सञ्जय उवाच
तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम्
विषीदन्तमिदं वाक्यमुवाच मधुसूदनः
തം തഥാ കൃപയാവിഷ്ടമശ്രുപൂര്ണാകുലേക്ഷണം
വിഷീദന്തമിദം വാക്യമുവാച മധുസൂദനഃ
sañjaya uvāca
taṃ tathā kṛpayāviṣṭamaśrupūrṇākulekṣaṇam
viṣīdantamidaṃ vākyamuvāca madhusūdanaḥ
English Translation
Sanjaya said To him who had been thus filled with pity, whose eyes were filled with tears and showed distress, and who was sorrowing, Madhusudana uttered these words:
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
. Sanjaya said To him (Arjuna) who was thus possessed by compassion, whose eyes were confused and filled with tears and who was sinking in despondency, Madhusudana told this [following] sentence.
श्रीभगवानुवाच
कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम्
अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन
കുതസ്ത്വാ കശ്മലമിദം വിഷമേ സമുപസ്ഥിതമം
അനാര്യജുഷ്ടമസ്വര്ഗ്യമകീര്ത്തികരമര്ജുന
śrībhagavānuvāca
kutastvā kaśmalamidaṃ viṣame samupasthitam
anāryajuṣṭamasvargyamakīrtikaramarjuna
English Translation
The Blessed Lord said O Arjuna, in this perilous place, whence has come to you this impurity entertained by unenlightened persons, which does not lead to heaven and which brings infamy?
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
. The Bhagavat said O Arjuna ! At a critical moment, whence did this sinful act come to you which is practised by men of ignoble (low) birth and which is leading to the hell and is inglorious ?
क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते
क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप
ക്ലൈബ്യം മാ സ്മ ഗമഃ പാര്ഥ നൈതത്ത്വയ്യുപപദ്യതേ
ക്ഷുദ്രം ഹൃദയദൌര്ബ്ബല്യം ത്യക്ത്വോത്തിഷ്ഠ പരന്തപ
klaibyaṃ mā sma gamaḥ pārtha naitattvayyupapadyate
kṣudraṃ hṛdayadaurbalyaṃ tyaktvottiṣṭha parantapa
English Translation
O Partha, yield not to unmanliness. This does not befit you. O scorcher of foes, arise, giving up the petty weakness of the heart.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
. Stoop not to unmanliness, O son of Kunti ! It does not befit you. Shirking off the petty weakness of heart, arise, O scorcher of the foes !
अर्जुन उवाच
कथं भीष्ममहं सङ्ख्ये द्रोणं च मधुसूदन
इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन
കഥം ഭീഷ്മമഹം സംഖ്യേ ദ്രോണം ച മധുസൂദന
ഇഷുഭിഃ പ്രതിയോത്സ്യാമി പൂജാര്ഹാവരിസൂദന
arjuna uvāca
kathaṃ bhīṣmamahaṃ saṅkhye droṇaṃ ca madhusūdana
iṣubhiḥ pratiyotsyāmi pūjārhāvarisūdana
English Translation
Arjuna said O Madhusudana, O destroyer of enemies, how can I fight with arrows in battle against Bhisma and Drona who are worthy of adoration?
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
. Arjuna said How shall I with arrows fight in battle against Bhisma and Drona, both being worthy of reverence ? O slayer of Mandhu, O slayer of foes !
गुरूनहत्वा हि महानुभावान्
श्रेयो भोक्तुं भैक्ष्यमपीह लोके
हत्वार्थकामांस्तु गुरूनिहैव
भुञ्जीय भोगान् रुधिरप्रदिग्धान्
ഗുരൂനഹത്വാ ഹി മഹാനുഭാവാന്
ശ്രേയോ ഭോക്തും ഭൈക്ഷ്യമപീഹ ലോകേ
ഹത്വാര്ഥകാമാംസ്തു ഗുരൂനിഹൈവ
ഭുഞ്ജീയ ഭോഗാന് രുധിരപ്രദിഗ്ധാന്
gurūnahatvā hi mahānubhāvān śreyo bhoktuṃ bhaikṣyamapīha loke
hatvārthakāmāṃstu gurūnihaiva bhuñjīya bhogān rudhirapradigdhān
English Translation
Rather than killing the noble-minded elders, it is better in this world to live even on alms. But by killing the elders we shall only be enjoying here the pleasures of wealth and desireable things drenched in blood.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
. It is good indeed even to go about begging in this world without killing the elders of great dignity; but with greed for wealth, I would not enjoy, by killing my elders, the blood-stained objects of pleasures.
न चैतद्विद्मः कतरन्नो गरीयो
यद्वा जयेम यदि वा नो जयेयुः
यानेव हत्वा न जिजीविषामस्-
तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः
ന ചൈതദ്വിദ്മഃ കതരന്നോ ഗരീയോ
യദ്വാ ജയേമ യദി വാ നോ ജയേയുഃ
യാനേവ ഹത്വാ ന ജിജീവിഷാമഃ
തേഽവസ്ഥിതാഃ പ്രമുഖേ ധാര്തരാഷ്ട്രാഃ
na caitadvidmaḥ kataranno garīyo yadvā jayema yadi vā no jayeyuḥ
yāneva hatvā na jijīviṣāmaḥ te.avasthitāḥ pramukhe dhārtarāṣṭrāḥ
English Translation
We do not know this as well as to which is the better for us, (and) whether we shall win, or whether they shall coner us. Those very sons of Dhrtarastra, by killing whom we do not wish to live, stand in confrontation.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
. Whether we should coner [in the battle], or they should coner us-we do not know this viz., 'which [of those two] is better for us'. [For], having killed whom, we would not wish to live at all, the same persons stand before us as Dhrtarastra's men.
कार्पण्यदोषोपहतस्वभावः
पृच्छामि त्वां धर्मसम्मूढचेताः
यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे
शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम्
കാര്പണ്യദോഷോപഹതസ്വഭാവഃ
പൃച്ഛാമി ത്വാം ധര്മ്മസമ്മൂഢചേതാഃ
യച്ഛ്രേയഃ സ്യാന്നിശ്ചിതം ബ്രൂഹി തന്മേ
ശിഷ്യസ്തേഽഹം ശാധി മാം ത്വാം പ്രപന്നം
kārpaṇya-doṣhopahata-svabhāvaḥ
pṛichchhāmi tvāṁ dharma-sammūḍha-chetāḥ
yach chhreyaḥ syān niśhchitaṁ brūhi tan me
śhiṣhyas te 'haṁ śhādhi māṁ tvāṁ prapannam
English Translation
My nature is weighed down by weakness and confusion about my duty. Tell me decisively what is best for me. I am your disciple, surrendered to you — please instruct me.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
This is the pivotal verse where Arjuna formally becomes a student. Three things happen: (1) he admits his weakness — "kārpaṇya-doṣhopahata"; (2) he admits confusion — "dharma-sammūḍha"; (3) he surrenders — "śhiṣhyas te'haṁ" (I am your student). This surrender triggers the entire teaching of the Gita.
न हि प्रपश्यामि ममापनुद्याद्
यच्छोकमुच्छोषणमिन्द्रियाणाम्
अवाप्य भूमावसपत्नमृद्धं
राज्यं सुराणामपि चाधिपत्यम्
ന ഹി പ്രപശ്യാമി മമാപനുദ്യാദ്
യച്ഛോകമുച്ഛോഷണമിന്ദ്രിയാണാം
അവാപ്യ ഭൂമാവസപത്നമൃദ്ധം
രാജ്യം സുരാണാമപി ചാധിപത്യം
na hi prapaśyāmi mamāpanudyād yacchokamucchoṣaṇamindriyāṇām
avāpya bhūmāvasapatnamṛddhaṃ rājyaṃ surāṇāmapi cādhipatyam
English Translation
Because, I do not see that which can, even after aciring on this earth a prosperous kingdom free from enemies and even sovereignty over the gods, remove my sorrow (which is) blasting the senses.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
. I do not clearly see what would drive out my grief, the scorcher of my sense-organs, even after achieving, a prosperous and unrivalled kingship in this earth and also the overlordship of the gods [in the heaven].
सञ्जय उवाच
एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तप
न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह
ഏവമുക്ത്വാ ഹൃഷീകേശം ഗുഡാകേശഃ പരന്തപ
ന യോത്സ്യ ഇതി ഗോവിന്ദമുക്ത്വാ തൂഷ്ണീം ബഭൂവ ഹ
sañjaya uvāca
evamuktvā hṛṣīkeśaṃ guḍākeśaḥ parantapaḥ
na yotsya iti govindamuktvā tūṣṇīṃ babhūva ha
English Translation
Sanjaya said Having spoken thus to Hrsikesa (Krsna), Gudakesa (Arjuna), the afflictor of foes, verily became silent, telling Govinda, 'I shall not fight.' fight.'
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
. Sanjaya said O scorcher of foes (O Dhrtarastra) ! Having spoken to Hrsikesa (the master of sense-organs), Govinda (Krsna) in this manner, and having declared 'I will not fight', Gudakesa (Arjuna), became silent !
तमुवाच हृषीकेशः प्रहसन्निव भारत
सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः
തമുവാച ഹൃഷീകേശഃ പ്രഹസന്നിവ ഭാരത
സേനയോരുഭയോര്മധ്യേ വിഷീദന്തമിദം വചഃ
tamuvāca hṛṣīkeśaḥ prahasanniva bhārata
senayorubhayormadhye viṣīdantamidaṃ vacaḥ
English Translation
O descendant of Bharata, to him who was sorrowing between the two armies, Hrsikesa, mocking as it were, said these words:
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
. O descendant of Bharata (O Dhrtarastra) ! Hrsikesa, as if [he was] smiling, spoke to him who was sinking in despondency in between two armies.
श्रीभगवानुवाच
अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे
गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः
അശോച്യാനന്വശോചസ്ത്വം പ്രജ്ഞാവാദാംശ്ച ഭാഷസേ
ഗതാസൂനഗതാസൂംശ്ച നാനുശോചന്തി പണ്ഡിതാഃ
śhrī bhagavān uvācha
aśhochyān anvaśhochas tvaṁ prajñā-vādānśh cha bhāṣhase
gatāsūn agatāsūnśh cha nānuśhochanti paṇḍitāḥ
English Translation
The Supreme Lord said: While speaking learned words, you are mourning for what is not worthy of grief. Those who are wise lament neither for the living nor for the dead.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
This is Krishna's first teaching verse. He immediately challenges Arjuna: you speak like a philosopher but grieve like the ignorant. The word "paṇḍitāḥ" (the truly wise) is key — real wisdom is not intellectual knowledge but the understanding that the soul is eternal.
न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः
न चैव न भविष्यामः सर्वे वयमतः परम्
ന ത്വേവാഹം ജാതു നാസം ന ത്വം നേമേ ജനാധിപാഃ
ന ചൈവ ന ഭവിഷ്യാമഃ സര്വ്വേ വയമതഃ പരം
na tvevāhaṃ jātu nāsaṃ na tvaṃ neme janādhipāḥ
na caiva na bhaviṣyāmaḥ sarve vayamataḥ param
English Translation
But certainly (it is) not (a fact) that I did not exist at any time; nor you, nor these rulers of men. And surely it is not that we all shall cease to exist after this.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
-- Lord Krishna speaks here of the immortality of the Soul or the imperishable nature of the Self (Atman). The Soul exists in the three periods of time (past? present and future). Man continues to exist even after the death of the physical body. There is life beyond.
देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा
तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति
ദേഹിനോഽസ്മിന്യഥാ ദേഹേ കൌമാരം യൌവനം ജരാ
തഥാ ദേഹാന്തരപ്രാപ്തിര്ധീരസ്തത്ര ന മുഹ്യതി
dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā
tathā dehāntara-prāptir dhīras tatra na muhyati
English Translation
Just as the embodied soul continuously passes from childhood to youth to old age, similarly at death the soul passes into another body. The wise are not deluded by this.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
Krishna uses a simple analogy everyone can understand: you've already "died" many times — the child you were is gone, the teenager is gone. Each stage felt like you, yet the body changed completely. Death is just one more such transition. The word "dhīraḥ" (the steady-minded) suggests this understanding brings calm, not grief.
मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः
आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत
മാത്രാസ്പര്ശാസ്തു കൌന്തേയ ശീതോഷ്ണസുഖദുഃഖദാഃ
ആഗമാപായിനോഽനിത്യാസ്താംസ്തിതിക്ഷസ്വ ഭാരത
mātrā-sparśhās tu kaunteya śhītoṣhṇa-sukha-duḥkha-dāḥ
āgamāpāyino 'nityās tāns titikṣhasva bhārata
English Translation
The contact of the senses with their objects gives rise to cold and heat, pleasure and pain. They come and go, they are temporary — endure them bravely, O Arjuna.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
Krishna introduces a foundational concept: all sensory experiences are temporary. The key insight is "āgamāpāyinaḥ" (they come and go) and "anityāḥ" (not permanent). This is not suppression — it's understanding that no emotional state lasts forever. The instruction "titikṣhasva" means to develop equanimity.
यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ
समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते
യം ഹി ന വ്യഥയന്ത്യേതേ പുരുഷം പുരുഷര്ഷഭ
സമദുഃഖസുഖം ധീരം സോഽമൃതത്വായ കല്പതേ
yaṃ hi na vyathayantyete puruṣaṃ puruṣarṣabha
samaduḥkhasukhaṃ dhīraṃ so.amṛtatvāya kalpate
English Translation
O (Arjuna, who are) foremost among men, verily, the person whom these do not torment, the wise man to whom sorrow and happhiness are the same he is fit for Immortality.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
-- Dehadhyasa or identification of the Self with the body is the cause of pleasure and pain. The more you are able to identify yourself with the immortal? allpervading Self? the less will you be affected by the pairs of opposites (Dvandvas? pleasure and pain? etc.)Titiksha or the power of endurance develops the willpower. Calm endurance in pleasure and pain? and heat and cold is one of the alifications of an aspirant on the path of Jnana Yoga. It is one of the Shatsampat or sixfold virtues. It is a condition of right knowledge. Titiksha by itself cannot give you Moksha or liberation? but still? when coupled with discrimination and dispassion? it becomes a means to the attainment of Immortality or knowledge of the Self. (Cf.XVII.53)
नासतो विद्यते भावो नाभावो विद्यते सतः
उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः
നാസതോ വിദ്യതേ ഭാവോ നാഭാവോ വിദ്യതേ സതഃ
ഉഭയോരപി ദൃഷ്ടോഽന്തസ്ത്വനയോസ്തത്ത്വദര്ശിഭിഃ
nāsato vidyate bhāvo nābhāvo vidyate sataḥ
ubhayorapi dṛṣṭo.antastvanayostattvadarśibhiḥ
English Translation
Of the unreal there is no being; the real has no nonexistence. But the nature of both these, indeed, has been realized by the seers of Truth.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
-- The changeless? homogeneous Atman or the Self always exists. It is the only solid Reality. This phenomenal world of names and forms is ever changing. Hence it is unreal. The sage or the Jivanmukta is fully aware that the Self always exists and that this world is like a mirage. Through his Jnanachakshus or the eye of intuition? he directly cognises the Self. This world vanishes for him like the snake in the rope? after it has been seen that only the rope exists. He rejects the names and forms and takes the underlying Essence in all the names and forms? viz.? AstiBhatiPriya or Satchidananda or ExistenceKnowledgeBliss Absolute. Hence he is a Tattvadarshi or a knower of the Truth or the Essence.What is changing must be unreal. What is constant or permanent must be real.
अविनाशि तु तद्विद्धि येन सर्वमिदं ततम्
विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति
അവിനാശി തു തദ്വിദ്ധി യേന സര്വ്വമിദം തതം
വിനാശമവ്യയസ്യാസ്യ ന കശ്ചിത് കര്തുമര്ഹതി
avināśi tu tadviddhi yena sarvamidaṃ tatam
vināśamavyayasyāsya na kaścitkartumarhati
English Translation
But know That to be indestructible by which all this is pervaded. None can bring about the destruction of this Immutable.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
By Swami Sivananda2.17 अविनाशि indestructible? तु indeed? तत् That? विद्धि know (thou)? येन by which? सर्वम् all? इदम् this? ततम् is pervaded? विनाशम् destruction? अव्ययस्य अस्य of this Imperishable? न not? कश्चित् anyone? कर्तुम् to do? अर्हति is able.Commentary -- Brahman or Atman pervades all the objects like ether. Even if the pot is broken? the ether that is within and without the pot cannot be destroyed. Even so? if the bodies and all other objects perish? Brahman or the Self that pervades them cannot perish. It is the living Truth? Sat.Brahman has no parts. There cannot be either increase or diminution in Brahman. People are ruined by loss of wealth. But Brahman does not suffer any loss in that way. It is inexhaustible. Therefore? none can bring about the disappearance or destruction of the Self. It always exists. It is always allfull and selfcontained. It is Existence Absolute. It is immutable.
अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः
अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत
അന്തവന്ത ഇമേ ദേഹാ നിത്യസ്യോക്താഃ ശരീരിണഃ
അനാശിനോഽപ്രമേയസ്യ തസ്മാദ്യുദ്ധ്യസ്വ ഭാരത
antavanta ime dehā nityasyoktāḥ śarīriṇaḥ
anāśino.aprameyasya tasmādyudhyasva bhārata
English Translation
These destructible bodies are said to belong to the everlasting, indestructible, indeterminable, embodied One. Therefore, O descendant of Bharata, join the battle.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
-- Lord Krishna explains to Arjuna the nature of the allpervading? immortal Self in a variety of ways and thus induces him to fight by removing his delusion? grief and despondency which are born of ignorance.
य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम्
उभौ तौ न विजानीतो नायं हन्ति न हन्यते
യ ഏനം വേത്തി ഹന്താരം യശ്ചൈനം മന്യതേ ഹതം
ഉഭൌ തൌ ന വിജാനീതോ നായം ഹന്തി ന ഹന്യതേ
ya enaṃ vetti hantāraṃ yaścainaṃ manyate hatam ubhau tau na vijānīto nāyaṃ hanti na hanyate
English Translation
He who thinks of this One as the killer, and he who thinks of this One as the killed both of them do not know. This One does not kill, nor is It killed.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
-- The Self is nondoer (Akarta) and as It is immutable? It is neither the agent nor the object of the act of slaying. He who thinks I slay or I am slain with the body or the Ahamkara (ego)? he does not really comprehend the true nature of the Self. The Self is indestructible. It exists in the three periods of time. It is Sat (Existence). When the body is destroyed? the Self is not destroyed. The body has to undergo change in any case. It is inevitable. But the Self is not at all affected by it. Verses 19? 20? 21? 23 and 24 speak of the immortality of the Self or Atman. (Cf.XVIII.17)
न जायते म्रियते वा कदाचि-
न्नायं भूत्वा भविता वा न भूयः
अजो नित्यः शाश्वतोऽयं पुराणो
न हन्यते हन्यमाने शरीरे
ന ജായതേ മ്രിയതേ വാ കദാചിദ്
നായം ഭൂത്വാ ഭവിതാ വാ ന ഭൂയഃ
അജോ നിത്യഃ ശാശ്വതോഽയം പുരാണോ
ന ഹന്യതേ ഹന്യമാനേ ശരീരേ
na jāyate mriyate vā kadāchin
nāyaṁ bhūtvā bhavitā vā na bhūyaḥ
ajo nityaḥ śhāśhvato 'yaṁ purāṇo
na hanyate hanyamāne śharīre
English Translation
The soul is never born nor does it ever die; nor having once existed, does it cease to be. The soul is unborn, eternal, ever-existing, and primeval. It is not slain when the body is slain.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
This is one of the most powerful declarations in the Gita. Krishna stacks six negations to describe the soul: not born, not dying, not ceasing, unborn (ajaḥ), eternal (nityaḥ), primeval (purāṇaḥ). The final line is devastating in its simplicity — even when the body is destroyed, the soul remains untouched.
वेदाविनाशिनं नित्यं य एनमजमव्ययम्
कथं स पुरुषः पार्थ कं घातयति हन्ति कम्
വേദാവിനാശിനം നിത്യം യ ഏനമജമവ്യയം
കഥം സ പുരുഷഃ പാര്ഥ കം ഘാതയതി ഹന്തി കം
vedāvināśinaṃ nityaṃ ya enamajamavyayam
kathaṃ sa puruṣaḥ pārtha kaṃ ghātayati hanti kam
English Translation
O Partha, he who knows this One as indestructible, eternal, birthless and undecaying, how and whom does that person kill, or whom does he cause to be killed! [This is not a estion but only an emphatic denial.-Tr.]
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
The enlightened sage who knows the immutable and indestructible Self through direct cognition or spiritual Anubhava (experience) cannot do the act of slaying. He cannot cause another to slay also.
वासांसि जीर्णानि यथा विहाय
नवानि गृह्णाति नरोऽपराणि
तथा शरीराणि विहाय जीर्णा-
न्यन्यानि संयाति नवानि देही
വാസാംസി ജീര്ണാനി യഥാ വിഹായ
നവാനി ഗൃഹ്ണാതി നരോഽപരാണി
തഥാ ശരീരാണി വിഹായ ജീര്ണാ-
ന്യന്യാനി സംയാതി നവാനി ദേഹീ
vāsāṃsi jīrṇāni yathā vihāya navāni gṛhṇāti naro.aparāṇi
tathā śarīrāṇi vihāya jīrṇāni anyāni saṃyāti navāni dehī
English Translation
As after rejecting wornout clothes a man takes up other new ones, likewise after rejecting wornout bodies the embodied one unites with other new ones.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
. Just as rejecting the tattered garments, a man takes other new ones, in the same way, rejecting the decayed bodies, the embodied (Self) rightly proceeds to other new ones.
नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः
न चैनं क्लेदयन्त्यापो न शोषयति मारुतः
നൈനം ഛിന്ദന്തി ശസ്ത്രാണി നൈനം ദഹതി പാവകഃ
ന ചൈനം ക്ലേദയന്ത്യാപോ ന ശോഷയതി മാരുതഃ
nainaṃ chindanti śastrāṇi nainaṃ dahati pāvakaḥ
na cainaṃ kledayantyāpo na śoṣayati mārutaḥ
English Translation
Weapons do not cut It, fire does not burn It, water does not moisten It, and air does not dry It.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
The Self is indivisible. It has no parts. It is extremely subtle. It is infinite. Therefore? sword cannot cut It fire cannot burn It water cannot wet It wind cannot dry It.
अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च
नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः
അച്ഛേദ്യോഽയമദാഹ്യോഽയമക്ലേദ്യോഽശോഷ്യ ഏവ ച
നിത്യഃ സര്വ്വഗതഃ സ്ഥാണുരചലോഽയം സനാതനഃ
acchedyo.ayamadāhyo.ayamakledyo.aśoṣya eva ca
nityaḥ sarvagataḥ sthāṇuracalo.ayaṃ sanātanaḥ
English Translation
It cannot be cut, It cannot be burnt, cannot be moistened, and surely cannot be dried up. It is eternal, omnipresent, stationary, unmoving and changeless.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
The Self is very subtle. It is beyond the reach of speech and mind. It is very difficult to understand this subtle Self. So Lord Krishna explains the nature of the immortal Self in a variety of ways with various illustrations and examples? so that It can be grasped by the people.Sword cannot cut this Self. It is eternal. Because It is eternal? It is allpervading. Because It is allpervading? It is stable like a stature. Because It is stable? It is immovable. It is everlasting. Therefore? It is not produced out of any cause. It is not new. It is ancient.
अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते
तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि
അവ്യക്തോഽയമചിന്ത്യോഽയമവികാര്യോഽയമുച്യതേ
തസ്മാദേവം വിദിത്വൈനം നാനുശോചിതുമര്ഹസി
avyakto.ayamacintyo.ayamavikāryo.ayamucyate
tasmādevaṃ viditvainaṃ nānuśocitumarhasi
English Translation
It is said that This is unmanifest; This is inconceivable; This is unchangeable. Therefore, having known This thus, you ougth not to grieve.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
The Self is not an object of perception. It can hardly be seen by the physical eyes. Therefore? the Self is unmanifested. That which is seen by the eyes becomes an object of thought. As the Self cannot be perceived by the eyes? It is unthinkable. Milk when mixed with buttermilk changes its form. The Self cannot change Its form like milk. Hence? It is changeless and immutable. Therefore? thus understanding the Self? thou shouldst not mourn. Thou shouldst not think also that thou art their slayer and that they are killed by thee.
अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम्
तथापि त्वं महाबाहो नैवं शोचितुमर्हसि
അഥ ചൈനം നിത്യജാതം നിത്യം വാ മന്യസേ മൃതം
തഥാപി ത്വം മഹാബാഹോ നൈവം ശോചിതുമര്ഹസി
atha cainaṃ nityajātaṃ nityaṃ vā manyase mṛtam
tathāpi tvaṃ mahābāho naivaṃ śocitumarhasi
English Translation
On the other hand, if you think this One is born continually or dies constantly, even then, O mighty-armed one, you ought not to grieve thus.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
Lord Krishna here? for the sake of argument? takes up the popular supposition. Granting that the Self is again and again born whenever a body comes into being? and again and again dies whenever the body dies? O mightyarmed (O Arjuna of great valour and strength)? thou shouldst not grieve thus? because birth is inevitable to want is dead and death is inevitable to what is born. This is the inexorable or unrelenting Law of Nature.
जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च
तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि
ജാതസ്യ ഹി ധ്രുവോ മൃത്യുര്ധ്രുവം ജന്മ മൃതസ്യ ച
തസ്മാദപരിഹാര്യേഽര്ഥേ ന ത്വം ശോചിതുമര്ഹസി
jātasya hi dhruvo mṛtyurdhruvaṃ janma mṛtasya ca
tasmādaparihārye.arthe na tvaṃ śocitumarhasi
English Translation
For death of anyone born is certain, and of the dead (re-) birth is a certainly. Therefore you ought not to grieve over an inevitable fact.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
Birth is sure to happen to that which is dead death is sure to happen to what which is born. Birth and death are certainly unavoidable. Therefore? you should not grieve over an inevitable matter.
अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत
अव्यक्तनिधनान्येव तत्र का परिदेवना
അവ്യക്താദീനി ഭൂതാനി വ്യക്തമധ്യാനി ഭാരത
അവ്യക്തനിധനാന്യേവ തത്ര കാ പരിദേവനാ
avyaktādīni bhūtāni vyaktamadhyāni bhārata
avyaktanidhanānyeva tatra kā paridevanā
English Translation
O descendant of Bharata, all beings remain unmanifest in the beginning;; they become manifest in the middle. After death they certainly become unmanifest. What lamentation can there be with regard to them?
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
The physical body is a combination of the five elements. It is seen by the physical eyes only after the five elements have entered into such combination. After death? the body disintegrates and the five elements go back to their source it cannot be seen. Therefore? the body can be seen only in the middle state. The relationship as son? friend? teacher? father? mother? wife? brother and sister is formed through the body on account of attachment and Moha (delusion). Just as planks unite and separate in a river? just as pilgrims unite and separate in a public inn? so also fathers? mothers? sons and brothers unite and separate in this world. This world is a very big public inn. People unite and separate.There is no pot in the beginning and in the end. Even if you see the pot in the middle? you should think and feel that it is illusory and does not really exist. So also there is no body in the beginning and in the end. That which does not exist in the beginning and in the end must be illusory in the middle also. You must think and feel that the body does not really exist in the middle as well.He who thus understands the nature of the body and all human relationships based on it? will not grieve.
आश्चर्यवत्पश्यति कश्चिदेन-
माश्चर्यवद्वदति तथैव चान्यः
आश्चर्यवच्चैनमन्यः शृणोति
श्रुत्वाप्येनं वेद न चैव कश्चित्
ആശ്ചര്യവത്പശ്യതി കശ്ചിദേനം
ആശ്ചര്യവദ്വദതി തഥൈവ ചാന്യഃ
ആശ്ചര്യവച്ചൈനമന്യഃ ശൃണോതി
ശ്രുത്വാപ്യേനം വേദ ന ചൈവ കശ്ചിത്
āścaryavatpaśyati kaścidenam āścaryavadvadati tathaiva cānyaḥ
āścaryavaccainamanyaḥ śṛṇoti śrutvāpyenaṃ veda na caiva kaścit
English Translation
Someone visualizes It as a wonder; and similarly indeed, someone else talks of It as a wonder; and someone else hears of It as a wonder. And some one else, indeed, does not realize It even after hearing about It.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
The verse may also be interpreted in this manner. He that sees? hears and speaks of the Self is a wonderful man. Such a man is very rare. He is one among many thousands. Thus the Self is very hard to understand.
देही नित्यमवध्योऽयं देहे सर्वस्य भारत
तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि
ദേഹീ നിത്യമവധ്യോഽയം ദേഹേ സര്വ്വസ്യ ഭാരത
തസ്മാത്സര്വ്വാണി ഭൂതാനി ന ത്വം ശോചിതുമര്ഹസി
dehī nityamavadhyo.ayaṃ dehe sarvasya bhārata
tasmātsarvāṇi bhūtāni na tvaṃ śocitumarhasi
English Translation
O descendant of Bharata, this embodied Self existing in everyone's body can never be killed. Therefore you ought not to grieve for all (these) beings.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
The body of any creature may be destroyed but the Self cannot be killed. Therefore you should not grieve regarding any creature whatever? Bhishma or anybody else.
स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि
धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते
സ്വധര്മ്മമപി ചാവേക്ഷ്യ ന വികമ്പിതുമര്ഹസി
ധര്മ്മാദ്ധി യുദ്ധാച്ഛ്രേയോഽന്യത്ക്ഷത്രിയസ്യ ന വിദ്യതേ
svadharmamapi cāvekṣya na vikampitumarhasi
dharmyāddhi yuddhācchreyo.anyatkṣatriyasya na vidyate
English Translation
Even considering your own duty you should not waver, since there is nothing else better for a Ksatriya than a righteous battle.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
Lord Krishna now gives to Arjuna wordly reasons for fighting. Up to this time? He talked to Arjuna on the immortality of the Self and gave him philosophical reasons. Now He says to Arjuna? O Arjuna Fighting is a Kshatriyas own duty. You ought not to swerve from that duty. To a Kshatriyta (one born in the warrior or ruling class) nothing is more welcome than a righteous war. A warrior should fight.
यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम्
सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम्
യദൃച്ഛയാ ചോപപന്നം സ്വര്ഗ്ഗദ്വാരമപാവൃതം
സുഖിനഃ ക്ഷത്രിയാഃ പാര്ഥ ലഭന്തേ യുദ്ധമീദൃശം
yadṛcchayā copapannaṃ svargadvāramapāvṛtam
sukhinaḥ kṣatriyāḥ pārtha labhante yuddhamīdṛśam
English Translation
O son of Partha, happy are the Ksatriyas who come across this kind of a battle, which presents itself unsought for and which is an open gate to heaven.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
The scriptures declare that if a Kshatriya dies for a righteous cause on the battlefield? he at once goes to heaven.
अथ चेत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि
ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि
അഥ ചേത്ത്വമിമം ധര്മ്യം സംഗ്രാമം ന കരിഷ്യസി
തതഃ സ്വധര്മ്മം കീര്തിം ച ഹിത്വാ പാപമവാപ്സ്യസി
atha cettvamimaṃ dharmyaṃ saṃgrāmaṃ na kariṣyasi
tataḥ svadharmaṃ kīrtiṃ ca hitvā pāpamavāpsyasi
English Translation
On the other hand, if you will not fight this righteous battle, then, forsaking your own duty and fame, you will incur sin.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
The Lord reminds Arjuna of the fame he had already earned and which he would now lose if he refused to fight. Arjuna had acired great fame by fighting with Lord Siva. Arjuna proceeded on a pilgrimage to the Himalayas. He fought with Siva Who appeared in the guise of a mountaineer (Kirata) and got from Him the Pasupatastra? a celestial weapon.
अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम्
सम्भावितस्य चाकीर्तिर्मरणादतिरिच्यते
അകീര്തിം ചാപി ഭൂതാനി കഥയിഷ്യന്തി തേഽവ്യയാം
സംഭാവിതസ്യ ചാകീര്ത്തിര്മരണാദതിരിച്യതേ
akīrtiṃ cāpi bhūtāni kathayiṣyanti te.avyayām
sambhāvitasya cākīrtirmaraṇādatiricyate
English Translation
People also will speak of your unending infamy. And to an honoured person infamy is worse than death.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
The world also will ever recount thy infamy which will survive thee for a long time. Death is really preferable to disgrace to one who has been honoured as a great hero and mighty warrior with noble alities.
भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः
येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम्
ഭയാദ്രണാദുപരതം മംസ്യന്തേ ത്വാം മഹാരഥാഃ
യേഷാം ച ത്വം ബഹുമതോ ഭൂത്വാ യാസ്യസി ലാഘവം
bhayādraṇāduparataṃ maṃsyante tvāṃ mahārathāḥ
yeṣāṃ ca tvaṃ bahumato bhūtvā yāsyasi lāghavam
English Translation
The great chariot-riders will think of you as having desisted from the fight out of fear; and you will into disgrace before them to whom you had been estimable.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
Duryodhana and others will certainly think that you have fled from the battle from fear of Karna and others? but not through compassion and reverence for elders and teachers. Duryodhana and others who have shown great esteem to you on account of your chivalry? bravery and other noble alities? will think very lightly of you and treat you with contempt.
अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिताः
निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम्
അവാച്യവാദാംശ്ച ബഹൂന്വദിഷ്യന്തി തവാഹിതാഃ
നിന്ദന്തസ്തവ സാമര്ഥ്യം തതോ ദുഃഖതരം നു കിം
avācyavādāṃśca bahūnvadiṣyanti tavāhitāḥ
nindantastava sāmarthyaṃ tato duḥkhataraṃ nu kim
English Translation
And your enemies will speak many indecent words while denigrating your might. What can be more painful than that?
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
There is really no pain more unbearable and tormenting that that of slander thus incurred.
हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम्
तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः
ഹതോ വാ പ്രാപ്സ്യസി സ്വര്ഗ്ഗം ജിത്വാ വാ ഭോക്ഷ്യസേ മഹീം
തസ്മാദുത്തിഷ്ഠ കൌന്തേയ യുദ്ധായ കൃതനിശ്ചയഃ
hato vā prāpsyasi svargaṃ jitvā vā bhokṣyase mahīm
tasmāduttiṣṭha kaunteya yuddhāya kṛtaniścayaḥ
English Translation
Either by being killed you will attain heaven, or by winning you will enjoy the earth. Therefore, O Arjuna, rise up with determination for fighting.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
In either case you will be benefited. Therefore? stand up with the firm resolution I will coner the enemy or die.
सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ
ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि
സുഖദുഃഖേ സമേ കൃത്വാ ലാഭാലാഭൌ ജയാജയൌ
തതോ യുദ്ധായ യുജ്യസ്വ നൈവം പാപമവാപ്സ്യസി
sukhaduḥkhe same kṛtvā lābhālābhau jayājayau
tato yuddhāya yujyasva naivaṃ pāpamavāpsyasi
English Translation
Treating happiness and sorrow, gain and loss, and conest and defeat with eanimity, then engage in battle. Thus you will not incur sin.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
This is the Yoga of eanimity or the doctrine of poise in action. If anyone does any action with the above mental attitude or balanced state of mind he will not reap the fruits of his action. Such an action will lead to the purification of his heart and freedom from birth and death. One has to develop such a balanced state of mind through continous struggle and vigilant efforts.
एषा तेऽभिहिता साङ्ख्ये बुद्धिर्योगे त्विमां शृणु
बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि
ഏഷാ തേഽഭിഹിതാ സാംഖ്യേ ബുദ്ധിര്യോഗേ ത്വിമാം ശൃണു
ബുദ്ധ്യാ യുക്തോ യയാ പാര്ഥ കര്മബന്ധം പ്രഹാസ്യസി
eṣā te.abhihitā sāṅkhye buddhiryoge tvimāṃ śṛṇu
buddhyā yukto yayā pārtha karmabandhaṃ prahāsyasi
English Translation
O Partha, this wisdom has been imparted to you from the standpoint of Self-realization. But listen to this (wisdom) from the standpoint of Yoga, endowed with which wisdom you will get rid of the bondage of action.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
Lord Krishna taught Jnana (knowledge) to Arjuna till now. (Sankhya Yoga is the path of Vedanta or Jnana Yoga? which treats of the nature of the Atman or the Self and the methods to attain Selfrealisation. It is not the Sankhya philosophy of sage Kapila.) He is now giving to teach Arjuna the technie or secret of Karma Yoga endowed with which he (or anybody else) can break through the bonds of Karma. The Karma Yogi should perform work without expectation of fruits of his actions? without the idea of agency (or the notin I do this)? without attachment? after annihilating or going beyond all the pairs of opposites such as heat and cold? gain and loss? victoyr and defeat? etc. Dharma and Adharma? or merit and demerit will not touch that Karma Yogi who works without attachment and egoism. The Karma Yogi consecrates all his works and their fruits as offerings unto the Lord (Isvararpanam) and thus obtains the grace of the Lord (Isvaraprasada).
नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते
स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात्
നേഹാഭിക്രമനാശോഽസ്തി പ്രത്യവായോ ന വിദ്യതേ
സ്വല്പമപ്യസ്യ ധര്മ്മസ്യ ത്രായതേ മഹതോ ഭയാത്
nehābhikramanāśo.asti pratyavāyo na vidyate
svalpamapyasya dharmasya trāyate mahato bhayāt
English Translation
Here there is no waste of an attempt; nor is there (any) harm. Even a little of this righteousness saves (one) from great fear.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
If a religious ceremony is left uncompleted? it is a wastage as the performer cannot realise the fruits. But it is not so in the case of Karma Yoga because every action causes immediate purification of the heart.In agriculture there is uncertainty. The farmer may till the land? plough and sow the seed but he may not get a crop if there is no rain. This is not so in Karma Yoga. There is no uncertainty at all. Further? there is no chance of any harm coming out of it. In the case of medical treatment great harm will result from the doctors injudicious treatment if he uses a wrong medicine. But it is not so in the case of Karma Yoga. Anything done? however little it may be? in this path of Yoga? the Yoga of action? saves one from great fear of being caught in the wheel of birth and death. Lord Krishna here extols Karma Yoga in order to create interest in Arjuna in this Yoga.
व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन
बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम्
വ്യവസായാത്മികാ ബുദ്ധിരേകേഹ കുരുനന്ദന
ബഹുശാഖാ ഹ്യനന്താശ്ച ബുദ്ധയോഽവ്യവസായിനാം
vyavasāyātmikā buddhirekeha kurunandana
bahuśākhā hyanantāśca buddhayo.avyavasāyinām
English Translation
O scion of the Kuru dynasty, in this there is a single, one-pointed conviction. The thoughts of the irresolute ones have many branches indeed, and are innumerable.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
Here? in this path to Bliss there is only one thought of a resolute nature there is singleminded determination. This single thought arises from the right source of knowledge. The student of Yoga collects all the dissipated rays of the mind. He gathers all of them through discrimination? dispassion and concentration. He is free from wavering or vacillation of the mind.The worldlyminded man who is suck in the mire of Samsara has no singleminded determination. He entertains countless thoughts. His mind is always unsteady and vacillating.If thoughts cease? Samsara also ceases. Mind generates endless thoughts and this world comes into being. Thoughts? and names and forms are inseparable. If the thoughts are controlled? the mind is controlled and the Yogi is liberated.
यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः
वेदवादरताः पार्थ नान्यदस्तीति वादिनः
യാമിമാം പുഷ്പിതാം വാചം പ്രവദന്ത്യവിപശ്ചിതഃ
വേദവാദരതാഃ പാര്ഥ നാന്യദസ്തീതി വാദിനഃ
yāmimāṃ puṣpitāṃ vācaṃ pravadantyavipaścitaḥ
vedavādaratāḥ pārtha nānyadastīti vādinaḥ
English Translation
-2.43 O son of Prtha, those undiscerning people who utter this flowery talk which promises birth as a result of rites and duties, and is full of various special rites meant for the attainment of enjoyment and affluence , they remain engrossed in the utterances of the Vedas and declare that nothing else exists; their minds are full of desires and they have heaven as the goal.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
Unwise people who are lacking in discrimination lay great stress upon the Karma Kanda or the ritualistic portion of the Vedas? which lays down specific rules for specific actions for,the attainment of specific fruits and ectol these actions and rewards unduly. They are highly enamoured of such Vedic passages which prescribe ways for the attainment of heavenly enjoyments. They say that there is nothing else beyond the sensual enjoyments in Svarga (heaven) which can be obtained by performing the rites of the Karma Kanda of the Vedas.There are two main divisions of the Vedas -- Karma Kanda (the section dealing with action) and Jnana Kanda (the section dealing with knowledge). The Karma Kanda comprises the Brahmanas and the Samhitas. This is the authority for the Purvamimamsa school founded by Jaimini. The followers of this school deal with rituals and prescribe many of them for attaining enjoyments and power here and happiness in heaven. They regard this as the ultimate object of human existence. Ordinary people are attracted by their panegyrics. The Jnana Kanda comprises the Aranyakas and the Upanishads which deal with the nature of Brahman or the Supreme Self.Life in heaven is also transitory. After the fruits of the good actions are exhausted? one has to come back to this earthplane. Liberatio or Moksha can only be attained by knowledge of the Self but not by performing a thousand and one sacrifices.Lord Krishna assigns a comparatively inferior position to the doctrine of the Mimamsakas of performing Vedic sacrifices for obtaining heaven? power and lordship in this world as they cannot give us final liberation.
कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम्
क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति
കാമാത്മാനഃ സ്വര്ഗ്ഗപരാ ജന്മകര്മഫലപ്രദാം
ക്രിയാവിശേഷബഹുലാം ഭോഗൈശ്വര്യഗതിം പ്രതി
kāmātmānaḥ svargaparā janmakarmaphalapradām
kriyāviśeṣabahulāṃ bhogaiśvaryagatiṃ prati
English Translation
-2.43 O son of Prtha, those undiscerning people who utter this flowery talk which promises birth as a result of rites and duties, and is full of various special rites meant for the attainment of enjoyment and affluence , they remain engrossed in the utterances of the Vedas and declare that nothing else exists; their minds are full of desires and they have heaven as the goal.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
. - 2.43. O son of Prtha ! Those, whose very nature is desire, whose goal is heaven, who esteem only the Vedic declaration [of fruits], who declare that there is nothing else, who proclaim this flowery speech about the paths to the lordship of the objects of enjoyment-[the paths] that are full of different actionsand who desire action alone as a fruit of their birth-they are men without insight.
भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम्
व्यवसायात्मिका बुद्धिः समाधौ न विधीयते
ഭോഗൈശ്വര്യപ്രസക്താനാം തയാപഹൃതചേതസാം
വ്യവസായാത്മികാ ബുദ്ധിഃ സമാധൌ ന വിധീയതേ
bhogaiśvaryaprasaktānāṃ tayāpahṛtacetasām
vyavasāyātmikā buddhiḥ samādhau na vidhīyate
English Translation
One-pointed conviction does not become established in the minds of those who delight in enjoyment and affluence, and whose intellects are carried away by that (speech).
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
Those who cling to pleasure and power cannot have steadiness of mind. They cannot concentrate or meditate. They are ever busy in planning projects for the acisition of wealth and power. Their minds are ever restless. They have no poised understanding.
त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन
निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान्
ത്രൈഗുണ്യവിഷയാ വേദാ നിസ്ത്രൈഗുണ്യോ ഭവാര്ജുന
നിര്ദ്വന്ദ്വോ നിത്യസത്ത്വസ്ഥോ നിര്യോഗക്ഷേമ ആത്മവാന്
traiguṇyaviṣayā vedā nistraiguṇyo bhavārjuna
nirdvandvo nityasattvastho niryogakṣema ātmavān
English Translation
O Arjuna, the Vedas [Meaning only the portion dealing with rites and duties (karma-kanda).] have the three alities as their object. You become free from worldliness, free from the pairs of duality, ever-poised in the ality of sattva, without (desire for) acisition and protection, and self-collected.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
Guna means attribute or ality. It is substance as well as ality. Nature (Prakriti) is made up of three Gunas? viz.? Sattva (purity? light or harmony)? Rajas (passion or motion) and Tamas (darkness or inertia). The pairs of opposites are heat and cold? pleasure and pain? gain and loss? victory and defeat? honour and dishonour? praise and censure. He who is anxious about new acuqisitions or about the preservation of his old possessions cannot have peace of mind. He is ever restless. He cannot concentrate or meditate on the Self. He cannot practise virtue. Therefore? Lord Krishna advises Arjuna that he should be free from the thought of acisition and preservation of things. (Cf.IX.20?21).
यावानर्थ उदपाने सर्वतः सम्प्लुतोदके
तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः
യാവാനര്ഥ ഉദപാനേ സര്വതഃ സംപ്ലുതോദകേ
താവാന്സര്വ്വേഷു വേദേഷു ബ്രാഹ്മണസ്യ വിജാനതഃ
yāvānartha udapāne sarvataḥ samplutodake
tāvānsarveṣu vedeṣu brāhmaṇasya vijānataḥ
English Translation
A Brahmana with realization has that much utility in all the Vedas as a man has in a well when there is a flood all around.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
Only for a sage who has realised the Self? the Vedas are of no use? because he is in possession of the infinite knowledge of the Self. This does not? however? mean that the Vedas are useless. They are useful for the neophytes or the aspirants who have just started on the spiritual path.All the transient pleasures derivable from the proper performance of all actions enjoined in the Vedas are comprehended in the infinite bliss of Selfknowledge.
कर्मण्येवाधिकारस्ते मा फलेषु कदाचन
मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि
കര്മണ്യേവാധികാരസ്തേ മാ ഫലേഷു കദാചന
മാ കര്മഫലഹേതുര്ഭൂര്മാ തേ സംഗോഽസ്ത്വകര്മണി
karmaṇy evādhikāras te mā phaleṣhu kadāchana
mā karma-phala-hetur bhūr mā te saṅgo 'stv akarmaṇi
English Translation
You have a right to perform your duty, but never to the fruits of your actions. Do not consider yourself the cause of the results, and never be attached to inaction.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
This is arguably the most famous verse of the Gita. Four instructions: (1) your right is to work only; (2) never to the results; (3) don't think you cause results; (4) don't use this as an excuse for inaction. Modern psychology calls this "process focus" vs "outcome focus."
योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय
सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते
യോഗസ്ഥഃ കുരു കര്മാണി സംഗം ത്യക്ത്വാ ധനഞ്ജയ
സിദ്ധ്യസിദ്ധ്യോഃ സമോ ഭൂത്വാ സമത്വം യോഗ ഉച്യതേ
yogasthaḥ kuru karmāṇi saṅgaṃ tyaktvā dhanañjaya
siddhyasiddhyoḥ samo bhūtvā samatvaṃ yoga ucyate
English Translation
By being established in Yoga, O Dhananjaya (Arjuna), undertake actions, casting off attachment and remaining eipoised in success and failure. Eanimity is called Yoga.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
Dwelling in union with the Divine perform actions merely for Gods sake with a balanced mind in success and failure. Eilibrium is Yoga. The attainment of the knowledge of the Self through purity of heart obtained by doing actions without expectation of fruits is success (Siddhi). Failure is the nonattainment of knowledge by doing actions with expectation of fruit. (Cf.III.9IV.14IV.20).
दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय
बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः
ദൂരേണ ഹ്യവരം കര്മ ബുദ്ധിയോഗാദ്ധനഞ്ജയ
ബുദ്ധൌ ശരണമന്വിച്ഛ കൃപണാഃ ഫലഹേതവഃ
dūreṇa hyavaraṃ karma buddhiyogāddhanañjaya
buddhau śaraṇamanviccha kṛpaṇāḥ phalahetavaḥ
English Translation
O Dhananjaya, indeed, action is ite inferior to the yoga of wisdom. Take resort to wisdom. Those who thirst for rewards are pitiable.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
Action done with evenness of mind is Yoga of wisdom. The yogi who is established in the Yoga of widdom is not affected by success or failure. He does not seek fruits of his actions. He has poised reason. His reason is rooted in the Self. Action performed by one who expects fruits for his actions? is far inferior to the Yoga of wisdom wherein the seeker does not seek fruits because the former leads to bondage and is the cause of birth and death. (Cf.VIII.18).
बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते
तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम्
ബുദ്ധിയുക്തോ ജഹാതീഹ ഉഭേ സുകൃതദുഷ്കൃതേ
തസ്മാദ്യോഗായ യുജ്യസ്വ യോഗഃ കര്മസു കൌശലം
buddhiyukto jahātīha ubhe sukṛtaduṣkṛte
tasmādyogāya yujyasva yogaḥ karmasu kauśalam
English Translation
Possessed of wisdom, one rejects here both virtue and vice. Therefore devote yourself to (Karma-) yoga. Yoga is skilfulness in action.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
Work performed with motive towards fruits only can bind a man. It will bring the fruits and the performer of the action will have to take birth again in this mortal world to enjoy them. If work is performed with evennes of mind (the Yoga of wisdom? i.e.? united to pure Buddhi? intelligence or reason) with the mind resting in the Lord? it will not bind him it will not bring any fruit it is no work at all. Actions which are of a binding nature lose that nature when performed with eanimity of mind? or poised reason. The Yogi of poised reason attributes all actions to the Divine Actor within (Isvara or God).
कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः
जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम्
കര്മജം ബുദ്ധിയുക്താ ഹി ഫലം ത്യക്ത്വാ മനീഷിണഃ
ജന്മബന്ധവിനിര്മുക്താഃ പദം ഗച്ഛന്ത്യനാമയം
karmajaṃ buddhiyuktā hi phalaṃ tyaktvā manīṣiṇaḥ
janmabandhavinirmuktāḥ padaṃ gacchantyanāmayam
English Translation
Because, those who are devoted to wisdom, (they) becoming men of Enlightenment by giving up the fruits produced by actions, reach the state beyond evils by having become freed from the bondage of birth.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
Clinging to the fruits of actions is the cause of rirth. Man takes a body to enjoy them. If anyone performs actions for the sake of God in fulfilment of His purpose without desire for the fruits? he is released from the bonds of birth and attains to the blissful state or the immortal abode.Sages who possess evenness of mind abandon the fruits of their actions and thus escape from good and bad actions.Buddhi referred to in the three verses 49? 50 and 51 may be the wisdom of the Sankhyas? i.e.? the knowledge of the Self or AtmaJnana which dawns when the mind is purified by Karma Yoga.
यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति
तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च
യദാ തേ മോഹകലിലം ബുദ്ധിര്വ്യതിതരിഷ്യതി
തദാ ഗന്താസി നിര്വ്വേദം ശ്രോതവ്യസ്യ ശ്രുതസ്യ ച
yadā te mohakalilaṃ buddhirvyatitariṣyati
tadā gantāsi nirvedaṃ śrotavyasya śrutasya ca
English Translation
When your mind will go beyond the turbidity of delusion, then you will acire dispassion for what has to be heard and what has been heard.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
The mire of delusion is the identification of the Self with the notself. The sense of discrimination between the Self and the notSelf is confounded by the mire of delusion and the mind runs towards the sensual objects and the body is takes as the pure Self. When you attain purity of mind? you will attain to indifference regarding things heard and yet to be heard. They will appear to you to be of no use. You will not care a bit for them. You will entertain disgust for them. (Cf.XVI.24).
श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला
समाधावचला बुद्धिस्तदा योगमवाप्स्यसि
ശ്രുതിവിപ്രതിപന്നാ തേ യദാ സ്ഥാസ്യതി നിശ്ചലാ
സമാധാവചലാ ബുദ്ധിസ്തദാ യോഗമവാപ്സ്യസി
śrutivipratipannā te yadā sthāsyati niścalā
samādhāvacalā buddhistadā yogamavāpsyasi
English Translation
When your mind that has become bewildered by hearing [S. takes the word sruti in the sense of the Vedas.-Tr.] will become unshakable and steadfast in the Self, then you will attain Yoga that arises from discrimination.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
When your intellect which is tossed about by the conflict of opinions regarding the Pravritti Marga (the path of action) and the Nivritti Marga (the path of retirement or renunciation) has become immovable without distraction and doubt and firmly established in the Self? then thou shalt attain Selfrealisation or knowledge of the Self (AtmaJnana).
अर्जुन उवाच
स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव
स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम्
സ്ഥിതപ്രജ്ഞസ്യ കാ ഭാഷാ സമാധിസ്ഥസ്യ കേശവ
സ്ഥിതധീഃ കിം പ്രഭാഷേത കിമാസീത വ്രജേത കിം
arjuna uvāca
sthitaprajñasya kā bhāṣā samādhisthasya keśava
sthitadhīḥ kiṃ prabhāṣeta kimāsīta vrajeta kim
English Translation
Arjuna said O kesava, what is the description of a man of steady wisdom who is Self-absorbed? How does the man of steady wisdom speak? How does he sit? How does he move about?
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
Arjuna wants to know from Lord Krishna the characteristic marks of one who is established in the Self in Samadhi how he speaks? how he sits? how he moves about.The characteristic marks of the sage of steady wisdom and the means of attaining that steady knowledge of the Self are described in the verses from 55 to 72 of this chapter.Steady wisdom is settled knowledge of ones identity with Brahman attained by direct realisation. (Cf.XIV.21? 27).
श्रीभगवानुवाच
प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान्
आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते
പ്രജഹാതി യദാ കാമാന് സര്വ്വാന് പാര്ഥ മനോഗതാന്
ആത്മന്യേവാത്മനാ തുഷ്ടഃ സ്ഥിതപ്രജ്ഞസ്തദോച്യതേ
śrībhagavānuvāca
prajahāti yadā kāmānsarvānpārtha manogatān
ātmanyevātmanā tuṣṭaḥ sthitaprajñastadocyate
English Translation
The Blessed said O Partha, when one fully renounces all the desires that have entered the mind, and remains satisfied in the Self alone by the Self, then he is called a man of steady wisdom.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
In this verse Lord Krishna gives His answer to the first part of Arjunas estion.If anyone gets sugarcandy will he crave for blacksugar Certainly not. If anyone can attain the supreme bliss of the Self? will he thirst for the sensual pleasures No? not at all. The sumtotal of all the pleasures of the world will seem worthless for the sage of steady wisdom who is satisfied in the Self. (Cf.III.17VI.7?8).
दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः
वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते
ദുഃഖേഷ്വനുദ്വിഗ്നമനാഃ സുഖേഷു വിഗതസ്പൃഹഃ
വീതരാഗഭയക്രോധഃ സ്ഥിതധീര്മുനിരുച്യതേ
duḥkheṣvanudvignamanāḥ sukheṣu vigataspṛhaḥ
vītarāgabhayakrodhaḥ sthitadhīrmunirucyate
English Translation
That monk is called a man of steady wisdom when his mind is unperturbed in sorrow, he is free from longing for delights, and has gone beyond attachment, fear and anger.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
Lord Krishna gives His answer to the second part of Arjunas estion as to the conduct of a sage of steady wisdom in the 56th? 57th and 58th verses.The mind of a sage of steady wisdom is not distressed in calamities. He is not affected by the three afflictions (Taapas) -- Adhyatmika (arising from diseases or disorders in ones own body)? Adhidaivika (arising from thunder? lightning? storm? flood? etc.)? and Adhibhautika (arising from scorpions? cobras? tigers? etc.). When he is placed in an affluent condition he does not long for sensual pleasures. (Cf.IV.10).
यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम्
नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता
യഃ സര്വ്വത്രാനഭിസ്നേഹസ്തത്തത്പ്രാപ്യ ശുഭാശുഭം
നാഭിനന്ദതി ന ദ്വേഷ്ടി തസ്യ പ്രജ്ഞാ പ്രതിഷ്ഠിതാ
yaḥ sarvatrānabhisnehastattatprāpya śubhāśubham
nābhinandati na dveṣṭi tasya prajñā pratiṣṭhitā
English Translation
The wisdom of that person remains established who has not attachment for anything anywhere, who neither welcomes nor rejects anything whatever good or bad when he comes across it.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
The sage possesses poised understanding or evenness of mind. He does not rejoice in pleasure nor is he averse to pain that may befall him. He is ite indifferent as he is rooted in the Self. He has no attachment even for his life or body as he identifies himself with Brahman or the Supreme Self. He will not praise anybody when the latter does any good to him nor censure anyone when one does him any harm. This is the answer given by the Lord to Arjunas ery How does a sage of steady wisdom talk
यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता
യദാ സംഹരതേ ചായം കൂര്മോംഗാനീവ സര്വ്വശഃ
ഇന്ദ്രിയാണീന്ദ്രിയാര്ഥേഭ്യസ്തസ്യ പ്രജ്ഞാ പ്രതിഷ്ഠിതാ
yadā saṃharate cāyaṃ kūrmo.aṅgānīva sarvaśaḥ
indriyāṇīndriyārthebhyastasya prajñā pratiṣṭhitā
English Translation
And when this one fully withdraws the senses from the objects of the senses, as a tortoise wholly (withdraws) the limbs, then his wisdom remains established.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
Withdrawal of the senses is Pratyahara or abstraction. The mind has a natural,tendency to run towards external objects. The Yogi again and again withdraws the mind from the objects of the senses and fixes it on the Self. A Yogi who is endowed with the power of Pratyahara can enter into Samadhi even in a crowded place by withdrawing his senses within the twinkling of an eye. He is not disturbed by tumultuous sounds and noises of any description. Even on the battlefield he can rest in his centre? the Self? by withdrawing his senses. He who practises Pratyahara is dead to the world. He will not be affected by the outside vibrations. At any time by mere willing he can bring his senses under his perfect control. They are his obedient servants or instruments.
विषया विनिवर्तन्ते निराहारस्य देहिनः
रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते
വിഷയാ വിനിവര്തന്തേ നിരാഹാരസ്യ ദേഹിനഃ
രസവര്ജം രസോഽപ്യസ്യ പരം ദൃഷ്ട്വാ നിവര്തതേ
viṣayā vinivartante nirāhārasya dehinaḥ
rasavarjaṃ raso.apyasya paraṃ dṛṣṭvā nivartate
English Translation
The objects recede from an abstinent man, with the exception of the taste (for them). Even the taste of this person falls away after realization the Absolute.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
Knowledge of the Self alone can destroy in toto the subtle Vasanas (latent tendencies) and all the subtle desires? all subtle attachments and even the longing for objects. By practising severe austerities? by abandoning the sensual objects? the objects of the senses may turn away from the ascetic but the relish or taste or longing for the objects will still remain.
यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः
इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः
യതതോ ഹ്യപി കൌന്തേയ പുരുഷസ്യ വിപശ്ചിതഃ
ഇന്ദ്രിയാണി പ്രമാഥീനി ഹരന്തി പ്രസഭം മനഃ
yatato hyapi kaunteya puruṣasya vipaścitaḥ
indriyāṇi pramāthīni haranti prasabhaṃ manaḥ
English Translation
For, O son of Kunti, the turbulent organs violently snatch away the mind of an intelligent person, even while he is striving diligently.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
The aspirant should first bring the senses under his control. The senses are like horses. If you keep the horses under your perfect control you can reach your destinaton safely. Turbulent horses will throw you down on the way. Even so the turbulent senses will hurl you down into the objects of the senses and you cannot reach your spiritual destination? viz.? Param Dhama (the supreme abode) or the abode of eternal peace and immortality or Moksha (final liberation). (Cf.III.33V.14).
तानि सर्वाणि संयम्य युक्त आसीत मत्परः
वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता
താനി സര്വ്വാണി സംയമ്യ യുക്ത ആസീത മത്പരഃ
വശേ ഹി യസ്യേന്ദ്രിയാണി തസ്യ പ്രജ്ഞാ പ്രതിഷ്ഠിതാ
tāni sarvāṇi saṃyamya yukta āsīta matparaḥ
vaśe hi yasyendriyāṇi tasya prajñā pratiṣṭhitā
English Translation
Controlling all of them, one should remain concentrated on Me as the supreme. For, the wisdom of one whose organs are under control becomes steadfast.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
He should control the senses and sit focussed on Me as the Supreme? with a calm mind. The wisdom of the Yogi who thus seated has brought all his senses under subjugation is doubtless ite steady. He is established in the Self. Sri Sankaracharya explains Asita Matparah as He should sit contemplating I am no other than He. (Cf.II.64).
ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते
सङ्गात्सञ्जायते कामः कामात्क्रोधोऽभिजायते
ധ്യായതോ വിഷയാന് പുംസഃ സംഗസ്തേഷൂപജായതേ
സംഗാത്സഞ്ജായതേ കാമഃ കാമാത്ക്രോധോഽഭിജായതേ
dhyāyato viṣhayān puṁsaḥ saṅgas teṣhūpajāyate
saṅgāt sañjāyate kāmaḥ kāmāt krodho 'bhijāyate
English Translation
When a person dwells on sense objects, attachment to them arises. From attachment comes desire, and from unfulfilled desire comes anger.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
Krishna maps the psychology of downfall as a chain reaction: contemplation → attachment → desire → anger. This is remarkably modern — cognitive behavioral therapy describes similar "thought chains." The chain continues in the next verse: anger → delusion → memory loss → loss of intelligence → destruction.
क्रोधाद्भवति सम्मोहः सम्मोहात्स्मृतिविभ्रमः
स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति
ക്രോധാദ്ഭവതി സമ്മോഹഃ സമ്മോഹാത്സ്മൃതിവിഭ്രമഃ
സ്മൃതിഭ്രംശാദ് ബുദ്ധിനാശോ ബുദ്ധിനാശാത്പ്രണശ്യതി
krodhādbhavati sammohaḥ sammohātsmṛtivibhramaḥ
smṛtibhraṃśād buddhināśo buddhināśātpraṇaśyati
English Translation
From anger follows delusion; from delusion, failure of memory; from failure of memory, the loss of understanding; from the loss of understanding, he perishes.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
From anger arises delusion. When a man becomes angry he loses his power of discrimination between right and wrong. He will speak and do anything he likes. He will be swept away by the impulse of passion and emotion and will act irrationally.
रागद्वेषविमुक्तैस्तु विषयानिन्द्रियैश्चरन् (or वियुक्तैस्तु)
आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति
രാഗദ്വേഷവിയുക്തൈസ്തു വിഷയാനിന്ദ്രിയൈശ്ചരന്
ആത്മവശ്യൈര്വ്വിധേയാത്മാ പ്രസാദമധിഗച്ഛതി
rāgadveṣavimuktaistu viṣayānindriyaiścaran
orviyuktaistu ātmavaśyairvidheyātmā prasādamadhigacchati
English Translation
But by perceiving objects with the organs that are free from attraction and repulsion, and are under his own control, the self-controlled man attains serenity.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
The mind and the senses are naturally endowed with the two currents of attraction and repulsion. Therefore? the mind and the senses like certain objects and dislike certain other objects. But the disciplined man moves among senseobjects with the mind and the senses free from attraction and repulsion and mastered by the Self? attains to the peace of the Eternal. The senses and the mind obey his will? as the disciplined self has a very strong will. The disciplined self takes only those objects which are ite necessary for the maintenance of the body without any love or hatred. He never takes those objects which are forbidden by the scriptures.In this verse Lord Krishna gives the answer to Arjunas fourth estion? How does a sage of steady wisdom move about (Cf.III.7.19?25XVIII.9).
प्रसादे सर्वदुःखानां हानिरस्योपजायते
प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते
പ്രസാദേ സര്വ്വദുഃഖാനാം ഹാനിരസ്യോപജായതേ
പ്രസന്നചേതസോ ഹ്യാശു ബുദ്ധിഃ പര്യവതിഷ്ഠതേ
prasāde sarvaduḥkhānāṃ hānirasyopajāyate
prasannacetaso hyāśu buddhiḥ paryavatiṣṭhate
English Translation
When there is serenity, there follows eradication of all his sorrows, because the wisdom of one who has a serene mind soon becomes firmly established.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
When the mental peace is attained? there is no hankering after senseobjects. The Yogi has perfect mastery over his reason. The intellect abides in the Self. It is ite steady. The miseries of the body and the mind come to an end.
नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना
न चाभावयतः शान्तिरशान्तस्य कुतः सुखम्
നാസ്തി ബുദ്ധിരയുക്തസ്യ ന ചായുക്തസ്യ ഭാവനാ
ന ചാഭാവയതഃ ശാന്തിരശാന്തസ്യ കുതഃ സുഖം
nāsti buddhirayuktasya na cāyuktasya bhāvanā
na cābhāvayataḥ śāntiraśāntasya kutaḥ sukham
English Translation
For the unsteady there is no wisdom, and there is no meditation for the unsteady man. And for an unmeditative man there is no peace. How can there be happiness for one without peace?
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
The man who cannot fix his mind in meditation cannot have knowledge of the Self. The unsteady man cannot practise meditation. He cannot have even intense devotion to Selfknowledge nor can he have burning longing for liberation or Moksha. He who does not practise meditation cannot possess peace of mind. How can the man who has no peace of mind enjoy happinessDesire or Trishna (thirsting for senseobjects) is the enemy of peace. There cannot be an iota or tinge of happiness for a man who is thirsting for sensual objects. The mind will be ever restless? and will be hankering for the objects. Only when this thirsting dies? does man enjoy peace. Only then can he meditate and rest in the Self.
इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते
तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि
ഇന്ദ്രിയാണാം ഹി ചരതാം യന്മനോഽനുവിധീയതേ
തദസ്യ ഹരതി പ്രജ്ഞാം വായുര്നാവമിവാംഭസി
indriyāṇāṃ hi caratāṃ yanmano.anuvidhīyate
tadasya harati prajñāṃ vāyurnāvamivāmbhasi
English Translation
For, the mind which follows in the wake of the wandering senses, that (mind) carries away his wisdom like the mind (diverting) a boat on the waters.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
The mind which constantly dwells on the sensual objects and moves in company with the senses destroys altogether the discrimination of the man. Just as the wind carries away a boat from its course? so also the mind carries away the aspirant from his spiritual path and turns,him towards the objects of the senses.
तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता
തസ്മാദ്യസ്യ മഹാബാഹോ നിഗൃഹീതാനി സര്വ്വശഃ
ഇന്ദ്രിയാണീന്ദ്രിയാര്ഥേഭ്യസ്തസ്യ പ്രജ്ഞാ പ്രതിഷ്ഠിതാ
tasmādyasya mahābāho nigṛhītāni sarvaśaḥ
indriyāṇīndriyārthebhyastasya prajñā pratiṣṭhitā
English Translation
Therefore, O mighty-armed one, this wisdom becomes established whose organs in all their varieties are withdrawn from their objects.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
When the senses are completely controlled? the mind cannot wander wildly in the sensual grooves. It becomes steady like the lamp in a windless place. The Yogi is now established in the Self and his knowledge is steady. (Cf.III.7).
या निशा सर्वभूतानां तस्यां जागर्ति संयमी
यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः
യാ നിശാ സര്വ്വഭൂതാനാം തസ്യാം ജാഗര്തി സംയമീ
യസ്യാം ജാഗ്രതി ഭൂതാനി സാ നിശാ പശ്യതോ മുനേഃ
yā niśā sarvabhūtānāṃ tasyāṃ jāgarti saṃyamī
yasyāṃ jāgrati bhūtāni sā niśā paśyato muneḥ
English Translation
The self-restrained man keeps awake during that which is night for all creatures. That during which creatures keep awake, it is night to the seeing sage.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
That which is real for the wordlyminded people is illusion for the sage? and vice versa. The sage lives in the Self. This is day for him. He is unconscious of the wordly phenomena. They are night for him? as it were. The ordinary man is unconscious of his real nature. Life in the spirit is night for him. He is experiencing the objects of sensual enjoyment. This is day for him. The Self is a nonentity for him For a sage this world is a nonentity.The wordlyminded people are in utter darkness as they have no knowledge of the Self. What is darkness for them is all light for the sage. The Self? Atman or Brahman is night for the worldlyminded persons. But the sage is fully awake. He is directly cognising the supreme Reality? the Light of lights. He is full of illumination and AtmaJnana or knowledge of the Self.
आपूर्यमाणमचलप्रतिष्ठं
समुद्रमापः प्रविशन्ति यद्वत्
तद्वत्कामा यं प्रविशन्ति सर्वे
स शान्तिमाप्नोति न कामकामी
ആപൂര്യമാണമചലപ്രതിഷ്ഠം
സമുദ്രമാപഃ പ്രവിശന്തി യദ്വത്
തദ്വത്കാമാ യം പ്രവിശന്തി സര്വ്വേ
സ ശാന്തിമാപ്നോതി ന കാമകാമീ
āpūryamāṇamacalapratiṣṭhaṃ samudramāpaḥ praviśanti yadvat
tadvatkāmā yaṃ praviśanti sarve sa śāntimāpnoti na kāmakāmī
English Translation
That man attains peace into whom all desires enter in the same way as the waters flow into a sea that remains unchanged (even) when being filled up from all sides. Not so one who is desirous of objects.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
Just as the ocean filled with waters from all sides remains unmoved? so also the sage who is resting in his own Svarupa or the Self is not a bit affected though desires of all sorts enter from all sides. The sage attains peace or liberation but not he who longs for objects of sensual enjoyment and entertains various desires. (Cf.XVIII.53?54).
विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः
निर्ममो निरहङ्कारः स शान्तिमधिगच्छति
വിഹായ കാമാന്യഃ സര്വ്വാന് പുമാംശ്ചരതി നിഃസ്പൃഹഃ
നിര്മമോ നിരഹങ്കാരഃ സ ശാന്തിമധിഗച്ഛതി
vihāya kāmānyaḥ sarvānpumāṃścarati niḥspṛhaḥ
nirmamo nirahaṅkāraḥ sa śāntimadhigacchati
English Translation
That man attains peace who, after rejecting all desires, moves about free from hankering, without the idea of ('me' and) 'mine', and devoid of pride.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
That man who lives destitute of longing? abandoning all desires? without the senses of I and mine? who is satisfied with the bare necessities of life? who does not care even for those bare necessities of life? who has no attachment even for the bare necessities of life? attains Moksha or eternal peace. (Cf.II.55).
एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति
स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति
ഏഷാ ബ്രാഹ്മീ സ്ഥിതിഃ പാര്ഥ നൈനാം പ്രാപ്യ വിമുഹ്യതി
സ്ഥിത്വാസ്യാമന്തകാലേഽപി ബ്രഹ്മനിര്വാണമൃച്ഛതി
eṣā brāhmī sthitiḥ pārtha naināṃ prāpya vimuhyati
sthitvāsyāmantakāle.api brahmanirvāṇamṛcchati
English Translation
O Partha, this is the state of being established in Brahman. One does not become deluded after attaining this. One attains identification with Brahman by being established in this state even in the closing years of one's life.
AdiyogiArts gita-json · https://github.com/AdiyogiArts/gita-json (MIT License)
Explanation · English
The state described in the previous verse -- to renounce everything and to live in Brahman -- is the Brahmic state or the state of Brahman. If one attains to this state one is never deluded. He attains Moksha if he stays in that state even at the hour of his death. It is needless to say that he who gets establised in Brahman throughout his life attains to the state of Brahman or,BrahmaNirvana (Cf.VIII.5?6).Maharshi Vidyaranya says in his Panchadasi that Antakala here means the moment at which Avidya or mutual superimposition of the Self and the notSelf ends.Thus in the Upanishads of the glorious Bhagavad Gita? the science of the Eternal? the scripture of Yoga? the dialogue between Sri Krishna and Arjuna? ends the second discourse entitledThe Sankhya Yoga.,
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