Chapter 02: The Battlefield of Kurusetra

sajaya uv ca: ta tath k pay 'vi am a rup r kulek a am vi dantam ida v kyam uv ca madhus dana 2.1 sajaya uv ca: tam1 tath 2 k pay 3 vi am4 a rup r a5 kula 6 ik a am7 vi dantam8 idam9 v kyam10 uv ca 11 madhus dana 12 sajaya uv ca = Sanjaya said: madhus dana 12= O Madhusudana or the slayer of demon Madhu. uv ca11= said; idam9= these; v kyam10= words; tam1 = to Arjuna [seeing]; tath 2= thus;k pay 3 vi am4 = overcome by pity or compassion; kula 6= confused; vi dantam8= with grief or distress; [and] a rup r a5= tearful; ik a am7 = eyes. 2.1 2.1: Madhusudhana (Killer of demon Madhu), Lord Krishna, having seen Arjuna overwhelmed by compassion, looking confused, eyes brimming with tears, depressed and lamenting, Indo-Aryan culture insists on nobility, courage, and straight dealing --Dr. Radhakrishnan.

r bhagav n uv ca: kutas tv ka malam ida vi ame samupasthitam an ryaju am asvargyam ak rtikaram arjuna 2.2 r bhagav n uv ca: kuta 1 tv 2 ka malam 3 idam4 vi ame5 samupasthitam 6 an ryaju am7 asvargyam8 ak rti9 karam10 arjuna11 r bhagav n uv ca = Sri Bhagavan said; arjuna 11= O Arjuna; kuta 1= Wherefrom; idam4= this; ka malam 3= Impurity; samupasthitam 6 = came; tv 2= to you; vi ame5= at this hour of crisis; [which is] an rya-ju am7= UnAryan practice; [which] asvargyam 8= does not yield heaven; [which] ak rti9 karam10 = confers infamy. 2.2: Sri Bhagavan said to Arjuna where this filth (kasmalam) came from at this hour of crisis which is Unaryan practice and which would not lead him to heaven but to infamy. 2.2

ak rti 9 karam10 = That which does not confer fame; Disgrace (Radhakrishnan).

klaibya m sma gama p rtha nai 'tat tvayy upapadyate k udra h dayadaurbalya tyaktvo 'tti ha parantapa 2.3 klaibyam 1 m 2 sma3 gama 4 p rtha5 na6 etat7 tvayi8 upapadyate 9 k udram10 h dayadaurbalyam 11 tyaktv 12 utti ha13 parantapa 14 p rtha5= O Partha (Arjuna); m 2 sma3 gama 4 = do not yield to; klaibyam 1= unmaniliness; etat7= this is;na6 = not; upapadyate 9 = becoming; tvayi8= of you; [It is] k udram10= base; [and] h dayadaurbalyam11= weakness of the heart;parantapa 14= O Scorcher of foes; tyaktv 12= give up; utti ha13= rise. 2.3: O son of Partha (Arjuna), this smacks of impotence and weakness of the heart, which are unbecoming of you, the conqueror of enemies. Give up and rise up to the occasion.

arjuna uv ca: katha bh mam aha s khye dro a ca madhus dana i ubhi pratiyotsy mi p j rh v aris dana 2.4 arjuna uv ca: katham1 bh mam2 aham3 s khye 4 dro am5 ca6 madhus dana 7 i ubhi 8 pratiyotsy mi 9 p j -arh u10 aris dana 11

arjuna uv ca = Arjuna said; madhus dana 7 = O Slayer of demon Madhu; katham1= how [could]; aham3= I; [fight] bh mam2= with Bhisma; ca6= and; dro am5= with Drona; s khye 4= in combat; i ubhi 8= with arrows; [who are] p j -arh u10 = worthy of worship; [and] pratiyotsy mi 9= deliver counterattack; aris dana 11= O destroyer of enemies

(Krishna). 2.4 2.4: Arjuna said: O Madhus dana, how could I ever fight with arrows on the battlefield Bhisma and Drona, who are worthy of my worship, O Aris dana?

gur n ahatv hi mah nubh v n reyo bhoktu hatv rthak ma s tu gurun ihai bhaik yam ap ha loke va bhuj ya bhog n rudhirapradigdh n 2.5

gur n1 ahatv 2 hi3 mah -anubh v n 4 reya 5 bhoktum 6 bhaik yam7 api8 iha9 loke10 hatv 11 artha-k man12 tu1 gurun 13 iha14 eva15 bhuj ya 16 bhog n 17 rudhira 18 pradigdh n 19 reya 5= it is better; bhoktum6= to live; [by] bhaik yam7= begging; api8= even now; iha9& loke 10 = in this world. [rather than] ahatv 2= slaying. hi3= certainly; gur n1= the Gurus; [and] mah -anubh v n 4= Great Souls; tu1= but; [by] hatv 11= slaying; gurun 13= gurus; [I] bhuj ya 16= have to enjoy; artha-k man12 = wealth and desires; [in the form of] bhog n 17= enjoyable things; iha14= in this world; eva15= indeed; pradigdh n 19= tainted with; rudhira 18= blood. 2.5 2.5: Begging would give me more joy than killing my gurus and the great souls; By killing the Gurus and great Souls, I will be enjoying wealth and desires tainted with blood.

na cai tad vidma kataran no gar yo yad v jayema yadi v no jayeyu y n eva hatv na jij vi mas te vasthit pramukhe dh rtar r 2.6 na1 ca2 etat3 vidma y n16 eva17 hatv na
6 18 4

katarat 5 na

na19 jij vi

gar ya 7 yat8 v 9 jayema 10 yadi 12 v 13 na 14 jayeyu 15 20 ma te21 avasthit 22 pramukhe 23 dh rtar r

4

24

= We; na1= do not; ca2= as well; vidma

= know; etat3= this katarat 5= which of the

two; gar ya 7 = is better; yat8 v 9 jayema 10= whether either conquer them; v 13 yadi 12 = or if; na 14= we; jayeyu 15 = be vanquished; te21= those; dh rtar r 24 = sons of 17 22 23 = are arrayed; pramukhe = before us; y n16= Dhrtarastra; eva = assuredly; avasthit whom; hatv 18= by slaying; [we] na19= never; jij vi ma 20= want to live. 2.6 2.6: We do not know what is better for us between the two: vanquish them or be vanquished by them. If we killed the sons of Dhrtarastra arrayed before us in the battlefield, we do not have a penchant for living.

k rpa yado opahatasvabh va p cch mi tv dharmasa m hacet yac chreya sy n ni cita br hi tan me i yaste ha dhi m tv prapannam 2.7 k rpa ya1 do a2 upahata 3 svabh va 4 p cch mi 5 tv m6 dharma7 sa m ha8 cet 9 yat10 reya 11 sy t 12 ni citam 13 br hi14 tat15 me16 i ya 17 te18 aham19 dhi20 m m21 tv m22 prapannam 23 svabh va 4= My own state of being; upahata 3= is afflicted; [by] do a2= faulty; [misplaced] k rpa ya1= compassion. [I have a] sa m ha8= completely stupefied cet 9= mind; [about] dharma7= duty. p cch mi5= I beseech; tv m6= You: br hi14= to say;tat15= that; yat10= what; sy t 12= perhaps; reya 11= is assuredly good; ni citam 13= for certain; me16= to me. aham19= I am; te18= Your; i ya 17= disciple. dhi 20= give instructions; m m21= to me; [I] prapannam 23= surrender; tv m22= to You. 2.7: A taint of misplaced compassion afflicts my nature; I am addled about my sense of duty; what I ask of You is that You tell me in no uncertain terms what is honorable for me. I am Your disciple and seek advice and refuge in You.

na hi prapa y mi mam panudy d yac chokam uccho a am indriy ddha r jya sur m api c m av pya bh m v asapatnam dhipatyam 2.8 m9
17

na1 hi2 prapa y mi 3 mama4 apanudy t 5 yat6 okam7 uccho a am8 indriy av pya10 bh m v11 asapatnam 12 ddham13 r jyam14 sur m15 api16 c

adhipatyam 18 hi2= indeed; na1 &prapa y mi 3= I do not see; [how I could] apanudy t 5= expel; yat6= that; okam7= sorrow; [which] uccho a am8= desiccates; mama4= my; indriy m9= senses 10 11 12 [though] av pya = having obtained; bh m v = on the earth; asapatnam = unrivalled [by foes]; ddham13= richness; api16= even; c 17= also; adhipatyam 18= sovereignty [over]; r jyam14= kingdom; sur m15= of the gods. 2.8 2.8: I do not see how I could get rid of my sorrow that has wilted my senses, even if I achieve unrivaled prosperity and kingdom on the earth and the supremacy over gods in heaven.

sajaya uv ca: evam uktv h ke a na yotsya iti govindam uktv t gu ke a para tapa babh va ha 2.9
5

sajaya uv ca: evam1 uktv 2 h ke am 3 gu ke a 4 para tapa 6 7 8 9 na yotsya iti govindam uktv 10 t m11 babh va 12 ha13

sajaya uv ca = Sajaya said [to] para tapa 5= Chastener of foes (The blind king, Dhrtarastra): uktv 2= having spoken; evam1= in such manner; h ke am 3= to the Lord of the senses, 4 Krishna; gu ke a = the vanquisher of sleep [= nescience, ignorance], Arjuna; uktv 10= so saying to; govindam 9= Govinda; na6 yotsya 7 = I will not fight; iti8 = thus; ha13= indeed, babh va 12= became; t m11= silent. 2.9 Dr. Radhakrishnan: Govinda. The word indicates omniscience of the teacher, Krishna. t babh va = Became silent. The voice of the truth can be heard only in silence. 2.9: Sanjaya said (to Dhrtrastra): Having spoken thus to Hrisikesam (Krishna), Gudakesa (Arjuna) the conqueror of sleep said to Govinda (Krishna) I will not fight and became silent.

tam uv ca h ke a prahasann iva bh rata senayor ubhayor madhye vi dantam ida vaca 2.10 tam1 uv ca 2 h senayo 7 ubhayo ke a 3 prahasann 4 iva5 bh rata 6 madhye9 vi dantam 10 idam11 vaca

12

bh rata 6 = O Scion of Bharata clan [Dhritrastra]; h ke a 3= Hrisikesa; [stationing 9 8 Himself] madhye = in the middle of; ubhayo = both; senayo 7= armies; iva5= as it were; prahasann 4= evincing a slight smile; tam1= to him (Arjuna) [who is afflicted with] vi dantam10= depression; uv ca2= uttered; idam11= these vaca 12= words. 2.10 2.10: O Bharata (Dhritarastra), Hrisikesa smiling with a hint of ridicule, standing between the two armies, spoke the following words to Arjuna who was in acute sorrow.

r bhagav n uv ca: a ocy n anva ocas tva praj v d gat s n agat s ca n nu ocanti pa it ca bh 2.11 ase

r bhagav n uv ca: a ocy n 1 anva oca 2 tvam3 praj v d n 4 ca5 bh gata 7 as n8 agata9 as n10 ca11 na12 anu ocanti 13 pa it 14

ase6

r bhagav n uv ca = Sri Bhagavan said; tvam3= you; anva oca 2= grieve; [for] a ocy n 1= him, not worthy of grievance; ca5= and; bh ase 6 = you speak; praj v d n 4= it 14= men of wisdom; na12 anu ocanti 13 = do not grieve for; words of wisdom. pa gata7as n8 = the dead (= gone life, the [dear] departed; the ones in whom life departed); ca11= and; agata 9 as n10 = agata as n = the living (= not gone life, the ones not yet dead, the living). 2.11: Sri Bhagavan (Krishna) said: You grieve for those worth not grieving for, yet you speak words of wisdom. The panditah (learned men) grieve neither for the dead nor for the living.

na tv ev ha j tu n sa na tva neme jan dhip na cai va na bhavi y ma sarve vayam ata param 2.12 na1 tu2 eva3 aham4 j tu5 na6 sam7 na8 tvam9 na 10 ime11 jan dhip 12 na13 ca14 eva15 na16 bhavi y ma 17 sarve18 vayam19 ata 20 param21 na1 tu2 eva3 = never was there; j tu5= at any time; aham4= I; na6 sam7= did not exist, did not live (in actuality, I did exist); na8 tvam9 = neither did you (assuredly you existed in the past); na10 ime11 = nor these; jana-adhip 12 = rulers of people (they did exist before); na13 ca14 eva15 = never also assuredly; vayam19sarve18 = all of us; na16 bhavi y ma 17 = shall cease to exist; ata 20 param21= after this, after the death of the physical body. 2.12 2.12: Never was there a time that neither I, nor you, nor those kings did not exist and nor will all of us stop to exist from now on.

dehino smin yath dehe kaum ra yauvana jar tath deh ntarapr ptir dh ras tatra na muhyati 2.13 dehina 1 asmin2 yath 3 dehe 4 kaum ram 5 yauvanam 6 jar 7 tath 8 deh ntara 9 pr pti 10 dh ra 11 tatra12 na13 muhyati 14 yath 3= As; kaum ram5= (Kumara) = boyhood; yauvanam 6= youth; [and] jar 7= old age; [are related] dehina 1= to the corporeal soul , to one with physical body; asmin2= herein; dehe 4= in the body; tath 8= in like manner, likewise; deh ntara 9 pr pti 10= Deha + Antara + pr pti = body + inner + acquisition = Entry into another body = acquisition of a body different from the present one; tatra12= in that case; dh ra 11= one with intelligence; the intellectual; na13= does not; muhyati 14= become perplexed, stupefied, bewildered, deluded. 2.13 2.13: As the soul passes from childhood to youth to old age in a body, so also the soul takes another body. This does not confuse a sage (brave, composed and intelligent person).

m tr spar s tu kaunteya to asukhadu khad gam p yino nity s t s titik asva bh rata 2.14
1 m tr -spar tu2 kaunteya 3 gama5 ap yina 6 anity

ta-us a-sukha-du kha-d 7 t n8 titik asva9 bh rata 10

1 kaunteya 3= O son of Kunti; m tr -spar = m tr + spar = organs and their target objects, congress or contact of sense organs with their specific objects, tu2 = now then; [are] ta-usna-sukha-du kha-d 4 = Inducers of cold, heat, happiness, and sorrow; [and are subject to] gama5 ap yina 6 = appearance and disappearance, having a beginning and an end; [ and are] anity 7= transient, opposite of Nitya, not eternal; bh rata 10= O Bharata , Arjuna: titik asva9= put up with (= bear, t olerate; endure); t n8= them (= cold, heat, happiness, and sorrow). 2.14

2.14: O son of Kunti (Arjuna), as organs and objects induce cold and heat, happiness and sorrow which are sensory perceptions, appearing, disappearing and impermanent. Learn to endure them, O Bharata (Arjuna).

ya hi na vyathayanty ete puru a puru ar abha samadu khasukha dh ra so m tatv ya kalpate 2.15 yam1 hi2 na3 vyathayanti 4 ete5 puru am6 puru ar abha7 sama8 du kha9 sukham 10 dh ram11 sah 12 am tatv ya13 kalpate 14 hi2 = in truth; puru am6= the Purusa or person; yam1 =in whom; ete5= these (= ta-us asukha-du kha- = cold, heat, happiness, and sorrow ); na3 = do not; vyathayanti 4 = cause anguish, perturb, agitate; dh ram11the Intelligent. [with] sama8 du kha 9 sukham10 = equipoise 8 in sorrow9 and happiness 10; sah 12 kalpate 14am tatv ya13= he 12 is fit14 for immortality 13; puru ar abha 7 = O the best among men. 2.15: He, who suffers no distress from these, O the best of men, and stays even in sorrow and happiness, is a sage and fit for nectar of eternity or liberation.

sato vidyate bh vo n bh vo vidyate sata o ntas tv anayos tattvadar ibhi

4

ubhayor api d

2.16

na1 asata 2 vidyate 3 bh va ubhayo 10 api12 d a 13 anta

14

na5 abh va tu15 anayo

16

vidyate 7 sata 8 tattva17 dar ibhi

18

asata 2= Of the Asat, unreal or nonexistence; na1 vidyate3= there is no; bh va 4 = existence or being (because they [cold, heat...] are subject to change); sata 8 = of the Sat or Real (= existence, being, real); na5 vidyate 7= there is no; abh va 6 = non-existence , cessation,nullity , absence, non-entity; tu15= but; anta 14= inner truth, Tattva, conclusion; ubhayo 10= of the two (the Real and the unreal); api12= in truth; anayo 16= this; d a 13= has been seen, observed, realized; tattva17 dar ibhi 18 = by the TattvaJnanis or the Seers of Tattvas. 2.16 2.16: In the nonexistent (Asatah), there is no continuance (Bh va), and in the existent (Satah), there is no cessation (Abh va). In the two, the seers saw the truth and came to that conclusion.

avin i tu tad viddhi yena sarvam ida tatam vin am avyayasy sya na ka cit kartum arhati 2.17 avin i1 tu2 tat3 viddhi4 yena 5 sarvam6 idam7 tatam8 vin am9 avyayasya 10 asya 11 na12 ka cit 13 kartum14 arhati 15 tu2= but; viddhi4= know; tat3= that; avin i1= indestructible; yena 5= by which, by whom (Brahman); sarvam6 idam7= all 6 this 7 (universe); [is] tatam8 = pervaded; na12 ka cit 13= no 12 one13; arhati15 kartum14= can15 bring about 14; vin am9= destruction; asya 11= of this; avyayasya 10= [of] the immutable, the imperishable. 2.17 2.17: Know that which pervades all, is indestructible and immutable by anyone.

antavanta ime deh nityasyo kt ar ri a an ino prameyasya tasm d yudhyasva bh rata 2.18 antavanta 1 ime2 deh 3 nityasya 4 ukt 5 ar ri a 6 an ina 7 aprameyasya 8 tasm t9 yudhyasva 10 bh rata 11 ime2= these [bodies]; [are] antavanta 1= liable to destruction; deh 3= all bodies; ukt 5= it is said; [belong to] nityasya 4= eternal; an ina 7= indestructible; aprameyasya 8= unexplainable, indeterminable; ar ri a 6= of the embodied Soul; tasm t9= therefore; bh rata 11= O Bharata or Arjuna; yudhyasva 10= engage in battle. 2.18 2.18: The material bodies are perishable, but the (embodied) souls being eternal, indestructible, and unexplainable are never destroyed and beyond comprehension. Therefore, fight O Bharata (Arjuna).

ya ena vetti hant ra ya cai ya na manyate hatam ubhau tau na vij n to n hanti na hanyate 2.19

ya 1 enam2 vetti3 hant ram 4 ya 5 ca6 enam7 manyate 8 hatam9 ubhau 10 tau11 na12 vij n ta 13 na14 ayam15 hanti16 na17 hanyate 18 ya 1 vetti3 enam2= he who 1 thinks3 this one 2; [as] hant ram 4 = the slayer; ca6 ya 5 manyate 8 enam7 = and 6 he who 5 thinks 8 this one 7 (the victim7); hatam9= the killed; ubhau 10 tau11= both 10 of them 11; na12= do not have; vij n ta 13= knowledge [of the Self] ; ayam15= this one, this self ; na14 hanti16= does not 14 slay16; na17= nor; hanyate 18= is it slain. 2.19 2.19: Anyone who knows this (atman or soul) as the killer, and thinks that this is killed, knows not in his knowledge that this soul neither kills nor is killed.

na j yate mriyate v kad cin n ya bh tv bhavit v na bh ya

ajo nitya

vato
4

ya

pur

o na hanyate hanyam ne ar re 2.20

na1 j yate 2 mriyate3 v aja 13 nitya 14 vat

15

kad cit 5 na6 ayam7 bh tv 8 bhavit 9 v 10 na11 bh ya 12 ayam16 pur a 17 na18 hanyate 19 hanyam ne 20 ar re 21

na1 = never; kad cit 5= at any time; ayam7= this Self, Atma, Soul; j yate 2 = was born; v 4 = or; na6= never; mriyate3 = does it die; v 10 = and; bh tv 8= having existed previously;na11bhavit 9= does not come into existence; bh ya 12 = again; ayam16= this (Atma or soul); partless, whole; aja 13= is unborn; nitya 14= eternal; vat 15= eternally existent;pur a 17= ancient, na18 hanyate 19= is never killed; [when] ar re 21= the body; hanyam ne 20= is killed. 2.20 2.20: This (atman or soul) is neither born, nor dead, nor coming to be, nor will it cease to be at any time. This atman is unborn, eternal, timeless, everlasting, and primeval; it is not killed when the body is slain.

ved vin ina nitya ya enam ajam avyayam katha sa puru a p rtha ka gh tayati hanti kam 2.21 ved 1 avin inam 2 nityam3 ya 4 enam5 ajam6 avyayam 7 katham 8 sa 9 puru a 10 p rtha11 kam12 gh tayati 13 hanti14 kam15 ya = He who; ved 1 = knows; enam5= this [the soul]; [as] avin inam 2= indestructible ; nityam3= eternal; ajam6= devoid of birth, birthless, unborn; avyayam7 = decayless. katham 8= how, in what manner, whence; [and] kam12= whom; sa 9= he, that man; puru a 10= man, person [that highest spiri tual person]; hanti14= kills; [or] gh tayati 13= instigates others to kill; kam15 = whom; p rtha 11= O Arjuna. 2.21
4

2.21: How can a human being, who knows that this Soul is indestructible, eternal, immutable, and unborn, O Partha (Arjuna), think that he could kill or cause anyone to kill?

v s tath v s si j r ni yath vih ya nav ni g h ti naro par i ar r i vih ya j r ni any ni sa y ti nav ni deh 2.22 ni 2 yath
3

si1 j r

vih ya4 nav ni5 g h

ti6 nara

apar

i8

tath

ar r

i10 vih ya11 j r

ni12 any ni 13 sa y ti14 nav ni15 deh 16

yath 3= as such; nara 7= man; vih ya4= discarding, setting aside; j r ni2= tattered, worn out; v s si1= clothes; g h ti6= puts on; apar i8 = other; nav ni5= new ones [clothes]; tath 9= in that manner; vih ya11= leaving behind, discarding; j r ni12= tattered, worn out; ar r i10= physical bodies; deh 16= the corporeal one, embodied one; sa y ti14= takes on; any ni 13= other, different, dissimilar; nav ni15= new ones. 2.22 2.22: As a person (narah) sheds the old and worn -out garment and wears a new garment, the embodied atman (soul), in the same manner, gives up the old and worthless body and takes on a new and different body.

nai

na

chindanti astr na

i nai

na

dahati p vaka 2.23

8 16

na cai

kledayanty po na o ayati m ruta

na1 enam2 chindanti 3 astr i4 na5 enam6 dahati 7 p vaka na9 ca10 enam11 kledayanti 12 pa 13 na14 o ayati 15 m ruta

astr i4= weapons; na5= do not; chindanti 3= cleave,cut, sever; enam2= it, that [embodied soul]. p vaka 8 = Fire; na9= does not; dahati 7= burn; enam6= that [the soul]; ca10= and; pa 13= water; na14= does not; kledayanti 12= wet, moisten; enam11= it (the soul); m ruta 16= wind. na1 = does not; o ayati15= dry, desiccate. 2.23 2.23: The weapons cannot cut the self, the fire cannot burn it, the water cannot wet it, and the wind cannot dry it.

acchedyo nitya yam ad hyo sth yam akledyo ur acalo ya o ya eva ca san tana 2.24 sarvagata

acchedya 1 ayam2 ad hya 3 ayam4 akledya 5 a o ya 6 eva7 ca8 nitya 9 sarva-gata 10 sth u 11 acala 12 ayam13 san tana 14 2.24 ayam2= this one [the soul]; acchedya 1= is uncuttable, cannot be cut; ad hya 3= cannot be burnt; ayam4= this one [the soul]; akledya 5= cannot be wetted, moistened; a o ya 6= cannot be dried; eva7= truly; ca8 nitya 9= and 8 [is] eternal 9; sarva-gata 10 = all-pervasive, omnipresent; sth u 11= standing firm and fixed; acala 12= not moving,

immovable; ayam13= this one [the soul]; [is] san tana 14= eternal, perpetual, permanent, everlasting, primeval. 2.24 2.24: This (atman) is uncuttable, fireproof, waterproof, besides without doubt drought -proof, eternal, all -pervading, stable and immovable; it is everlasting (san tanah). Sankara: san tana = Changeless; It is not produced from any cause, as a new thing.

avyakto tasm d eva

yam acintyo viditvai na

yam avikaryo n

yam ucyate

nu ocitum arhasi 2.25

avyakta 1 ayam2 acintya 3 ayam4 avikarya 5 ayam6 ucyate 7 tasm t8 evam9 viditva10 ena 11 na12 anu ocitum 13 arhasi14 ucyate 7 = it is said; ayam2= this (this soul); [is] avyakta 1= unmanifest; ayam4= this (this soul);[is] acintya 3= inconceivable;[and]avikarya 5= unchanging; tasm t8= on that account, therefore; viditva10= having known; ayam6= this Self; evam9= in such manner, as such; [you] na12 arhasi 14= do not 12 deserve14; anu ocitum 13= to grieve [for] ena 11= this one [this soul]. 2.25 2.25: This (atman) is unmanifest (avyaktah), inconceivable (acintyah), and unchanging (avik ryah). Knowing this, you don't deserve to grieve.

atha cai na nityaj ta nitya v manyase m tam tath pi tva mah b ho nai va ocitum arhasi 2.26 atha1 ca2 enam3 nitya-j tam4 nityam5 v 6 manyase 7 m tam8 tath pi 9 tvam10 mah b ho 11 na12 evam13 ocitum 14 arhasi 15 atha1 ca2 = moreover; that being so; manyase 7= thinking; enam3= this one [this soul]; [is] nitya-j tam4 = continually born; v 6= or; nityam5= constantly; m tam8 = dying; tatha api 9= yet; tvam10 = you; mah b ho 11= mighty-armed one [Arjuna]; na12 arhasi15= do not 12 deserve15; ocitum14= to grieve; evam13= in this way. 2.26 2.26: Even if you think that this atman is continuously born, and continuously dies, O

mighty-armed (Mah bh ho), you should not grieve.

j tasya hi dhruvo m tyur dhruva tasm d aparih rye rthe na tva janma m tasya ca ocitum arhasi 2.27

j tasya 1 hi2 dhruva 3 m tyu 4 dhruvam5 janma6 m tasya 7 ca8 tasm t9 aparih rye 10 arthe11 na12 tvam13 ocitum14 arhasi 15 m tyu 4= death; hi2= for; j tasya 1= one who is born; dhruva 3= is certain; ca8 = and; janma6= birth; m tasya 7= of the dead; [is] dhruvam5= certainty; tasm t9= therefore; tvam13= you; na12= do not; arhasi15= deserve; ocitum14= to grieve; aparih rye 10= what is inevitable or unavoidable; arthe11= relating to this matter. 2.27 2.27: For one who is born, death is a certainty. For one who dies, birth is a certainty. It is not proper that you grieve over something that is not an avoidable matter.

avyakt d ni bh t ni vyaktamadhy ni bh rata avyaktanidhan ny eva tatra k paridevan 2.28 avyakt d ni 1 bh t ni 2 vyakta 3 madhy ni 4 bh rata 5 avyakta6 nidhan ni 6 eva7 tatra8 k 9 paridevan 10 bh rata 5 = O Scion of Bharata clan; bh t ni 2= all living things; avyakt d ni 1= unmanifest before birth; [and] vyakta3 madhy ni 4= manifest in the middle; avyakta 6 nidhan ni 6= unmanifest after death; eva7= indeed; tatra8= in that case, therefore; k 9= what; [is the need for] paridevan 10= lamentation, bewailing, complaint. 2.28 2.28: All living beings are unmanifest before birth, manifest in the middle, and unmanifest again after death. Therefore, O Bharata, where is the need for lamentation?

caryavat pa yati ka cid enam caryavac cai nam anya caryavad vadati tathai py ena va c nya va ka cit 2.29 oti rutv veda na cai

caryavat 1 pa yati 2 ka cit 3 enam4 caryavat 5 vadati6 tatha7 eva8 ca9 anya 10 caryavat 11 ca12 enam13 anya 14 oti15 rutv 16 api17 enam18 veda19 na20 ca21 eva22 ka cit 23 ka cit 3= some person; pa yati 2= sees, perceives; enam4= this one [this soul]; caryavat 1= as a wonder; tatha 7 eva8= likewise indeed; ca9= and; anya 10 = others [different Mahapurusas]; vadati6= speak, talk, elaborate in words; = caryavat 11= as if it is oti15= hear; enam13= this one [the soul];[as if it is a wondrous; anya 14= others; 12 16 wonder]; ca = and; rutv + api17= having heard of; enam18= this one [the soul]; ka cit 23= some person; veda19 na20 ca21 = na+eva+veda = would neverever know. 2.29 2.29: Some see IT (Atman) as astonishing, moreover so me speak of IT as marvelous, and another hears of IT as wonderful. Having heard of IT, no one yet knows what IT is.

deh nityam avadhyo ya dehe sarvasya bh rata tasm t sarv i bh t ni na tva ocitum arhasi 2.30 deh 1 nityam2 avadhya 3 ayam4 dehe 5 sarvasya 6 bh rata 7 tasm t8 sarv i9 bh t ni 10 na11 tvam12 ocitum 13 arhasi 14 ayam4= this; nityam2= eternal; deh 1= embodied soul; [exists] sarvasya 6 dehe5= in all bodies; [and] avadhya 3= cannot be slain; tasm t8= on that account, therefore; bh rata 7= O Scion of Bharata clan; tvam12= you; na11 = do not;arhasi 14= deserve. ocitum 13= to grieve; [for] sarv i9+ bh t ni 10= all beings. 2.30 2.30: This atman, residing in the bodies of all living beings, is eternal and cannot be slain. Therefore, O Bharata, it is not proper that you grieve for all living beings.

svadharmam api c vek ya na vikampitum arhasi nyat k atriyasya na vidyate 2.31 dharmy d dhi yuddh c chreyo

svadharmam1 api2 ca3 avek ya4 na5 vikampitum6 arhasi 7 dharmy t 8 hi9 yuddh t 10 reya 11 anyat12 k atriyasya 13 na14 vidyate 15 api2= even; avek ya4= considering; svadharmam1= your own duty; ca3= indeed [you] na5 arhasi 7 = ought not vikampitum6= falter; hi9= indeed; na14+ vidyate15= there is nothing; anyat 12= else; reya 11= better; k atriyasya 13= for a Ksatriya; yuddh t 10= a battle; dharmy t8= according to Dharma. 2.31 2.31: When you view the duty inherent to a Ksatriya from the perspective of your inherentdharma, you should not falter. There is no greater duty for a Ksatriya than a fight in battle.

yad cchay co sukhina k atriy papanna svargadv ram ap v tam p rtha labhante yuddham d am 2.32

yad cchay 1 ca2 upapannam 3 svarga-dv ram4 ap v tam5 sukhina 6 k atriy 7 p rtha 8 labhante 9 yuddham 10 d am11 p rtha 8= Son of Pritha; sukhina 6= joyous; [are] k atriy 7= Ksatriyas; [who] labhante 9= are facing; yuddham10= battle; d am11= of this sort [which]; ca2= also; upapannam 3= offers itself; yad cchay 1= on its own accord unsought for; [which is ] ap v tam5= open; svarga4A-dv ram4B= gateway 4B to Heaven 4A. 2.32 2.32: It happens on its own accord; the battle comes unsolicited to a happy Ksatriya in the form of gateway to heaven, O Partha.

atha cet tvam ima dharmya sa gr ma na kari yasi tata svadharma k rti ca hitv p pam av psyasi 2.33 atha 1 cet2 tvam3 imam4 dharmyam5 sa gr mam6 na7 kari yasi 8 tata 9 svadharmam10 k rtim12 ca13 hitv 14 p pam15 av psyasi 16 atha1= moreover; cet2= if; tvam3= you; na7= do not; kari yasi 8= engage in; imam4= this;dharmyam5= righteous; sa gr mam6= fight, battle; tata 9= then; hitv 14= having abandoned; svadharmam10= your own duty; ca13= and; k rtim12= renown, fame; av psyasi 16= you will be subject to, you will incur; p pam15= sin. 2.33 2.33: If you do not prosecute this war according to your dharma, you will lose your inherent dharma and fame, and incur sin.

ak rti c pi bh t ni kathayi yanti te 'vyay m sa bh vitasya c k rtir mara t atiricyate 2.34 ak rtim1 ca2 api3 bh t ni 4 kathayi yanti5 te6 avyay m7 sa bh vitasya 8 ca9 ak rti 10 mara t11 atiricyate 12 bh t ni 4= people; ca2+ api3= also; kathayi yanti5= narrate, will talk, recount; te6= your; avyay m 7 = everlasting; ak rtim1= infamy; ca9= and; sa bh vitasya 8= to a respected man (man enjoying tributes); ak rti 10= infamy, dishonor; atiricyate 12= is worse than; mara t11= death. 2.34 2.34: Besides, people will forever talk of your infamy. For a man enjoying tributes, infamy is worse than death.

bhay d ra d uparata ma syante tv mah rath ye ca tva bahumato bh tv y syasi l ghavam 2.35 bhay t 1 ra t2 uparatam 3 ma syante 4 tv m5 mah rath 6 ye m7 ca8 tvam9 bahu-mata 10 bh tv 11 y syasi 12 l ghavam13 mah rath 6 = the great chariot riders --warriors; ma syante 4= will regard, think; tv m5= of you; uparatam 3= as having withdrawn, having stopped, desisted; ra t2= from battle; bhay t 1 = out of trepidation or fear; ca8= and; [you] y syasi 12= will attain; l ghavam 13= low esteem; [in the eyes of Duryodhana and other warriors] ye m7= to whom; tvam9= you; bh tv 11= have remained; bahu-mata 10 = in high regard. 2.35 2.35: The great Chariot -warriors, who held you in high esteem so far, would think low of you and say that you backtracked from the battlefield out of fear.

av cyav d ca bah n vadi yanti tav nindantas tava s marthya tato du khatara hit nu kim 2.36

av cya 1 v d n2 ca3 bah n 4 vadi yanti5 tava6 ahit 7 nindanta 8 tava9 s marthyam 10 tata 11 du khataram 12 nu13 kim14 ca3= and; tava6= Your; ahit 7= foes; vadi yanti5= will utter; bah n4= many; av cya 1 = improper; v d n2= words [prevarication]; nindanta 8= while reviling; tava9= your; s marthyam 10= Skill, ability; kim14 = what; nu13= then; [brings] du khataram 12= more sorrow, grief, pain; tata 11= besides that. 2.36 2.36: Your enemies will utter many unspeakable words and prevarication, while disparaging your ability (S marthyam). Is there any sorrow worse than that?

hato v pr psyasi svarga jitv v bhok yase mah m tasm d utti ha kaunteya yuddh ya k tani caya 2.37 hata 1 v 2 pr psyasi 3 svargam4 jitv 5 v 6 bhok yase 7 mah m8 tasm t9 utti ha10 kaunteya 11 yuddh ya 12 k ta13 ni caya 14 v 2= either; pr psyasi 3= you will achieve; svargam4= heaven; hata 1= if killed; v 6= or; bhok yase 7= you experience joy; mah m8 = on the earth, place; jitv 5= by attaining victory; kaunteya 11= O Son of Kunti; tasm t9= therefore; utti ha10= rise up; 12 13 14 yuddh ya = for fighting; k ta ni caya = with certainty or firm resolution. 2.37 2.37: If you die you will go to heaven. If you conquer, you will enjoy this world. Therefore, O Kaunteya, firmly resolved on war (yuddh ya krta -niscayah), get up.

sukhadu khe same k tv l bh l bhau jay jayau tato yuddh ya yujyasva nai va p pam av psyasi 2.38 sukha 1 du khe2 same3 k tv 4 l bh l bhau 5 jay jayau 6 tata 7 yuddh ya 8 yujyasva 9 na10 evam11 p pam12 av psyasi 13 k tv 4= by acting; same3= with aplomb, with poise; sukha 1 du khe 2 = in happiness 1 and sorrow2; l bh l bhau 5= in gain and loss; jay jayau 6= in victory and defeat; tata 7= then, thereafter; yujyasva 9= get ready; yuddh ya 8= for the battle; evam11= in such manner; na10 av psyasi 13= you will not 10 be subject to; p pam12= sin. 2.38 2.38: Holding happiness and sorrow, profit and loss, victory and defeat alike, you will prepare to fight for the sake of fighting. By doing this, you will incur no sin.

e te bhihit s khye buddhir yoge tv im u buddhy yukto yay p rtha karmabandha prah syasi 2.39 e 1 te2 abhihit 3 s khye4 buddhi 5 yoge6 tu7 im m8 u9 10 11 12 13 14 buddhy yukta yay p rtha karma-bandham prah syasi 15 p rtha 13= O Partha (Arjuna); e
1

= this; buddhi

= Knowledge, wisdom; abhihit 3= has

been revealed; te2= to you; s khye 4= by Jnana-Yoga; tu7= but; u9= hear, lend your 8 6 ears to; im m = this; yoge = in connection with Karma Yoga; yukta 11= furnished, endowed; yay 12= with which; prah syasi 15= you will free yourself from, completely remove, get rid of; karma-bandham 14= bondage of action; buddhy 10= by wisdom. 2.39 2.39: I revealed to you this enlight ened wisdom of Samkhya. Now hear thou the wisdom of yoga. With your intuitive intelligence (buddhya), O Partha, you will be able free yourself from the bondage of action ( Karma).

ne h bhikraman o sti pratyav yo na vidyate svalpam apy asya dharmasya tr yate mahato bhay t 2.40 na1 ih 2 abhikrama 3 n a 4 asti5 pratyav ya 6 na7 vidyate 8 svalpam9 api10 asya 11 dharmasya 12 tr yate 13 mahata 14 bhay t 15 ih 2= here (in the path to emancipation); asti5= there is; na1= neither; abhikrama 3 + n a 4= ruined 4undertaking 3 or attempt; na7+ vidyate8= nor 7 there is 8; pratyav ya 6= adverse effect, unintended consequence; svalpam9+ api10= meager, even10 a little 9; asya 11 = of this; dharmasya 12= Dharma (known as Karma Yoga); tr yate 13= saves; [aspirant] mahata 14+ bhay t 15= from great fear. 2.40 2.40: In this path (karma yoga path), loss and adverse effects are unknown. Even a meager pursuit of this dharma saves (the practitioner) from the great fear (of birth and death).

vyavas y tmik buddhir eke ha kurunandana bahu kh hy anant ca buddhayo vyavas yin m 2.41 vyavas y tmik 1 buddhi 2 ek 3 iha4 kurunandana 5 bahu- kh 6 hi7 anant 8 ca9 buddhaya 10 avyavas yin m 11 kurunandana 5 = O Beloved Joy of the Kurus; [there is] ek 3= only one; vyavas y tmik 1= firm, resolute, focused; buddhi 2= intellect; iha4= in this [Karma Yoga]; [but] buddhaya 10= thoughts; avyavas yin m 11= of the unfocused or irresolute men; [are] hi7= indeed; bahu- kh 6 = many-branched, [have many perspectives]; ca9 = and; anant 8= endless. 2.41

2.41: (In this world), O beloved joy of Kurus Arjuna, the intelligence is focused only in the resolute, while in the irresolute, the intelligence is many -branched, unfocused and endless.

No Wisdom for the Worldly -Minded (RKN)

y m im pu pit v ca pravadanty avipa cita vedav darat p rtha n nyad ast ti v dina 2.42 y m1 im m2 pu pit m3 v cam4 pravadanti 5 avipa cita veda-v da-rat 7 p rtha 8 na9 anyat 10 ast 11 iti12 v dina
6 13

p rtha 8= O Arjuna; avipa cita 6= ignoramuses; pravadanti 5= utter, speak; y m1 im m2 pu pit m3 v cam4= all 1 these2 flowery3 words 4; veda-v da-rat 7 = enamored with discussion of Vedas; v dina 13 = hold discussion, declare; ast 11= there is; na9+ anyat 10= nothing else; [other than] iti12= this, that. 2.42 2.42: O Arjuna, ignoramuses utter all these flowery words enamored with the discussion of Vedas, declare there is nothing other than (2.43:) heaven as the goal, mind full of desires, recommend various special Vedic rites towards attainment of enjoyments and affluence which bestows birth as a result of karma.

k m tm na svargapar janmakarmaphalaprad m kriy vi e abahul bhogai varyagati prati 2.43 k m tm na 1 svargapar 2 janma-karma-phala-prad m3 kriy -vi e a4 bahul m 5 bhoga 6 ai varya 7 gatim8 prati9 svargapar 2 = heaven as the goal or destination; k m tm na 1= mind full of desires, mind immersed in desires; [recommend] kriy -vi e a4 bahul m 5 = various special Vedic

rites, [rites-special 4 various 5]; bhoga 6 ai varya 7 gatim8 prati9= towards attainment of enjoyments and affluence; (enjoyments 6-affluence7-obtainment 8-towards 9); [which] janmakarma-phala-prad m3 = bestow birth as a result of karma (birth -rites-fruit or result-bestow). 2.43 2.42: O Arjuna, ignoramuses utter all these flowery words enamored with the discussion of Vedas, declare there is nothing other than (...2.43:) heaven as the goal, mind full of desires, recommend various special Vedic rites towards attainment of enjoyments and affluence which bestows birth as a result of karma.

bhogai varyaprasakt n tay pah tacetas m vyavas y tmik buddhi sam dhau na vidh yate 2.44 bhoga 1 ai varya 2 prasakt n m 3 tay 4 apah ta5 cetas m 6 vyavas y tmik 7 buddhi 8 sam dhau 9 na10 vidh yate 11 prasakt n m 3= they who cling to; bhoga 1= enjoyment; [and] ai varya 2= sovereignty; [and they whose ]cetas m 6 = mind; apah ta5= is taken away; tay 4= by that [speech]; [for them] vyavas y tmik 7= focused; buddhi 8= Buddhi; na10 vidh yate 11= is not 10 well established 11; sam dhau 9= in the Self. 2.44 2.44: For them who cling to enjoyment and sovereignty and whose mind is taken away by that [speech], focused Buddhi is not well established in the Self.

traigu yavi ay ved nistraigu yo bhav rjuna nirdvandvo nityasatvastho niryogak ema tmav n 2.45 traigu ya1 vi ay nirdvandva
7 2

ved

nistraigu ya
8

bhav
9

arjuna6 tmav n9

nitya-satva-stha

niryoga-k ema

arjuna6= O Arjuna; ved 3= Vedas; [expound] traigu ya1 vi ay 2= enjoyments 2 proceeding from three qualities 1, experiencing this world; [you] bhav 5= become; nistraigu ya 4= free of three qualities, free from desires, detached from enjoyments of the sense objects; nirdvandva 7= free from dualities (like and dislike etc); nitya-satva-

stha 8= eternally established in Sattva (Goodness, Purity, Paramatma); niryogak ema 9= without regard for acquisition and safe -keeping; [be] tmav n9= One of pure Self. 2.45 2.45: The three modes of material nature ( Prakrti) are the subject matter of the Veda. Do not attach yourself to these three gunas. O Arjuna, be free from dualities such as pain and pleasure, steady in goodness (Sattva), free from thoughts of acquisition and preservation, and fixed in atman (self).

y v n artha udap ne sarvata sa plutodake t v n sarve u vede u br hma asya vij nata 2.46 y v n1 artha 2 udap ne 3 sarvata 4 sampluta-udake 5 t v n6 sarve u7 vede u8 br hma asya 9 vij nata 10 y v n1= whatever; artha 2= usefulness [for drinking, bathing]; [there is ] udap ne 3= for water in a well or pond; [is no match to a vast lake] sampluta-udake 5 = brimming with water sarvata 4= in all directions; [Likewise] br hma asya 9= for one brimming with Brahman knowledge; vij nata 10= One who is clever, shrewd or knowledgeable (of Brahmajnana); sarve u7= all; vede u8= Vedas; [are useful or limited] t v n6= to that degree, extent, measure. 2.46 2.46: A Brahmana brimming with Brahman knowledge has as much use for knowledge from all Vedas, as he who has a large body of water all around has use for a pond [or a puddle]. Work without Concern for the Results ( RKN)

karma y ev dhik ras te m phale u kad cana m karmaphalahetur bh r m te sa go 'stv akarma i 2.47 karma i1 eva2 adhik ra karma9 phala 10 hetu 11 bh
3 12

te4 m 5 phale u6 kad cana 7 m 13 te14 sa ga 15 astu16 akarma i17

te4= your; adhik ra 3= right, obligation; karma i1 eva2 = is for action; m 5= never; kad cana 7= under any circumstances; phale u6= for the results, in the fruits; m 8= never; bh 12= become; karma9 phala10 hetu 11 = the reason or agent for claiming the fruit of

action [action 9-fruit10-cause or agent 11]; m 13 te14 astu 16= (you) may not have; sa ga attachment, inclination; [to] akarma i17= inaction. 2.47

15

2.47: You have a right to action and never to its fruits. At no time should your motive be the fruit of your actions. Never should there be any attachment to inaction either.

yogastha kuru karm i sa ga tyaktv dhanajaya siddhyasiddhyo samo bh tv samatva yoga ucyate 2.48 yogastha 1 kuru2 karm i3 sa gam4 tyaktv 5 dhanajaya 6 siddhi-asiddhyo 7 sama 8 bh tv 9 samatvam10 yoga 11 ucyate 12 yogastha 1 = firmly established in Yoga; dhanajaya 6 = O victor over wealth, O Arjuna; kuru2= do; karm i3= actions; tyaktv 5= relinquishing; sa gam4= attachment; bh tv 9= remaining or becoming; sama 8= equable, same; siddhi-asiddhyo 7 = in success and failure; [and possessing] samatvam10= equanimity of mind; [This] ucyate 12 = is called; yoga 11= Yoga. 2.48 2.48: O Dhananjaya (Arjuna), give up attachment, and remain the same in success and failure. Be steadfast in yoga and do your work. Equanimity (Samatvam) is yoga.

d re a hy avara karma buddhiyog d dhanajaya buddhau ara am anviccha k pa phalahetava 2.49 d re a1 hi2 avaram3 karma4 buddhi-yog t 5 dhanajaya 6 10 buddhau 7 ara am8 anviccha 9 k pa phala-hetava 11 d re a1= by a long shot; karma4= action; hi2= indeed; [is] avaram3= inferior to; buddhiyog t5= Buddhi Yoga [Yoga of wisdom]. dhanajaya 6= O Arjuna; anviccha 9= take; 10 ara am8= refuge; buddhau 7= in wisdom. k pa = the pitiable ones; phala11 hetava = hanker after fruits. 2.49
2.49: Action is inferior to Buddhi yoga by a long shot; therefore, O Dhananjaya, take refuge in Buddhi. The pitiable ones hanker after fruits.

buddhiyukto jah t ha ubhe suk tadu k te tasm d yog ya yujyasva yoga karmasu kau alam 2.50 buddhi-yukta 1 jah ti2 iha3 ubhe 4 suk ta-du k te5 tasm t6 yog ya 7 yujyasva 8 yoga 9 karmasu 10 kau alam 11 buddhi-yukta 1 = The one of equable wisdom; jah ti 2 = gives up; iha3= here, in this world; ubhe 4= both; suk ta-du k te5 = merits and demerits, virtue and vice; tasm t6= therefore; yujyasva 8= remain engaged; yog ya 7= in Yoga of [equable wisdom]; [for] yoga 9= Yoga; [is] kau alam 11= skill [in relinquishing oneself from bonds of Karma]; karmasu 10= in the performance of action. 2.50 2.50: He whose buddhi is equable gives up both virtue and vice in this world. Therefore, remain committed to yoga, for yoga is skill in action.

karmaja buddhiyukt hi phala tyaktv man i a janmabandhavinirmukt pada gacchhanty an mayam 2.51 karma-jam1 buddhi-yukt 2 hi3 phalam 4 tyaktv 5 man i a janma-bandha 7 vinirmukt 8 gacchhanti 10 an mayam 11
6

buddhi-yukt 2 = they who have equable wisdom; [and] man i a 6 = who are enlightened men; tyaktv 5= by doing Tyagam [= relinquishment], give up; phalam4= fruit, benefit; karma-jam1 = caused or generated by actions; hi3= indeed; gacchhanti 10= reach; padam9= state, Parama Padam, Supreme State or Abode, Vaikuntam [abode of Vishnu]; an mayam 11= free from disease or evil, [not pernicious, healthy, salubrious]; [which is] janma-bandha 7 vinirmukt 8= Jivanmukti, soul liberated from the bondage of birth [birth bondage 7-liberation of soul 8] . 2.51 2.51: The wise ones with equable intuitive intelligence, give up fruits of their actions, gain liberation from bondage of birth and death [Jivan mukti], and reach salutary (An mayam) supreme bliss.

yad te mohakalila buddhir vyatitari yati tad gant si nirveda rotavyasya rutasya ca 2.52 yad 1 te2 moha-kalilam3 buddhi 4 vyatitari yati5 tad 6 gant si 7 nirvedam8 rotavyasya 9 rutasya 10 ca11 yad 1= whenever; te2= your; buddhi 4= Buddhi, mind; vyatitari yati5 = goes beyond [passes the Rubicon of]; moha-kalilam 3 = delusion-turbidity; tad 6= at that moment; gant si 7= you will obtain; nirvedam8= Vairagyam, dispassion, detachment; rotavyasya 9= to what has to be heard, to scriptures; ca11= and; rutasya 10= to what has already been heard[other than Brahman Knowledge]. 2.52 2.52: When your intuitive intelligence goes beyond the turbidity of delusion, then, you become dispassionate, and indifferent to all that is heard and all that is yet to be heard.

ruti-vipratipann te yad sth syati ni cal sam dh v acal buddhis tad yogam av psyasi 2.53 ruti-vipratipann 1 yad 3 sth syati 4 ni cal 5 sam dh u 6 acal 7 buddhi 8 tad 9 yogam10 av psyasi 11 yad 3= when; te2= your; buddhi 8= mind; ruti1A-vipratipann 1B = is perplexed 1B by Vedas 1A [=Vedas-state of perplexity from diverse statements]; [the mind] sth syati 4= becomes steady; ni cal 5 = unshakable [= firm, immobile ]; [and] acal 7= steady [= immovable];sam dh u 6= in Samadhi [mind steadfast in the Self]; [and] tad 9= at that moment; av psyasi 11= you will reach; yogam10= Yoga of enlightenment. 2.53 2.53: When your Buddhi, perplexed by the Vedas, remains unmoved and steadfast in contemplation on God (Sam dhi), then you will achieve self -realization (yoga).

The Characteristics of the Perfect Sage (RKN)

arjuna uv ca: sthitaprajasya k bh sam dhisthasya ke ava sthitadh ki prabh eta kim s ta vrajeta kim 2.54
3 arjuna uv ca: sthita-prajasya 1 k 2 bh sam dhi-sthasya 4 ke ava5 6 7 8 9 sthita-dh kim prabh eta kim s ta 10 vrajeta11 kim12 3 arjuna uv ca = Arjuna said: ke ava 5 = O Kesava, Krishna; k 2+ bh = what 2 language 3 4 [how do you characterize a man]; sam dhi-sthasya = of one immersed and absorbed in the Self; kim7= how does; sthita-prajasya 1 = one who is steady in prajna or wisdom; sthita-dh 6 = man with steady wisdom; prabh eta8= speak; kim9= how; s ta 10= sit [does he sit]; kim12 = how; vrajeta11= [does he] move. 2.54

2.54: Arjuna said, O Kesava (Krishna, destroyer of Kesin), what is the distinctive mark of a man who stands firm in wisdom and steadfast in Sam dhi? How does he speak, how does he sit and how does he walk?

r bhagav n uv ca: prajah ti yad k m n sarv n p rtha manogat n tmany ev tman tu a sthitaprajas tadocyate 2.55 r bhagav n uv ca: prajah ti 1 yad tmani 7 eva8 tman 9 tu a
2

10

k m n3 sarv n4 p rtha5 mana -gat n 6 sthita-praja 11 tad 12 ucyate 13

r bhagav n uv ca = Sri Bhagavan said: p rtha 5= O Partha, Arjuna: yad 2= when; prajah ti 1= [one] relinquishes in full; k m n 3 sarv n 4= a whole slew 4 of desires 3; [that] mana -gat n 6 = have gone into the mind; tu a 10= remains pleased; tmani7= in his self; eva8= alone; tman 9= by his self; tad 12= at that time; [he] ucyate 13 = is identified as; sthita-praja 11= one with steady wisdom. 2.55

2.55: Sri Bhagavan said: O son of Partha, When a man completely sheds the desires of his mind, and finds satisfaction in the self by the self, he is steady in wisdom.

du khe v anudvignaman sukhe u vigatasp ha v tar gabhayakrodha sthitadh r munir ucyate 2.56 du khe u1 anudvigna-man 2 sukhe u3 vigata-sp ha 4 v ta5 r ga6 bhaya 7 krodha 8 sthita-dh 9 muni 10 ucyate 11 du khe u1= free of sorrow; anudvigna-man 2 = unagitated in mind; sukhe u3= in happiness; [and] vigata-sp ha 4 = free from covetousness; v ta5 r ga6 bhaya 7 krodha = free from 5 desire6, fear 7, anger 8; muni 10= [that] sage [one who observes Maunam or silence]; ucyate 11= is called; sthita-dh 9= one of steady mind. 2.56 2.56: He, in whose mind sorrow does not cause perturbation, and who is not ardent in happiness and who is free from passion, fear, and anger, is (called) a sage (muni = the silent one) of steadfast wisdom.

ya n sarvatr nabhisnehas tattatpr pya ubh ubham bhinandati na dve i tasya praj prati hit 2.57

ya 1 sarvatra2 anabhi-sneha 3 tat4 tat5 pr pya6 ubha-a ubham 7 na8 abhinandati 9 na10 dve i11 tasya 12 praj 13 prati hit 14 2.57 ya = He who; [is] anabhi-sneha 3= without attachment [fondness, affection, friendship]; [for] sarvatra 2= anything and everything; na8+ abhinandati 9= neither delights; na10+ dve i11= nor detests; tat4 tat5= that and that [= each, separately and severally]; subhaa ubham 7 = good or bad [evil] things; pr pya 6= upon attaining them; tasya 12= his;
1

praj

13

= wisdom; prati

hit .

14

= remains steady. 2.57

2.57: He, who shows detachment from all desires, and who neither rejoices good nor detests evil, has a steadfast wisdom.

yad sa harate c ya k rmo g n va sarva a indriy ndriy rthebhyas tasya praj prati hit 2.58 yad 1 sa harate 2 ca3 ayam4 k rma 5 a g n 6 iva7 sarva a 9 indriy indriya-arthebhya 10 tasya 11 praj 12 prati hit
8 13

yad 1= When; ayam4= this [one = Sannyasin]; ca3 = also; sa harate 2= retracts inside; 9 indriy = sense organs; indriya-arthebhya 10 = from contact with sense objects; iva7= as; k rma 5= a tortoise; [withdraws] a g n 6= its limbs; sarva a 8 = completely [from all around]; tasya 11= his; praj 12= wisdom; prati hit 13 = remains steady. 2.58 2.58: He, who retracts his senses from sense objects as a tortoise, which withdraws all its limbs from all directions, is steadfast in wisdom.

vi ay vinivartante nir h rasya dehina rasavarja raso py asya para d v nivartate 2.59 vi ay 1 vinivartante 2 nir h rasya 3 dehina 4 rasa-varjam5 rasa 6 api7 asya 8 param9 d v 10 nivartate 11 vi ay 1= objects of sense organs; vinivartante2= retreat; nir h rasya 3+ dehina 4 = from the abstaining 3 man's body 4; rasa 5A-varjam5B = except5B the taste 5A; rasa 6+ api7that v 10= after enjoyment 6; asya 8= of this person; nivartate 11= leaves, ceases to exist; d obtaining vision of, realization [of the Supreme]; param9= Brahman. 2.59 2.59: Once the objects of senses of man turn away from (any contact with) the sense organs, the taste (rasah) remains, but it leaves once the Supreme (Param) is in sight.

yatato hy api kaunteya puru asya vipa cita indriy i pram th ni haranti prasabha mana 2.60 yatata 1 hi2 api3 kaunteya 4 puru asya 5 vipa cita indriy i7 pram th ni8 haranti 9 prasabham 10 mana
6 11

kaunteya 4= O son of Kunti, Arjuna: pram th ni 8= agitated; indriy i7= senses; haranti9= carry away; mana 11= the mind; vipa cita 6 = of an intelligent; puru asya 5= person; prasabham 10= by force; api3= even; yatata 1= as he strives; hi2= truly. 2.60 2.60: O sun of Kunti, agitated senses carry away the mind of an intelligent person by force, even as strives sincerely.

t ni sarv i sa yamya yukta s ta matpara va e hi yasye indriy i tasya praj prati hit 2.61 t ni1 sarv i2 sa yamya3 yukta 4 s ta5 mat-para 6 va e7 hi8 yasya 9 indriy i10 tasya 11 praj 12 prati hit

13

yukta 4= one with focused mind; mat-para 6 = holding Me as the Supreme Refuge; sa yamya3= having subjugated or curbed; sarv i2= all; t ni1= that [the senses]; [and] s ta 5= sitting down; yasya 9= whose; indriy i10= sense organs; va e7= under his own hit 13= becomes control or restraint; tasya 11= his; praj 12= wisdom; hi8= indeed; prati steady. 2.61 Having curbed all his senses, he should meditate on (Supreme) Me; when his senses are under restraint, his wisdom is steadfast.

dhy yato vi ay n pu sa sa gas te paj yate

sa g t sa j yate k ma

k m t krodho

bhij yate 2.62

dhy yata 1 vi ay n2 pu sa 3 sa ga 4 te u5 upaj yate 6 sa g t7 saj yate 8 k ma 9 k m t10 krodha 11 abhij yate 12 pu sa 3= the man; dhy yata 1= while thinking of; vi ay n 2= objects of senses; upaj yate 6 = there comes up; sa ga 4= attachment; te u5= for those objects of senses; sa g t7= from attachment; saj yate 8= comes; k ma 9= desire; k m t10= from desire; abhij yate 12= comes, springs; krodha 11= anger. 2.62 2.62: A person while thinking about the sense objects develops attachment to them. From attachment develops desire (K mah). From desire develops anger...

krodh d bhavati sa moha sa moh t sm tivibhrama sm tibhra d buddhin o buddhin t pra a yati 2.63 krodh t 1 bhavati 2 sa moha 3 sa moh t4 sm ti-vibhrama 5 sm ti-bhra t6 buddhin a 7 buddhi-n t 8 pra a yati 9 krodh t 1= from anger; bhavati2= comes; sa moha 3= delusion; sa moh t4= from t6= from loss of memory; delusion; sm ti-vibhrama 5 = loss of memory; sm ti-bhra 7 8 buddhin a = destruction of Buddhi; buddhi-n t = from loss of Buddhi; [he] 9 pra a yati = perishes. 2.63 2.63: From anger comes forth delusion (Sammohah); from delusion comes loss of memory; from loss of memory comes loss of intuitive (discriminative) intelligence; and from loss of intuitive intelligence, he falls.

r gadve aviyuktais tu vi ay n indriyai caran tmava yair vidhey tm pras dam adhigacchati 2.64 r ga-dve a-vimuktai 1 tu2 vi ay n 4 indriyai 5 caran 6 tma-va yai 7 vidhey tm 8 pras dam 9 adhigacchati 10

tu2= but; r ga1A-dve a1B-viyuktai 1C = he who is free from 1C likes 1A and dislikes 1B; caran6 = moving among; vi ay n4= objects of sense; indriyai 5= with [the help of] organs such as eyes etc; tma-va yai 7 = under his control, under control of the mind; vidhey tm 8= one who has self -control; adhigacchati 10= gains, attains; pras dam 9= calmness, grace of God. 2.64 2.64: He, who is free from likes and dislikes, attachment or aversion, while keeping the senses and sense objects under control of, and regulated by atman, gains calmness of mind (pras dam). vidheya- tm = whose mind ca be subdued at will (Sankara). tma = mind (Sankara).

pras de sarvadu kh n h nir asyo paj yate prasannacetaso hy u buddhi paryavati hate 2.65 pras de 1 sarva2 du kh n m 3 h ni 4 asya 5 upaj yate 6 prasanna-cetasa 7 hi8 u9 buddhi 10 pari11 avati hate 12 pras de 1= When there is a placid state of mind; h ni 4= eradication, destruction, removal; asya5 sarva2 du kh n m 3 = of all 2 his 5 sorrows 3; upaj yate 6= occurs, takes place; hi8= Indeed; prasanna-cetasa 7 = of one whose mind is placid; buddhi 10= intuitive u9= soon; pari11 avati hate 12 = becomes established. 2.65 intelligence, wisdom; 2.65: In that placid state of mind, the destruction of all sorrows takes place. In that placid mind, certainly, soon the wisdom (buddhi) becomes steady.

n na c

sti buddhir ayuktasya na c yuktasya bh van bh vayata ntir a ntasya kuta sukham 2.66.

na asti 1 buddhi 2 ayuktasya 3 na4 ca5 ayuktasya 6 bh van 7 na8 ca9 abh vayata 10 nti 11 a ntasya 12 kuta 13 sukham 14 ayuktasya 3= for one who is unsteady; na asti 1 = there is neither; buddhi 2= intelligence, wisdom; ca5= and; na4= nor; bh van 7= meditation; ayuktasya 6= for the unsteady person; ca9 = and abh vayata 10= for one who is not meditative; na8= there is no; nti 11=

peace; kuta

13

= Where is; sukham 14= happiness; a

ntasya 12= for one without peace?

2.66: There is neither wisdom nor meditation for the unsteady; for the unmeditative person there is no peace; fo r the one without peace, where is happiness?

indriy hi carat yan mano nuvidh yate tad asya harati praj v yur n vam iv mbhasi 2.67 indriy m1 hi2 carat m3 yat4 mana 5 anuvidh yate 6 tat7 asya 8 harati 9 praj m 10 v yu 11 n vam12 iva 13 ambhasi 14 hi2= for; yat4 mana 5= the mind 5 which4; anuvidh yate 6 = becomes involved in; carat m3 indriy m1= wandering 3 senses seeking their objects 1; tat7= that [mind]; harati9= carries away; praj m10= discriminative wisdom; iva13= like; v yu 11=the wind; [carries away] asya 8= his; n vam12= boat; ambhasi 14= on the waters. 2.67 2.67: As the wind sweeps away the boat in the water, the mind wandering among the senses succumbs to the senses, which sweep away the wisdom.

tasm d yasya mah b ho nig h t ni sarva a indriy ndriy rthebhyas tasya praj prati hit 2.68 tasm t1 yasya 2 mah b ho 3 nig h t ni 4 sarva a 5 indriy i6 indriya-arthebhya 7 tasya 8 praj 9 prati hit

10

yasya 2= his; indriy i6= senses; nig h t ni 4= are withdrawn, drawn back or retracted; indriya-arthebhya 7= from the respective sense objects; sarva a 5= in all their constituents like mind; tasm t1= therefore; mah b ho 3= O mighty-armed one; tasya8 praj 9 prati hit 10= his 8-wisdom9-becomes established 10. 2.68 2.68: Therefore, O mighty -armed (Arjuna), when his senses withdraw from the sense objects in all ways, his wisdom is steadfast.

y ni sarvabh t n tasy j garti sa yam yasy j grati bh t ni s ni pa yato mune 2.69 y 1 ni 2 sarva3 bh t n m 4 tasy m5 j garti 6 sa yam 7 yasy m 8 j grati 9 bh t ni 10 s 11 ni 12 pa yata 13 mune 14 sa yam 7 = the man with control of his sense organs; j garti6= is awake; y 1 ni 2 = what is night; sarva3 bh t n m 4 = for all 3 living beings 4. tasy m 5= in that [night]; yasy m 8= in which; bh t ni 10= the beings, creatures; j grati9= keep awake; s 11 ni 12 pa yata 13 mune 14 = that is 11 night 12 for the seeing 13 (Seer) Muni 14 (the silent one or Sage). --2.69 2.69: What is night for all beings is awakening for the disciplined soul and what is awakening for all beings, is night for the seeing muni the sage or seer.

p ryam am acalaprati ha samudram pa pravi anti yadvat tadvat k m ya pravi anti sarve sa ntim pnoti na k mak m 2.70 p ryam tadvat7 k m am1 acala-prati ham2 samudram3 pa 4 pravi anti 5 yadvat6 8 yam9 pravi anti 10 sarve11 sa 12 ntim13 pnoti 14 na15 k mak m

16

yadvat6 = as; pa 4= water; pravi anti 5= flowing into; samudram3= the ocean; p ryam am1= brimming with water from all sides; acala-prati ham2 = remains steady 7 12 9 without change; tadvat = likewise; sa = that man; yam = into whom; sarve11= all; k m 8= desires; pravi anti 10= flow into; pnoti14= attains; ntim 13= peace; [it is] na15+ k mak m 16= not so for the epicure (= k ma -k m , the person who seeks desires). -- 2.70 2.70: As the waters enter the ocean from all sides, it remains steady and unperturbed. So also, the desires enter a person of steadiness, tranquility, and peace (without causing any perturbation). It is not so in (an epicure) a person who seeks desires.

vih ya k m n ya sarv n pum carati ni sp ha nirmamo nirahak ra sa ntim adhigacchhati 2.71 vih ya1 k m n 2 ya 3 sarv n4 pum n5 carati6 ni sp ha 7 nirmama 8 nirahak ra 9 sa 10 ntim 11 adhigacchhati 12 ya 3pum n5= whoever person; adhigacchhati 12 ntim11= 10 attains 12 peace 11; vih ya1= after relinquishing, abandoning; sarv n4= all; k m n 2= desires; [and] carati 6= wanders; ni sp ha 7= free from desires, wants; nirmama 8= without a sense of Mine; sa 10= he; [is] nirahak ra 9= without ahamkara (ego). 2.71 2.71: He, who has abandoned his desires and who wanders free from desires and a sense of ego and mineness attains peace.

e br hm sthiti p rtha nai n pr pya vimuhyati sthitv sy m antak le pi brahmanirv am cchati 2.72 e 1 br hm 2 sthiti 3 p rtha 4 na5 en m6 pr pya7 vimuhyati8 sthitv 9 asy m10 anta-k le11 api12 brahma-nirv am13 cchati 14 p rtha 4= O Partha (Arjuna); e 1= this; [is] br hm 2 sthiti 3= the State of Brahman; pr pya 7= attaining; en m6= this; na5 vimuhyati8 = he does not 5 become bewildered or deluded 8. sthitv 9= established asy m10= in this state; [he] cchati 14= attains, achieves; brahma-nirv am13= Absorption in Brahman, Brahman -hood, Brahman Bliss, Liberation of soul; api12= even; anta-k le 11 = at the end of time (in the autumn period of his life). 2.72: This is the state of God -realization for him, O Partha, and having achieved it, he does not suffer from delusion. Steadying himself in the state of God -realization at (the hour of) death, he gains Brahma -Nirvana (Absorption into Brahman, assimilation, union, Bliss). End Chapter 02: The Battlefield of Kurusetra