सञ्जय उवाच

तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम् ।

विषीदन्तमिदं वाक्यमुवाच मधुसूदनः ॥२- १॥

sañjaya uvāca: taṁ tathā kṛpayā  'viṣṭam aśrupūrṇākulekṣaṇam
viṣīdantam idaṁ vākyam uvāca madhusūdanaḥ 2.1

sañjaya uvāca: tam¹ tathā² kṛpayā³  āviṣṭam⁴ aśrupūrṇa⁵ ākula⁶ ikṣaṇam⁷
viṣīdantam⁸ idam⁹ vākyam¹⁰ uvāca¹¹ madhusūdanaḥ¹²

sañjaya uvāca = Sanjaya said: madhusūdanaḥ¹² = O Madhusudana or the slayer of demon Madhu. uvāca¹¹ = said; idam⁹ = these; vākyam¹⁰ = words; tam¹ = to Arjuna  [seeing]; tathā² = thus; kṛpayā³  āviṣṭam⁴ = overcome by pity or compassion;  ākula⁶ = confused;  viṣīdantam⁸ = with grief or distress; [and] aśrupūrṇa⁵  = tearful; ikṣaṇam⁷ = 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.

श्रीभगवानुवाच

कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम् ।

अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन ॥२- २॥

śrībhagavān uvāca: kutas tvā kaśmalam idaṁ viṣame samupasthitam
anāryajuṣṭam asvargyam akīrtikaram arjuna 2.2

śrībhagavān uvāca: kutaḥ¹ tvā² kaśmalam³ idam⁴ viṣame⁵ samupasthitam⁶
anāryajuṣṭam⁷ asvargyam⁸ akīrti⁹ karam¹⁰ arjuna¹¹

śrībhagavān uvāca = Sri Bhagavan said; arjuna¹¹ = O Arjuna;  kutaḥ¹ = Wherefrom;  idam⁴ = this; kaśmalam³ = Impurity; samupasthitam⁶ = came; tvā² = to you; viṣame⁵ = at this hour of crisis; [which is] anārya-juṣṭam⁷ = UnAryan practice; [which] asvargyam⁸ =  does not yield heaven; [which]  akīrti⁹ 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

akīrti⁹ karam¹⁰ = That which does not confer fame; Disgrace (Radhakrishnan).

क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते ।

क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप ॥२- ३॥

klaibyaṁ mā sma gamaḥ pārtha nai 'tat tvayy upapadyate
kṣudraṁ hṛdayadaurbalyaṁ tyaktvo  'ttiṣṭha parantapa 2.3

klaibyam¹ mā² sma³ gamaḥ⁴ pārtha⁵ na⁶ etat⁷ tvayi⁸ upapadyate⁹
kṣudram¹⁰ hṛdayadaurbalyam¹¹ tyaktvā¹²  uttiṣṭha¹³ parantapa¹⁴

pārtha⁵ = O Partha (Arjuna); mā² sma³ gamaḥ⁴ = do not yield to; klaibyam¹ = unmaniliness; etat⁷ = this is; na⁶ = not; upapadyate⁹ =  becoming; tvayi⁸ = of you;   [It is] kṣudram¹⁰ = base; [and] hṛdayadaurbalyam¹¹ = weakness of the heart; parantapa¹⁴ = O Scorcher of foes; tyaktvā¹²  = give up; uttiṣṭha¹³ = 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.

अर्जुन उवाच

कथं भीष्ममहं संख्ये द्रोणं च मधुसूदन ।

इषुभिः प्रति योत्स्यामि पूजार्हावरिसूदन ॥२- ४॥

arjuna uvāca: kathaṁ bhīṣmam ahaṁ sāṁkhye droṇaṁ ca madhusūdana
iṣubhiḥ pratiyotsyāmi pūjārhāv arisūdana 2.4

arjunaḥ uvāca: katham¹ bhīṣmam² aham³ sāṁkhye⁴ droṇam⁵ ca⁶ madhusūdana⁷
iṣubhiḥ⁸ pratiyotsyāmi⁹ pūjā-arhāu¹⁰ arisūdana¹¹

arjunaḥ uvāca = Arjuna said; madhusūdana⁷ = O Slayer of demon Madhu;  katham¹ = how [could]; aham³ = I; [fight] bhīṣmam² = with Bhisma; ca⁶ = and; droṇam⁵ = with Drona; sāṁkhye⁴ = in combat; iṣubhiḥ⁸ = with arrows; [who are] pūjā-arhāu¹⁰ = worthy of worship; [and] pratiyotsyāmi⁹ = deliver counterattack; arisūdana¹¹ = O destroyer of enemies (Krishna). 2.4

2.4: Arjuna said: O Madhusūdana, how could I ever fight with arrows on the battlefield Bhisma and Drona, who are worthy of my worship, O Arisūdana?

गुरूनहत्वा हि महानुभावान् श्रेयो भोक्तुं भैक्ष्यमपीह लोके ।

हत्वार्थकामांस्तु गुरूनिहैव भुञ्जीय भोगान् रुधिरप्रदिग्धान् ॥२- ५॥

gurūn ahatvā hi mahānubhāvān śreyo bhoktuṁ bhaikṣyam apī ’ha loke
hatvā ’rthakāmaṁs tu gurun ihai ’va bhuñjīya bhogān rudhirapradigdhān 2.5

gurūn¹ ahatvā² hi³ mahā-anubhāvān⁴ śreyaḥ⁵ bhoktum⁶ bhaikṣyam⁷ api⁸ iha⁹ loke¹⁰
hatvā¹¹ artha-kāman¹² tu¹ gurun¹³ iha¹⁴ eva¹⁵ bhuñjīya¹⁶ bhogān¹⁷ rudhira¹⁸ pradigdhān¹⁹

śreyaḥ⁵ = it is better; bhoktum⁶ = to live; [by] bhaikṣyam⁷ = begging; api⁸ = even now; iha⁹ & loke¹⁰ = in this world. [rather than] ahatvā² = slaying. hi³ = certainly; gurūn¹ = the Gurus; [and] mahā-anubhāvān⁴= Great Souls; tu¹ = but; [by] hatvā¹¹ = slaying; gurun¹³ = gurus; [I] bhuñjīya¹⁶ = have to enjoy; artha-kāman¹²  = wealth and desires; [in the form of] bhogān¹⁷ = enjoyable things; iha¹⁴ = in this world;  eva¹⁵ = indeed; pradigdhān¹⁹ = tainted with; rudhira¹⁸ = 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.

न चैतद्विद्मः कतरन्नो गरीयो यद्वा जयेम यदि वा नो जयेयुः ।

यानेव हत्वा न जिजीविषाम- स्तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः ॥२- ६॥

na cai ’tad vidmaḥ kataran no garīyo yad vā jayema yadi vā no jayeyuḥ
yān eva hatvā na jijīviṣāmas te ’vasthitāḥ pramukhe dhārtarāṣṭrāḥ 2.6

na¹ ca² etat³ vidmaḥ⁴ katarat⁵ naḥ⁶ garīyaḥ⁷ yat⁸ vā⁹ jayema¹⁰ yadi¹²  vā¹³ naḥ¹⁴ jayeyuḥ¹⁵
yān¹⁶ eva¹⁷ hatvā¹⁸ na¹⁹ jijīviṣāmaḥ²⁰ te²¹ avasthitāḥ²² pramukhe²³ dhārtarāṣṭrāḥ²⁴

naḥ⁶ = We; na¹ = do not; ca² = as well; vidmaḥ⁴ = know; etat³ = this katarat⁵ = which of the two;  garīyaḥ⁷ = is better; yat⁸  vā⁹  jayema¹⁰  = whether either conquer them;  vā¹³ yadi¹² = or if; naḥ¹⁴ = we; jayeyuḥ¹⁵ = be vanquished;  te²¹ = those; dhārtarāṣṭrāḥ²⁴ = sons of Dhrtarastra; eva¹⁷ = assuredly;  avasthitāḥ²² = are arrayed; pramukhe²³ = before us;  yān¹⁶ = whom; hatvā¹⁸ = by slaying; [we] na¹⁹ = never;  jijīviṣāmaḥ²⁰ = 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.

कार्पण्यदोषोपहतस्वभावः पृच्छामि त्वां धर्मसम्मूढचेताः ।

यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् ॥२- ७॥

kārpaṇyadoṣopahatasvabhāvaḥ pṛcchāmi tvāṁ dharmasaṁmūḍhacetāḥ
yac chreyaḥ syān niścitaṁ brūhi tan me śiṣyaste ’haṁ śādhi māṁ tvāṁ prapannam 2.7

kārpaṇya¹ doṣa² upahata³ svabhāvaḥ⁴ pṛcchāmi⁵ tvām⁶ dharma⁷ saṁmūḍha⁸ cetāḥ⁹
yat¹⁰ śreyaḥ¹¹ syāt¹² niścitam¹³ brūhi¹⁴ tat¹⁵ me¹⁶ śiṣyaḥ¹⁷ te¹⁸ aham¹⁹ śādhi²⁰ mām²¹ tvām²² prapannam²³

svabhāvaḥ⁴ = My own state of being; upahata³ = is afflicted; [by] doṣa² = faulty; [misplaced] kārpaṇya¹ = compassion. [I have a] saṁmūḍha⁸ = completely stupefied cetāḥ⁹= mind; [about] dharma⁷ = duty.  pṛcchāmi⁵ = I beseech;  tvām⁶ = You: brūhi¹⁴ = to say;tat¹⁵ = that; yat¹⁰ = what; syāt¹² = perhaps; śreyaḥ¹¹ = is assuredly good; niścitam¹³ = for certain; me¹⁶ = to me. aham¹⁹ = I am; te¹⁸ = Your; śiṣyaḥ¹⁷ =  disciple. śādhi²⁰ = give instructions; mām²¹ = to me; [I] prapannam²³ =  surrender; tvām²² = 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.

न हि प्रपश्यामि ममापनुद्याद् यच्छोकमुच्छोषणमिन्द्रियाणाम् ।

अवाप्य भूमावसपत्नमृद्धं राज्यं सुराणामपि चाधिपत्यम् ॥२- ८॥

na hi prapaśyāmi mamā ’panudyād yac chokam ucchoṣaṇam indriyāṇām
avāpya bhūmāv asapatnam ṛddhaṁ rājyaṁ surāṇām api cā ’dhipatyam 2.8

na¹ hi² prapaśyāmi³ mama⁴ apanudyāt⁵ yat⁶ śokam⁷ ucchoṣaṇam⁸ indriyāṇām⁹
avāpya¹⁰ bhūmāv¹¹ asapatnam¹² ṛddham¹³ rājyam¹⁴ surāṇām¹⁵ api¹⁶ cā¹⁷ adhipatyam¹⁸

hi² = indeed; na¹ &  prapaśyāmi³ = I do not see; [how I could] apanudyāt⁵ = expel; yat⁶ = that; śokam⁷ = sorrow; [which] ucchoṣaṇam⁸ = desiccates; mama⁴ = my; indriyāṇām⁹= senses [though] avāpya¹⁰ = having obtained; bhūmāv¹¹ = on the earth; asapatnam¹² = unrivalled [by foes]; ṛddham¹³ = richness; api¹⁶ = even; cā¹⁷ = also; adhipatyam¹⁸= sovereignty [over]; rājyam¹⁴ = kingdom;  surāṇām¹⁵ = 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.

सञ्जय उवाच

एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तप ।

न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह ॥२- ९॥

sañjaya uvāca: evam uktvā hṛṣīkeśaṁ guḍākeśaḥ paraṁtapaḥ
na yotsya iti govindam uktvā tūṣṇīṁ babhūva ha 2.9

sañjaya uvāca: evam¹ uktvā² hṛṣīkeśam³ guḍākeśaḥ⁴ paraṁtapaḥ⁵
na⁶ yotsya⁷ iti⁸ govindam⁹ uktvā¹⁰ tūṣṇīm¹¹ babhūva¹² ha¹³

sañjaya uvāca = Sañjaya said [to] paraṁtapaḥ⁵= Chastener of foes (The blind king, Dhrtarastra):

uktvā² = having spoken; evam¹= in such manner; hṛṣīkeśam³ = to the Lord of the senses, Krishna; guḍākeśaḥ⁴ = the vanquisher of sleep [= nescience, ignorance], Arjuna; uktvā¹⁰ = so saying to;

govindam⁹ = Govinda; na⁶ yotsya⁷ = I will not fight;  iti⁸ = thus;  ha¹³ = indeed,  babhūva¹² = became; tūṣṇīm¹¹ = silent.  2.9

Dr. Radhakrishnan: Govinda. The word indicates omniscience of the teacher, Krishna. tūṣṇīṁ babhūva = 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.

तमुवाच हृषीकेशः प्रहसन्निव भारत ।

सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः ॥२- १०॥

tam uvāca hṛṣīkeśaḥ prahasann iva bhārata
senayor ubhayor madhye viṣīdantam idaṁ vacaḥ 2.10

tam¹ uvāca² hṛṣīkeśaḥ³ prahasann⁴ iva⁵ bhārata⁶
senayoḥ⁷ ubhayoḥ⁸ madhye⁹ viṣīdantam¹⁰ idam¹¹ vacaḥ¹²

bhārata⁶ = O Scion of Bharata clan [Dhritrastra]; hṛṣīkeśaḥ³ = Hrisikesa; [stationing Himself] madhye⁹ = in the middle of; ubhayoḥ⁸ = both; senayoḥ⁷ = armies; iva⁵ = as it were; prahasann⁴ = evincing a slight smile;  tam¹ = to him (Arjuna)  [who is afflicted with] viṣīdantam¹⁰ = depression;  uvāca² = uttered;   idam¹¹ = these vacaḥ¹² = 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.

श्रीभगवानुवाच

अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे ।

गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः ॥२- ११॥

śrībhagavān uvāca: aśocyān anvaśocas tvaṁ prajñāvādāṁś ca bhāṣase
gatāsūn agatāsūṁś ca nā ’nuśocanti paṇḍitāḥ 2.11

śrībhagavān uvāca: aśocyān¹ anvaśocaḥ² tvam³ prajñāvādān⁴ ca⁵ bhāṣase⁶
gata⁷ asūn⁸ agata⁹ asūn¹⁰ ca¹¹ na¹² anuśocanti¹³ paṇḍitāḥ¹⁴

śrībhagavān uvāca  = Sri Bhagavan said; tvam³ = you; anvaśocaḥ² = grieve; [for] aśocyān¹ = him, not worthy of grievance; ca⁵ = and; bhāṣase⁶ = you speak; prajñāvādān⁴ = words of wisdom. paṇḍitāḥ¹⁴ = men of wisdom; na¹² anuśocanti¹³ = do not grieve for; gata⁷ asūn⁸ = the dead (= gone life, the [dear] departed; the ones in whom life departed); ca¹¹ = and; agata⁹ asūn¹⁰ = agata asūn = 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.

न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः ।

न चैव न भविष्यामः सर्वे वयमतः परम् ॥२- १२॥

na tv evā ’haṁ jātu nā ’saṁ na tvaṁ neme janādhipāḥ
na cai ’va na bhaviṣyāmaḥ sarve vayam ataḥ param 2.12

na¹ tu² eva³ aham⁴ jātu⁵ na⁶ āsam⁷ na⁸ tvam⁹ na¹⁰ ime¹¹ janādhipāḥ¹²
na¹³ ca¹⁴ eva¹⁵ na¹⁶ bhaviṣyāmaḥ¹⁷ sarve¹⁸ vayam¹⁹ ataḥ²⁰ param²¹

na¹ tu² eva³ = never was there; jātu⁵ = at any time; aham⁴ = I; na⁶ āsam⁷ = 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-adhipāḥ¹² = rulers of people (they did exist before); na¹³ ca¹⁴ eva¹⁵ = never also assuredly; vayam¹⁹  sarve¹⁸ = all of us; na¹⁶ bhaviṣyāmaḥ¹⁷ = shall cease to exist; ataḥ²⁰ 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.

देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा ।

तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति ॥२- १३॥

dehino  ‘smin yathā dehe kaumāraṁ yauvanaṁ jarā
tathā dehāntaraprāptir dhīras tatra na muhyati 2.13

dehinaḥ¹ asmin² yathā³ dehe⁴ kaumāram⁵ yauvanam⁶ jarā⁷
tathā⁸ dehāntara⁹ prāptiḥ¹⁰ dhīraḥ¹¹ tatra¹² na¹³ muhyati¹⁴

yathā³ = As; kaumāram⁵ = (Kumara) = boyhood; yauvanam⁶ = youth; [and] jarā⁷= old age; [are related] dehinaḥ¹ = to the corporeal soul , to one with physical body; asmin² = herein; dehe⁴ = in the body; tathā⁸ = in like manner, likewise; dehāntara⁹ prāptiḥ¹⁰  = Deha + Antara + prāptiḥ = body + inner + acquisition = Entry into another body = acquisition of a body different from the present one; tatra¹² = in that case; dhīraḥ¹¹ =  one with intelligence; the intellectual; na¹³ =  does not; muhyati¹⁴ = 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).

मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः ।

आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत ॥२- १४॥

mātrāsparśās tu kaunteya śītoṣṇasukhaduḥkhadāḥ
āgamāpāyino ’nityās tāṁs titikṣasva bhārata 2.14

mātrā-sparśāḥ¹ tu² kaunteya³ śīta-usṇa-sukha-duḥkha-dāḥ⁴
āgama⁵ apāyinaḥ⁶ anityāḥ⁷ tān⁸ titikṣasva⁹ bhārata¹⁰

kaunteya³ = O son of Kunti; mātrā-sparśāḥ¹ =  mātrā + sparśāḥ = organs and their target objects, congress or contact of sense organs with their specific objects, tu² = now then; [are]  Śīta-usna-sukha-duḥkha-dāḥ⁴ = Inducers of cold, heat, happiness, and sorrow; [and are subject to] āgama⁵ apāyinaḥ⁶ = appearance and disappearance, having a beginning and an end; [ and are] anityāḥ⁷ = transient, opposite of Nitya, not eternal; bhārata¹⁰ = O Bharata , Arjuna: titikṣasva⁹ = put up with (= bear, tolerate; endure); tān⁸ = 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).

यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ ।

समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते ॥२- १५॥

yaṁ hi na vyathayanty ete puruṣaṁ puruṣarṣabha
samaduḥkhasukhaṁ dhīraṁ so ’mṛtatvāya kalpate 2.15

yam¹ hi² na³ vyathayanti⁴ ete⁵ puruṣam⁶ puruṣarṣabha⁷
sama⁸ duḥkha⁹ sukham¹⁰ dhīram¹¹ sah¹² amṛtatvāya¹³ kalpate¹⁴

hi² = in truth; puruṣam⁶ = the Purusa or person; yam¹ =in whom; ete⁵ = these (= Śīta-usṇa-sukha-duḥkha- = cold, heat, happiness, and sorrow); na³ = do not; vyathayanti⁴ = cause anguish, perturb, agitate; dhīram¹¹ the Intelligent. [with] sama⁸ duḥkha⁹ sukham¹⁰ = equipoise⁸ in sorrow⁹ and happiness¹⁰; sah¹² kalpate¹⁴ amṛtatvāya¹³ =  he¹² is fit¹⁴ for immortality¹³; puruṣarṣabha⁷ = 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.

नासतो विद्यते भावो नाभावो विद्यते सतः ।

उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः ॥२- १६॥

nā ’sato vidyate bhāvo nābhāvo vidyate sataḥ
ubhayor api dṛṣṭo ’ntas tv anayos tattvadarśibhiḥ 2.16

na¹ asataḥ² vidyate³ bhāvaḥ⁴ na⁵ abhāvaḥ⁶ vidyate⁷ sataḥ⁸
ubhayoḥ¹⁰ api¹² dṛṣṭaḥ¹³ antaḥ¹⁴ tu¹⁵ anayoḥ¹⁶ tattva¹⁷ darśibhiḥ¹⁸

asataḥ² = Of the Asat, unreal or nonexistence; na¹ vidyate³ = there is no; bhāvaḥ⁴ = existence or being (because they [cold, heat...] are subject to change); sataḥ⁸ = of the Sat or Real (= existence, being, real); na⁵ vidyate⁷ = there is no; abhāvaḥ⁶  = non-existence , cessation, nullity , absence, non-entity; tu¹⁵ = but; antaḥ¹⁴ = inner truth, Tattva, conclusion; ubhayoḥ¹⁰ = of the two (the Real and the unreal); api¹² = in truth; anayoḥ¹⁶ = this; dṛṣṭaḥ¹³ = has been seen, observed, realized;  tattva¹⁷ darśibhiḥ¹⁸ = by the Tattva-Jnanis or the Seers of Tattvas.  2.16

2.16: In the nonexistent (Asatah), there is no continuance (Bhāva), and in the existent (Satah), there is no cessation (Abhāva). In the two, the seers saw the truth and came to that conclusion.

अविनाशि तु तद्विद्धि येन सर्वमिदं ततम् ।

विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति ॥२- १७॥

avināśi tu tad viddhi yena sarvam idaṁ tatam
vināśam avyayasyā ’sya na kaścit kartum arhati 2.17

avināśi¹ tu² tat³ viddhi⁴ yena⁵ sarvam⁶ idam⁷ tatam⁸
vināśam⁹ avyayasya¹⁰ asya¹¹ na¹² kaścit¹³ kartum¹⁴ arhati¹⁵

tu² = but; viddhi⁴ = know; tat³ = that; avināśi¹ =  indestructible; yena⁵ = by which, by whom (Brahman); sarvam⁶ idam⁷ = all⁶ this⁷ (universe); [is] tatam⁸ = pervaded; na¹² kaścit¹³ = no¹² one¹³; arhati¹⁵ kartum¹⁴ = can¹⁵ bring about¹⁴; vināśam⁹ = destruction; asya¹¹ = of this; avyayasya¹⁰ =  [of] the immutable, the imperishable.  2.17

2.17: Know that which pervades all, is indestructible and immutable by anyone.

अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः ।

अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत ॥२- १८॥

antavanta ime dehā nityasyo ’ktāḥ śarīriṇaḥ
anāśino ’prameyasya tasmād yudhyasva bhārata 2.18

antavantaḥ¹ ime² dehāḥ³ nityasya⁴ uktāḥ⁵ śarīriṇaḥ⁶
anāśinaḥ⁷ aprameyasya⁸ tasmāt⁹ yudhyasva¹⁰ bhārata¹¹

ime² = these [bodies]; [are] antavantaḥ¹ = liable to destruction; dehāḥ³ = all bodies; uktāḥ⁵ = it is said; [belong to] nityasya⁴ = eternal; anāśinaḥ⁷ = indestructible; aprameyasya⁸ = unexplainable, indeterminable; śarīriṇaḥ⁶= of the embodied Soul;   tasmāt⁹ = therefore; bhārata¹¹= O Bharata or Arjuna; yudhyasva¹⁰ = 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).

य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम् ।

उभौ तौ न विजानीतो नायं हन्ति न हन्यते ॥२- १९॥

ya enaṁ vetti hantāraṁ yaś cai ’naṁ manyate hatam
ubhau tau na vijānīto nā ’yaṁ hanti na hanyate 2.19

yaḥ¹ enam² vetti³ hantāram⁴ yaḥ⁵ ca⁶ enam⁷ manyate⁸ hatam⁹
ubhau¹⁰ tau¹¹ na¹² vijānītaḥ¹³ na¹⁴ ayam¹⁵ hanti¹⁶ na¹⁷ hanyate¹⁸

yaḥ¹ vetti³ enam² = he who¹ thinks³ this one²; [as] hantāram⁴ = the slayer; ca⁶ yaḥ⁵  manyate⁸ enam⁷ = and⁶ he who⁵ thinks⁸ this one⁷ (the victim⁷); hatam⁹= the killed; ubhau¹⁰ tau¹¹ = both¹⁰ of them^11; na¹² = do not have; vijānītaḥ¹³ = knowledge [of the Self]; ayam¹⁵ = this one, this self; na¹⁴ hanti¹⁶ = does not¹⁴ slay¹⁶; na¹⁷ = nor; hanyate¹⁸ = 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.

न जायते म्रियते वा कदाचि- न्नायं भूत्वा भविता वा न भूयः ।

अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे ॥२- २०॥

na jāyate mriyate vā kadācin nā ’yaṁ bhūtvā bhavitā vā na bhūyaḥ
ajo nityaḥ śāśvato ’yaṁ purāṇo na hanyate hanyamāne śarīre 2.20

na¹ jāyate² mriyate³ vā⁴ kadācit⁵ na⁶ ayam⁷ bhūtvā⁸ bhavitā⁹ vā¹⁰ na¹¹ bhūyaḥ¹²
ajaḥ¹³ nityaḥ¹⁴ śāśvatḥ¹⁵ ayam¹⁶ purāṇaḥ¹⁷ na¹⁸ hanyate¹⁹ hanyamāne²⁰ śarīre²¹

na¹ = never; kadācit⁵ = at any time;  ayam⁷ = this Self, Atma, Soul;  jāyate² = was born; vā⁴ = or; na⁶ = never; mriyate³ = does it die; vā¹⁰ = and; bhūtvā⁸ = having existed previously;na¹¹  bhavitā⁹ = does not come into existence;  bhūyaḥ¹² = again; ayam¹⁶ = this (Atma or soul);  partless, whole; ajaḥ¹³ = is unborn;  nityaḥ¹⁴ = eternal; śāśvatḥ¹⁵ = eternally existent;  purāṇaḥ¹⁷ = ancient, na¹⁸ hanyate¹⁹ = is never killed; [when] śarīre²¹ = the body; hanyamāne²⁰ = 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.

वेदाविनाशिनं नित्यं य एनमजमव्ययम् ।

कथं स पुरुषः पार्थ कं घातयति हन्ति कम् ॥२- २१॥

vedā ’vināśinaṁ nityaṁ ya enam ajam avyayam
kathaṁ sa puruṣaḥ pārtha kaṁ ghātayati hanti kam 2.21

vedā¹ avināśinam² nityam³ yaḥ⁴ enam⁵ ajam⁶ avyayam⁷
katham⁸ saḥ⁹ puruṣaḥ¹⁰ pārtha¹¹ kam¹² ghātayati¹³ hanti¹⁴ kam¹⁵

yaḥ⁴ = He who; vedā¹ = knows; enam⁵ = this [the soul]; [as] avināśinam² =  indestructible;  nityam³ = eternal; ajam⁶ = devoid of birth, birthless, unborn; avyayam⁷ = decayless. katham⁸ = how, in what manner, whence; [and] kam¹² = whom; saḥ⁹ = he, that man; puruṣaḥ¹⁰ = man, person [that highest spiritual person]; hanti¹⁴ = kills; [or] ghātayati¹³ = instigates others to kill; kam¹⁵ = whom;  pārtha¹¹ = O Arjuna.  2.21

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?

वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि ।

तथा शरीराणि विहाय जीर्णा न्यन्यानि संयाति नवानि देही ॥२- २२॥

vāsāṁsi jīrṇāni yathā vihāya navāni gṛhṇāti naro ’parāṇi
tathā śarīrāṇi vihāya jīrṇāni anyāni saṁyāti navāni dehī 2.22

vāsāṁsi¹ jīrṇāni² yathā³ vihāya⁴ navāni⁵ gṛhṇāti⁶ naraḥ⁷ aparāṇi⁸
tathā⁹ śarīrāṇi¹⁰ vihāya¹¹ jīrṇāni¹² anyāni¹³ saṁyāti¹⁴ navāni¹⁵ dehī¹⁶

yathā³ =  as such; naraḥ⁷ = man; vihāya⁴ = discarding, setting aside;  jīrṇāni² = tattered, worn out; vāsāṁsi¹ = clothes; gṛhṇāti⁶ = puts on;  aparāṇi⁸ = other; navāni⁵ = new ones [clothes]; tathā⁹ = in that manner; vihāya¹¹ = leaving behind, discarding; jīrṇāni¹² = tattered, worn out; śarīrāṇi¹⁰ = physical bodies; dehī¹⁶ = the corporeal one, embodied one; saṁyāti¹⁴ = takes on; anyāni¹³ = other, different, dissimilar;  navāni¹⁵ = 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.

नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः ।

न चैनं क्लेदयन्त्यापो न शोषयति मारुतः ॥२- २३॥

nai ’naṁ chindanti śastrāṇi nai ’naṁ dahati pāvakaḥ
na cai ’naṁ kledayanty āpo na śoṣayati mārutaḥ 2.23

na¹ enam² chindanti³ śastrāṇi⁴ na⁵ enam⁶ dahati⁷ pāvakaḥ⁸
na⁹ ca¹⁰ enam¹¹ kledayanti¹² āpaḥ¹³ na¹⁴ śoṣayati¹⁵ mārutaḥ¹⁶

śastrāṇi⁴ = weapons; na⁵ = do not; chindanti³ = cleave,cut, sever; enam² =  it, that [embodied soul].         pāvakaḥ⁸ = Fire;  na⁹ = does not; dahati⁷ = burn; enam⁶ = that [the soul]; ca¹⁰ = and; āpaḥ¹³ = water; na¹⁴ = does not; kledayanti¹² = wet, moisten; enam¹¹ = it (the soul);  mārutaḥ¹⁶ = wind. na¹ =  does not;  śoṣayati¹⁵ = 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.

अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च ।

नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः ॥२- २४॥

acchedyo ’yam adāhyo ’yam akledyo ’śoṣya eva ca
nityaḥ sarvagataḥ sthāṇur acalo ’yaṁ sanātanaḥ 2.24

acchedyaḥ¹ ayam² adāhyaḥ³ ayam⁴ akledyaḥ⁵ aśoṣyaḥ⁶ eva⁷ ca⁸
nityaḥ⁹ sarva-gataḥ¹⁰ sthāṇuḥ¹¹ acalaḥ¹² ayam¹³ sanātanaḥ¹⁴ 2.24

ayam² =  this one [the soul]; acchedyaḥ¹ = is uncuttable, cannot be cut; adāhyaḥ³ =  cannot be burnt; ayam⁴ = this one [the soul]; akledyaḥ⁵ = cannot be wetted, moistened; aśoṣyaḥ⁶ = cannot be dried; eva⁷ = truly;  ca⁸  nityaḥ⁹ = and⁸ [is] eternal⁹; sarva-gataḥ¹⁰ = all-pervasive, omnipresent; sthāṇuḥ¹¹ = standing firm and fixed; acalaḥ¹² = not moving, immovable; ayam¹³ = this one [the soul]; [is] sanātanaḥ¹⁴ = 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 (sanātanah).

Sankara: sanātanaḥ = Changeless; It is not produced from any cause, as a new thing.

अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते ।

तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि ॥२- २५॥

avyakto ’yam acintyo ’yam avikaryo ’yam ucyate
tasmād evaṁ viditvai ’naṁ nā ’nuśocitum arhasi 2.25

avyaktaḥ¹ ayam² acintyaḥ³ ayam⁴ avikaryaḥ⁵ ayam⁶ ucyate⁷
tasmāt⁸ evam⁹ viditva¹⁰ enaṁ¹¹ na¹² anuśocitum¹³ arhasi¹⁴

ucyate⁷ = it is said; ayam² =  this (this soul); [is] avyaktaḥ¹ = unmanifest;  ayam⁴ = this (this soul);[is] acintyaḥ³ = inconceivable; [and] avikaryaḥ⁵ = unchanging; tasmāt⁸ = on that account, therefore; viditva¹⁰ = having known; ayam⁶ = this Self; evam⁹ = in such manner, as such;  [you] na¹² arhasi¹⁴ = do not¹² deserve¹⁴; anuśocitum¹³ = to grieve [for] enaṁ¹¹ = this one [this soul].  2.25

2.25: This (atman) is unmanifest (avyaktah), inconceivable (acintyah), and unchanging (avikāryah). Knowing this, you don't deserve to grieve.

अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम् ।

तथापि त्वं महाबाहो नैवं शोचितुमर्हसि ॥२- २६॥

atha cai ’naṁ nityajātaṁ nityaṁ vā manyase mṛtam
tathā ’pi tvaṁ mahābāho nai ’vaṁ śocitum arhasi 2.26

atha¹ ca² enam³ nitya-jātam⁴ nityam⁵ vā⁶ manyase⁷ mṛtam⁸
tathāpi⁹ tvam¹⁰ mahābāho¹¹ na¹² evam¹³ śocitum¹⁴ arhasi¹⁵

atha¹ ca² = moreover; that being so; manyase⁷ = thinking; enam³ = this one [this soul]; [is] nitya-jātam⁴ = continually born; vā⁶ = or; nityam⁵ = constantly; mṛtam⁸ = dying;  tatha api⁹  = yet;  tvam¹⁰ = you; mahābāho¹¹ = mighty-armed one [Arjuna]; na¹²  arhasi¹⁵= do not¹² deserve¹⁵; śocitum¹⁴ = 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 (Mahābhāho), you should not grieve.

जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च ।

तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि ॥२- २७॥

jātasya hi dhruvo mṛtyur dhruvaṁ janma mṛtasya ca
tasmād aparihārye ’rthe na tvaṁ śocitum arhasi 2.27

jātasya¹ hi² dhruvaḥ³ mṛtyuḥ⁴ dhruvam⁵ janma⁶ mṛtasya⁷ ca⁸
tasmāt⁹ aparihārye¹⁰ arthe¹¹ na¹² tvam¹³ śocitum¹⁴ arhasi¹⁵

mṛtyuḥ⁴ = death; hi² = for; jātasya¹ = one who is born; dhruvaḥ³ = is certain; ca⁸ = and; janma⁶ = birth; mṛtasya⁷ = of the dead; [is]  dhruvam⁵ = certainty; tasmāt⁹ = therefore; tvam¹³ = you; na¹² = do not; arhasi¹⁵ = deserve;  śocitum¹⁴ = to grieve; aparihārye¹⁰ = 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.

अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत ।

अव्यक्तनिधनान्येव तत्र का परिदेवना ॥२- २८॥

avyaktādīni bhūtāni vyaktamadhyāni bhārata
avyaktanidhanāny eva tatra kā paridevanā 2.28

avyaktādīni¹ bhūtāni² vyakta³ madhyāni⁴ bhārata⁵
avyakta⁶ nidhanāni⁶ eva⁷ tatra⁸ kā⁹ paridevanā¹⁰

bhārata⁵ = O Scion of Bharata clan; bhūtāni² = all living things; avyaktādīni¹ = unmanifest before birth; [and] vyakta³  madhyāni⁴ = manifest in the middle; avyakta⁶  nidhanāni⁶ = unmanifest after death;  eva⁷ = indeed; tatra⁸ = in that case, therefore; kā⁹ = what; [is the need for] paridevanā¹⁰= 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?

आश्चर्यवत्पश्यति कश्चिदेन- माश्चर्यवद्वदति तथैव चान्यः ।

आश्चर्यवच्चैनमन्यः शृणोति श्रुत्वाप्येनं वेद न चैव कश्चित् ॥२- २९॥

āścaryavat paśyati kaścid enam āścaryavad vadati tathai ’va cā ’nyaḥ
āścaryavac cai ’nam anyaḥ śṛṇoti śrutvā ’py enaṁ veda na cai ’va kaścit 2.29

āścaryavat¹ paśyati² kaścit³ enam⁴ āścaryavat⁵ vadati⁶ tatha⁷ eva⁸ ca⁹ anyaḥ¹⁰
āścaryavat¹¹ ca¹² enam¹³ anyaḥ¹⁴ śṛṇoti¹⁵ śrutvā¹⁶ api¹⁷ enam¹⁸ veda¹⁹ na²⁰ ca²¹  eva²² kaścit²³

kaścit³ = some person; paśyati² = sees, perceives; enam⁴ = this one [this soul]; āścaryavat¹ = as a wonder; tatha⁷ eva⁸ = likewise indeed; ca⁹ = and; anyaḥ¹⁰ = others [different Mahapurusas]; vadati⁶ = speak, talk, elaborate in words;  =  āścaryavat¹¹ = as if it is wondrous; anyaḥ¹⁴ = others; śṛṇoti¹⁵ = hear;  enam¹³ = this one [the soul];[as if it is a wonder]; ca¹² = and;  śrutvā¹⁶ + api¹⁷ = having heard of; enam¹⁸ = this one [the soul]; kaścit²³ = some person; veda¹⁹ na²⁰ ca²¹ = na+eva+veda = would never ever know.  2.29

2.29: Some see IT (Atman) as astonishing, moreover some speak of IT as marvelous, and another hears of IT as wonderful. Having heard of IT, no one yet knows what IT is.

देही नित्यमवध्योऽयं देहे सर्वस्य भारत ।

तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि ॥२- ३०॥

dehī nityam avadhyo ’yaṁ dehe sarvasya bhārata
tasmāt sarvāṇi bhūtāni na tvaṁ śocitum arhasi 2.30

dehī¹ nityam² avadhyaḥ³ ayam⁴ dehe⁵ sarvasya⁶ bhārata⁷
tasmāt⁸ sarvāṇi⁹ bhūtāni¹⁰ na¹¹ tvam¹² śocitum¹³ arhasi¹⁴

ayam⁴ = this; nityam² = eternal; dehī¹ = embodied soul; [exists] sarvasya⁶ dehe⁵ = in all bodies; [and] avadhyaḥ³ = cannot be slain; tasmāt⁸ = on that account, therefore;  bhārata⁷= O Scion of Bharata clan; tvam¹² = you; na¹¹ = do not ; arhasi¹⁴ =  deserve.  śocitum¹³ = to grieve; [for] sarvāṇi⁹ + bhūtāni¹⁰ = 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.

स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि ।

धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते ॥२- ३१॥

svadharmam api cā ’vekṣya na vikampitum arhasi
dharmyād dhi yuddhāc chreyo ’nyat kṣatriyasya na vidyate 2.31

svadharmam¹ api² ca³ avekṣya⁴ na⁵ vikampitum⁶ arhasi⁷
dharmyāt⁸ hi⁹ yuddhāt¹⁰ śreyaḥ¹¹ anyat¹² kṣatriyasya¹³ na¹⁴ vidyate¹⁵

api² = even; avekṣya⁴ = considering; svadharmam¹ = your own duty; ca³ = indeed [you] na⁵ arhasi⁷ = ought not  vikampitum⁶ = falter;  hi⁹ = indeed; na¹⁴ + vidyate¹⁵ = there is nothing; anyat¹² = else; śreyaḥ¹¹ = better;  kṣatriyasya¹³ = for a Ksatriya; yuddhāt¹⁰ = a battle; dharmyāt⁸ = according to Dharma.  2.31

2.31: When you view the duty inherent to a Ksatriya from the perspective of your inherent dharma, you should not falter. There is no greater duty for a Ksatriya than a fight in battle.

यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम् ।

सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम् ॥२- ३२॥

yadṛcchayā co ’papannaṁ svargadvāram apāvṛtam
sukhinaḥ kṣatriyāḥ pārtha labhante yuddham īdṛśam 2.32

yadṛcchayā¹ ca² upapannam³ svarga-dvāram⁴ apāvṛtam⁵
sukhinaḥ⁶ kṣatriyāḥ⁷ pārtha⁸ labhante⁹ yuddham¹⁰ īdṛśam¹¹

pārtha⁸ = Son of Pritha; sukhinaḥ⁶ =  joyous; [are] kṣatriyāḥ⁷ = Ksatriyas; [who] labhante⁹ = are facing; yuddham¹⁰ =  battle; īdṛśam¹¹= of this sort [which]; ca² = also; upapannam³ = offers itself; yadṛcchayā¹ = on its own accord unsought for; [which is ] apāvṛtam⁵= open;  svarga^4A-dvāram^4B= 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.

अथ चेत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि ।

ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि ॥२- ३३॥

atha cet tvam imaṁ dharmyaṁ saṅgrāmaṁ na kariṣyasi
tataḥ svadharmaṁ kīrtiṁ ca hitvā pāpam avāpsyasi 2.33

atha¹ cet² tvam³ imam⁴ dharmyam⁵ saṅgrāmam⁶ na⁷ kariṣyasi⁸
tataḥ⁹ svadharmam¹⁰ kīrtim¹² ca¹³ hitvā¹⁴ pāpam¹⁵ avāpsyasi¹⁶

atha¹ = moreover; cet² = if; tvam³ = you; na⁷ = do not; kariṣyasi⁸= engage in;  imam⁴ = this; dharmyam⁵ = righteous; saṅgrāmam⁶ = fight, battle; tataḥ⁹ = then; hitvā¹⁴ = having abandoned; svadharmam¹⁰ = your own duty; ca¹³ = and; kīrtim¹² = renown, fame;  avāpsyasi¹⁶ = you will be subject to, you will incur; pāpam¹⁵ = 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.

अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम् ।

सम्भावितस्य चाकीर्तिर्मरणादतिरिच्यते ॥२- ३४॥

akīrtiṁ cāpi bhūtāni kathayiṣyanti te 'vyayām
saṁbhāvitasya cākīrtir maraṇāt atiricyate 2.34

akīrtim¹ ca² api³ bhūtāni⁴ kathayiṣyanti⁵ te⁶ avyayām⁷
saṁbhāvitasya⁸ ca⁹ akīrtiḥ¹⁰ maraṇāt¹¹ atiricyate¹²

bhūtāni⁴ = people; ca² + api³ = also; kathayiṣyanti⁵ = narrate, will talk, recount; te⁶ = your; avyayām⁷ = everlasting; akīrtim¹ = infamy; ca⁹ = and; saṁbhāvitasya⁸ = to a respected man (man enjoying tributes);  akīrtiḥ¹⁰ = infamy, dishonor; atiricyate¹² = is worse than; maraṇāt¹¹ = death.  2.34

2.34: Besides, people will forever talk of your infamy. For a man enjoying tributes, infamy is worse than death.

भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः ।

येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम् ॥२- ३५॥

bhayād raṇād uparataṁ maṁsyante tvāṁ mahārathāḥ
yeṣāṁ ca tvaṁ bahumato bhūtvā yāsyasi lāghavam 2.35

bhayāt¹ raṇāt² uparatam³ maṁsyante⁴ tvām⁵ mahārathāḥ⁶
yeṣām⁷ ca⁸ tvam⁹ bahu-mataḥ¹⁰ bhūtvā¹¹ yāsyasi¹² lāghavam¹³

mahārathāḥ⁶ = the great chariot riders--warriors; maṁsyante⁴ = will regard, think; tvām⁵ = of you; uparatam³ = as having withdrawn, having stopped, desisted; raṇāt² = from battle; bhayāt¹ = out of trepidation or fear; ca⁸ = and; [you] yāsyasi¹² = will attain; lāghavam¹³ = low esteem; [in the eyes of  Duryodhana and other warriors] yeṣām⁷ = to whom; tvam⁹ = you; bhūtvā¹¹ = have remained; bahu-mataḥ¹⁰ = 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.

अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिताः ।

निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम् ॥२- ३६॥

avācyavādāṁś ca bahūn vadiṣyanti tavā ’hitāḥ
nindantas tava sāmarthyaṁ tato duḥkhataraṁ nu kim 2.36

avācya¹ vādān² ca³ bahūn⁴ vadiṣyanti⁵ tava⁶ ahitāḥ⁷
nindantaḥ⁸  tava⁹ sāmarthyam¹⁰ tataḥ¹¹ duḥkhataram¹² nu¹³ kim¹⁴

ca³ = and; tava⁶ = Your; ahitāḥ⁷= foes; vadiṣyanti⁵ = will utter; bahūn⁴ = many;  avācya¹ = improper; vādān² =  words [prevarication]; nindantaḥ⁸  = while reviling;  tava⁹ = your; sāmarthyam¹⁰ = Skill, ability; kim¹⁴ = what; nu¹³ = then; [brings] duḥkhataram¹² = more sorrow, grief, pain; tataḥ¹¹ = besides that.  2.36

2.36: Your enemies will utter many unspeakable words and prevarication, while disparaging your ability (Sāmarthyam). Is there any sorrow worse than that?

हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम् ।

तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः ॥२- ३७॥

hato vā prāpsyasi svargaṁ jitvā vā bhokṣyase mahīm
tasmād uttiṣṭha kaunteya yuddhāya kṛtaniścayaḥ 2.37

hataḥ¹ vā² prāpsyasi³ svargam⁴ jitvā⁵ vā⁶ bhokṣyase⁷ mahīm⁸
tasmāt⁹ uttiṣṭha¹⁰ kaunteya¹¹ yuddhāya¹² kṛta¹³ niścayaḥ¹⁴

vā² = either; prāpsyasi³ = you will achieve; svargam⁴ = heaven; hataḥ¹ = if killed; vā⁶ = or; bhokṣyase⁷ = you experience joy; mahīm⁸ = on the earth, place; jitvā⁵ = by attaining victory; kaunteya¹¹ = O Son of Kunti; tasmāt⁹ = therefore; uttiṣṭha¹⁰ = rise up; yuddhāya¹² = for fighting; kṛta¹³ niścayaḥ¹⁴ = 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 (yuddhāya krta-niscayah), get up.

सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ ।

ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि ॥२- ३८॥

sukhaduḥkhe same kṛtvā lābhālābhau jayājayau
tato yuddhāya yujyasva nai ’vaṁ pāpam avāpsyasi 2.38

sukha¹ duḥkhe² same³ kṛtvā⁴ lābhālābhau⁵ jayājayau⁶
tataḥ⁷ yuddhāya⁸ yujyasva⁹ na¹⁰ evam¹¹ pāpam¹² avāpsyasi¹³

kṛtvā⁴ = by acting; same³ = with aplomb, with poise; sukha¹ duḥkhe² = in  happiness¹ and sorrow²; lābhālābhau⁵ = in gain and loss; jayājayau⁶= in victory and defeat;  tataḥ⁷ = then, thereafter; yujyasva⁹ = get ready; yuddhāya⁸ = for the battle; evam¹¹ = in such manner; na¹⁰ avāpsyasi¹³= you will  not¹⁰ be subject to; pāpam¹² = 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.

एषा तेऽभिहिता सांख्ये बुद्धिर्योगे त्विमां शृणु ।

बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि ॥२- ३९॥

eṣā te ’bhihitā sāṅkhye buddhir yoge tv imāṁ śṛṇu
buddhyā yukto yayā pārtha karmabandhaṁ prahāsyasi 2.39

eṣā¹ te² abhihitā³ sāṅkhye⁴ buddhiḥ⁵ yoge⁶ tu⁷ imām⁸ śṛṇu⁹
buddhyā¹⁰ yuktaḥ¹¹ yayā¹² pārtha¹³ karma-bandham¹⁴ prahāsyasi¹⁵

pārtha¹³ = O Partha (Arjuna); eṣā¹ = this; buddhiḥ⁵ = Knowledge, wisdom; abhihitā³ = has been revealed;  te² = to you; sāṅkhye⁴ = by Jnana-Yoga; tu⁷ = but; śṛṇu⁹= hear, lend your ears to;  imām⁸ = this; yoge⁶ = in connection with Karma Yoga; yuktaḥ¹¹ = furnished, endowed; yayā¹² = with which; prahāsyasi¹⁵ = you will free yourself from, completely remove, get rid of; karma-bandham¹⁴ = bondage of action; buddhyā¹⁰ = by wisdom.  2.39

2.39: I revealed to you this enlightened 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).

नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते ।

स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् ॥२- ४०॥

ne ’hā ’bhikramanāśo ’sti pratyavāyo na vidyate
svalpam apy asya dharmasya trāyate mahato bhayāt 2.40

na¹ ihā² abhikrama³ nāśaḥ⁴ asti⁵ pratyavāyaḥ⁶ na⁷ vidyate⁸
svalpam⁹ api¹⁰ asya¹¹ dharmasya¹² trāyate¹³ mahataḥ¹⁴ bhayāt¹⁵

ihā² = here (in the path to emancipation); asti⁵ = there is; na¹ = neither; abhikrama³ + nāśaḥ⁴ = ruined⁴ undertaking³ or attempt; na⁷ + vidyate⁸= nor⁷ there is⁸; pratyavāyaḥ⁶ = adverse effect, unintended consequence; svalpam⁹ + api¹⁰ = meager, even¹⁰ a little⁹; asya¹¹ = of this; dharmasya¹² = Dharma (known as Karma Yoga); trāyate¹³ = saves; [aspirant] mahataḥ¹⁴ + bhayāt¹⁵ = 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).

व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन ।

बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् ॥२- ४१॥

vyavasāyātmikā buddhir eke ’ha kurunandana
bahuśākhā hy anantāś ca buddhayo ’vyavasāyinām 2.41

vyavasāyātmikā¹ buddhiḥ² ekā³ iha⁴ kurunandana⁵
bahu-śākhā⁶ hi⁷ anantāḥ⁸ ca⁹ buddhayaḥ¹⁰ avyavasāyinām¹¹

kurunandana⁵ = O Beloved Joy of the Kurus; [there is]  ekā³ = only one; vyavasāyātmikā¹ = firm, resolute, focused; buddhiḥ² = intellect; iha⁴ = in this [Karma Yoga]; [but] buddhayaḥ¹⁰ = thoughts; avyavasāyinām¹¹ = of the unfocused or irresolute men;  [are] hi⁷ = indeed; bahu-śākhā⁶ = many-branched, [have many perspectives]; ca⁹ = and;  anantāḥ⁸  = 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)

यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः ।

वेदवादरताः पार्थ नान्यदस्तीति वादिनः ॥२- ४२॥

yām imāṁ puṣpitāṁ vācaṁ pravadanty avipaścitaḥ
vedavādaratāḥ pārtha nā ’nyad astī ’ti vādinaḥ 2.42

yām¹ imām² puṣpitām³ vācam⁴ pravadanti⁵ avipaścitaḥ⁶
veda-vāda-ratāḥ⁷ pārtha⁸ na⁹ anyat¹⁰ astī¹¹ iti¹² vādinaḥ¹³

pārtha⁸ = O Arjuna; avipaścitaḥ⁶= ignoramuses; pravadanti⁵ = utter, speak; yām¹ imām² puṣpitām³ vācam⁴ = all¹ these² flowery³ words⁴; veda-vāda-ratāḥ⁷ = enamored with discussion of Vedas;  vādinaḥ¹³ = hold discussion, declare; astī¹¹ = there is; na⁹ + anyat¹⁰ = 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.

कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम् ।

क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति ॥२- ४३॥

kāmātmānaḥ svargaparā janmakarmaphalapradām
kriyāviśeṣabahulāṁ bhogaiśvaryagatiṁ prati 2.43

kāmātmānaḥ¹ svargaparāḥ² janma-karma-phala-pradām³
kriyā-viśeṣa⁴ bahulām⁵ bhoga⁶ aiśvarya⁷ gatim⁸ prati⁹

svargaparāḥ² = heaven as the goal or destination; kāmātmānaḥ¹ = mind full of desires, mind immersed in desires; [recommend] kriyā-viśeṣa⁴ bahulām⁵ = various special Vedic rites, [rites-special⁴ various⁵]; bhoga⁶ aiśvarya⁷ gatim⁸ prati⁹ = towards attainment of enjoyments and affluence; (enjoyments⁶-affluence⁷-obtainment⁸-towards⁹⁾; [which]  janma-karma-phala-pradām³ = 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.

भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम् ।

व्यवसायात्मिका बुद्धिः समाधौ न विधीयते ॥२- ४४॥

bhogaiśvaryaprasaktānāṁ tayā ’pahṛtacetasām
vyavasāyātmikā buddhiḥ samādhau na vidhīyate 2.44

bhoga¹ aiśvarya² prasaktānām³ tayā⁴ apahṛta⁵ cetasām⁶
vyavasāyātmikā⁷ buddhiḥ⁸ samādhau⁹ na¹⁰ vidhīyate¹¹

prasaktānām³ = they who cling to; bhoga¹ = enjoyment; [and] aiśvarya² = sovereignty; [and they whose ] cetasām⁶ = mind; apahṛta⁵ = is taken away; tayā⁴ = by that [speech]; [for them] vyavasāyātmikā⁷ = focused; buddhiḥ⁸ = Buddhi; na¹⁰ vidhīyate¹¹ = is not¹⁰ well established¹¹; samādhau⁹ = 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.

त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन ।

निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् ॥२- ४५॥

traiguṇyaviṣayā vedā nistraiguṇyo bhavā ’rjuna
nirdvandvo nityasatvastho niryogakṣema ātmavān 2.45

traiguṇya¹ viṣayāḥ² vedāḥ³ nistraiguṇyaḥ⁴ bhavā⁵ arjuna⁶

nirdvandvaḥ⁷ nitya-satva-sthaḥ⁸ niryoga-kṣemaḥ⁹ ātmavān⁹

arjuna⁶ = O Arjuna; vedāḥ³ = Vedas; [expound] traiguṇya¹ viṣayāḥ²  = enjoyments² proceeding from three qualities¹, experiencing this world; [you] bhavā⁵ = become; nistraiguṇyaḥ⁴ = free of three qualities, free from desires, detached from enjoyments of the sense objects; nirdvandvaḥ⁷ = free from dualities (like and dislike etc); nitya-satva-sthaḥ⁸ = eternally established in Sattva (Goodness, Purity, Paramatma); niryoga-kṣemaḥ⁹= without regard for acquisition and safe-keeping; [be] ātmavān⁹ = 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).

यावानर्थ उदपाने सर्वतः संप्लुतोदके ।

तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः ॥२- ४६॥

yāvān artha udapāne sarvataḥ saṁplutodake
tāvān sarveṣu vedeṣu brāhmaṇasya vijānataḥ 2.46

yāvān¹ arthaḥ² udapāne³ sarvataḥ⁴ sampluta-udake⁵
tāvān⁶ sarveṣu⁷ vedeṣu⁸ brāhmaṇasya⁹ vijānataḥ¹⁰

yāvān¹ = whatever; arthaḥ² = usefulness [for drinking, bathing]; [there is ] udapāne³ = for water in a well or pond; [is no match to a vast lake] sampluta-udake⁵ = brimming with water sarvataḥ⁴ = in all directions; [Likewise] brāhmaṇasya⁹ = for one brimming with Brahman knowledge; vijānataḥ¹⁰ = One who is clever, shrewd or knowledgeable (of Brahmajnana); sarveṣu⁷ = all; vedeṣu⁸ = Vedas; [are useful or limited] tāvān⁶ = 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)

कर्मण्येवाधिकारस्ते मा फलेषु कदाचन ।

मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि ॥२- ४७॥

karmaṇy evā ’dhikāras te mā phaleṣu kadācana
mā karmaphalahetur bhūr mā te saṅgo 'stv akarmaṇi 2.47

karmaṇi¹ eva² adhikāraḥ³ te⁴ mā⁵ phaleṣu⁶ kadācana⁷
mā⁸ karma⁹ phala¹⁰ hetuḥ¹¹ bhūḥ¹² mā¹³ te¹⁴ saṅgaḥ¹⁵ astu¹⁶ akarmaṇi¹⁷

te⁴ = your; adhikāraḥ³ = right, obligation; karmaṇi¹ eva² = is for action; mā⁵ = never;  kadācana⁷= under any circumstances; phaleṣu⁶ = for the results, in the fruits; mā⁸ = never; bhūḥ¹² = become;  karma⁹ phala¹⁰ hetuḥ¹¹ = the reason or agent for claiming the fruit of action [action⁹-fruit¹⁰-cause or agent¹¹]; mā¹³   te¹⁴  astu¹⁶ = (you) may not have; saṅgaḥ¹⁵ = attachment, inclination;  [to]  akarmaṇi¹⁷= inaction.  2.47

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.

योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनंजय ।

सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते ॥२- ४८॥

yogasthaḥ kuru karmāṇi saṅgaṁ tyaktvā dhanañjaya
siddhyasiddhyoḥ samo bhūtvā samatvaṁ yoga ucyate 2.48

yogasthaḥ¹ kuru² karmāṇi³ saṅgam⁴ tyaktvā⁵ dhanañjaya⁶
siddhi-asiddhyoḥ⁷ samaḥ⁸ bhūtvā⁹ samatvam¹⁰ yogaḥ¹¹ ucyate¹²

yogasthaḥ¹ = firmly established in Yoga; dhanañjaya⁶ = O victor over wealth, O Arjuna; kuru² = do; karmāṇi³ = actions; tyaktvā⁵ = relinquishing; saṅgam⁴ = attachment; bhūtvā⁹ = remaining or becoming; samaḥ⁸ = equable, same; siddhi-asiddhyoḥ⁷ = in success and failure; [and possessing] samatvam¹⁰ = equanimity of mind; [This] ucyate¹² = is called;  yogaḥ¹¹ = 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.

दूरेण ह्यवरं कर्म बुद्धियोगाद्धनंजय ।

बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः ॥२- ४९॥

dūreṇa hy avaraṁ karma buddhiyogād dhanañjaya
buddhau śaraṇam anviccha kṛpaṇāḥ phalahetavaḥ 2.49

dūreṇa¹ hi² avaram³ karma⁴ buddhi-yogāt⁵ dhanañjaya⁶
buddhau⁷ śaraṇam⁸ anviccha⁹ kṛpaṇāḥ¹⁰ phala-hetavaḥ¹¹

dūreṇa¹ = by a long shot; karma⁴ = action; hi² = indeed; [is] avaram³ = inferior to; buddhi-yogāt⁵  = Buddhi Yoga [Yoga of wisdom]. dhanañjaya⁶= O Arjuna; anviccha⁹ = take; śaraṇam⁸ = refuge; buddhau⁷ = in wisdom. kṛpaṇāḥ¹⁰ = the pitiable ones;  phala-hetavaḥ¹¹ = 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.

बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते ।

तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम् ॥२- ५०॥

buddhiyukto jahātī ’ha ubhe sukṛtaduṣkṛte
tasmād yogāya yujyasva yogaḥ karmasu kauśalam 2.50

buddhi-yuktaḥ¹ jahāti² iha³ ubhe⁴ sukṛta-duṣkṛte⁵
tasmāt⁶ yogāya⁷ yujyasva⁸ yogaḥ⁹ karmasu¹⁰ kauśalam¹¹

buddhi-yuktaḥ¹ = The one of equable wisdom; jahāti² = gives up; iha³ = here, in this world; ubhe⁴ = both;    sukṛta-duṣkṛte⁵ = merits and demerits, virtue and vice; tasmāt⁶ = therefore; yujyasva⁸ = remain engaged;  yogāya⁷ = in Yoga of [equable wisdom]; [for] yogaḥ⁹ = Yoga; [is]  kauśalam¹¹ = skill [in relinquishing oneself from bonds of Karma]; karmasu¹⁰ = 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.

कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः ।

जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम् ॥२- ५१॥

karmajaṁ buddhiyuktā hi phalaṁ tyaktvā manīṣiṇaḥ
janmabandhavinirmuktāḥ padaṁ gacchhanty anāmayam 2.51

karma-jam¹ buddhi-yuktāḥ² hi³ phalam⁴ tyaktvā⁵ manīṣiṇaḥ⁶
janma-bandha⁷ vinirmuktāḥ⁸ gacchhanti¹⁰ anāmayam¹¹

buddhi-yuktāḥ² = they who have equable wisdom; [and] manīṣiṇaḥ⁶ = who are enlightened men; tyaktvā⁵ = by doing Tyagam [= relinquishment], give up; phalam⁴ = fruit, benefit; karma-jam¹ = caused or generated by actions; hi³ = indeed; gacchhanti¹⁰ = reach;  padam⁹ = state, Parama Padam, Supreme State or Abode, Vaikuntam [abode of Vishnu];  anāmayam¹¹ =  free from disease or evil, [not pernicious, healthy, salubrious]; [which is] janma-bandha⁷ vinirmuktāḥ⁸ = Jivanmukti, soul liberated from the bondage of birth [birth-bondage⁷-liberation of soul⁸] . 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 [Jivanmukti], and reach salutary (Anāmayam) supreme bliss.

यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति ।

तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च ॥२- ५२॥

yadā te mohakalilaṁ buddhir vyatitariṣyati
tadā gantāsi nirvedaṁ śrotavyasya śrutasya ca 2.52

yadā¹ te² moha-kalilam³ buddhiḥ⁴ vyatitariṣyati⁵
tadā⁶ gantāsi⁷ nirvedam⁸ śrotavyasya⁹ śrutasya¹⁰ ca¹¹

yadā¹ = whenever; te² = your; buddhiḥ⁴ = Buddhi, mind; vyatitariṣyati⁵ = goes beyond [passes the Rubicon of]; moha-kalilam³  = delusion-turbidity; tadā⁶ = at that moment; gantāsi⁷ = you will obtain; nirvedam⁸ = Vairagyam, dispassion, detachment; śrotavyasya⁹  = to what has to be heard, to scriptures; ca¹¹ = and; śrutasya¹⁰ = 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.

श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला ।

समाधावचला बुद्धिस्तदा योगमवाप्स्यसि ॥२- ५३॥

śruti-vipratipannā te yadā sthāsyati niścalā
samādhāv acalā buddhis tadā yogam avāpsyasi 2.53

śruti-vipratipannā¹ yadā³ sthāsyati⁴ niścalā⁵
samādhāu⁶ acalā⁷ buddhiḥ⁸ tadā⁹ yogam¹⁰ avāpsyasi¹¹

yadā³ = when; te² = your; buddhiḥ⁸ = mind; śruti^1A-vipratipannā^1B = is perplexed^1B by Vedas^1A [=Vedas-state of perplexity from diverse statements]; [the mind] sthāsyati⁴ = becomes steady; niścalā⁵ = unshakable [= firm, immobile]; [and] acalā⁷ = steady [= immovable]; samādhāu⁶ = in Samadhi [mind steadfast in the Self]; [and] tadā⁹ = at that moment; avāpsyasi¹¹ = 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 (Samādhi), then you will achieve self-realization (yoga).

The Characteristics of the Perfect Sage (RKN)

अर्जुन उवाच

स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव ।

स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम् ॥२- ५४॥

arjuna uvāca: sthitaprajñasya kā bhāṣā samādhisthasya keśava
sthitadhīḥ kiṁ prabhāṣeta kim āsīta vrajeta kim 2.54

arjuna uvāca: sthita-prajñasya¹ kā² bhāṣā³ samādhi-sthasya⁴ keśava⁵
sthita-dhīḥ⁶ kim⁷ prabhāṣeta⁸ kim⁹ āsīta¹⁰ vrajeta¹¹ kim¹²

arjuna uvāca = Arjuna said: keśava⁵ = O Kesava, Krishna; kā² + bhāṣā³ = what² language³ [how do you characterize a man]; samādhi-sthasya⁴ = of one immersed and absorbed in the Self; kim⁷ = how does; sthita-prajñasya¹ = one who is steady in prajna or wisdom;  sthita-dhīḥ⁶ = man with steady wisdom; prabhāṣeta⁸ = speak; kim⁹ = how; āsīta¹⁰ = 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 Samādhi? How does he speak, how does he sit and how does he walk?

श्रीभगवानुवाच

प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान् ।

आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते ॥२- ५५॥

śrībhagavān uvāca: prajahāti yadā kāmān sarvān pārtha manogatān
ātmany evā ’tmanā tuṣṭaḥ sthitaprajñas tadocyate 2.55

śrībhagavān uvāca: prajahāti¹ yadā² kāmān³ sarvān⁴ pārtha⁵ manaḥ-gatān⁶
ātmani⁷ eva⁸ ātmanā⁹ tuṣṭaḥ¹⁰ sthita-prajñaḥ¹¹ tadā¹² ucyate¹³

śrībhagavān uvāca = Sri Bhagavan said: pārtha⁵ = O Partha, Arjuna: yadā² = when; prajahāti¹ = [one] relinquishes in full; kāmān³ sarvān⁴ = a whole slew⁴ of desires³; [that] manaḥ-gatān⁶ = have gone into the mind; tuṣṭaḥ¹⁰ = remains pleased;  ātmani⁷ = in his self; eva⁸ = alone; ātmanā⁹ = by his self;  tadā¹² = at that time; [he] ucyate¹³ = is identified as; sthita-prajñaḥ¹¹= 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.

दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः ।

वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते ॥२- ५६॥

duḥkheṣv anudvignamanāḥ sukheṣu vigataspṛhaḥ
vītarāgabhayakrodhaḥ sthitadhīr munir ucyate 2.56

duḥkheṣu¹ anudvigna-manāḥ² sukheṣu³ vigata-spṛhaḥ⁴
vīta⁵ rāga⁶ bhaya⁷ krodhaḥ⁸ sthita-dhīḥ⁹ muniḥ¹⁰ ucyate¹¹

duḥkheṣu¹ = free of sorrow; anudvigna-manāḥ² = unagitated in mind; sukheṣu³ = in happiness; [and] vigata-spṛhaḥ⁴ = free from covetousness; vīta⁵ rāga⁶ bhaya⁷ krodhaḥ⁸ = free from⁵ desire⁶, fear⁷, anger⁸; muniḥ¹⁰ = [that] sage [one who observes Maunam or silence]; ucyate¹¹ = is called; sthita-dhīḥ⁹  =  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.

यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम् ।

नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता ॥२- ५७॥

yaḥ sarvatrā ’nabhisnehas tattatprāpya śubhāśubham
nā ’bhinandati na dveṣṭi tasya prajñā pratiṣṭhitā 2.57

yaḥ¹ sarvatra² anabhi-snehaḥ³ tat⁴ tat⁵ prāpya⁶ śubha-aśubham⁷
na⁸ abhinandati⁹ na¹⁰ dveṣṭi¹¹ tasya¹² prajñā¹³ pratiṣṭhitā¹⁴ 2.57

yaḥ¹ = He  who; [is] anabhi-snehaḥ³  = without attachment [fondness, affection, friendship]; [for] sarvatra² = anything and everything; na⁸ + abhinandati⁹ = neither delights; na¹⁰ + dveṣṭi¹¹ = nor detests; tat⁴ tat⁵ = that and that [= each, separately and severally]; subha-aśubham⁷ = good or bad [evil] things; prāpya⁶ = upon attaining them; tasya¹² = his; prajñā¹³ = wisdom; pratiṣṭhitā¹⁴= 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.

यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः ।

इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥२- ५८॥

yadā saṁharate cā ’yaṁ kūrmo ’ṅgānī ’va sarvaśaḥ
indriyāṇī ’ndriyārthebhyas tasya prajñā pratiṣṭhitā 2.58

yadā¹ saṁharate² ca³ ayam⁴ kūrmaḥ⁵ aṅgānī⁶ iva⁷ sarvaśaḥ⁸
indriyāṇī⁹ indriya-arthebhyaḥ¹⁰ tasya¹¹ prajñā¹² pratiṣṭhitā¹³

yadā¹ = When;  ayam⁴ = this [one = Sannyasin]; ca³ = also; saṁharate² = retracts inside;  indriyāṇī⁹ = sense organs; indriya-arthebhyaḥ¹⁰ = from  contact with sense objects;  iva⁷ = as; kūrmaḥ⁵ = a tortoise; [withdraws] aṅgānī⁶ = its limbs; sarvaśaḥ⁸ = completely [from all around]; tasya¹¹ = his; prajñā¹² = wisdom; pratiṣṭhitā¹³ = 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.

विषया विनिवर्तन्ते निराहारस्य देहिनः ।

रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते ॥२- ५९॥

viṣayā vinivartante nirāhārasya dehinaḥ
rasavarjaṁ raso ’py asya paraṁ dṛṣṭvā nivartate 2.59

viṣayāḥ¹ vinivartante² nirāhārasya³ dehinaḥ⁴
rasa-varjam⁵ rasaḥ⁶ api⁷ asya⁸ param⁹ dṛṣṭvā¹⁰ nivartate¹¹

viṣayāḥ¹ = objects of sense organs; vinivartante² = retreat; nirāhārasya³ + dehinaḥ⁴ = from the abstaining³ man's body⁴; rasa^5A-varjam^5B = except^5B the taste^5A; rasaḥ⁶ + api⁷ that enjoyment⁶; asya⁸ = of this person; nivartate¹¹ = leaves, ceases to exist; dṛṣṭvā¹⁰ = after 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.

यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः ।

इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः ॥२- ६०॥

yatato hy api kaunteya puruṣasya vipaścitaḥ
indriyāṇi pramāthīni haranti prasabhaṁ manaḥ 2.60

yatataḥ¹ hi² api³ kaunteya⁴ puruṣasya⁵ vipaścitaḥ⁶
indriyāṇi⁷ pramāthīni⁸ haranti⁹ prasabham¹⁰ manaḥ¹¹

kaunteya⁴ = O son of Kunti, Arjuna: pramāthīni⁸ = agitated; indriyāṇi⁷ = senses; haranti⁹ = carry away; manaḥ¹¹ = the mind; vipaścitaḥ⁶ = of an intelligent; puruṣasya⁵ = person; prasabham¹⁰ = by force;  api³ = even; yatataḥ¹ =  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.

तानि सर्वाणि संयम्य युक्त आसीत मत्परः ।

वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता ॥२- ६१॥

tāni sarvāṇi saṁyamya yukta āsīta matparaḥ
vaśe hi yasye indriyāṇi tasya prajñā pratiṣṭhitā 2.61

tāni¹ sarvāṇi² saṁyamya³ yuktaḥ⁴ āsīta⁵ mat-paraḥ⁶
vaśe⁷ hi⁸ yasya⁹ indriyāṇi¹⁰ tasya¹¹ prajñā¹² pratiṣṭhitā¹³

yuktaḥ⁴ = one with focused mind; mat-paraḥ⁶ = holding Me as the Supreme Refuge; saṁyamya³ = having subjugated or curbed; sarvāṇi² = all; tāni¹ = that [the senses]; [and] āsīta⁵ = sitting down;  yasya⁹ = whose;  indriyāṇi¹⁰ = sense organs; vaśe⁷ = under his own control or restraint; tasya¹¹ = his; prajñā¹² = wisdom; hi⁸ = indeed; pratiṣṭhitā¹³ = becomes steady. 2.61

Having curbed all his senses, he should meditate on (Supreme) Me; when his senses are under restraint, his wisdom is steadfast.

ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते ।

सङ्गात्संजायते कामः कामात्क्रोधोऽभिजायते ॥२- ६२॥

dhyāyato viṣayān puṁsaḥ saṅgas teṣū ’pajāyate
saṅgāt saṁjāyate kāmaḥ kāmāt krodho ’bhijāyate 2.62

dhyāyataḥ¹ viṣayān² puṁsaḥ³ saṅgaḥ⁴ teṣu⁵ upajāyate⁶
saṅgāt⁷ sañjāyate⁸ kāmaḥ⁹ kāmāt¹⁰ krodhaḥ¹¹ abhijāyate¹²

puṁsaḥ³ = the man; dhyāyataḥ¹ = while thinking of; viṣayān² = objects of senses; upajāyate⁶ = there comes up; saṅgaḥ⁴ = attachment; teṣu⁵ = for those objects of senses; saṅgāt⁷ = from attachment;  sañjāyate⁸ = comes; kāmaḥ⁹ = desire;  kāmāt¹⁰ = from desire; abhijāyate¹² = comes, springs; krodhaḥ¹¹ = anger.  2.62

2.62: A person while thinking about the sense objects develops attachment to them. From attachment develops desire (Kāmah). From desire develops anger...

क्रोधाद्भवति संमोहः संमोहात्स्मृतिविभ्रमः ।

स्मृतिभ्रंशाद्बुद्धिनाशो बुद्धिनाशात्प्रणश्यति ॥२- ६३॥

krodhād bhavati saṁmohaḥ saṁmohāt smṛtivibhramaḥ
smṛtibhraṁśād buddhināśo buddhināśāt praṇaśyati 2.63

krodhāt¹   bhavati²   saṁmohaḥ³   saṁmohāt⁴   smṛti-vibhramaḥ⁵
  smṛti-bhraṁśāt⁶   buddhināśaḥ⁷   buddhi-nāśāt⁸   praṇaśyati⁹

krodhāt¹ = from anger;  bhavati² = comes; saṁmohaḥ³ = delusion; saṁmohāt⁴ = from delusion;  smṛti-vibhramaḥ⁵ = loss of memory; smṛti-bhraṁśāt⁶ = from loss of memory; buddhināśaḥ⁷ = destruction of Buddhi;  buddhi-nāśāt⁸ = from loss of Buddhi; [he] praṇaśyati⁹ = 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.

रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन् ।

आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति ॥२- ६४॥

rāgadveṣaviyuktais tu viṣayān indriyaiś caran
ātmavaśyair vidheyātmā prasādam adhigacchati 2.64

rāga-dveṣa-vimuktaiḥ¹ tu² viṣayān⁴ indriyaiḥ⁵ caran⁶
ātma-vaśyaiḥ⁷ vidheyātmā⁸ prasādam⁹ adhigacchati¹⁰

tu² = but; rāga^1A-dveṣa^1B-viyuktaiḥ^1C = he who is free from^1C likes^1A and dislikes^1B; caran⁶ = moving among; viṣayān⁴ = objects of sense; indriyaiḥ⁵ = with [the help of] organs such as eyes etc; ātma-vaśyaiḥ⁷ = under his control, under control of the mind; vidheyātmā⁸  = one who has self-control; adhigacchati¹⁰ = gains, attains; prasādam⁹ = 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 (prasādam).

vidheya-ātmā = whose mind ca be subdued at will (Sankara). ātma = mind (Sankara).

प्रसादे सर्वदुःखानां हानिरस्योपजायते ।

प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते ॥२- ६५॥

prasāde sarvaduḥkhānāṁ hānir asyo ’pajāyate
prasannacetaso hy āśu buddhiḥ paryavatiṣṭhate 2.65

prasāde¹ sarva² duḥkhānām³ hāniḥ⁴ asya⁵ upajāyate⁶
prasanna-cetasaḥ⁷ hi⁸ āśu⁹ buddhiḥ¹⁰ pari¹¹ avatiṣṭhate¹²

prasāde¹ = When there is a placid state of mind; hāniḥ⁴ = eradication, destruction, removal; asya⁵  sarva² duḥkhānām³ = of all² his⁵ sorrows³;  upajāyate⁶= occurs, takes place; hi⁸ = Indeed; prasanna-cetasaḥ⁷ = of one whose mind is placid;  buddhiḥ¹⁰ = intuitive intelligence, wisdom; āśu⁹ = soon;  pari¹¹ avatiṣṭhate¹² = becomes established.  2.65

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.

नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना ।

न चाभावयतः शान्तिरशान्तस्य कुतः सुखम् ॥२- ६६॥

nā ’sti buddhir ayuktasya na cā ’yuktasya bhāvanā
na cā ’bhāvayataḥ śāntir aśāntasya kutaḥ sukham 2.66.

na asti¹ buddhiḥ² ayuktasya³ na⁴ ca⁵ ayuktasya⁶ bhāvanā⁷
na⁸ ca⁹ abhāvayataḥ¹⁰ śāntiḥ¹¹ aśāntasya¹² kutaḥ¹³ sukham¹⁴

ayuktasya³ = for one who is unsteady; na asti¹ = there is neither; buddhiḥ² = intelligence, wisdom; ca⁵ = and; na⁴  = nor; bhāvanā⁷= meditation; ayuktasya⁶ = for the unsteady person; ca⁹ = and    abhāvayataḥ¹⁰ = for one who is not meditative; na⁸ = there is no; śāntiḥ¹¹ = peace; kutaḥ¹³ = Where is; sukham¹⁴ = happiness; aśāntasya¹² = for one without peace?

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

इन्द्रियाणां हि चरतां यन्मनोऽनु विधीयते ।

तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि ॥२- ६७॥

indriyāṇāṁ hi caratāṁ yan mano ’nuvidhīyate
tad asya harati prajñāṁ vāyur nāvam ivā ’mbhasi 2.67

indriyāṇām¹ hi² caratām³ yat⁴ manaḥ⁵ anuvidhīyate⁶
tat⁷ asya⁸ harati⁹ prajñām¹⁰ vāyuḥ¹¹ nāvam¹² iva¹³ ambhasi¹⁴

hi² = for; yat⁴ manaḥ⁵ = the mind⁵ which⁴; anuvidhīyate⁶ = becomes involved in; caratām³ indriyāṇām¹ =  wandering³ senses seeking their objects¹; tat⁷ = that [mind];  harati⁹ = carries away; prajñām¹⁰ = discriminative wisdom; iva¹³ = like; vāyuḥ¹¹ = the wind; [carries away]  asya⁸ =  his;  nāvam¹² = boat; ambhasi¹⁴ = 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.

तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः ।

इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥२- ६८॥

tasmād yasya mahābāho nigṛhītāni sarvaśaḥ
indriyāṇī ’ndriyārthebhyas tasya prajñā pratiṣṭhitā 2.68

tasmāt¹ yasya² mahābāho³ nigṛhītāni⁴ sarvaśaḥ⁵
indriyāṇi⁶ indriya-arthebhyaḥ⁷ tasya⁸ prajñā⁹ pratiṣṭhitā¹⁰

yasya² = his;  indriyāṇi⁶ = senses; nigṛhītāni⁴ = are withdrawn, drawn back or retracted; indriya-arthebhyaḥ⁷ = from the respective sense objects; sarvaśaḥ⁵ = in all their constituents like mind; tasmāt¹ = therefore; mahābāho³ = O mighty-armed one; tasya⁸ prajñā⁹ pratiṣṭhitā¹⁰  = his⁸-wisdom⁹-becomes established¹⁰.  2.68

2.68: Therefore, O mighty-armed (Arjuna), when his senses withdraw from the sense objects in all ways, his wisdom is steadfast.

या निशा सर्वभूतानां तस्यां जागर्ति संयमी ।

यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः ॥२- ६९॥

yā niśā sarvabhūtānāṁ tasyāṁ jāgarti saṁyamī
yasyāṁ jāgrati bhūtāni sā niśā paśyato muneḥ 2.69

yā¹ niśā² sarva³ bhūtānām⁴ tasyām⁵ jāgarti⁶ saṁyamī⁷
yasyām⁸ jāgrati⁹ bhūtāni¹⁰ sā¹¹ niśā¹² paśyataḥ¹³ muneḥ¹⁴

saṁyamī⁷ = the man with control of his sense organs;  jāgarti⁶ = is awake; yā¹ niśā² = what is night; sarva³ bhūtānām⁴ = for all³ living beings⁴.  tasyām⁵ = in that [night]; yasyām⁸ = in which; bhūtāni¹⁰ = the beings, creatures; jāgrati⁹ = keep awake;  sā¹¹ niśā¹² paśyataḥ¹³ muneḥ¹⁴ = that is¹¹ night¹² for the seeing¹³ (Seer) Muni¹⁴ (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.

आपूर्यमाणमचलप्रतिष्ठं समुद्रमापः प्रविशन्ति यद्वत् ।

तद्वत्कामा यं प्रविशन्ति सर्वे स शान्तिमाप्नोति न कामकामी ॥२- ७०॥

āpūryamāṇam acalapratiṣṭhaṁ samudram āpaḥ praviśanti yadvat
tadvat kāmā yaṁ praviśanti sarve sa śāntim āpnoti na kāmakāmī 2.70

āpūryamāṇam¹ acala-pratiṣṭham² samudram³ āpaḥ⁴ praviśanti⁵ yadvat⁶
tadvat⁷ kāmāḥ⁸ yam⁹ praviśanti¹⁰ sarve¹¹ saḥ¹² śāntim¹³ āpnoti¹⁴ na¹⁵ kāmakāmī¹⁶

yadvat⁶ = as;āpaḥ⁴ = water; praviśanti⁵ = flowing into; samudram³ = the ocean; āpūryamāṇam¹ = brimming with water from all sides; acala-pratiṣṭham² = remains steady without change;  tadvat⁷ = likewise; saḥ¹² = that man; yam⁹ = into whom; sarve¹¹ = all; kāmāḥ⁸ = desires;  praviśanti¹⁰ = flow into; āpnoti¹⁴ = attains; śāntim¹³ = peace; [it is] na¹⁵ + kāmakāmī¹⁶ = not so for the epicure (= kāma-kāmī, 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.

विहाय कामान्यः सर्वान् पुमांश्चरति निःस्पृहः ।

निर्ममो निरहंकारः स शान्तिमधिगच्छति ॥२- ७१॥

vihāya kāmān yaḥ sarvān pumāṁś carati niḥspṛhaḥ
nirmamo nirahañkāraḥ sa śāntim adhigacchhati 2.71

vihāya¹ kāmān² yaḥ³ sarvān⁴ pumān⁵ carati⁶ niḥspṛhaḥ⁷
nirmamaḥ⁸ nirahañkāraḥ⁹ saḥ¹⁰ śāntim¹¹ adhigacchhati¹²

yaḥ³ pumān⁵ = whoever person; adhigacchhati¹² śāntim¹¹ = ¹⁰ attains¹² peace¹¹; vihāya¹ = after relinquishing, abandoning; sarvān⁴ = all; kāmān² = desires; [and] carati⁶ = wanders; niḥspṛhaḥ⁷= free from desires, wants; nirmamaḥ⁸ = without a sense of Mine; saḥ¹⁰ = he; [is] nirahañkāraḥ⁹  = 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.

एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति ।

स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति ॥२- ७२॥

eṣā brāhmī sthitiḥ pārtha nai ’nāṁ prāpya vimuhyati
sthitvā ’syām antakāle ’pi brahmanirvāṇam ṛcchati 2.72

eṣā¹ brāhmī² sthitiḥ³ pārtha⁴ na⁵ enām⁶ prāpya⁷ vimuhyati⁸
sthitvā⁹ asyām¹⁰ anta-kāle¹¹ api¹² brahma-nirvāṇam¹³ ṛcchati¹⁴

pārtha⁴ = O Partha (Arjuna); eṣā¹ = this; [is] brāhmī² sthitiḥ³ = the State of Brahman;  prāpya⁷ = attaining; enām⁶ = this; na⁵  vimuhyati⁸ = he does not⁵ become bewildered or deluded⁸. sthitvā⁹ = established asyām¹⁰ = in this state; [he] ṛcchati¹⁴  = attains, achieves; brahma-nirvāṇam¹³= Absorption in Brahman, Brahman-hood, Brahman Bliss, Liberation of soul; api¹² = even; anta-kāle¹¹ = 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).