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The Bhagavad Gita

{ioaZv `KhXv KoX

Hmw \tam `KhtX hmkptZhmb; {ioaZv`KhZvKoXm ZznXotbmymbx


Chapter 2
The Yoga of Analytic Knowledge
SANSKRIT

cmaymbw
kmwJytbmKw
1

sanjaya uvca
tam tath krpayvistam
asru-prnkuleksanam
visdantam idam vkyam
uvca madhusdanah
WORD FOR WORD

sanjayah uvaca -- Sajaya said; tam -- unto Arjuna;


tatha -- thus; krpaya -- by compassion; avistam -overwhelmed; asru-purna-akula --full of tears;
iksanam -- eyes; visidantam -- lamenting; idam -these; vakyam -- words; uvaca -- said; madhusudanah -- the killer of Madhu.

TRANSLATION
Sajaya said: Seeing Arjuna full of compassion, his
mind depressed, his eyes full of tears,
Madhusudana, Krishna, spoke the following words.

Chapter 2 - The Yoga of Analytic Knowledge

kRvPb DhmN:
Xw XY Ir]bmhojvSw; A{ip]qWmIpteWw
hnjoZanZw hmIyw; DhmN a[pkqZ\x
]Zm\p]Z Aw:
kRvPb DhmNkRvPb ]dp; Ir]bmB
hnjvSwIr]tbmSpIqSnbncnph\pw;A{ip]q
mIpteWwIp\o \ndpw hnImctmSp
IqSnbpw Ccnp IpItfmSp IqSnbh\pw;
XYmA{]Imcw Xs; hnjoZwZpxJnncnp
h\pamb; XwAht\mSv (Ap\t\mSv);CZw
hmIywC{]Imcap hmns\; a[pkqZ\xa[p
F
Akpcs\
l\nnp
IrjvW;
DhmN]dp.
A\zbw
kRvPb ]dp: A{]Imcw Ir]bmhnjvS
\mbpw A{ip \ndv Ienb IpItfmSp
IqSnbh\pw hnjmZnp sImncnp Aht\mSv
{ioIrjvW C{]Imcap hmns\ ]dp
Page 1 of 31

The Bhagavad Gita

{ioaZv `KhXv KoX

SANSKRIT

sr bhagavn uvca
kutas tv kasmalam idam
visame samupasthitam
anrya-justam asvargyam
akrti-karam arjuna
WORD FOR WORD
sri-bhagavan uvaca -- the Supreme Personality of
Godhead said; kutah --wherefrom; tva -- unto you;
kasmalam -- dirtiness; idam this lamentation;
visame -- in this hour of crisis; samupasthitam -arrived; anarya -- persons who do not know the
value of life; justam --practiced by; asvargyam -which does not lead to higher planets;akirti -infamy; karam -- the cause of; arjuna -- O Arjuna.
TRANSLATION
The Supreme Personality of Godhead said: My dear
Arjuna, how have these impurities come upon you?
They are not at all befitting a man who knows the
value of life. They lead not to higher planets but to
infamy.
SANSKRIT

klaibyam m sma gamah prtha


naitat tvayy upapadyate
ksudram hrdaya-daurbalyam
tyaktvottistha parantapa
WORD FOR WORD
klaibyam -- impotence; ma sma -- do not; gamah -take to; Prith-- O son of Prith; na -- never; etat -this; tvayi -- unto you; upadyate -- is befitting;
ksudram -- petty; hrdaya -- of the heart;
daurbalyam -- weakness; tyaktva -- giving up;
uttistha -- get up; param-tapa -- O chastiser of the
enemies.
TRANSLATION
O son of Prith, do not yield to this degrading
impotence. It does not become you. Give up such
petty weakness of heart and arise, O chastiser of
the enemy.
SANSKRIT

arjuna uvca
katham bhsmam aham sankhye
dronam ca madhusdana
isubhih pratiyotsymi
pjrhv arisdana
WORD FOR WORD
arjunah
uvaca--Arjuna
said;
katham--how;
bhismam--Bhshma; aham--I; sankhye--in the fight;
dronam--Drona; ca--also; madhu-sudana--O killer of
Madhu; isubhih -- with arrows; pratiyotsyami -- shall
counterattack; puja-arhau -- those who are
worshipable; ari-sudana -- O killer of the enemies.
Chapter 2 - The Yoga of Analytic Knowledge

{io`Khm\phmN:
IpXkvXzm IivaeanZw; hnjta kap]nXw
A\mcyPpjvSakzKyw; AIonIcaPp\!
]Zm\p]Z Aw:
{io`Khm\phN{ioIrjvW]dp;tlAp\
AtbmAp\,A\mcyPpjvSwA\mcymp
am{XwktmjapmIpXpw;AkzKywkz
s\ntcm[npXpw;AIonIcwA]Ion
DmpXpw(Bb);CZwIivaewCutamlw;Ip
XxFpImcWm;hnjtaCuZpLSkabv;
Xzmw\ns; kap]nXw{]m]np
A\zbw
io`Khm]dp: tlAp\! CuhnjaLn
t{ijvTam ssIsmmXpw kz{]m]vXnp
{]XnIqehpw A]IonbpmpXp amb
CuauVyw \n\v FhnsS\np hp tNp

ss_yw amkva Kax ]m!


ss\Xzp]]ZytX
p{Zw lrZb Zu_eyw
XytzmnjvT ]c]!
]Zm\p]Z Aw:
tl]mAtbmAp\;ss_yw\]pwkI
mh(A]ucpjw); am kva Kax{]m]ncpXv;
Xzbn\n\v; GXXvCXv; \D]]ZytXtbmKya
tl]c]Atbm i{Xphns\ X]nnpht\;
p{ZwXpamb; lrZbZu_eywsshImcnI
ambn Dmbncnp ZpeXsb; Xyzm
Dt]nnv; DnjvTFgptpI.
A\zbw
tl Ap\! \o o_Xzs {]m]ncpXv CXv
\n\v tbmKya i{Xpsf X]nnpht\,
Xpamb lrZbZu_eyw Ifv Fgptevq

Ap\ DhmN :IYw `ojvaalw kwtJy; t{ZmWw N a[pkqZ\


Cjp`nx {]Xntbmyman; ]qPmlmhcnkqZ\
]Zm\p]Z Aw:
tla[pkqZ\AtbmIrjvW; ]qPmlm]qPn
stShcmb;`ojvaw t{ZmWw N`ojvascbpw
t{ZmWscbpw;kwtJybpn; AlwRm;
Cjp`nx_mWfm;IYwFs\;{]Xntbmy
manFXnp bpw sNpw?
Page 2 of 31

The Bhagavad Gita

{ioaZv `KhXv KoX

TRANSLATION
Arjuna said: O killer of enemies, O killer of Madhu,
how can I counterattack with arrows in battle men
like Bhshma and Drona, who are worthy of my
worship?
SANSKRIT

A\zbw
Ap\ ]dp Atbm IrjvW ]qPn
stShcmb `ojvascbpw t{ZmWscbpw Rm
Fs\ _mWfm FXnp bpw sNpw?

gurn ahatv hi mahnubhvn


sreyo bhoktum bhaiksyam apha loke
hatvrtha-kmms tu gurn ihaiva
bhunjya bhogn rudhira-pradigdhn

Kpcp\lXzm ln alm\p`mhm
t{itbmt`mpw ss`ya]ol temtI
lXzmY ImamwkvXp Kpcp\nsslh
`pRvPob t`mKmcp[nc {]ZnKv[m
]Zm\p]Z Aw:
alm\p`mhmalm\p`mhmcmb; KpcqBNm
cymsc; AlXzmsImmsX; CltemtICutem
In;
ss`ywA]n`nmssbnepw;
t`mpw`npXmWv;
t{ibxlnA[nIw
\Xv; AImamAImamcmb; lXzm
XpsImm;
ClGhChnsSXs;cp[nc
{]ZnKvmcw ]pcncnp t`mKmt`mK
sf; `pRvPobA\p`hnmw
A\zbw
alm\p`mhmmcmb Kpcpmsc sImmsX Cu
temIn `nmsanepw `pPnv Ignbp
XmWv t{ibkvIcw Fsm Kpcpmsc
sImnv ChnsShv cw ]pc ImafmIp
t`mK Xs Rm A\p`hntn hcpw

WORD FOR WORD


gurun -- the superiors; ahatva -- not killing; hi -certainly; maha-anubhavan -- great souls; sreyah -it is better; bhoktum -- to enjoy life; bhaiksyam -by begging; api -- even; iha -- in this life; loke -- in
this world; hatva -- killing; artha -- gain; kaman -desiring; tu -- but; gurun -- superiors; iha -- in this
world; eva -- certainly; bhunjiya -- one has to
enjoy; bhogan -- enjoyable things; rudhira -- blood;
pradigdhan -- tainted with.
TRANSLATION
It would be better to live in this world by begging
than to live at the cost of the lives of great souls
who are my teachers. Even though desiring worldly
gain, they are superiors.
If they are killed,
everything we enjoy will be tainted with blood.
SANSKRIT

na caitad vidmah kataran no garyo


yad v jayema yadi v no jayeyuh
yn eva hatv na jijvismas
te 'vasthith pramukhe dhrtarstrh
WORD FOR WORD
na -- nor; ca -- also; etat -- this; vidmah -- do we
know; katarat --which; nah -- for us; gariyah -better; yat va -- whether; jayema -- we may
conquer; yadi -- if; va -- or; nah -- us; jayeyuh -they conquer; yan -- those who; eva -- certainly;
hatva -- by killing; na -- never; jijivisamah -- we
would want to live; te -- all of them; avasthitah -are situated; pramukhe -- in the front;
dhartarastrah -- the sons of Dhrtarastra.
TRANSLATION
Nor do we know which is better -- conquering them
or being conquered by them. If we killed the sons of
Dhrtarastra, we should not care to live. Yet they
are now standing before us on the battlefield.

Chapter 2 - The Yoga of Analytic Knowledge

\ ssNXZznZvax IXctm Kcotbm


bZzm Ptba bZn hm t\m Ptbbpx
bmt\h lXzm \ PnPohnjmax
tX/hnXmx ]cvaptJ [mcm{mx
]Zm\p]Z Aw:
bZzmHpIn;GXmChschbwR;Ptb
aPbnpw; bZn hmAsn;[mcm{mx
Zptcym[\mZnI; \xRsf; PtbbpPbnpw;
\xRv; IXcXv (CXn) GXmWv;
KcobxA[nIw t{ijvTambXv; GXmXvFXv;
\NhnZvaxR Adnbpn; bmGhbmsXm
cpsc;lXzmsImnv; \PnPohnjmaxR
PohnncnmCnpntbm;tXAh; {]aptJ
FXncmbn; AhnXmx\npp
A\zbw
Hcp]t R Pbntmw Asn Rsf
Ah Pbnpw CXn GXmWv Rv
A[nIw t{ijvTw FXpXs RAdnbpn
BscsImnv R Pohnm\nnpntbm
B [rXcm{]p{Xm apn Xs \npp.
Page 3 of 31

The Bhagavad Gita


SANSKRIT

krpanya-dosopahata-svabhvah
prcchmi tvm dharma-sammdha-ceth
yac chreyah syn niscitam brhi tan me
sisyas te 'ham sdhi mm tvm prapannam
WORD FOR WORD

karpanya of miserliness; dosa -- by the weakness;


upahata -- being afflicted; sva-bhavah -characteristics; prcchami -- I am asking; tvam -unto You; dharma -- religion; sammudha -bewildered; cetah -- in heart; yat -- what; sreyah -all-good; syat -- may be; niscitam -- confidently;
bruhi -- tell; tat -- that; me -- unto me; sisyah -disciple; te -- Your; aham -- I am; sadhi -- just
instruct; mam -- me; tvam -- unto You; prapannam
-- surrendered.

TRANSLATION

Now I am confused about my duty and have lost all


composure because of miserly weakness. In this
condition I am asking You to tell me for certain
what is best for me. Now I am Your disciple, and a
soul surrendered unto You. Please instruct me.

SANSKRIT

na hi prapasymi mampanudyd
yac chokam ucchosanam indriynm
avpya bhmv asapatnam rddham
rjyam surnm api cdhipatyam
WORD FOR WORD
na -- do not; hi -- certainly; prapasyami -- I see;
mama -- my; apanudyat -- can drive away; yat -that which; sokam -- lamentation; ucchosanam -drying up; indriyanam -- of the senses; avapya -achieving; bhumau -- on the earth; asapatnam -without rival; rddham -- prosperous; rajyam -kingdom; suranam -- of the demigods; api -- even;
ca -- also; adhipatyam -- supremacy.
TRANSLATION
I can find no means to drive away this grief which is
drying up my senses. I will not be able to dispel it
even if I win a prosperous, unrivaled kingdom on
earth with sovereignty like the demigods in heaven.

Chapter 2 - The Yoga of Analytic Knowledge

{ioaZv `KhXv KoX


7

ImWytZmtjm]lXkz`mhx
]rman Xzmw [kqVtNXmx
bXvbx kymnnXw {_qlnXt
injykvtX/lw im[n amw Xzmw {]]w
]Zm\p]Z Aw:
IWytZmtjm]lXkz`mhxIWytZmjm
_m[ns kz`mhtmSp IqSnbh\mb;
[kwapVtNXmx[n
kwibap
a\tmSpIpSnbh\mbnv.;XzwAtbmSv;]rman
tNmZnpp;bXvtaGXmWvF\nv;\nnXw\n
bambpw;t{ibxkymXvt{ibkvIcambn `hnp
Xv; XXv {_qlnAXns\ ]dmepw;Alw
Rm; tXinjyxAbpsSinjy\mIpp; Xzmw
Asb;{]]wicWw{]m]np;amwFs;
im[nD]tZinmepw
A\zbw
ImWytZmtjmw _m[nv kz`mhn\p amw
hh\pw [sasdnbm Ignbm a\tm
SpIqSnbh\pamb Rm AtbmSp tNmZnpp
GsXmmWv F\nv t{ibkvIcambnpXv
AXns\ XosSpn ]dp Xmepw Rm
AbpsS
injy\mWv
Asb
icWw
{]m^nncnp Fs D]tZinmepw
8

\ln {]]iyman aam]\pZym


ZrtmIaptmjWan{nbmWmw
Ahm]y `qamhk]arw
cmPyw kpcmWma]n Nm[n]Xyw
]Zm\p]Z Aw:
`qau`qanbn;
Ak]Xv\wi{XpclnXambpw;
Ewkarambp;
cmPywcmPysbpw;
kpcmWmwB[n]XywNtZth{]Zhnsbbpw;Ahm
NyA]n{]m]nmepw;C{nbmWmwtZtl{nb
sf;DtmjWmwhfsc timjnnp;aa timIw
Fshyk\s;b A]\pZymXvbmsXmmWv
CmXmpXv; (XXv) \ln {]]iymanAXns\
Rm ImWpn
A\zbw
`qanbn i{XpfnmXpw karhpamb cmPyw
am{Xa tZhmcpsS B[n]XywXs {]m]nmepw
Fs C{nbsf timjnnp ZpxJs
bmsXmv
CmXmptam
AXns\
Rm
ImWpn
Page 4 of 31

The Bhagavad Gita

{ioaZv `KhXv KoX

SANSKRIT

sanjaya uvca
evam uktv hrskesam
gudkesah parantapah
na yotsya iti govindam
uktv tsnm babhva ha
WORD FOR WORD
sanjayah uvaca -- Sajaya said; evam -- thus; uktva
-- speaking; hrsikesam -- unto Krishna, the master
of the senses; gudakesah -- Arjuna, the master of
curbing ignorance; parantapah -- the chastiser of
the enemies; na yotsye -- I shall not fight; iti -thus; govindam -- unto Krishna, the giver of
pleasure to the senses; uktva -- saying; tusnim -silent; babhuva -- became; ha -- certainly.
TRANSLATION
Sajaya said: Having spoken thus, Arjuna, chastiser
of enemies, told Krishna, "Govinda, I shall not
fight," and fell silent.
SANSKRIT

kRvPb DhmN:
Ghapzm lrjntIiw; KpUmtIix ]c]x
\tbmy CXn tKmhn;
apzm XqjvWow _`qh l.
]Zm\p]Z Aw:
kRvPbDhmNkRvPb]dp;]c]xi{Xp
Xm]\\mb;KpUmtIiAp\;lrjotIiw
{ioIrjvWt\mSv;GhwDzmC{]Imcw ]dnv
\tbmy CXnRm bpw sNpIbnv;
tKmhnw({]Xn){ioIrjvWt\mSmbn;
Dzm
]dv; XqjvWow _`qhau\ambncpp
A\zbw
i{Xpsf X]nnph\pw \n{Zsb Pbnh\p
amb Ap\ C{nb\nbmhmb tKmhn
t\mSv C{]Imcw ]dnv Rm bpw sNn
Fp ]dv au\ambncpp
10

tam uvca hrskesah


prahasann iva bhrata
senayor ubhayor madhye
visdantam idam vacah
WORD FOR WORD
tam -- unto him; uvaca -- said; hrsikesah -- the
master of the senses, Krishna; prahasan -- smiling;
iva -- like that; bharata -- O Dhrtarastra,
descendant of Bharata; senayoh -- of the armies;
ubhayoh -- of both parties; madhye -- between;
visidantam -- unto the lamenting one; idam -- the
following; vacah -- words.
TRANSLATION
O descendant of Bharata, at that time Krishna,
smiling, in the midst of both the armies, spoke the
following words to the grief-stricken Arjuna.
SANSKRIT

XaqhmN lrjotIix; {]lknh `mcX!


tk\tbmcp`tbm at[y; hnjoZ anZw hNx
]Zm\p]Z Aw:
tl`mcXAtbm[rXcmjv{SalmcmPmth;D`tbmx
tk\tbmxcpssk\yfpsS;atyayn;hnjo
ZwXwhyk\npsImncnpAht\mSv;lrjotI
ix{ioIrjvW;{]lkChalmktmSpIqSn
bnst]mse;CZwhNxDhmNCuhN\s]dp.
A\zbw
[rXcmjv{SalmcmPmth, cp tk\IfpsSbpw
\Sphn hnjmZnp sImncnp Aht\mSv
{ioIrjvW almktmsSsbtmWw Cu
hmns\ ]dp
11

sr-bhagavn uvca
asocyn anvasocas tvam
prajn-vdms ca bhsase
gatsn agatsms ca
nnusocanti pandith
WORD FOR WORD
sri-bhagavan uvaca -- the Supreme Personality of
Godhead said; asocyan -- not worthy of
lamentation; anvasocah -- you are lamenting; tvam
-- you; prajna-vadan -- learned talks; ca -- also;
bhasase -- speaking; gata -- lost; asun -- life; agata
-- not past; asun -- life; ca also; na -- never;
anusocanti -- lament; panditah -- the learned.

Chapter 2 - The Yoga of Analytic Knowledge

{io`Khm\phmNx; AtimNym\\ztimNkvXzw
{]mhmZmw `mjtk
KXmkq\KXmkqw;
\m\ptimNn ]WvUnXmx
]Zm\p]Z Aw:
{io`Khm\phmN{io`Khm]dp;Xzw\o;AtimNy
mZpxJntmhpthn;A\ztimNxZpxJnp
p;{]mhmZmNhnthInIfpsShmnt\bpw;`m
jtk\o]dbpp;KXmkq{]mWt]mbhscp
dnpw;AKXmkqN{]mWt]mbnnmhscpd
npw;]nXmxAdnhph;\A\ptimNnZpxJn
pn
Page 5 of 31

The Bhagavad Gita


TRANSLATION
The Supreme Personality of Godhead 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.

SANSKRIT

{ioaZv `KhXv KoX


A\zbw
{io`Khm ]dp: \o ZpxJnm\hImianm
hscpdnv ZpxJnpp m\nIfpsS coXnbn
kwkmcnpIbpw sNpp m\nI {]mW
t]mbhscpdnpw {]mW t]mbnnmhsc
pdnpw ZpxJnpn

12

na tv evham jtu nsam


na tvam neme jandhiph
na caiva na bhavisymah
sarve vayam atah param
WORD FOR WORD
na -- never; tu -- but; eva -- certainly; aham -- I;
jatu -- at any time; na -- did not; asam -- exist; na - not; tvam -- you; na -- not; ime -- all these; janaadhipah -- kings; na -- never; ca -- also; eva -certainly; na -- not; bhavisyamah -- shall exist;
sarve vayam -- all of us; atah param -- hereafter.
TRANSLATION
Never was there a time when I did not exist, nor
you, nor all these kings; nor in the future shall any
of us cease to be.

Chapter 2 - The Yoga of Analytic Knowledge

\ tXzhmlw PmXp \mkw


\ Xzw t\ta P\m[n]mx
\ ssNh \ `hnjymax
kth hbaXx ]cw
]Zm\p]Z Aw:
PmXpHcnepw; \Bkw(CXn)Xp\GhCmXncp
nn;Xzw\obpw; \(BkxCXn)\CmXncpnn
Cta P\m[n]mx(bpfnep) Cu cmPm
mscmhcpw; (\BkCXn)\CmXncpnn;
AXx]cwCXn\pt
hbwkt\msamhcpw;
ijw; \`hnjymax(CXn)N\Gh`mhnImenepan
msXbmhpIbn
A\zbw
Rm
Hcnepw
CmXncpnn
\obpw
CmXncpnn Cu cmPmmcpw CmXncpnn
C\n taenepw \mw Fmhcpw, Bcpw Xs Cm
XmhpIbpan
Page 6 of 31

The Bhagavad Gita


SANSKRIT

{ioaZv `KhXv KoX


13

dehino 'smin yath dehe


kaumram yauvanam jar
tath dehntara-prptir
dhras tatra na muhyati
WORD FOR WORD
dehinah -- of the embodied; asmin -- in this; yatha - as; dehe -- in the body; kaumaram -- boyhood;
yauvanam -- youth; jara -- old age; tatha -similarly; deha-antara -- of transference of the
body; praptih -- achievement; dhirah -- the sober;
tatra -- thereupon; na never; muhyati -- is
deluded.
TRANSLATION
As the embodied soul continuously passes, in this
body, from boyhood to youth to old age, the soul
similarly passes into another body at death. A sober
person is not bewildered by such a change.
SANSKRIT

tZlnt\m/kvan bYm tZtl


Iuamcw buh\w Pcm
XYm tZlmc {]m]vXnx
[ockvX{X \ aplyXn
]Zm\p]Z Aw:
tZln\xtZlnv; AkvantZtlCutZln;
Iuamcw_meyhpw;buh\wbuh\hpw;Pcmhm
Iyhpw;bYmF{]Imctam;XYmA{]Imcw
XsbmWv; tZlmc{]m]vXnA\ytZls{]m
]n; X{XBnXnv; [ocx[oc\mbh;
\aplyXntamls {]m]npn
A\zbw
tZlm`nam\nbmb Poh\v Cu tZln GXp
{]ImcamtWm Iuamchpw buh\hpw Pcbpw,
A{]Imcw Xs BWv A\ytZl{]m]vXnpw
AXn [oc (_pnam) ]cn{`anpn
14

mtr-sparss tu kaunteya
stosna-sukha-duhkha-dh
gampyino 'nitys
tms titiksasva bhrata
WORD FOR WORD

matra-sparsah -- sensory perception; tu -- only;


kaunteya -- O son of Kunt; sita -- winter; usna -summer; sukha -- happiness; duhkha -- and pain;
dah -- giving; agama -- appearing; apayinah -disappearing; anityah -- nonpermanent; tan -- all of
them; titiksasva -- just try to tolerate; bharata -- O
descendant of the Bharata dynasty.

TRANSLATION
O son of Kunt, the nonpermanent appearance of
happiness and distress, and their disappearance in
due course, are like the appearance and
disappearance of winter and summer seasons. They
arise from sense perception, O scion of Bharata,
and one must learn to tolerate them without being
disturbed.
SANSKRIT

yam hi na vyathayanty ete


purusam purusarsabha
sama-duhkha-sukham dhram
so 'mrtatvya kalpate
Chapter 2 - The Yoga of Analytic Knowledge

am{Xmkv]imkvXp Iutb!
iotXmjvWkpJZpxJZmx
BKam]mbnt\m \nXyx
XmwkvXnXnkz `mcX!
]Zm\p]Z Aw:
tlIutbAtbmIpo]p{Xm;am{Xmkv]imxX
pC{nbp hnjbtfmSpff kw_w;
iotXmjvWkpJZpxJZmxioXw,DjvWw,kpJw,ZpxJw
ChsbDmphbpw;BKam]mbn\xhcpIbpw
t]mhpIbpw
sNbvXpsImncnphbpw;
BIpp;
A\nXymx\nXyfmhbpw
(AXx)BbXpsImv;XmBiotXmjvWmZnIsf
tl `mcXAtbm `mcX;XnXnkzklnmepw.
A\zbw
tl Ap\!C{nbv hnjbtfmSp
_fmIs, ioXw,DjvWw,kpJw,ZpxJw Ch
Dmphbpw hpw t]mbpancnphbpw
A\nXyfpamIpp Atbm Ap\! Ahsb
\o klnmepw
15

bw ln \ hyYbtytXm; ]pcpjw ]pcpjj`!


kaZpxJkpJw [ocw; tkm arXXzmb Iev]tX
Page 7 of 31

The Bhagavad Gita


WORD FOR WORD
yam -- one to whom; hi -- certainly; na -- never;
vyathayanti -- are distressing; ete -- all these;
purusam -- to a person; purusa-rsabha -- O best
among men; sama -- unaltered; duhkha -- in
distress; sukham -- and happiness; dhiram -patient; sah -- he; amrtatvaya -- for liberation;
kalpate -- is considered eligible
TRANSLATION
O best among men [Arjuna], the person who is not
disturbed by happiness and distress and is steady in
both is certainly eligible for liberation.
SANSKRIT

{ioaZv `KhXv KoX


]Zm\p]Z Aw:
tl]pcpjj`Atbm]pcpjt{ijvT; GtXm
Gh;kaZpxJkpJwkpJZpxJsfkaambnhnNmcn
bw]pcpjw
ph\pw;[ocwhnthInbpamb;
bmsXmcp]pcpjs\; \hyYbnhyk\nnpn
AarXXzmbtamn\v;
tbm;kxAh;
Iev]tXlntbmKy\mIpp
A\zbw
tl ]pcpjt{ijvT! Ch(C{nbhnjb_)
kpJZpxJsf Xpeyambn Ipcph\pw [oc\pamb
GsXmcp ]pcpjs\ ZpxJnnpntbm Ah
AarXXzn\v tbmKy\mbnocpp
16

nsato vidyate bhvo


nbhvo vidyate satah
ubhayor api drsto 'ntas
tv anayos tattva-darsibhih
WORD FOR WORD

\mk tXm hnZytX `mthm; \m`mthm hnZytX kXx


D`tbmc]n ZrjvtSmx; Xz\tbmkvXzZin`nx
]Zm\p]Z Aw:

na -- never; asatah -- of the nonexistent; vidyate -there is; bhavah -- endurance; na -- never; abhavah
-- changing quality; vidyate -- there is; satah -- of
the eternal; ubhayoh -- of the two; api -- verily;
drstah -- observed; antah -- conclusion; tu -indeed; anayoh -- of them; tattva -- of the truth;
darsibhih -- by the seers.

AkXxCmXn\v; `mhxDv F `mhw;


\hnZytXAdnbsSpn; kXxDXn\v; A`mhx
Cmbva;
\hnZytXAdnbsSpn; Ax
Xp\nbw; XzZin`nxXzsAdnbsSp
hcm; ZrjvSxAdnbsnpv.

TRANSLATION

A\zbw
Akn\v (CmXn\v) Dv F Ahbn
Dn\v Cmbva F Ahbpan Cu
cnsbpw \nWbw (]camnXn) BIs
XzZinIfm Adnbspv

Those who are seers of the truth have concluded


that of the nonexistent [the material body] there is
no endurance and of the eternal [the soul] there is
no change. This they have concluded by studying
the nature of both.
SANSKRIT

avinsi tu tad viddhi


yena sarvam idam tatam
vinsam avyayasysya
na kascit kartum arhati
WORD FOR WORD
avinasi -- imperishable; tu -- but; tat -- that; viddhi
-- know it; yena -- by whom; sarvam -- all of the
body; idam -- this; tatam -- pervaded; vinasam -destruction; avyayasya -- of the imperishable; asya
-- of it; na kascit -- no one; kartum -- to do; arhati - is able.
TRANSLATION
That which pervades the entire body you should
know to be indestructible. No one is able to destroy
that imperishable soul.
Chapter 2 - The Yoga of Analytic Knowledge

17

Ahn\min Xp XZznn; tb\ khanZw XXw


hn\miahybkymky; \ InXv IpalXn
]Zm\p]Z Aw:
CZw kwCsXmw; tb\GXp hkvXphn\m;
XXwhym]nsncnppthm; XXv XpAXv
BIs;Ahn\min\mianmXmsWv;hnnAdn
CXn\p;
mepw;AhybkyAky\mianm
hn\miwIpw\mis sNphm; InXv
Hcph\pw; \ AlXnIgnbpn.
A\zbw
bmsXmn\m CsXmw hym]nsncnp
pthm
AXmIs
hn\mianmsXv
Adnmepw \miclnXamb AXn\p \mis
sNm Hcph\pw i\mIpn
Page 8 of 31

The Bhagavad Gita

{ioaZv `KhXv KoX

SANSKRIT

18

antavanta ime deh


nityasyokth sarrinah
ansino prameyasya
tasmd yudhyasva bhrata
WORD FOR WORD

anta-vantah -- perishable; ime -- all these; dehah -material bodies nityasya -- eternal in existence;
uktah -- are said; saririnah -- of the embodied soul;
anasinah -- never to be destroyed; aprameyasya -immeasurable; tasmat -- therefore; yudhyasva -fight; bharata -- O descendant of Bharata.

TRANSLATION
The material body of the indestructible,
immeasurable and eternal living entity is sure to
come to an end; therefore, fight, O descendant of
Bharata.

Ah Cta tZlx; \nXytkymx icocnWx


A\mint\m {]tabky; XkvamZypykz `mcX!
]Zm\p]Z Aw:
tl`mcXAtbmAp\; \nyky\nXy\mbpw;
A{]tabky
A\min\x\mianmh\mbpw;
{]XymZn{]amWsf smv Adnbm
IgnbmXpambncnp; icocnWxtZltmSp
IqSnbh\mb B Bmhns; Cta tZlmxCu
tZl; Ahx DmxAhkm\aphbm
sWp
]dbsSpp;
XkvamXvAXn\m;
bpykzbpw sNbvXmepw
A\zbw
\nXy\pw
\miclnX\pw
AdnbsSm
Ignbmh\pamb
icocn
hnp
Bmhns Cu tZl Ahkm\aphsbv
]dbsSpp AXpsImv tl APp\, bpw
sNbvXp sImpI

SANSKRIT

19

ya enam vetti hantram


yas cainam manyate hatam
ubhau tau na vijnto
nyam hanti na hanyate
WORD FOR WORD
yah -- anyone who; enam -- this; vetti -- knows;
hantaram -- the killer; yah -- anyone who; ca -also; enam -- this; manyate -- thinks; hatam -killed; ubhau -- both; tau -- they; na -- never;
vijanitah -- are in knowledge; na -- never; ayam -this; hanti -- kills; na -- nor; hanyate -- is killed.
TRANSLATION

Neither he who thinks the living entity the slayer


nor he who thinks it slain is in knowledge, for the
self slays not nor is slain.

b G\w thn lmcw;


bss\w a\ytX lXw
D`u Xu \ hnPm\otXm
\mbw ln \ l\ytX
]Zm\p]Z Aw:
bxGh; G\wCXns\; lmcwsImph
\mbn; thnAdnbppthm; lXwsImsh
\mbn; a\ytXAdnbppthm; Xu D`uAh
cpt]cpw \ hnPm\oXxkXyw Adnbpn;
AbwCh;\ lnBscbpw sImpn; \
l\ytX NBcmepw sImsSpn
A\zbw
GsXmcph
Chs\
(Bmhns\)
sImphs\v Adnbppthm GsXmcph
Chs\ sImsh\mbn IcpXppthm B
cpt]cpw(hmkvXhw)
Adnbpn
Ch
sImpn, sImsSppan.

SANSKRIT

na jyate mriyate v kadcin


nyam bhtv bhavit v na bhyah
ajo nityah ssvato 'yam purno
na hanyate hanyamne sarre
Chapter 2 - The Yoga of Analytic Knowledge

20

\ PmbtX {abtX hm IZmNnXv


\mbw `pXzm `hnXm hm \ `pbx
AtPm \nXyx imiztXmbw ]qcmWx
\ l\ytX l\yamt\ icotc
Page 9 of 31

The Bhagavad Gita


WORD FOR WORD
na -- never; jayate -- takes birth; mriyate -- dies;
va -- either; kadacit -- at any time (past, present or
future); na -- never; ayam -- this; bhutva -- having
come into being; bhavita -- will come to be; va -or; na -- not; bhuyah -- or is again coming to be;
ajah -- unborn; nityah -- eternal; sasvatah -permanent; ayam -- this; puranah -- the oldest; na - never; hanyate -- is killed; hanyamane -- being
killed; sarire -- the body.
TRANSLATION
For the soul there is neither birth nor death at any
time. He has not come into being, does not come
into being, and will not come into being. He is
unborn, eternal, ever-existing and primeval. He is
not slain when the body is slain.
SANSKRIT

{ioaZv `KhXv KoX


]Zm\p]Z Aw:
AbwCh; icotctZlw;l\yamt\sIms
Sptm; IZmNnXvHcnepw; \l\ytXsIms
Spn; \PmbtXP\npn ;\{anbtX hmacn
pXpan; `qXzmDmbnv;`qbx]ns; `hnXm
bkvamXvFpsIms
hm\`hnpXpan;
m; AbwCh; APxPanmh\pw;
\nXyx\miah\pw; imizXxHtchn[ambncnp
h\pw; ]pcmWxappXs Dh\pamWv.
A\zbw
Ch (Bmhv) Hcnepw P\nppan, acnp
pan Ch Dmbnp ]ns CXmppan
PclnX\pw \nXy\pw imizX\pw ]t Dh\p
amb
Ch
icocw
l\nsSptmgpw
l\nsSpn
21

vedvinsinam nityam
ya enam ajam avyayam
katham sa purusah prtha
kam ghtayati hanti kam
WORD FOR WORD
veda -- knows; avinasinam -- indestructible; nityam
-- always existing; yah -- one who; enam -- this
(soul); ajam -- unborn; avyayam -- immutable;
katham -- how; sah -- that; purusah -- person;
Prtha-- O Prtha(Arjuna); kam -- whom; ghatayati
-- causes to hurt; hanti -- kills; kam -- whom.
TRANSLATION
O Prtha, how can a person who knows that the
soul is indestructible, eternal, unborn and
immutable kill anyone or cause anyone to kill?
SANSKRIT

vsmsi jrnni yath vihya


navni grhnti naro 'parni
tath sarrni vihya jrnny
anyni samyti navni deh
WORD FOR WORD
vasamsi -- garments; jirnani -- old and worn out;
yatha -- just as; vihaya -- giving up; navani -- new
garments; grhnati -- does accept; narah -- a man;
aparani -- others; tatha -- in the same way; sarirani
-- bodies; vihaya -- giving up; jirnani -- old and
useless; anyani -- different; samyati -- verily
accepts; navani -- new sets; dehi -- the embodied.

Chapter 2 - The Yoga of Analytic Knowledge

thZmhn\min\w \nXyw; b G\aPahybw


IYw k ]pcpjx ]mY!; Iw LmXbXn ln Iw?

]Zm\p]Z Aw:
tl]mAtbmAp\; bxGh; G\w
CXns\; \nXyw\nXy\mbpw; Ahybwbanm
Ahn\m
h\pw;
APwPanmh\pw;
in\w\mianmh\mbpw; thZAdnbppthm;
kxAh;IwBsc;IYwFs\;lnsImp
p;IwBsc; LmXbXnsImnpp
A\zbw
tl Ap\! bmsXmcph Ch (Bmhns\)
\mianmh\mbpw Fpaph\mbpw Pcln
X\pw abnmh\mbpw Adnbpp B
]pcpj (Abm) Bsc sImpp Bsc
Fs\ sImnpp
22

hmkmwkn PoWm\n bYm hnlmb


\hm\n KrlvWmXn \tcm]cmWn
XYm icocmWn hnlmb PoWm
\y\ym\n kwbmXn \hm\n tZlo
]Zm\p]Z Aw:
\cxa\pjy;bYmF{]Imcw; Pom\n]gb;
hmkmwknhkv{Xsf;hnlmbDt]nv;\hm\n
]pXnb;A]cmWnthsd;KrlvWmXnkzoIcnp
thm;XYmA{]ImcwXs;tZlotZltmSpIqSn
bBmhv;Pom\nPofmb;icocmWnico
csf;hnlmbDt]nv; \hm\n]pXnb Xmb;
A\ym\nthsd; kwbmXn{]m]npp.
Page 10 of 31

The Bhagavad Gita


TRANSLATION
As a person puts on new garments, giving up old
ones, the soul similarly accepts new material
bodies, giving up the old and useless ones.
SANSKRIT

{ioaZv `KhXv KoX


A\zbw
a\pjy F{]Imcw PoWhkv{X Dt]nv
thsd ]pXnbhkzoIcnppthm A{]Imcw tZln
(tZlm`nam\nbmb Bmhv) Po icoc
Dt]nv
]pXnb
thsd(icocsf)
{]m]npp
23

nainam chindanti sastrni


nainam dahati pvakah
na cainam kledayanty po
na sosayati mrutah
WORD FOR WORD

ss\\w Onn ikv{XmWn


ss\\w ZlXn ]mhIx
\ ssN\w tZbymt]m
\ timjbXn amcpXx
]Zm\p]Z Aw:

na -- never; enam -- this soul; chindanti -- can cut


to pieces; sastrani -- weapons; na -- never; enam -this soul; dahati -- burns;,pavakah -- fire; na -never; ca -- also; enam -- this soul; kledayanti -moistens; apah -- water; na -- never; sosayati -dries; marutah --wind.

imkv{XmWnBbp[;G\wChs\ (Bmhn
s\); \ Onnshnapdnpn; ]mhIxAn;
\
ZlXnZlnnppan;
G\wChs\;
\
tZbn\\bvpn;
B]xPew;
amcpXxhmbp; \ timjbXntimjnnpn.

TRANSLATION

A\zbw
Chs\ (Bmhns\) Bbp[ tOZnpn
Chs\ An Zlnnpn Chs\ Pew
\\bvpn hmbp timjnnppan.

The soul can never be cut to pieces by any weapon,


nor burned by fire,nor moistened by water, nor
withered by the wind.
SANSKRIT

24

acchedyo 'yam adhyo 'yam


akledyo 'sosya eva ca
nityah sarva-gatah sthnur
acalo 'yam santanah
WORD FOR WORD
acchedyah -- unbreakable; ayam -- this soul;
adahyah -- unable to be burned; ayam -- this soul;
akledyah -- insoluble; asosyah -- not able to be
dried; eva -- certainly; ca -- and; nityah -everlasting; sarva-gatah -- all-pervading; sthanuh -unchangeable; acalah -- immovable; ayam -- this
soul; sanatanah -- eternally the same.
TRANSLATION
This individual soul is unbreakable and insoluble,
and can be neither burned nor dried.
He is
everlasting; present everywhere, unchangeable,
immovable and eternally the same.
SANSKRIT

AttZymbaZmtlymbw; AttZymtimjy Gh N
\nXyx khKXxmWpx; -ANtembw k\mX\x
]Zm\p]Z Aw:
AbwCuBmhv; AtZyxtOZnsSh
\; AbwCh; AZmlyZlnnh\;
AtZyx{Zhnnh\pa;AbwCuBmhv;
\nXyx\nXy\pw;kKXxFpwhym]nncnp
h\pw;mWpxnckz`mhaph\pw;ANexNen
mh\pw;k\mX\xA\mZnbmbh\pw BWv.
A\zbw
Ch tOZnsSm Ignbmh\pw Ch
ZlnnsSmIgnbmh\pw \bvsSmt\m
DWsSmt\m
Ignbmh\pat{X
Ch
\nXy\pw
khym]nbpw
nc\pw
Cfanmh\pw ImemXoX\pamWv
25

avyakto 'yam acintyo 'yam


avikryo 'yam ucyate
tasmd evam viditvainam
nnusocitum arhas
Chapter 2 - The Yoga of Analytic Knowledge

AhytmbaNntymbw; AhnImtcymbapNytX
XkvamtZhw hnZnssXz\w; \m\ptimNnXpalkn
Page 11 of 31

The Bhagavad Gita


WORD FOR WORD
avyaktah -- invisible; ayam -- this soul; acintyah -inconceivable; ayam -- this soul; avikaryah -unchangeable; ayam -- this soul; ucyate -- is said;
tasmat -- therefore; evam -- like this; viditva -knowing it well; enam -- this soul; na -- do not;
anusocitum -- to lament; arhasi -- you deserve.
TRANSLATION
It is said that the soul is invisible, inconceivable and
immutable. Knowing this, you should not grieve for
the body.
SANSKRIT

{ioaZv `KhXv KoX


]Zm\p]Z Aw:
AbwCh(Bmhv); AhyxAhy\mWv;
AbwCh; ANnyxNnnsSh\;
AbwCh; AhnImcyxhnImcwkw`hnh
\; DNytXFpAdnbsSpp;XkvamXvAXp
sImv; GhwC{]Imcw;G\wCuBmhns\;
hnZnXzmAdnnv; A\ptimNnXpwhyk\np
Xn\v; \ Alkn\o Al\.
A\zbw
Ch (Bmhv) Ahys\pw ANnys\pw
AhnImcys\pw ]dbsSpp Bmhns\
C{]Imcw Adnnv ZpxJnpXn\v \o Al\
26

atha cainam nitya-jtam


nityam v manyase mrtam
tathpi tvam mah-bho
nainam socitum arhas
WORD FOR WORD
atha -- if, however; ca -- also; enam -- this soul;
nitya-jatam -- always born; nityam -- forever; va -either; manyase -- you so think; mrtam -- dead;
tatha api -- still; tvam -- you; maha-baho -- O
mighty-armed one; na -- never; enam -- about the
soul; socitum -- to lament; arhasi -- deserve.
TRANSLATION
If, however, you think that the soul [or the
symptoms of life] is always born and dies forever,
you still have no reason to lament, O mighty-armed.
SANSKRIT

AY ssN\w \nXyPmXw; \nXyw hm a\ytk arXw


XYm]n Xzw alm_mtlm; ss\hw timNnXpalkn
]Zm\p]Z Aw:
G\wCuBmhns\; \nXyPmXwFmbvtmgpw
P\npXmbpw; \nXyw arXw hmFtmgpw
acnpXmbpw; AY N a\ytk\o a\nemp
pshn; XYm]n BnXnbntmepw; tl
alm_mtlmAtbm hocyhm\mb Ap\; Xzw
Ghw\o C{]Imcw; \ timNnXpw Alkn
hyk\nphm Al\.
A\zbw
Asn Bmhns\ Fpw P\nph\mbpw
Fpw acnphmbpw \o hnNmcnppshn
t]mepw alm_mlphmb Ap\! \o C{]Imcw
hyk\nm Al\
27

jtasya hi dhruvo mrtyur


dhruvam janma mrtasya ca
tasmd aparihrye'rthe
na tvam socitum arhasi
WORD FOR WORD
jatasya -- of one who has taken his birth; hi -certainly; dhruvah -- a fact; mrtyuh -- death;
dhruvam -- it is also a fact; janma -- birth; mrtasya
-- of the dead; ca -- also; tasmat -- therefore;
apariharye -- of that which is unavoidable; arthe -in the matter; na -- do not; tvam -- you; socitum -to lament; arhasi -- deserve.
TRANSLATION
One who has taken his birth is sure to die, and after
death one is sure to take birth again. Therefore, in
the unavoidable discharge of your duty, you should
not lament.
Chapter 2 - The Yoga of Analytic Knowledge

PmXky ln {[pthm arXypx; {[phw ParXky N


XkvamZ]cnlmtcytY; \ {Xw timNnXpalkn
]Zm\p]Z Aw:
PmXkyP\nh\v;
arXypxacWw;
{[phx
ln\nbw Xs; arXkyacnh\v; P
NPhpw; {[phw\nbw; XkvamXvAXn\m;
A]cnlmtcy At]cnlcnm\mhm Cu
timNnXpw
\
Imcyn;
Xzw\o;
Alknhyk\ntXn.
A\zbw
Fsm, P\nh\p acWw XobmWv
acnh\p P\\hpw \nbw Xs AXn\m
]cnlmcanmXmb Imcyn \o ZpxJnm
Al\ (ZpxJntXn)
Page 12 of 31

The Bhagavad Gita

{ioaZv `KhXv KoX

SANSKRIT

28

avyaktdni bhtni
vyakta-madhyni bhrata
avyakta-nidhanny eva
tatra k paridevan
WORD FOR WORD
avyakta-adini -- in the beginning unmanifested;
bhutani -- all that are created; vyakta -manifested; madhyani -- in the middle; bharata -- O
descendant of Bharata; avyakta -- nonmanifested;
nidhanani -- when vanquished; eva -- it is all like
that; tatra -- therefore; ka -- what; paridevana -lamentation.
TRANSLATION
All created beings are unmanifest in their
beginning, manifest in their interim state, and
unmanifest again when annihilated. So what need is
there for lamentation?

AhymZo\n `qXm\n
hya[ym\n `mcX.
Ahy\n[\mt\yh
X{X Im ]cntZh\m.
]Zm\p]Z Aw:
`qXm\nicoc; AhymZo\nambbn \nv
DmbhbmIpp;
hya[ym\na[yImen
am{Xw
hynKXamb;
Ahym\n[m\n
Ghambbns ebnpIbpw sNpp;
X{XCu hnjbn; Im ]cntZh\mFmWv
hyk\nm\pXv
A\zbw
tl APp\! PohnI hyam BZntbmSp
IqSnbhbpw hyamb a[ytmSpIqSnbhbpw
Ahyn ebnphbpw Xs AXn
Fn\p hne]npp?

SANSKRIT

29

scaryavat pasyati kascid enam


scaryavad vadati tathaiva cnyah.
scaryavac cainam anyah srnoti
srutvpy enam veda na caiva kascit
WORD FOR WORD
ascarya-vat -- as amazing; pasyati -- sees; kascit -someone; enam -- this soul; ascarya-vat -- as
amazing; vadati -- speaks of; tatha -- thus; eva -certainly; ca -- also; anyah -- another; ascarya-vat - similarly amazing; ca -- also; enam -- this soul;
anyah -- another; srnoti -- hears of; srutva -- having
heard; api -- even; enam -- this soul; veda -- knows;
na -- never; ca -- and; eva -- certainly; kascit -someone.
TRANSLATION
Some look on the soul as amazing, some describe
him as amazing, and some hear of him as amazing,
while others, even after hearing about him, cannot
understand him at all.

BcyhXv ]iyXn IntZ\w


BNcyhZzZXn XssYh Nm\yx
Bcyhss\a\yx irtWmXn
{ipXzmt]y\w thZ \ ssNh InXv
]Zm\p]Z Aw:
InXvHcph;
G\wCu
Bmhns\;
BcyhXvBcyhkvXpsh t]mse; ]iyXn
ImWpp; XYm Gh NA{]Imcw Xs; A\yx
asmcph; G\w Cu Bmhns\; BcyhXv
BcyhkvXpt]mse; hZXn]dbpp; A\yx
thsdmcph;
irtWmXn
NtIpIbpw
sNpp; {ipXzm A]n NtImepw (Imepw,
]dmepw); InXvBcpw
A\zbw
Hcph Chs\ (Bmhns\) Bcysat]mse
ImWpp A{]Imcw Xs A\y Bcysa
t]mse ]dbpp thsd Nne Bmhns\pdnv
Bcysa t]mse tIpIbpw sNpp
tInpw Hcmfpw Cu Bmhns\ AdnbpnXs

SANSKRIT

30

deh nityam avadhyo 'yam


dehe sarvasya bhrata
tasmt sarvni bhtni
na tvam socitum arhasi
Chapter 2 - The Yoga of Analytic Knowledge

tZlo \nXyaht[ymbw
tZtl khky `mcXx
XkvamXv khmWn `qXm\n
\ {Xw timNnXpalkn
Page 13 of 31

The Bhagavad Gita


WORD FOR WORD
dehi -- the owner of the material body; nityam -eternally; avadhyah -- cannot be killed; ayam -- this
soul; dehe -- in the body; sarvasya -- of everyone;
bharata -- O descendant of Bharata; tasmat -therefore; sarvani -- all; bhutani -- living entities
(that are born); na -- never; tvam -- you; socitum -to lament; arhasi -- deserve.
TRANSLATION
O descendant of Bharata, he who dwells in the body
can never be slain. Therefore you need not grieve
for any living being.
SANSKRIT

{ioaZv `KhXv KoX


]Zm\p]Z Aw:
tl `mcXAtbm Ap\; kkyFmhcp
sSbpw; tZtltZlnep; Abw tZlnCu
Pohmmhv; \nXywFmbvt]mgpw; Ah[yx\in
nm\mhmXmbn Xs nXn sNpp;
XkvamXvAXpsImv; Xzw\o; kmWn `qXm\n
Hcp {]mWnsbpdnpw timNnXpw \ Alkn
hyk\nm Al\.
A\zbw
tl `cXhwiP\mb APp\! FmhcpsSbpw
tZlnep Cu Pohmmhv Fmbvt]mgpw \in
nm\mhmXmbn Xs nXn sNpp AXn
\m Hcp Pohnsbp dnpw \o hyk\npXn\v
Al\ (hyk\nm ]mSn)
31

svadharmam api cveksya


na vikampitum arhasi
dharmyddhi yuddhc chreyo 'nyat
kshatriyasya na vidyate
WORD FOR WORD
sva-dharmam -- one's own religious principles; api -also; ca -- indeed; aveksya -- considering; na -never; vikampitum -- to hesitate; arhasi -- you
deserve; dharmyat -- for religious principles; hi -indeed; yuddhat -- than fighting; sreyah -- better
engagement; anyat -- any other; kshatriyasya -- of
the kshatriya; na -- does not; vidyate -- exist.
TRANSLATION
Considering your specific duty as a Kshatriya, you
should know that there is no better engagement for
you than fighting on religious principles; and so
there is no need for hesitation.
SANSKRIT

yadrcchay copapannam
svarga-dvram apvrtam
sukhinah ksatriyh prtha
labhante yuddham drsam
WORD FOR WORD
yadrcchaya -- by its own accord; ca -- also;
upapannam -- arrived at svarga -- of the heavenly
planets; dvaram -- door; apavrtam -- wide open;
sukhinah -- very happy; kshatriyah -- the members
of the royal order; Prith-- O son of Prith;
labhante -- do achieve; yuddham -- war; idrsam -like this.
TRANSLATION
O Prith, happy are the kshatriyas to whom such
fighting opportunities come unsought, opening for
them the doors of the heavenly planets.
Chapter 2 - The Yoga of Analytic Knowledge

kz[]n Nmthy
\ hnInXpalkn
[aymn bpmXv t{itbm\yXv
{Xnbky \ hnZytX
]Zm\p]Z Aw:
kz[wkz[s;AthyA]nNt\mnbm
epw; hnIw]nXpw`bsSpXn\v; \ Alkn\o
Al\;{Xnbky{Xnbv;[ymXvbpmXv
[yambbptm;A\yXvt{ibxt{ibkv
Icamb asmv;\ hnZytX lnCXs
A\zbw
kz[as t\mnbnmbmepw, \o NesSm
]mSn Fsm, {Xnbv [abps
m t{ibkvIcambn asmn
32

bZrbm tNm]]w; kzKZzmca]mhrXw


kpJn\x {Xnbmx ]mY; e`t bpaoZriw
]Zm\p]Z Aw:
]mAtbm]m; (tb) {Xnbmx(GXp)
{Xnbmv; bZrmD]]w bmZrnIambn
hp tNXpw; A]mhrXwXpdpInSp;
kzZzmcw Nkzntep hmXnepamb;
bps;
CuZriw
bpwCs\bp
e`te`nppthm; tX kpJn\x `hnAh
kpJnIfmIpp.
A\zbw
Atbm APp\! bmZrnIambn hp tNXpw
Xpd kzKhmXnepamb C{]Imcap bpw
`mKyhmmcmb {Xnbmt e`nppp.
Page 14 of 31

The Bhagavad Gita


SANSKRIT

{ioaZv `KhXv KoX


33

atha cet tvam imam dharmyam


sangrmam na karisyasi
tatah sva-dharmam krtim ca
hitv ppam avpsyasi
WORD FOR WORD
atha--therefore; cet--if; tvam--you; imam--this;
dharmyam--as a religious duty; sangramam-fighting; na--do not; karisyasi--perform; tatah-then; sva-dharmam--your religious duty; kirtim-reputation; ca--also; hitva--losing; papam--sinful
reaction; avapsyasi--will gain.
TRANSLATION
If, however, you do not perform your religious duty
of fighting, then you will certainly incur sins for
neglecting your duties and thus lose your reputation
as a fighter.
SANSKRIT

AYtNXv Xzanaw [ayw


kw{Kmaw \ Icnjykn
XXx kz[aw Ionw N
lnXzm ]m]ahm]vkykn
]Zm\p]Z Aw:
AYFm; Xzw\o; [yw[yamb; Caw
kw{KmawCubps;\IcnjykntNXvsNpn
Fn; XXxAXn\m; kz[wIonw N
kz[sbpw Ionsbbpw; lnXzmDt]n
nv;]m]w]m]s;Ahm]vkykn\o{]m]npw
A\zbw
C\n, [ayamb Cu bpw \o sNpIbnsn
AXp \nanw kz[ahpw Ionbpw shSnnv
\o ]m]sbmhpw {]m]npI
34

akrtim cpi bhtni


kathayisyanti te 'vyaym
sambhvitasya ckrtir
marand atiricyate
WORD FOR WORD

akirtim -- infamy; ca -- also; api -- over and above;


bhutani -- all people; kathayisyanti -- will speak; te
-- of you; avyayam -- forever; sambhavitasya -- for
a respectable man; ca -- also; akirtih -- ill fame;
maranat -- than death; atiricyate -- becomes more.

TRANSLATION
People will always speak of your infamy, and for a
respectable person, dishonor is worse than death.
SANSKRIT

bhayd rand uparatam


mamsyante tvm mah-rathh
yesm ca tvam bahu-mato
bhtv ysyasi lghavam
WORD FOR WORD
bhayat -- out of fear; ranat -- from the battlefield;
uparatam -- ceased; mamsyante -- they will
consider; tvam -- you; maha-rathah -- the great
generals; yesam -- for whom; ca -- also; tvam -you; bahu-matah -- in great estimation; bhutva -having been; yasyasi --you will go; laghavam -decreased in value.

Chapter 2 - The Yoga of Analytic Knowledge

AIonw Nm]n `qXm\n


IYbnjyn tXhybmw
kw`mhnXky NmIonx
acWmZXncnNytX
]Zm\p]Z Aw:
A]n NAXn\pw ]pdta; `qXm\nP\;
tX\ns; AhybmwimizXamb; AIonw
NAIontbbpw; IYbnjyn]dbpw; kw`m
hnXky_lpam\nsnphv; AIonx
A]Ion; acWmXvacWtm; AXncnNytX
A[nIambn `hnpp;
A\zbw
IqSmsX, P\ \ns \inm ZpjvIon
]dp ]cpw _lpam\nX\v ZpjvIon
acWsm IhnXmWtm
35

`bmZv cWmZp]cXw
awkyt Xzw almcYmx
tbjmw N Xzw _lpatXm
`qXzm bmkykn emLhw
]Zm\p]Z Aw:
Xzw\o;tbjmwbmsXmcpv;_lpaXx(A`qx
_lpam\nsh\mbncppthm;tXalmcYmxB
almcYm;Xzmw\ns;`bmXv`bwtlXphmbnv;
D]cXw]nhenh
cWmXvbpn\nv;
\mbn; awkythnNmcnpw; `qXzm NHcn
_lpam\tbmKy\mbnv ]ns; emLhw\nmc
Xsb; bmkykn\o {]m]npw
Page 15 of 31

The Bhagavad Gita

{ioaZv `KhXv KoX


A\zbw

TRANSLATION
The great generals who have highly esteemed your
name and fame will think that you have left the
battlefield out of fear only, and thus they will
consider you insignificant.

\o `bwaqeamWv bpn \np ]nhen


sXv almcYm hnNmcnpw bmsXmcphv \o
_lpam\y\mbn `hnncppthm Ahp \o
\nmc\mbnocpIbpw sNpw.

SANSKRIT

36

avcya-vdms ca bahn
vadisyanti tavhith
nindantas tava smarthyam
tato duhkhataram nu kim
WORD FOR WORD

AhmNyhmZmw _lq
hZnjyn XhmlnXmx
\nkvXh kmaYyw
XtXm ZpxJXcw \p Inw
]Zm\p]Z Aw:

avacya -- unkind; vadan -- fabricated words; ca -also; bahun -- many; vadisyanti -- will say; tava -your; ahitah -- enemies; nindantah -- while
vilifying; tava -- your; samarthyam -- ability; tatah - than that; duhkha-taram -- more painful; nu -- of
course; kim -- what is there.

Xh\ns;kmaywkmays;\nx\nn
psImv;_lqhfsc;AhmNyhmZmN]dbp
hm]mSnmhmpIsf;hZnjyn]dbpw; XXx
ZpJXcwvAXnt\mZpxJw;Inw\pFmWpXv

TRANSLATION

A\zbw
\ns
i{Xp
\ns
kmaYys
\nnpsImv ]dbm sImcpXm ]eXpw
]dbpIbpw sNpw AXne[nIw ZpxJsapv?

Your enemies will describe you in many unkind


words and scorn your ability. What could be more
painful for you?
SANSKRIT

37

hato v prpsyasi svargam


jitv v bhoksyase mahm
tasmd uttistha kaunteya
yuddhya krta-niscayah
WORD FOR WORD
hatah -- being killed; va -- either; prapsyasi -- you
gain; svargam -- the heavenly kingdom; jitva -- by
conquering; va -- or; bhoksyase -- you enjoy; mahim
-- the world; tasmat -- therefore; uttistha -- get up;
kaunteya -- O son of Kunt; yuddhaya -- to fight;
krta -- determined; niscayah -- in certainty.

ltXm hm {]]vkykn kzKw


PnXzm hm t`mytk alow
XkvamZpnjvT Iutb
bpmb IrX \nbx
]Zm\p]Z Aw:
tlIutbAtbmAp\;ltXmhm sIm
sm; kzw {]m]vkykn\o kzs
{]m]npw;PnXzmhmPbnmtem;alowt`mytk
cmPys A\p`hnpw; XkvamXvAXpsImv;IrX
\nbx\nbw sNbvXh\mbnv; DnjvT
FgptevpI
A\zbw

TRANSLATION
O son of Kunt, either you will be killed on the
battlefield and attain the heavenly planets, or you
will conquer and enjoy the earthly kingdom.
Therefore, get up with determination and fight.

sImsm
\o
kzs
{]m]npw
PbnbmsWn
cmPys
A\p`hnmw
AXn\m, Atbm Ap\ bpn\mbn
\nbw sNbvXh\mbnv Fgptevp

SANSKRIT

38

sukha-duhkhe same krtv


lbhlbhau jayjayau
tato yuddhya yujyasva
naivam ppam avpsyasi

Chapter 2 - The Yoga of Analytic Knowledge

kpJZpxtJ ktaIrXzm
em`mem`u PbmPbu
XtXm bpmb bpPykz
ss\hw ]m]ahm]vkykn
Page 16 of 31

The Bhagavad Gita


WORD FOR WORD
sukha -- happiness; duhkhe -- and distress; same -in equanimity; krtva -- doing so; labha-alabhau -both profit and loss; jaya-ajayau -- both victory and
defeat; tatah -- thereafter; yuddhaya -- for the
sake of fighting; yujyasva -- engage (fight); na -never; evam -- in this way; papam -- sinful
reaction; avapsyasi -- you will gain.
TRANSLATION
Do thou fight for the sake of fighting, without
considering happiness or distress, loss or gain,
victory or defeat -- and by so doing you shall never
incur sin.
SANSKRIT

{ioaZv `KhXv KoX


]Zm\p]Z Aw:
kpJZpxtJkpJZpxJsf;ktakaambn; IrXzm
sNbvX (hnNmcnv); em`mem`uem`mem`tfbpw;
kawIrXzm
PbmPbuPbm]Pbtfbpw;
kaambn
hnNmcnnv;
XXxAXn\ptijw;
bpmbbpPykzbpn\mbnsmpk\m
hpI; GhwC{]Imcw; ]m]w]m]s; \
Ahm]vkykn \o {]m]npIbn
A\zbw
kpJZpxJsfbpw em`\jvSsfbpw Pbm]
Pbsfbpw Xpeyamn hnNmcnnv A\cw
bpns\mcppI
C{]Imcambm
\o
]m]s {]m]nbn
39

es te 'bhihit snkhye
buddhir yoge tv imm srnu
buddhy yukto yay prtha
karma-bandham prahsyasi
WORD FOR WORD
esa -- all this; te -- unto you; abhihita -- described;
sankhye -- by analytical study; buddhih -intelligence; yoge -- in work without fruitive result;
tu -- but; imam -- this; srnu- just hear; buddhya -by intelligence; yuktah -- dovetailed; yaya -- by
which; Prith-- O son of Prith; karma-bandham -bondage of reaction; prahasyasi -- you can be
released from.
TRANSLATION
Thus far I have described this knowledge to you
through analytical study. Now listen as I explain it
in terms of working without fruitive results. O son
of Prith, when you act in such knowledge you can
free yourself from the bondage of works.
SANSKRIT

nehhikrama-nso 'sti
pratyavyo na vidyate
sv-alpam apy asya dharmasya
tryate mahato bhayt
WORD FOR WORD
na -- there is not; iha -- in this yoga; abhikrama -in endeavoring; nasah -- loss; asti -- there is;
pratyavayah -- diminution; na -- never; vidyate -there is; su-alpam -- a little; api -- although; asya -of this; dharmasya -- occupation; trayate -releases; mahatah -- from very great; bhayat -danger.

Chapter 2 - The Yoga of Analytic Knowledge

Gjm tX`nlnXm kmwtJy


_pn tbmtK Xznamw irWp
_pym bptm bbm ]m!
Ia_w {]lmkykn
]Zm\p]Z Aw:
tl ]mAtbm Ap\; tX\n\v;
A`nlnXmD]tZinsnp; jmCXvkmwtJy
bbm_pym
_pnxkmwJyamb_pnbmWv;
bmsXmcp_pntbmSv;
bpxtNh\mbm;
{]lmkykn\o
I_wI_s;
Dt]nptam; XmwAs\bp; tbmtK Xp
tbmKkw_amb;
CamwCu
_pnsb;
irWptIpI.
A\zbw
APp\!
\n\v
D]tZins
CXv
kmwJynse m\amIpp tbmKhnjbnep
CXns\bmIs (m\s), tIp sImpI Cu
m\tmSp tNh\mbm Ia_s
Dt]nmw
40

t\lm`n{Ia\mtimkvXn; {]Xyhmtbm \ hnZytX


kzev]a]yky [aky; {XmbtX altXm `bmXv
]Zm\p]Z Aw:
ClCu
amn;
A`n{Ia\mix
\
AkvXnBnXn\p \miw kw`hnpn;
{]XyhmbxBnm\pXn\p XShpw; \
Aky
[kyPohnXn
hnZytXC;
A\pjvTnmhp Cu coXnbpsS; kzev]w
alXxhepXmb;
A]nAev]wt]mepw;
`bmXv`bn \npw; {XmbtXcnpp
Page 17 of 31

The Bhagavad Gita


TRANSLATION
In this endeavor there is no loss or diminution, and
a little advancement on this path can protect one
from the most dangerous type of fear.
SANSKRIT

{ioaZv `KhXv KoX


A\zbw
ChnsS Cu ItbmKn sNbvX {]hrn
\njv^eambn `hnpn hn]coX^ew DmIbp
an Cu [ns Aev]amb BNcWw
t]mepw hepXmb `bn \np cnpp.
41

vyavasytmik buddhir
ekeha kuru-nandana
bahu-skh hy anants ca
buddhayo 'vyavasyinm
WORD FOR WORD
vyavasaya-atmika
-resolute
in
Krishna
consciousness; buddhih -- intelligence; eka -- only
one; iha -- in this world; kuru-nandana -- O beloved
child of the Kurus; bahu-sakhah -- having various
branches; hi -- indeed; anantah -- unlimited; ca -also; buddhayah -- intelligence; avyavasayinam -- of
those who are not in Krishna consciousness.
TRANSLATION
Those who are on this path are resolute in purpose,
and their aim is one. O beloved child of the Kurus,
the intelligence of those who are irresolute is
many-branched.
SANSKRIT

ym imm puspitm vcam


pravadanty avipascitah
veda-vda-rath prtha
nnyad astti vdinah
kmtmnah svarga-par
janma-karma-phala-pradm
kriy-visesa-bahulm
bhogaisvarya-gatim prati
WORD FOR WORD
yam imam -- all these; puspitam -- flowery; vacam - words; pravadanti -- say; avipascitah -- men with
a poor fund of knowledge; veda-vada-ratah -supposed followers of the Vedas; Prith-- O son of
Prith; na -- never; anyat -- anything else; asti -there is; iti -- thus; vadinah -- the advocates;
kama-atmanah -- desirous of sense gratification;
svarga-parah -- aiming to achieve heavenly planets;
janma-karma-phala-pradam -- resulting in good
birth and other fruitive reactions; kriya-visesa -pompous ceremonies; bahulam -- various; bhoga -in sense enjoyment; aisvarya -- and opulence; gatim
-- progress; prati -- towards.
bhoga -- to material enjoyment; aisvarya -- and
opulence; prasaktanam -- for those who are
attached; taya -- by such things; apahrta-cetasam -bewildered in mind; vyavasaya-atmika -- fixed in
determination; buddhih -- devotional service to the
Lord; samadhau -- in the controlled mind; na -never; vidhiyate -- does take place.

Chapter 2 - The Yoga of Analytic Knowledge

hyhkmbmbvanIm _qnx; GtIl Ipcp\\


_lpimJm ly\m; _ptbmhyhkmbn\mw
]Zm\p]Z Aw:
tl Ipcp\\Atbm Ap\; ClChnsS;
hyhkmbvXanIm _pnx\nb_pn GIm ln
Hp am{XamWv; Ahyhkmbn\mw(Xp)Fm
\nb _pnbnmhcpsS; _pbx_pnI;
_lpimJmx]eimJItfmSpIqSnbhbpw;A\mx
NAhkm\anmhbpw BWv.
A\zbw
ChnsS \nbZmVyap _pnHtbpp
\nbZmVyanmhcpsS _pnI ]e imJI
tfmSpIqSnbhbpw Ahkm\anmhbpamIpp
42-43

bmanamw ]pjv]nXmw hmNw; {]hZyhn]nXx


thZhmZcXmx ]m; \m\yZkvXoXn hmZn\x
Imamm\x kzK]cm; PIa ^e{]Zmw
{Inbmhntij _lpemw; t`mssKizcy KXnw {]Xn
]Zm\p]Z Aw:
tl]mAtbmAp\; thZhmZcXmxthZ
pthn hmZnpXn\njvSsSphcpw; \
A\yXvAkvXn thZhnlnXambnpXnt\m
AXoXamb; CXnhmZn\xasmpansp ]dbp
hcpw; Imam\xImam\ndncnphcpw;
kz]cmsshZnIeyamb kzw XsbmWv
Ghpw t{ijvTamb aqeysap IcpXphcpamb;
t`mssKizcyKXnw
Ahn]nXxAhnthInI
{]XnkpJtemep]amb t`mKyhnjbpthn
sNp;PI^e{]ZmwhopwkwkmcZpxJw
A\p`hnpIXs I ^eambp {Inbmhnti
j_lpemw \m\mXcwIsfn;]pjv]nXw
Caw]pjv]nXamb Cu bmwhmNwbmsXmcphm
pIsf;{]hZn]dbppthm;XbmA]lrXtN
XkmwBhmpIfmA]lcnstNXtmSp
IqSnbhcpw;
Page 18 of 31

The Bhagavad Gita


TRANSLATION

Men of small knowledge are very much attached to


the flowery words of the Vedas, which recommend
various fruitive activities for elevation to heavenly
planets, resultant good birth, power, and so forth.
Being desirous of sense gratification and opulent
life, they say that there is nothing more than this.

SANSKRIT

{ioaZv `KhXv KoX


A\zbw
Atbm Ap\! thZns AYhmZn
XXv]ccpw
AXnepdw
thsdmpansp
hmZnphcpw Imammfpw kzK{]m]vXn
]caeysap IcpXphcpamb aqV_pnI
t`mssKizcy {]m]vXnpthn ]p\Psa
Ia^es
\p
]eXcw
{Inbmhntijsfn bmsXmcp ]pjv]Xpeyamb
(^eanm) hmns\ ]dbpp
44

bhogaisvarya-prasaktnm
taypahrta-cetasm
vyavasytmik buddhih
samdhau na vidhyate
WORD FOR WORD
bhoga -- to material enjoyment; aisvarya -- and
opulence; prasaktanam -- for those who are
attached; taya -- by such things; apahrta-cetasam -bewildered in mind; vyavasaya-atmika -- fixed in
determination; buddhih -- devotional service to the
Lord; samadhau -- in the controlled mind; na -never; vidhiyate -- does take place.
TRANSLATION
In the minds of those who are too attached to sense
enjoyment and material opulence, and who are
bewildered by such things, the resolute
determination for devotional service to the
Supreme Lord does not take place.
SANSKRIT

trai-gunya-visay ved
nistraigunyo bhavrjuna
nirdvandvo nitya-sattva-stho
niryoga-ksema tmavn
WORD FOR WORD
trai-gunya -- pertaining to the three modes of
material nature; visayah-- on the subject matter;
vedah -- Vedic literatures; nistrai-gunyah -transcendental to the three modes of material
nature; bhava -- be;arjuna -- O Arjuna; nirdvandvah
-- without duality; nitya-sattva-sthah-- in a pure
state of spiritual existence; niryoga-ksemah -- free
from ideas of gain and protection; atma-van -established in the self.
TRANSLATION
The Vedas deal mainly with the subject of the three
modes of material nature. O Arjuna, become
transcendental to these three modes. Be free from
all dualities and from all anxieties for gain and
safety, and be established in the self.
Chapter 2 - The Yoga of Analytic Knowledge

t`mssKizcy {]km\mw
Xbm]lrX tNXkmw
hyhkmbmanIm _pnx
kam[u \ hn[obtX
]Zm\p]Z Aw:
t`mssKizcy{]kvm\mw t`mssKizcyfn
BitbmSp
IqSnbhcpw
Bb
Ahv;
hyhkmbmnIIm _pnx\nbkzcq]tmSp
IqSnb_pn; kam[uBssIZrmbncnptm
gpmIp imnbpsS Imcyn; \ hn[obtX
DmIpn
A\zbw
t`mssKizcyfn AanXmkcmb Ahv
GIm{KXbn \nb kzcq]amb _pn
DmhpIbn.
45

ss{XKpWy hnjbm thZmx


\nkvss{XKptWym `hmPp\
\nZztzm \nXy kXzx
\ntcymK ta Bhm
]Zm\p]Z Aw:
thZmxthZ;ss{XKpWyhnjbmx{XnKpWfn
\npw ap\mbh\pw; \oZzzxtkm]m[nIamb
FmZzz`mhpwAXoX\pw;\nXykXzxip
amb kZzkvXphn kZm nXn sNph\pw;
\ntcymKtax tbmKsbpw tasbpw
ssZzX_pntbmSpIqSn
ImWmh\pw;
BhmBmhns hnph\pw;
`hBbn `hnpI.
A\zbw
tl APp\! thZ {XnKpWhnjbfmWv, \o
{XnKpWhnjbv AXoX\mhpI kpJZpxJmZn
Zzfnmh\pw
\nXykXzn
nXn
sNph\pw
tbmKtafnmh\pw
B\njvT\pambnocpI
Page 19 of 31

The Bhagavad Gita

{ioaZv `KhXv KoX

SANSKRIT

46

yvn artha udapne


sarvatah samplutodake
tvn sarvesu vedesu
brhmanasya vijnatah
WORD FOR WORD
yavan -- all that; arthah -- is meant; uda-pane -- in
a well of water; sarvatah -- in all respects;
sampluta-udake -- in a great reservoir of water;
tavan -- similarly; sarvesu -- in all; vedesu -- Vedic
literatures; brahmanasya -- of the man who knows
the Supreme Brahman; vijanatah -- who is in
complete knowledge.
TRANSLATION
All purposes served by a small well can at once be
served by a great reservoir of water. Similarly, all
the purposes of the Vedas can be served to one who
knows the purpose behind them.

bmhm\Y DZ]mt\
khXx kwptXmZtI
Xmhm kthjp thtZjp
{_mWky hnPm\Xx
]Zm\p]Z Aw:
kXx kwptXmZtIPew Fpw \ndp
Ipfw
]csmgpIptm;
DZ]mt\InWdv,
apXembhbvp; bmhm AxF{Xtmfw
hnetb
hnebptm;
XmhmA{Xtmfw
thZfnepw;
ktjp
thtZjpFm
hnPm\Xxm\nbmb; {_mWky{_mW\v
(ImWm IgnbpIbpp)
A\zbw
FmbnShpw Pew \ndncnptm InWdv
Ipfw apXemb sNdpPemibsImv Fp
{]tbmP\aptm,
Fm
thZfnepw
(thZsfsmpw) m\nbmb {_mW\v
A{Xam{Xw {]tbmP\ta ImWm IgnbpIbpp

SANSKRIT

47

TRANSLATION

IatWyhm[nImckvX
am ^tejp IZmN\
am Ia^etlXp `qx
am tX kwtKmkzIaWn
]Zm\p]Z Aw:
tX\n\v; ImWn GhIw sNpXn
am{Xta; A[nImcxA[nImcapp; IZmN\
Hcnepw; ^tejpI^een; am(AXv A[n
jTnXw)BIcpXv; I^etlXpxam`qxI^
es
Dtinp
{]hnph\mIcpXv;
AIWnIw sNmXncnpXn; kwK
Xmev]cyhpw; am AkvXpAcpXv.
A\zbw

You have a right to perform your prescribed duty,


but you are not entitled to the fruits of action.
Never consider yourself the cause of the results of
your activities, and never be attached to not doing
your duty.

\n\v Iw sNpXn am{Xta A[nImc


app ^en Hcnepw C I^es Dt
inp{]hnph\mIcpXv Iaw sNmXncn
pXnepw \n\v XmXv]cyw DmhcpXv.

karmany evdhikras te
m phalesu kadcana
m karma-phala-hetur bhr
m te sango 'stv akarmani
WORD FOR WORD
karmani -- in prescribed duties; eva -- certainly;
adhikarah -- right; te -- of you; ma -- never;
phalesu -- in the fruits; kadacana -- at any ,time;
ma -- never; karma-phala -- in the result of the
work; hetuh -- cause; bhuh -- become; ma -- never;
te -- of you; sangah -- attachment; astu -- there
should be; akarmani -- in not doing prescribed
duties.

SANSKRIT

yoga-sthah kuru karmni


sangam, tyaktv dhananjaya
siddhy-asiddhyoh samo bhtv
samatvam yoga ucyate

Chapter 2 - The Yoga of Analytic Knowledge

48

tbmKx IpcpIamWn;
kwKw Xyzm [\RvPb
knykntymx ktam `qXzm
kaXzw tbmK DNytX
Page 20 of 31

The Bhagavad Gita


WORD FOR WORD
yoga-sthah -- equipoised; kuru -- perform; karmani - your duties;sangam -- attachment; tyaktva -giving up; dhananjaya -- O Arjuna;siddhi-asiddhyoh
-- in success and failure; samah -- equipoised;
bhutva-- becoming; samatvam -- equanimity; yogah
-- yoga; ucyate -- iscalled.
TRANSLATION
Perform your duty equipoised, O Arjuna,
abandoning all attachment to success or failure.
Such equanimity is called yoga.
SANSKRIT

{ioaZv `KhXv KoX


]Zm\p]Z Aw:
Xzw\o; tbmKxtbmKnnXn sNph
\mbncppsImv; kwKw XyzmFm kwKhpw
XyPnp; knykntymxknnbnepw Aknn
bnepw; kax `pXzmka`mh\tbmSpIqSnbh\mbn;
ImWnIsf; IpcpsNbvXmepw; kaXzw
ka`mhamWv; tbmKx (CXn) DNytXtbmKsap
]dbpXv
A\zbw
tl Ap\! tbmK\mbnv Bkn
Dt]nv
InpXnepw
InmXnepw
ka`mhtmSpIqSn I sNpI ka`mhw
tbmKsap ]dbsSpp.
49

drena hy avaram karma


buddhi-yogd dhananjaya
buddhau saranam anviccha
krpanh phala-hetavah
WORD FOR WORD
durena -- discard it at a long distance; hi -certainly; avaram -- abominable; karma -- activity;
buddhi-yogat -- on the strength of Krishna
consciousness; dhananjaya -- O conqueror of
wealth; buddhau --in such consciousness; saranam - full surrender; anviccha -- try for; krpanah -misers; phala-hetavah -- those desiring fruitive
results.
TRANSLATION
O Dhanajaya, keep all abominable activities far
distant by devotional service, and in that
consciousness surrender unto the Lord. Those who
want to enjoy the fruits of their work are misers.
SANSKRIT

ZqtcW lyhcw Ia; _pntbmKmXv [\RvPb.


_pu icWa\zn; Ir]Wmx ^etlXhx
]Zm\p]Z Aw:
_pntbmKmXv_pntbmKsm;
Ix
Iw; ZqtcWAhcwlnhfsc A]IramIpp
AXxAXn\m; _pu icWw_pnsb icWw
KanpI; A\zn ^e tlXthx(Xp)^es
Cnp hcmIs; Ir]WmxZo\mcmIp.
A\zbw
Ap\! Iw _pntbmtm \nIrw
Xs AXp ImcWm, (kaXz) _pnsb
B{ibnpI ^tetbmsS Iw sNph
timNymcmIpp.
50

buddhi-yukto jahtha
ubhe sukrta-duskrte
tasmd yogya yujyasva
yogah karmasu kausalam
WORD FOR WORD
buddhi-yuktah -- one who is engaged in devotional
service; jahati -- can get rid of; iha -- in this life;
ubhe -- both; sukrta-duskrte -- good and bad
results; tasmat -- therefore; yogaya -- for the sake
of devotional service; yujyasva -- be so engaged;
yogah -- Krishna consciousness; karmasu -- in all
activities; kausalam -- art.
TRANSLATION
A man engaged in devotional service rids himself of
both good and bad actions even in this life.
Therefore strive for yoga, which is the art of all
work.
Chapter 2 - The Yoga of Analytic Knowledge

_pnbptm PlmXol
Dt` kpIrX ZpjvIrtX
XkvamZv tbmKmb bpPykz
tbmKx Iakp Iuiew
]Zm\p]Z Aw:
_pnbpxkayKv_pnbns;Ddp\np
h; Dt` kpIrXZpjvIrtX]pWy]m]sf
cns\bpw; Cl(Gh)CuPn Xs;
XkvamXvAXn\m;
PlmXnDt]npp;
tbmKmbtbmKn\mbnsImv;bpPykztbmPn
npI; IuiewIpieX; tbmKxtbmKamIpp
A\zbw
ka_pnbp ChnsS ]pWy]m] cns\
bpw XyPnpp AXn\m tbmKn\mbn {]bXv
\npI tbmKw Ifnse IpieXbmIpp.
Page 21 of 31

The Bhagavad Gita


SANSKRIT

{ioaZv `KhXv KoX


51

karma-jam buddhi-yukt hi
phalam tyaktv mansinah
janma-bandha-vinirmukth
padam gacchanty anmayam
WORD FOR WORD

karma-jam -- due to fruitive activities; buddhiyuktah -- being engaged in devotional service; hi -certainly; phalam -- results; tyaktva -- giving up;
manisinah -- great sages or devotees; janma-bandha
-- from the bondage of birth and death; vinirmuktah
-- liberated; padam -- position; gacchanti -- they
reach; anamayam -- without miseries.

TRANSLATION
By thus engaging in devotional service to the Lord,
great sages or devotees free themselves from the
results of work in the material world. In this way
they become free from the cycle of birth and death
and attain the state beyond all miseries [by going
back to Godhead].
SANSKRIT

yad te moha-kalilam
buddhir vyatitarisyati
tad gantsi nirvedam
srotavyasya srutasya ca
WORD FOR WORD
yada -- when; te -- your; moha -- of illusion; kalilam
-- dense forest; buddhih -- transcendental service
with intelligence; vyatitarisyati -- surpasses; tada -at that time; ganta asi -- you shall go; nirvedam -callousness; srotavyasya -- toward all that is to be
heard; srutasya -- all that is already heard; ca -also.
TRANSLATION
When your intelligence has passed out of the dense
forest of delusion, you shall become indifferent to
all that has been heard and all that is to be heard.
SANSKRIT

IaPw _pnbpm ln
^ew Xyzm a\ojnWx
P_hn\napmx
]Zw Ky\mabw
]Zm\p]Z Aw:
lnFpsImm;_pnbpmBcpsS_pn
bmtWmtbmKbpambncnpXv;IPwI
n \npmIp; ^ew^es; Xyzm
Dt]nnv; a\ojnWx (`pXzm)m\nIfmbn
`hnnv; P_hn\napmxP\\w sImpm
Ip CltemI_fn\np hntamNnhcmbn
A\mabwZpxJsamgn;]Zwtam]Zs;
Kn {]m]npp.
A\zbw
FpsImsm m\nI tbmK bpamb
_pnbphcmbn In \npmIp ^ew
XyPnnv P_n \nv apcmbn
ZpxJclnXamb tam]Zs {]]npp.
52

bZm tX tamlIenew; _pn hyXnXcnjyXn


XZm Kmkn \nthZw; t{imXhyky {ipXky N
]Zm\p]Z Aw:
bZmFtm; tX\ns; _pnx_pn; tamlI
enewtamlm DmbncnptZmjs;hyXnX
cnjyXnISptam;XZmAtm;t{imXhykytI
tpXnepw;
{ipXky
NtIXnepw;
\ntZwsshcmKys; Kmkn\o {]m]npw
A\zbw
Ftm \ns _pn tamlamIp tZmjs
AXn{Ianptam Atm tItpXnepw
tIXnepw hncnsb \o {]m]npw.
53

sruti-vipratipann te
yad sthsyati niscal
samdhv acal buddhis
tad yogam avpsyasi

{ipXn hn{]Xn]m tX; bZmmkyXn \nem


kam[mhNem _pnx; XZm tbmKahm]vkykn

WORD FOR WORD


sruti -- of Vedic revelation; vipratipanna -- without
being influenced by the fruitive results; te -- your;
yada -- when; sthasyati -- remains; niscala -unmoved;
samadhau
-in
transcendental
consciousness, or Krishna consciousness; acala -unflinching; buddhih -- intelligence; tada -- at that
time; yogam -- self-realization; avapsyasi -- you will
achieve.

]Zm\p]Z Aw:
{ipXnhn{]Xn]mthZfnse ]ckv]c`n
fmb AhmZm Ienbncnp; tX_pn
\ns_pn; bZmFtm; \nemNenmsX
bmbn;kam[ukam[m\apAhbn;ANem
ncamb\nebn; mkyXn\nevpXv; tbmKw
tbmKs; Ahm]vkykn\o {]m]npw

Chapter 2 - The Yoga of Analytic Knowledge

Page 22 of 31

The Bhagavad Gita


TRANSLATION
When your mind is no longer disturbed by the
flowery language of the Vedas, and when it remains
fixed in the trance of self-realization, then you will
have attained the divine consciousness.
SANSKRIT

{ioaZv `KhXv KoX


A\zbw
thZfnse ]ckv]c`nfmb {ipXnIfm {`an
ncnp \ns _pn Ftm GI eyn
Ne\anmsX ncambn \nppthm Atm
\o tbmKs {]m]npw.
54

arjuna uvca
sthita-prajnasya k bhs
samdhi-sthasya kesava
sthita-dhh kim prabhseta
kim sta vrajeta kim
WORD FOR WORD
arjunah uvaca -- Arjuna said; sthita-prajnasya -- of
one who is situated in fixedKrishna consciousness;
ka -- what; bhasa -- language; samadhi-sthasya -- of
one situated in trance; kesava -- O Krishna; sthitadhih -- one fixed in Krishna consciousness; kim -what; prabhaseta -- speaks; kim -- how; asita -does remain still; vrajeta -- walks; kim -- how.
TRANSLATION
Arjuna said: O Krishna, what are the symptoms of
one whose consciousness is thus merged in
transcendence? How does he speak, and what is his
language? How does he sit, and how does he walk?
SANSKRIT

Ap\ DhmN:
nX{]ky Im `mjm
kam[nky tIih!
nX[ox Inw {]`mtjX
InamkoX {htPX Inw?
]Zm\p]Z Aw:
tIihAtbmtIih({ioIrjvW); kam[nky
kam[nbn nXn sNp; nX{]ky
ZrVt_m[\mbhs; `mjm Im`mjsbmIpp;
kw`mjWw
Inw
{]`mtjXF{]ImcamWv
sNpXv; Inw BkoXFs\bncnpp; Inw
{htPXFs\ \Spp;
A\zbw
Ap\ tNmZnp: Atbm tIihm! kam[n
bn nXn sNp nX {]s eWsa
mWv? nX{] Fs\ kwkmcnpw?
Fs\ nXn sNpw? Fs\ kcnpw?
55

sr bhagavn uvca
prajahti yad kmn
sarvn prtha mano-gatn
tmany evtman tustah
sthita-prajnas tadocyate
WORD FOR WORD
sri-bhagavan uvaca -- the Supreme Personality of
Godhead said; prajahati -- gives up; yada -- when;
kaman -- desires for sense gratification; sarvan -- of
all varieties; Prith-- O son of Prith; manah-gatan - of mental concoction; atmani -- in the pure state
of the soul; eva -- certainly; atmana -- by the
purified mind; tustah -- satisfied; sthita-prajnah -transcendentally situated; tada -- at that time;
ucyate -- is said.
TRANSLATION
The Supreme Personality of Godhead said: O Prith,
when a man gives up all varieties of desire for sense
gratification, which arise from mental concoction,
and when his mind, thus purified, finds satisfaction
in the self alone, then he is said to be in pure
transcendental consciousness.
Chapter 2 - The Yoga of Analytic Knowledge

{io`Khm DhmN
{]PlmXn bZm Imam
khm ]m at\mKXm
Bt\yhm\m XpjvSx
nX{]kvXtZmNytX
]Zm\p]Z Aw:
{io`KhmDhmN{io`Khm]dp;tl]m
AtbmAp\;bZmFtm;at\mKXma\
ntephcp;khmkIe;ImamImasf
bpw;{]PlmXnXosc Dt]nppthm; bZm
Ftm; B\n GhBmhns; B
\mBmhn\m;XpjvSx (k)kpjvS\mbnv
Ccnppthm;XZmAtm;nX{]xZrVt
_m[; (CXn) DNytXFp ]dbsSpp.
A\zbw
{io`Khm ]dp: tl Ap\! Ftm
a\nep Fm Imasfbpw \ntjw
Dt]npIbpw Bmhn Xs Bmhn\m
kpjvS\mIbpw sNppthm Atm Ah
nX{] Fv ]dbsSpp
Page 23 of 31

The Bhagavad Gita

{ioaZv `KhXv KoX

SANSKRIT

56

duhkhesv anudvigna-manh
sukhesu vigata-sprhah
vta-rga-bhaya-krodhah
sthita-dhr munir ucyate
WORD FOR WORD
duhkhesu -- in the threefold miseries; anudvignamanah -- without being agitated in mind; sukhesu -in happiness; vigata-sprhah -- without being
interested; vita -- free from; raga -- attachment;
bhaya -- fear; krodhah -- and anger; sthita-dhih -whose mind is steady; munih -- a sage; ucyate -- is
called.
TRANSLATION
One who is not disturbed in mind even amidst the
threefold miseries or elated when there is
happiness, and who is free from attachment, fear
and anger, is called a sage of steady mind.
SANSKRIT

ZpxtJjz\pZzna\mx; kptJjp hnKXkv]rlx


hoXcmK`b t{Im[x; nX[o ap\ncpNytX
]Zm\p]Z Aw:
ZpxtJjpZpxJfn;A\pZzna\mxtm`nm
a\tmSp IqSnbh\mbpw; kptJjpkpJfn;
hnKXkv]rlxB{Klanmh\mbpw;hoXcmK`b
t{Im[xcmKtam `btam t{Im[tam Cmh
\mbpw Ccnp; ap\nxap\n; nX[oxZrV
t_m[; CXn DNytX Fp ]dbsSpp
A\zbw
ZpxJfn tm`nm a\tmSp IqSnbh
\mbpw kpJfn B{Klanmh\pw cmK`b
t{Im[fnmh\pamb ap\n nX{]
Fv ]dbsSpp.
57

yah sarvatrnabhisnehas
tat tat prpya subhsubham
nbhinandati na dvesti
tasya prajn pratisthit
WORD FOR WORD
yah -- one who; sarvatra -- everywhere;
anabhisnehah -- without affection; tat -- that; tat -that; prapya -- achieving; subha -- good; asubham -evil; na -- never; abhinandati -- praises; na -never; dvesti -- envies; tasya -- his; prajna -perfect knowledge; pratisthita -- fixed.
TRANSLATION
In the material world, one who is unaffected by
whatever good or evil he may obtain, neither
praising it nor despising it, is firmly fixed in perfect
knowledge.
SANSKRIT

bx k{Xm\`nkvt\lx
XXv {]m]y ip`mip`w
\m`n\Xn \ tZzn
Xky {]m {]XnjvTnXm
]Zm\p]Z Aw:
bxbmsXmcph; k{XkIeXnepw; A\`nkv
t\lxaaXbnmh\mbn; XXv XXv ip`mip`w
AXmXv CjvSm\njvSsf; {]m]y{]m]nmepw;
\ A`n\XnAXn {]tXyIambn ktmjnp
ntbm;\tZzjvSnshdppXpantbm;XkyAh
s;{]PvRmm\w;{]XnjvTnXmDdXmIpp
A\zbw
bmsXmcph kIenepw hntij kvt\lanm
h\mbn AXmXv CjvSsbpw A\njvSsbpw
{]m]nmepw ktmjnpItbm shdppItbm
sNpntbm Ahs _pn DdXmIpp
58

yad samharate cyam


krmo 'ngnva sarvasah
indriynndriyrthebhyas
tasya prajn pratisthit
WORD FOR WORD

yada -- when; samharate -- winds up; ca -- also;


ayam -- he; kurmah -- tortoise; angani -- limbs; iva
-- like; sarvasah -- altogether; indriyani -- senses;
indriya-arthebhyah -- from the sense objects; tasya
-- his; prajna -- consciousness; pratisthita -- fixed.

Chapter 2 - The Yoga of Analytic Knowledge

bZm kwlctX Nmbw; IqtamMvKm\oh khix


C{nbmWo{nbmtY`yx; Xky {]m{]XnjvTnXm
]Zm\p]Z Aw:
IqxBa; kixFm`mKp\npw; AMv
Km\n ChAhbhsfsb t]mse; AbwCu
(nX{]); C{nbmt`yxC{nbfpsS
hnjbfn \npw; C{nbmWnC{nbsf;
bZmFtm; kwlctX N]nhenppthm;
XZmAtm; XkyAhs; {]mm\w;
{]XnjvTnXmDdXmbn `hnpp.
Page 24 of 31

The Bhagavad Gita


TRANSLATION
One who is able to withdraw his senses from sense
objects, as the tortoise draws its limbs within the
shell, is firmly fixed in perfect consciousness.
SANSKRIT

{ioaZv `KhXv KoX


A\zbw
Ftm Ch Fm hnjbfn \npw Ba
Ahbhsf F t]mse C{nbsf ]nhen
ppthm Atm Ahs _pn DdXmIpp
59

visay vinivartante
nirhrasya dehinah
rasa-varjam raso 'py asya
param drstv nivartate
WORD FOR WORD
visayah -- objects for sense enjoyment; vinivartante
-- are practiced to be refrained from; niraharasya -by negative restrictions; dehinah -- for the
embodied; rasa-varjam -- giving up the taste; rasah
-- sense of enjoyment; api -- although there is; asya
-- his; param -- far superior things; drstva -- by
experiencing; nivartate -- he ceases from.
TRANSLATION
The embodied soul may be restricted from sense
enjoyment, though the taste for sense objects
remains. But, ceasing such engagements by
experiencing a higher taste, he is fixed in
consciousness.

Chapter 2 - The Yoga of Analytic Knowledge

hnjbm hn\nht; \ncmlmcky tZln\x


ckhPw ctkm]yky; ]cw ZrjvSzm \nhtX
]Zm\p]Z Aw:
\ncmlmckyC{nbsfsmp
hnjbsf
{KlnmXncnp; tZln\xtZlm`nam\tmSpIq
Snb Am\nbpsS; ckhPwC A`nemjw
Hgnp; hnjbmxhnjbm\p`h; hn\nh
t{ItaW \nhnpp; AkyCu nX{]
s; ckx A]nhnjbfnep Cbpw
IqSn; ]cw]cammhns\; ZrjvSzmAdnnpv;
\nhtX\nhnpp
A\zbw
C{nbsfsmp hnjbsf {Klnm
tZlm`nam\nbpsS
hnjbm`nemjw
Hgnp
hnjb_ hnpamdpp nX{]PvRs
A`nemjwIqSn ]cammhns\ Zinptm
\ontmIpp

Page 25 of 31

The Bhagavad Gita


SANSKRIT

{ioaZv `KhXv KoX


60

yatato hy api kaunteya


purusasya vipascitah
indriyni pramthni
haranti prasabham manah
WORD FOR WORD
yatatah -- while endeavoring; hi -- certainly; api -in spite of; kaunteya -- O son of Kunt; purusasya -of a man; vipascitah -- full of discriminating
knowledge; indriyani -- the senses; pramathini -agitating; haranti -- throw; prasabham -- by force;
manah -- the mind.
TRANSLATION
The senses are so strong and impetuous, O Arjuna,
that they forcibly carry away the mind even of a
man of discrimination who is endeavoring to control
them.
SANSKRIT

bXtXmly]n Iutb; ]pcpjky hn]nXx


C{nbmWn {]amYo\n; lcn {]k`w a\x
]Zm\p]Z Aw:
tlIutbAtbmIpo]p{X; lnFpsIm
sm; -bXXxba\w sNphm {]bXv\wsN
p; hn]nXhnthInbmbn; ]qcpjA]n
]pcpjtbpwIqSn;a\xa\ns\;{]amYo\ntm
`nnph\mb;C{nbmWnC{nb({]nbX);
{]k`w_eambn;lcnhenpsImpt]mIpp.
A\zbw
tl
Ap\x
Fsm
C{nb
kwba\n\p {ianp hnthInbmb a\pjys
a\ns\tmepw
tm`nnphbmb
C{nb _eambn henp sImp t]mIpp
61

tni sarvni samyamya


yukta sta mat-parah
vase hi yasyendriyni
tasya prajn pratisthit
WORD FOR WORD
tani -- those senses; sarvani -- all; samyamya -keeping under control; yuktah -- engaged; asita -should be situated; mat-parah -- in relationship
with Me; vase -- in full subjugation; hi -- certainly;
yasya -- one whose; indriyani -- senses; tasya -- his;
prajna -- consciousness; pratisthita -- fixed.
TRANSLATION
One who restrains his senses, keeping them under
full control, and fixes his consciousness upon Me, is
known as a man of steady intelligence.
SANSKRIT

Xm\n kmWn kwbay;


bp BkoX aXv]cx
htiln btky{nbmWn
Xky {]m {]XnjvTnXm
]Zm\p]Z Aw:
Xm\nkmWnCuC{nbsfsbmw; kwbay
ASnsImv;bpxtbmKbp\mbpw;aXv]cx
Fss ]caambn hnNmcnph\mbpw;
BkoXCcnWw; bkybmsXmcphs; C{nbm
WnC{nb; hti lnkzm[o\ns;
htXCcnppthm; XkyAhs; {]m
m\w; {]XnjvTnXmDdXmbn `hnpp.
A\zbw
AhsbmwASnbnv tbmKbp\mbpw Fn
s a\v GIm{Kamn \nph\mbpw
hnWw Fsm Bv C{nb
hihnbmtWm Ahs _pn DdXmIpp.
62

dhyyato visayn pumsah


sangas tespajyate
sangt sanjyate kmah
kmt krodho 'bhijyate
WORD FOR WORD
dhyayatah -- while contemplating; visayan -- sense
objects; pumsah -- of a person; sangah -attachment; tesu -- in the sense objects; upajayate
-- develops; sangat -- from attachment; sanjayate -develops; kamah -- desire; kamat -- from desire;
krodhah -- anger; abhijayate -- becomes manifest.

Chapter 2 - The Yoga of Analytic Knowledge

[ymbtXm hnjbm ]pwkx


kwKkvtXjp]PmbtX
kwKmXv kwPmbtX Imax
ImamXv t{Imt[m`nPmbtX
]Zm\p]Z Aw:
hnjbmhnjbsf; [ymbXx[ym\np;]pw
kx]pcpj\v;tXjpAhbn;kwKxBkn;D]
PmbtXDmIpp;kwKmXvBkn\nanw;Im
axImaw;kwPmbtXDmIpp;ImamXvIman
\nv;t{Im[xt{Im[w;A`nPmbtXDmIpp;
Page 26 of 31

The Bhagavad Gita


TRANSLATION
While contemplating the objects of the senses, a
person develops attachment for them, and from
such attachment lust develops, and from lust anger
arises.

{ioaZv `KhXv KoX


A\zbw
hnjbsfn Nnnp sImncnph\v
Ahbn {]oXn Dmhpp {]oXnbn \np Imaw
DmIpp Iman \np t{Im[w DZv`hnpp

SANSKRIT

63

krodhd bhavati sammohah


sammoht smrti-vibhramah
smrti-bhramsd buddhi-nso
buddhi-nst pranasyati
WORD FOR WORD
krodhat -- from anger; bhavati -- takes place;
sammohah -- perfect illusion; sammohat -- from
illusion; smrti -- of memory; vibhramah -bewilderment;
smrti-bhramsat
-after
bewilderment of memory; buddhi-nasah -- loss of
intelligence; buddhi-nasat -- and from loss of
intelligence; pranasyati -- one falls down.
TRANSLATION
From anger, complete delusion arises, and from
delusion bewilderment of memory. When memory is
bewildered, intelligence is lost, and when
intelligence is lost one falls down again into the
material pool.

t{Im[mXv `hXn ktatamlx


ktmlmXv kvarXn hn{`ax
kvarXn{`wimXv _pn\mtim
_pn\mimXv {]WiyXn
]Zm\p]Z Aw:
t{Im[mXvt{Im[n;ktmlxAhnthIw;`hXn
DmIpp;ktmlmXvAhnthIn\nv;kvar
Xnhn{`wimXvHmbnmbva;`hXnDmIpp;kva
rXn{`wimXvHmtSn\nv;_pn\mix_pn\
miw; `hXnDmIpp; _pn\mimXv_pn\miw
tlXphmbnv; {]WiyXnXosc \inpp;
A\zbw
t{Im[w tlXphmbn tamlw AYhm {`aw
DfhmIpp
tamln
\nv
HmatSv
kw`hnpp HmatSn \np _pn\miw
`hnpp _pn\miw tlXphmbnv Xosc
\inpIbpw sNpp

SANSKRIT

64

rga-dvesa-vimuktais tu
visayn indriyais caran
tma-vasyair vidheytm
prasdam adhigacchati
WORD FOR WORD
raga -- attachment; dvesa -- and detachment;
vimuktaih -- by one who has become free from; tu - but; visayan -- sense objects; indriyaih -- by the
senses; caran -- acting upon; atma-vasyaih -- under
one's control; vidheya-atma -- one who follows
regulated freedom; prasadam -- the mercy of the
Lord; adhigacchati -- attains.
TRANSLATION
But a person free from all attachment and aversion
and able to control,his senses through regulative
principles of freedom can obtain the complete
mercy of the Lord.

cmKtZzjhnbpsskvXp
hnjbm\n{nssbc
Bhssiy hnt[bmm
{]kmZa[nKXn
]Zm\p]Z Aw:
cmKtZzjhnbpssx cmKtZzjclnXfmbpw;
BhssiyxBmhn\pkzm[o\fmbpancnp;
C{nssbxC{nbsfsmv; hnjbmhnjb
sf; NcXpA\p`hnph\mbmepw;hnt[bm
mkzm[o\amb a\tmSpIqSnbh; {]kmZw
imnsb; A[nKXn{]m]npp
A\zbw
kzm[o\amb a\tmSpIqSnbh cmKtZzjfnm
hbpw X\np kzm[o\fpamb C{nbsf
smv hnjbsf A\p`hnph\mbmepw
imnsb {]m]npp

SANSKRIT

65

prasde sarva-duhkhnm
hnir asyopajyate
prasanna-cetaso hy su
buddhih paryavatisthate
Chapter 2 - The Yoga of Analytic Knowledge

{]kmtZ khZpJm\mw
lm\nctkym]PmbtX
{]ktNXtkmlymip
_pnx ]cyhXnjvTtX
Page 27 of 31

The Bhagavad Gita


WORD FOR WORD
prasade -- on achievement of the causeless mercy
of the Lord; sarva -- of all; duhkhanam -- material
miseries; hanih -- destruction; asya -- his;
upajayate -- takes place; prasanna-cetasah -- of the
happy-minded; hi -- certainly; asu -- very soon;
buddhih -- intelligence; pari -- sufficiently;
avatisthate -- becomes established.
TRANSLATION
For one thus satisfied [in Krishna consciousness],
the threefold miseries of material existence exist
no longer; in such satisfied consciousness, one's
intelligence is soon well established.
SANSKRIT

nsti buddhir ayuktasya


na cyuktasya bhvan
na cbhvayatah sntir
asntasya kutah sukham
WORD FOR WORD
na asti -- there cannot be; buddhih -transcendental intelligence; ayuktasya -- of one
who is not connected (with Krishna consciousness);
na -- not; ca -- and; ayuktasya -- of one devoid of
Krishna consciousness; bhavana -- fixed mind (in
happiness); na -- not; ca -- and; abhavayatah -- of
one who is not fixed; santih -- peace; asantasya -of the unpeaceful; kutah -- where is; sukham -happiness.
TRANSLATION
One who is not connected with the Supreme [in
Krishna
consciousness]
can
have
neither
transcendental intelligence nor a steady mind,
without which there is no possibility of peace. And
how can there be any happiness without peace?
SANSKRIT

indriynm hi caratm
yan mano 'nuvidhyate
tad asya harati prajnm
vyur nvam ivmbhasi
WORD FOR WORD
indriyanam -- of the senses; hi -- certainly; caratam
-- while roaming; yat -- with which; manah -- the
mind; anuvidhiyate -- becomes nconstantly
engaged; tat -- that; asya -- his; harati -- takes
away; prajnam -- intelligence; vayuh -- wind;
navam -- a boat; iva -- like;ambhasi -- on the water.
TRANSLATION
As a boat on the water is swept away by a strong
wind, even one of the roaming senses on which the
mind focuses can carry away a man's intelligence.

Chapter 2 - The Yoga of Analytic Knowledge

{ioaZv `KhXv KoX


]Zm\p]Z Aw:
{]kmtZ(kXn)BkwipnbpmIptm;A
kyChv; kZpxJm\mwkIeZpxJfpsSbpw;
lm\nx\miw;D]PmbtXDmIpp; lnFs
m; {]ktNXkxima\tmSpIqSnbhs;
]cyhXnjvTtX
_pnx_pn;Bips]sv;
ncambn \npp
A\zbw
imn ssIhcptm Chs kIeZpxJfp
sSbpw \miw kw`hnpp Fsm
{]kNns _pn thKw \neambnocpp
66

\mkvXn _pncbpky; \ Nmbpky `mh\m


\ Nm `mhbXx imnx; Aimky IpXx kpJw
]Zm\p]Z Aw:
Abpkya\ns\ tbmKbpamphmIgn
bmh\v; _pnxBhnjbIamb _pn; \
AkvXnDmIpX; AbpkyC{nbsf
ba\w sNphm Ignbmh\v; `mh\m
NB\p`qXnIamb [ym\hpw; \DmIpn;
imnx
\
A`mhbXx`mh\bnmh\v;
Nimnbpw C; Aimkyimnbnmh\v;
kpJw IpXxkpJw FhnsS
A\zbw
a\ns\ tbmKbpamm Ignbmh\v
BhnjbIamb
Adnhv
DmIpX
Abmv B[ym\hpan B[ym\anmh\v
imnbpw C imnbnmh\v kpJw FhnsS?
67

C{nbmWmw ln NcXmw; bt\m\p hn[obtX


XZky lcXn {]mw; hmbpmhanhmw`kn
]Zm\p]Z Aw:
NcXwsskzcamb hnjbfn {]thinp;
C{nbmWmwC{nbfn; bXvbmsXmns\bm
tWm;a\xa\v;A\phn[obtXA\pKanpXv
XXvAXpXs;AkyB]pcpjs;{]PvRmwAdn
hns\; Aw`knPen;\mhwIens\; hmbpx
Imst]mse;lcXnlnhenpsImpt]mIpp
A\zbw
hnjbfn
Ncnp
C{nbsf
bmsXmcmfpsS a\v ]nXpScppthm Ch
Pen tXmWnsb Ims t]mse AXv Chs
hnthIs henp sImpt]mIpp
Page 28 of 31

The Bhagavad Gita

{ioaZv `KhXv KoX

SANSKRIT

68

tasmd yasya mah-bho


nigrhtni sarvasah
indriynndriyrthebhyas
tasya prajn pratisthit
WORD FOR WORD

tasmat -- therefore; yasya -- whose; maha-baho -- O


mighty-armed one; nigrhitani -- so curbed down;
sarvasah -- all around; indriyani -- them senses;
indriya-arthebhyah -- from sense objects; tasya -his; prajna -- intelligence; pratisthita -- fixed.

XkvamZv bky alm_mtlm


\nKrloXm\n khix
C{nbmWo{nbmtY`yx
Xky {]m {]XnjvTnXm
]Zm\p]Z Aw:
tl alm_mtlmAtbm alm_mlphmb
Ap\;XkvamXvBbXpsImp; bkybmsXm
cphs; C{nbmWnC{nb; kixkIe;
C{nbmt`yxhnjbfn\npw;\nKrloXm\n
\nhnsSppthm; XkyAhs; {]m
m\w; {]XnjvTnXmDdXmIpp
A\zbw

TRANSLATION
Therefore, O mighty-armed, one whose senses are
restrained from their objects is certainly of steady
intelligence...

alm_mlphmb Ap\! AXpsImv BcpsS


C{nb C{nbmYfn \nv kh{]Imc
nepw \nb{nXfmtWm Ahs _pn
DdXmIpp

SANSKRIT

69

y nis sarva-bhtnm
tasym jgarti samyam
yasym jgrati bhtni
s nis pasyato muneh
WORD FOR WORD

ya -- what; nisa -- is night; sarva -- all; bhutanam -of living entities; tasyam -- in that; jagarti -- is
wakeful; samyami -- the self-controlled; yasyam -in which; jagrati -- are awake; bhutani -- all beings;
sa -- that is; nisa -- night; pasyatah -- for the
introspective; muneh -- sage.

bm \nim kh`qXm\w
Xkymw PmKn kwbao
bkymw Pm{KXn `qXm\n
km \nim ]iytXm apt\x
]Zm\p]Z Aw:
k`qXm\mwFmPohPmepw;bmbmsXm
mWv; \nimcm{XnbmbncnpXv; XkymwBb
Xn; kwbanPntX{nb\mb tbmKn; PmKn
DWncnpp; bkym(Xp)bmsXmn; `qXm\n
{]mWnI; Pm{KXnDWncnppthm; km
BAh; ]iyXxBXzs Adnbp;
apt\xap\nv; \nimcm{XnbmIpp
A\zbw

TRANSLATION

What is night for all beings is the time of awakening


for the self-controlled; and the time of awakening
for all beings is night for the introspective sage.

Fm PohnIpw bmsXmp cm{XnbmtWm


AXn PotX{nb DWncnpp bmsXmn
PohnI DWncnppthm AXv BXzs
Zinp ap\np cm{XnbmIpp

SANSKRIT

pryamnam acala-pratistham
samudram pah pravisanti yadvat
tadvat km yam pravisanti sarve
sa sntim pnoti na kma-km
Chapter 2 - The Yoga of Analytic Knowledge

70

B]pcyamWaNe {]XnjvTw
kap{Zam]x {]hnin bZzXv
XZzXv Imam bw {]hnin kth
k imnam]vt\mXn \ ImaImao
Page 29 of 31

The Bhagavad Gita


WORD FOR WORD
apuryamanam -- always being filled; acalapratistham -- steadily situated; samudram -- the
ocean; apah -- waters; pravisanti -- enter; yadvat -as; tadvat -- so; kamah -- desires; yam -- unto
whom; pravisanti -- enter; sarve -- all; sah -- that
person; santim -- peace; apnoti -- achieves; na -not; kama-kami -- one who desires to fulfill desires.
TRANSLATION
A person who is not disturbed by the incessant flow
of desires -- that enter like rivers into the ocean,
which is ever being filled but is always still -- can
alone achieve peace, and not the man who strives
to satisfy such desires.
SANSKRIT

{ioaZv `KhXv KoX


]Zm\p]Z Aw:
B]qcyamWwPew sImp \ndncnpXpw;
ANe{]XnjvT\nevnXpamb; kap{Zwkap{Z
n;B]x(]e\ZnIfn\np)Pew; bZzXv
F{]ImcamtWm;{]hnin{]thinppthm; kx
Ah;imnw]caambimnsb; B]vt\mXn
{]m]npp;ImaImaohnjbsf Cnph;
\(imnsb) {]m]npn
A\zbw
\Zo Pe GXp {]ImcamtWm \ndv
ncambn \np kap{Zn {]thinpXv
A{]Imcw
Fm
Ima\Ifpw
Bcn
{]thinppthm Ah imnsb {]m]npp
Imasf
Imanph
(imnsb)
{]m]npn
71

vihya kmn yah sarvn


pumms carati nihsprhah
nirmamo nirahankrah
sa sntim adhigacchati
WORD FOR WORD
vihaya -- giving up; kaman -- material desires for
sense gratification; yah -- who; sarvan -- all; puman
-- a person; carati -- lives; nihsprhah -- desireless;
nirmamah -- without a sense of proprietorship;
nirahankarah -- without false ego; sah -- he; santim
-- perfect peace; adhigacchati -- attains.
TRANSLATION
A person who has given up all desires for sense
gratification, who lives free from desires, who has
given up all sense of proprietorship and is devoid of
false ego -- he alone can attain real peace.
SANSKRIT

es brhm sthitih prtha


nainm prpya vimuhyati
sthitvsym anta-kle 'pi
brahma-nirvnam rcchati
WORD FOR WORD

esa -- this; brahmi -- spiritual; sthitih -- situation;


Prith-- O son of Prith; na -- never; enam -- this;
prapya -- achieving; vimuhyati -- one is bewildered;
sthitva -- being situated; asyam -- in this; anta-kale
-- at the end of life; api -- also; brahma-nirvanam -the spiritual kingdom of God; rcchati -- one
attains.

Chapter 2 - The Yoga of Analytic Knowledge

hnlmb Imam bx khm


]pamwcXn \nkv]rlx
\natam \nclmcx
k imna[nKXn
]Zm\p]Z Aw:
bx]pambmsXmcp ]pcpj; kmImam
kIeCItfbpw;hnlmbDt]nv;\nkv]rlx
Hnepw Cbnmh\mbn; \naxaaXbnm
h\mbn;
\nclmcx(k)Almcanm
h\mbn;NcXnkcnppthm;kxAh;imnw
]caambimnsb; A[nKXn{]m]npp
A\zbw
bmsXmcm
kIeImasfbpw
Dt]nv
Bibpw FssXpw Rms\pap `mhhpanm
sX Ncnppthm Ah imnsb {]m]npp
72

Gjm {_monXnx ]m!


ss\\mw {]m]y hnaplyXn
nXzmkymaImte]n
{_ \nhmWarXn
]Zm\p]Z Aw:
tl]mAtbmAp\;
{_monXnx
{_m\nepnXn;
GjmC{]Imcam
Ipp; G\mwCu nXnsb; {]m]y{]m]nnv;
\ hnaplyXn]nsbpw tamls {]m]npn;
AImte A]nacWImenqSn; AkyCu
{_m\njvTbn;
nXzmnXnsNbvXmepw;
EXn
{_\nmWw{_\nmWs;
{]m]npp
Page 30 of 31

{ioaZv `KhXv KoX

The Bhagavad Gita


TRANSLATION
That is the way of the spiritual and godly life, after
attaining which a man is not bewildered. If one is
thus situated even at the hour of death, one can
enter into the kingdom of God.

A\zbw
Ap\!
CXmWv {_\njvT CXns\
{]m]nnv (Bcpw) tamlnpn Ahkm\
Imesnepw
CXn
({_\njvTbn)
Ccpm {_\nhmWw {]m]npp

CXn {ioaZv `KhZv KoXmkp D]\njp


{_hnZymbmw tbmKimkvt{X
{ioIrjvWmPp\ kwhmtZ
kmwJytbmtKm \ma
ZznXotbmymbx
D]\njpIfpw {_hnZybpw tbmKimkv{Xhpw {ioIrjvWmp\kwhmZhpw Bb
{ioaZv `KhZvKoXbnse cmaymbamb kmwJytbmKw Ahkm\np.

Chapter 2 - The Yoga of Analytic Knowledge

Page 31 of 31