Siraatसांख्ययोग
72 verses
सञ्जय उवाच तं तथा कृपयाऽविष्टमश्रुपूर्णाकुलेक्षणम्। विषीदन्तमिदं वाक्यमुवाच मधुसूदनः।।2.1।।
sañjaya uvācha taṁ tathā kṛipayāviṣhṭamaśhru pūrṇākulekṣhaṇam viṣhīdantamidaṁ vākyam uvācha madhusūdanaḥ
Sanjaya said: To him who was thus overwhelmed with pity and sorrowing, and whose eyes were dimmed with tears, Madhusudana spoke these words:
— Swami Swarupananda
श्री भगवानुवाच कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम्। अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन।।2.2।।
śhrī bhagavān uvācha kutastvā kaśhmalamidaṁ viṣhame samupasthitam anārya-juṣhṭamaswargyam akīrti-karam arjuna
The Blessed Lord said: In such a crisis, whence comes upon thee, O Arjuna, this dejection, un-Aryalike, disgraceful and contrary to the attainment of heaven?
— Swami Swarupananda
क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते। क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप।।2.3।।
klaibyaṁ mā sma gamaḥ pārtha naitat tvayyupapadyate kṣhudraṁ hṛidaya-daurbalyaṁ tyaktvottiṣhṭha parantapa
Yield not to unmanliness, O son of Prithâ! Ill doth it become thee. Cast off this mean faint-heartedness and arise, O scorcher of thine enemies!
— Swami Swarupananda
अर्जुन उवाच कथं भीष्ममहं संख्ये द्रोणं च मधुसूदन। इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन।।2.4।।
arjuna uvācha kathaṁ bhīṣhmam ahaṁ sankhye droṇaṁ cha madhusūdana iṣhubhiḥ pratiyotsyāmi pūjārhāvari-sūdana
Arjuna said: —But how can I, in battle, O slayer of Madhu, fight with arrows against Bhishma and Drona, who are rather worthy to be worshipped, O destroyer of foes!
— Swami Swarupananda
गुरूनहत्वा हि महानुभावान् श्रेयो भोक्तुं भैक्ष्यमपीह लोके। हत्वार्थकामांस्तु गुरूनिहैव भुञ्जीय भोगान् रुधिरप्रदिग्धान्।।2.5।।
gurūnahatvā hi mahānubhāvān śhreyo bhoktuṁ bhaikṣhyamapīha loke hatvārtha-kāmāṁstu gurūnihaiva bhuñjīya bhogān rudhira-pradigdhān
Surely it would be better even to eat the bread of beggary in this life than to slay these great-souled masters. But if I kill them, even in this world, all my enjoyment of wealth and desires will be stained with blood.
— Swami Swarupananda
न चैतद्विद्मः कतरन्नो गरीयो यद्वा जयेम यदि वा नो जयेयुः। यानेव हत्वा न जिजीविषाम स्तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः।।2.6।।
na chaitadvidmaḥ kataranno garīyo yadvā jayema yadi vā no jayeyuḥ yāneva hatvā na jijīviṣhāmas te ’vasthitāḥ pramukhe dhārtarāṣhṭrāḥ
And indeed I can scarcely tell which will be better, that we should conquer them, or that they should conquer us. The very sons of Dhritarâshtra,—after slaying whom we should not care to live,—stand facing us.
— Swami Swarupananda
कार्पण्यदोषोपहतस्वभावः पृच्छामि त्वां धर्मसंमूढचेताः। यच्छ्रेयः स्यान्निश्िचतं ब्रूहि तन्मे शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम्।।2.7।।
kārpaṇya-doṣhopahata-svabhāvaḥ pṛichchhāmi tvāṁ dharma-sammūḍha-chetāḥ yach-chhreyaḥ syānniśhchitaṁ brūhi tanme śhiṣhyaste ’haṁ śhādhi māṁ tvāṁ prapannam
With my nature overpowered by weak commiseration, with a mind in confusion about duty, I supplicate Thee. Say decidedly what is good for me. I am Thy disciple. Instruct me who have taken refuge in Thee.
— Swami Swarupananda
न हि प्रपश्यामि ममापनुद्या द्यच्छोकमुच्छोषणमिन्द्रियाणाम्। अवाप्य भूमावसपत्नमृद्धम् राज्यं सुराणामपि चाधिपत्यम्।।2.8।।
na hi prapaśhyāmi mamāpanudyād yach-chhokam uchchhoṣhaṇam-indriyāṇām avāpya bhūmāv-asapatnamṛiddhaṁ rājyaṁ surāṇāmapi chādhipatyam
I do not see anything to remove this sorrow which blasts my senses, even were I to obtain unrivalled and flourishing dominion over the earth, and mastery over the gods.
— Swami Swarupananda
सञ्जय उवाच एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तप। न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह।।2.9।।
sañjaya uvācha evam-uktvā hṛiṣhīkeśhaṁ guḍākeśhaḥ parantapa na yotsya iti govindam uktvā tūṣhṇīṁ babhūva ha
Sanjaya said: Having spoken thus to the Lord of the senses, Gudâkesha, the scorcher of foes, said to Govinda, "I shall not fight," and became silent.
— Swami Swarupananda
तमुवाच हृषीकेशः प्रहसन्निव भारत। सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः।।2.10।।
tam-uvācha hṛiṣhīkeśhaḥ prahasanniva bhārata senayorubhayor-madhye viṣhīdantam-idaṁ vachaḥ
To him who was sorrowing in the midst of the two armies, Hrishikesha, as if smiling, O descendant of Bharata! spoke these words.
— Swami Swarupananda
श्री भगवानुवाच अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे। गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः।।2.11।।
śhrī bhagavān uvācha aśhochyān-anvaśhochas-tvaṁ prajñā-vādānśh cha bhāṣhase gatāsūn-agatāsūnśh-cha nānuśhochanti paṇḍitāḥ
The Blessed Lord said: Thou hast been mourning for them who should not be mourned for. Yet thou speakest words of wisdom. The (truly) wise grieve neither for the living nor the dead.
— Swami Swarupananda
न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः। न चैव न भविष्यामः सर्वे वयमतः परम्।।2.12।।
na tvevāhaṁ jātu nāsaṁ na tvaṁ neme janādhipāḥ na chaiva na bhaviṣhyāmaḥ sarve vayamataḥ param
It is not that I have never existed, nor thou, nor these kings. Nor is it that we shall cease to exist in the future.
— Swami Swarupananda
देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा। तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति।।2.13।।
dehino ’smin yathā dehe kaumāraṁ yauvanaṁ jarā tathā dehāntara-prāptir dhīras tatra na muhyati
As are childhood, youth, and old age, in this body, to the embodied soul, so also is the attaining of another body. Calm souls are not deluded thereat.
— Swami Swarupananda
मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः। आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत।।2.14।।
mātrā-sparśhās tu kaunteya śhītoṣhṇa-sukha-duḥkha-dāḥ āgamāpāyino ’nityās tans-titikṣhasva bhārata
Notions of heat and cold, of pain and pleasure, are born, O son of Kunti, only of the contact of the senses with their objects. They have a beginning and an end. They are impermanent in their nature. Bear them patiently, O descendant of Bharata.
— Swami Swarupananda
यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ। समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते।।2.15।।
yaṁ hi na vyathayantyete puruṣhaṁ puruṣharṣhabha sama-duḥkha-sukhaṁ dhīraṁ so ’mṛitatvāya kalpate
That calm man who is the same in pain and pleasure, whom these cannot disturb, alone is able, O great amongst men, to attain to immortality.
— Swami Swarupananda
नासतो विद्यते भावो नाभावो विद्यते सतः। उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः।।2.16।।
nāsato vidyate bhāvo nābhāvo vidyate sataḥ ubhayorapi dṛiṣhṭo ’nta stvanayos tattva-darśhibhiḥ
The unreal never is. The Real never is not. Men possessed of the knowledge of the Truth fully know both these.
— Swami Swarupananda
अविनाशि तु तद्विद्धि येन सर्वमिदं ततम्। विनाशमव्ययस्यास्य न कश्चित् कर्तुमर्हति।।2.17।।
avināśhi tu tadviddhi yena sarvam idaṁ tatam vināśham avyayasyāsya na kaśhchit kartum arhati
That by which all this is pervaded,—That know for certain to be indestructible. None has the power to destroy this Immutable.
— Swami Swarupananda
अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः। अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत।।2.18।।
antavanta ime dehā nityasyoktāḥ śharīriṇaḥ anāśhino ’prameyasya tasmād yudhyasva bhārata
Of this indwelling Self, the ever-changeless, the indestructible, the illimitable,—these bodies are said to have an end. Fight therefore, O descendant of Bharata.
— Swami Swarupananda
य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम्। उभौ तौ न विजानीतो नायं हन्ति न हन्यते।।2.19।।
ya enaṁ vetti hantāraṁ yaśh chainaṁ manyate hatam ubhau tau na vijānīto nāyaṁ hanti na hanyate
He who takes the Self to be the slayer, he who takes It to be the slain, neither of these knows. It does not slay, nor is It slain.
— Swami Swarupananda
न जायते म्रियते वा कदाचि न्नायं भूत्वा भविता वा न भूयः। अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे।।2.20।।
na jāyate mriyate vā kadāchin nāyaṁ bhūtvā bhavitā vā na bhūyaḥ ajo nityaḥ śhāśhvato ’yaṁ purāṇo na hanyate hanyamāne śharīre
This is never born, nor does It die. It is not that not having been It again comes into being. (Or according to another view: It is not that having been It again ceases to be). This is unborn, eternal, changeless, ever-Itself. It is not killed when the body is killed.
— Swami Swarupananda
वेदाविनाशिनं नित्यं य एनमजमव्ययम्। कथं स पुरुषः पार्थ कं घातयति हन्ति कम्।।2.21।।
vedāvināśhinaṁ nityaṁ ya enam ajam avyayam kathaṁ sa puruṣhaḥ pārtha kaṁ ghātayati hanti kam
He that knows This to be indestructible, changeless, without birth, and immutable, how is he, O son of Prithâ, to slay or cause another to slay?
— Swami Swarupananda
वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि। तथा शरीराणि विहाय जीर्णा न्यन्यानि संयाति नवानि देही।।2.22।।
vāsānsi jīrṇāni yathā vihāya navāni gṛihṇāti naro ’parāṇi tathā śharīrāṇi vihāya jīrṇānya nyāni sanyāti navāni dehī
Even as a man casts off worn-out clothes, and puts on others which are new, so the embodied casts off worn-out bodies, and enters into others which are new.
— Swami Swarupananda
नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः। न चैनं क्लेदयन्त्यापो न शोषयति मारुतः।।2.23।।
nainaṁ chhindanti śhastrāṇi nainaṁ dahati pāvakaḥ na chainaṁ kledayantyāpo na śhoṣhayati mārutaḥ
This (Self), weapons cut not; This, fire burns not; This, water wets not; and This, wind dries not.
— Swami Swarupananda
अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च। नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः।।2.24।।
achchhedyo ’yam adāhyo ’yam akledyo ’śhoṣhya eva cha nityaḥ sarva-gataḥ sthāṇur achalo ’yaṁ sanātanaḥ
This Self cannot be cut, nor burnt, nor wetted, nor dried. Changeless, all-pervading, unmoving, immovable, the Self is eternal.
— Swami Swarupananda
अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते। तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि।।2.25।।
avyakto ’yam achintyo ’yam avikāryo ’yam uchyate tasmādevaṁ viditvainaṁ nānuśhochitum arhasi
This (Self) is said to be unmanifested, unthinkable, and unchangeable. Therefore, knowing This to be such, thou oughtest not to mourn.
— Swami Swarupananda
अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम्। तथापि त्वं महाबाहो नैवं शोचितुमर्हसि।।2.26।।
atha chainaṁ nitya-jātaṁ nityaṁ vā manyase mṛitam tathāpi tvaṁ mahā-bāho naivaṁ śhochitum arhasi
But if thou shouldst take This to have constant birth and death, even in that case, O mighty-armed, thou oughtest not to mourn for This.
— Swami Swarupananda
जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च। तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि।।2.27।।
jātasya hi dhruvo mṛityur dhruvaṁ janma mṛitasya cha tasmād aparihārye ’rthe na tvaṁ śhochitum arhasi
Of that which is born, death is certain, of that which is dead, birth is certain. Over the unavoidable, therefore, thou oughtest not to grieve.
— Swami Swarupananda
अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत। अव्यक्तनिधनान्येव तत्र का परिदेवना।।2.28।।
avyaktādīni bhūtāni vyakta-madhyāni bhārata avyakta-nidhanānyeva tatra kā paridevanā
All beings are unmanifested in their beginning, O Bhârata, manifested in their middle state and unmanifested again in their end. What is there then to grieve about?
— Swami Swarupananda
आश्चर्यवत्पश्यति कश्चिदेन माश्चर्यवद्वदति तथैव चान्यः। आश्चर्यवच्चैनमन्यः श्रृणोति श्रुत्वाप्येनं वेद न चैव कश्चित्।।2.29।।
āśhcharya-vat paśhyati kaśhchid enan āśhcharya-vad vadati tathaiva chānyaḥ āśhcharya-vach chainam anyaḥ śhṛiṇoti śhrutvāpyenaṁ veda na chaiva kaśhchit
Some look upon the Self as marvellous. Others speak of It as wonderful. Others again hear of It as a wonder. And still others, though hearing, do not understand It at all.
— Swami Swarupananda
देही नित्यमवध्योऽयं देहे सर्वस्य भारत। तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि।।2.30।।
dehī nityam avadhyo ’yaṁ dehe sarvasya bhārata tasmāt sarvāṇi bhūtāni na tvaṁ śhochitum arhasi
This, the Indweller in the bodies of all, is ever indestructible, O descendant of Bharata. Wherefore thou oughtest not to mourn for any creature.
— Swami Swarupananda
स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि। धर्म्याद्धि युद्धाछ्रेयोऽन्यत्क्षत्रियस्य न विद्यते।।2.31।।
swa-dharmam api chāvekṣhya na vikampitum arhasi dharmyāddhi yuddhāch chhreyo ’nyat kṣhatriyasya na vidyate
Looking at thine own Dharma, also, thou oughtest not to waver, for there is nothing higher for a Kshatriya than a righteous war.
— Swami Swarupananda
यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम्। सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम्।।2.32।।
yadṛichchhayā chopapannaṁ swarga-dvāram apāvṛitam sukhinaḥ kṣhatriyāḥ pārtha labhante yuddham īdṛiśham
Fortunate certainly are the Kshatriyas, O son of Prithâ, who are called to fight in such a battle, that comes unsought as an open gate to heaven.
— Swami Swarupananda
अथ चैत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि। ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि।।2.33।।
atha chet tvam imaṁ dharmyaṁ saṅgrāmaṁ na kariṣhyasi tataḥ sva-dharmaṁ kīrtiṁ cha hitvā pāpam avāpsyasi
But if thou refusest to engage in this righteous warfare, then, forfeiting thine own Dharma and honour, thou shalt incur sin.
— Swami Swarupananda
अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम्। संभावितस्य चाकीर्तिर्मरणादतिरिच्यते।।2.34।।
akīrtiṁ chāpi bhūtāni kathayiṣhyanti te ’vyayām sambhāvitasya chākīrtir maraṇād atirichyate
The world also will ever hold thee in reprobation. To the honoured, disrepute is surely worse than death.
— Swami Swarupananda
भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः। येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम्।।2.35।।
bhayād raṇād uparataṁ mansyante tvāṁ mahā-rathāḥ yeṣhāṁ cha tvaṁ bahu-mato bhūtvā yāsyasi lāghavam
The great chariot-warriors will believe that thou hast withdrawn from the battle through fear. And thou wilt be lightly esteemed by them who have thought much of thee.
— Swami Swarupananda
अवाच्यवादांश्च बहून् वदिष्यन्ति तवाहिताः। निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम्।।2.36।।
avāchya-vādānśh cha bahūn vadiṣhyanti tavāhitāḥ nindantastava sāmarthyaṁ tato duḥkhataraṁ nu kim
Thine enemies also, cavilling at thy great prowess, will say of thee things that are not to be uttered. What could be more intolerable than this?
— Swami Swarupananda
हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम्। तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः।।2.37।।
hato vā prāpsyasi swargaṁ jitvā vā bhokṣhyase mahīm tasmād uttiṣhṭha kaunteya yuddhāya kṛita-niśhchayaḥ
Dying thou gainest heaven; conquering thou enjoyest the earth. Therefore, O son of Kunti, arise, resolved to fight.
— Swami Swarupananda
सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ। ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि।।2.38।।
sukha-duḥkhe same kṛitvā lābhālābhau jayājayau tato yuddhāya yujyasva naivaṁ pāpam avāpsyasi
Having made pain and pleasure, gain and loss, conquest and defeat, the same, engage thou then in battle. So shalt thou incur no sin.
— Swami Swarupananda
एषा तेऽभिहिता सांख्ये बुद्धिर्योगे त्विमां श्रृणु। बुद्ध्यायुक्तो यया पार्थ कर्मबन्धं प्रहास्यसि।।2.39।।
eṣhā te ’bhihitā sānkhye buddhir yoge tvimāṁ śhṛiṇu buddhyā yukto yayā pārtha karma-bandhaṁ prahāsyasi
The wisdom of Self-realisation has been declared unto thee. Hearken thou now to the wisdom of Yoga, endued with which, O son of Prithâ, thou shalt break through the bonds of Karma.
— Swami Swarupananda
नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते। स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात्।।2.40।।
nehābhikrama-nāśho ’sti pratyavāyo na vidyate svalpam apyasya dharmasya trāyate mahato bhayāt
In this, there is no waste of the unfinished attempt, nor is there production of contrary results. Even very little of this Dharma protects from the great terror.
— Swami Swarupananda
व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन। बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम्।।2.41।।
vyavasāyātmikā buddhir ekeha kuru-nandana bahu-śhākhā hyanantāśh cha buddhayo ’vyavasāyinām
In this, O scion of Kuru, there is but a single one-pointed determination. The purposes of the undecided are innumerable and many-branching.
— Swami Swarupananda
यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः। वेदवादरताः पार्थ नान्यदस्तीति वादिनः।।2.42।।
yāmimāṁ puṣhpitāṁ vāchaṁ pravadanty-avipaśhchitaḥ veda-vāda-ratāḥ pārtha nānyad astīti vādinaḥ kāmātmānaḥ swarga-parā janma-karma-phala-pradām kriyā-viśheṣha-bahulāṁ bhogaiśhwarya-gatiṁ prati
O Pârtha, no set determination is formed in the minds of those that are deeply attached to pleasure and power, and whose discrimination is stolen away by the flowery words of the unwise, who are full of desires and look upon heaven as their highest goal and who, taking pleasure in the panegyric words of the Vedas, declare that there is nothing else. Their (flowery) words are exuberant with various specific, rites as the means to pleasure and power and are the causes of (new) births as the result of their works (performed with desire).
— Swami Swarupananda
कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम्। क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति।।2.43।।
kāmātmānaḥ svarga-parā janma-karma-phala-pradām kriyā-viśeṣa-bahulāṁ bhogaiśvarya-gatiṁ prati
O Pârtha, no set determination is formed in the minds of those that are deeply attached to pleasure and power, and whose discrimination is stolen away by the flowery words of the unwise, who are full of desires and look upon heaven as their highest goal and who, taking pleasure in the panegyric words of the Vedas, declare that there is nothing else. Their (flowery) words are exuberant with various specific, rites as the means to pleasure and power and are the causes of (new) births as the result of their works (performed with desire).
— Swami Swarupananda
भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम्। व्यवसायात्मिका बुद्धिः समाधौ न विधीयते।।2.44।।
bhogaiśwvarya-prasaktānāṁ tayāpahṛita-chetasām vyavasāyātmikā buddhiḥ samādhau na vidhīyate
O Pârtha, no set determination is formed in the minds of those that are deeply attached to pleasure and power, and whose discrimination is stolen away by the flowery words of the unwise, who are full of desires and look upon heaven as their highest goal and who, taking pleasure in the panegyric words of the Vedas, declare that there is nothing else. Their (flowery) words are exuberant with various specific, rites as the means to pleasure and power and are the causes of (new) births as the result of their works (performed with desire).
— Swami Swarupananda
त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन। निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान्।।2.45।।
trai-guṇya-viṣhayā vedā nistrai-guṇyo bhavārjuna nirdvandvo nitya-sattva-stho niryoga-kṣhema ātmavān
The Vedas deal with the three Gunas. Be thou free, O Arjuna, from the triad of the Gunas, free from the pairs of opposites, ever-balanced, free from (the thought of) getting and keeping, and established in the Self.
— Swami Swarupananda
यावानर्थ उदपाने सर्वतः संप्लुतोदके। तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः।।2.46।।
yāvān artha udapāne sarvataḥ samplutodake tāvānsarveṣhu vedeṣhu brāhmaṇasya vijānataḥ
To the Brâhmana who has known the Self, all the Vedas are of so much use as a reservoir is, when there is a flood everywhere.
— Swami Swarupananda
कर्मण्येवाधिकारस्ते मा फलेषु कदाचन। मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि।।2.47।।
karmaṇy-evādhikāras te mā phaleṣhu kadāchana mā karma-phala-hetur bhūr mā te saṅgo ’stvakarmaṇi
Thy right is to work only; but never to the fruits thereof. Be thou not the producer of the fruits of (thy) actions; neither let thy attachment be towards inaction.
— Swami Swarupananda
योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय। सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते।।2.48।।
yoga-sthaḥ kuru karmāṇi saṅgaṁ tyaktvā dhanañjaya siddhy-asiddhyoḥ samo bhūtvā samatvaṁ yoga uchyate
Being steadfast in Yoga, Dhananjaya, perform actions, abandoning attachment, remaining unconcerned as regards success and failure. This evenness of mind (in regard to success and failure) is known as Yoga.
— Swami Swarupananda
दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय। बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः।।2.49।।
dūreṇa hy-avaraṁ karma buddhi-yogād dhanañjaya buddhau śharaṇam anvichchha kṛipaṇāḥ phala-hetavaḥ
Work (with desire) is verily far inferior to that performed with the mind undisturbed by thoughts of results. O Dhananjaya, seek refuge in this evenness of mind. Wretched are they who act for results.
— Swami Swarupananda
बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते। तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम्।।2.50।।
buddhi-yukto jahātīha ubhe sukṛita-duṣhkṛite tasmād yogāya yujyasva yogaḥ karmasu kauśhalam
Endued with this evenness of mind, one frees oneself in this life, alike from vice and virtue. Devote thyself, therefore, to this Yoga. Yoga is the very dexterity of work.
— Swami Swarupananda
कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः। जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम्।।2.51।।
karma-jaṁ buddhi-yuktā hi phalaṁ tyaktvā manīṣhiṇaḥ janma-bandha-vinirmuktāḥ padaṁ gachchhanty-anāmayam
The wise, possessed of this evenness of mind, abandoning the fruits of their actions, freed for ever from the fetters of birth, go to that state which is beyond all evil.
— Swami Swarupananda
यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति। तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च।।2.52।।
yadā te moha-kalilaṁ buddhir vyatitariṣhyati tadā gantāsi nirvedaṁ śhrotavyasya śhrutasya cha
When thy intellect crosses beyond the taint of illusion, then shalt thou attain to indifference, regarding things heard and things yet to be heard.
— Swami Swarupananda
श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला। समाधावचला बुद्धिस्तदा योगमवाप्स्यसि।।2.53।।
śhruti-vipratipannā te yadā sthāsyati niśhchalā samādhāv-achalā buddhis tadā yogam avāpsyasi
When thy intellect, tossed about by the conflict of opinions—has become immovable and firmly established in the Self, then thou shalt attain Self-realisation.
— Swami Swarupananda
अर्जुन उवाच स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव। स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम्।।2.54।।
arjuna uvācha sthita-prajñasya kā bhāṣhā samādhi-sthasya keśhava sthita-dhīḥ kiṁ prabhāṣheta kim āsīta vrajeta kim
Arjuna said: What, O Keshava, is the description of the man of steady wisdom, merged in Samâdhi? How (on the other hand) does the man of steady wisdom speak, how sit, how walk?
— Swami Swarupananda
श्री भगवानुवाच प्रजहाति यदा कामान् सर्वान् पार्थ मनोगतान्। आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते।।2.55।।
śhrī bhagavān uvācha prajahāti yadā kāmān sarvān pārtha mano-gatān ātmany-evātmanā tuṣhṭaḥ sthita-prajñas tadochyate
The Blessed Lord said: When a man completely casts away, O Pârtha, all the desires of the mind, satisfied in the Self alone by the Self, then is he said to be one of steady wisdom.
— Swami Swarupananda
दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः। वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते।।2.56।।
duḥkheṣhv-anudvigna-manāḥ sukheṣhu vigata-spṛihaḥ vīta-rāga-bhaya-krodhaḥ sthita-dhīr munir uchyate
He whose mind is not shaken by adversity, who does not hanker after happiness, who has become free from affection, fear, and wrath, is indeed the Muni of steady wisdom.
— Swami Swarupananda
यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम्। नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता।।2.57।।
yaḥ sarvatrānabhisnehas tat tat prāpya śhubhāśhubham nābhinandati na dveṣhṭi tasya prajñā pratiṣhṭhitā
He who is everywhere unattached, not pleased at receiving good, nor vexed at evil, his wisdom is fixed.
— Swami Swarupananda
यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः। इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता।।2.58।।
yadā sanharate chāyaṁ kūrmo ’ṅgānīva sarvaśhaḥ indriyāṇīndriyārthebhyas tasya prajñā pratiṣhṭhitā
When also, like the tortoise its limbs, he can completely withdraw the senses from their objects, then his wisdom becomes steady.
— Swami Swarupananda
विषया विनिवर्तन्ते निराहारस्य देहिनः। रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते।।2.59।।
viṣhayā vinivartante nirāhārasya dehinaḥ rasa-varjaṁ raso ’pyasya paraṁ dṛiṣhṭvā nivartate
Objects fall away from the abstinent man, leaving the longing behind. But his longing also ceases, who sees the Supreme.
— Swami Swarupananda
यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः। इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः।।2.60।।
yatato hyapi kaunteya puruṣhasya vipaśhchitaḥ indriyāṇi pramāthīni haranti prasabhaṁ manaḥ
The turbulent senses, O son of Kunti, do violently snatch away the mind of even a wise man, striving after perfection.
— Swami Swarupananda
तानि सर्वाणि संयम्य युक्त आसीत मत्परः। वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता।।2.61।।
tāni sarvāṇi sanyamya yukta āsīta mat-paraḥ vaśhe hi yasyendriyāṇi tasya prajñā pratiṣhṭhitā
The steadfast, having controlled them all, sits focussed on Me as the Supreme. His wisdom is steady, whose senses are under control.
— Swami Swarupananda
ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते। सङ्गात् संजायते कामः कामात्क्रोधोऽभिजायते।।2.62।।
dhyāyato viṣhayān puṁsaḥ saṅgas teṣhūpajāyate saṅgāt sañjāyate kāmaḥ kāmāt krodho ’bhijāyate
Thinking of objects, attachment to them is formed in a man. From attachment longing, and from longing anger grows.
— Swami Swarupananda
क्रोधाद्भवति संमोहः संमोहात्स्मृतिविभ्रमः। स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति।।2.63।।
krodhād bhavati sammohaḥ sammohāt smṛiti-vibhramaḥ smṛiti-bhranśhād buddhi-nāśho buddhi-nāśhāt praṇaśhyati
From anger comes delusion, and from delusion loss of memory. From loss of memory comes the ruin of discrimination, and from the ruin of discrimination he perishes.
— Swami Swarupananda
रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन्। आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति।।2.64।।
rāga-dveṣha-viyuktais tu viṣhayān indriyaiśh charan ātma-vaśhyair-vidheyātmā prasādam adhigachchhati
But the self-controlled man, moving among objects with senses under restraint, and free from attraction and aversion, attains to tranquillity.
— Swami Swarupananda
प्रसादे सर्वदुःखानां हानिरस्योपजायते। प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते।।2.65।।
prasāde sarva-duḥkhānāṁ hānir asyopajāyate prasanna-chetaso hyāśhu buddhiḥ paryavatiṣhṭhate
In tranquillity, all sorrow is destroyed. For the intellect of him who is tranquil-minded, is soon established in firmness.
— Swami Swarupananda
नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना। न चाभावयतः शान्तिरशान्तस्य कुतः सुखम्।।2.66।।
nāsti buddhir-ayuktasya na chāyuktasya bhāvanā na chābhāvayataḥ śhāntir aśhāntasya kutaḥ sukham
No knowledge (of the Self) has the unsteady. Nor has he meditation. To the unmeditative there is no peace. And how can one without peace have happiness?
— Swami Swarupananda
इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते। तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि।।2.67।।
indriyāṇāṁ hi charatāṁ yan mano ’nuvidhīyate tadasya harati prajñāṁ vāyur nāvam ivāmbhasi
For, the mind which follows in the wake of the wandering senses, carries away his discrimination, as a wind (carries away from its course) a boat on the waters.
— Swami Swarupananda
तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः। इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता।।2.68।।
tasmād yasya mahā-bāho nigṛihītāni sarvaśhaḥ indriyāṇīndriyārthebhyas tasya prajñā pratiṣhṭhitā
Therefore, O mighty-armed, his knowledge is steady, whose senses are completely restrained from their objects.
— Swami Swarupananda
या निशा सर्वभूतानां तस्यां जागर्ति संयमी। यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः।।2.69।।
yā niśhā sarva-bhūtānāṁ tasyāṁ jāgarti sanyamī yasyāṁ jāgrati bhūtāni sā niśhā paśhyato muneḥ
That which is night to all beings, in that the self-controlled man wakes. That in which all beings wake, is night to the Self-seeing Muni.
— Swami Swarupananda
आपूर्यमाणमचलप्रतिष्ठं समुद्रमापः प्रविशन्ति यद्वत्। तद्वत्कामा यं प्रविशन्ति सर्वे स शान्तिमाप्नोति न कामकामी।।2.70।।
āpūryamāṇam achala-pratiṣhṭhaṁ samudram āpaḥ praviśhanti yadvat tadvat kāmā yaṁ praviśhanti sarve sa śhāntim āpnoti na kāma-kāmī
As into the ocean,—brimful, and still,—flow the waters, even so the Muni into whom enter all desires, he, and not the desirer of desires, attains to peace.
— Swami Swarupananda
विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः। निर्ममो निरहंकारः स शांतिमधिगच्छति।।2.71।।
vihāya kāmān yaḥ sarvān pumānśh charati niḥspṛihaḥ nirmamo nirahankāraḥ sa śhāntim adhigachchhati
That man who lives devoid of longing, abandoning all desires, without the sense of 'I' and 'mine,' he attains to peace.
— Swami Swarupananda
एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति। स्थित्वाऽस्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति।।2.72।।
eṣhā brāhmī sthitiḥ pārtha naināṁ prāpya vimuhyati sthitvāsyām anta-kāle ’pi brahma-nirvāṇam ṛichchhati
This is to have one's being in Brahman, O son of Prithâ. None, attaining to this, becomes deluded. Being established therein, even at the end of life, a man attains to oneness with Brahman.
— Swami Swarupananda