1

={nPi

Mx <n VMi i S li SE& Snx +O |V{ix |kIh

v O nH* '

ii%xS xE-xxnxnx =i{t xkIh v Yx-M-Ih O*

uv nH v& |kIh xk-IhS* VMi& liEh, |hx In

+n-x&i& & & v& ht& h& +S l& +xx&*

nPh Ex +xih En x-E-YxiEx +vh +x v

|vx S +v VMi& li {{{& +nEk xhJ& h&

h& hi Ihl nC nn +x Eh& E *

hi Ihx Ii& n nE v& invxin hnx*

S Mx YxHiV& n {z& jMhiE h

|Ei Ei +V& +& ix xirr-H& +{ x

nx < Vi < S ExO Ex < Ii*

|Vx-+%{ ixVPI nE v-u +Vx Env xM

={nn, MhvE& Mi& +xxS v& |S Mi <i*

i v Mi l{n n& Y& Mx MiJ& {i& Ei& ={xxv*

inn Mi inlROi nYl*

inl-+Eh +xE& i-{n{nlCl-x{ +ixi-rxElix EE&

Mh ={ + Ei%lxvhl I{i& h E*

i Mi I{i& |Vx { x iE +ixi{Ih*

ic -Ex{En +iYxx{n vn i*

il < Mil vq Mi =H - v& {{i& h& {nnx <i

+xMi (i. + 16.12)* E +xn{ ij =H x v x Sv x S

(i + 19.07)*

&

nEx xih EnSxix (i + 19.01) Yx xIh

(i + 43.26) <i S*

<{ S +xi =Ci +Vx vx {iV E h V <i*

+nl%{ & |kIh& P& hS =q i& nnlx-|{i-i{

x <{h-r +xx& ir i xv-Vi&*

ri S Yxx-Mi-|{iuh Yxi{k-iix S x&-ii{ |i{ti*

il S < +lxv Ii hv Eh (Mi 5.10) Mx& E

Exi iCi +ir (Mi 5.11) <i S*

< u|E v x&|Vx {lii S nJ { +vi i&

+n |Vxxvvi Mi-*

i& inl Yi i{lr& +i& iuh & Gi *

+v& 2

2.1

vnx& il E{ +{hE Ih nxi i <n C =S ** 1

Sajaya said:
To him who was sad and thus overwhelmed by compassion, whose eyes were filled with
tears and showed distress, Ka spoke these words.

2.2

MxS * +Vx Ei& i <n +xV +M +EkE E {li

** 2
r Bhagavn said:
In such crisis from where has this despair come upon you, Oh! Arjuna? It is not at all
becoming of an upright man and does not add to your good name. Nor is it which leads one
to heaven.

2.3

{l {i{ K +M& Bii i x ={{ti * Ip nn iCi =k ** 3

Oh! Prtha, the vanquisher of enemies, do not yield to unmanliness. This does not befit you.
Give up this lowly weakness of heart and get up.

2.4

vnx +nx El J + {V ph S <& |ii ** 4

Arjuna said:
Oh! Destroyer of foes! Oh! Destroyer of the demon, Madhu (Oh! Ka!) How will I in this
battle fight with arrows against Bhma and Droa, who are worthy of my worship?

2.5

+lEi Mx Mx i v|nMvx < * (+i&) xx Mxi I H

+{ <E & ** 5
It would be better indeed to eat food collected from others here in this world than to kill
these highly exalted teachers. Whereas, if I kill them, the enjoyments of security and
pleasure I would experience in this world will be stained with blood.

10

-
2.6

Eii x& M& (<i) Bin x s& * n V n V& (<i) S ( Bin +{ x s& )*
x i B x VV& i vi& |J +li& * 6
And, we do not know which of the two will be better for us that we should conquer them
or that they should conquer us. The sons of Dhtarra, after slaying whom we will indeed
not want to live, stand facing us.

2.7

+{ @r V +{ h{ +v{i S (+{) (li) <xph

=SUh E i +{xti (ii) x |{ ** 7
Overcome by faint-heartedness, confused about my duty, I ask you which is definitely
better for me. Please tell me. I am your student. Please teach me, who has taken refuge in
you.

11

2.8

{xi{& MbE& E Mxn B =Ci x i <i (S) =Ci ih ** 8

I do not see anything that will remove the sorrow that dries up my senses, even if I were to
obtain an unrivalled and prosperous kingdom on earth and sovereignty over the denizens
of heaven.

2.9

i =& x& v E& |x < i nxi <n S& =S ** 9

Sajaya said:
Having spoken to Hkea (Lord Ka) in this manner, Gukea (Arjuna), the scorcher of
foes, saying to Govinda, I shall not fight, became silent.

12

2.10

i +Sx (|i) +xS& (+)* (i) |Ynx S * {hbi& Mix +Mix S |i

x +xSxi ** 10
Oh! Bhrata, to him who was sad in the midst of both armies, Hkea (Ka), as though
laughing, said these words.

13

+j S o i {hbxE (M 1.2) <i x i <i Mxn =Ci ih

(M 2.9) <iinxi& |hx E-n--V-i-n-=-Eh-

|nxlix J Oxl&*

il +Vxx VM-{j-j-i-Vx-xv-xv + Bi <i

xi-|i-xk--SUnn-xkix& E |ni El

(M 2.4) <inx*

E i-E-Yx& i B Ijv r |k%{ in rn{,

{v S I-VxnE Ek |i**

14

il S |hx E-n-n-Si i B v-{iM& |ir-

S i*

v |kx{ i R-x&-Enx

|k& xv{E RE S

i*

ij i vv{Sn <x-Vx-J-n&J-|{i-Ih& %x{i iii&

-V-i E* iS E-x-{EniYxzxi xk& <i

in{nnI& ExOlVx xkEi + Mx n& - +Sx <in**

+j ESn&*

E-x-{EniYx-x-jn Ei E x |{i B* E i -

15

+Mjn-i-k-E-in Yxi E-|{ii Mi xSi%l <i*

Y{E S%%l

EhvEi

+l

Sk v RO x E(M 2.33),

(M 2.47), E E ik (M 4.15) <in*

n-Hin nE Evi{RE x E* El? Ij E rIh M-

i-{jn--Ihixi-G{ v <i Ei xv, inEh S ii& v

Ek S i {{ +{ (M 2.33) <i i Wn-i-Snix Eh

{n--Ihx S Eh |M xvii xSiH ii**

ini* Yx-E-xM-Sxn r-u-+&*

+Sx...

(M 2.11) <inx Mi i v{ SI... (M 2.31)

16

<iinxix Oxlx i{li-ik-x{h Ei ii*

iu rix Vxn-bG-+n +Ekii |Ehl-x{ht Vi

J-r&* YxxSi i i J&**

Bi rVxx& |Mix nn-iHi-Eki-Hit{I vv-E-{E

I-vxxx-x{h-Ih M&*

iu rM-r&* EhSi i i Mx&**

il S Mi H u r xn B i%i rM i h (M

2.39) <i*

17

iS -r YxMxx x H Ii { nix |H

<i* il S M-r EMx x H S Ii

EMx

Mx (M

3.3) <i*

B -r M-r Si u x H MiH

Yx-Eh&

EiiEii EixEi-r& BE-{i {i*

lin MSx il ni i{l h Bi |Vx ESUxi h&

|Vxi <i Ex v iSUh

|V E x%i

E& (. 4.4.22) <i*

ij ( 1.4.17) S |Mn{Oi { +i |Ei vVYkE Ejvx

{j u|E S k x n S, ij x k E{ {iE-|{i-vx, t S n

18

k nE-|{i-vx, %Ei <itEi B h Eh inx

nix* i il |Vxi <i ilxix ESUi%E i*

inin M-Sxx{{z tn iE-Yx& c%|i& Mi&**

x SVx |x ={{z i V Si Ehi (M.3.1) <in&*

BE{xi-+ r-EhMi {xH El +Vx %i rS Eh

Vi Mi +v{x V Si Ehi i r& (M 3.1) <i*

E n rEh& c =H& nVx{ =H Bi SU BiE ix

xSi (M 5.1) <i El =& ={n i +xi B |x& i*

19

x {k-|xlx tx v i S Hi{n ixii {k-|x-Eh

i |x& i**

+l +Vx MnH-Sxl-Exvh-xk& |x& E{i il{ Mi

|xx{ |iSx n rEh& c =H&, Elil i xi% <i, x i

{x& |iSxxx{ {nxn u x { |H <i H H**

x{ kx Eh r& c%|i M-Sxn {{z i*

E Ij r k E vi Vxi& iiE Eh P xV (M

3.1) <i{%x{{z&*

20

in Mi <xjh{ ix kx Eh +iYx c x ExSn

ni C&**

iYxpMn-ni Eh |k Yx nxx i{ r-k Yxi{z

{l-ik- BEn Ei S <i, i Eh E|Vx S xk%{

E-ROl { l |k& il Eh |k i|k-{oi x iiE, x

r& c& i* l Mi n Ij-E-Si x Yxx ci {l-

r iui iixv-+RE iin n&*

ikk x E <i xi, x S iixvk*

l S Mn-Elx& +Mjn-E-vxxx +iM& E BMjn

21

|k Ei x%{ E inMjtxi%{ x ii EMjn i*

il S ni Mx Ez{ (M 5.7), x Ei x {i (M 13.31) <i ij

ij**

c {& {i Ei (M 4.15) Eh rli VxEn& (M 3.20)

<i, ik |V Y* iiEl? n ii { VxEn& ikn%{ |kEh&

&, i EROl Mh Mh kxi (M 3.28) <i Yxx rli&*

Ex |{i%{ Eh rli&, x Ex Eixi <i%l&*

+l x i ikn& <-{ix Eh vxix r kr Yxi{k-Ih

rli VxEn <i J*

22

Bil Ii Mx k-r E Exi (M 5.11) <i*

Eh

iS r xni x& (M 18.46) <iCi r |{i S

{xYxx Ii r |{i l (M 18.50) <inx**

in Mi En ikYxxI|{ix Ecini xSi%l&*

l Sl& il |Eh V ij ij n&**

23

ij v-f-Si i EM xM +Vx +xjiYxnrh{x

Mx n& ii& +Vx qv& +iYx +iz -

MxS*

+Sx +xSi |YnS *

MixMi S xxSxi {hbi&** 11

+Sx +xS& i |Ynx S Mix +Mix S x +xSxi {hbi&** 11

r Bhagavn said:
You grieve for those who should not be grieved for. Yet you speak words of wisdom. The
wise do not grieve for those who are living or for those who are no longer living.

+Sxin* x S +S phn& ukii, {l{h S xiii, ix

+Sx +xS& +xSix i xi zk, + ixi& E E

24

V-Jnx <i*

i |Ynx |Yi ri nS Sxx S *

inixf {hbi S rix nxk < <i|&*

n Mix Mi-|hx ix +Mix +Mi-|hx Vi& S xxSxi {hbi&

+iY&*

{hb%%i r i {hbi& {hbi xt (. 3.5.1) <i i&*

{lii xixSxxSi f%i|&** 11 **

25

Eii +S& i& xi&* El -

xi Vi x x i x Vxv{&*

x S x & i& {** 12

+ Vi x i + (<i) x B * i (x +& <i) x * < Vxv{& (x +x <i) x *

+i& { x S & (<i) x B ** 12
There was never a time that I did not exist, nor you nor these kings. Nor will any of us cease
to exist in the future.

xii* x i Vi EnSn + x%% Exi* +ii ni{k-x P]n

n xi B <i|&* il x i x%%& Exi* il x Vxv{&

x%%x Exiz* il x S x & Exi B +i&

+qxi { =kE%{* j{ E xi +i-{hil&*

n-nxk Sx xin-+|h** 12 **

26

ij El xi& +i <i oxi -

nx%x l n E x V*

il nxi|{i& vij x i** 13**

l +x n nx& E x V (S) il nxi|& * ij v& x i** 13

Just as, how, for an indweller of this body, the jva, there is childhood, youth, and old age,
so too, is the gaining of another body. With reference to that, a wise person does not come
to grief.

nx <i* n%ii n i nx& ni +ix& +x kx n l x

|Eh

vl

xVhliiil +xx-Ih&* i |ll-x x x

uil{Vxx x{Vxxix&* E i +G uiiil-|{iix

o* il iun nnx n nxi i |{i& nxi|{i& +G +ix

<il&* v& vx ij B i x i x {ti** 13 **

27

t{ +ixxk& & x i xi& +i <i Vxi& il{

ihJn&J-|{ixk& & EE& oi JMxk& n&JMxk& S

E& <iinVx SxRC + -

j{i Exi ihJn&Jn&*

+M{x%xi& iiiI i**

Exi ihJn&Jn& j{& i +M{x&* +xi&* i ix iiI** 14

Oh! Son of Kunt, the contacts of the sense organs with the sensory world which give rise to
cold and heat, pleasure and pain, which have the nature of coming and going are not
constant. Endure them. Oh! Descendant of Bharata.

j{ <i* j +xi nn <i jnxxph, jh {& nn&

M& i ihJn&Jn& i =h J n&J S |SUxii*

+l {xi <i { & nn&*

28

jS

{S

ih-Jn&Jn&

EnSi

J,

EnSn

n&J,

ilh{xi{*

J-n&J {xxi-{ i x Si%i& i {lE ihOh*

i i j-{n& +M{x& +M{-& in +xi&* +i& ix

ihnx iiI |*

i n S E& <il&** 14 **

29

ihnx i& E n <i h -

x lxii { {*

n&JJ v %ii E{i** 15

{ n&JJ v { Bi x lxi & +ii E{i** 15

Oh! Arjuna, the prominent among men, the person whom these (sukha and dukha) do not
affect, who is the same in pleasure and pain, and who is discriminative, is fit for gaining
liberation.

i* { n&JJ n&J-J i -n&J-J J-n&J-|{i -

n-i v vxi x lxi x Sxi xii-nxn Bi lH& ihn&

& xii-nx-x uxu-h& +ii +i I E{i l i**

15 **

30

<iS EEi ihnx H i -

xi ti & x ti i& *

={ o% xi& ixiin&** 16

+i& & x ti * i& +& x ti* iin& i +x& =& +{ +xi& o& * 16
For the unreal (mithy), there is never any being. For the real, there is never any non-being.
The ultimate truth of both of these is seen by the knowers of the truth.

xi <i* xi& +tx ihn& Eh x ti xi xii*

x ihn Eh |hx{h i i*

E &, ES Si*

l v]n-lx SI x{h uiE hx{vi, il E& Eh-

iE hx{vx*

31

Vx-|v |Mv Sx{v& (E P]n&), nn-Eh iiEh S iiEh-

iE h +x{v& +i**

ink S -| <i Si*

x* j r-u{v& nrnri*

u rx Si iii, u rSi inn <i nuM r -ixj

li j u r {i xvEh, x xi{i, xP]& x{]& xii*

B j* ir P]nr& Si* il S ni* x i nr&*

in P]n-r-%x Si, x i nr-%Si**

32

P] x P]r Sxi nr{ Sii Si*

x* {]n{ nr-nxi* h- nr&* (+i%{ x xi*)

nrn P]r{ P]xi oi <i Si*

x* {]nnxi*

nr{ x P] x oi <i Si*

x* i* nrh- i -+ hx{{k E i,

x i {x& nri*

BEvEhi P]n x Hi Si*

x* <nnEi Sn +xi%{ xvEhnxi**

33

in nnuxu S Ehi x ti <i*

il i& Six& +& +txi x ti, jSniS*

Bixix& ni& ={ o& ={v& +xi& xh& i n, +n +n, <i

ix& lH& ikn&*

ini x, S , i x ii <i*

iik h li*

in p i ik-nx&* i& ik-n&*

i{ ik-nx oi E S i ihnx xixi-{h uxux

E% +z S-Vxl%i <i x xSi iiIi|&**

16 **

34

E {xii i n n B +iiSi -

+x i iur x n ii*

x x ESi Eki** 17

+xx& +| xi h& < n& +xixi& (<i E&) =H&* i in

v* 18
Know that, by which this entire world is pervaded, to be indeed indestructible. No one can
bring about the destruction of the one that does not change.

+xi* +x x x i*

in%i hl&*

iur Vx* E x n VMi ii {i nJx h E*

+Ex P]n&*

35

x +nx + x i ={S{S x i <i i +*

xii

nJ

{h

Si

xin

nni*

x{ixii, l nnk vxx i, x i i*

+i% + h x x ESi Eki x ESnix xi

Ei%{*

+i , ix S G v i** 17 **

36

E {xinn i ik Si <iSi -

+xixi < n& xiH h&*

+xx%| itv i** 18

+xx& +| xi h& < n& +xixi& (<i E&) =H&* i in

v* 18
These bodies of the embodied one (the self), which is not subject to change, which is
indestructible, and which is not available as an object of knowledge, are said to be subject to
end. Therefore, Oh! Descendant of Bharata, fight.

+xixi <i* +xixi& +xi x ti i%xixi&*

l MihEn nrxk |h-x{hxi SUti i +xiil < n&

{-nncxixi& xi h& i& +xx& +| +ix%xixi

<i =H& Eil&*

37

xixx <i x {xH, xii uviE, x S*

l n i%nx Mi x =Si, tx%{xl {hi vn -H Vi x&

=Si*

ijxx xii uvx{ xxxv%il&*

+xl {lnn{ xii nix&, ixni xixx <i* +| x

| |iIn|h{SUtil&*

xx +Mxi {SUti |iInx S {*

x* +ix& i&rii*

r ix |i |i& |hxh i*

x { <il + <iix| {Si |{SUn |ki*

38

x i x ESn|r i*

ixi |h +irv{h-j-xkEix |hi +ix |i{ti x

iYilY{Eix*

il S i& iIn +{In +i xi& (. 3.4.1) <i*

n xi%GSi in v rn{ Eil&*

x j r-Eki vi* r |k B E--|ir& ih +i*

i Ek-|ixv{xx-j Mi Gi* in v <ixn-j x v&** 18

**

39

EnEhxkl Mi x |kE <ii +l Ii @S

+xx Mx*

k x r n& xxi + i xi <i r& B i*

El -

Bx k xi Sx xi i*

= i x Vxi& x xi x xi** 19**

Bx xi (<i) k & S Bx i xi i = x Vxi& * (i) + x xi (+) x

xi** 19
Both, the one who thinks this (self) to be the killer and the one who thinks of it as the killed,
do not know. This (self) does not kill; nor is it killed.

Bxi* Bx |Ei nx k Vxi xi xx-G& Ek Sx +x& xi

i n-xxx i% <i xx-G& Ei i x Vxi& x Yixi

40

+Ex%%ix-|i-*

xi, i% + <i n-xxx +ix Vxi& ii-{xY <il&*

n x +i xi x xx-G& Ek i x xi x S E iil&

+Gii** 19 **

41

El +G& +i <i ui& xj&* -

x Vi i EnSn x i i x &*

+V xi& i% {h& x xi xx ** 20**

+ EnSn x Vi (EnSn x) i * (n) (EnSn |E+) x i & i x

* (EnSn |E + i & x i x <i)* + +V& xi& i& {h&*
xx x xi ** 20
This (self) is never born; nor does it die. It is not that, having been, it ceases to exist again. It
is unborn, eternal, undergoes no change whatsoever, and is ever new. When the body is
destroyed, it is not destroyed.

x Vi <i* x Vi xi{ti* Vx-Ih i-G xix ti <il&*

x i * nSl* x i Sixi x-Ih G |ivi*

EnSi n& -G-|iv& vi, x EnSWi x EnSxi <i*

n + +i i x-Gx {Sn +i + Mxi x, & {x&

42

iz i* i x i i <iSi E*

nznci +i i nz & {x& iz Vi* i i

Vi <iSi* xi* +i x Vi**

n in +V& z i in xi& S*

t{txiG& |iv G& |ir xi il{ v-xx

Gh -n inl& |iv& Ek <ixHx{ xn-i-Gh

|iv l ni - i <inx*

i& <i{I-Ih G |ivi* & i&*

x{Ii {h xii* xMh ii S x{ Mh-Ih{I&*

43

+{I-{i{ r-Ih G |ivi {h& <i*

+Mx{Si vi%x <i SSi*

+ ii xii {{ x Bi {h&* x vi <il*&

il x xi x {hi xx {hx%{ *

xij {hl p%{xHi* x {hi <il&*

+x xj b--E& EE-i-G +ix |ivxi*

|E-G-i +ii Cl&*

n in = i x Vxi& (M 2.19) <i {h xjh xv&** 20 **

44

Bx k xi (M 2.19) <ixx xjh xx-G& Ek E S x ii

|iY, x Vi (M 2.20) <ixxGi iCi, |iYil ={i -

nxx xi BxV*

El {& {l E Pii xi E** 21**

& Bx +xx xi +V + n, {l & {& E El Pii E (El) xi ** 21

Oh! Son of Pth, the one who knows this (self) to be indestructible, timeless, unborn, and
not subject to decline, how and whom does that person kill? Whom does he cause to kill?

nxxi* n Vxi +xx +xi--E-i xi {h-i

& ni xv&*

Bx {h xjhH-Ih +V Vx-i + +{I-i El Ex |Eh

ux {& +vEi xi xx-G Ei El Pii xi |Vi x Eli

45

En xi, x EliEn Pii, <ijI{ Bl&, |xli*

il +Gi iin n& -E-|iv B |Ehl& +|i Mi&*

xi& iI{ =nhlix Eli&**

n& E E i- {x EhI{i Mx El {& <i

xx =H Bix%Gi -E-Eh-&*

iH&* x i Eh-&* +xin n%Gnix <i*

x G lh nii& E x ii Si*

x* n +iii* x nn-i uk* +i& {n +i +i uxG

<i i n& EnI{ H& El {& <i*

46

l rti ntlG B xr-kE-Yxxt{v +i

E{i, B%%ixi-E-Yxx r-k t +i{ {li%G

Bi ux =Si* n& E-Sxtx Eh h vxi ixn

ixi Mi xS%Mi**

xx t{n B vi ni-t {-{hn t-vxxlCi*

ijn& Eh vxi, x n&, <i x{{ti <i Si*

x* +x {{k&* +Mjn-vlYxkEMjn-E +xE-

vx{-{Ex, Ek, Ek <i-|E-Yxi%n l +x

i, x i il x Vi <iti-{-vl-Yxk-E- Enx i*

47

Exi x Ek, x H <itiEiEki n--Yxnxzi{ti <i

={{ti**

& {x& Ek <i kix i n Ek <i +-x r& i in{I

%vGi <i i |i Eh* Sux, = i x Vxi& (M 2.19) <i

Sxi* i S n& EI{-Sxi,

El

{& (M 2.21) <i*

iuiGi-nx n IS -E-x BvE&**

+i B Mx xh& Jx n&, +nS Eh&, |V u x Oi

YxMx

x EMx Mx (M 3.3) <i* il S {j%% Mx &

48

ul

{xlx (...v 24.6) <in* il S G-{lS {ii {Si

xS (i.+. 10.62.12) <i* Bi M {x& {xni Mx*

+iki i +RE-fi Eki xi (M 3.27), ikk (M 3.28)

x E <i* il S Eh x xi (M 5.13) <in**

ij ESi {hbix nxi - Vxn-b-G-i%G& +EkE%i <i

x ESi Yxi{ti x i -E-x& ={ni <i*

iz* x Vi (.M. 2.20) <in {n-+xlCi*

l S {nln v ii-Yx, EkS nxi-xv-Yx S, =i{ti*

il i iix%GiEkiEin-Yx En xi{ti <i |i**

49

EhMSini Si*

x* xxp (. 4.4.19) <i i&*

S{n--nn-Ei x +inx Eh* il S invMxx +M S

i Yx xi{ti <i ii*

Yx Si{tx iu{i +Yx vi <i{Mxi*

icYx ni xi% i% <i, = i x Vxi& (M 2.19) <i* +j Six

xx-G& Eki Ei iEki SYx-Ei ni*

ic -G{ x Ekint-Eii +Ginix&*

Gx Ek +ix& Eix |Vi E <i* ininh n& G

Eki iEki S |ivi Mx n& EvE-|nxl nxx...

50

El

{& <inx* F {xn%vE <iinH { YxMx x (M

3.3) <i* il S -E-x Ii Eh x (M 5.13) <inx**

xx x <i Sxz SEx EEx S x <i Si*

x* -Eh <i iii*

xx -Eh <i Si*

x* x{-{Ein D-{h, x{ -+ inx{{k&*

h D-Eh Ehx xx Vi +xx -Eh x xi

<i Si*

x* x Ez Ex (M 5.13) <i hi*

51

-E-x% MiH i x Vi <i Si*

x* xu { n +i (M 5.13) <i hx{{k&*

x -E-xx i iq +x i*

+Ei%EiS n x <i xv&, x n +i <i Si*

x* j +ix%Givhi*

+xG& S +vEh{Iii, inx{Iic x*

{i x-n& < iMl&, x xI{l&*

in Mi +iYxi& x BvE&, x Eh <i ij ij{ni-Yx-

|Eh n&**21**

52

|Ei i I&* ij +ix& +xi |iYi iiE <iSi -

Vhx l xx Mi x{ h *

il h Vhx +xx i xx n** 22**

l x& Vhx +{h xx Mi il n Vhx h +xx xx

i ** 22
Just as a person gives up old clothes and takes up new ones, so too, the indweller of the
body gives up old bodies and takes others which are new.

i* h Vhx ni Mix l E {iV xx

+xx Mi ={nk x& {& +{h +xx il iun h Vhx

+xx i SUi xx n +i*

{nG& Bil&** 22 **

53

EnG B <i -

xx Uxnxi h xx ni {E&*

x Sx Knxi{& x i i&** 23

h Bx x Uxnxi * {E& Bx x ni * +{& S Bx x Knxi * i& x i* 23

Weapons do not cut this (self); nor does fire burn it. Water does not wet (or drown) it and
wind does not dry it.

xx Uxnxii* Bx |Ei nx x Uxnxi h xizM Exi

hnx* il xx ni {E& +M{ x Ei* il x Bx Knxi{&*

+{ ix +p-Ehx-{nx l*

iz x +ix i* il n p -hx xi &*

Bx ix x i i& +{** 23 **

54

i& B in

+SUt%n%Kt% B S*

xi& Mi& lh& +S% xix&** 24**

+ +SUt& B + +n& (B) +Kt& (B) +& (B) S * + xi& Mi& lh&
+S& xix& (i)** 24
This (self) cannot be cut, burnt, drowned, or dried. It is changeless, all-pervading, stable,
immovable, and eternal.

+SUt%i* nxx-x-ix ixx +ix xi xixi in xi&*

xiii Mi&* Miii lh& lh& < l <iii*

lin +S +i* +i& xix& Sxix&*

x Ehi EiSn x{z%x <il&**

55

xi Ex {xH Snx*

n BEx E xix xii +Gi SH x Vi i (M 2.20)

<inx* ij ni- EnSi inin ElziSi, Ei ni&

{xH Enli <i*

nvini-ix& {x& {x& |{t nxih in i x{i Mx n&,

El x x h +H ik r-MSi{z i -xk ni**24**

56

E S -

+H%Sxi%E%Si*

in nix xxSi** 25**

+ +H& =Si (+H&) + +Sxi& (=Si +H&) + +E& (=Si

+H&) * in Bx B ni +xSi x + ** 25
This self is said to be unmanifest, not an object of thought, and not subject to change.
Therefore, knowing this, you should not grieve.

+H%i* +H& -Ehin x Vi <iH& + +i* +i B

+Sxi& +* rxp-MS i icxi-i +{ti* + ii%xxp-

MSinSxi&* +i B +E& +* l I nvixnx E x

il%i* xicG&* x x En GiE o* +Gin

+E& +i =Si* in B lH-|Eh Bx +ix ni i

xxSi xi B Bi xxi <i** 25 **

57

+ix& +xii +{M <nSi -

+l Sx xiVi xi x i*

il{ i x Si** 26

+l S Bx xiVi xi i x il{ i B Si x +** 26

And if you take the tman to have constant birth and death, even then, Oh! Mighty armed,
Arjuna, you ought not to grieve for the tman in this manner.

+l Sxi* +l S <i{Ml&*

Bx |Eiix xiVi E-|r |ixE-i{k Vi Vi <i x*

il |i-iux xi x i i i <i* il{ il-x{ix i

B x Si Vxi x xi Vx S <ii +xi** 26 **

58

il S i -

Vi w i& w Vx i S*

in{%l x i Si** 27

Vi i& w& (+i) * i S Vx w (+i) * in i +{ +l Si x

+ **
Because, for that which is born, death is certain and for that which is dead, birth is certain,
therefore, you should not grieve over that which cannot be altered.

Vii* Vi v-Vxx w& +S i& h w Vx i S*

in +{% Vx-h-Ih%l&*

ix +{%l x i Si** 27 **

59

EEhPiiEx +{ ix =q E x H& Ek i& -

+Hnx ix Hvx i*

+Hxvxx ij E {nx** 28**

i ix +Hnx Hvx +Hxvxx B * ij E {nx** 28

All beings are unmanifest in the beginning, manifest in the middle, and (again) unmanifest
in the end. What indeed is there to grieve about, Oh! Bhrata?

+Hnxi* +Hnx +Hnxx{v& +n ix {j-jn-E-Eh-

iiEx ixHnx ix |Mi{k&* =i{zx S |Rhn H-vx*

+H-xvxx {xHnx xvx h ixHxvxx* hnv +{

+Hi |i{txi <il&* il SH - +nxn{ii& {xSnx Mi&* x i

x i i l E {nx (... 2-13) <i* ij E {nx E |{& -

+o-o-|h-xi-i iil&** 28 **

60

nY% |Ei& +i* E i BE{ vh xixk* El nY%i

<i -

+Si{i ESnx +Suni ilSx&*

+Scxx& hi i{x n x S ESi** 29**

ESn Bx +Si {i * il B S +x& (Bx) +Sn ni * +x& S Bx

+Si hi * ESi S Bx i +{ x B n ** 29
One looks upon the self as a wonder. Similarly, another speaks of it as a wonder and
another hears it as a wonder. Still another, even after hearing about this self, does not
understand it at all.

+Sni* +Sn +So{i +Eqx ix i +Sn

+S Bx +ix {i ESn* +Sn Bx ni il Sx&*

+Scxx& hi* i oCi +{x +ix n x S ESi* +l

%ix {i +S-i ni S hi %xE- ESn

i* +i nv +ii|&** 29 **

61

+l <nx |Ehl ={x i -

n xiv% n i*

iih ix x i Si** 30**

i + n n xi +v&* ii i h ix (|i) Si x +** 30

This tman, the indweller of the bodies of all beings, is ever indestructible, Oh! Descendant
of Bharata. Therefore, you ought not to grieve for all these people.

ni* n xi n l +v& xiziic ijv& + n

Miii ln li%{* |h-Vi n vx%{ n x

v i, in nx h ix =q x i Si** 30 **

62

< {lii{I E x i <iH x E {lii{I B

Exi -

v{ SI x E{i*

vr rSU%xiIj x ti** 31**

Ij vn ri +xi & x ti (ii) v +I +{ S E{i x

+ ** 31
And also, from the standpoint of your own duty, you should not waver. For there is
nothing greater for a katriya than a righteous war.

vi* v{ v& Ij r i{ +I i x E{i |Si x

+* vi Ij En vnini|&*

ic r {l-V-uh vl |V-Ihl Si vnx{i { v* in vn

ri %xiIj x ti i** 31 **

63

EiS itr Ek <iSi -

oSU S{{z Mu{i*

Jx& Ij& {l xi ro** 32**

{l Jx& Ij& oSU ={{z +{i Mu S <o r xi ** 32

And, Oh! Son of Pth, only lucky katriyas get this kind of battle, which has come by
chance and which is an open gate to heaven.

oSUi* oSU S|lii ={{z +Mi Mu{i =nP]i*

in <o r xi Ij& {l E x Jx& i** 32 **

64

B Eki|{i{ -

+l Sk v O x E*

ii& v Ek S i {{{** 33**

+l i < v O x E Si ii& v Ek S i {{{** 33

But if you refuse to engage in this war which is in keeping with dharma, then, forfeiting
your own duty and honour, you will incur sin.

+l Sni* +l Si i v vnx{i RO r x E Si ii& inEhi

v Ek S nn-M-xk i E {{ +{** 33 **

65

x E vEk{iM& -

+Ek S{ ix Elxi i%*

i SEk& hniSi** 34

+{ S ix i + +Ek Elxi * i +Ek& hniSi S ** 34

Also, people will speak of your unending infamy. For the honoured, dishonour is surely
worse than death.

+Eki* +Ek S{ ix Elxi i i + nPE* vi

<inMh & i S +Ek& hniSi* i SEk

hil&** 34 **

66

E -

phn{i xi i l&*

S i i& i P** 35**

S i i& (i) l& i n hn ={i xi (rn{i&) i ( ) P

** 35
The great warriors will consider you as having retreated from the battle due to fear. And
you, having been so highly esteemed by them, will fall in their esteem.

ni* n Ehn hn rn ={i xk xi Sxixi, x E{, <i

i l& nvx-|i&*

S i nvxnx i Mh H <i i i {x& P P-

** 35**

67

E S -

+Sn S x nxi ii&*

xxnxii l ii n&Ji x E** 36**

i +i& i l xxnxi& +Snx x nxi * ii& n&Ji E x * 36

And belittling your prowess, your enemies will say many unutterable things about (you). Is
there anything more painful than that?

+Snxi* +S-nx +H-nx S x +xE-|Ex nxi ii&

j xxnxi& Eixi& i in l xi-ESn-rxk*

ii ii& xxn-|{in& Jn n&Ji x E ii& Ei n&J xiil&** 36 **

68

r {x& Gh Ehn& -

i |{ M Vi I *

ink Exi r EixS&** 37 **

i& (x) M |{ Vi I * Exi in r EixS& =k **

37
Destroyed, you will gain heaven; victorious, you will enjoy the world. Therefore, Oh! Son of
Kunt, get up, having resolved to fight!

i i* i |{ M i& x M |{*

Vi Ehn\x I * =l{ i Bi|&*

i B ink Exi r EixS& V jx, <i xS

Eiil&** 37 **

69

ij r v& <i vx ={n h -

Jn&J Ei VV*

ii r V x {{{** 38

Jn&J VV Ei ii& r V * B {{ x +{** 38

Taking pleasure and pain, gain and loss, victory and defeat to be the same, prepare for
battle. Thus, you will incur no sin.

Jn&J <i* Jn&J i Ei Mu +Eiiii*

il VV S Ei ii r V P]*

x r Ex {{ +{*

<i ={n& |E&** 38 **

70

E{xx EE& x&

v{

S +I <it& E & =H&, x i

ii{h, {lnx i < |Ei (2.11) icH (2.20) ={i B i%i <i

-M-|nx* < ni {x& M ={i YxMx Jx

EMx Mx <i x-u J |ki, iS Mx J

Oxi, <ii + -

B i%i J rM i h*

r H {l Exv |** 39**

{l B J r& i +i* i r H& Exv | (i) < M (r) h

** 39
This wisdom with reference to self-knowledge has so far been told to you. Now listen also
to the wisdom of yoga, endowed with which you will get rid of the bondage of action, Oh!
Son of Pth.

71

B i <i* B i i +i =H J {l-i-E- r& Yx

ISUE-n--i-n-xk-Eh*

M i ii|{ x&i uxu-|h-{E <vxl EM Exx vM

S < +xxi BSx r h*

i r ii |Sxl*

r M- H {l Exv E vvJ xv& Exvi |

<-|n-xk-Yx-|{i& <i|&** 39 **

72

ESxi -

xGx%i |i x ti*

{{ v ji i i**40

< +Gx& x +i * |i& x ti* + v { +{ i& i ji ** 40

In this, there is no waste of effort, nor are the opposite results produced. Even very little of
this karma-yoga protects one from great fear.

xi* x IM EM +Gx& +Gh +G& |& i x x +i

l En&* M- | xxExiE-i <il&*

E x +{ SEii |i ti* Exi i* {{ M-v +xi

ji Ii i -i Vx-hn-Ihi** 40**

73

% J r& =H M S IhIh -

iE r& BE Exxnx* J xxiS

r%x** 41

Exxnx < iE r& BE * +x r& J& +xxi& S ** 41

With reference to this (moka), Oh! Descendant of Kurus, there is a single, well-ascertained
understanding. The notions of those who lack discrimination are many-branched and
innumerable indeed.

i* iE xS BE B r& <i-{i-r-J-n

vE E |h-Vxiin < M Exxnx* & {xi r& J-

n-|S-nxxi& +{%x{i& xi-|ii ih i, |h-Vxi-E-

r-xk-c{ixxi-n -r %{{i, i r J& & J

i& -J&* -n <iii* |i-J-nx xxi& S r&*

E +x |h-Vxi-E-r-ixil&** 41 **

74

iE rxi i -

{{i S |nxi{Si&*

nni& {l xxnii nx&** 42

i* Ih {{i {{i-I < x h-h S C-

Ih |nxi* E +{Si& +{v%Ex <il&*

n-ni& ln--vx-|EE n-C i {l x +xi M-|n-

-vx& E& +ii <i nx& nx-&** 42 **

75

Eix& M{& VxE|n*

G MMi |i** 43**

Eix <i* i S Eix& E-& E-{ <il&* M{& M& {& {l

i M-{& M-|vx&*

VxE|n Eh& E- Vx E- Vx-E- ii|nnii Vx-E-

-|n& i S |nxi <ixVi*

G Gh & G-& i S i, M-{-{jtl

S x |Exi*

MMi |i MS S M iMi& |{i& MMi& i |i vx-i

G-& i i S |nxi& f& {kxi <il&** 43 **

76

M|Hx i{iSi*

iE r& v x vi**44

Mi* i S M|Hx M& Ek B Si M |hi ini-

ix i G-- S +{iSi +SUni-E-|Yx iE

J M r& v vi%x {{M i vxi&-Eh r&

ixv x vi x iil&** 44**

{l +{Si& nni& Eix& M{& +xn x +i <i nx& {{i

VxE|n G < S MMi |i |nxi i +{iSi
M|Hx iE r& v x vi** 42, 43, 44
Oh! Son of Pth, the non-discriminating people, who remain engrossed in karma enjoined
by the Veda and its results, arguing that there is nothing other than this, those who are full
of desires with heaven as their highest goal, for the attainment of pleasure and power, utter
these flowery words that talk of many special rituals that are capable of giving better births
and various results of actions.
For those who pursue, pleasure and power exclusively, whose minds are robbed away by
those flowery words, well ascertained understanding does not take place in their mind.

77

B Eri& i Eix i in -

jMh n xMh Vx*

xuxu xiil xMI +ix** 45**

n& jMh& +Vx xMh& * xuxu& () xiil& ()* xMI& ()*

+ix ()** 45
The subject matter of the Vedas is related to the three qualities. Oh! Arjuna, be one who is
free from the three-fold qualities, from (the sorrow of) the pairs of opposites, one who is
ever established in sattva-gua, one who is free from the anxieties of acquiring and
protecting, one who is a master of oneself.

jMhi* jMh& jMh & |Ei i n& jMh-&* i i

xMh Vx xE il&* xuxu& J-n&J-i |i{I {nl uxu-n-S

ii xMi xuxu * i xikl& n k-Mhi * il xMI&

+x{k{nx M&, ={k Ih I&* M-I-|vx |kn Eii

xMI * +ix +|kS * B i{n& vxii&** 45 **

78

nH E xxxix x ix x{Ixi Si El ix < +xxi

<i, =Si h -

xl =n{x i& inE *

ix n h Vxi&** 46

x +l& =n{x (ix) i& inE * (x +l&) n ix (+l&) Vxi&

h (i) ** 46
For the brhmaa who knows the self, all the Vedas are of so much use as a small reservoir is
when there is a flood everywhere.

xi* l E E{-ibMtxEx =n{x {SUznE x i {h& x-

{xn& +l& |Vx %l& i& nnE ix B {ti, ijxiiil&*

B ix ii {h B {ti n nH E %l iE- %l

h xx& {l-ik Vxi& %l Yx- i& nnElx ix

79

ix {ti* ijxiiil&*

Ei Viv& xix ini iE |V& v Exi, iun

i n <i i& (U. 4.1.4)*

EJ (M 4.33) <i S Ii*

ii |MYxxvE-|{i& EhvEix E{-ibMtllx{ E Ek** 46

**

80

i S -

EhvEi EnSx*

Ei& i iEh** 47

i Eh B +vE& * EnSx * Ei& & * i +Eh & +i * 47

Your choice is in action only, never in the results thereof. Do not be the author of the results
of action. Let your attachment not be to inaction.

Ehi* EhvE& x Yx-x i i* ij S E Ei +vE%i

E--ih i EnSx ESn{lil&* n E- ih i i in

E--|{i i& &, B Ei&* n E--ih-|H& Eh |ki

in E- Vxx ii* n E- xi E Eh n&J-{h <i i i

%iEh +Eh |i i** 47 **

81

n E|H x x Ek E El i Eki =Si -

Ml& E Eh iCi vx*

rr& i i M =Si** 48**

vxV iCi rr& i Ml& (x) Eh E * i M& =Si** 48

Remaining steadfast in yoga, Oh! Dhanajaya, perform actions, abandoning attachment,
remaining the same to success and failure alike. This evenness of mind is called yoga.

Ml <i* Ml& x E Eh E <l, ij{ < ii <i,

iCi vx*

-ih-xx Gh Eh k-rV Yx-|{i-Ih r& iu{V%r&

i& rr& +{ & i i E Eh* E% M jl& E <iH

<n ii - rr& i M =Si** 48 **

82

i{x& i-r-H <vxl E, Bii Eh& -

n h E rMrx*

r hxSU E{h& i&** 49

vx rMn E nh + * r h +xSU * i& E{h&** 49

Action (based on desire) is therefore far inferior to that performed with the proper attitude
of karma-yoga. Seek refuge in this buddhi-yoga (of proper attitude) Oh! Dhanajaya. Those
who perform action only for the results are misers.

nhi* nh +i|Eh xE E lx Gh rMi i-r-

Hi Eh&, Vx-hn-iin vx* i B M- r ii{{EV

-r h +-|{i-Eh +xSU |l* {l-Yx-h

<il&* i% E Eh& E{h& nx& i& -ih-|H& xi&*

BinI MMni +Ei |i E{h& (. 3.8.10) <i i&** 49 **

83

irH& x vxix i |{i iSUh -

rH Vi = E inEi*

itM V M& E E** 50**

rH& ({&) < = EinEi Vi* in M V * E E M&* 50

One who is endowed with the samatva-buddhi, sameness of mind, gives up both puya and
ppa here, in this world. Therefore, commit yourself to karma-yoga. karma-yoga is discretion
in action.

ri* rH& i- r H r-H Vi {iVi < +E =

E inEi {h-{{ k-r-Yx-|{i-uh i& ii i-r-M V

P]* M& E E vJ E kx rr& i-

r{i-Sii iiE E-&* ir E xv-x{ Eh

i-r i xkxi* iiirH i** 50

84

i -

EV rH iCi xh&*

VxxvxH& {n MSUxix** 51

rH& ({&) EV iCi xh& (xi&) VxxvxH& +x {n MSUxi

(itM V <i {h xv&) ** 51
The wise, endowed with the attitude of karma-yoga, having given up the results of action,
free from the bondage of birth, indeed accomplish the end that is free from all affliction.

EVi* EV iCi <i ix xv&* <x-n-|{i& EV

E Vi* rH& i-r-H ii iCi {iV xh& Yxx

i VxxvxH & Vx xv Vx-xv& ix xH Vxi B Vx-xv-

xH& xi& {n { hIJ MSUxi +x {pi <il&* +l

rMrx

(M 2.49) <i {l-nx-Ih i& nnElx

EMV-irVxi r& ni Ii EinEi|hn-ii-hi ** 51 **

85

Mxx-Vxi-k-rV r& En |{i <iSi -

n i E riii*

in Mxi xn i i S**52

n i r& E iii in i i S xn Mxi + ** 52

When your intellect crosses over the impurity of delusion, then you shall gain a dispassion
towards what has been heard and what is yet to be heard.

ni* n x E i i E iEE-{ E, x +ixi-

E-v EEi |ixi&Eh |ki ii, i

r& iii

iGi, r-{ii <il&*

in ix E Mxi |{ xn M i i S in i i S

x |i{ti <i|&** 52

86

-Ei-uh vi-EV-|Y& En EMV {l-M +{i

Si iSUh -

i|i{z i n li xS*

vS r& in M{**53

n i i|i{z r& xS li v +S (li) in M +{** 53

When your mind is no longer distracted by the Vedas (which present various means and
ends to be gained) it will remain steady, firmly established in the self. Then you will gain
self-knowledge.

i|i{zi* i|i{z +xE-v-vx-xv-|Ex-i& h& |i{z

xx-|i{z i|i{z I{i i i i r& n xE li l-i

i xS I{-Sx-Vi i v vi Skzi vi

ix +ixiii* +S ij{ E{-Viiii* r& +xi&Eh* in ix

E M +{ E-|Y v |{** 53

87

|x-V |i +Vx =S v-v-|Y Ih-i -

+Vx =S

li|Y E vl E*

liv& E |i Ei Vi E** 54**

E li|Y vl E * liv& E |i Ei E Vi ** 54
Arjuna said:
Oh! Keava, what is the description of a person of firm wisdom, one whose mind abides in
the tman, self? How does such a person, whose mind is not shaken by anything, speak, sit,
and walk?

li|Yi* li |ii + { <i |Y li|Y& i E

E h Sx El {i vl v li E* liv& li-|Y&

E |i Ei Vi E +x Vx i Elil&* li-|Y

Ihxx Ex {SUi** 54 **

88

+ni& B x Eh YxMx |k& S EMx i& li|Y

|Vi

<i +v{{i{xi li|YIh vx S ={ni* j B

+vi EilIhx x ix vxx{nxi vii* x vx

vxx Ihx (S) xi ix -

MxS

|Vi n Ex x {l xMix*

+ixix i& li|YinS i** 55

{l +ix B +ix i& (x) n ({&) xMix x Ex |Vi in li|Y&

=Si** 55
r Bhagavn said:
When a person gives up all the desires as they appear in the mind, Oh! Prtha, happy in
oneself, with oneself alone, that person is said to be one of ascertained knowledge.

89

|Vii* |Vi |Eh Vi {iVi n x E x ix Ex <SU-

nx {l xMix x |x n |x*

-E-{iM i-EhSU-vh-xk- S i, =xk-|k < |k&

|{i <ii =Si - +ix |iMi-{ B +ix x --x{I& i&

{l-nxixxi + |ix

li|Y& li |ii +ixi-

EV |Y li-|Y ux inSi*

iH-{j-k-Eh& xi +iGb& li-|Y <il&** 55 **

90

E -

n&JxuMx& J Mi{&*

iMGv& liv& xSi** 56

n&J +xuMx& J Mi{& iMGv& x& liv& =Si** 56

The one who is not, affected by adversities, who is without yearning for pleasures, and is
free from longing, fear, and anger is said to be a wise person whose knowledge remains.

n&Ji* n&J +viEn |{i, xuM x |Ii n&J-|{i x %

+xuMx&* il J |{i, Mi { ih xM& < <xvxtvx Jxx

vxi Mi{&*

iMGv& MS S GvS i Mi i iMGv& liv&

li-|Y x& x in =Si** 56 **

91

E -

& jx& iki|{ *

xxxni x u i |Y |ii**57

& j +x& ii ii |{ x +xxni x u i |Y |i** 57

For the one who is unattached in all situations, who does neither rejoices on gaining the
pleasant and nor hates the unpleasant, his knowledge is well-established.

& ji* & x& j nVin{ +x& +-Vi& iki|{

ikSU + v*

xxxni x u |{ x ii x i, + S |{ x uil&*

i B n-Vi EV |Y |ii i** 57

92

E -

n i S E%x &*

<xphxpl& i |Y |ii** 58**

n + E& +x < <xpl& <xph & i S i |Y |ii** 58

And when, like the turtle that withdraws its limbs, this person is able to completely
withdraw the sense organs from their objects, his knowledge is steady.

n i <i* n i M{i S Yx-x |k i& E%x &

l E i xx{i i&, B Yx-x& <xphxpl& -

={i*

i |Y |ii <iHl C** 58 **

93

ij xxi& +i{ <xph xkxi, Ex < xi x i iu& M&,

El i <i* =Si -

xkxi x nx&*

V { { o xki** 59**

x nx& & V xkxi (&)* + & +{ { o xki** 59

For one who does not feed the senses, the senses come back to oneself, leaving the longing
behind. Having seen Brahman (when the self is known) even the longing goes away.

<i* t{ {Iix -n-Sxxph*

+l B*

x +xh- E i{ li J{ xkxi nx& ni&*

V M i Vi*

94

-n M |r& x |k E Y& <in-nxi*

& +{ & x-{& I& + i& { {l-ik o ={ + ii <i

kx xki*

xV -Yx {ti <il&*

xi Mnx =SUn&*

ii MnxiE& |Y& l Ek <i|&** 59 **

95

MnxIh|Yl SEi +n <xph l{ix i inxl{x

n -

ii { Exi { {Si&*

<xph |lx xi | x&** 60

Exi {Si& ii& { +{ |lx <xph | x& xi ** 60

Because, the powerful senses of even the person who makes effort, who sees clearly,
forcefully take the mind away, Oh! Arjuna.

ii <i* ii& | Ei& +{ i Exi { {Si& vx +{ <i

ix xv&*

<xph |lx |lx-x J { IxiE Exi*

+EEi S xi | | |E {i E-Yx-H x&** 60 **

96

i& ii -

ix h H +i i{&*

xph i |Y |ii**61

ix h i{& H& +i * <xph (kxi) i |Y |ii** 61

May one who is endowed with discrimination, keeping all the sense organs in one's own
hands, sit in contemplation of Me. For the one who has all the sense organs under control,
the knowledge is well-established.

ixi* ix h x Eh Ei H& i& x +i i{& +

n& -|iMi { i{& xx% ii <iiil&*

Bx i& xph ixi%-i i |Y |ii** 61 **

97

+l <nx {i& xl <nSi -

vi x {& i{Vi*

i Vi E& Ei Gv%Vi** 62**

vi <i* vi& Sxii& x nnx -xSi& {& { &

+H& |i& i ={Vi*

i |i& i i{ti E& ih* Ei EiSi|iii Gv%Vi** 62

**

Gvi & ii&*

inrx& rxi|hi**63

Gvni* Gvi & +E& EE-&*

98

Gr f& x M +{Gi*

ii& S{n- +i-E-Vxi& i& u &

ii{k-xk-|{ixi{k&*

ii& in rx&* EE--E-+Mi +xi&Eh rx =Si*

rxi |hi*

in { nxi&Eh in EE--E-M*

inMi x B { i*

+i& ixi&Eh rxi |hi* {lM iil&** 63 **

x vi& { & i & ={Vi* i E& Vi * Ei Gv& +Vi* Gvn

& i * i i& (i)* inrx& (i) rxi |hi**62,
63
In the person who dwells upon objects, an attachment is born with reference to them. From
attachment is born desire and from desire, anger is born. From anger comes delusion and
from delusion comes the loss of memory. Because of the loss of memory, the mind becomes
incapacitated and when the mind is incapacitated, the person is destroyed.

99

xl H vx* +lnx IEhnSi -

MuHi xxpSx*

+ivi |nvMSUi** 64

MuH& +i& <xp& i x Sx vi |n +vMSUi** 64

Whereas, one whose mind is controlled, moving in the world of objects with the sense
organs under his or her control, free from likes and dislikes, attains tranquillity.

Mui* MuH & MS uS Mu*

ii{& <xph |k& E* ij Ii i H& jn&

<xp& x +Vxx Sx ={x& +i& +ix x ix

ii& vi <SUi v& +i%xi&Eh % |n +vMSUi |n&

|zi l** 64 **

100

|n i E niSi -

|n n&Jx x{Vi*

|zSi r& {ii** 65**

|n + n&Jx x& ={Vi* |zSi& r& + {ii** 65

When the mind is tranquil, destruction of all pain and sorrow happens because the
knowledge of one who is tranquil-minded soon becomes well established.

|n <i* |n n&Jx +viEnx x& x& + i& ={Vi*

E |zSi& lxi&Eh n + Q r& {ii +E {

xinii* +i-{h xSiil&*

|z-Si%lir&

Ei-Eii

iin

rVx H& Sni Cl&** 65 **

Mu-Hxp&

101

|zi ii -

xi rH x SH x*

x Sixi& +xi EiJ ** 66**

+H r& xi * +H x S x* +i& x S xi& * +xi Ei& J** 66

For the one who is not tranquil, there is no knowledge. For the one who is not tranquil,
there is no contemplation and for the one who is not contemplative, there is no peace. For
the one who has no peace, how can there be happiness?

xii* xi x ti, x iil&* r& +i-{- +H +ixi&-

Eh* x S +i +H x +i-Yxx&* il x S +i +i&

+i-YxxEi& xi& ={&* +xi Ei& J <xph --

ihi xk ii J* x - ih* n&J *

x ih i J Mxv-j{{{ti <il&** 66 **

102

+H En r& xi <iSi -

<xph Si xx%xvi*

in i |Y x** 67**

i x& Si <xph +xvi & + x < in + |Y i ** 67

The mind that follows the moving senses indeed robs the person of his knowledge, just as
the wind carries away a small boat on the waters.

<xphi* <xph i Si -- |kxx xx& +xvi

+x|ki in <xp--E{x |k x& + i& i |Y +ixi-EV

xi* El x =nE VMi Mn =rixM l x

|ki, B +i- |Y i x - Ei** 67

103

ii

{ <i{xilxEv{{kCi, i Sl{{t, ={i -

it xMix &*

<xph <xpl& i |Y |ii** 68 **

in <xph <xpl& & xMix i |Y |ii** 68

Therefore, Oh! Mighty armed Arjuna, the knowledge of one whose senses are completely
withdrawn (mastered) from their respective objects is steady.

ini* <xph |k n ={{ni i in i xMix

& |Exn-n& <xph <xpl& nn& i |Y |ii** 68 **

104

% EE nES & =i{zEYx li|Y +tEii

+txk xki +t& S tvn xk& <iil ]Ez -

x ix i VMk *

VOi ix x {i x&** 69**

ix x i VMk * {i x& x ix VOi ** 69

In that which is night for all beings, the one who is wise, who has mastery over oneself, is
awake. That, in which beings are awake, is night for the wise one who sees.

xi* x j& -{nlxE-E i&ii, ix

ix * E ii {l-ik li-|Y &*

l xHh + n +x x i iuzH-lxxYx -ix x

x {l-ik, +MSininrx*

105

i {l-ik-IhYx-xp& |r VMk x Vixp Mil&*

O-OE-n-Ih +t-xp |{ix ix VOi <iSi,

x |{i < {o& x +t-{ii, {l-ik {i x&**

+i& Ehtl Stxi x tl* t ini i

i& |h{MSUit*

|Mti{kt |h-r Mh G-EE--n-{ i -E-ii

|i{ti* x|h-r Mh& E-ii{{k&*

|h-ix nx Sni Ek E <i Eh Ek |ki*

x +t-jn x <i* {x& x < +t-jn nVi <i

106

Yx i +iY -E-x BvE&, x |k*

il S ni

inrinix&

(M 5.17) <inx Yx-x

ivE**

ij{ |kE-|h |kx{{ki Si*

x* i-ini-Yx*

x ix& ix |kE-|h{Ii%%iin, inxiic -|hx |hi*

x i-{vM i {x& |h-|-& i*

|ii ix xkixi |h* xkn S|h i, {-E-|h

|v* E S ivM |k-iinxi |h*

izin& EhvE <i r** 69 **

107

n& iHh li-|Y i I|{i&, x ixx& EEx <iil

oxix |i{nz -

+{hS|i p{& |xi ui*

iuiE& |xi xi{i x EE** 70**

+{h +S|i p ui +{& |xi iui E& |xi & xi

+{ i* EE (xi) x (+{i) ** 70
Just as water flows into the ocean that is brimful and still, so too, the wise person into
whom all objects enter, gains peace, (remains unchanged); whereas, the desirer of objects
does not gain peace.

+{i* +{h +& +S|i +Si |i%li iS|i p

+{& i Mi& |xi ilG xi ui iuiE& -zv{ i

<SU- { p{%Exi& |xi +ix |xi x i-

Exi xi I +{ i x <i& EE Exi <i E ix Ei

EE x |{iil&** 70 **

108

n ii -

Ex & x {Si x&{&*

x xRE& xivMSUi**71

& {x x Ex x&{& x& xRE& Si & xi +vMSUi** 71

Having given up all binding desires, the person who moves around, devoid of longing,
without the sense of limited I and mine, gains peace.

i* {iV Ex & x {x x +i& Eix Si Vx-

j-S-& {]iil&* x&{& -Vx-j%{ xMi { x&{& x

x& -Vx-jI{i-{O%{ n <i +x-Vi& xRE&

tkn-xki-x-i <il&* Bi& li-|Y i xi -

-n&J{-Ih xhJ +vMSUi |{i* i iil&** 71 **

109

Yxx ii -

B li& {l xx |{ i*

lixiE%{ xhSUi** 72 **

{l B li& * Bx |{ x i* +xiE +{ + li xh @SUi**

72
This is what is meant by being steady in Brahman, Oh! Prtha. Having gained this, one is
not deluded. Remaining therein, even at the end of one's life, one gains liberation.

+ iii* <i MnMi{xi t M EhVxn M

x ui%v&**

Thus ends the second chapter called Skhyayoga The chapter of Knowledge in the
Bhagavadgt which is in the form of a dialogue between r Ka and Arjuna, which is the
essence of the Upaniads, whose subject matter is both the knowledge of Brahman and Yoga.

B i* B lH h li& E x -{h

+lxiii*

110

{l x Bx li |{ v i x |{i*

li + li lH +xiE%{ +xi { xh -xi

I @SUi MSUi*

E H Sn x W hii xhSUii**72 **

<i i{{VES MxnMi{V{n SUREMi& Ei

MnMi ui%v&**