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Bhagavadgītā (Bhagavad Gita): Chapter II (Sāṅkhyayoga)
Yoga of Sāṅkhya or Discriminative Knowledge
Introduction
Arjuna was really sad and disappointed as he did not want to fight against his own people. He considered killing members of his own family to be a real sin which one should always avoid. In short, he was in the sea, completely lost and wondering how to free himself from this disgrace appearing in the form of a war against his family. Therefore, Kṛṣṇa starts teaching Arjuna the right course of thought and action he should go now. He does so by firstly teaching him Sāṅkhyayoga or Yoga of Discriminative Knowledge. Listen to His words...
Important: All that is in brackets and italicized within the translation has been added by me in order to complete the sense of a particular phrase or sentence. In turn, all that is between double hyphen (--...--) constitutes clarifying further information also added by me. Besides, although I have not written any commentary on each stanza, I have added my own notes when a more detailed explanation is needed. In addition, note that I will use inverted commas to delimit text only when the person speaking is not Sañjaya himself (the narrator). Therefore, the words spoken by Sañjaya will not be delimited by inverted commas or quotation marks.
Chapter 2: Sāṅkhyayoga (Yoga of Sāṅkhya or Discriminative Knowledge)
सञ्जय उवाच
तं तथा क्रिपयाविष्टमश्रुपूर्णाकुलेक्षणम्।
विषीदन्तमिदं वाक्यमुवाच मधुसूदनः॥१॥
Sañjaya uvāca
Taṁ tathā kṛpayāviṣṭamaśrupūrṇākulekṣaṇam|
Viṣīdantamidaṁ vākyamuvāca madhusūdanaḥ||1||
Sañjaya (sañjayaḥ) said (uvāca):
Thus (tathā), the destroyer (sūdanaḥ) of the demon Madhu (madhu)1 spoke (uvāca) these (idam) words (vākyam) to him --i.e. Arjuna-- (tam), who was burdened (āviṣṭam) with compassion (kṛpayā), desponded (viṣīdantam) (and) with (his) eyes (īkṣaṇam) filled (pūrṇa-ākula) with tears (aśru)||1||
1 Epithet for Kṛṣṇa.
श्रीभगवानुवाच
कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम्।
अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन॥२॥
Śrībhagavānuvāca
Kutastvā kaśmalamidaṁ viṣame samupasthitam|
Anāryajuṣṭamasvargyamakīrtikaramarjuna||2||
Venerable (śrī) Bhagavān (bhagavān)1 said (uvāca):
"At this time of difficulty and distress (viṣame), whence (kutas) (did) this (idam) impurity (kaśmalam) come (samupasthitam) to you (tvā), which does not lead to heaven (asvargyam), causes (karam) disgrace (akīrti) (and) is typical (juṣṭam) of an ignoble person (anārya), oh Arjuna (arjuna)?"||2||
1 Lit. "The Divine or Adorable One", or also "The Fortunate One", i.e. Lord Kṛṣṇa.
क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते।
क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप॥३॥
Klaibyaṁ mā sma gamaḥ pārtha naitattvayyupapadyate|
Kṣudraṁ hṛdayadaurbalyaṁ tyaktvottiṣṭha parantapa||3||
"Oh son of Pṛthā (pārtha)1, do not (mā sma) surrender yourself to impotence (klaibyam... gamaḥ), (because) this (etad) is not fit (na... upapadyate) for you (tvayi). Having abandoned (tyaktvā) (this) mean and vile (kṣudram) weakness (daurbalyam) of heart (hṛdaya), stand up (uttiṣṭha), oh destroyer of enemies (parantapa)2"||3||
1 Epithet for Arjuna.
2 Epithet for Arjuna.
अर्जुन उवाच
कथं भीष्ममहं सङ्ख्ये द्रोणं च मधुसूदन।
इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन॥४॥
Arjuna uvāca
Kathaṁ bhīṣmamahaṁ saṅkhye droṇaṁ ca madhusūdana|
Iṣubhiḥ pratiyotsyāmi pūjārhāvarisūdana||4||
Arjuna (arjunaḥ) said (uvāca):
"Oh, destroyer (sūdana) of the demon Madhu (madhu)1, how (katham) will I fight (aham... pratiyotsyāmi) with arrows (iṣubhiḥ) in battle (saṅkhye) against Bhīṣma (bhīṣmam) and (ca) Droṇācārya (droṇam), (when) both of them deserve (arhau) to be worshipped (pūjā) (instead), oh destroyer (sūdana) of foes (ari)2?"||4||
1 Epithet for Kṛṣṇa.
2 Epithet for Kṛṣṇa.
गुरूनहत्वा हि महानुभावाञ्छ्रेयो भोक्तुं भैक्ष्यमपीह लोके।
हत्वार्थकामांस्तु गुरूनिहैव भुञ्जीय भोगान्रुधिरप्रदिग्धान्॥५॥
Gurūnahatvā hi mahānubhāvāñchreyo bhoktuṁ bhaikṣyamapīha loke|
Hatvārthakāmāṁstu gurūnihaiva bhuñjīya bhogānrudhirapradigdhān||5||
"Not to kill (ahatvā) (these) high-minded (mahānubhāvān) guru-s (gurūn) (is) undoubtedly (hi) better (śreyas), even though (api) (one had to) ask alms (bhaikṣyam) in order to eat (bhoktum) here, in this world (iha loke). However (tu), (if I) kill (hatvā) (these) guru-s (gurūn) here (iha iva), (though) they are desirous (kāmān) of wealth (artha), the enjoyments (bhogān) I would enjoy (bhuñjīya) (as a consequence of that act) would be besmeared (pradigdhān) with blood (rudhira)"||5||
न चैतद्विद्मः कतरन्नो गरीयो यद्वा जयेम यदि वा नो जयेयुः।
यानेव हत्वा न जिजीविषामस्तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः॥६॥
Na caitadvidmaḥ kataranno garīyo yadvā jayema yadi vā no jayeyuḥ|
Yāneva hatvā na jijīviṣāmaste'vasthitāḥ pramukhe dhārtarāṣṭrāḥ||6||
"Besides (ca), we do not (na) know (etad... vidmaḥ) which of these two things (katarat) is worse (garīyaḥ) for us (naḥ), wether (yad vā) to conquer (them) (jayema) or (yadi vā) be conquered by them (naḥ jayeyuḥ). (If we) kill (hatvā) them (yān), we would not desire to live (jijīviṣāmaḥ) indeed (eva). (Nevertheless,) those (te) sons of Dhṛtarāṣṭra (dhārtarāṣṭrāḥ) are (now) stationed (sthitāḥ) in front (of us) (pramukhe)"||6||
कार्पण्यदोषोपहतस्वभावः पृच्छामि त्वां धर्मसम्मूढचेताः।
यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम्॥७॥
Kārpaṇyadoṣopahatasvabhāvaḥ pṛcchāmi tvāṁ dharmasammūḍhacetāḥ|
Yacchreyaḥ syānniścitaṁ brūhi tanme śiṣyaste'haṁ śādhi māṁ tvāṁ prapannam||7||
"With (my) nature (sva-bhāvaḥ) afflicted (upahata) by the fault (doṣa) (known as) poorness of spirit (kārpaṇya), (and the) mind (cetāḥ) confused (sammūḍha) as to (my own) duty (dharma), I ask (pṛcchāmi) you (tvām) (the following now:) Tell (brūhi) me (me) positively (niścitam) what (yad... tad) would be (syāt) better (śreyaḥ). I (aham) (am) your (te) disciple (śiṣyaḥ). Teach (śādhi) me (mām), (please), as I have taken refuge (prapannam) in You (tvām)"||7||
न हि प्रपश्यामि ममापनुद्याद्यच्छोकमुच्छोषणमिन्द्रियाणाम्।
अवाप्य भूमावसपत्नमृद्धं राज्यं सुराणामपि चाधिपत्यम्॥८॥
Na hi prapaśyāmi mamāpanudyādyacchokamucchoṣaṇamindriyāṇām|
Avāpya bhūmāvasapatnamṛddhaṁ rājyaṁ surāṇāmapi cādhipatyam||8||
"Certainly (hi), I do not see (na... prapaśyāmi) (how) my (mama) sorrow (śokam), which (yad) is (like) a drying (ucchoṣaṇam) of the senses (indriyāṇām), may be removed (apanudyāt), (even) after obtaining (avāpya) a unrivalled (asapatnam) prosperous (ṛddham) kingdom (rājyam) on the earth (bhūmau) as well as (api ca) supremacy and sovereignty (ādhipatyam) of the gods (surāṇām)"||8||
सञ्जय उवाच
एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तपः।
न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह॥९॥
Sañjaya uvāca
Evamuktvā hṛṣīkeśaṁ guḍākeśaḥ parantapaḥ|
Na yotsya iti govindamuktvā tūṣṇīṁ babhūva ha||9||
Sañjaya (sañjayaḥ) said (uvāca):
Having so expressed (evam uktvā) to the Lord (īśam) of the senses (hṛṣīka)1, the thick-haired one (guḍā-keśaḥ)2, (who is) a destroyer of enemies (parantapaḥ)3, became (babhūva ha4)silent (tūṣṇīm) after he (finally) said (uktvā) to the Cowherd (govindam)5 "I will not (na) fight (yotsye iti)"||9||
1 Epithet for Kṛṣṇa.
2 Epithet for Arjuna.
3 Epithet for Arjuna.
4 The particle "ha" is used to emphasize the action denoted by the verb here.
5 Epithet for Kṛṣṇa.
तमुवाच हृषीकेशः प्रहसन्निव भारत।
सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः॥१०॥
Tamuvāca hṛṣīkeśaḥ prahasanniva bhārata|
Senayorubhayormadhye viṣīdantamidaṁ vacaḥ||10||
Oh descendant of Bharata (bhārata)1, the Lord (īśaḥ) of the senses (hṛṣīka)2, smiling (prahasan) as it were (iva), said (uvāca) these (idam) words (vacam) to that (tam) dejected and desponded (Arjuna) (viṣīdantam) in the middle (madhye) of both (ubhayoḥ) armies (senayoḥ)||10||
1 Epithet for Dhṛtarāṣṭra.
2 Epithet for Kṛṣṇa.
श्रीभगवानुवाच
अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे।
गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः॥११॥
Śrībhagavānuvāca
Aśocyānanvaśocastvaṁ prajñāvādāṁśca bhāṣase|
Gatāsūnagatāsūṁśca nānuśocanti paṇḍitāḥ||11||
Venerable (śrī) Bhagavān (bhagavān)1 said (uvāca):
"You (tvam) mourned (anvaśocaḥ) over what is not be lamented (aśocyān) and (ca) (now) speak (bhāṣase) words (vādān) of wisdom (prajñā). Learned men (paṇḍitāḥ) do not (na) mourn (anuśocanti) (either) over the quick (agatāsūn) or (ca) the dead (gatāsūn)"||11||
1 Lit. "The Divine or Adorable One", or also "The Fortunate One", i.e. Lord Kṛṣṇa.
नत्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः।
न चैव न भविष्यामः सर्वे वयमतः परम्॥१२॥
Natvevāhaṁ jātu nāsaṁ na tvaṁ neme janādhipāḥ|
Na caiva na bhaviṣyāmaḥ sarve vayamataḥ param||12||
"However (tu), I (aham) never (na... jātu) ceased to exist (na āsam), certainly (eva), nor did (na) you (tvam) nor did (na) those (ime) kings (janādhipāḥ); nor will (na ca eva) all (sarve) of us (vayam) cease to exist (na bhaviṣyāmaḥ) henceforth (ataḥ param)"||12||
देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा॥
तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति॥१३॥
Dehino'sminyathā dehe kaumāraṁ yauvanaṁ jarā|
Tathā dehāntaraprāptirdhīrastatra na muhyati||13||
"Just as (yathā) in this (asmin) body (dehe) (there is) childhood (kaumāram), youth (yauvanam) (and) old age (jarā) to an embodied soul (dehinaḥ), so (tathā) (there is) obtainment (prāptiḥ) of another (antara) body (deha) (to that soul after death). An intelligent person (dhīraḥ) is not (na) bewildered (muhyati) by that (tatra)"||13||
मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः।
आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत॥१४॥
Mātrāsparśāstu kaunteya śītoṣṇasukhaduḥkhadāḥ|
Āgamāpāyino'nityāstāṁstitikṣasva bhārata||14||
"Oh son of Kuntī (kaunteya)1, the material (mātrā) contacts (sparśāḥ) causing (dāḥ) pleasure (sukha) (and) pain (duḥkha) (as well as) cold (season) (śīta) (and) hot season (uṣṇa)2 are not permanent (anityāḥ) (as) they come (āgama) (and) go away (apāyinaḥ) indeed (tu). Endure them patiently (tān titikṣasva), oh descendant of Bharata (bhārata)3"||14||
1 Epithet for Arjuna.
2 Winter and summer, obviously.
3 Epithet for Arjuna.
यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ।
समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते॥१५॥
Yaṁ hi na vyathayantyete puruṣaṁ puruṣarṣabha|
Samaduḥkhasukhaṁ dhīraṁ so'mṛtatvāya kalpate||15||
"Undoubtedly (hi), these (material contacts) (ete) do not (na) afflict (vyathayanti) an intelligent (dhīram) person (puruṣam) who (yam) is indifferent (sama) to pain (duḥkha) (and) pleasure (sukham), oh excellent (ṛṣabha) man (puruṣa)1. That (person) (saḥ) is qualified (kalpate) for (attaining to) Immortality (amṛtatvāya)"||15||
1 Epithet for Arjuna.
नासतो विद्यते भावो नाभावो विद्यते सतः।
उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः॥१६॥
Nāsato vidyate bhāvo nābhāvo vidyate sataḥ|
Ubhayorapi dṛṣṭo'ntastvanayostattvadarśibhiḥ||16||
"Of the not Self --viz. nonexistence-- (asataḥ) there is no (na... vidyate) continuance or continuity (bhāvaḥ). Of the Self --viz. existence-- (sataḥ) there is no (na... vidyate) discontinuance or discontinuity (abhāvaḥ). (This) was certainly (api... tu) seen (dṛṣṭaḥ) in (antar) them (anayoḥ) both (ubhayoḥ)1 by the Seers (darśibhiḥ) of Truth (tattva)"||16||
1 In both the not Self and the Self.
अविनाशि तु तद्विद्धि येन सर्वमिदं ततम्।
विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति॥१७॥
Avināśi tu tadvidddhi yena sarvamidaṁ tatam|
Vināśamavyayasyāsya na kaścitkartumarhati||17||
"However (tu), know (viddhi) that 'That' (tad) by which (yena) all (sarvam) this (idam) is shown or displayed (tatam)1 (is) imperishable (avināśi). Nobody (na kaścid) is able (arhati) to cause (kartum) destruction (vināśam) of this (asya) which is imperishable (avyayasya)"||17||
1 In the sense of "manifested".
अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः।
अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत॥१८॥
Antavanta ime dehā nityasyoktāḥ śarīriṇaḥ|
Anāśino'prameyasya tasmādyudhyasva bhārata||18||
"These (ime) bodies (dehāḥ) belonging to the eternal (nityasya), imperishable (anāśinaḥ) (and) immensurable (aprameyasya) embodied (soul) (śarīriṇaḥ) are said (uktāḥ) to have an end or term --i.e. they are perishable-- (antavantaḥ). Therefore (tasmāt), fight (yudhyasva), oh descendant of Bharata (bhārata)!1"||18||
1 Epithet for Arjuna.
य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम्।
उभौ तौ न विजानीतो नायं हन्ति न हन्यते॥१९॥
Ya enaṁ vetti hantāraṁ yaścainaṁ manyate hatam|
Ubhau tau na vijānīto nāyaṁ hanti na hanyate||19||
"Both (ubhau tau) the one who (yaḥ) considers (vetti) it (enam)1 as the killer (hantāram) and (ca) the one who (yaḥ) thinks (manyate) it (enam) is killed (hatam) do not (na) have right knowledge (vijānītaḥ). This (embodied soul) (ayam) neither (na) kills (hanti) nor (na) is killed (hanyate)"||19||
1 Kṛṣṇa refers to the embodied soul.
न जायते म्रियते वा कदाचिन्नायं भूत्वा भविता वा न भूयः।
अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे॥२०॥
Na jāyate mriyate vā kadācinnāyaṁ bhūtvā bhavitā vā na bhūyaḥ|
Ajo nityaḥ śāśvato'yaṁ purāṇo na hanyate hanyamāne śarīre||20||
"It is never born (na jāyate... kadācid) or (vā) dies (mriyate). This (embodied soul) (ayam) has not come into being (na... bhūtvā) or (vā) will come into being (bhavitā), nor (na) is coming into being (right now) (bhūyaḥ). This (embodied soul) (ayam) (is) unborn (ajaḥ), eternal (nityaḥ), perpetual (śāśvataḥ), ancient (purāṇaḥ). (It is) not (na) killed (hanyate) when the body (śarīre) is killed (hanyamāne)"||20||
वेदाविनाशिनं नित्यं य एनमजमव्ययम्।
कथं स पुरुषः पार्थ कं घातयति हन्ति कम्॥२१॥
Vedāvināśinaṁ nityaṁ ya enamajamavyayam|
Kathaṁ sa puruṣaḥ pārtha kaṁ ghātayati hanti kam||21||
"Oh son of Pṛthā (pārtha)1, how (katham) (can) that (saḥ) person (puruṣaḥ) who (yaḥ) knows (veda) it (enam)2 as imperishable (avināśinam), eternal (nityam), unborn (ajam) (and) undecaying (avyayam) kill (hanti) anyone (kam) (or) cause anyone to be killed or slain (kam ghātayati)?"||21||
1 Epithet for Arjuna. Pṛthā is also known as the queen Kuntī.
2 Kṛṣṇa refers to the embodied soul again.
वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि।
तथा शरीराणि विहाय जीर्णान्यन्यानि संयाति नवानि देही॥२२॥
Vāsāṁsi jīrṇāni yathā vihāya navāni gṛhṇāti naro'parāṇi|
Tathā śarīrāṇi vihāya jīrṇānyanyāni saṁyāti navāni dehī||22||
"Just as (yathā) a man (naraḥ) puts on (gṛhṇāti) other (aparāṇi) new (navāni) clothes (vāsāṁsi) after abandoning (vihāya) the old (ones) (jīrṇāni), so (tathā) the embodied (soul) (dehī) proceeds (saṁyāti) to other (anyāni) new (navāni) bodies (śarīrāṇi) after leaving (vihāya) the old (ones) (jīrṇāni)"||22||
नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः।
न चैनं क्लेदयन्त्यापो न शोषयति मारुतः॥२३॥
Nainaṁ chindanti śastrāṇi nainaṁ dahati pāvakaḥ|
Na cainaṁ kledayantyāpo na śoṣayati mārutaḥ||23||
"Weapons (śastrāṇi) do not (na) cut (chindanti) it (off or through) (enam)1; fire (pāvakaḥ) does not (na) burn (dahati) it (enam); waters (āpas) do not (na ca) wet (kledayanti) it (enam); (and) wind (mārutaḥ) does not (na) dry (it) up (śoṣayati)"||23||
1 The Lord continues to speak about the embodied soul, of course.
अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च।
नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः॥२४॥
Acchedyo'yamadāhyo'yamakledyo'śoṣya eva ca|
Nityaḥ sarvagataḥ sthāṇuracalo'yaṁ sanātanaḥ||24||
"This (embodied soul) (ayam... ayam) is impossible to be cut (acchedyaḥ) (and) cannot be burnt (adāhyaḥ), wetted (akledyaḥ) (or) dried up (aśoṣyaḥ) indeed (eva ca)! This (embodied soul) (ayam) is eternal (nityaḥ), omnipresent (sarvagataḥ), firm (sthāṇuḥ), immovable (acalaḥ) (and) perpetual (sanātanaḥ)"||24||
अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते।
तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि॥२५॥
Avyakto'yamacintyo'yamavikāryo'yamucyate|
Tasmādevaṁ viditvainaṁ nānuśocitumarhasi||25||
"It is said (ucyate) that this (soul) (ayam... ayam... ayam) (is) invisible and not manifest (avyaktaḥ), inconceivable (acintyaḥ), (and) invariable (avikāryaḥ). For that reason (tasmāt), by knowing (viditvā) so (evam), do not (na) regret about it, please (enam... anuśocitum arhasi)"||25||
अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम्।
तथापि त्वं महाबाहो नैनं शोचितुमर्हसि॥२६॥
Atha cainaṁ nityajātaṁ nityaṁ vā manyase mṛtam|
Tathāpi tvaṁ mahābāho nainaṁ śocitumarhasi||26||
"Moreover (atha ca), (whether) you regard (manyase) it (enam) as constantly (nitya) being born (jātam) or (vā) constantly (nityam) dying (mṛtam), still (tathā api), oh big-armed one (tvam mahā-bāho)1, do not (na) regret about it, please (enam śocitum arhasi)"||26||
1 Epithet for Arjuna.
जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च।
तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि॥२७॥
Jātasya hi dhruvo mṛtyurdhruvaṁ janma mṛtasya ca|
Tasmādaparihārye'rthe na tvaṁ śocitumarhasi||27||
"As far as one who has been born is concerned (jātasya), death (mṛtyuḥ) (is) certain (dhruvaḥ) indeed (hi); and (ca) as far as one who has died is concerned (mṛtasya), birth (janma) (is) certain (dhruvam). Therefore (tasmāt), do not (na) mourn (tvam śocitum arhasi) at that (arthe) which is inevitable (aparihārye), (please)"||27||
अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत।
अव्यक्तनिधनान्येव तत्र का परिदेवना॥२८॥
Avyaktādīni bhūtāni vyaktamadhyāni bhārata|
Avyaktanidhanānyeva tatra kā paridevanā||28||
"Oh descendant of Bharata (bhārata)1, the beings (bhūtāni) are not manifest (avyakta) in the beginning (ādīni), (but they are) manifest (vyakta) in the middle (madhyāni). (Anyway, they are) not manifest (avyakta) in the end (nidhanāni eva) (again)! Then (tatra), what is the point (kā) of mourning (paridevanā)?"||28||
1 Epithet for Arjuna.
आश्चर्यवत्पश्यति कश्चिदेनमाश्चर्यवद्वदति तथैव चान्यः।
आश्चर्यवच्चैनमन्यः शृणोति श्रुत्वाऽप्येनं वेद न चैव कश्चित्॥२९॥
Āścaryavatpaśyati kaścidenamāścaryavadvadati tathaiva cānyaḥ|
Āścaryavaccainamanyaḥ śṛṇoti śrutvā'pyenaṁ veda na caiva kaścit||29||
"Somebody (kaścid) considers (paśyati) it --i.e. the embodied soul-- (enam) as (vat) astonishing (āścarya). Likewise (tathā eva ca), another (person) (anyaḥ) talks (vadati) about it (enam) as (vat) astonishing (āścarya). Also (ca), another (person) (anyaḥ) hears (śṛṇoti) of it (enam) as (vat) astonishing (āścarya), and (ca eva) somebody (else) (kaścid), even (api) having heard (śrutvā) of it (enam), is not (na) conscious (veda) of it (enam)"||29||
देही नित्यमवध्योऽयं देहे सर्वस्य भारत।
तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि॥३०॥
Dehī nityamavadhyo'yaṁ dehe sarvasya bhārata|
Tasmātsarvāṇi bhūtāni na tvaṁ śocitumarhasi||30||
"Oh descendant of Bharata (bhārata)1, this (ayam) embodied (soul) (dehī) (residing) in the body (dehe) of all (sarvasya) cannot be killed ever (nityam avadhyaḥ). For that very reason (tasmāt), do not (na) mourn (tvam śocitum arhasi) for all (sarvāṇi) beings (bhūtāni), (please)"||30||
1 Epithet for Arjuna.
स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि।
धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते॥३१॥
Svadharmamapi cāvekṣya na vikampitumarhasi|
Dharmyāddhi yuddhācchreyo'nyatkṣatriyasya na vidyate||31||
"Besides (api ca), by taking into consideration (avekṣya) your own (sva) duty (dharmam), do not (na) tremble greatly (vikampitum arhasi), (please). Undoubtedly (hi), for a kṣatriya (kṣatriyasya)1 there is (vidyate) nothing else (anyat... na) better (śreyaḥ) than fighting (yuddhāt) legitimately (dharmyāt)"||31||
1 Arjuna belongs to the kṣatriya caste, viz. he is a member of the military and reigning order.
यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम्।
सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम्॥३२॥
Yadṛcchayā copapannaṁ svargadvāramapāvṛtam|
Sukhinaḥ kṣatriyāḥ pārtha labhante yuddhamīdṛśam||32||
"Oh son of Pṛthā (pārtha)1, happy (sukhināḥ) (are) the kṣatriya-s (kṣatriyāḥ) (who) obtain (labhante) such (īdṛśam) a war (yuddham) (as this one), which occurred (upapannam) spontaneously (yad-ṛcchayā ca), (because it is) an open (apāvṛtam) gate (dvāram) to heaven (svarga)"||32||
1 Epithet for Arjuna.
अथ चेत्त्वमिमं धर्म्यं सङ्ग्रामं न करिष्यसि।
ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि॥३३॥
Atha cettvamimaṁ dharmyaṁ saṅgrāmaṁ na kariṣyasi|
Tataḥ svadharmaṁ kīrtiṁ ca hitvā pāpamavāpsyasi||33||
"Furthermore (atha), if (cet) you (tvam) are not (na) going to carry out (kariṣyasi) this (imam) legitimate (dharmyam) war (saṅgrāmam), then (tatas), having abandoned (hitvā) your own (sva) duty (dharmam) and (ca) renown (kīrtim), you will incur (avāpyasi) sin (pāpam)"||33||
अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम्।
सम्भावितस्य चाकीर्तिर्मरणादतिरिच्यते॥३४॥
Akīrtiṁ cāpi bhūtāni kathayiṣyanti te'vyayām|
Sambhāvitasya cākīrtirmaraṇādatiricyate||34||
"Also (ca api), the living beings (bhūtāni) will talk (kathayiṣyanti) about your (te) unchangeable (avyayam) ill fame (akīrtim). And (ca) for a respectable person (sambhāvitasya), ill fame (akīrtiḥ) is more important (atiricyate) than death (maraṇāt)"||34||
भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः।
येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम्॥३५॥
Bhayādraṇāduparataṁ maṁsyante tvāṁ mahārathāḥ|
Yeṣāṁ ca tvaṁ bahumato bhūtvā yāsyasi lāghavam||35||
"The great (mahā) warriors (rathāḥ) will think (maṁsyante) you (tvām) have withdrawn (uparatam) from battle (raṇāt) for fear (bhayāt). And (ca) you (tvam), who have been (bhūtvā) had in high esteem (bahumataḥ) by them (yeṣām), will be considered as insignificant (yāsyasi lāghavam)"||35||
अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिताः।
निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम्॥३६॥
Avācyavādāṁśca bahūnvadiṣyanti tavāhitāḥ|
Nindantastava sāmarthyaṁ tato duḥkhataraṁ nu kim||36||
"And (ca) your (tava) enemies (ahitāḥ) will speak (vadiṣyanti) plenty (bahūn) of slanderous (avācya) words (vādān) while reviling (nindantaḥ) your ability and capacity (sāmarthyam)... (and) what (nu kim) (might be) a greater pain (duḥkhataram) than that (tatas)?"||36||
हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम्।
तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः॥३७॥
Hato vā prāpsyasi svargaṁ jitvā vā bhokṣyase mahīm|
Tasmāduttiṣṭha kaunteya yuddhāya kṛtaniścayaḥ||37||
"Either (vā) (you are) killed (hataḥ) (and) will go (prāpsyasi) to heaven (svargam) or (vā), having been victorious (jitvā), you will enjoy (bhokṣyase) the earth (mahīm). Therefore (tasmāt), stand up (uttiṣṭha), oh son of Kuntī (kaunteya)1, resolved (kṛtaniścayaḥ) on fighting (yuddhāya)"||37||
1 Epithet for Arjuna.
सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ।
ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि॥३८॥
Sukhaduḥkhe same kṛtvā lābhālābhau jayājayau|
Tato yuddhāya yujyasva naivaṁ pāpamavāpsyasi||38||
"For that reason (tatas), by considering (kṛtvā) equally (same) pleasure and pain (sukha-duḥkhe), gain and loss (lābha-alābhau), victory and defeat (jaya-ajayau), get ready (yujyasva) for battle (yuddhāya). Thus (evam), you will not incur (na... avāpsyasi) sin (pāpam)"||38||
एषा तेऽभिहिता साङ्ख्ये बुद्धिर्योगे त्विमां शृणु।
बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि॥३९॥
Eṣā te'bhihitā sāṅkhye buddhiryoge tvimāṁ śṛṇu|
Buddhyā yukto yayā pārtha karmabandhaṁ prahāsyasi||39||
"This (eṣā) (type of) intelligence (buddhiḥ) (which has been) explained (abhihitā) to you (by Me) (te) (is also described) in the Sāṅkhya system (sāṅkhye)1. But (tu), listen (śṛṇu) to this (kind of intelligence) (imām) (that is described) in the Yoga system (yoge). (If) possessed (yuktaḥ) of that (yayā) intelligence (buddhyā), oh son of Pṛthā (pārtha)2, you will abandon (prahāsyasi) bondage (bandham) of karma or action (karma)"||39||
1 One of the six traditional philosophical systems of India.
2 Epithet for Arjuna.
नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते।
स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात्॥४०॥
Nehābhikramanāśo'sti pratyavāyo na vidyate|
Svalpamapyasya dharmasya trāyate mahato bhayāt||40||
"Here, (i.e. in the intelligence described in Yoga) (iha), there is neither (na... asti) unsuccessful effort (abhikrama-nāśaḥ) nor (na vidyate) decrease or diminution (pratyavāyaḥ). Even (api) a very little quantity (su-alpam) of this (asya) dharma (dharmasya)1 protects (you) (trāyate) from a great (mahataḥ) danger (bhayāt)"||40||
1 Both in the Yoga and Sāṅkhya systems, the term "dharma" means a mode of buddhi or intelligence which does not affect Puruṣa or Self.
व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन।
बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम्॥४१॥
Vyavasāyātmikā buddhirekeha kurunandana|
Bahuśākhā hyanantāśca buddhayo'vyavasāyinām||41||
"Intelligence (buddhiḥ) whose essence (ātmikā) (is) strenuous effort and settled determination (vyavasāya) is only one (ekā) here --i.e. in Yoga-- (iha), oh son of Kuru (kuru-nandana)1! Intelligences (buddhayaḥ) of people lacking strenuous effort and settled determination --viz. negligent people-- (avyavasāyinām) (are) certainly (hi) many-branched (bahu-śākhāḥ) and (ca) endless (anantāḥ)"||41||
1 Epithet for Arjuna.
यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः।
वेदवादरताः पार्थ नान्यदस्तीति वादिनः॥४२॥
Yāmimāṁ puṣpitāṁ vācaṁ pravadantyavipaścitaḥ|
Vedavādaratāḥ pārtha nānyadastīti vādinaḥ||42||
"Oh son of Pṛthā (pārtha)1, unwise people (avipaścitaḥ) taking delight (ratāḥ) in Vedic discussions (veda-vāda) speak (pravadanti) here these (yām imām) flowery (puṣpitam) words (vācam): "there is nothing else (na anyat asti iti)"2. This is what such speakers (iti vādinaḥ) (express)"||42||
1 Epithet for Arjuna.
2 Keep reading the next stanza to fully understand the meaning of that affirmation.
कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम्।
क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति॥४३॥
Kāmātmānaḥ svargaparā janmakarmaphalapradām|
Kriyāviśeṣabahulāṁ bhogaiśvaryagatiṁ prati||43||
"(These unwise people who) indulge their desires (kāma-ātmānaḥ) (and) whose main goal (parāḥ) is (attaining) heaven (svarga) tread the path (gatim prati) (leading to) pleasures (bhoga)1 (and) power (aiśvarya). (This kind of path consists of) plenty of (bahulām) special (viśeṣa) (religious) activities and ceremonies (kriyā) giving (pradām) karmic --i.e. related to 'karma' or action-- (karma) rewards (phala) (such as) a (good) birth (janma)2"||43||
1 The word "bhoga" also means "wealth".
2 So, all those unwise people state that "there is nothing else" besides the attainment of power, pleasures, heaven, a good birth in a future life and so on. To make sure they will receive all those rewards, they need to perform lots of particular religious activities. This is the sense.
भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम्।
व्यवसायात्मिका बुद्धिः समाधौ न विधीयते॥४४॥
Bhogaiśvaryaprasaktānāṁ tayāpahṛtacetasām|
Vyavasāyātmikā buddhiḥ samādhau na vidhīyate||44||
"For the ones who are attached (prasaktānām) to pleasures (bhoga)1 (and) power (aiśvarya), (and) whose minds (cetasām) have been taken away or stolen (apahṛta), (as it were), by that (path) --viz. by the ignorant course of action described in the previous stanza-- (tayā), an intelligence (buddhiḥ) whose essence (ātmikā) (is) strenuous effort and settled determination (vyavasāya) is not (na) produced (vidhīyate) in Samādhi or Perfect Concentration (samādhau)2"||44||
1 The word "bhoga" also means "wealth".
2 The term "samādhi" is to be understood according to what the Yoga system postulates because Lord Kṛṣṇa is speaking from such a viewpoint. Careful here!
त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन।
निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान्॥४५॥
Traiguṇyaviṣayā vedā nistraiguṇyo bhavārjuna|
Nirdvandvo nityasattvastho niryogakṣema ātmavān||45||
"The Veda-s (vedāḥ) deal with the subject matter (viṣayāḥ) of the three qualities (of Prakṛti) (traiguṇya)1. Oh Arjuna (arjuna), become (bhava) one who is destitute of (those) three qualities (nis-traiguṇyaḥ), who is indifferent to the pairs of opposites (nir-dvandvaḥ)2, who always (nitya) abides (sthaḥ) in purity (sattva), who is free from care or anxiety about acquisition or possession (nir-yoga-kṣemaḥ) (and) who is fully conscious of his Self (ātmavān)"||45||
1 According to Yoga, Prakṛti is the source from which matter arises, i.e. she is the origin of the material universe. Prakṛti consists of three qualities: Sattva, Rajas and Tamas.
2 In the sense of one who is not affected by such qualities and their eternal mutations producing all pairs of opposites in this universe.
यावानर्थ उदपाने सर्वतः सम्प्लुतोदके।
तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः॥४६॥
Yāvānartha udapāne sarvataḥ samplutodake|
Tāvānsarveṣu vedeṣu brāhmaṇasya vijānataḥ||46||
"For a sage (vijānataḥ) who knows Brahma (brāhmaṇasya)1, all (sarveṣu) Veda-s (vedeṣu) (are of) as much use as (yāvān artha... tāvān) (is that of) a well (udapāne) (in a place) flooded with water (sampluta-udake) from all sides (sarvatas)"||46||
1 "Brahma" is the name used to designate the impersonal aspect of God.
कर्मण्येवाधिकारस्ते मा फलेषु कदाचन।
मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि॥४७॥
Karmaṇyevādhikāraste mā phaleṣu kadācana|
Mā karmaphalaheturbhūrmā te saṅgo'stvakarmaṇi||47||
"Your (te) right (adhikāraḥ) (is) for action (karmaṇi) alone (eva), (but) never (mā... kadācana) for (its) fruits (phaleṣu). Do not (mā) become (bhūḥ) the cause (hetuḥ) of the fruit (phala) of an action (karma), (and let) attachment (saṅgaḥ) to inaction (akarmaṇi) not be (mā... astu) yours (te) (either)!"||47||
योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय।
सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते॥४८॥
Yogasthaḥ kuru karmāṇi saṅgaṁ tyaktvā dhanañjaya|
Siddhyasiddhyoḥ samo bhūtvā samatvaṁ yoga ucyate||48||
"Established (sthaḥ) in Yoga (yoga), do (kuru) actions (karmāṇi) by abandoning (tyaktvā) attachment (saṅgam) (and) remaining equable (samaḥ bhūtvā) in (the middle of) success and failure (siddhi-asiddhyoḥ), oh winner of wealth (dhanañjaya)1. (Such an) equanimity (samatvam) is known as (ucyate) Yoga (yogaḥ)"||48||
1 Epithet for Arjuna.
दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय।
बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः॥४९॥
Dūreṇa hyavaraṁ karma buddhiyogāddhanañjaya|
Buddhau śaraṇamanviccha kṛpaṇāḥ phalahetavaḥ||49||
"Undoubtedly (hi), action (karma) (is) by far (dūreṇa) inferior (avaram) to Yoga (yogāt) of intelligence (buddhi), oh winner of wealth (dhanañjaya)1. (Therefore,) seek (anviccha) refuge (śaraṇam) in buddhi or intelligence (buddhau). Miserable and pitiable (kṛpaṇāḥ) (are those who) have fruits or results (phala) for their motive (hetavaḥ) (to perform actions)"||49||
1 Epithet for Arjuna.
बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते।
तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम्॥५०॥
Buddhiyukto jahātīha ubhe sukṛtaduṣkṛte|
Tasmādyogāya yujyasva yogaḥ karmasu kauśalam||50||
"The one who is devoted (yuktaḥ) to buddhi or intelligence (buddhi) abandons (jahāti) here (iha) both (ubhe) good and bad deeds (sukṛta-duṣkṛte). For that reason (tasmāt), make ready (yujyasva) for Yoga (yogāya), (since) Yoga (yogaḥ) (is) skillfulness (kauśalam) regarding actions (karmasu)"||50||
कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः।
जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम्॥५१॥
Karmajaṁ buddhiyuktā hi phalaṁ tyaktvā manīṣiṇaḥ|
Janmabandhavinirmuktāḥ padaṁ gacchantyanāmayam||51||
"The wise (manīṣinaḥ) who are certainly devoted (yuktāḥ hi) to buddhi or intelligence (buddhi), by abandoning (tyaktvā) the fruit or result (phalam) produced (jam) from the actions (karma), are completely free (vinirmuktāḥ) from bondage (bandha) of birth (janma) (and) move on (gacchanti) to a condition (padam) devoid of disease (anāmayam)"||51||
यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति।
तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च॥५२॥
Yadā te mohakalilaṁ buddhirvyatitariṣyati|
Tadā gantāsi nirvedaṁ śrotavyasya śrutasya ca||52||
"When (yadā) your (te) intelligence (buddhiḥ) will pass completely across (vyatitariṣyati) the thicket (kalilam) of delusion (moha), then (tadā) you will get to a state of indifference (gantāsi nirvedam) to what must be heard (śrotavyasya) and (ca) what has been heard (śrutasya)"||52||
श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला।
समाधावचला बुद्धिस्तदा योगमवाप्स्यसि॥५३॥
Śrutivipratipannā te yadā sthāsyati niścalā|
Samādhāvacalā buddhistadā yogamavāpsyasi||53||
"When (yadā) your (te) intelligence (buddhiḥ), which is (currently) perplexed and confounded (vipratipannā) by what is heard in the Veda-s (śruti), will remain (sthāsyati) fixed (niścalā) (and) immovable (acalā) in Samādhi or Perfect Concentration (samādhau), then (tadā) you will attain (avāpsyasi) Yoga or Union (yogam)"||53||
अर्जुन उवाच
स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव।
स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम्॥५४॥
Arjuna uvāca
Sthitaprajñasya kā bhāṣā samādhisthasya keśava|
Sthitadhīḥ kiṁ prabhāṣeta kimāsīta vrajeta kim||54||
Arjuna (arjunaḥ) said (uvāca):
"Oh, long-haired One (keśava)1, what (kā) (is) the description (bhāṣā) of one who is established in wisdom (sthita-prajñasya), viz. of one who (constantly) remains (sthasya) in Samādhi or Perfect Concentration (samādhi)? How (kim) (does such a) steady-minded one (sthita-dhīḥ) speak (prabhāṣeta)? How (kim) (does) he sit (āsīta)? How (kim) (does) he move (vrajeta)?"||54||
1 Epithet for Kṛṣṇa. It is to be noted that this word might also mean alternatively: "slayer of the demon Keśī".
श्रीभगवानुवाच
प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान्।
आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते॥५५॥
Śrībhagavānuvāca
Prajahāti yadā kāmānsarvānpārtha manogatān|
Ātmanyevātmanā tuṣṭaḥ sthitaprajñastadocyate||55||
Venerable (śrī) Bhagavān (bhagavān)1 said (uvāca):
"Oh son of Pṛthā (pārtha)2, when (yadā) (someone) abandons (prajahāti) all (sarvān) desires (kāmān) residing (gatān) in (his) mind (manas), (and) remains satisfied (tuṣṭaḥ) in the Self (ātmani) alone (eva) by means of the Self (ātmanā), then (tadā) he is said to be (ucyate) a sthitaprajña or one who is established in wisdom (sthita-prajñaḥ)"||55||
1 Lit. "The Divine or Adorable One", or also "The Fortunate One", i.e. Lord Kṛṣṇa.
2 Epithet for Arjuna.
दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः।
वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते॥५६॥
Duḥkheṣvanudvignamanāḥ sukheṣu vigataspṛhaḥ|
Vītarāgabhayakrodhaḥ sthitadhīrmunirucyate||56||
"He is said to be (ucyate) a sage (muniḥ) or steady-minded one (sthita-dhīḥ) who is devoid (vīta) from attachment (rāga), fear (bhaya), wrath (krodhaḥ), who is without any desire (vigata-spṛhaḥ) in the middle of pleasures (sukheṣu) (and) whose mind (manāḥ) remains free from anxiety and fright (anudvigna) in the midst of sorrows (duḥkheṣu)"||56||
यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम्।
नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता॥५७॥
Yaḥ sarvatrānabhisnehastattatprāpya śubhāśubham|
Nābhinandati na dveṣṭi tasya prajñā pratiṣṭhitā||57||
"Wisdom (prajñā) is firmly established (pratiṣṭhitā) in the one (tasya) who (yaḥ) remains dispassionate --lit. without affection-- (anabhisnehaḥ) everywhere (sarvatra), (and who,) having obtained (prāpya) this (tad) which is pleasant (śubha) (and) that (tad) which is unpleasant (aśubham), neither (na) rejoices at (abhinandati) nor (na) shows hatred at (dveṣṭi), (respectively)"||57||
यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता॥५८॥
Yadā saṁharate cāyaṁ kūrmo'ṅgānīva sarvaśaḥ|
Indriyāṇīndriyārthebhyastasya prajñā pratiṣṭhitā||58||
"And (ca) when (yadā) this (very person) (ayam) withdraws (saṁharate) completely (sarvaśas) (his) senses (indriyāṇi) from the objects (arthebhyaḥ) of the senses (indriya), just as (iva) a tortoise (kūrmaḥ) (withdraws or contracts its) limbs (aṅgāni), (then) his (tasya) wisdom (prajñā) is firmly established (pratiṣṭhitā)"||58||
विषया विनिवर्तन्ते निराहारस्य देहिनः।
रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते॥५९॥
Viṣayā vinivartante nirāhārasya dehinaḥ|
Rasavarjaṁ raso'pyasya paraṁ dṛṣṭvā nivartate||59||
"The objects (of the senses) (viṣayāḥ) turn back (vinivartante) from the embodied one (dehinaḥ) who is abstinent --lit. who abstains from food-- (nirāhārasya)1, with the exception of (varjam) (their --i.e. of the objects--) taste (rasa)2. (However,) even (api) the taste (rasaḥ) of this (food known as 'objects') (asya) departs (nivartate) after having seen (dṛṣṭvā) the highest (Reality) (param)"||59||
1 This is symbolic and not "literal". Lord Kṛṣṇa is not speaking of ordinary fasting. The meaning is that the objects are considered as a kind of food and the act of perceiving them is like feeding on them. But now that the embodied one has withdrawn his senses from those objects, they turn back, as it were. This is the sense.
2 Following the same symbolism, the Lord states that once the embodied one withdraws their senses from the objects, though these turn back from him, their taste remains yet, i.e. the subtle aspect of the objects is still there within the embodied one. Oh well, Kṛṣṇa is speaking of different stages in the attainment of the final Samādhi or Perfect Concentration... a long subject matter for a mere explanatory note, no doubt about it.
यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः।
इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः॥६०॥
Yatato hyapi kaunteya puruṣasya vipaścitaḥ|
Indriyāṇi pramāthīni haranti prasabhaṁ manaḥ||60||
"Oh son of Kuntī (kaunteya)1, no doubt (hi) that the harassing and shaking (pramāthīni) senses (indriyāṇi) violently (prasabham) carry off (haranti) even (api) the mind (manas) of a wise (vipaścitaḥ) person (puruṣasya) who endeavors to reach (yatataḥ) (final liberation)"||60||
1 Epithet for Arjuna.
तानि सर्वाणि संयम्य युक्त आसीत मत्परः।
वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता॥६१॥
Tāni sarvāṇi saṁyamya yukta āsīta matparaḥ|
Vaśe hi yasyendriyāṇi tasya prajñā pratiṣṭhitā||61||
"Having controlled (samyamya) all (sarvāṇi) those (tāni) (senses), the one who attained Yoga or Union (yuktaḥ) should remain (āsīta) devoted (paraḥ) to Me (mat), because (hi) is firmly established (pratiṣṭhitā) wisdom (prajñā) of the one (tasya) whose (yasya) senses (indriyāṇi) (are) under control (vaśe)"||61||
ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते।
सङ्गात्सञ्जायते कामः कामात्क्रोधोऽभिजायते॥६२॥
Dhyāyato viṣayānpuṁsaḥ saṅgasteṣūpajāyate|
Saṅgātsañjāyate kāmaḥ kāmātkrodho'bhijāyate||62||
"For a person (puṁsaḥ) who thinks (dhyāyataḥ) of the objects (viṣayān), there arouses (upajāyate) attachment (saṅgaḥ) to them (teṣu). From attachment (saṅgāt), desire (kāmaḥ) is born (sañjāyate); from desire (kāmāt), wrath (krodhaḥ) is produced (abhijāyate)"||62||
क्रोधाद्भवति सम्मोहः सम्मोहात्स्मृतिविभ्रमः।
स्मृतिभ्रंशाद्बुद्धिनाशो बुद्धिनाशात्प्रणश्यति॥६३॥
Krodhādbhavati sammohaḥ sammohātsmṛtivibhramaḥ|
Smṛtibhraṁśādbuddhināśo buddhināśātpraṇaśyati||63||
"From wrath (krodhāt), complete delusion and bewilderment (sammohaḥ) comes into existence (bhavati); from complete delusion and bewilderment (sammohāt), confusion (vibhramaḥ) of memory (smṛti); from loss (bhraṁśāt) of memory (smṛti), the destruction (nāśaḥ) of intelligence (buddhi), (and) from the destruction (nāśāt) of intelligence (buddhi), (such a person) perishes (praṇasyati)"||63||
रागद्वेषविमुक्तैस्तु विषयानिन्द्रियैश्चरन्।
आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति॥६४॥
Rāgadveṣavimuktaistu viṣayānindriyaiścaran|
Ātmavaśyairvidheyātmā prasādamadhigacchati||64||
"However (tu), by eating (caran)1 the objects (viṣayān) through senses (indriyaiḥ) that are completely liberated (vimuktaiḥ) from attachment (rāga) (and) aversion (dveṣa), and under control (vaśyaiḥ) of Ātmā (ātma)2, the self-controlled one (vidheya-ātmā)3 obtains (adhigacchati) tranquility (prasādam)"||64||
1 In the sense of "by perceiving". Read my notes under the 59th stanza.
2 Though Ātmā generally means "Self", the renowned sage Śrīdhara considers the term "Ātmā" as synonymous with Manas or mind. For respect to him as well as his scholar and authoritative commentary of Bhagavadgītā, I left the word in original Sanskrit, i.e. untranslated.
3 In the same way, Śrīdhara considers a "vidheyātmā" as someone whose mind is under control.
प्रसादे सर्वदुःखानां हानिरस्योपजायते।
प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते॥६५॥
Prasāde sarvaduḥkhānāṁ hānirasyopajāyate|
Prasannacetaso hyāśu buddhiḥ paryavatiṣṭhate||65||
"When there is tranquility (prasāde), there appears (upajāyate) cessation (hāniḥ) of all (sarva) his (asya) pains (duḥkhānām), because (hi) intelligence (buddhiḥ) of one whose mind (cetasaḥ) is serene (prasanna) becomes firm (paryavatiṣṭhate) quickly (āśu)"||65||
नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना।
न चाभावयतः शान्तिरशान्तस्य कुतः सुखम्॥६६॥
Nāsti buddhirayuktasya na cāyuktasya bhāvanā|
Na cābhāvayataḥ śāntiraśāntasya kutaḥ sukham||66||
"For one who has not attained Yoga or Union (ayuktasya... ayuktasya)1, there is neither (na asti) intelligence (buddhiḥ) nor (na ca) contemplation (bhāvanā)2. And (ca) for one who does not practice contemplation (abhāvayataḥ), there is no (na) peace (śāntiḥ). How (kutas) (might there be) happiness (sukham) for someone with no peace (aśāntasya)?"||66||
1 An "ayukta" is literally one who has not attained Yoga or Union. According to Śrīdhara: "one whose senses are not under his control".
2 In the sense of "meditation".
इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते।
तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि॥६७॥
Indriyāṇāṁ hi caratāṁ yanmano'nuvidhīyate|
Tadasya harati prajñāṁ vāyurnāvamivāmbhasi||67||
"Because (hi) that (tad) mind (manas) which (yad) acts conformably (anuvidhīyate) to the wandering (caratām) senses (indriyāṇām) carries away (harati) his (asya)1 wisdom (prajñām) just as (iva) the wind (vāyuḥ) (carries away) a boat (nāvam) on the waters (ambhasi)"||67||
1 That is why an "ayukta" (see previous stanza) has no wisdom or intelligence. The terms "prajñā" and "buddhi" should be considered as synonymous in this context.
तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता॥६८॥
Tasmādyasya mahābāho nigṛhītāni sarvaśaḥ|
Indriyāṇīndriyārthebhyastasya prajñā pratiṣṭhitā||68||
"Therefore (tasmāt), oh big-armed one (māhā-bāho)1, his (tasya) wisdom (prajñā) is firmly established (pratiṣṭhitā) (whose) senses (indriyāṇi) (are) thoroughly (sarvaśas) held back (nigṛhītāni) from (running after) the objects (arthebhyaḥ) of the senses (indriya)"||68||
1 Epithet for Arjuna.
या निशा सर्वभूतानां तस्यां जागर्ति संयमी।
यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः॥६९॥
Yā niśā sarvabhūtānāṁ tasyāṁ jāgarti saṁyamī|
Yasyāṁ jāgrati bhūtāni sā niśā paśyato muneḥ||69||
"The self-controlled one (saṁyamī) is awake (jāgarti) during that (tasyām) which (yā) (is) night (niśā) for all (sarva) beings (bhūtānām). (And) that (sā) during which (yasyām) the beings (bhūtāni) are awake (jāgrati), is night (niśā) to the seeing (paśyataḥ) sage (muneḥ)"||69||
आपूर्यमाणमचलप्रतिष्ठं समुद्रमापः प्रविशन्ति यद्वत्।
तद्वत्कामा यं प्रविशन्ति सर्वे स शान्तिमाप्नोति न कामकामी॥७०॥
Āpūryamāṇamacalapratiṣṭhaṁ samudramāpaḥ praviśanti yadvat|
Tadvatkāmā yaṁ praviśanti sarve sa śāntimāpnoti na kāmakāmī||70||
"Just as (tadvat) the waters (āpaḥ) enter (praviśanti) into the ocean (samudram), (but the latter) stands firm (pratiṣṭham) (in spite of being ever) being filled (āpūryamāṇam), so (tadvat) all (sarve) desires (kāmāḥ) enter (praviśanti) into that (self-controlled one) (yam), (but he stands steady). He (saḥ) who follows the dictates of the desires (kāma-kāmī) does not (na) attains (āpnoti) to peace (śāntim)"||70||
विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः।
निर्ममो निरहङ्कारः स शान्तिमधिगच्छति॥७१॥
Vihāya kāmānyaḥ sarvānpumāṁścarati niḥspṛhaḥ|
Nirmamo nirahaṅkāraḥ sa śāntimadhigacchati||71||
"That (saḥ) man (pumān) obtains (adhigacchati) peace (śāntim) who (yaḥ), having completely abandoned (vihāya) all (sarvān) desires (kāmān), moves about (carati) free from longing (niḥspṛhaḥ), without (nis) (the notion of) "mine" (mamaḥ) (and) devoid (nis) of ego (ahaṅkāraḥ)"||71||
एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति।
स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति॥७२॥
Eṣā brāhmī sthitiḥ pārtha naināṁ prāpya vimuhyati|
Sthitvāsyāmantakāle'pi brahmanirvāṇamṛcchati||72||
"Oh son of Pṛthā (pārtha)1, that (eṣā) (is) remaining (sthitiḥ) in Brahma (brāhmī)2, having obtained (prāpya) which (enām), (one) is not deluded (na... vimuhyati) (any longer). By abiding (sthitvā) in this (state) (asyām) even (api) at the time of death (anta-kāle), one attains (ṛcchati) extinction or dissolution (nirvāṇa) in Brahma (brahma)"||72||
1 Epithet for Arjuna.
2 Brahma is the impersonal aspect of God in this context.
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