Gita: Chap 02

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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.


Gita: Chap 02

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