saïjaya uväca, taà tathä kåpayäviñöam,
viñédantam idaà väkyam, uväca madhusüdanaù
Bg. 2.1 - Saïjaya said: Seeing Arjuna full of compassion, his mind depressed, his eyes full of tears, Madhusüdana, Kåñëa, spoke the following words.
çré-bhagavän uväca, kutas tvä kaçmalam idaà,
anärya-juñöam asvargyam, akérti-karam arjuna
Bg. 2.2 - 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.
klaibyaà mä sma gamaù pärtha, naitat tvayy
kñudraà hådaya-daurbalyaà, tyaktvottiñöha parantapa
Bg. 2.3 - O son of Påthä, 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.
arjuna uväca, kathaà bhéñmam ahaà saìkhye,
droëaà ca madhusüdana
iñubhiù pratiyotsyämi, püjärhäv ari-südana
Bg. 2.4 - Arjuna said: O killer of enemies, O killer of Madhu, how can I counterattack with arrows in battle men like Bhéñma and Droëa, who are worthy of my worship?
gurün ahatvä hi mahänubhävän, çreyo bhoktuà
bhaikñyam apéha loke
hatvärtha-kämäàs tu gurün ihaiva, bhuïjéya bhogän rudhira-pradigdhän
Bg. 2.5 - 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.
na caitad vidmaù kataran no garéyo, yad vä jayema
yadi vä no jayeyuù
yän eva hatvä na jijéviñämas, te 'vasthitäù pramukhe dhärtaräñöräù
Bg. 2.6 - Nor do we know which is better-conquering them or being conquered by them. If we killed the sons of Dhåtaräñöra, we should not care to live. Yet they are now standing before us on the battlefield.
kärpaëya-doñopahata-svabhävaù, påcchämi tväà
yac chreyaù syän niçcitaà brühi tan me, çiñyas te 'haà çädhi mäà tväà prapannam
Bg. 2.7 - 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.
na hi prapaçyämi mamäpanudyäd, yac chokam
aväpya bhümäv asapatnam åddhaà, räjyaà suräëäm api cädhipatyam
Bg. 2.8 - 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.
saïjaya uväca, evam uktvä håñékeçaà,
na yotsya iti govindam, uktvä tüñëéà babhüva ha
Bg. 2.9 - Saïjaya said: Having spoken thus, Arjuna, chastiser of enemies, told Kåñëa, "Govinda, I shall not fight," and fell silent.
tam uväca håñékeçaù, prahasann iva bhärata
senayor ubhayor madhye, viñédantam idaà vacaù
Bg. 2.10 - O descendant of Bharata, at that time Kåñëa, smiling, in the midst of both the armies, spoke the following words to the grief-stricken Arjuna.
çré-bhagavän uväca, açocyän anvaçocas tvaà,
prajïä-vädäàç ca bhäñase
gatäsün agatäsüàç ca, nänuçocanti paëòitäù
Bg. 2.11 - 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.
na tv evähaà jätu näsaà, na tvaà neme
na caiva na bhaviñyämaù, sarve vayam ataù param
Bg. 2.12 - 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.
dehino 'smin yathä dehe, kaumäraà yauvanaà jarä
tathä dehäntara-präptir, dhéras tatra na muhyati
Bg. 2.13 - 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.
mäträ-sparçäs tu kaunteya,
ägamäpäyino 'nityäs, täàs titikñasva bhärata
Bg. 2.14 - O son of Kunté, 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.
yaà hi na vyathayanty ete, puruñaà puruñarñabha
sama-duùkha-sukhaà dhéraà, so 'måtatväya kalpate
Bg. 2.15 - 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.
näsato vidyate bhävo, näbhävo vidyate sataù
ubhayor api dåñöo 'ntas, tv anayos tattva-darçibhiù
Bg. 2.16 - 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.
avinäçi tu tad viddhi, yena sarvam idaà tatam
vinäçam avyayasyäsya, na kaçcit kartum arhati
Bg. 2.17 - That which pervades the entire body you should know to be indestructible. No one is able to destroy that imperishable soul.
antavanta ime dehä, nityasyoktäù çarériëaù
anäçino 'prameyasya, tasmäd yudhyasva bhärata
Bg. 2.18 - The material body of the indestructible, immeasurable and eternal living entity is sure to come to an end; therefore, fight, O descendant of Bharata.
ya enaà vetti hantäraà, yaç cainaà manyate hatam
ubhau tau na vijänéto, näyaà hanti na hanyate
Bg. 2.19 - 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.
na jäyate mriyate vä kadäcin, näyaà bhütvä
bhavitä vä na bhüyaù
ajo nityaù çäçvato 'yaà puräëo, na hanyate hanyamäne çarére
Bg. 2.20 - 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.
vedävinäçinaà nityaà, ya enam ajam avyayam
kathaà sa puruñaù pärtha, kaà ghätayati hanti kam
Bg. 2.21 - O Pärtha, how can a person who knows that the soul is indestructible, eternal, unborn and immutable kill anyone or cause anyone to kill?
väsäàsi jérëäni yathä vihäya, naväni
gåhëäti naro 'paräëi
tathä çaréräëi vihäya jérëäny, anyäni saàyäti naväni dehé
Bg. 2.22 - 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.
nainaà chindanti çasträëi, nainaà dahati
na cainaà kledayanty äpo, na çoñayati märutaù
Bg. 2.23 - The soul can never be cut to pieces by any weapon, nor burned by fire, nor moistened by water, nor withered by the wind.
acchedyo 'yam adähyo 'yam, akledyo 'çoñya eva ca
nityaù sarva-gataù sthäëur, acalo 'yaà sanätanaù
Bg. 2.24 - 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.
avyakto 'yam acintyo 'yam, avikäryo 'yam ucyate
tasmäd evaà viditvainaà, nänuçocitum arhasi
Bg. 2.25 - It is said that the soul is invisible, inconceivable and immutable. Knowing this, you should not grieve for the body.
atha cainaà nitya-jätaà, nityaà vä manyase
tathäpi tvaà mahä-bäho, nainaà çocitum arhasi
Bg. 2.26 - 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.
jätasya hi dhruvo måtyur, dhruvaà janma måtasya
tasmäd aparihärye 'rthe, na tvaà çocitum arhasi
Bg. 2.27 - 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.
avyaktädéni bhütäni, vyakta-madhyäni bhärata
avyakta-nidhanäny eva, tatra kä paridevanä
Bg. 2.28 - 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?
äçcarya-vat paçyati kaçcid enam, äçcarya-vad
vadati tathaiva cänyaù
äçcarya-vac cainam anyaù çåëoti, çrutväpy enaà veda na caiva kaçcit
Bg. 2.29 - 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.
dehé nityam avadhyo 'yaà, dehe sarvasya bhärata
tasmät sarväëi bhütäni, na tvaà çocitum arhasi
Bg. 2.30 - O descendant of Bharata, he who dwells in the body can never be slain. Therefore you need not grieve for any living being.
sva-dharmam api cävekñya, na vikampitum arhasi
dharmyäd dhi yuddhäc chreyo 'nyat, kñatriyasya na vidyate
Bg. 2.31 - Considering your specific duty as a kñatriya, you should know that there is no better engagement for you than fighting on religious principles; and so there is no need for hesitation.
yadåcchayä copapannaà, svarga-dväram apävåtam
sukhinaù kñatriyäù pärtha, labhante yuddham édåçam
Bg. 2.32 - O Pärtha, happy are the kñatriyas to whom such fighting opportunities come unsought, opening for them the doors of the heavenly planets.
atha cet tvam imaà dharmyaà, saìgrämaà na
tataù sva-dharmaà kértià ca, hitvä päpam aväpsyasi
Bg. 2.33 - 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.
akértià cäpi bhütäni, kathayiñyanti te 'vyayäm
sambhävitasya cäkértir, maraëäd atiricyate
Bg. 2.34 - People will always speak of your infamy, and for a respectable person, dishonor is worse than death.
bhayäd raëäd uparataà, maàsyante tväà
yeñäà ca tvaà bahu-mato, bhütvä yäsyasi läghavam
Bg. 2.35 - 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.
aväcya-vädäàç ca bahün, vadiñyanti
nindantas tava sämarthyaà, tato duùkhataraà nu kim
Bg. 2.36 - Your enemies will describe you in many unkind words and scorn your ability. What could be more painful for you?
hato vä präpsyasi svargaà, jitvä vä bhokñyase
tasmäd uttiñöha kaunteya, yuddhäya kåta-niçcayaù
Bg. 2.37 - O son of Kunté, 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.
sukha-duùkhe same kåtvä, läbhäläbhau jayäjayau
tato yuddhäya yujyasva, naivaà päpam aväpsyasi
Bg. 2.38 - 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.
eñä te 'bhihitä säìkhye, buddhir yoge tv imäà
buddhyä yukto yayä pärtha, karma-bandhaà prahäsyasi
Bg. 2.39 - 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 Påthä, when you act in such knowledge you can free yourself from the bondage of works.
nehäbhikrama-näço 'sti, pratyaväyo na vidyate
sv-alpam apy asya dharmasya, träyate mahato bhayät
Bg. 2.40 - 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.
vyavasäyätmikä buddhir, ekeha kuru-nandana
bahu-çäkhä hy anantäç ca, buddhayo 'vyavasäyinäm
Bg. 2.41 - 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.
yäm imäà puñpitäà väcaà, pravadanty avipaçcitaù, veda-väda-ratäù pärtha, nänyad astéti vädinaù, kämätmänaù svarga-parä, janma-karma-phala-pradäm, kriyä-viçeña-bahuläà, bhogaiçvarya-gatià prati
Bg. 2.42-43 - 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.
vyavasäyätmikä buddhiù, samädhau na vidhéyate
Bg. 2.44 - 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.
trai-guëya-viñayä vedä, nistrai-guëyo
nirdvandvo nitya-sattva-stho, niryoga-kñema ätmavän
Bg. 2.45 - 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.
yävän artha udapäne, sarvataù samplutodake
tävän sarveñu vedeñu, brähmaëasya vijänataù
Bg. 2.46 - 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.
karmaëy evädhikäras te, mä phaleñu kadäcana
mä karma-phala-hetur bhür, mä te saìgo 'stv akarmaëi
Bg. 2.47 - 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.
yoga-sthaù kuru karmäëi, saìgaà tyaktvä
siddhy-asiddhyoù samo bhütvä, samatvaà yoga ucyate
Bg. 2.48 - Perform your duty equipoised, O Arjuna, abandoning all attachment to success or failure. Such equanimity is called yoga.
düreëa hy avaraà karma, buddhi-yogäd dhanaïjaya
buddhau çaraëam anviccha, kåpaëäù phala-hetavaù
Bg. 2.49 - O Dhanaïjaya, 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.
buddhi-yukto jahätéha, ubhe sukåta-duñkåte
tasmäd yogäya yujyasva, yogaù karmasu kauçalam
Bg. 2.50 - 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.
karma-jaà buddhi-yuktä hi, phalaà tyaktvä
janma-bandha-vinirmuktäù, padaà gacchanty anämayam
Bg. 2.51 - 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].
yadä te moha-kalilaà, buddhir vyatitariñyati
tadä gantäsi nirvedaà, çrotavyasya çrutasya ca
Bg. 2.52 - 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.
çruti-vipratipannä te, yadä sthäsyati niçcalä
samädhäv acalä buddhis, tadä yogam aväpsyasi
Bg. 2.53 - 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.
arjuna uväca, sthita-prajïasya kä bhäñä,
sthita-dhéù kià prabhäñeta, kim äséta vrajeta kim
Bg. 2.54 - Arjuna said: O Kåñëa, 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?
çré-bhagavän uväca, prajahäti yadä kämän,
sarvän pärtha mano-gatän
ätmany evätmanä tuñöaù, sthita-prajïas tadocyate
Bg. 2.55 - The Supreme Personality of Godhead said: O Pärtha, 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.
duùkheñv anudvigna-manäù, sukheñu
véta-räga-bhaya-krodhaù, sthita-dhér munir ucyate
Bg. 2.56 - 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.
yaù sarvatränabhisnehas, tat tat präpya
näbhinandati na dveñöi, tasya prajïä pratiñöhitä
Bg. 2.57 - 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.
yadä saàharate cäyaà, kürmo 'ìgänéva
indriyäëéndriyärthebhyas, tasya prajïä pratiñöhitä
Bg. 2.58 - 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.
viñayä vinivartante, nirähärasya dehinaù
rasa-varjaà raso 'py asya, paraà dåñövä nivartate
Bg. 2.59 - 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.
yatato hy api kaunteya, puruñasya vipaçcitaù
indriyäëi pramäthéni, haranti prasabhaà manaù
Bg. 2.60 - 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.
täni sarväëi saàyamya, yukta äséta mat-paraù
vaçe hi yasyendriyäëi, tasya prajïä pratiñöhitä
Bg. 2.61 - One who restrains his senses, keeping them under full control, and fixes his consciousness upon Me, is known as a man of steady intelligence.
dhyäyato viñayän puàsaù, saìgas teñüpajäyate
saìgät saïjäyate kämaù, kämät krodho 'bhijäyate
Bg. 2.62 - While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises.
krodhäd bhavati sammohaù, sammohät
småti-bhraàçäd buddhi-näço, buddhi-näçät praëaçyati
Bg. 2.63 - 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.
räga-dveña-vimuktais tu, viñayän indriyaiç caran
ätma-vaçyair vidheyätmä, prasädam adhigacchati
Bg. 2.64 - 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.
prasäde sarva-duùkhänäà, hänir asyopajäyate
prasanna-cetaso hy äçu, buddhiù paryavatiñöhate
Bg. 2.65 - For one thus satisfied [in Kåñëa consciousness], the threefold miseries of material existence exist no longer; in such satisfied consciousness, one's intelligence is soon well established.
nästi buddhir ayuktasya, na cäyuktasya bhävanä
na cäbhävayataù çäntir, açäntasya kutaù sukham
Bg. 2.66 - One who is not connected with the Supreme [in Kåñëa 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?
indriyäëäà hi caratäà, yan mano 'nuvidhéyate
tad asya harati prajïäà, väyur nävam ivämbhasi
Bg. 2.67 - 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.
tasmäd yasya mahä-bäho, nigåhétäni sarvaçaù
indriyäëéndriyärthebhyas, tasya prajïä pratiñöhitä
Bg. 2.68 - Therefore, O mighty-armed, one whose senses are restrained from their objects is certainly of steady intelligence.
yä niçä sarva-bhütänäà, tasyäà jägarti
yasyäà jägrati bhütäni, sä niçä paçyato muneù
Bg. 2.69 - 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.
äpüryamäëam acala-pratiñöhaà, samudram äpaù
tadvat kämä yaà praviçanti sarve, sa çäntim äpnoti na käma-kämé
Bg. 2.70 - 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.
vihäya kämän yaù sarvän, pumäàç carati
nirmamo nirahaìkäraù, sa çäntim adhigacchati
Bg. 2.71 - 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.
eñä brähmé sthitiù pärtha, nainäà präpya
sthitväsyäm anta-käle 'pi, brahma-nirväëam åcchati
Bg. 2.72 - 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.