Verses 18.73–18.78🔗

In these last verses Arjuna and Sañjaya take over. Arjuna bows down to the JagadGuru, Master of Cosmos, and says, ‘All my doubts are gone and by Your grace, my memory is regained, O Acyuta; I understand. I am ready. I shall obey whatever you . . . Mokṣa Sannyāsa Yogaḥ Drop Everything And Surrender 1319 say and I shall fight.’ arjuna uvāca naṣṭo mohaḥ smṛtir labhā tvat-prasādān mayā’cyuta I sthito’smi gata-sandehaḥ kariṣye vacanaṁ tava II 18.73 The rest is history. Under the guidance of Arjuna, the Kaurava army is annihilated. All the Kaurava brothers, all the great teachers and all the great warriors perish. The Pānḍava brothers win and Yudhiṣṭira conducts the rājasūya and other fire sacrifices to signify his ascendance to the throne.

It is also history that in due course all the Pānḍava brothers die, as does the great Master Kṛṣṇa. He gives up His mortal form. This is the story of life. As long as you are in any form, the form will perish. The energy lives on. That is what Kṛṣṇa taught in these chapters and verses. Sacrifice your form and gain the formless. Now Sañjaya comes back into the picture. Neither Kṛṣṇa nor Arjuna can speak since both of them are in a different mood. Arjuna has disappeared and Kṛṣṇa is in ecstasy. Both are in no mood to speak. Sañjaya started speaking when Arjuna was in depression and Kṛṣṇa had nothing to say at that time.

Then when Kṛṣṇa was giving the first experience to Arjuna, Kṛṣṇa was in the higher consciousness and Arjuna was in ecstasy. Sañjaya came in to speak at that time because both were not in a mood to speak. Now Sañjaya comes back again. Not only are Kṛṣṇa and Arjuna not in a mood to speak, they are both no longer there. Arjuna has disappeared into the pure consciousness of Parabrahma Kṛṣṇa. They have nothing to say. Sañjaya addresses Dhṛitarāṣṭra, ‘O King, as I repeatedly recall this wondrous spiritual dialogue between Kṛṣṇa and Arjuna, I feel a great joy or ecstasy at every moment.’ Sañjaya is expressing his joy and bliss and says, ‘muhurmuhuḥ, again and again, whenever I recall it, I am filled with ecstasy.

This truth fills my being completely. I am showered with divine grace.’ Sañjaya says, ‘By the mercy of Vyāsa, I heard these confidential talks directly from the Master of all mysticism, Yogeśvara Śrī Kṛṣṇa.’ vyāsa prasādāc chrutavān etad guhyam ahaṁ param I yogaṁ yogeśvarāt kṛṣṇāt sākṣāt kathayataḥ svayam II 18.75 Sañjaya expresses gratitude and joy at hearing this by the grace of Vyāsa, Vyāsa-prasād. Vyāsa refers to the Guru (Master) here. In North India, wherever the scriptures are studied, that place is called a Vyāsa Pīṭha. Vyāsa is the Ādi Guru (first Master). So he expresses gratitude to the Master for giving him the opportunity to listen to the conversation between Kṛṣṇa and Arjuna.

Vyāsa is also the author of the epic Mahābhārat, of which Bhagavad Gītā is a part. Sañjaya says, ‘O King, as I remember the wonderful form of Lord Kṛṣṇa, I am awestruck and I rejoice again and again.’ He has nothing much to say! He overflows with ecstasy. He ends the whole thing beautifully with this verse. ‘Wherever there is Kṛṣṇa, the Master of all mystics, and wherever there is Arjuna, the supreme archer, there will certainly be opulence, victory, extraordinary power and morality. This is my opinion.’ yatra yogeśvaraḥ kṛṣṇo yatra pārtho dhanurdharaḥ I tatra śrīrvijayo bhūtir dhrūvānītir matir mama II 18.78 He ends the whole thing with a beautiful auspicious blessing.

Wherever the name of Kṛṣṇa, the divine energy of Kṛṣṇa is present and wherever Arjuna dwells, there will also be victory, prosperity, wealth and morality. All the divine positive energy will shower there. He concludes with this beautiful blessing, this beautiful verse. Whenever we read, teach or listen to Bhagavad Gītā, Kṛṣṇa and Arjuna are present. They are present in their formless form. Make no mistake, they are here. They have been here throughout these eighteen days. You are the fortunate listeners and readers of this mystic dialogue between the two great souls, the Master and the disciple. You are blessed with wealth, health and success in whatever you undertake.

Mokṣa Sannyāsa Yogaḥ Drop Everything And Surrender 1321 Go with this Kṛṣṇa consciousness and you will be in Nityānanda, eternal bliss. Surrender—Most Secret, Ultimate, Final Technique Through out the Bhagavad Gītā, Kṛṣṇa gives Arjuna many meditation techniques or methods to evolve from the ordinary level to the higher level of completion. Every chapter, every verse, is a technique or method to reach the Divine consciousness. After listening to so many techniques, Arjuna is totally confused. He asks the Master, ‘O Lord, after listening to thousands of techniques, after hearing about each and every method, I am more confused. Please tell me, what is the ultimate technique? What is the right technique?’

Even today, we are totally confused because we listen to many methods and techniques. Every Master declares his own technique as the best. When Arjuna was confused, he asked, ‘What is the ultimate technique? I have listened to so many methods from you.’ At least Arjuna received all the meditations from the same Master, but today, people listen from thousands of sources. A confused Arjuna asks Kṛṣṇa. ‘What is the way? Tell me the final way, the final method, the ultimate technique.’ Finally, Kṛṣṇa says very beautifully, ‘This is the last technique, the ultimate technique: Dropping all the dharma, dropping all the confusions, surrendering at My feet. I will take care and give you liberation.’

This is the gist of the whole Bhagavad Gītā. This is a beautiful verse: sarvadharmān parityajya mām ekaṁ śaraṇaṁ vraja I ahaṁ tvām sarvapāpebhyo mokṣayiṣyāmi mā śucaḥ II 18.66 Let me again translate it word by word. ‘Drop all techniques, all methods and all the roots.’ Dharma means the way of living in the space of completion. ‘Drop all roots, all methods and all ways of living. Drop everything. Don’t bother about anything. Surrender everything at My feet.’ sarvadharmān parityajya māmekaṁ śaraṇaṁ vraja—‘Don’t carry even a bit; just complete and drop everything, surrender your whole being to Me.’ ahaṁ tvām sarvapāpebhyo mokṣayiṣyāmi mā sucaḥ—‘I will remove all darkness, all negativities, all incompletions, and all sin from your being.

I will liberate you. I will give you the ultimate enlightenment. I will complete you. Do not grieve.’ It’s the final word given by Kṛṣṇa. It’s the last word anyone could give. In every Master’s life, the final teaching is surrender. What is the meaning of surrender? As soon as we hear the word ‘surrender,’ we think: Oh, this is the easiest technique. For surrendering, we don’t need to do anything. In any other method or meditation, we must do something. If it is a pūjā or a fire ritual, we need to do something. For every technique, we must do something. For surrender, we don’t need to do anything.’

Hence everyone feels surrendering means doing nothing. Many people tell me, ‘Swamiji, I’ve surrendered everything, but nothing is happening in me. What should I do?’ The statement, I’ve surrendered everything, but nothing is happening inside me, is wrong. If you have really surrendered, you will not expect that anything should or should not happen. When you say, nothing is happening, be very clear, you have not surrendered. Most of the time, people use the word ‘surrender’. They never understand what it means. Now, let us look into the sacred secrets of surrender. Deeper Meanings of Surrender What actually is surrender? What do the Masters mean by the word surrender? The way they use the word ‘surrender, śaraṇaṁ’ is totally Mokṣa Sannyāsa Yogaḥ Drop Everything And Surrender 1323 different from the way people normally use it.

Let us see what the Masters mean by surrender. There are three levels of surrender: First: Surrendering the I. Second: Surrendering the Mine. Third: Surrendering the I and Mine, both. Let me explain step-by-step. First: Surrendering the I Surrendering the ‘I’ is surrendering the ego, the mind, the root thought patterns, the mental setup. This is surrendering your conditions, your cognitions. Somebody asked Rāmakṛṣṇa Paramahamsa, ‘Master, I am addicted to alcohol. How can I give it up?’ He said, ‘Surrender it to goddess Kāli. You will automatically give it up. You will become all right.’ The disciple asked, ‘How can I surrender this to Kāli?’ He replied, ‘Before you drink, remember Kāli.

Offer the drink to Kāli first, and then drink.’ This is a strange situation. Even so, the man followed the Master’s advice. Before drinking, he offered the drink to Kāli, and said, ‘O Kāli, this belongs to you.’ After that, he drank it as prasād (sacred offering). According to the record, three days later the man said, ‘I am unable to drink anymore. I have totally forgotten such things.’ Of course, when you authentically surrender, a deep transformation happens. The change from mind and matter to energy happens in you. It’s a deep transformation and difficult to explain. You can understand only when you have the taste, when you have at least one glimpse of surrender.

You may be surprised that a man could give up an addiction by offering alcohol to God, to a deity. But when he offered it, his heart began to wonder, ‘How can I offer this alcohol to Devi, the Goddess whom I love?’ Next he began to question, ‘If I cannot offer alcohol to the Goddess, how can I drink it? After all, the same Goddess resides in my body, in my system. How can I offer that to myself?’ Once he realized that he could not give the alcohol to God and that the same God resided in him, he naturally questioned, ‘How can I pour it into myself and disturb the system?’

Surrender gave him intelligence. Surrender gave him understanding. This natural understanding made him complete and drop what he had been doing. One more thing, when you really, intensely offer your mental setup, or root thought patterns at the feet of the Master or God, it gets totally disintegrated. The mind in itself is a pattern, a habit. Your ‘I’ is a set of habits. Your ego is a set of conditions. When you offer that at the Master’s feet, when you surrender the ‘I’, it becomes totally disintegrated. Understand, your thoughts are patterns or conditioning. Even your moods are patterns. Even your mind is a record. Just as you have the coffee habit, you also have the habit of worrying.

You have the habit of having an excited mood. You have the habit of reacting to every situation. Even if you understand this one example, you can cognize what I mean. If somebody criticizes you, you immediately choose to react. You become disturbed. After that, you criticize him in return or you rebuke him. If somebody praises you, you choose to be flattered. You give him a good smile and feel great. Even this choice is your root thought pattern. It is your mental cognition. When you surrender the ‘I’, your root thought patterns, to the Divine, you can’t choose. When you really surrender, even if somebody criticizes you, you can’t choose to be offended or feel disturbed.

Whenever you bring in your root thought patterns, you react in accordance with your mental patterns. When this is still the case, you cannot say you have surrendered. Real surrender can and will transform your life. When you really surrender, whatever you choose is not really your choice. When you have surrendered, you are immune to criticism. After Mokṣa Sannyāsa Yogaḥ Drop Everything And Surrender 1325 being criticized, you cannot choose to be disturbed. You do not feel that you have been criticized. If you feel disturbed after some criticism, you have not surrendered. Again and again check whether you have surrendered or not. Surrender is such a beautiful word that you can be easily cheated by it.

We always say, ‘I have surrendered everything to my Master, to God. He will take care.’ But all our surrender is only skin deep. Scratch a little bit to see whether you have really surrendered or not. When you have really surrendered your ‘I’, the root thought pattern is totally disintegrated. The egocentric mind becomes God-centric. Egocentric means eccentric. When you surrender your ‘I’, your mind to God, your ego to God, your thinking system to God, it will be continuously bubbling with joy, because the Divine is always bliss, eternal bliss, Nitya ānanda. Whenever you surrender your root thought patterns, you will be bubbling with joy, life and vibrancy.

As long as we are not conditioned, we don’t have a mind. We don’t have an ego. We have a special grace around us. We have joy and ecstasy. We have innocence and simplicity. A man who has surrendered becomes a small child once again. That is why there is a beautiful word in Saṃskrit, dvijā meaning reborn. When you surrender, you are re-born. Our first birth is janma, which happens from the mother and father. Our second birth happens from the Guru and God. When you surrender your ego at the feet of the Guru or God, you take the next janma, the second birth. You are then called dvijā.

When you surrender the ‘I,’ the root pattern, you experience the space of completion with immense pleasure, joy and ecstasy. Pleasure, joy and ecstasy are different layers. Pleasure happens because of sensory objects. Joy happens because of seeing nature, such as a beautiful mountain, snow, ocean or a forest. Ecstasy or bliss is whenever joy happens for no reason; it happens from your inner being. Pleasure, joy, and bliss continuously happen in you, whenever you surrender your ‘I’, your ego. When you surrender your ego, your mind becomes alive and spontaneously joyful. As of now, every moment you are preparing to live tomorrow. When you surrender, you move without a script!

Whenever you move like that, in such a simple way, tremendous courage and trust walks through you. When we really surrender the ‘I’, the ego, we surrender the mind that continuously prepares the script for our life. We will live in the space of completion with tremendous spontaneity and courage. We will trust our intelligence. We will live our life as it is. We will accept, welcome and enrich life as it flows into us. A beautiful verse in the Gītā says: ananyāś-cintayanto māṁ ye janāḥ paryupāsate I teṣāṁ nity’ābhiyuktānāṁ yogakṣemaṁ vahāmy aham II 9.22 ‘Continuously merge in Me. Merge in the Divine and all your needs and necessities will be taken care of by Me.

Bringing them to you and taking care of them is My responsibility.’ Kṛṣṇa assures us that He will manage both. We may think, ‘How can this be?’ Just by our surrendering to Him, how can He take care of our needs? What He means by, ‘I’ll take care,’ is that He will activate or He will let you have the intelligence and courage to have everything and to love everything. Surrendering ‘I’, surrendering the root thought patterns, totally changes your being. It shifts you from thinking to the energy, from the mind to no-mind, from incompletion to completion, and from mithya (the temporal) to nithya (the eternal). Second: Surrendering the Mine Here comes the big trouble.

Mine means possessiveness, to possess the things that we have. We can surrender the mind, but never our possessions. We always think our ego comes before our possessions. On the contrary, Tantra says, ‘Your ego is only based upon your possessions.’ This is a strange statement but I analyzed it carefully. It is true. Your ego is a byproduct of your possessions, of your ‘mine’. It is from whatever you think of as ‘mine’, Mokṣa Sannyāsa Yogaḥ Drop Everything And Surrender 1327 that is from your possessions, that your sense of identity as ‘I’ originates. If we look a little deeply, we can understand that our idea of ‘mine’ creates our idea of ‘I.’

Our mind, even our body is our possession. So whatever we think of as ours, if we think, ‘this is mine, that is mine,’ from that root our ego starts growing. If ego is akin to a tree, the root is ‘mine.’ The tree is ‘I.’ From the root ‘mine’, the ‘I’, the ego starts growing. If your ‘mine’ is growing, if your possessions are growing, you feel expanded. You become solid. You become somebody. You feel you have become free. By the expansion of comforts, the outer world possessions, by the expansion of the ‘mine’, you experience freedom. However, this is only freedom to choose your sufferings, and not to choose between joy and suffering!

To have the freedom to choose between suffering and joy comes from dropping the ‘mine’ and ‘I.’ It does not result from possessing the ‘mine’. Even if you enjoy your possessions, underneath the enjoyment and joy, you have a deep fear. It is the fear, ‘I do not know when it will be lost.’ The fear of losing your possessions will not allow you to enjoy those things or relationships. I have seen that the man who is not possessive enjoys the same object more deeply because he does not fear when he might lose it. The person who continuously possesses it, who feels it is ‘mine’, will only own it, never enjoy it.

Listen. There are two devatas, Hindu deities, related to this: Kubera and Lakṣmī. Wealth has two aspects: wealth with possessiveness and wealth without possessiveness. Wealth with possessiveness is Kubera or yakṣa. Kubera means the person who possesses and never enjoys. Yakṣa is a being that owns wealth, but never enjoys it. He feels so satisfied with possessing that he can never enjoy. Kubera represents richness, whereas another deity, Lakṣmī, stands for wealth. Richness means you have but you never enjoy and enrich yourself. That is Kubera. Wealth means something that not only do you have, but you also enjoy and enrich joyously! Lakṣmī means abundance. The abundance or wealth is there without possessiveness.

There is no possessiveness, no sense of ‘mine, mine, mine’. That feeling is absent. When that feeling is not there, we really enjoy and enrich our life. We can really live life. We each decide whether we are a Lakṣmī or a Kubera. If we surrender our possessiveness, the feeling of ‘mine’, we will be continuously joyful, ecstatic and enjoying. Whenever we complete and drop possessiveness, whenever we relax from the feeling of ‘mine’, we live even with the material comforts and enjoy life. Please listen. Whenever you surrender the ‘I’ to the Existence, understand this one thing. Never think that the world is running because of you. It is running in spite of you!

Fifty years from now, none of us will be here. Do you think the world will stop? No! Even so, we think the whole world is running only because of us. Understand that not only you but your whole ‘I’ and ‘mine’ are taken care of by the Divine. It takes care in its own way. But we, out of our ego, keep all our headaches, all the loads, upon our own heads. When you rest, when you really relax, when you surrender at the feet of the Divine, your space of completion awakens the space of creation.Ninety-ninepercentofyourenergyisavailableforexpressingyour positive creativity and power, and for living and celebrating. You harness the power of words through integrity, power of thinking through authenticity, power of feeling through responsibility and power of living through enriching!

Until then that entire ninety-nine percent is wasted in unnecessarily worrying, self-doubting and struggling with incompletions. Continuous self-doubting with worrying, fear and greed creates incompletions in your life. When you surrender, when you trust in the Divine, when you relax in the name of the Divine, the energy and powers that you had been wasting on worrying turns towards the power of creation with positivity and possibility. Ninety-nine percent of your worries, fears and greed never come true. Whatever one percent comes true is always good for you! When you surrender your ‘I,’ your suffering is transformed into the space of Mokṣa Sannyāsa Yogaḥ Drop Everything And Surrender 1329 completion bringing intelligence, love, joy, and ecstasy.

When you surrender your ‘mine,’ your richness becomes the space of creation for wealth, power, and celebration. You start really living to enrich others and yourself with your possessions. You enjoy and celebrate whatever you have. You start living it, and really feel ecstasy and joy from the things that you have. You go beyond the fear of ‘When will I lose them?’ Third: Surrender both I and Mine Listen. When I say both ‘I’ and ‘mine,’ I mean surrendering your whole life unconditionally, completely. When you surrender both ‘I’ and ‘mine,’ your whole life is totally transformed. It becomes completely different. The proof that you have surrendered is that you no longer worry and suffer.

If you have really surrendered, you will not have worry or suffering. To whom you surrender is immaterial. I have been speaking of surrender but I have not said ‘to whom’. You don’t need to bother about to whom to surrender to. It is immaterial whether you surrender to God, the Guru, Śiva or Kṛṣṇa. It is unimportant and has nothing to do with liberation. Surrender itself has the power to transform and complete you. Surrendering itself will do the miracle. Surrender has the energy and the capacity to transform you and to bring completion to you. Don’t bother about which form or name you surrender to. It does not matter.

Just Surrender! Don’t doubt, Don’t you worry There is no need to worry about what will happen thereafter, or what will be the effect or next step after the surrender. Most of the time, before surrendering itself, we calculate logically, ‘After surrendering, what will happen to this or that?’ Can we logically calculate what will happen? Never. If we do so, we project our mind beyond surrender. If you know what will happen after death, only then will you know what will happen after surrender. Surrender and death are the same. When you surrender, psychologically you die. You are re-born. Can you say what will happen after your death? No.

In the same way, you can never imagine or visualize what will happen after surrender. If you are imagining, visualizing, be very clear, you are not surrendering. Somebody asked me, ‘Swamiji, I have surrendered to you. What should I do?’ I told him, ‘If you really surrender, you will not have that question! You will be guided from within. When you fully surrender, intuition or divine intelligence automatically guides you. As long as you have doubts, you have not surrendered.’ This question, whether you have surrendered or not, will disappear. You will have no doubt about whether you have surrendered or not. Your whole being will be flooded and will be bubbling with ecstasy and joy.

There is just a feeling of surrendering, utter relaxation and utter bliss. You will not bother about what happens next. You will be totally relaxed from your duties, pains, suffering and responsibilities. The responsibilities will befulfilledeffortlessly.Yourbody,yourmindwillbedoingtherightaction effortlessly. It’s not that you won’t go to your office tomorrow because you have surrendered. You will go—the body will carry on. Everything will be happening. But you will see utter relaxation in your being, the utter bliss in your ‘mind’ and the utter ‘IS ness’ in your life. When you surrender the ‘I’, there is utter bliss. When you surrender the ‘mine,’ there is utter relaxation. When you surrender the ‘I’ and ‘mine’, there is a beautiful ‘IS ness’ in your life.

This is the scale to measure whether your surrender is merely lip service or it is real. With this scale you can measure whether you have surrendered or not. Listen. Surrender is nothing but a clear, conscious decision to be complete. Nothing else. You will conclude, ‘Why can’t the energy that can move my body, this sun, this moon and this planet Earth, move and complete my life?’ Understand: The bread that we eat becomes blood. It is not an Mokṣa Sannyāsa Yogaḥ Drop Everything And Surrender 1331 insignificant process. Still, scientists have not succeeded in converting bread into blood. And such a big process happens inside our body! Just six feet tall—in such a small system, this big process is happening!

Air is taken in, the prāṇa (life force) is separated out, the air goes out—the process is happening inside us. If the Divine can manage so much inside our body, if the Divine can manage so much in this Universe, it can well manage and complete our life, too. Understand. Existence is intelligence. The Divine is intelligence. I’ve seen people ask God, ‘O God, please give me this. O God, please give me a million dollars.’ Let me ask you this. Why do you pray? You pray because you think that God has the capacity to give, that God has the śakti (power) to give. But when you insist, ‘O God, give me now, give me right now,’ it means you believe that He has śakti, but you don’t believe that he has buddhi, the intelligence to decide when to give.

That is what it means! You believe He has energy, but you don’t believe He has intelligence. That is what your prayer means! When you surrender, you understand that not only does He have śakti, He has buddhi also. Every moment, something will be taught to you. When you surrender, you will not have any pain. You will feel complete and liberated. So whenever you relax and complete, you transform your life from mithya (illusion) to nitya ānanda (eternal bliss). You transform your suffering to a space of bliss. You move from depression to expression, from self-doubt to Self, from ‘me’ to ‘you’ , from worrying to wondering. The genesis of identity is transformed with the process of completion.

The knowledge of advaita—the space of non-duality, becomes a living reality in you with completion. You conquer all fears with completion. You conquer all wrong self-identification of ‘I’ and ‘mine’ with your completion. I tell you, the feeling you have—that you are inadequate, that you are incomplete, that you are not capable, that you can’t­ —all the impossibilities will just disappear and melt down with completion. Do completion and surrender. Everything, the wrong, inadequate cognitions you have will melt down, you will become complete. So may you decide consciously to declare your completion with everything and surrender. Don’t question or doubt once the conscious decision is made. Once you surrender, even after the decision, you will have the feeling, you will have the self-doubt whether you really did surrender or not.

Listen. Let me tell you one thing. First just decide consciously to be complete and surrender. Surrender everything at the feet of God who runs this world. You don’t even need to have any name or form in your mind, ‘Oh, I surrendered to this god. So what will happen?’ Don’t worry. Just surrender to the energy that runs the whole world. Then everybody is included under that title— God, Guru, Divine, energy of this whole Universe. Just decide to let this run your life. After that, naturally, you will have a self-doubt whether you have surrendered or not. Then just say, ‘Even this doubt is a gift from the Divine, the same Divine that is running the world.

The Divine gives this doubt also. The intelligence to surrender and to doubt my surrender are both His gifts. Let me offer my doubt also to Him. Let Him take care.’ Surrender your doubt also. Then you will see the transformation happens in you just as you are. Don’t think, ‘First I will change, and then I will surrender.’ No. You cannot do that. Surrender as you are, consciously, totally. Whatever is in your hands, whatever ‘mine’ is in your hands, whatever position is in your hands, surrender completely. Your being will be flooded with a new feeling, a new life, a new energy and a new bliss. So, may you surrender at the feet of the Divine.

May you enter the space of completion. May you be in the energy. May you enter into the Divine energy. May this happen to you. May you be in and may you become eternal bliss, Nitya ānanda. Mokṣa Sannyāsa Yogaḥ Drop Everything And Surrender 1333 Here ends the ultimate teaching of Śrī Kṛṣṇa and here starts our enlightened life! Let us take a few minutes to offer our gratitude to the great Masters. First, offer gratitude to the great Master Śrī Kṛṣṇa who showered these great truths upon the whole Universe. Let us give our gratitude to Him. Then come all the Masters who preserved these truths so that we can enjoy and experience these truths in our life.

Let us give our gratitude to the entire Guru Paramparā, the lineage of Gurus. Please close your eyes and remain in silence for a while. I bless you all. Let you all radiate with completion. And, let you all radiate with integrity, authenticity, responsibility and enriching with Eternal bliss, Nitya ānanda. Thank you. Thus ends the eighteenth chapter named Mokṣa-Sannyāsa Yogaḥ, ‘The Yoga of Liberation by Renunciation,’ of the Bhagavad Gītā Upaniṣad, Brahmavidyā Yogaśāstra, the scripture of yoga dealing with the scienceoftheAbsoluteintheformofŚrīKṛṣṇārjunasaṃvād, dialogue between Śrī Kṛṣṇa and Arjuna. Bhagavad Gītā Śloka Bhagavad Gita Verses Invocation Verses Oṁ pārthāya pratibodhitāṁ bhagavatā nārāyaṇena svayaṁ vyāsena gratitāṁ purāṇa muninā madhye mahābhāratam I advaitāmṛtavarṁiṇīṁ bhagavatīṁ aṣṭāśdaśādhyāyinīṁ amba tvām anusandadhāmi bhagavadgīte bhavadveṁiṇīm II Oṁ, I meditate upon you, Bhagavad Gītā the affectionate Mother, the Divine Mother showering the nectar of Advaita (non-duality) and destroying rebirth, (who was) incorporated into the Mahābhārat of eighteen chapters by sage Vyāsa, the author of the purāṇas and imparted to Arjuna by Lord Nārāyaṇa, Himself. vasudeva sutaṁ devaṁ kamsa cāṇūra mardanam I devakī paramānandaṁ kṛṣṇam vande jagadgurum II I bow down to you Lord Kṛṣṇa, Jagadguru (Master to the world), son of Vasudeva, Supreme Bliss of Devakī, destroyer of Kaṁsa and Cāṇūra. c h a p t e r Arjunaviṣāda Yogaḥ dhṛtarāṣṭra uvāca dharmakṣetre kurukṣetre samavetā yuyutsavaḥ I māmakāḥ pāṇḍavāś caiva kim akurvata sañjaya II 1.1 dhṛtarāṣṭra: Dhṛtarāṣṭra; uvāca: said; dharmakṣetre: in the place of righteousness;kurukṣetre:inthislocationofkurukṣetra;samavetāḥ:gathered; yuyutsavaḥ: desiring to fight; māmakāḥ: my people; pāṇḍavāḥ: the sons of Pāṇḍu; ca: and; eva: also; kiṃ: what; akurvata: did they do; sañjaya: O Sañjaya 1.1 Dhṛtarāṣṭra said: O Sañjaya, assembled on this righteous holy land of pilgrimage at Kurukṣetra, what did my sons and those of Pāṇḍu, eager and ready to fight, do?

Arjunaviśāda Yogaḥ Ch 1 verses 1339 sañjaya uvāca dṛṣṭvā tu pāṇḍavānīkaṃ vyūḍhaṃ duryodhanas tadā I ācāryam upasaṅgamya rājā vacanam abravīt II 1.2 sañjaya: Sañjaya; uvāca: said; dṛṣṭvā: having seen; tu: indeed; pāṇḍavānīkaṃ: the Pāṇḍava army; vyūḍhaṃ: arranged in formation; duryodhanaḥ: Duryodhana; tadā: then; ācāryam: the teacher; upasaṅgamya: approaching; rājā: the king; vacanam: words; abravīt: said 1.2 Sañjaya said: O king, looking at the Pāṇḍava army in full formation, Duryodhana went to his teacher and spoke. pasyai ’tāṃ pāṇḍuputrānām ācārya mahatīṃ camūm I vyūḍhām drupada putreṇa tava śiṣyeṇa dhīmatā II 1.3 pasya: behold; etāṃ: this; pāṇḍuputrānām: of the sons of Pāṇḍu; ācārya: O teacher; mahatīṃ: great; camūm: army; vyūḍhām: formed; drupada-putreṇa: by the son of Drupada; tava śiṣyeṇa: by your disciple; dhīmatā: intelligent 1.3 O my teacher, behold the great army of the sons of Pāṇḍu, arrayed for battle by your intelligent disciple, the son of Drupada. atra śūrā maheṣvāsā bhīmārjunasamā yudhi I yuyudhāno virāṭaś ca drupadaś ca mahā rathaḥ II 1.4 atra: here; śūrāḥ: heroes; maheṣvāsāḥ: mighty archers; bhīmārjuna: Bhīma and Arjuna; samāḥ: equal; yudhi: in battle; yuyudhānaḥ: Yuyudhana; virāṭaḥ: Virāṭa; ca: and; drupadaḥ: Drupada; ca: and; mahārathaḥ: great charioteers 1.4 Here in this army there are many heroes wielding mighty bows, and equal in military prowess to Bhīma and Arjuna— Yuyudhāna, Virāṭa, and the great chariot warrior Drupada. dhṛśṭaketuś cekitānaḥ kāśirājaś ca vīryavān I purujit kuntibhojaś ca śaibyaś ca narapuṅgavaḥ II 1.5 dhṛṣṭaketuḥ: Dṛṣṭhtaketu; cekitānaḥ: Cekitāna; kāśirājaḥ: Kāśirāja; ca: and; vīryavān: courageous; purujit: Purujit; kuntibhojaḥ: Kuntibhoja; ca: and; śaibyaḥ: Śaibya; ca: and; narapuṅgavaḥ: best of men 1.5 There are courageous warriors like Dṛṣṭaketu, Cekitāna, the couragious Kāśīrāja, Purujit, Kuntibhoja and Śaibya, the best of men. yudhāmanyuś ca vikrānta uttamaujāś ca vīryavān I saubhadro draupadeyāś ca sarva eva mahārathāḥ II 1.6 yudhāmanyuḥ:Yudhāmanyu;ca:and;vikrāntaḥ:mighty;uttamaujāḥ:Uttamauja; ca: and; vīryavān: brave; saubhadraḥ: the son of Subhadrā; draupadeyāḥ: the sons of Draupadī ; ca: and; sarva: all; eva: certainly; mahārathāḥ: great chariot fighters.

1.6 There are the mighty Yudhāmanyu, the brave Uttamauja, Abhimanyu, the son of Subhadrā and the sons of Draupadī, all of them great chariot warriors. asmākaṃ tu viśiṣṭā ye tān nibodha dvijottama I nāyakā mama sainyasya saṃjñārthaṃ tān bravīmi te II 1.7 Arjunaviśāda Yogaḥ Ch 1 verses 1341 asmākaṃ: our; tu: also; viśiṣṭāḥ: important; ye: who; tān: those; nibodha: know; dvijottama: the best of the brāhmaṇas; nāyakāḥ: leaders; mama: my; sainyasya: of the army; saṃjñārthaṃ: for information; tān: them; bravīmi: I speak; te: to you. 1.7 O best of the brāhmaṇas, let me tell you, who are the powerful warriors on our side—the generals of my army; for your information, I mention them. bhavān bhīṣmaś ca karṇaś ca kṛ paś ca samitiṃjayaḥ I aśvatthāmā vikarṇaś ca saumadattis tathai ’va ca II 1.8 bhavān: your self; bhīṣmaḥ: grandfather Bhīṣma; ca: and; karṇaḥ: Karṇa; ca: and; kṛpaḥ: Krpa; ca: and; samitiṃjayaḥ: victorious in war; aśvatthāmā: Aśvattāma; vikarṇaḥ: Vikarṇa; ca: and; saumadattiḥ: the son of Somadatta; tathā: thus as; eva: only; ca: and 1.8 Your goodself, Bhīṣma, Karṇa, Kṛpa, who are ever victorious in battle, an even so Aśvatthāma, Vikarṇa and the son of Somadatta. anye ca bahavaḥ śūrā mad arthe tyakta jīvitāḥ I nānā śastra praharaṇāḥ sarve yuddha viśāradāḥ II 1.9 anye: many others; ca: also; bahavaḥ: in great numbers; śūrāḥ: heroes; mad arthe:formysake;tyaktajīvitāḥ:preparedtorisklife;nānā:many;śastra:weapons; praharaṇāḥ: equipped with; sarve: all of them; yuddha: battle; viśāradāḥ: experienced in military science.

1.9 Many other heroes there are who are prepared to lay down their lives for my sake; all are well-equipped with different weapons, and well experienced in warfare science. aparyāptaṃ tad asmākaṃ balaṃ bhīṣmābhi rakṣitam I paryāptaṃ tvidam eteṣāṃ balaṃ bhīmābhi rakṣitam II 1.10 aparyāptaṃ:unlimited;tat:that;asmākaṃ:ofours;balaṃ:strength;bhīṣmābhi rakṣitam: presided over and protected by Bhīṣma; paryāptaṃ: limited; tu: but; idaṃ: all this; eteṣāṃ: their; balaṃ: strength; bhīmābhi rakṣitam: presided over and protected by Bhīma 1.10 The strength of army of ours, protected by Bhīṣma, is invincible whereas the strength of their army carefully protected by Bhīma is limited. ayaneṣu ca sarveṣu yathā bhāgam avasthitāḥ I bhīṣmam evā bhirakṣantu bhavantaḥ sarva eva hi II 1.11 ayaneṣu: in the divisions; ca: and; sarveṣu: everywhere; yathā bhāgam: as per the divisions; avasthitāḥ: situated; bhīṣmam: to Bhisma; eva: alone; abhi rakṣantu: protect; bhavantaḥ: you; sarva: all; eva: only; hi: indeed 1.11 Stationed in your respective divisions on all fronts, all of you must give full protection to Bhīṣma. tasya sañjanayan harṣaṃ kuru vṛddhaḥ pitāmahaḥ I siṃha nādaṃ vinadyoccaiḥ śaṇkhaṃ dadhmau pratāpavān II 1.12 tasya: his; sañjanayan: causing; harṣaṃ: joy; kuru vṛddhaḥ: old man of the Arjunaviśāda Yogaḥ Ch 1 verses 1343 Kurudynasty;pitāmahaḥ:thegrandfather;siṃhanādaṃ:lion’sroar;vinadya: causingtosound;uccaiḥ:loudly;śaṇkhaṃ:conch;dadhmau:blew;pratāpavān: mighty 1.12 Then Bhīṣma, the mighty patriarch of the Kuru dynasty, their glorious grandfather, roared like a lion and blew his conch, giving Duryodhana joy. tataḥśaṇkhāś ca bheryaś ca paṇavānaka gomukhāḥ I sahasaivābhyahanyanta sa śabdas tumulo ’bhavat II 1.13 tataḥ: then; śaṇkhāḥ: conches; ca: and; bheryaś ca paṇavānaka: drums, bugles, horns and trumpets; gomukhāḥ: cow horns; sahasā eva: quite suddenly abhyahanyanta: blared; saḥ: that; śabdaḥ: sound; tumulaḥ: tumultuous; abhavat: became 1.13 Then, conches, bugles, trumpets, drums and horns were all suddenly sounded, and the combined sound was tumultuous. tataḥ śvetair hayair yukte mahati syandane sthitau I mādhavaḥ pāṇḍavaś caiva divyau śaṇkhau pradadhmatuḥ II 1.14 tataḥ: then; śvetaiḥ: by white; hayaiḥ: horses; yukte: being yoked; mahati: magnificent; syandane: chariot; sthitau: seated; mādhavaḥ: Mādhava, Śrī Kṛṣṇa; pāṇḍavaḥ: son of Pāṇḍu; ca: and; eva: only; divyau: divine; śaṇkhau: conches; pradadhmatuḥ: blew 1.14 Then, seated on a magnificent chariot drawn by white horses, both Mādhava (Kṛṣṇa) and Arjuna sounded their divine conches. pāñcajanyaṃ hṛṣīkeśo devadattaṃ dhanañjayaḥ I pauṇḍraṃ dadhmau mahā śaṅkhaṃ bhīma karmā vṛkodaraḥ II 1.15 pāñcajanyaṃ:theconchnamedPāñcajanya;hṛṣīkeśaḥ:Onewhohasmastered the senses (Kṛṣṇa) ; devadattaṃ: the conch named Devadatta; dhanaṅjayaḥ: Dhañanjaya, the winner of wealth; pauṇḍraṃ: the conch named Pauṇḍra; dadhmau: blew; mahā-śaṅkhaṃ: the great conch; bhīma karmā: one who performs terrible tasks; vṛkodaraḥ: one with the belly of a wolf 1.15 Then, Hṛṣikeśa (Kṛṣṇa) blew His conch, called Pāñcajanya; Dhanañjaya (Arjuna) blew his conch, called Devadatta; and Bhīma blew his mighty conch called Pauṇḍra. anantavijayaṃ rājā kuntī putro yudhiṣṭhiraḥ I nakulaḥ sahadevaś ca sughoṣa maṇipuṣpakau II 1.16 kāśyaś ca parameṣvāsaḥ śikhaṇḍī ca mahā rathaḥ I dhṛṣṭadyumno virāṭaś ca sātyakiś cāparājitaḥ II 1.17 drupado draupadeyāś ca sarvaśaḥ pṛthivī pate I saubhadraś ca mahābāhuh śaṅkhān dadhmuḥ pṛthak-pṛthak II 1.18 anantavijayaṃ: the conch named Ananta-vijaya; rājā: the king; kuntī putraḥ: the son of Kuntī; yudhiṣṭhiraḥ: Yudhisṭra; nakulaḥ: Nakula; sahadevaḥ: Sa- Arjunaviśāda Yogaḥ Ch 1 verses 1345 hadeva; ca: and; sughoṣa maṇipuṣpakau: the conches named Sughośa and Maṇipuṣpaka; kāśyaḥ: the king of Kāśī (Vāraṇāsi); ca: and; parameṣvāsaḥ: the great archer; śikhaṇḍī: Śikhaṇḍī; ca: and; mahā rathaḥ: great chariot warrior; dhṛṣṭadyumnaḥ: Dhṛṣṭadyumna; virāṭaḥ: Virāṭa; ca: and; sātyakiḥ: Sātyaki; ca: and; aparājitaḥ: invincible; drupadaḥ: Drupada; draupadeyāḥ: the sons of Draupadī ; ca: also; sarvaśaḥ: all; pṛthivīpate: O’ king of earth; aubhadraḥ: the sonofSubhadrā(Abhimanyu);ca:and;mahābāhuḥ:mighty-armed;śaṅkhān: conches; dadhmuḥ blew; pṛthak pṛthak: severally 1.16, 17, 18 King Yudhisṭra, the son of Kuntī, blew his conch, the Anantavijaya, and Nakula and Sahadeva blew theirs known as Sughośa and Maṇipuṣpaka.

The excellent archer, the king of Kāśī, the great chariot-fighter Śikhaṇḍī, Dhṛṣṭadyumna, Virāṭa and the invincible Sātyaki, Drupada, the sons of Draupadī , and the mighty-armed Abhimanyu, son of Subhadrā, all of them, O king, blew their own conches. sa ghoṣo dhārtarāṣṭrāṇāṃ hṛdayāni vyadārayat I nabhaś ca pṛthivīṃ caiva tumulo vyanunādayan II 1.19 saḥ: that; ghoṣaḥ: uproar; dhārtarāṣṭrāṇāṃ: of the sons of Dhṛtarāṣṭra; hṛdayāni:hearts;vyadārayat:broke;nabhaḥ:thesky;ca:and;pṛthivīṃ:theearth; ca: and; eva: only; tumulaḥ: tumultous; vyanunādayan: resounding 1.19 The terrible sound echoing through the sky and the earth rent the hearts of the sons of Dhṛtarāṣṭra. atha vyavasthitān dṛṣṭvā dhārtarāṣṭrān kapidhvajaḥ I pravṛtte śastrasaṃpāte dhanur udyamya pāṇḍavaḥ I hṛṣīkeśaṃ tadā vākyam idam āha mahīpate II 1.20 atha: then; vyavasthitān: stationed; dṛṣṭvā: seeing; dhārtarāṣṭrān: the sons of Dhṛtarāṣṭra; kapidhvajaḥ: one whose flag is marked with the ape; pravṛtte: about to begin; śastrasaṃpāte: the arrows released; dhanuḥ: bow; udyamya: after taking up; pāṇḍavaḥ: the son of Pāṇḍu; hṛṣīkeśaṃ: to Kṛṣṇa; tadā: then; vākyam: words; idaṃ: this; āha: said; mahī pate: O Lord of the earth 1.20 Seeing the sons of Dhṛtarāṣṭra arrayed in the battle field, Arjuna, the son of Pāṇḍu, who was seated in his chariot, bearing the flag marked with Hanumān, took up his bow. arjuna uvāca senayor ubhayor madhye rathaṃ sthāpaya me ’cyuta I yāvad etān nirīkṣe ’haṃ yoddhu kāmān avasthitān II 1.21 kair mayā saha yoddhavyam asmin raṇasamudyame II 1.22 arjuna:Arjuna;uvāca:said;senayoḥ:ofthearmies;ubhayoḥ:ofboth;madhye: inbetween;rathaṃ:thechariot;sthāpaya:position;me:my;acyuta:Oinfallible one; yāvat: while; etān: all these; nirīkṣe: behold; ahaṃ: I; yoddhu kāmān: desiringtofight;avasthitān:standing;kaiḥ:withwhom;mayā:byme;saha:with; yoddhavyam: to be fought; asmin: in this; raṇasamudyame: situation of war; 1.21, 22 Arjuna said: O Acyuta (Infallible One), please place my chariot between the two armies while I may observe these warriors arrayed for battle and with whom I have to engage in fight.

Arjunaviśāda Yogaḥ Ch 1 verses 1347 yotsyamānān avekṣe ’haṃ ya ete ’tra samāgatāḥ I dhārtarāṣṭrasya durbuddher yuddhe priyacikīrṣavaḥ II 1.23 yotsyamānān:thosewhowishtofight;avekṣe:see;ahaṃ:I;yaḥ:who;ete:these; atra : here; samāgatāḥ: assembled; dhārtarāṣṭrasya: the son of Dhṛtarāṣṭra; durbuddheḥ:evil-minded;yuddhe:inthefight;priyacikīrṣavaḥ:wishingtoplease 1.23 Let me see these well wishers in this war of the evil-minded Duryodhana, who have come together here to fight. sañjaya uvāca evam ukto hṛṣīkeśo guḍākeśena bhārata I senayor ubhayor madhye sthāpayitvā rathottamam II 1.24 bhīṣma droṇa pramukhataḥ sarveṣāṃ ca mahīkṣitām I uvāca pārtha paśyaitān samavetānkurūniti II 1.25 sañjaya: Sañjaya; uvāca: said; evaṃ: thus; uktaḥ: addressed; hṛṣīkeśaḥ: Kṛṣṇa (Lordofsenses);guḍākeśena:Arjuna(onewhohasconqueredsleep);bhārata: O Bhārata; senayoḥ: of armies; ubhayoḥ: of both; madhye: in the middle of; sthāpayitvā: having placed; rathottamam: the finest chariot bhīṣma: grandfatherBhīṣma;droṇa:theteacherDroṇa;pramukhataḥ:infrontof;sarveṣāṃ:of all; ca: and; mahīkṣitām: of rulers of the world; uvāca: said; pārtha: O Pārtha; paśyai: see; etān: these; samavetān: assembled; kurūn: the Kurus; iti: thus 1.24, 25 Sañjaya said: O descendant of Bhārata, being thus addressed by Guḍākeśa (Arjuna), Hṛṣīkeśa (Kṛṣṇa) then drew up the fine chariot to the middle of both the armies in front of Bhīṣma, Droṇa and all the kings and said, ‘Arjuna, behold the Kauravas assembled here.’ tatrā paśyat sthitān pārthaḥ pitṛ-n atha pitāmahān I ācāryān mātulān bhrātṛ-n putrān pautrān sakhīṃs tathā I śvaśurān suhṛdaś caiva senayorubhayorapi II 1.26 tatra: there; apaśyat: saw; sthitān: positioned; pārthaḥ: Arjuna; pitṛ-n: fathers; atha: also; pitāmahān: grandfathers; ācāryān: teachers; mātulān: maternal uncles; bhrātṛ-n: brothers; putrān: sons; pautrān: grandsons; sakhīn: friends; tathā: too; śvaśurān: fathers-in-law; suhṛdaḥ: well-wishers; ca: and; eva: only; senayoḥ: of the armies; ubhayoḥ: of both ; api: also 1.26 There Arjuna saw, stationed there in both the armies his uncles, grand uncles, teachers, maternal uncles, brothers, sons, grandsons, and friends, as well as his fathers-in-law and well-wishers. tān samīkṣya sa kaunteyaḥ sarvān bandhūn avasthitān I kṛpayā parayā ’viṣṭo viṣīdann idam abravīt II 1.27 tān: those; samīkṣya: after seeing; sa: he; kaunteyaḥ: kaunteya; sarvān: all; bandhūn:relatives;avasthitān:standing;kṛpayā:bypity;parayā:deep;āviṣṭaḥ: filled; viṣīdan: lamenting; idaṃ: thus; abravīt: spoke 1.27 Seeing all those relatives present there, Arjuna was overwhelmed with deep pity and spoke in sadness.

Arjunaviśāda Yogaḥ Ch 1 verses 1349 arjuna uvāca dṛṣṭvemaṃ svajanaṃ kṛṣṇa yuyutsuṃ samupasthitam I sīdanti mama gātrāṇi mukhaṃ ca pariśuṣyati II 1.28 arjuna: Arjuna; uvāca: said; dṛṣṭvā: after seeing; imaṃ: all these; svajanaṃ: kinsmen; kṛṣṇa: Kṛṣṇa; yuyutsuṃ: all eager to do battle; samupasthitam: arranged in form; sīdanti: fail; mama: my; gātrāṇi: limbs; mukhaṃ: mouth; ca: and; pariśuṣyati: is parching vepathuś ca śarīre me romaharṣaś ca jāyate I gāṇḍīvaṃ sraṃsate hastāt tvak caiva paridahyate II 1.29 vepathuḥ: trembling; ca: and; śarīre: in body; me: my; romaharṣaḥ: hair standingonend;ca:and;jāyate:happens;gāṇḍīvaṃ:Gāṇḍīva;sraṃsate:slips; hastāt: from the hands; tvak: skin; ca: and; eva: only; paridahyate: is burning 1.28, 29 Arjuna said: Kṛṣṇa, seeing my friends and relatives present before me, eager to wage war, my limbs are giving way, my mouth is parching and a shiver is running through my body, my hair is standing on end. na ca śaknomy avasthātuṃ bhramatīva ca me manaḥ I nimittāni ca paśyāmi viparī tāni keśava II 1.30 na: not; ca: and; śaknomi: am able; avasthātuṃ: to stand; bhramatīva: as if whirling;ca:and;me:my;manaḥ:mind;nimittāni:portents;ca:also;paśyāmi: I see; viparī tāni: just the opposite; keśava: O Keśava, killer of demon Kesin 1.30 My bow gāṇḍīva is slipping from my hands and my skin is burning all over.

My mind is whirling as it were, and I am now unable to stand here any longer. na ca śreyo ’nupaśyāmi hatvā svajanam āhave I na kāṅkṣe vijayaṃ kṛṣṇa na ca rājyaṃ sukhāni ca II 1.31 na:not;ca:and;śreyaḥ:good;anupaśyāmi:Isee;hatvā:afterkilling;svajanam: own kinsmen; āhave: in battle; na: not; kāṅkṣe: I desire; vijayaṃ: victory; kṛṣṇa: O Kṛṣṇa; na: not; ca: and; rājyaṃ: kingdom; sukhāni: pleasures; ca: and 1.31 I foresee only evil omens, O Kṛṣṇa, I do not see any good coming out of killing one’s own kinsmen [svajanam] in this battle. I do not covet my dear Kṛṣṇa, victory or kingdom or pleasures. kiṃ no rājyena govinda kiṃ bhogair jīvitena vā I yeṣām arthe kāṅkṣitaṃ no rājyaṃ bhogāḥ sukhāni ca II 1.32 ta ime ’vasthitā yuddhe prāṇāṃs tyaktvā dhanāni ca I ācāryāḥ pitaraḥ putrāḥ tathaiva ca pitāmahāḥ II 1.33 mātulāḥ śvaśurāḥ pautrāḥ śyālāḥ saṃbandhinas tathā I etān na hantum icchāmi ghnato ’pi madhusūdana II 1.34 api trailokyarājyasya hetoḥ kiṃ nu mahīkṛ te I Arjunaviśāda Yogaḥ Ch 1 verses 1351 nihatya dhārtarāṣṭrān naḥ kā prī tiḥ syāj janārdana II 1.35 kiṃ: what; no: to us; rājyena: by kingdom; govinda: Govinda; kiṃ: what; bhogaiḥ: by pleasures; jīvitena: life; vā: or; yeṣām: for whose; arthe: sake; kāṅkṣitaṃ:desired;no:byus;rājyaṃ:kingdom;bhogāḥ:enjoyment;sukhāni: happiness; ca: and; te: they; ime: these; avasthitāḥ: stand; yuddhe: in battle; prāṇān: lives; tyaktvā: giving up; dhanāni: wealth; ca: and; ācāryāḥ: teachers; pitaraḥ: fathers; putrāḥ: sons; tathā eva: like that; ca: and; pitāmahāḥ: grandfathers; mātulāḥ: maternal uncles; śvaśurāḥ: fathers-inlaw; pautrāḥ: grandsons; śyālāḥ: brothers-in-law; saṃbandhinaḥ: relatives; tathā: as well as; etān: these; na: not; hantum: for killing; icchāmi: I wish; ghnataḥ: killed; api: even; madhusūdana: O killer of the demon Madhu; api: even; trailokya: of the three worlds; rājyasya: of the kingdoms; hetoḥ: in exchange; kiṃ: what; nu: then; mahīkṛte: for the sake of the earth; nihatya: after slaying; dhārtarāṣṭrān: sons of Dhṛtarāṣṭra; naḥ: to us; kā: what; prītiḥ: pleasure; syāt: may be; janārdana: Janārdana; pāpaṃ: sins; eva: only; āśrayet: will take hold; asmān: us; hatvā: after killing; etān: these; ātatāyinaḥ: wrong-doers 1.32—1.36 Of what use will kingdom or happiness or even life be to us?

For whose sake we desire this kingdom, enjoyment and happiness, they stand in battle staking their lives and property. Teachers, fathers, sons as well as grandfathers, maternal uncles, fathers-inlaw, grandsons, brothers-in-law and other relatives. Madhusūdana (Kṛṣṇa), even if I am killed (by them) I do not want to kill these ones even to gain control of all three worlds, much less for the earthly lordship. What pleasure will we get by destroying the sons of Dhṛtarāṣṭra, Janārdana? Only sin will overcome us if we slay these wrong doers. pāpam evāśrayed asmān hatvaitān ātatāyinaḥ I tasmān nārhā vayaṃ hantuṃ dhārtarāṣṭrān svabāndhavān I svajanaṃ hi kathaṃ hatvā sukhinaḥ syāma mādhava II 1.37 tasmāt: therefore; na: not; arhāḥ: justified; vayaṃ: we; hantuṃ: to kill; dhārtarāṣṭrān: the sons of Dhṛtarāṣṭra; svabāndhavān: our friends; svajanaṃ: kinsmen; hi: for; kathaṃ: how; hatvā: after killing; sukhinaḥ: happy; syāma: may be; mādhava: O Mādhava (Kṛṣṇa) 1.37 Therefore, it is not proper for us to kill the sons of Dhṛtarāṣṭra and our relations, for how could we be happy after killing our own kinsmen, Mādhava? yadyapyete na paśyanti lobhopahata cetasaḥ I kulakṣayakṛtaṃ doṣaṃ mitradrohe ca pātakam II 1.38 yadyapi:evenif;ete:these;na:not;paśyanti:see;lobhopahata:greedovertaken; cetasaḥ: intelligence; kulakṣayakṛtaṃ: in killing the race done; doṣaṃ: fault; mitradrohe: treason to friends; ca: and; pātakam: sin 1.38 O Janārdana, these men, blinded by greed, see no fault in killing one’s family or being treasonable to friends, incur sin. kathaṃ na jñeyam asmābhiḥ pāpād asmān nivartitum I kulakṣaya kṛ taṃ doṣaṃ prapaśyadbhir janārdana II 1.39 kathaṃ:why;na:not;jñeyam:tobeunderstood;asmābhiḥ:byus;pāpāt:from sins; asmāt: from this; nivartitum: to turn away; kulakṣaya kṛtaṃ: destruction of a dynasty; doṣaṃ: evil; prapaśyadbhiḥ: by the witnessing; janārdana: Janārdana (Kṛṣṇa) 1.39 Why should we, who clearly see the sin in the destruction Arjunaviśāda Yogaḥ Ch 1 verses 1353 of a dynasty, not turn away from this crime? kulakṣaye praṇaśyanti kuladharmāḥ sanātanāḥ I dharme naṣṭe kulaṃ kṛ tsnam adharmo ’bhibhavatyuta II 1.40 kulakṣaye: in destroying the family; praṇaśyanti: perish; kuladharmāḥ: the family traditions; sanātanāḥ: age-old; dharme: virtue; naṣṭe: destroyed; kulaṃ: family; kṛtsnam: whole; adharmaḥ: non-righteousness; abhibhavati: overtakes; uta: and 1.40 With the destruction of the dynasty, the age-old family traditions die and virtue having been lost, vice overtakes the entire race. adharmābhibhavāt kṛṣṇa praduṣyanti kula striyaḥ I strīṣu duṣṭāsu vārṣṇeya jāyate varṇasaṃkaraḥ II 1.41 adharma: non-righteousness; abhi bhavāt: from the preponderance; kṛṣṇa: O Kṛṣṇa; praduṣyanti: become corrupt; kula striyaḥ: family women; strīṣu duṣṭāsu:whenwomenbecomecorrupt;vārṣṇeya:OVārṣṇeya(Kṛṣṇa);jāyate: arises; varṇasaṃkaraḥ: intermixture of castes 1.41 When non-righteous practices become common, O Kṛṣṇa, the women of the family become corrupt, and with the degradation of womanhood, O Descendant of Vṛṣṇi, ensues intermixture of castes. saṃkaro narakāyaiva kulaghnānāṃ kulasya ca I patanti pitaro hyeṣāṃ lupta piṇḍodaka kriyāḥ II 1.42 saṃkaraḥ: mixture; narakāya: for hell; eva: only; kulaghnānāṃ: of the killers of the family; kulasya: of the family; ca: and; patanti: fall; pitaraḥ : forefathers; hi: also; eṣāṃ: their; lupta: deprived; piṇḍodaka: offering of rice and water to the departed souls; kriyāḥ: performances doṣair etaiḥ kulaghnānāṃ varṇa saṃkarakārakaiḥ I utsādyante jātidharmāḥ kuladharmāś ca śāśvatāḥ II 1.43 doṣaiḥ: faults; etaiḥ: these; kulaghnānāṃ: of the destroyer of the family; varṇa saṃkara: mixture of castes; kārakaiḥ : by the doers; utsādyante: are destroyed; jāti dharmāḥ: caste rituals; kula dharmāḥ: family traditions; ca: and; śāśvatāḥ: age-old 1.42, 43 A mixture of blood damns the destroyers of race and the race itself.

Deprived of offering of oblations of rice and water the departed souls of the race also fall, the age-long caste traditions and family customs of the killers of kinmen become extinct. utsannakula dharmāṇāṃ manuṣyāṇāṃ janārdana I narake ’niyataṃ vāso bhavatītyanuśuśruma II 1.44 utsanna: spoiled; kula dharmāṇāṃ: of those who have the family traditions; manuṣyāṇāṃ: of such men; janārdana: O Kṛṣṇa; narake: in hell; aniyataṃ: always; vāsaḥ: residence; bhavati: becomes; iti: thus; anuśuśruma: we hear 1.44 O Janārdana, we hear that those who have lost family traditions dwell in hell for an indefinite period of time. Arjunaviśāda Yogaḥ Ch 1 verses 1355 aho bata mahat pāpaṃ kartuṃ vyavasitā vayaṃ I yad rājya sukha lobhena hantuṃ svajanam udyatāḥ II 1.45 aho bata: alas; mahat: great; pāpaṃ: sins; kartuṃ: to do; vyavasitā: prepared; vayaṃ: we; yat: that; rājya: kingdom; sukha lobhena: by greed for kingdom; hantuṃ: to kill; svajanaṃ: kinsmen; udyatāḥ: prepared 1.45 Alas, we are prepared to commit greatly sinful acts of killing our kinsmen, driven by the desire to enjoy royal happiness. yadi mām apratīkāram aśastraṃ śastrapāṇayaḥ I dhārtarāṣṭrā raṇe hanyuḥ tan me kṣemataraṃ bhavet II 1.46 yadi: if; māṃ: me; apratīkāraṃ: not resistant; aśastraṃ: unarmed; śastrapāṇayaḥ: with weapons in hand; dhārtarāṣṭrāḥ: the sons of Dhṛtarāṣṭra; raṇe: in the battle; hanyuḥ: may kill; tat: that; me: mine; kṣemataraṃ: better; bhavet: will be 1.46 It would be better if the sons of Dhṛtarāṣṭra, armed with weapons, killed me in battle while I am unarmed and unresisting. sañjaya uvāca evam uktvārjunaḥ saṃkhye rathopastha upāviśat I visṛ jya saśaraṃ cāpaṃ śokasaṃvignamānasaḥ II 1.47 sañjaya: Sañjaya; uvāca: said; evaṃ: thus; uktvā: having said; arjunaḥ: Arjuna; saṃkhye: in the battle field; rathopastha: chariot at the rear side; upāviśat: sat down; visṛ jya: having cast aside; saśaraṃ: with the arrow; cāpaṃ: the bow; śoka: sorrow; saṃvigna: distressed; mānasaḥ: with a mind 1.47 Sañjaya said: Arjuna, whose mind was agitated by grief on the battle field, having spoken thus, cast aside his bow along with the arrow and sat down at the rear portion of the chariot. iti śrī mad bhagavadgītāsūpaniṣatsu brahmavidyāyām yogaśāstre śrīkṛṣṇārjuna saṃvāde arjuna visāda yogo nāma prathamo ’dhyāyaḥ II In the Upaniṣad of Śrimad Bhagavad Gītā, the scripture of yoga dealing with the science of Brahman, the Supreme Absolute, Brahmavidyā Yogaśāstra, in the form of Śrī Kṛṣṇārjuna saṁvād, dialogue between Śrī Kṛṣṇa and Arjuna, this is the first chapter named, Arjunaviṣāda Yogaḥ, ‘The Yoga of Arjuna’s Dilemma’ Sāṅkhya Yogaḥ sañjaya uvāca taṁ tathākṛpayāviṣṭamaśrupūrṇākulekṣaṇam I viṣīdantaṁidam vākyamuvāca madhusūdanaḥ II 2.1 sañjaya uvāca: Sañjaya said; taṁ: to him; tathā: thus; kṛpayā: by pity; āviṣṭam: overcome; aśrupūrṇā: full of tears; ākula: agitated; īkṣaṇam: (one with) eyes; viṣīdantaṁ:sorrowing;idaṁ:this;vākyam:word;uvāca:said;madhu-sūdanaḥ: the killer of Madhu 2.1 Sañjaya said: As Arjuna’s eyes overflowed with tears of pity and despair, Madhusūdana (Kṛṣṇa) spoke to him thus. c h a p t e r śrībhagavānuvāca kutastvā kaśmalamidaṁ viṣame samupasthitam I anārya-juṣṭam asvargyam akīrti-karam arjuna II 2.2 śrībhagavānuvāca:Lordsays;kutaḥ:why;tvā:uponyou;kaśmalam:delusion; idaṁ:this;viṣame:inthiscriticaltime;samupasthitam:arrived;anāryajuṣṭam: unworthy of a noble soul; asvargyam: not leading to heaven; akīrtikaram: disgraceful; arjuna: O Arjuna 2.2 Bhagavān Kṛṣṇa says: Where from has this impurity, dejection descended on you at this critical time, Arjuna!

You behave unlike a noble man and this will keep you away from realization. klaibyaṁ mā sma gamaḥ pārtha naitattvayyupapadyate I kṣudraṁ hṛdayadaurbalyaṁ tyaktvottiṣṭha parantapa II 2.3 klaibyaṁ: impotence; mā: do not; sma gamaḥ: yield; pārtha: son of Pritā; na: not; etat: this; tvayi: in you; upapadyate: is fitting; kṣudraṁ: mean; hṛdaya daurbalyaṁ: weakness of heart; tyaktvaa: after abandoning; uttiṣṭha: get up; paraṁtapa: O destroyer of enemies 2.3 Do not yield to fear, Pārtha! It does not befit you. Drop this powerlessness of the heart and stand up, O Parantapa, destroyer of enemies! arjuna uvāca katham bhīṣmamahaṁ saṅkhye droṇaṁ ca madhusūdana I iṣubhiḥ pratiyotsyāmi pūjārhāvarisūdana II 2.4 Sāṅkhya Yogaḥ Ch 2 verses 1359 arjunauvāca:Arjunasaid;katham:how;bhīṣmam:Bhīṣma;ahaṁ:I;saṁkhye: in battle; droṇaṁ: Droṇa; ca: also; madhusūdana: O killer of Madhu; iṣubhiḥ: with arrows; pratiyotsyāmi: shall counterattack; pūjārhāu: the two worthy of worship; arisūdana: O killer of the enemies 2.4 Arjuna said: O Madhusūdana (killer of Madhu), how can I oppose, in battle, Bhīṣma and Droṇa who are worthy of my worship? gurūnahatvā hi mahānubhāvān śreyo bhoktuṁ bhaikṣyam apīha loke I hatvārtha-kāmāṁs tu gurūnihaiva bhuñjīya bhogān rudhira-pradigdhān II 2.5 gurūn: the elders; ahatvā: not having killed; hi: indeed; mahānubhāvān: great souls;śreyah:itisbetter;bhoktuṁ:toenjoylife;bhaikṣyam:begging;api:even; iha: in this life; loke: in this world; hatvā: after killing; arthakāmān: wealth and enjoyment; tu: but; gurūn: elders; iha: in this world; eva: only; bhuñjīya: has to enjoy; bhogān: enjoyable things; rudhira: blood; pradigdhān: tainted with 2.5 I would rather beg for my food in this world than kill the most noble of teachers.

If I kill them, all my enjoyment of wealth and desires will be stained with blood. na caitadvidmaḥ kataranno garīyo yadvā jayema yadi vā no jayeyuḥ I yān eva hatvā na jijīviṣāmas te’vasthitāḥ pramukhe dhārtarāṣṭrāḥ II 2.6 na:nor;cha:also;etat:this;vidmaḥ:doknow;katarat:which;naḥ:us;garīyah: better; yat: what; vā: either; jayema: shall conquer; yadi: if; vā: or; naḥ: us; jayeyuḥ:shallconquer;yān:thosewhom;eva:only;hatvā:afterkilling;na:never; jijīviṣāmaḥ: want to live; te: all of them; avasthitāḥ: assembled; pramukhe: in front of; dhārtarāṣṭrāḥ: the sons of Dhṛtarāṣṭra 2.6 I cannot say which is better; their defeating us or us defeating them. We do not wish to live after slaying the sons of Dhṛtarāṣṭra who stand before us. kārpaṇya-doṣopahata-svabhāvaḥ pṛcchāmi tvāṁ dharma-saṁmūḍha-cetāḥ I yacchreyaḥ syānniścitaṁ brūhi tan me śiṣyaste’ham śādhi māṁ tvāṁ prapannam II 2.7 kārpaṇya: miserly; doṣa: weakness; upahata: being inflicted by; svabhāvaḥ: characteristics;pṛcchāmi:Iamasking;tvāṁ:you;dharma:religion;saṁmūḍha cetāḥ:bewilderedmind;yat:what;śreyaḥ:good;syāt:maybe;niścitaṁ:decidedly; brūhi: tell; tat: that; me: unto me; śiṣyaḥ: disciple; te: your; aham: I am; śādhi: just instruct; māṁ: me; tvāṁ: you; prapannam: surrendered 2.7 My heart is overwhelmed with pity and my mind is confused about what my duty is.

I beg of you, please tell me what is best for me. I am your disciple. Instruct me as I seek refuge in you. Sāṅkhya Yogaḥ Ch 2 verses 1361 na hi prapaśyāmi mamāpanudyād yac chokam ucchoṣaṇam indriyāṇām I avāpya bhūmāva-sapatnam-ṛddhaṁ rājyaṁ surāṇām api cādhipatyam II 2.8 na: do not; hi: indeed; prapaśyāmi: I see; mama: my; apanudyāt: can drive away; yat: that; śokam: lamentation; ucchoṣaṇam: drying up; indriyāṇām: of the senses; avāpya: after achieving; bhūmau: on the earth; asapatnam: without rival; ṛddhaṁ: prosperous; rājyam: kingdom; surāṇām: of the demigods; api: even; ca: also; ādhipatyam: supremacy 2.8 Even if I were to attain unrivalled dominion and prosperity on earth or even lordship over the Gods, how would that remove this sorrow that burns my senses? sañjaya uvāca evamuktvā hṛṣīkeśaṁ guḍākeśaḥ parantapa I na yotsya iti govinda muktvā tūṣṇīṁ babhūva ha II 2.9 sañjaya uvācha: Sañjaya said; evam: thus; uktvā: after speaking; hṛṣīkeśam: unto Kṛṣṇa, the master of the senses; guḍākeśaḥ: one who has won over sleep (Arjuna); parantapa: destroyer of the enemies; na yotsye: I shall not fight; iti: thus; govindam: unto Kṛṣṇa, the giver of pleasure; uktvā: having said; tūṣnīṁ: silent; babhūva: became; ha: clearly 2.9 Sañjaya said: Guḍākeśa (Arjuna) then said to Hṛṣīkeśa (Kṛṣṇa), ‘Govinda, I shall not fight,’ and fell silent. tam uvāca hṛṣīkeśaḥ prahasanniva bhārata I senayor ubhayor madhye viṣīdantamidaṁ vacaḥ II 2.10 tam: unto him; uvācha: said; hṛṣīkeśaḥ: the master of the senses, Kṛṣṇa; prahasan: smiling; iva: as if; bhārata: O Dhṛtarāṣṭra, descendant of Bhārata; senayoḥ:ofthearmies;ubhayoḥ:ofboth;madhye:between;viṣīdantam:unto the lamenting one; idaṁ: the following; vachaḥ: words 2.10 Kṛṣṇa, Hṛṣikeśa, smilingly spoke the following words to the grief-stricken Arjuna, as they were placed in the middle of both armies.

śrībhagavānuvāca aśocyān anvaśocas tvaṁ prajñāvādāṁś ca bhāṣase I gatāsūn agatāsūṁś ca nānuśocanti paṇḍitāḥ II 2.11 śrī bhagavān uvāca: the Lord says; aśocyān: those not worthy of lamentation; anvaśocas: you are lamenting; tvaṁ: you; prajñāvādāṁ: learned talks; ca: also; bhāṣase: you are speaking; gatāsūn: lost life; agatāsūn: not past life; ca: also; na: never; anuśocanti: lament; paṇḍitāḥ: the learned 2.11 Bhagavān says: You grieve for those that should not be grieved for and yet, you speak words of wisdom. The wise grieve neither for the living nor for the dead. na tvevāhaṁ jātu nāsaṁ na tvaṁ neme janādhipāḥ I na caiva na bhaviṣyāmaḥ sarve vayam ataḥ param II 2.12 Sāṅkhya Yogaḥ Ch 2 verses 1363 na: not; tu: but; eva: only; ahaṁ: I; jātu: at any time; na: not; āsaṁ: existed; na: it is not so; tvaṁ: yourself; na: not; ime: all these; janādhipāḥ: kings; na: never; ca: also; eva: only; na: not like that; bhaviṣyāmaḥ: shall exist; sarve: all of us; vayaṁ: we; ataḥ paraṁ: hereafter 2.12 It is not that at anytime in the past I did not exist.

So did you and these rulers exist, and we shall not ever cease to be hereafter. dehino’sminyathā dehe kaumāraṁ yauvanaṁ jarā I tathā dehāntara prāptir dhīras tatra na muhyati II 2.13 dehinaḥ: of the embodied soul; asmin: in this; yathā: as; dehe: in the body; kaumāraṁ: boyhood; yauvanaṁ: youth; jarā: old age; tathā: similarly; dehāntara: transference of the body; prāptiḥ: achievement; dhīraḥ: the brave; tatra: thereupon; na: never; muhyati: is deluded 2.13 Just as the spirit in this body passes through childhood, youth and old age, so does it pass into another body; the man centered in himself does not fear this. mātrā-sparśāśtu kaunteya śītoṣṇa-sukha-duḥka-dāḥ I āgamāpāyino’nityās tāṁs titikṣasva bhārata II 2.14 mātrā: of the senses; spārśāḥ: contact; tu: only; kaunteya: O son of Kuntī; śīta: cold; uṣṇa: hot; sukha: pleasure; dukkha-dah: giving pain; āgama: appearing; apāyinaḥ: disappearing; anityāḥ: nonpermanent; tān: all of them; titikṣasva: tolerate; bhārata: O descendant of the Bhārata dynasty 2.14 O Kaunteya (son of Kuntī), contact with sense objects causes heat and cold, pleasure and pain, and these have a beginning and an end.

O Bhārata, these are not permanent; endure them bravely. yaṁ hi na vyathayanty ete puruṣam puruṣarṣabha I samaduḥkhasukhaṁ dhīraṁ so’mṛtatvāya kalpate II 2.15 yaṁ: whom; hi: indeed; na: never; vyathayanti: are distressing; ete: all these; puruṣam:toaperson;puruṣarṣabha:Obestamongmen;sama:equal;duḥkha: sorrow;sukhaṁ:happiness;dhīraṁ:brave;saḥ:he;amṛtatvāya:forliberation; kalpate: is fit 2.15 O Puruṣarṣabha, chief among men, these surely do not afflict the brave person, who is centered and complete. Pleasure and pain are the same to him and he is certainly ready for immortality, amṛatvā. nāsato vidyate bhāvo nābhāvo vidyate sataḥ I ubhayorapi dṛṣṭontas tv anayos tattva-darśibhiḥ II 2.16 na: never; asataḥ: of the nonexistent; vidyate: there is; bhāvaḥ: existence; na: never;abhāvaḥ:nonexistence;vidyate:thereis;sataḥ:oftheeternal;ubhayoḥ: of the two; api: verily; dṛṣṭaḥ: observed; antaḥ: essence; tu: but; anayoḥ: of them; tattvadarśibhiḥ: truth by the seers 2.16 The nonexistent (asat) has no being; that which exists (sat) never ceases to exist.

This truth about both is perceived by the Seers of Truth. Sāṅkhya Yogaḥ Ch 2 verses 1365 avināśi tu tadviddhi yena sarvamidaṁ tatam I vināśamavyayasyāsya na kaścitkartumarhati II 2.17 avināśi:imperishable;tu:but;tat:that;viddhi:knowit;yena:bywhom;sarvaṁ: all of the body; idaṁ: this; tataṁ: pervaded; vināśaṁ: destruction; avyayasya: of the imperishable; asya: of it; na kaścit: no one; kartuṁ: to do; arhati: is able 2.17 Know It to be indestructible by which all this body is pervaded. Nothing can destroy It, the Imperishable. antavanta ime dehā nityasyoktāḥ śarīriṇaḥ I anāśino ’prameyasya tasmād-yudhyasva bhārata II 2.18 antavantaḥ: perishable; ime: all these; dehāḥ: bodies; nityasya: eternal in existence; uktāḥ: it is so said; śarīriṇaḥ: of the embodied soul; anāśinaḥ: never to be destroyed; aprameyasya: immeasurable; tasmāt: therefore; yudhyasva: fight; bhārata: O descendant of Bhārata 2.18 These bodies of the material energy are perishable.

The energy itself is eternal, incomprehensible and indestructible. Therefore, fight, O Bhārata. ya enaṁ vetti hantāraṁ yaścainaṁ manyate hatam I ubhau tau na vijānīto nāyaṁ hanti na hanyate II 2.19 yaḥ: anyone; enaṁ: this; vetti: knows; hantāraṁ: the killer; yaḥ: anyone; ca: also; enaṁ: this; manyate: thinks; hatam: killed; ubhau: both of them; tau: they; na: not; vijānītaḥ: know; na: never; ayaṁ: this; hanti: kills; na: nor; hanyate: be killed 2.19 Neither understands; he who takes the Self to be the slayer nor he who thinks he is slain. He who knows the Truth understands that the Self does not slay, nor is It slain. na jāyate mriyate vā kadācit nāyaṁ bhūtvā bhavitā vā na bhūyaḥ I ajo nityaḥ śāśvato ’yaṁ purāṇo na hanyate hanyamāne śarīre II 2.20 na: never; jāyate: takes birth; mriyate: dies; vā: either; kadācit: at any time (past,presentorfuture);na:never;ayaṁ:this;bhūtvā:havingcomeintobeing; bhavitā: will come to be; vā: or; na: not; bhūyaḥ: after; ajaḥ: unborn; nityaḥ: eternal; śāśvataḥ: permanent; ayaṁ: this; purāṇaḥ: the oldest; na: never; hanyate: is killed; hanyamāne śarīre: when the body is killed 2.20 The Self is neither born nor does It ever die.

After having been, It never ceases not to be. It is unborn, eternal, changeless and ancient. It is not killed when the body is killed. vedāvināśinaṁ nityaṁ ya enamajamavyayam I kathaṁ sa puruṣaḥ pārtha kaṁ ghātayati hanti kam II 2.21 veda: knows; avināśinaṁ: indestructible; nityaṁ: permanent; yaḥ: one who; enaṁ: this (soul); ajam: unborn; avyayam: immutable; kathaṁ: how; saḥ: he; puruṣaḥ: person; pārtha: O Pārtha (Arjuna); kaṁ: whom; ghātayati: hurts; hanti: kills; kaṁ: whom 2.21 O Pārtha, how can man slay or cause others to be slain, when he knows It to be indestructible, eternal, unborn, and Sāṅkhya Yogaḥ Ch 2 verses 1367 unchangeable? vāsāṁsi jīrṇāni yathā vihāya navāni gṛhṇāti naro ’parāṇi I tathā śarīrāṇi vihāya jīrṇā nyanyāni saṁyāti navāni dehī II 2.22 vāsāṁsi: garments; jīrṇāni: old and worn out; yathā: as; vihāya: after giving up;navāni:newgarments;gṛhṇāti:doesaccept;naraḥ:aman;aparāṇi:others; tathā: in the same way; śarīrāṇi: bodies; vihāya: after giving up; jīrṇāni: old and useless; anyāni: different; saṁyāti: accepts; navāni: new sets; dehī: the embodied soul 2.22 Just as man casts off his worn out clothes and puts on new ones, the Self casts off worn out bodies and enters newer ones. nainaṁ chindanti śastrāṇi nainaṁ dahati pāvakaḥ I na cainaṁ kledayantyāpo na śoṣayati mārutaḥ II 2.23 na: not; enaṁ: this (soul); chindanti: cut to pieces; śastrāṇi: weapons; na: not; enaṁ: this soul; dahati: burns; pāvakaḥ: fire; na: not; ca: also; enaṁ: this soul; kledayanti: moistens; āpaḥ: water; na: not; śoṣayati: dries; mārutaḥ: wind 2.23 Weapons do not cleave the Self, fire does not burn It, water does not moisten It and wind does not dry It. acchedyo’yamadāhyo’yam akledyo’śoṣya eva ca I nityaḥ sarvagataḥ sthāṇur acalo’yaṁ sanātanaḥ II 2.24 acchedyaḥ:incapableofbeingcut;ayaṁ:thissoul;adāhyaḥ:cannotbeburned; ayaṁ: this soul; akledyaḥ: insoluble; aśoṣyaḥ: cannot be dried; eva: certainly; ca:and;nityaḥ:everlasting;sarvagataḥ:all-pervading;sthāṇuḥ:unchangeable; acalaḥ: immovable; ayaṁ: this soul; sanātanaḥ: eternally the same 2.24 The Self cannot be broken nor burnt nor dissolved nor dried up.

It is eternal, all-pervading, stable, immovable and ancient. avyakto’yamacintyo’y amavikāryo’yamucyate I tasmādevaṁ viditvainaṁ nānuśocitumarhasi II 2.25 avyaktaḥ:unmanifest;ayaṁ:this;acintyaḥ:unthinkable;ayaṁ:this;avikāryaḥ: immutable; ayaṁ: this; ucyate: is spoken of; tasmāt: therefore; evaṁ: as such; viditvā: having known; enaṁ: this; na: not; anuśocituṁ arhasi: (you) should not grieve 2.5 The Self is said to be unmanifest, unthinkable and unchangeable and able. Knowing this to be such, you should not grieve. atha cainaṁ nityajātaṁ nityaṁ vā manyase mṛtam I tathāpi tvaṁ mahābāho naivaṁ śocitum arhasi II 2.26 atha: however; ca: also; enaṁ: this soul; nityajātaṁ: always born; nityaṁ: forever; vā: either; manyase: think; mṛtaṁ: dead; tathā api: still; tvaṁ: you; mahābāho: O mighty-armed one; na: not; enaṁ: like this ; śocituṁ arhasi: you lament 2.26 O mighty-armed, even if you should think of the soul as being constantly born and constantly dying, even then, you Sāṅkhya Yogaḥ Ch 2 verses 1369 should not lament. jātasya hi dhruvo mṛtyur dhruvaṁ janma mṛtasya ca I tasmādaparihārye’rthe na tvaṁ śocitumarhasi II 2.27 jātasya: one who has taken his birth; hi: indeed; dhruvo: certain; mṛtyuḥ: death; dhruvaṁ: certain; janma: birth; mṛtasya: of the dead; ca: also; tasmāt: therefore; aparihārye: for that which is unavoidable; arthe: in the matter of; na: do not; tvaṁ: you; śocituṁ arhasi: you lament 2.27 Indeed, death is certain for the born and birth is certain for the dead.

Therefore, you should not grieve over the inevitable. avyaktādīni bhūtāni vyaktamadhyāni bhārata I avyakta-nidhanāny eva tatra kā paridevanā II 2.28 avyaktādīni: unmanifest in the beginning; bhūtāni: living beings; vyakta: manifest;madhyāni:inthemiddle;bhārata:OdescendantofBhārata;avyakta nidhanāni: unmanifest after death; eva: like that; tatra: therefore; kā: what; paridevanā: lamentation 2.28 O Bhārata, all beings are unmanifest in their beginning, seemingly manifest in their middle, and unmanifest again in their end. So, what need then for greiving? āścaryavatpaśyati kaścidenam māścaryavadvadati tathaiva cānyaḥ I āścaryavaccainamanyaḥ śṛṇoti śṛutvāpyenaṁ veda na caiva kaścit II 2.29 āścaryavat: amazingly; paśyati: see; kaścit: some one; enaṁ: this soul; āścaryavac: amazingly; vadati: speaks; tathā: like that; eva: only; ca: also; anyaḥ: another;āścaryavat:amazingly;ca:also;enaṁ:thissoul;anyaḥ:another;śṛṇoti: hear; śrutvā: having heard; api: even; enaṁ: this soul; veda: do know; na: not; ca: and; eva: only; kaścit: someone 2.29 One sees It as a wonder, another speaks of It as a wonder, another hears of It as a wonder.

Yet, having heard, none understands It at all. dehī nityamavadhyo ’yaṁ dehe sarvasya bhārata I tasmātsarvāni bhūtāni na tvaṁ śocitumarhasi II 2.30 dehī: the soul; nityaṁ: eternally; avadhyaḥ: cannot be killed; ayaṁ: this soul; dehe: in the body; sarvasya: of everyone; bhārata: O descendant of Bhārata; tasmāt: therefore; sarvāṇi: all; bhūtāni: living entities (that are born); na: not; tvaṁ: yourself; śocituṁ arhasi: should grieve 2.30 O Bhārata, this that dwells in the body of everyone can never be destroyed; do not grieve for any creature. svadharmamapi cāvekṣya na vikampitumarhasi I dharmyāddhi yuddhācchreyo’nyat kṣatriyasya na vidyate II 2.31 svadharmaṁ:one’sownresponsibility;api:also;ca:and;avekṣya:considering; na: not; vikampitum: to hesitate; arhasi: you deserve; dharmyāt hi yuddhāt: Sāṅkhya Yogaḥ Ch 2 verses 1371 from righteous war indeed; śreyaḥ: better; anyat: anything else; kṣatriyasya: of the kṣatriya; na: does not; vidyate: exist 2.31 You should look at your own responsibility [svadharma] as a kṣatriya.

There is nothing higher for a kṣatriya than a righteous war. You ought not to hesitate. yadṛcchayā copapannaṁ svargadvāramapāvṛtam I sukhinaḥ kṣatriyāḥ pārtha labhante yuddhamīdṛśam II 2.32 yadṛcchayā: by its own accord; ca: also; upapannaṁ: arrived; svargadvāraṁ: gateofheaven;apāvṛtaṁ:wideopen;sukhinaḥ:happy;kṣatriyāḥ:themembers of the royal order; pārtha: O son of Pritā; labhante: achieve; yuddhaṁ: war; īdṛśaṁ: like this 2.32 O Pārtha, happy indeed are the kṣatriyas who are called to fight in such a battle without seeking. This opens for them the door to heaven. atha cettvamimaṁ dharmyaṁ saṅgrāmaṁ na kariṣyasi I tataḥ svadharmaṁ kīrtiṁ ca hitvā pāpamavāpsyasi II 2.33 atha: therefore; cet: if; tvaṁ: you; imaṁ: this; dharmyaṁ: righteous; saṅgrāmaṁ: war; na: do not; kariṣyasi: you will perform; tataḥ: then; svadharmaṁ: your duty; kīrtiṁ: reputation; ca: also; hitvā: having lost; pāpaṁ: sin; avāpsyasi: do gain 2.33 If you will not fight this righteous war, then you will incur sin having abandoned your own responsibility [svadharma], and you will lose your reputation. akīrtiṁ cāpi bhūtāni kathayiṣyanti te’vyayām I saṁbhāvitasya cākīrtir maraṇādatiricyate II 2.34 akīrtiṁ:infamy;ca:also;api:also;bhūtāni:allpeople;kathayiṣyanti:willspeak; te: of you; avyayāṁ: undying; saṁbhāvitasya: of a respectable man; ca: also; akīrtiḥ: ill-fame; maraṇāt: than death; atiricyate: becomes more than 2.34 People too will remember your everlasting dishonor and to one who has been honored, dishonor is worse than death. bhayādraṇāduparataṁ maṁsyante tvāṁ mahārathāḥ I yeṣāṁ ca tvaṁ bahumato bhūtvā yāsyasi lāghavam II 2.35 bhayāt: out of fear; raṇāt: from war; uparataṁ: retired; maṁsyante: will consider;tvāṁ:you;mahārathāḥ:thegreatgenerals;yeṣāṁ:ofthosewho;ca:also; tvaṁ: you; bahumataḥ: in great estimation; bhūtvā: having become; yāsyasi: will get; lāghavaṁ: decreased in value 2.35 The great generals will think that you have withdrawn from the battle because you are a coward.

You will be looked down upon by those who had thought much of you and your heroism in the past. avācyavādāṁśca bahūn vadiṣyanti tavāhitāḥ I nindantastava sāmarthyaṁ tato duḥkhataraṁ nu kim II 2.36 avācyavādān: unspeakable words; ca: also; bahūn: many; vadiṣyanti: will say; tava : your; ahitāḥ: enemies; nindantaḥ: while vilifying; tava : your; sāmar- Sāṅkhya Yogaḥ Ch 2 verses 1373 thyaṁ: ability; tataḥ: than that; duḥkhataraṁ: more painful; nu: of course; kiṁ: what 2.36 Many unspeakable words would be spoken by your enemies reviling your power. Can there be anything more painful than this? hato vā prāpsyasi svargaṁ jitvā vā bhokṣyase mahīm I tasmāduttiṣṭha kaunteya yuddhāya kṛtaniścayaḥ II 2.37 hataḥ: being killed; vā: either; prāpsyasi: you will gain; svargaṁ: heaven; jitvā: after conquering; vā: or; bhokṣyase: you will enjoy; mahīṁ: the world; tasmāt: therefore; uttiṣṭha: get up; kaunteya: O son of Kuntī; yuddhāya: for war; kṛta niścayaḥ: determined 2.37 Slain, you will achieve heaven; victorious, you will enjoy the earth.

O Kaunteya (son of Kuntī), stand up determined to fight. sukhaduḥkhe same kṛtvā lābhālābhau jayājayau I tato yuddhāya yujyasva naivaṁ pāpamavāpsyasi II 2.38 sukha duḥkhe: in happiness as well as in distress; same: equal; kṛtvā: doing so; lābhālābhau: gain and loss; jayājayau: victory and defeat; tataḥ: thereafter; yuddhāya: for war; yujyasva: get ready; na: not; evaṁ: in this way; pāpaṁ: sin; avāpsyasi: you will gain 2.38 Pleasure and pain, gain and loss, victory and defeat–treat them all the same. Do battle for the sake of battle and you shall incur no sin. eṣā tebhihitā sānkhye buddhiryoge tvimāṁ śṛṇu I buddhyā yukto yayā pārtha karmabandhaṁ prahāsyasi II 2.39 eṣā:allthese;te:you;abhihitā:described;sāṁkhye:intheSāṅkhyaYoga(yoga ofknowledge);buddhiḥ:intelligence;yoge:intheKarmaYogaofselflessaction; tu: but; imāṁ: this; śṛṇu: hear; buddhyā: by intelligence; yuktaḥ: equipped; yayā: by which; pārtha: O son of Pritā; karma bandhaṁ: bondage of action; prahāsyasi: you shall throw off 2.39 Thus far, what has been taught to you concerns the wisdom of Sāṅkhya.

Now, listen to the wisdom of yoga [buddhiyoga]. Having known this, O Pārtha, you shall cast off the bonds of action. nehābhikrama-nāśo ’sti pratyavāyo na vidyate I svalpamapyasya dharmasya trāyate mahato bhayāt II 2.40 na: there is not; iha: in this path of yoga (of selfless action); abhikramanāśaḥ: loss of effort; asti: there is; pratyavāyaḥ: contrary result; na: not; vidyate: there is; svalpaṁ: a little; api: also; asya: of this discipline; dharmasya: of this occupation; trāyate: releases; mahataḥ: of very great; bhayāt: from fear 2.40 There is no wasted effort or dangerous effect in this path of yoga. Even a little knowledge of this, even a little practice of this dharma, protects and releases one from very great fear. vyavasāyātmikā buddhir ekeha kurunandana I Sāṅkhya Yogaḥ Ch 2 verses 1375 bahuśākhā hyanantāś ca buddhayovyavasāyinām II 2.41 vyavasāyātmikā: fixed resolve; buddhiḥ: intelligence; ekā: only one; iha: in this (karma yoga); kuru nandana: O son of the Kurus; bahuśākhāḥ: various branches; hi: indeed; anantāḥ: unlimited; ca: also; buddhayaḥ: intelligence; avyavasāyināṁ: of the undecided (ignorant men moved by desires) 2.41 Joy of the Kurus, on this path (of yoga), the intelligence is resolute with a single-pointed determination.

Thoughts of the irresolute are many, branched and endlsess. yāmimāṁ puṣpitāṁ vācaṁ pravadantyavipaścitaḥ I vedavādaratāḥ pārtha nānyadastīti vādinaḥ II 2.42 yāṁ imāṁ: all these; puṣpitāṁ: flowery; vācaṁ: words; pravadanti: say; avipaścitaḥ: ignorant men; vedavādaratāḥ: devoted to the letter of the Veda; pārtha: O son of Pārtha; na: not; anyat: anything else; asti: there is; iti: thus; vādinaḥ: advocates kāmātmānaḥ svargaparā janmakarmaphalapradām I kriyā-viśeṣa-bahulāṁ bhogaiśvarya-gatiṁ prati II 2.43 kāmātmānaḥ: desirous of sense gratification; svargaparāḥ: aiming at heaven as supreme goal; janma karma phala pradām: resulting in rebirth as the fruit; kriyā viśeṣa bahulāṁ: many rituals of various kinds; bhogaiśvarya: sense enjoyment opulence; gatiṁ: way; prati: towards 2.43 Men of little knowledge, who are very much attached toeulogizing the flowery words of the Vedas, O Pārtha, argue that, ‘there is nothing else’; these advocates of Vedas (vādīna) look upon and recommend various fruitful actions for elevation to heavenly planets, resulting in high birth, power, and so forth.

Thus being desirous of sense gratification and opulent life, they say that there is nothing more than this to living. bhogaiśvarya-prasaktānāṁ tayāpahṛtacetasām I vyavasāyātmikā buddhiḥ samādhau na vidhīyate II 2.44 bhogaiśvarya: material enjoyment opulence; prasaktānāṁ: of those who are so attached; tayā: by such words; apahṛta cetasāṁ: bewildered in mind; vyavasāyātmikā: fixed determination; buddhiḥ: intellect; samādhau: in the supreme goal; na: not; vidhīyate: centers on 2.44 Those whose minds are attached to sense pleasures and lordship, who are diverted by such teachings, for them, the determination for steady meditation and samādhi, fixed intelligence does not happen. traiguṇyaviṣayā vedā nistraiguṇyo bhavārjuna I nirdvandvo nityas-attva-stho niryogakṣema ātmavān II 2.45 traiguṇya viṣayā: pertaining to the three modes of material nature and the means of achieving them; vedā: Vedic literature; nistraiguṇyaḥ: indifferent to the material enjoyments and their means; bhava: be; arjuna: O Arjuna; nirdvandvaḥ: free from the pairs of opposites; nitya sattvasthaḥ: ever remaining in satva (eternal existence); niryogakṣemaḥ: free from (the thought of) acquisition and preservation; ātmavān: established in the Self 2.45 O Arjuna!

Be you above the three guṇas (attributes) that the Vedas deal in: free yourself from the pairs-of-opposites and be always in satva (goodness), free from all thoughts of acquisition (yoga) or preservation (kṣema), and be established in the Self. Sāṅkhya Yogaḥ Ch 2 verses 1377 yāvānartha udapāne sarvataḥ saṁplutodake I tāvānsarveṣu vedeṣu brāhmaṇasya vijānataḥ II 2.46 yāvān: how much; arthaḥ: means; udapāne: in a well of water; sarvataḥ: on all sides; saṁplutodake: in a great reservoir of water; tāvān: that much; sarveṣu: in all; vedeṣu: in the Veda; brāhmaṇasya: of the man who knows the supreme Brahman; vijānataḥ: of one who has achieved enlightenment 2.46 The Brāhmaṇa (sage), who has known the Self, has little use for the vedic scriptures, as these are like a pool of water in a place that is already in flood, overflowing with a great water reservoir. karmaṇyevādhikāraste mā phaleṣu kadācana I mā karmaphalaheturbhūr mā te saṅgo ’stvakarmaṇi II 2.47 karmaṇi: in the duties; eva: only; adhikāraḥ: right; te: of you; mā: never; phaleṣu: in the fruits; kadācana: at any time; mā: do not; karma phala: in the result of action; hetuḥ: cause; bhūḥ: let be; mā: never; te: of you; saṅgaḥ: attachment; astu: be there; akarmaṇi: in inaction 2.47 You have a right only to work, but never to the fruits (outcome) of action.

Never let the fruit of action be your motive; and never let your attachment be to inaction. yogasthaḥ kuru karmāṇi saṅgaṁ tyaktvā dhanañjaya I siddhyasiddhyoḥ samo bhūtvā samatvaṁ yoga ucyate II 2.48 yogasthaḥ: steadfast in yoga; kuru: perform; karmāṇi: duties; saṅgaṁ: attachment;tyaktvā:havingabandoned;dhañajaya:ODhanañjaya;siddhyasiddhyoḥ: success and failure; samaḥ: the same; bhūtvā: having become; samatvaṁ: evenness of mind; yoga: yoga; ucyate: is called 2.48 O Dhanañjaya! Do your actions dropping all attachment to the outcome, being centered and complete in Yoga. Be balanced in success and failure. Such evenness of mind is Yoga. dūreṇa hyavaraṁ karma buddhiyogād dhanañjaya I buddhau śaraṇamanviccha kṛpaṇāḥ phalahetavaḥ II 2.49 dūreṇa hi avaraṁ: far superior; karma: activities; buddhiyogāt: based on the yoga of knowledge; dhanañjaya: O conqueror of wealth; buddhau: in such wisdom; śaraṇam: full surrender; anviccha: desire; kṛpaṇāḥ: wretched; phalahetavaḥ: those desiring fruit of action 2.49 O Dhanañjaya, beyond the action with selfish motive is Yoga (of action) in wisdom [buddhiyoga].

Wretched are those whose motive is the fruit (outcome); Surrender yourself fully to the wisdom of completion. buddhiyukto jahātīha ubhe sukṛtaduṣkṛte I tasmādyogāya yujyasva yogaḥ karmasu kauśalam II 2.50 buddhiyuktaḥ: even minded person; jahāti: gives up; iha: in this life; ubhe: both; sukṛta duṣkṛte: good and bad results; tasmāt: therefore; yogāya: for the sake of yoga; yujyasva: be so engaged; yogaḥ: yoga; karmasu: in all activities; kauśalam: art (of freeing the Self from the bondage of action) 2.50 Endowed with the wisdom of evenness of mind, move Sāṅkhya Yogaḥ Ch 2 verses 1379 away from both good and evil deeds in this life. Devote yourself to yoga. Authenticity in action is yoga. karmajaṁ buddhiyuktā hi phalaṁ tyaktvā manīṣiṇaḥ I janmabandhavinirmuktāḥ padaṁ gacchantyanāmayam II 2.51 karmajaṁ:bornofaction;buddhiyuktā:evenmindedones;hi:indeed;phalaṁ: results;tyaktvā:aftergivingup;manīṣiṇaḥ:sages;janmabandhavinirmuktāḥ: freefromthebondageofbirth;padaṁ:position;gacchanti:reach;anāmayaṁ: without ills 2.51 The wise, having abandoned the outcome of their actions and possessed of knowledge of completion, are freed from the cycle of birth and death.

They go to the state that is beyond all sorrow. ì yadā te mohakalilaṁ buddhirvyatitariṣyati I tadā gantāsi nirvedaṁ śrotavyasya śrutasya ca II 2.52 yadā:when;te:they;mohakalilaṁ:sloughofdelusion;buddhiḥ:understanding;vyatitariṣyati:willpassthrough;tadā:atthattime;gantāsi:youshallattain; nirvedaṁ: cheerlessness; śrotavyasya: all that is to be heard; śrutasya: all that is already heard; ca: also 2.52 When your wisdom takes you beyond delusion, you shall be indifferent to what has been heard and what is yet to be heard. śrutivipratipannā te yadā sthāsyati niścalā I samādhāvacalā buddhis tadā yogamavāpsyasi II 2.53 śrutivipratipannā: confused by much hearing; te: this; yadā: when; sthāsyati: rests;niścalā:steady;samādhau:onGod;acalā:unflinching;buddhiḥ:intellect; tadā: at that time; yogaṁ: self-realization; avāpsyasi: you will achieve 2.53 When you are not confused by what you have heard and your wisdom stands steady and unmoving in the Self, you shall attain Yoga, Self–realization. arjuna uvāca sthitaprajñasya kā bhāṣā samādhisthasya keśava I sthitadhīḥ kiṁ prabhāṣeta kimāsīta vrajeta kim II 2.54 arjuna uvāca: Arjuna said; sthitaprajñasya: of one who is of secure mind; kā: what;bhāṣā:language;samādhisthasya:ofoneestablishedinthetranquilityof mind;keśava:OKṛṣṇa;sthitadhīḥ:onewithstablemind;kiṁ:how;prabhāṣeta: speak; kim: how; āsīta: sits; vrajeta: walks; kim: how 2.54 O Keśava!

What is the description of one who stays in the space of completion in present moment and is merged in the restful awareness of truth and wisdom? How does one of steady wisdom speak, how does he sit, how does he walk? śrībhagavānuvāca prajahāti yadā kāmān sarvānpārtha manogatān I Sāṅkhya Yogaḥ Ch 2 verses 1381 ātmanyevātmanā tuṣṭaḥ sthitaprajñastadocyate II 2.55 śrī bhagavān uvāca: The Lord says; prajahāti: gives up; yadā: when; kāmān: desires; sarvān: of all varieties; pārtha: O son of Pritā; manogatān: existing in mind; ātmani: in the soul; eva: only; ātmanā: by the self; tuṣṭaḥ: satisfied; sthitaprajñaḥ: one of secure understanding; tadā: at that time; ucyate: is said 2.55 Śrī Bhagavān says: O Pārtha, a man who casts off completely all the desires of the mind and is satisfied in the Self by the Self, He is said to be Sthhitaprajña, one of steady wisdom in completion. duḥkheṣv anudvigna-manāḥ sukheṣu vigataspṛhaḥ I vītarāgabhayakrodhaḥ sthitadhīrmunirucyate II 2.56 duḥkheṣu: in sorrow; anudvignamanāḥ: without being agitated in mind; sukheṣu: in happiness; vigataspṛhaḥ: without being interested; vīta: free from; rāga: passion; bhaya: fear; krodhaḥ: anger; sthitadhīḥ: one who is steady in mind; muniḥ: a sage; ucyate: is called 2.56 He whose mind is not disturbed by adversity and who, in prosperity, does not go after other pleasures, he who is free from attachment, fear or anger is called a sage of steady wisdom. yaḥ sarvatrānabhisnehas tat tat prāpya śubhāśubham I nābhinandati na dveṣṭi tasya prajñā pratiṣṭhitā II 2.57 yaḥ:onewho;sarvatra:everywhere;anabhisnehaḥ:withoutaffection;tat:that; tat:that;prāpya:afterachieving;śubhāśubhaṁ:goodevil;na:not;abhinandati: rejoices;na:not;dveṣṭi:resents;tasya:his;prajñā:knowledge;pratiṣṭhitā:fixed 2.57 His wisdom is fixed who is everywhere without attachment, meeting with anything good or bad and who neither rejoices nor hates. yadā saṁharate cāyaṁ kūrmo ’ṅgānīva sarvaśaḥ I indriyāṇīndriyārthebhyas tasya prajñā pratiṣṭhitā II 2.58 yadā: when; saṁharate: withdraws; ca: also; ayaṁ: this; kūrmaḥ: tortoise; aṅgānī: limbs; iva: like; sarvaśaḥ : altogether; indriyāṇi : senses; indriyārthebhyaḥ: from the sense objects; tasya: his; prajñā: consciousness; pratiṣṭhitā: fixed 2.58 As the tortoise withdraws its limbs from all sides, when a person withdraws his senses from the sense-objects, his wisdom becomes steady in completion. viṣayā vinivartante nirāhārasya dehinaḥ I rasavarjaṁ raso’pyasya paraṁ dṛṣṭvā nivartate II 2.59 viṣayāḥ: sense objects; vinivartante: turn away; nirāhārasya: of one who does not enjoy them with his senses; dehinaḥ: of the embodied; rasavarjaṁ: yearning, persisting; rasaḥ: yearning; api: although there is; asya: his; paraṁ: the supreme; dṛṣṭvā: after seeing; nivartate: returns 2.59 From the body, the sense objects turn away, but the desires remain; his desires also leave him on seeing the Supreme. yatato hyapi kaunteya puruṣasya vipaścitaḥ I Sāṅkhya Yogaḥ Ch 2 verses 1383 indriyāṇi pramāthīni haranti prasabhaṁ manaḥ II 2.60 yatataḥ: while endeavoring; hi: indeed; api: also; kaunteya: O son of Kuntī; puruṣasya: of the man; vipaścitaḥ: the wise; indriyāṇi: the senses; pramāthīni: turbulent; haranti: carry away; prasabhaṁ: by force; manaḥ: the mind 2.60 O Kaunteya (son of Kuntī), the turbulent senses carry away the mind of a wise man, though he is striving to be in control. tāni sarvāṇi saṁyamya yukta āsīta matparaḥ I vaśe hi yasyendriyāṇi tasya prajñāpratiṣṭhitā II 2.61 tāni:thosesenses;sarvāṇi:all;saṁyamya:keepingundercontrol;yuktaḥ:yogi; āsīta: sitting; matparaḥ: devoted to Me; vaśe: in full subjugation; hi: indeed; yasya:onewhose;indriyāṇi:senses;tasya:his;prajñā;mind;pratiṣṭhitā:stable 2.61 Having restrained them all, he should sit steadfast, intent on Me.

His mind is steady in the present whose senses are under control. dhyāyato viṣayānpuṁsaḥ saṅgasteṣūpajāyate I saṅgātsañjāyate kāmaḥ kāmātkrodhobhijāyate II 2.62 dhyāyataḥ: contemplating; viṣayān: sense objects; puṁsaḥ: of the person; saṅgaḥ: attachment; teṣu: in these sense objects; upajāyate: develops; saṅgāt: from attachment; saṁjāyate: develops; kāmaḥ: desire; kāmāt: from desire; krodhaḥ: anger; abhijāyate: ensues 2.62 When a man thinks of objects, it gives rise to attachment for them. From attachment, desire arises; from desire, anger is born. krodhād bhavati saṁmohaḥ saṁmohāt smṛtivibhramaḥ I smṛtibhraṁśād buddhināśo buddhināśātpraṇaśyati II 2.63 krodhāt: from anger; bhavati: takes place; saṁmohaḥ: illusion; saṁmohāt: from illusion; smṛti: of memory; vibhramaḥ: loss; smṛti bhraṁśāt: from loss of memory; buddhi nāśaḥ: loss of reason; buddhināśāt: from loss of reason; praṇaśyati: perishes 2.63 From anger arises delusion, from delusion, loss of memory, from loss of memory, the destruction of discrimination, from destruction of discrimination, he perishes. rāgadveṣaviyuktaistu viṣayānindriyaiścaran I ātmavaśyairvidheyātmā prasādamadhigacchati II 2.64 rāgadveṣa:likesanddisklikes;viyuktaiḥ:bythosefreefromsuchthings;tu:but; viṣayān: sense objects; indriyaiḥ: by the senses; caran: enjoying; ātmavaśyaih: by the disciplined; vidheyātmā: self controlled; prasādaṁ: placidity of mind; adhigacchati: attains 2.64 The self-controlled man, moving among objects with his senses under control, free from both attraction and repulsion, attains peace.

ì prasāde sarvaduḥkhānāṁ hānirasyopajāyate I prasannacetaso hyāśu buddhiḥ paryavatiṣṭhate II 2.65 prasāde: with achieving peace of mind; sarva: of all; duḥkhānāṁ: of miseries; hāniḥ: destruction; asya: his; upajāyate: takes place; prasannacetasaḥ: Sāṅkhya Yogaḥ Ch 2 verses 1385 of the happy-minded; hi: indeed; āśu: very soon; buddhiḥ: intelligence; paryavatiṣṭhate: firmly established 2.65 All pains are destroyed in that peace, for the intellect of the tranquil-minded soon becomes steady. nāsti buddhirayuktasya na cāyuktasya bhāvanā I na cābhāvayataḥ śāntir aśāntasya kutaḥ sukham II 2.66 naasti:thereisnot;buddhiḥ:wisdom;ayuktasya:ofonewhoisnotconnected toSelf;na:neither;ca:and;ayuktasya:ofonedevoidofSelfawareness;bhāvanā: devotion;na:neither;ca:and;abhāvayataḥ:fortheindisciplined;śāntiḥ:peace; aśāntasya: of the indisciplined; kutaḥ: how; sukhaṁ: happiness 2.66 A person not in self awareness cannot be wise or happy or peaceful. How can there be happiness to one without peace? indriyāṇāṁ hi caratāṁ yanmano ’nuvidhīyate I tadasya harati prajñāṁ vāyurnāvamivāmbhasi II 2.67 indriyāṇāṁ: of the senses; hi: indeed; caratāṁ: moving among objects; yat: that; manaḥ: mind; anu: with; vidhīyate: joined; tat: that; asya: his; harati: takes away; prajñāṁ: discrimination; vāyuḥ: wind; nāvaṁ: a boat; iva: like; ambhasi: on the water 2.67 He loses his awareness of the present moment when his mind follows the wandering senses, just as the wind carries away a boat on the waters. tasmādyasya mahābāho nigṛhītāni sarvaśaḥ I indriyāṇīndriyārthebhyas tasya prajñā pratiṣṭhitā II 2.68 tasmāt:therefore;yasya:ofone’s;mahābāho:Omighty-armedone;nigṛhītāni: so curbed down; sarvaśaḥ: in all respects; indriyāṇi: the senses; indriyārthebhyaḥ:fromthesenseobjects;tasya:his;prajñā:intelligence;pratiṣṭhitā: fixed 2.68 O Mahābāho (mighty-armed one), his knowledge is therefore steady whose senses are completely detached from sense objects. yā niśā sarvabhūtānāṁ tasyāṁ jāgarti saṁyamī I yasyāṁ jāgrati bhūtāni sā niśā paśyato muneḥ II 2.69 yā: what; niśā: is night; sarva: all; bhūtānāṁ: of living entities; tasyāṁ: in that; jāgarti:wakeful;saṁyamī:theself-controlled;yasyāṁ:inwhich;jāgrati:awake; bhūtāni: all beings; sā: that is; niśā: night; paśyataḥ: for the seer; muneḥ: for the sage 2.69 The self–controlled man lies awake in that which is night to all beings.

That in which all beings are awake is the night for the sage who sees. āpūryamāṇ amacala-pratiṣṭhaṁ samudramāpaḥ praviśanti yadvat I tadvatkāmā yaṁ praviśanti sarve sa śāntimāpnoti na kāmakāmī II 2.70 āpūryamāṇaṁ:alwaysfilled;acalapratiṣṭhaṁ:steadilyestablished;samudraṁ: theocean;āpaḥ:water;praviśanti:enter;yadvat:as;tadvat:so;kāmāḥ:desires; Sāṅkhya Yogaḥ Ch 2 verses 1387 yaṁ: one; praviśanti: enter; sarve: all; saḥ: that person; śāntiṁ: peace; āpnoti: achieves; na: not; kāmakāmī: one who cherishes longings 2.70 Just as all waters enter the ocean, he attains peace into whom all desires enter, which when filled from all sides, remains unmoved; not the desirer of desires. vihāya kāmānyaḥ sarvān pumāṁścarati niḥspṛhaḥ I nirmamo nirahañkāraḥ sa śāntimadhigacchati II 2.71 vihāya: after giving up; kāmān: desires for sense gratification; yaḥ: the person; sarvān: all; pumān: a person; carati: moves; niḥspṛhaḥ: desireless; nir mamaḥ: without a sense of proprietorship; nir ahaṁkāraḥ: without false ego; saḥ: he; śāntiṁ: peace; adhigacchati: attains 2.71 The man who moves about abandoning all desires, without longing, without the sense of I and mine, attains peace. eṣā brāhmī sthitiḥ pārtha naināṁ prāpya vimuhyati I thitvāsyāmantakāle’pi brahmanirvāṇamṛcchati II 2.72 eṣā: this; brāhmī: God-realised soul; sthitiḥ: situation; pārtha: O son of Pritā; na: not; enāṁ: this; prāpya: after achieving; vimuhyati: get deluded; sthitvā: being so situated; asyāṁ: in this state; antakāle: at the end of life; api: also; brahma nirvāṇaṁ: passing into one with the ultimate Reality; ṛcchati: attains 2.72 O Pārtha, this is the state of Brahman, Brāhmī-sthiti; none is deluded after attaining this.

Even at the end of life, one attains Brahmanirvāṇa, oneness with Brahman when established in this state. iti śrī mad bhagavadgītāsūpaniṣatsu brahmavidyāyām yogaśāstre śrīkṛṣṇārjuna saṁvāde sāṅkhya yogo nāma dvitīyo’dhyāyaḥ II In the Upaniṣad of Śrimad Bhagavad Gītā, the scripture of yoga dealing with Brahmavidyā Yogaśāstra, the science of Brahman, the Supreme Absolute, in the form of Śrī Kṛṣṇārjuna saṁvād, dialogue between Śrī Kṛṣṇa and Arjuna, this is the second chapter named, Sāṅkhya Yogaḥ, ‘The Yoga of Knowledge of Completion.’ Karma Yogaḥ arjuna uvāca jyāyasī cetkarmaṇaste matā buddhirjanārdana I tatkiṁ karmaṇi ghore māṁ niyojayasi keśava II 3.1 arjuna:Arjuna;uvāca:says;jyāyasī:speakinghighly;cet:although;karmaṇaḥ: action;te:your;matā:opinion;buddhir:knowledge;janārdana:Janārdana;tat: therefore; kiṁ: why; karmaṇi: in action; ghore: terrible; māṁ: me; niyojayasi: engaging me; keśava: Keśava (slayer of the demon Keśi) 3.1 Arjuna says: O Janārdana, O Keśava, Why do You make me engage in this terrible war if You think that knowledge is superior to action? vyāmiśreṇeva vākyena buddhiṁ mohayasīva me I tadekaṁ vada niścitya yena śreyohamāpnuyām II 3.2 c h a p t e r vyāmiśreṇa: by ambiguous; iva: as; vākyena: words; buddhiṁ: intelligence; mohayasi:confusing;iva:as;me:my;tat:therefore;ekaṁ:one;vada:tell;niścitya: for certain; yena: by which; śreyaḥ: benefit; ahaṁ: I; āpnuyāṁ: may have 3.2 My intelligence is confused by Your conflicting words.

Tell me clearly what is best for me. śrībhagavānuvāca loke’smindvividhā niṣṭhā purā proktā mayānagha I jñānayogena sāṁkhyānāṁ karmayogena yoginām II 3.3 śrī bhagavān uvāca: the Lord says; loke: in the world; asmin: this; dvividhā: two kinds of; niṣṭhā: faith; purā: before; proktā: were said; mayā: by Me; anagha: O sinless one; jñānayogena: by the yoga of knowledge; sāṁkhyānāṁ: of the Sāṅkhya; karmayogena: by the yoga of action; yoginām: of the yoga practitioners 3.3 The Lord says, ‘O sinless Arjuna, as I said before, in this world there are two paths; Self knowledge for the intellectual and the path of action of the knowing. na karmaṇāmanārambhānnaiṣkarmyaṁ puruṣo’śnute I na ca sannyasanādeva siddhiṁ samadhigacchati II 3.4 na:without;karmaṇām:oftheactions;anārambhāt:abstaining;naiṣkarmyaṁ: freedom from action; puruṣaḥ: man; aśnute: achieve; na: not; ca: also; sannyasanāt:byrenunciation;eva:surely;siddhiṁ:success;samadhigacchati:attain 3.4 A person does not attain freedom from action by abstaining from work, nor does he attain fulfillment by giving up action.

Karma Yogaḥ Ch 3 verses 1391 na hi kaścitkṣaṇamapi jātu tiṣṭhatyakarmakṛt I kāryate hyavaśaḥ karma sarvaḥ prakṛtijairguṇaiḥ II 3.5 na: not; hi: surely; kaścit: anyone; kṣaṇam: for a moment; api: also; jātu: even; tiṣṭhati:stands;akarmakṛt:withoutdoingsomething;kāryate:forcedtowork; hi: surely; avaśaḥ: helplessly; karma: action; sarvaḥ: all; prakṛtijaih: of the modes of material nature; guṇaiḥ: by the attributes 3.5 Surely, not even for a moment can anyone stand without doing something. He is always in action, despite himself, as this is his very nature. karmendriyāṇi saṁyamya ya āste manasā smaran I indriyārthānvimūḍhātmā mithyācāraḥ sa ucyate II 3.6 karmendriyāṇi: the five working sense organs; saṁyamya: restraining; ya: who; āste: remains; manasā: mentally; smaran: recollecting; indriyārthān: objects of the senses; vimūḍha: foolish; atma: soul; mithyācāraḥ: hypocrite; saḥ: he; ucyate: is called 3.6 He who restrains the sense organs, but who still thinks of the objects of the senses is deluded and is called a hypocrite. yastvindriyāṇi manasā niyamyārabhate ’rjuna I karmendriyaiḥ karmayogamasaktaḥ sa viśiṣyate II 3.7 yaḥ: who; tu : but; indriyāṇi : senses; manasā: by the mind; niyamya: controlling; ārabhate: begins; arjuna: O Arjuna; karmendriyaiḥ: by the active sense organs; karmayogam: work of devotion; asaktaḥ: without attachment; saḥ: he; viśiṣyate: superior 3.7 He who begins controlling the senses by the mind and performs selfless work through the sense organs is superior, O Arjuna. niyataṁ kuru karma tvaṁ karma jyāyo hyakarmaṇaḥ I śarīrayātrāpi ca te na prasiddhyedakarmaṇaḥ II 3.8 niyataṁ: prescribed; kuru: do; karma: work; tvaṁ: you; karma: work; jyāyaḥ: