom on earth
tasmāt uttiṣhṭha kaunteya yuddhāya kṛita-niśhchayaḥ
therefore arise Arjun, the son of Kunti for fight with determination
---
If slain, you will win heaven; or if victorious, you will enjoy the earth. Therefore, arise, O Arjuna, resolved to fight.
Verse 38
sukha-duḥkhe same kṛitvā lābhālābhau jayājayau
tato yuddhāya yujyasva naivaṁ pāpam avāpsyasi
sukha duḥkhe same kṛitvā lābha-alābhau jaya-ajayau
happiness in distress treating alike gain and loss victory and defeat
tataḥ yuddhāya yujyasva na evam pāpam avāpsyasi
thereafter for fighting engage never thus sin shall incur
---
Holding pleasure and pain, gain and loss, victory and defeat as equal, gird yourself up for the battle. Thus, you shall not incur any sin.
Verse 39
eṣhā te ’bhihitā sānkhye
buddhir yoge tvimāṁ śhṛiṇu
buddhyā yukto yayā pārtha
karma-bandhaṁ prahāsyasi
eṣhā te abhihitā sānkhye
hitherto to you explained by analytical knowledge
buddhiḥ yoge tu imām śhṛiṇu
by the yog of intellect indeed this listen
buddhyā yuktaḥ yayā pārtha
by understanding united by which Arjun, the son of Pritha
karma-bandham prahāsyasi
bondage of karma you shall be released from
---
This Buddhi concerning the Self (Sankhya) has been imparted to you. Now listen to this with regard to Yoga, by following which you will get rid of the bondage of Karma.
Verse 40
nehābhikrama-nāśho ’sti pratyavāyo na vidyate
svalpam apyasya dharmasya trāyate mahato bhayāt
na iha abhikrama nāśhaḥ asti pratyavāyaḥ na vidyate
not in this efforts loss there is adverse result not is
su-alpam api asya dharmasya trāyate mahataḥ bhayāt
a little even of this occupation saves from great danger
---
Here, there is no loss of effort, nor any accrual of evil. Even a little of this Dharma (called Karma Yoga) protects one from the great fear.
Verse 41
vyavasāyātmikā buddhir ekeha kuru-nandana
bahu-śhākhā hyanantāśh cha buddhayo ’vyavasāyinām
vyavasāya-ātmikā buddhiḥ ekā iha kuru-nandana
resolute intellect single on this path descendent of the Kurus
bahu-śhākhāḥ hi anantāḥ cha buddhayaḥ avyavasāyinām
many-branched indeed endless also intellect of the irresolute
---
In this (Karma Yoga), O Arjuna, the resolute mind is single-pointed; the minds of the irresolute are multi-branched and endless.
Verse 42
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
yām imām puṣhpitām vācham pravadanti avipaśhchitaḥ
all these flowery words speak those with limited understanding
veda-vāda-ratāḥ pārtha na anyat asti iti vādinaḥ
attached to the flowery words of the Vedas Arjun, the son of Pritha no other is thus advocate
kāma-ātmānaḥ swarga-parāḥ janma-karma-phala pradāṁ
desirous of sensual pleasure aiming to achieve the heavenly planets high birth and fruitive results awarding
kriyā-viśheṣha bahulām bhoga aiśhwarya gatim prati
pompous ritualistic ceremonies various gratification luxury progress toward
---
- O Partha, the unwise, who rejoice in the letter of the Vedas, say, "There is nothing else." They are full only of worldly desires and they hanker for heaven. They speak flowery words that offer mirth as the fruit of work. They look upon the Vedas as consisting entirely of varied rites for the attainment of pleasure and power. Those who cling so to pleasure and power are attracted by that speech (offering heavenly rewards) and are unable to develop the resolute will of a concentrated mind.
Verse 43
kāmātmānaḥ svarga-parā
janma-karma-phala-pradām
kriyā-viśeṣa-bahulāṁ
bhogaiśvarya-gatiṁ prati
kāmaātmānaḥ svarga-parāḥ
desirous of sense gratification aiming to achieve heavenly planets
janma-karma-phala-pradām
resulting in fruitive action, good birth, etc.
kriyā-viśeṣa bahulām
pompous ceremonies various
bhoga aiśvarya gatim prati
sense enjoyment opulence progress towards.
---
- O Partha, the unwise, who rejoice in the letter of the Vedas, say, "There is nothing else." They are full only of worldly desires and they yearn for heaven. They speak flowery words that offer mirth as the fruit of work. They view the Vedas as consisting entirely of varied rites for the attainment of pleasure and power. Those who cling so to pleasure and power are attracted by that speech (offering heavenly rewards) and are unable to develop the resolute will of a focused mind.
Verse 44
bhogaiśwvarya-prasaktānāṁ tayāpahṛita-chetasām
vyavasāyātmikā buddhiḥ samādhau na vidhīyate
bhoga aiśhwarya prasaktānām tayā apahṛita-chetasām
gratification luxury whose minds are deeply attached by that bewildered in intellect
vyavasāya-ātmikā buddhiḥ samādhau na vidhīyate
resolute intellect fulfilment never occurs
---
- O Partha, the unwise, who rejoice in the letter of the Vedas, say, "There is nothing else." They are full only of worldly desires and they hanker for heaven. They speak flowery words that offer mirth as the fruit of work. They look upon the Vedas as consisting entirely of varied rites for the attainment of pleasure and power. Those who cling so to pleasure and power are attracted by that speech (offering heavenly rewards) and are unable to develop the resolute will of a concentrated mind.
Verse 45
trai-guṇya-viṣhayā vedā nistrai-guṇyo bhavārjuna
nirdvandvo nitya-sattva-stho niryoga-kṣhema ātmavān
trai-guṇya viṣhayāḥ vedāḥ nistrai-guṇyaḥ bhava arjuna
of the three modes of material nature subject matter Vedic scriptures above the three modes of material nature, transcendental be Arjun
nirdvandvaḥ nitya-sattva-sthaḥ niryoga-kṣhemaḥ ātma-vān
free from dualities eternally fixed in truth unconcerned about gain and preservation situated in the self
---
The Vedas have the three Gunas as their sphere, O Arjuna. You must be free from the three Gunas and be free from the pairs of opposites. Abide in pure Sattva; never care to acquire things and to protect what has been acquired, but be established in the Self.
Verse 46
yāvān artha udapāne sarvataḥ samplutodake
tāvānsarveṣhu vedeṣhu brāhmaṇasya vijānataḥ
yāvān arthaḥ uda-pāne sarvataḥ sampluta-udake
whatever purpose a well of water in all respects by a large lake
tāvān sarveṣhu vedeṣhu brāhmaṇasya vijānataḥ
that many in all Vedas one who realizes the Absolute Truth who is in complete knowledge
---
What use does a thirsty person have for a water reservoir when all sides of it are flooded—that is the only use of all the Vedas for a Brahmana who knows.
Verse 47
karmaṇy-evādhikāras te mā phaleṣhu kadāchana
mā karma-phala-hetur bhūr mā te saṅgo ’stvakarmaṇi
karmaṇi eva adhikāraḥ te mā phaleṣhu kadāchana
in prescribed duties only right your not in the fruits at any time
mā karma-phala hetuḥ bhūḥ mā te saṅgaḥ astu akarmaṇi
never results of the activities cause be not your attachment must be in inaction
---
You have the right to work alone, but not to the fruits of it. Do not be driven by the results of your work, nor have attachment to inaction.
Verse 48
yoga-sthaḥ kuru karmāṇi saṅgaṁ tyaktvā dhanañjaya
siddhy-asiddhyoḥ samo bhūtvā samatvaṁ yoga uchyate
yoga-sthaḥ kuru karmāṇi saṅgam tyaktvā dhanañjaya
being steadfast in yog perform duties attachment having abandoned Arjun
siddhi-asiddhyoḥ samaḥ bhūtvā samatvam yogaḥ uchyate
in success and failure equipoised becoming equanimity Yog is called
---
Abandoning attachment and established in Yoga, perform works, viewing success and failure with an even mind. Evenness of mind is said to be Yoga.
Verse 49
dūreṇa hy-avaraṁ karma buddhi-yogād dhanañjaya
buddhau śharaṇam anvichchha kṛipaṇāḥ phala-hetavaḥ
dūreṇa hi avaram karma buddhi-yogāt dhanañjaya
(discrad) from far away certainly inferior reward-seeking actions with the intellect established in Divine knowledge Arjun
buddhau śharaṇam anvichchha kṛipaṇāḥ phala-hetavaḥ
divine knowledge and insight refuge seek miserly those seeking fruits of their work
---
Action done with attachment, O Arjuna, is far inferior to action done with evenness of mind. Seek refuge in evenness of mind; those who act with a motive for results are miserable.
Verse 50
buddhi-yukto jahātīha ubhe sukṛita-duṣhkṛite
tasmād yogāya yujyasva yogaḥ karmasu kauśhalam
buddhi-yuktaḥ jahāti iha ubhe sukṛita-duṣhkṛite
endowed with wisdom get rid of in this life both good and bad deeds
tasmāt yogāya yujyasva yogaḥ karmasu kauśhalam
therefore for Yog strive for yog is the art of working skillfully
---
A person with an evenness of mind discards both good and evil here and now. Therefore, strive for Yoga; for Yoga is skill in action.
Verse 51
karma-jaṁ buddhi-yuktā hi phalaṁ tyaktvā manīṣhiṇaḥ
janma-bandha-vinirmuktāḥ padaṁ gachchhanty-anāmayam
karma-jam buddhi-yuktāḥ hi phalam tyaktvā manīṣhiṇaḥ
born of fruitive actions endowed with equanimity of intellect as fruits abandoning the wise
janma-bandha-vinirmuktāḥ padam gachchhanti anāmayam
freedom from the bondage of life and death state attain devoid of sufferings
---
The wise, who possess evenness of mind, relinquish the fruits born of action, and are freed from the bondage of birth, going to the region beyond all ills.
Verse 52
yadā te moha-kalilaṁ buddhir vyatitariṣhyati
tadā gantāsi nirvedaṁ śhrotavyasya śhrutasya cha
yadā te moha kalilam buddhiḥ vyatitariṣhyati
when your delusion quagmire intellect crosses
tadā gantāsi nirvedam śhrotavyasya śhrutasya cha
then you shall acquire indifferent to what is yet to be heard to what has been heard and
---
When your intellect has passed beyond the tangle of delusion, you will yourself feel disgusted with what you have heard and what you will hear.
Verse 53
śhruti-vipratipannā te yadā sthāsyati niśhchalā
samādhāv-achalā buddhis tadā yogam avāpsyasi
śhruti-vipratipannā te yadā sthāsyati niśhchalā
not allured by the fruitive sections of the Vedas your when remains steadfast
samādhau achalā buddhiḥ tadā yogam avāpsyasi
in divine consciousness steadfast intellect at that time Yog you will attain
---
When your intellect, having been well enlightened by hearing from Me and firmly placed, stands unshaken in a concentrated mind, then you will attain the vision of the Self.
Verse 54
arjuna uvācha
sthita-prajñasya kā bhāṣhā samādhi-sthasya keśhava
sthita-dhīḥ kiṁ prabhāṣheta kim āsīta vrajeta kim
arjunaḥ uvācha
Arjun said
sthita-prajñasya kā bhāṣhā samādhi-sthasya keśhava
one with steady intellect what talk situated in divine consciousness Shree Krishna, killer of the Keshi Demon
sthita-dhīḥ kim prabhāṣheta kim āsīta vrajeta kim
enlightened person what talks how sits walks how
---
Arjuna said, "What is the mode of speech of one who is of firm wisdom, established in the control of the mind? What does a man of firm wisdom speak, O Krsna? How does he sit? How does he move?"
Verse 55
śhrī bhagavān uvācha
prajahāti yadā kāmān sarvān pārtha mano-gatān
ātmany-evātmanā tuṣhṭaḥ sthita-prajñas tadochyate
śhrī-bhagavān uvācha
The Supreme Lord said
prajahāti yadā kāmān sarvān pārtha manaḥ-gatān
discards when selfish desires all Arjun, the son of Pritha of the mind
ātmani eva ātmanā tuṣhṭaḥ sthita-prajñaḥ tadā uchyate
of the self only by the purified mind satisfied one with steady intellect at that time is said
---
The Lord said, "When a man renounces all the desires of the mind and is content with himself, then he is said to possess firm wisdom."
Verse 56
duḥkheṣhv-anudvigna-manāḥ sukheṣhu vigata-spṛihaḥ
vīta-rāga-bhaya-krodhaḥ sthita-dhīr munir uchyate
duḥkheṣhu anudvigna-manāḥ sukheṣhu vigata-spṛihaḥ
amidst miseries one whose mind is undisturbed in pleasure without craving
vīta rāga bhaya krodhaḥ sthita-dhīḥ muniḥ uchyate
free from attachment fear anger enlightened person a sage is called
---
He whose mind is not perturbed by pain, who has no longing for pleasures, who is free from desire, fear, and anger—he is called a sage of firm wisdom.
Verse 57
yaḥ sarvatrānabhisnehas tat tat prāpya śhubhāśhubham
nābhinandati na dveṣhṭi tasya prajñā pratiṣhṭhitā
yaḥ sarvatra anabhisnehaḥ tat tat prāpya śhubha aśhubham
who in all conditions unattached that that attaining good evil
na abhinandati na dveṣhṭi tasya prajñā pratiṣhṭhitā
neither delight in nor dejected by his knowledge is fixed
---
He who has no love on any side, who, upon finding good or evil, neither rejoices nor hates—his wisdom is firmly set.
Verse 58
yadā sanharate chāyaṁ kūrmo ’ṅgānīva sarvaśhaḥ
indriyāṇīndriyārthebhyas tasya prajñā pratiṣhṭhitā
yadā sanharate cha ayam kūrmaḥ aṅgāni iva sarvaśhaḥ
when withdraw and this tortoise limbs as fully
indriyāṇi indriya-arthebhyaḥ tasya prajñā pratiṣhṭhitā
senses from the sense objects his divine wisdom fixed in
---
When one is able to draw their senses away from the objects of sense on all sides, like a tortoise draws in its limbs, then their wisdom is firmly established.
Verse 59
viṣhayā vinivartante nirāhārasya dehinaḥ
rasa-varjaṁ raso ’pyasya paraṁ dṛiṣhṭvā nivartate
viṣhayāḥ vinivartante nirāhārasya dehinaḥ
objects for senses restrain practicing self restraint for the embodied
rasa-varjam rasaḥ api asya param dṛiṣhṭvā nivartate
cessation of taste taste however person’s the Supreme on realization ceases to be
---
The objects of the senses, except for the pleasure they bring, turn away from the abstinent dweller in the body. Even the pleasure turns away from him when the Self, which is supreme over the senses, is seen.
Verse 60
yatato hyapi kaunteya puruṣhasya vipaśhchitaḥ
indriyāṇi pramāthīni haranti prasabhaṁ manaḥ
yatataḥ hi api kaunteya puruṣhasya vipaśhchitaḥ
while practicing self-control for even Arjun, the son of Kunti of a person one endowed with discrimination
indriyāṇi pramāthīni haranti prasabham manaḥ
the senses turbulent carry away forcibly the mind
---
The turbulent senses, O Arjuna, can forcibly carry away the mind of even a wise man, though he is ever striving.
Verse 61
tāni sarvāṇi sanyamya yukta āsīta mat-paraḥ
vaśhe hi yasyendriyāṇi tasya prajñā pratiṣhṭhitā
tāni sarvāṇi sanyamya yuktaḥ āsīta mat-paraḥ
them all subduing united seated toward me (Shree Krishna)
vaśhe hi yasya indriyāṇi tasya prajñā
control certainly whose senses their perfect knowledge pratiṣhṭhitā
---
Having controlled all the senses, let him remain in contemplation, regarding Me as supreme; for his knowledge is firmly established when his senses are under control.
Verse 62
dhyāyato viṣhayān puṁsaḥ saṅgas teṣhūpajāyate
saṅgāt sañjāyate kāmaḥ kāmāt krodho ’bhijāyate
dhyāyataḥ viṣhayān puṁsaḥ saṅgaḥ teṣhu upajāyate
contemplating sense objects of a person attachment to them (sense objects) arises
saṅgāt sañjāyate kāmaḥ kāmāt krodhaḥ abhijāyate
from attachment develops desire from desire anger arises
---
To one who is thinking about sense-objects, attachment to them arises; from attachment arises desire, and from desire arises anger.
Verse 63
krodhād bhavati sammohaḥ sammohāt smṛiti-vibhramaḥ
smṛiti-bhranśhād buddhi-nāśho buddhi-nāśhāt praṇaśhyati
krodhāt bhavati sammohaḥ sammohāt smṛiti vibhramaḥ
from anger comes clouding of judgement from clouding of judgement memory bewilderment
smṛiti-bhranśhāt buddhi-nāśhaḥ buddhi-nāśhāt praṇaśhyati
from bewilderment of memory destruction of intellect from destruction of intellect one is ruined
---
Anger leads to delusion, which causes the loss of memory; the loss of memory leads to the destruction of discrimination, and with the destruction of discrimination, one is lost.
Verse 64
rāga-dveṣha-viyuktais tu viṣhayān indriyaiśh charan
ātma-vaśhyair-vidheyātmā prasādam adhigachchhati
rāga dveṣha viyuktaiḥ tu viṣhayān indriyaiḥ charan
attachment aversion free but objects of the senses by the senses while using
ātma-vaśhyaiḥ vidheya-ātmā prasādam adhigachchhati
controlling one’s mind one who controls the mind the Grace of God attains
---
But he who goes through the sense-objects with the senses free from love and hate, disciplined and controlled, attains serenity.
Verse 65
prasāde sarva-duḥkhānāṁ hānir asyopajāyate
prasanna-chetaso hyāśhu buddhiḥ paryavatiṣhṭhate
prasāde sarva duḥkhānām hāniḥ asya upajāyate
by divine grace all of sorrows destruction his comes
prasanna-chetasaḥ hi āśhu buddhiḥ paryavatiṣhṭhate
with a tranquil mind indeed soon intellect becomes firmly established
---
In that serenity, all sorrow is lost; for in the case of the person with a serene mind, the Buddhi is quickly established.
Verse 66
nāsti buddhir-ayuktasya na chāyuktasya bhāvanā
na chābhāvayataḥ śhāntir aśhāntasya kutaḥ sukham
na asti buddhiḥ ayuktasya na cha ayuktasya bhāvanā
not is intellect not united not and not united contemplation
na cha abhāvayataḥ śhāntiḥ aśhāntasya kutaḥ sukham
nor and for those not united peace of the unpeaceful where happiness
---
There is no Buddhi for the unintegrated, nor is there contemplation of the self for him, and without contemplation of the self, there is no peace; and for one who lacks peace, where is the happiness?
Verse 67
indriyāṇāṁ hi charatāṁ yan mano ’nuvidhīyate
tadasya harati prajñāṁ vāyur nāvam ivāmbhasi
indriyāṇām hi charatām yat manaḥ anuvidhīyate
of the senses indeed roaming which the mind becomes constantly engaged
tat asya harati prajñām vāyuḥ nāvam iva ambhasi
that of that carries away intellect wind boat as on the water
---
For, when the mind follows the senses, experiencing their objects, his understanding is carried away by them, just as the wind carries away a ship on the waters.
Verse 68
tasmād yasya mahā-bāho nigṛihītāni sarvaśhaḥ
indriyāṇīndriyārthebhyas tasya prajñā pratiṣhṭhitā
tasmāt yasya mahā-bāho nigṛihītāni sarvaśhaḥ
therefore whose mighty-armed one restrained completely
indriyāṇi indriya-arthebhyaḥ tasya prajñā pratiṣhṭhitā
senses from sense objects of that person transcendental knowledge remains fixed
---
Therefore, O mighty-armed one, he whose senses are restrained from going after their objects on all sides, his wisdom is firmly established.
Verse 69
yā niśhā sarva-bhūtānāṁ tasyāṁ jāgarti sanyamī
yasyāṁ jāgrati bhūtāni sā niśhā paśhyato muneḥ
yā niśhā sarva-bhūtānām tasyām jāgarti sanyamī
which night of all living beings in that is awake self-controlled
yasyām jāgrati bhūtāni sā niśhā paśhyataḥ muneḥ
in which are awake creatures that night see sage
---
What is night for all beings, in it the one who is controlled is awake; when all beings are awake, that is the night for the sage who sees.
Verse 70
āpūryamāṇam achala-pratiṣhṭhaṁ
samudram āpaḥ praviśhanti yadvat
tadvat kāmā yaṁ praviśhanti sarve
sa śhāntim āpnoti na kāma-kāmī
āpūryamāṇam achala-pratiṣhṭham
filled from all sides undisturbed
samudram āpaḥ praviśhanti yadvat
ocean waters enter as
tadvat kāmāḥ yam praviśhanti sarve
likewise desires whom enter all
saḥ śhāntim āpnoti na kāma-kāmī
that person peace attains not one who strives to satisfy desires
---
He into whom all desires enter, just as the waters enter the full and undisturbed sea, attains peace, and not he who longs after objects of desire.
Verse 71
vihāya kāmān yaḥ sarvān pumānśh charati niḥspṛihaḥ
nirmamo nirahankāraḥ sa śhāntim adhigachchhati
vihāya kāmān yaḥ sarvān pumān charati niḥspṛihaḥ
giving up material desires who all a person lives free from hankering
nirmamaḥ nirahankāraḥ saḥ śhāntim adhigachchhati
without a sense of proprietorship without egoism that person perfect peace attains
---
The one who, abandoning all desires, abides without longing, possession, and the sense of 'I' and 'mine', wins peace.
Verse 72
eṣhā brāhmī sthitiḥ pārtha naināṁ prāpya vimuhyati
sthitvāsyām anta-kāle ’pi brahma-nirvāṇam ṛichchhati
eṣhā brāhmī sthitiḥ pārtha na enām prāpya vimuhyati
such state of God-realization Arjun, the son of Pritha never this having attained is deluded
sthitvā asyām anta-kāle api brahma-nirvāṇam ṛichchhati
being established in this at the hour of death even liberation from Maya attains
---
This is the Brahmic state, O Arjuna. No one attaining to this is deluded. By abiding in this state even at the hour of death, one will attain the Self.