Srimad Bhagawad Gita Chapter 2
Gita
tap any word for its meaning
- verse 1ॐ श्री परमात्मने नमःअथ द्वितीयोऽध्यायः ।साङ्ख्ययोगःōṃ śrī paramātmanē namaḥatha dvitīyō'dhyāyaḥ ।sāṅkhyayōgaḥmeaning
Om, salutation to the Supreme Self. Now the second chapter, the Yoga of Sankhya. (chapter heading)
- verse 2सञ्जय उवाचतं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम् ।विषीदन्तमिदं वाक्यमुवाच मधुसूदनः ॥ 1 ॥sañjaya uvāchataṃ tathā kṛpayāviṣṭamaśrupūrṇākulēkṣaṇam ।viṣīdantamidaṃ vākyamuvācha madhusūdanaḥ ॥ 1 ॥meaning
To him thus with pity overcome, with smarting brimming eyes, despondent, Madhusûdana spake these words:
- verse 3श्रीभगवानुवाचकुतस्त्वा कश्मलमिदं विषमे समुपस्थितम् ।अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन ॥ 2 ॥śrībhagavānuvāchakutastvā kaśmalamidaṃ viṣamē samupasthitam ।anāryajuṣṭamasvargyamakīrtikaramarjuna ॥ 2 ॥meaning
Whence hath this dejection befallen thee in this perilous strait, ignoble, heaven-closing, infamous, O Arjuna?
- verse 4क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते ।क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप ॥ 3 ॥klaibyaṃ mā sma gamaḥ pārtha naitattvayyupapadyatē ।kṣudraṃ hṛdayadaurbalyaṃ tyaktvōttiṣṭha parantapa ॥ 3 ॥meaning
Yield not to impotence, O Partha! it doth not befit thee. Shake off this paltry faint-heartedness! Stand up, Parantapa!
- verse 5अर्जुन उवाचकथं भीष्ममहं साङ्ख्ये द्रोणं च मधुसूदन ।इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन ॥ 4 ॥arjuna uvāchakathaṃ bhīṣmamahaṃ sāṅkhyē drōṇaṃ cha madhusūdana ।iṣubhiḥ pratiyōtsyāmi pūjārhāvarisūdana ॥ 4 ॥meaning
How, O Madhusûdana, shall I attack Bhîshma and Drona with arrows in battle, they who are worthy of reverence, O slayer of foes?
- verse 6गुरूनहत्वा हि महानुभावान्श्रेयो भोक्तुं भैक्ष्यमपीह लोके ।हत्वार्थकामांस्तु गुरुनिहैव भुञ्जीय भोगानऽरुधिरप्रदिग्धान् ॥ 5 ॥gurūnahatvā hi mahānubhāvānśrēyō bhōktuṃ bhaikṣyamapīha lōkē ।hatvārthakāmāṃstu gurunihaiva bhuñjīya bhōgān'rudhirapradigdhān ॥ 5 ॥meaning
Better in this world to eat even the beggar's crust than to slay these most noble Gurus. Slaying these Gurus, our well-wishers, I should taste of blood-besprinkled feasts.
- verse 7न चैतद्विद्मः कतरन्नो गरीयो यद्वा जयेम यदि वा नो जयेयुः।यानेव हत्वा न जिजीविषामस्तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः ॥ 6 ॥na chaitadvidmaḥ katarannō garīyō yadvā jayēma yadi vā nō jayēyuḥ।yānēva hatvā na jijīviṣāmastē'vasthitāḥ pramukhē dhārtarāṣṭrāḥ ॥ 6 ॥meaning
Nor know I which for us be the better, that we conquer them or they conquer us—these, whom having slain we should not care to live, even these arrayed against us, the sons of Dhritarâshtra.
- verse 8कार्पण्यदोषोपहतस्वभावः पृच्छामि त्वां धर्मसम्मूढचेताः।यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् ॥ 7 ॥kārpaṇyadōṣōpahatasvabhāvaḥ pṛchChāmi tvāṃ dharmasammūḍhachētāḥ।yachChrēyaḥ syānniśchitaṃ brūhi tanmē śiṣyastē'haṃ śādhi māṃ tvāṃ prapannam ॥ 7 ॥meaning
My heart is weighed down with the vice of faintness; my mind is confused as to duty. I ask thee which may be the better—that tell me decisively. I am thy disciple, suppliant to Thee; teach me.
- verse 9न हि प्रपश्यामि ममापनुद्याद्यच्छोकमुच्छोषणमिन्द्रियाणाम्।अवाप्य भूमावसपत्नमृद्धं राज्यं सुराणामपि चाधिपत्यम् ॥ 8 ॥na hi prapaśyāmi mamāpanudyādyachChōkamuchChōṣaṇamindriyāṇām।avāpya bhūmāvasapatnamṛddhaṃ rājyaṃ surāṇāmapi chādhipatyam ॥ 8 ॥meaning
For I see not that it would drive away this anguish that withers up my senses, if I should attain unrivalled monarchy on earth, or even the sovereignty of the Shining Ones.
- verse 10सञ्जय उवाचएवमुक्त्वा हृषीकेशं गुडाकेशः परन्तप ।न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह ॥ 9 ॥sañjaya uvāchaēvamuktvā hṛṣīkēśaṃ guḍākēśaḥ parantapa ।na yōtsya iti gōvindamuktvā tūṣṇīṃ babhūva ha ॥ 9 ॥meaning
Gudâkesha, conqueror of his foes, having thus addressed Hrishîkesha and said to Govinda, "I will not fight!", became silent.
- verse 11तमुवाच हृषीकेशः प्रहसन्निव भारत ।सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः ॥ 10 ॥tamuvācha hṛṣīkēśaḥ prahasanniva bhārata ।sēnayōrubhayōrmadhyē viṣīdantamidaṃ vachaḥ ॥ 10 ॥meaning
Then Hrishîkesha, smiling, as it were, O Bhârata, spake these words to him, despondent, in the midst of the two armies:
- verse 12श्रीभगवानुवाच ।अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे ।गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः ॥ 11 ॥śrībhagavānuvācha ।aśōchyānanvaśōchastvaṃ prajñāvādāṃścha bhāṣasē ।gatāsūnagatāsūṃścha nānuśōchanti paṇḍitāḥ ॥ 11 ॥meaning
Thou grievest for those that should not be grieved for, yet speakest words of wisdom. The wise grieve neither for the living nor for the dead.
- verse 13न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः ।न चैव न भविष्यामः सर्वे वयमतः परम् ॥ 12 ॥na tvēvāhaṃ jātu nāsaṃ na tvaṃ nēmē janādhipāḥ ।na chaiva na bhaviṣyāmaḥ sarvē vayamataḥ param ॥ 12 ॥meaning
Nor at any time verily was I not, nor thou, nor these princes of men, nor verily shall we ever cease to be, hereafter.
- verse 14देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा ।तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति ॥ 13 ॥dēhinō'sminyathā dēhē kaumāraṃ yauvanaṃ jarā ।tathā dēhāntaraprāptirdhīrastatra na muhyati ॥ 13 ॥meaning
As the dweller in the body experienceth in the body childhood, youth, old age, so passeth he on to another body; the steadfast one grieveth not thereat.
- verse 15मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः ।आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत ॥ 14 ॥mātrāsparśāstu kauntēya śītōṣṇasukhaduḥkhadāḥ ।āgamāpāyinō'nityāstāṃstitikṣasva bhārata ॥ 14 ॥meaning
The contacts of matter, O son of Kuntî, giving cold and heat, pleasure and pain, they come and go, impermanent; endure them bravely, O Bhârata.
- verse 16यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ ।समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते ॥ 15 ॥yaṃ hi na vyathayantyētē puruṣaṃ puruṣarṣabha ।samaduḥkhasukhaṃ dhīraṃ sō'mṛtatvāya kalpatē ॥ 15 ॥meaning
The man whom these torment not, O chief of men, balanced in pain and pleasure, steadfast, he is fitted for immortality.
- verse 17नासतो विद्यते भावो नाभावो विद्यते सतः ।उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः ॥ 16 ॥nāsatō vidyatē bhāvō nābhāvō vidyatē sataḥ ।ubhayōrapi dṛṣṭō'ntastvanayōstattvadarśibhiḥ ॥ 16 ॥meaning
The unreal hath no being; the real never ceaseth to be; the truth about both hath been perceived by the seers of the essence of things.
- verse 18अविनाशि तु तद्विद्धि येन सर्वमिदं ततम् ।विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति ॥ 17 ॥avināśi tu tadviddhi yēna sarvamidaṃ tatam ।vināśamavyayasyāsya na kaśchitkartumarhati ॥ 17 ॥meaning
Know That to be indestructible by whom all this is pervaded. Nor can any work the destruction of that imperishable One.
- verse 19अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः ।अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत ॥ 18 ॥antavanta imē dēhā nityasyōktāḥ śarīriṇaḥ ।anāśinō'pramēyasya tasmādyudhyasva bhārata ॥ 18 ॥meaning
These bodies of the embodied One, who is eternal, indestructible and immeasurable, are known as finite. Therefore fight, O Bhârata.
- verse 20य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम् ।उभौ तौ न विजानीतो नायं हन्ति न हन्यते ॥ 19 ॥ya ēnaṃ vētti hantāraṃ yaśchainaṃ manyatē hatam ।ubhau tau na vijānītō nāyaṃ hanti na hanyatē ॥ 19 ॥meaning
He who regardeth this as a slayer, and he who thinketh he is slain, both of them are ignorant. He slayeth not, nor is he slain.
- verse 21न जायते म्रियते वा कदाचिन्नायं भूत्वा भविता वा न भूयः।अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे ॥ 20 ॥na jāyatē mriyatē vā kadāchinnāyaṃ bhūtvā bhavitā vā na bhūyaḥ।ajō nityaḥ śāśvatō'yaṃ purāṇō na hanyatē hanyamānē śarīrē ॥ 20 ॥meaning
He is not born, nor doth he die; nor having been, ceaseth he any more to be; unborn, perpetual, eternal and ancient, he is not slain when the body is slaughtered.
- verse 22वेदाविनाशिनं नित्यं य एनमजमव्ययम् ।अथं स पुरुषः पार्थ कं घातयति हन्ति कम् ॥ 21॥vēdāvināśinaṃ nityaṃ ya ēnamajamavyayam ।athaṃ sa puruṣaḥ pārtha kaṃ ghātayati hanti kam ॥ 21॥meaning
Who knoweth him indestructible, perpetual, unborn, undiminishing, how can that man slay, O Pârtha, or cause to be slain?
- verse 23वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि।तथा शरीराणि विहाय जीर्णान्यन्यानि संयाति नवानि देही ॥ 22 ॥vāsāṃsi jīrṇāni yathā vihāya navāni gṛhṇāti narō'parāṇi।tathā śarīrāṇi vihāya jīrṇānyanyāni saṃyāti navāni dēhī ॥ 22 ॥meaning
As a man, casting off worn-out garments, taketh new ones, so the dweller in the body, casting off worn-out bodies, entereth into others that are new.
- verse 24नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः ।न चैनं क्लेदयन्त्यापो न शोषयति मारुतः ॥ 23 ॥nainaṃ Chindanti śastrāṇi nainaṃ dahati pāvakaḥ ।na chainaṃ klēdayantyāpō na śōṣayati mārutaḥ ॥ 23 ॥meaning
Weapons cleave him not, nor fire burneth him, nor waters wet him, nor wind drieth him away.
- verse 25अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च ।नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः ॥ 24 ॥achChēdyō'yamadāhyō'yamaklēdyō'śōṣya ēva cha ।nityaḥ sarvagataḥ sthāṇurachalō'yaṃ sanātanaḥ ॥ 24 ॥meaning
Uncleavable he, incombustible he, and indeed neither to be wetted nor dried away; perpetual, all-pervasive, stable, immovable, ancient.
- verse 26अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते ।तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि ॥ 25 ॥avyaktō'yamachintyō'yamavikāryō'yamuchyatē ।tasmādēvaṃ viditvainaṃ nānuśōchitumarhasi ॥ 25 ॥meaning
Unmanifest, unthinkable, immutable, he is called; therefore knowing him as such, thou shouldst not grieve.
- verse 27अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम् ।तथापि त्वं महाबाहो नैवं शोचितुमर्हसि ॥ 26 ॥atha chainaṃ nityajātaṃ nityaṃ vā manyasē mṛtam ।tathāpi tvaṃ mahābāhō naivaṃ śōchitumarhasi ॥ 26 ॥meaning
Or if thou thinkest of him as being constantlyborn and constantly dying, even then, O mighty-armed, thou shouldst not grieve.
- verse 28जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च ।तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि ॥ 27 ॥jātasya hi dhruvō mṛtyurdhruvaṃ janma mṛtasya cha ।tasmādaparihāryē'rthē na tvaṃ śōchitumarhasi ॥ 27 ॥meaning
For certain is death for the born, and certain is birth for the dead; therefore over the inevitable thou shouldst not grieve.
- verse 29अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत ।अव्यक्तनिधनान्येव तत्र का परिदेवना ॥ 28 ॥avyaktādīni bhūtāni vyaktamadhyāni bhārata ।avyaktanidhanānyēva tatra kā paridēvanā ॥ 28 ॥meaning
Beings are unmanifest in their origin, manifest in their midmost state, O Bhârata, unmanifest likewise are they in dissolution. What room then for lamentation?
- verse 30आश्चर्यवत्पश्यति कश्चिदेनमाश्चर्यवद्वदति तथैव चान्यः।आश्चर्यवच्चैनमन्यः शृणोति श्रुत्वाप्येनं वेद न चैव कश्चित् ॥ 29 ॥āścharyavatpaśyati kaśchidēnamāścharyavadvadati tathaiva chānyaḥ।āścharyavachchainamanyaḥ śṛṇōti śrutvāpyēnaṃ vēda na chaiva kaśchit ॥ 29 ॥meaning
As marvellous one regardeth him; as marvellous another speaketh thereof; as marvellous another heareth thereof; yet having heard none indeed understandeth.
- verse 31देही नित्यमवध्योऽयं देहे सर्वस्य भारत ।तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि ॥ 30 ॥dēhī nityamavadhyō'yaṃ dēhē sarvasya bhārata ।tasmātsarvāṇi bhūtāni na tvaṃ śōchitumarhasi ॥ 30 ॥meaning
This dweller in the body of everyone is ever invulnerable, O Bhârata; therefore thou shouldst not grieve for any creature.
- verse 32स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि ।धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते ॥ 31 ॥svadharmamapi chāvēkṣya na vikampitumarhasi ।dharmyāddhi yuddhāchChrēyō'nyatkṣatriyasya na vidyatē ॥ 31 ॥meaning
Further, looking to thine own duty thou shouldst not tremble; for there is nothing more welcome to a Kshattriya than righteous war.
- verse 33यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम् ।सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम् ॥ 32 ॥yadṛchChayā chōpapannaṃ svargadvāramapāvṛtam ।sukhinaḥ kṣatriyāḥ pārtha labhantē yuddhamīdṛśam ॥ 32 ॥meaning
Happy the Kshattriyas, O Pârtha, who obtain such a fight, offered unsought as an open door to heaven.
- verse 34अथ चेत्त्वमिमं धर्म्यं सङ्ग्रामं न करिष्यसि ।ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि ॥ 33 ॥atha chēttvamimaṃ dharmyaṃ saṅgrāmaṃ na kariṣyasi ।tataḥ svadharmaṃ kīrtiṃ cha hitvā pāpamavāpsyasi ॥ 33 ॥meaning
But if thou wilt not carry on this righteous warfare, then casting away thine own duty and thine honour, thou wilt incur sin.
- verse 35अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम् ।सम्भावितस्य चाकीर्तिर्मरणादतिरिच्यते ॥ 34 ॥akīrtiṃ chāpi bhūtāni kathayiṣyanti tē'vyayām ।sambhāvitasya chākīrtirmaraṇādatirichyatē ॥ 34 ॥meaning
Men will recount thy perpetual dishonour, and, to one highly esteemed, dishonour exceedeth death.
- verse 36भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः ।येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम् ॥ 35 ॥bhayādraṇāduparataṃ maṃsyantē tvāṃ mahārathāḥ ।yēṣāṃ cha tvaṃ bahumatō bhūtvā yāsyasi lāghavam ॥ 35 ॥meaning
The great car-warriors will think thee fled fromthe battle from fear, and thou, that wast highly thought of by them, wilt be lightly held.
- verse 37अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिताः ।निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम् ॥ 36 ॥avāchyavādāṃścha bahūnvadiṣyanti tavāhitāḥ ।nindantastava sāmarthyaṃ tatō duḥkhataraṃ nu kim ॥ 36 ॥meaning
Many unseemly words will be spoken by thine enemies, slandering thy strength; what more painful than that?
- verse 38हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम् ।तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः ॥ 37 ॥hatō vā prāpsyasi svargaṃ jitvā vā bhōkṣyasē mahīm ।tasmāduttiṣṭha kauntēya yuddhāya kṛtaniśchayaḥ ॥ 37 ॥meaning
Slain, thou wilt obtain heaven; victorious, thou wilt enjoy the earth; therefore stand up, O son of Kuntî, resolute to fight.
- verse 39सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ ।ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि ॥ 38 ॥sukhaduḥkhē samē kṛtvā lābhālābhau jayājayau ।tatō yuddhāya yujyasva naivaṃ pāpamavāpsyasi ॥ 38 ॥meaning
Taking as equal pleasure and pain, gain and loss, victory and defeat, gird thee for the battle; thus thou shalt not incur sin.
- verse 40एषा तेऽभिहिता साङ्ख्ये बुद्धिर्योगे त्विमां शृणु ।बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि ॥ 39 ॥ēṣā tē'bhihitā sāṅkhyē buddhiryōgē tvimāṃ śṛṇu ।buddhyā yuktō yayā pārtha karmabandhaṃ prahāsyasi ॥ 39 ॥meaning
This teaching set forth to thee is in accordance with the Sâñkhya; hear it now according to the Yoga, imbued with which teaching, O Pârtha, thou shalt cast away the bonds of action.
- verse 41नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते ।स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् ॥ 40 ॥nēhābhikramanāśō'sti pratyavāyō na vidyatē ।svalpamapyasya dharmasya trāyatē mahatō bhayāt ॥ 40 ॥meaning
In this there is no loss of effort, nor is there transgression. Even a little of this knowledge protects from great fear.
- verse 42व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन ।बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् ॥ 41 ॥vyavasāyātmikā buddhirēkēha kurunandana ।bahuśākhā hyanantāścha buddhayō'vyavasāyinām ॥ 41 ॥meaning
The determinate Reason is but one-pointed,O joy of the Kurus; many-branched and endless are the thoughts of the irresolute.
- verse 43यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः ।वेदवादरताः पार्थ नान्यदस्तीति वादिनः ॥ 42 ॥yāmimāṃ puṣpitāṃ vāchaṃ pravadantyavipaśchitaḥ ।vēdavādaratāḥ pārtha nānyadastīti vādinaḥ ॥ 42 ॥meaning
Flowery speech is uttered by the foolish, rejoicing in the letter of the Vedas, O Pârtha, saying: "There is naught but this";
- verse 44कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम् ।क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति ॥ 43 ॥kāmātmānaḥ svargaparā janmakarmaphalapradām ।kriyāviśēṣabahulāṃ bhōgaiśvaryagatiṃ prati ॥ 43 ॥meaning
With desire for self, with heaven for goal, they offer birth as the fruit of action, and prescribe many and various ceremonies for the attainment of pleasure and lordship.
- verse 45भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम् ।व्यवसायात्मिका बुद्धिः समाधौ न विधीयते ॥ 44 ॥bhōgaiśvaryaprasaktānāṃ tayāpahṛtachētasām ।vyavasāyātmikā buddhiḥ samādhau na vidhīyatē ॥ 44 ॥meaning
For them who cling to pleasure and lordship, whose minds are captivated by such teaching, is not designed this determinate Reason, on contemplation steadily bent.
- verse 46त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन ।निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् ॥ 45 ॥traiguṇyaviṣayā vēdā nistraiguṇyō bhavārjuna ।nirdvandvō nityasattvasthō niryōgakṣēma ātmavān ॥ 45 ॥meaning
The Vedas deal with the three attributes; bethou above these three attributes, O Arjuna; beyond the pairs of opposites, ever steadfast in purity, careless of possessions, full of the Self.
- verse 47यावानर्थ उदपाने सर्वतः सम्प्लुतोदके ।तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः ॥ 46 ॥yāvānartha udapānē sarvataḥ samplutōdakē ।tāvānsarvēṣu vēdēṣu brāhmaṇasya vijānataḥ ॥ 46 ॥meaning
All the Vedas are as useful to an enlightened Brâhmana as is a tank in a place covered all over with water.
- verse 48कर्मण्येवाधिकारस्ते मा फलेषु कदाचन ।मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि ॥ 47 ॥karmaṇyēvādhikārastē mā phalēṣu kadāchana ।mā karmaphalahēturbhūrmā tē saṅgō'stvakarmaṇi ॥ 47 ॥meaning
Thy business is with the action only, never with its fruits; so let not the fruit of action be thy motive, nor be thou to inaction attached.
- verse 49योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय ।सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते ॥ 48 ॥yōgasthaḥ kuru karmāṇi saṅgaṃ tyaktvā dhanañjaya ।siddhyasiddhyōḥ samō bhūtvā samatvaṃ yōga uchyatē ॥ 48 ॥meaning
Perform action, O Dhananjaya, dwelling in union with the divine, renouncing attachments and balanced evenly in success and failure: equilibrium is called yoga.
- verse 50दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय ।बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः ॥ 49 ॥dūrēṇa hyavaraṃ karma buddhiyōgāddhanañjaya ।buddhau śaraṇamanvichCha kṛpaṇāḥ phalahētavaḥ ॥ 49 ॥meaning
Far lower than the Yoga of Discrimination is action, O Dhananjaya. Take thou refuge in the Pure Reason; pitiable are they who work for fruit.
- verse 51बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते ।तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम् ॥ 50 ॥buddhiyuktō jahātīha ubhē sukṛtaduṣkṛtē ।tasmādyōgāya yujyasva yōgaḥ karmasu kauśalam ॥ 50 ॥meaning
United to the Pure Reason one abandoneth here both good and evil deeds; therefore cleave thou to yoga; yoga is skill in action.
- verse 52कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः ।जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम् ॥ 51 ॥karmajaṃ buddhiyuktā hi phalaṃ tyaktvā manīṣiṇaḥ ।janmabandhavinirmuktāḥ padaṃ gachChantyanāmayam ॥ 51 ॥meaning
The Sages, united to the Pure Reason,renounce the fruit which action yieldeth, and, liberated from the bonds of birth, they go to the blissful seat.
- verse 53यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति ।तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च ॥ 52 ॥yadā tē mōhakalilaṃ buddhirvyatitariṣyati ।tadā gantāsi nirvēdaṃ śrōtavyasya śrutasya cha ॥ 52 ॥meaning
When thy mind shall escape from this tangle of delusion, then thou shalt rise to indifference as to what has been heard and shall be heard.
- verse 54श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला ।समाधावचला बुद्धिस्तदा योगमवाप्स्यसि ॥ 53 ॥śrutivipratipannā tē yadā sthāsyati niśchalā ।samādhāvachalā buddhistadā yōgamavāpsyasi ॥ 53 ॥meaning
When thy mind, bewildered by the Scriptures, shall stand immovable, fixed in contemplation, then shalt thou attain unto yoga.
- verse 55अर्जुन उवाचस्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव ।स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम् ॥ 54 ॥arjuna uvāchasthitaprajñasya kā bhāṣā samādhisthasya kēśava ।sthitadhīḥ kiṃ prabhāṣēta kimāsīta vrajēta kim ॥ 54 ॥meaning
What the mark, of him who is stable of mind, steadfast in contemplation, O Keshava? How doth the stable-minded talk, how doth he sit, how walk?
- verse 56श्रीभगवानुवाचप्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान् ।आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते ॥ 55 ॥śrībhagavānuvāchaprajahāti yadā kāmānsarvānpārtha manōgatān ।ātmanyēvātmanā tuṣṭaḥ sthitaprajñastadōchyatē ॥ 55 ॥meaning
When a man abandoneth, O Pârtha, all the desires of the heart, and is satisfied in the Self by the Self, then is he called stable in mind.
- verse 57दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः ।वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते ॥ 56 ॥duḥkhēṣvanudvignamanāḥ sukhēṣu vigataspṛhaḥ ।vītarāgabhayakrōdhaḥ sthitadhīrmuniruchyatē ॥ 56 ॥meaning
He whose mind is free from anxiety amid pains, indifferent amid pleasures, loosed frompassion, fear and anger, is called a sage of stable mind.
- verse 58यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम् ।नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता ॥ 57 ॥yaḥ sarvatrānabhisnēhastattatprāpya śubhāśubham ।nābhinandati na dvēṣṭi tasya prajñā pratiṣṭhitā ॥ 57 ॥meaning
He who on every side is without attachments, whatever hap of fair and foul, who neither likes nor dislikes, of such a one the understanding is well poised.
- verse 59यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः ।इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥ 58 ॥yadā saṃharatē chāyaṃ kūrmō'ṅgānīva sarvaśaḥ ।indriyāṇīndriyārthēbhyastasya prajñā pratiṣṭhitā ॥ 58 ॥meaning
When, again, as a tortoise draws in on all sides its limbs, he withdraws his senses from the objects of sense, then is his understanding well poised.
- verse 60विषया विनिवर्तन्ते निराहारस्य देहिनः ।रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते ॥ 59 ॥viṣayā vinivartantē nirāhārasya dēhinaḥ ।rasavarjaṃ rasō'pyasya paraṃ dṛṣṭvā nivartatē ॥ 59 ॥meaning
The objects of sense, but not the relish for them, turn away from an abstemious dweller in the body; and even relish turneth away from him after the Supreme is seen.
- verse 61यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः ।इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः ॥ 60 ॥yatatō hyapi kauntēya puruṣasya vipaśchitaḥ ।indriyāṇi pramāthīni haranti prasabhaṃ manaḥ ॥ 60 ॥meaning
O son of Kuntî, the excited senses of even a wise man, though he be striving, impetuously carry away his mind.
- verse 62तानि सर्वाणि संयम्य युक्त आसीत मत्परः ।वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता ॥ 61 ॥tāni sarvāṇi saṃyamya yukta āsīta matparaḥ ।vaśē hi yasyēndriyāṇi tasya prajñā pratiṣṭhitā ॥ 61 ॥meaning
Having restrained them all, he should sit harmonised, I his supreme goal; for, whose senses are mastered, of him the understanding is well poised.
- verse 63ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते ।सङ्गात्सञ्जायते कामः कामात्क्रोधोऽभिजायते ॥ 62 ॥dhyāyatō viṣayānpuṃsaḥ saṅgastēṣūpajāyatē ।saṅgātsañjāyatē kāmaḥ kāmātkrōdhō'bhijāyatē ॥ 62 ॥meaning
Man, musing on the objects of sense, conceiveth an attachment to these; from attachment ariseth desire; from desire anger cometh forth;
- verse 64क्रोधाद्भवति सम्मोहः सम्मोहात्स्मृतिविभ्रमः ।स्मृतिभ्रंशाद्बुद्धिनाशो बुद्धिनाशात्प्रणश्यति ॥ 63 ॥krōdhādbhavati sammōhaḥ sammōhātsmṛtivibhramaḥ ।smṛtibhraṃśādbuddhināśō buddhināśātpraṇaśyati ॥ 63 ॥meaning
From anger proceedeth delusion; from delusion confused memory; from confused memory the destruction of Reason; from destruction of Reason he perishes.
- verse 65रागद्वेषविमुक्तैस्तु विषयानिन्द्रियैश्चरन् ।आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति ॥ 64 ॥rāgadvēṣavimuktaistu viṣayānindriyaiścharan ।ātmavaśyairvidhēyātmā prasādamadhigachChati ॥ 64 ॥meaning
But the disciplined self, moving among sense-objects with senses free from attraction and repulsion, mastered by the Self, goeth to peace.
- verse 66प्रसादे सर्वदुःखानां हानिरस्योपजायते ।प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते ॥ 65 ॥prasādē sarvaduḥkhānāṃ hānirasyōpajāyatē ।prasannachētasō hyāśu buddhiḥ paryavatiṣṭhatē ॥ 65 ॥meaning
In that Peace the extinction of all pains ariseth for him, for of him whose heart is peaceful the Reason soon attaineth equilibrium.
- verse 67नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना ।न चाभावयतः शान्तिरशान्तस्य कुतः सुखम् ॥ 66 ॥nāsti buddhirayuktasya na chāyuktasya bhāvanā ।na chābhāvayataḥ śāntiraśāntasya kutaḥ sukham ॥ 66 ॥meaning
There is no Pure Reason for the non-harmonised, nor for the non-harmonised is there concentration; for him without concentration there is no peace, and for the unpeaceful how can there be happiness?
- verse 68इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते ।तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि ॥ 67 ॥indriyāṇāṃ hi charatāṃ yanmanō'nuvidhīyatē ।tadasya harati prajñāṃ vāyurnāvamivāmbhasi ॥ 67 ॥meaning
Such of the roving senses as the mind yieldeth to, that hurries away the understanding, justas the gale hurries away a ship upon the waters.
- verse 69तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः ।इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥ 68 ॥tasmādyasya mahābāhō nigṛhītāni sarvaśaḥ ।indriyāṇīndriyārthēbhyastasya prajñā pratiṣṭhitā ॥ 68 ॥meaning
Therefore, O mighty-armed, whose senses are all completely restrained from the objects of sense, of him the understanding is well poised.
- verse 70या निशा सर्वभूतानां तस्यां जागर्ति संयमी ।यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः ॥ 69 ॥yā niśā sarvabhūtānāṃ tasyāṃ jāgarti saṃyamī ।yasyāṃ jāgrati bhūtāni sā niśā paśyatō munēḥ ॥ 69 ॥meaning
That which is the night of all beings, for the disciplined man is the time of waking; when other beings are waking, then is it night for the sage who seeth.
- verse 71आपूर्यमाणमचलप्रतिष्ठं समुद्रमापः प्रविशन्ति यद्वत्।तद्वत्कामा यं प्रविशन्ति सर्वे स शान्तिमाप्नोति न कामकामी ॥ 70 ॥āpūryamāṇamachalapratiṣṭhaṃ samudramāpaḥ praviśanti yadvat।tadvatkāmā yaṃ praviśanti sarvē sa śāntimāpnōti na kāmakāmī ॥ 70 ॥meaning
He attaineth Peace, into whom all desires flow as rivers flow into the ocean, which is filled with water, but remaineth unmoved—not he who desireth desires.
- verse 72विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः ।निर्ममो निरहङ्कारः स शान्तिमधिगच्छति ॥ 71 ॥vihāya kāmānyaḥ sarvānpumāṃścharati niḥspṛhaḥ ।nirmamō nirahaṅkāraḥ sa śāntimadhigachChati ॥ 71 ॥meaning
Whoso forsaketh all desires and goeth onwards free from yearnings, selfless and without egoism—he goeth to Peace.
- verse 73एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति ।स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति ॥ 72 ॥ēṣā brāhmī sthitiḥ pārtha naināṃ prāpya vimuhyati ।sthitvāsyāmantakālē'pi brahmanirvāṇamṛchChati ॥ 72 ॥meaning
This is the Eternal state, O son of Prithâ. Having attained thereto, none is bewildered. Who, even at the death-hour, is established therein, he goeth to the Nirvâna of the Eternal.
- verse 74ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रेश्रीकृष्णार्जुनसंवादे साङ्ख्ययोगो नाम द्वितीयोऽध्यायः ॥2 ॥ōṃ tatsaditi śrīmadbhagavadgītāsūpaniṣatsu brahmavidyāyāṃ yōgaśāstrēśrīkṛṣṇārjunasaṃvādē sāṅkhyayōgō nāma dvitīyō'dhyāyaḥ ॥2 ॥meaning
Thus in the Bhagavad Gita Upanishads, science of Brahman, yoga-shastra, dialogue of Krishna and Arjuna, ends the second chapter named Sankhya-yoga. (colophon)
Primary text from vignanam.org