Bhagwad Gita

Sri bhagavan uvacha

Imam vivasvate yogam proktavan aham avyayam

Vivasvan manave praha manur iksvakave bravit

 Lord Krishna said “I told to Surya explaining him about this traditiond Yoga.  Surya told his son Vaivsvat Manu who in turn told his son king Ikshvaku.

(1)

 Evam parampara-praptam imain rajarsayo viduh

      Sa kaleneha mahata yogo nastah parantapa

 Partamp Arjun, in this manner secured from the tradition this yoga became known to the  kings and Pundits.  But after that for a long time this yoga had gone in to oblivion and vanished from this earth.

(2)

 

 

Sa evayam maya te dya yogah proktah puratanah

Bhakto si me sakha ceti rahasyam hy etad uttamam

 You are my disciple my devotee and my dear friend.  Therefore, today, I have explained the same yoga to you.  This yoga is deep wisdom and a subject of great secrecy.

(3)

Arjuna uvacha

Aparam bhavato janma param janma vivasvatah

Katham etad vijaniyam tvam adau proktavan iti

 Arjun said, “you have just born now; but surya’s birth dates ages ago when the cosmos just began.  Then how should I accept that you had explained this yoga to Surya.

(4)

Sri bhagavan uvacha

Bahuni me vyatitani janmani tava charjuna

Tany aham veda sarvani na tvam vettha parantapa

 Shri lord said ‘Partamp’ Arjun you and I both have had many births earlier.  You do not know about these but I know.

(5)

Ajo pi sann avyayatma bhutanam isvaro pi san

Prakrtim svam adhisthaya sambhavamy atma-mayaya

Even though I am beyond the cycle of birth or death, and even though I am creator of all beings, I take form and appear in the world from time to time.

(6)

Yada yada hi dharmasya glanir bhavati bharata

     Abhyutthanam adharmasya tadatmanam srjamyaham

 Bharat !  Whenever religion suffers setback and sins excel, I take a form and as a human being come before the mankind.

(7)

 Paritranaya sadhunam vinasaya ca duskrtam

Dharma-samsthapanarthaya sambhavami yuge yuge

 For the help and progress of the saints, and for the destruction of the sinners, and to safeguard the religion I appear from time to time.

(8)

 Janma karma cha me divyam evam yo vetti tattvatah

                 Tyaktva deham punar janma naiti mam eti so rjuna

Arjun my birth and deeds are devine and a-worldly (beyond worldly understanding).  The person who can understand me thus is never born again.  Rather he-gate merged into me.

(9)

Vita-raga-bhaya-krodha man-maya mam upasritah

  Bahavo jnana-tapasa puta mad-bhavam agatah

 Earlier too, those whose desires, envies had bem killed, and who were always devout towards me and had full faith in me;  Many such devotees, purified from wisdom, had affianced my status.

(10)

 Ye yatha mam prapadyante tams tathaiva bhajamy aham

    Mama vartmanuvartante manusyah partha sarvasah

 Arjun whichever way my devotees worship me, I reciprocate accordingly because as I said earlier all people follow the path laid down by me.

(11)

Kanksantah karmanam siddhim yajanta iha devatah

 Ksiprram hi manuse loke siddhir bhavati karmaja

 In this world people who are keen to secure the results of their deeds, orship the lesser gods (Devatas) Because the success of and the achievement of the desires of the worship comes easily.

(12)

 Chatur-varnyam maya srstam guna-karma-vibhagasah

               Tasya kartaram api mam viddhy akartaram avyayam

 Brahmin, Kshtriya, Vaishya and Shudra – These four classes have been created by created by me according to gunas (attributes) and duties.

(13)

 Na mam karmani limpanti na me karma-phale sprha

  Iti mam yo bhijanati karmabhir na sa badhyate

 There is no involvement of mine in the performance of my duties.  Therefore these duties offer not attachment to me.  Whoever is able to understand me in this mahwer, he also rewaing unattached.

(14)

Evam jnatva krtam karma purvair api mumuksubhih

Kuru karmaiva tasmat tvam purvaih purvataram krtam

 In the times goneby, forefathers also understood the reality and carried on with then objectives.  There fore yan should also, following their example, carry on with your duties.

(15)

Kim karma kim akarmeti kavayo py atra mohitah

Tat te karma pravaksyami yaj jnatva moksyase subhat

What is action and what is non-action?  Even the enlightened and people of wisdom get confused to determine this question.  Therefore I will explain to you that basic nature of action; understanding which you will be freed from attachment of action and impurity of mind.

(16)

 Karmano hy api boddhavyam boddhavyam cha vikarmanah

Akarmanas cha boddhavyam gahana karmano gatih

It is necessary to understand the features of action as well as non-action.  Because the final result of action is very deep.

(17)

 Karmany akarma yah pasyed akarmani cha karma yah

Sa buddhiman manusyesu sa yuktah krtsna-karma-krt

 The person who can obsevbe non-action in action and action in inaction he is wise among people. And he is the yogi who performs all his duties well.

(18)

 Yasya sarve samarambhah kama-sankalpa-varjitah

Jnanagni-dagdha-karmanam tam ahuh panditam budhah

Who follows his duty according to the shastras and whose actions are not motivated by desire or a cause in view and whose actions are purified by the fire of wisdom; even the great sages call him a pundit.

(19)

Tyaktva karma-phalasangam nitya-trpto nirasrayah

   Karmany abhipravrtto pi naiva kinchit karoti sah

The person who has not attachment in the deeds or the results thereof and is free from the worldly ;matters, and is fully satisfied with his involvement in God, he may get involved in any kind of action but his actions remain free from attachment.

(20)

 Nirasir yata-chittatma tyakta-sarva-parigrahah

Sariram kevalam karma kurvan napnoti kilbisam

 Who has conquered his self, his senses and his body and who has given up all instruments of worldly pleasure; such a person, without his dependence on hopes of any kind, can carry out his normal duties perform his normal work with the help of his body and yet he remains free from sins of any kind.

(21)

Yadrchchha-labha-santusto dvandvatttito vimatsarah

                 Samah siddhav asiddhau cha krtvapi na nibadhyate

Whatever is received is accepted by him with satisfaction for he does not desire or go after his desires.  Who has freed himself  of envy or jealousy and who transcends the effects of pleasure and pain.  Remains calm and composed in success of failure; Such a person remains free from attachment even when involved in all kinds of work.

(22)

 

 

Gata-sangasya muktasya jnanavasthita-chetasah

                     Yajnayacharatah karma samagram praviliyate

The person who has killed all kinds of attachment and is free from afflictions of affection and has conquered his personal ego; whose mind is always engaged in wisdom of God; For such a person, whose actions are directed only towards betterment of humanity; all his actions get merged in his efforts for general good.

(23)

 Brahmarpanam brahma havir brahmagnau brahmana hutam

         Brahmaiva tena gantavyam brahma-karma-samadhina

 In the Yojna where offerings are also a form of godliness, where the materials used for devine offerings o fire also achieve similar status; For such a saint the results of his actions too carry the greatness of God.

(24)

 Daivam evapare yajnam yoginah paryupasate

Brahmagnav apare yajnam yajnenaivopajuhvati

 Some yogis practitioners perform yojna in the form of their worship to the gods; some others find, the fire of havana no less that the form of the almighty himself and carry out their havan realising their own self and find incomparable almighty in the process.

(25)

Srotradinindriyany anye samyamagnisu juhvati

    Sabdadin visayan anya indriyagnisu juhvati

 Others perform havan in the form of controlling all their senses and sense objects.  This process of control itself becomes the sacred fire. Others practice control on the words that they speak.  Again this process too is a kind of havan.

(26)

 Sarvanindriya-karmani prana-karmani capare

Atma-samyama-yogagnau juhvati jnana-dipite

 There are others who are able to control all actions of all their senses and enlightened by the sacred wisdom perform havan through all actions of the mind through self control.

(27)

 Dravya-yajnas tapo-yajna yoga-yajnas tathapare

Svadhyaya-jnana-yajnas cha yatayah samsita-vratah

 Many people carry out yojna with material objects while some others carry out yojna in the form of deep meditation.  There are still others who perform yojna by virtue of carrying out their own duties in a selfless manner.  And still there are some others who follow the principles of ‘ahimsa’ and other kind of fasts and perform yojna in the form of self study.

(28)

  Apane juhvati pranam prane panam tathapare

Pranapana-gati ruddhva pranayama-parayanah

                      Apare niyatacharah pranan pranesu juhvati

 Sarve py ete yajna-vido yajna-ksapita-kalmasah

  Yajna-sistamrta-bhujo yanti brahma sanatanam

  There are many others who perform yojna through pranvayw interacting with apanvayu and there are others who reverse this process.  Some others continuously control their intake of food and are able to hold the movement, of Prani through ‘Pranayamas’..  All these ‘Sadhak’ ‘performers’ through their yojna kill their own sins thus and are know for their knowledge about yojnas.

(29-30)

Nayam loko sty ayajnasya kuto nyah kuru-sattama

 Kurukshretha Arjun those who experience the nectar of remains of a yojna realise and merge with he omnipresent immortal almighty.  And the people who do not engage themselves in any form of yojna cannot be happy even in this word; so how can these achieve peace and happiness after death.

(31)

 Evam bahu-vidha yajna vitata brahmano mukhe

    Karma-jan viddhi tan sarvan evam jnatva vimoksyase

This and many other types of yojna are described in details in our vedas.  You must consider these yojnas worthy of performance through mind, senses and the body.  Once you understand the core subject of yojna and practice these to the best of your ability, you will achieve freedom from the ill effects of your action or will rise above the petty pleasures of your ctions.

(32)

 Sreyan dravyamayad yajnaj jnana-yajnah parantap

                  Sarvam karmakhilam partha jnane parisamapyate

Arjun as compared to the yojna performed with material objects that carried out with wisdom is far superior.  Besides all kinds of duties end with the achievement of wisdom.

(33)

Tad viddhi pranipatena pariprasnena sevaya

    Upadeksyanti te jnanam jnaninas tattva-darsinah

 You learn this wisdom from the sages who have acquired through their continuous efforts.  You must humbly greet them and serve them with devotion.  Ask them politely the questions that arise in your mind without iota of cuming.  Those knowledgeable sages who have realised the almighty will give you suitable advice.

(34)

 Yaj jnatva na punar moham evam yasyasi pandava

Yena bhutany asesani draksyasy atmany atho mayi

Once you understand their advice, you will no longer get into the fit of attachment and emotions and will first see yourself in the proper perspective and then realise me the almighty.

(35)

Api ched asi papebhyah sarvebhyah papa-krttamah

                  Sarvam jnana-plavenaiva vrjinam santarisyasi

Even if you are a sinner of the sinners, you will with the help of the boat incarnated by wisdom will crossover the sea of sins.  All your sins will die out.

(36)

Yathaidhamsi samiddho gnir bhasmasatt kurute rjuna

                Jnanagnih sarva-karmani bhasmasat kurute tatha

Because, Arjun, just as the raging fire burns the whole of the fuel, the fir of wisdom  burns away all the actions and the effects thereef.

(37)

Na hi jnanena sadrsam pavitram iha vidyate

Tat svayam yoga-samsiddhah kalenatmani vindati

 In this world there is no purifier as good as wisdom. And in fact this wisdom comes to one automatically who continues practice of Karmayoga for a long time i.e. carries on performing his duties without hope or desire or attachment.

(38)

  Sraddhaval labhate jnanam tat-parah samyatendriyah

Jnanam labdhva param santim achirenadhigachchhati

 The one who conquers his own self and has a quest for knowledge and is a devoted human being achieves wisdom.  Thereafter he achieves peace in the shape of realisation of God sooner than later.

(39)

Ajnas casraddadhanas cha samsayatma vinasyati

   Nayam loko sti na paro na sukham samsayatmanah

 And the person who is full of suspicion lacks devotion and ‘Vivek’ destroys himself without doubt.  There is no place for such a person in theis world or the next.  Not he can ever be happy.

(40)

 Yoga-sannyasta-karmanam jnana-sanchhinna-samsayam

             Atma-vantam na karmani nibadhnanti dhananjaya

Dhanajay (Arjun) the person who has dedicated all his actions to the alruighty through the procedures of Karmayoga i.e. performance of duty without every or attachment and through his enlighten ment destroyed all the suspicions, none of his actions can cause ill effects to such a self controlled sould.

(41)

 Tasmad ajnana-sambhutam hrt-stham jnanasinatmanah

             Chhittvainam samsayam yogam atisthottistha bharata

Therefore, Arjun you must kill the suspicion of your mind that has born out of ignorance with the sword of wisdom and get settled with the performance of your duty and get ready for the battle.

(42)

Arjuna uvacha

Jyayasi chet karmanas te mata buddhir janardan

                    Tat kim karmani ghore mam niyojayasi kesava

Arjuna said, “Janardhana, if you think that enlightenment is  nobler than the performance of duty then why do you want me, Keshava(Lord Krishna), to indulge in this dreadful war.

(1)

 Uyamisreneva vakyena buddhim mohayasiva me

Tad ekam vada nischitya yena sreyo ham apnuyam

 And you keep on recommending obscure ideas which are difficult to      understand and make me puzzled.  Therefore give me that specific       advice which will take me to the path of salvation.

(2)

Sri bhagavan uvaca

Loke smin dvi-vidha nistha pura prokta mayanagha

 Jnana-yogena sankhyanam karma-yogena yoginam

 The lord Almighty said, “Nishpap (Innocent) Arjun, in this world, there are two  types of loyalties that I had described before.  Among these followers        of ‘Sankhayoga’ are loyal to the path of enlightenment and the        Karmayogis are loyal to the performance of duty.

(3)

 Na karmanam anarambhan naiskarmyam puruso snute

               Na cha sannyasanad eva siddhim samadhigacchati

 Neither a person can achieve a state of nobility without following the path of duty, nor by relinquishing his duty can he achieve the path of enlightenment.

(4)

Na hi kaschit ksanam api jatu tisthaty akarmakrt

Karyatte hy avasah karma sarvah prakrti-jair gunaih

 Undoubtedly, no one can be really not doing anything even for a       moment, because the entire mankind is forced to carry out something or the other at all times due to ‘Gunas’ (attributes)created by  Nature.

(5)

  Karmendriyani Samyamya ya aste manasa smaran

Indriyarthan vimudhatma mithyacharah sa uchyate

 The idiotic mind who forces all senses to stop working outwardly bet keep on thinking about the wordly sensual pleasures is known a hypocrite and an imposter.

(6)

 Yas tv indriyani manasa niyamyarabhate rjuna

Karmendriyaih karma-yogam asaktah sa visisyate

 But, Arjun, he, who can control with his mind, all the senses and carry out his duty without attachment, is indeed worthy of praise.

(7)

 Niyatam kuru karma tvam karma jyayo hy akarmanah

                Sarira-yatrapi cha te na prasiddhyed akarmanah

 You must carry out your work according to principles enunciated in the shastras, as carrying out your work is much better than not working.  Besides, without working you cannot even sustain yourself.

(8)

 Yajnarthat karmano nyatra loko yam karma-bandhanah

               Tad-artham karma kaunteya mukta-sangah samachara

 Except the work carried out as a yajna, all others get the person emotionally attached with the work itself.  Therefore Arjun you must carry out your duty without attachment to the best of your ability.

(9)

 Saha-yajnah prajah srstva purovacha prajapatih

Anena prasavisyadhvam esa vo stv ista-kama-dhuk

 Lord Brahma created people and told that you must prosper through the yajnas and the yajnas may bring the worldly prosperity that you may desire.

(10)

  Isttan bhogan hi vo deva dasyante yaina-bhavitah

Tair dattan apradayaibhyo yo bhunkte stena eva sah

 You should carry out the yagna for the progress of ‘Devtas’ and they in turn grant you prosperity.  And the person who enjoys the pleasures of life without thanksgiving is just like a thief.

(12)

Yajna-sistasinah santo muchyante sarva-kilbisaith

Bhunjate te tv agham papa ye pachantyatma-

karanat

Noble people who feed themselves with the prasada of yagna transcend and get freedom from all their sins.  But those who selfishly only cook for themselves disregarding the ‘Devta’ donors in fact feed on sins.

(13)

Annad bhavanti bhutani parjanyad anna-sambhavah

Yajnad bhavati parjanyo yajnah karma-samudbhavah

 Karma brahmodbhavam viddhi brahmaksara-samudbhavam

Tasmat sarva-gatam brahma nityam yajne pratisthitam

 All beings are born out of grains.  Rains are the reason for the growth of grains.  Yajna brings about rains.  And yajna is performed by the duty of human beings.  The vedas are responsible for all dutiful efforts.   And the Almighty alone has created the vedas.  This amply established that the omnipotent almighty is always present amidst the yajnas.

(14-15)

 Evam pravartitam chakram nanuvartayatiha yah

                    Aghayur indriyaramo mogham partha sa jivati

 Arjun, in this world whoever doesnot performs according these holy laws established by the traditions, or who does not carry out his duty and indulges only in the worldly pleasures lives uselessly and without any purpose.

(16)

 Yas tv atma-ratir eva syad atma-trptas ca manavah

Atmany eva cha santustas tasya karyam na vidyate

 But the person who remains involved with his ‘atma’ and is satisfied only in his atma and ‘atma’ alone brings about his happiness; For him there remains no duty to be performed.

(17)

 Naiva tasya krtenartho nakrteneha kaschana

Na chasya sarva-bhutesu kaschid artha-vyapasrayah

 Because for that great soul in this world there remains no selfish deed.  Nor he intends not to work.  In fact three remains nothing of human selfishness that has any relations with him.

(18)

 Tasmad asaktah satatam karyam karma samachara

                 Asakto hy acharan karma param apnoti purusah

 Therefore you should always continue performing your duty to the best of your ability without any attachment.  Because one who carries on with his duties unattached realises almighty, the God.

(19)

Karmanaiva hi samsiddhim astthita janakadayah

Loka-sangraham evapi sampasyan kartum arhasi

The Great and enlightened ones like Janak achieved realisation only     through performance of their duties.  Therefore, keeping in view, the        deeds of the great ones, you are worthy of your duty or you should       always perform your duty.

(20)

 Yad yad acharati sresthas tat tad evetaro janah

 Sa yat pramanam kurute lokas tad anuvartate

The conducts of the great ones are copied by other people. Whatever examples are set by the leader all people carryout their action according to the example before them.

(21)

Na me parthasti kartavyam trisu lokesu kinchana

 Nanavaptam avaptavyam varta eva cha karmani

 Arjun, in all three worlds, there is nothing for me to be performed as my duty, nor there is anything worth possessing which I do not have.  Still I am always performing and carrying out my work.

(22)

 Yadi hy aham na varteyam jatu karmany atandritah

Mama vartmanuvartante manusyah partha sarvasah

 Because, Arjun, in case I relinquish work it will be a matter of great loss.  Because all the human beings will follow the path treaded by Me.

(23)

Utsideyur ime loka na kuryam karma ched aham

Sankarasya cha karta syam upahanyam imah prajah

Therefore if I stop performing duty, I shall be responsibility for all the        inaction and I shall be responsible for the destruction (extinction) of the humanity

(24)

 Saktah karmany avidvamso yatha kurvanti bharata

Kuryad vidvams tathasaktas chikirsur loka-sangraham

Bharat (Arjun), just as engulfed in attachment, ignorant person carries on with his work, the knowledgeable person should also carry out his duties without attachment in the interest of humanity.

(25)

 Na buddhi-bhedam janayed ajnanam karma-sanginam

 Josayet sarva-karmani vidvan yuktah samacaran

The enlightened person who has realised God should avoid breeding suspicion among the foolish people or should not encourage lack of love for their duties.  Rather, following his own duty as prescribed by the shastras, the wiseman should encourage others to perform their duties as well

(26)

 Prakrteh kriyamanani gunaih karmani sarvasah

Ahankara-vimudhatma kartaham iti manyate

 In reality all the deeds are done due to the effects of the three Gunas.  Still the person who is full of ego consider that he alone has done it or he is the ‘doer’.

(27)

 Tattvavit tu maha-baho guna-karma-vibhagayoh

                     Guna Gunesu vartantta iti matva na sajjate 

But, Mahabaho (Arjuna), one who understands the functions of the Gunas and the functions of the Duty considers that only Gunas interact with each other and cause action; therefore he does not get, involved and remains unattached with any of the actions.

(28)

 Prakrter guna-sammudhah sajjante guna-karmasu

  Tan akrtsna-vido mandan krtsna-vin na vicalayet

 Those who are deeply influenced by the ‘Gunas’ born out of nature remain equally attached with ‘Gunas’ and the actions.  The enlightened person should never attempt to further confuse these ignorant people.

(29)

 Mayi sarvani karmani sannyasyadhyatma-chetasa

 Nirasir nirmamo bhutva yudhyasva vigata-jvarah

Having faith only in Me the omnipotent and dedicating all your deeds to Me you must carry out your duty without any hope without any attachment or remorse.

(30)

Ye me matam idam nityam anutisthanti manavah

Sraddhavanto nasuyanto muchyante te pi karmabhih

 Whosoever follows my advise without blemishes and with devotion; they are freed from the shackles of attached actions.

(31)

 Ye tv etad abhyasuyanto nanutisthanti me matam

sarva-jnana-vimudhams tan viddhi nastan achetasah

 But other people with unsound wisdom who donot follow my advice; you must consider these people deficient and decadent in all respects.

(32)

Sadrsam chestate svasyah prakrter jnanavan api

Prakrtim yanti bhutani nigrahah kim karisyati

 All human beings are created by nature.  Their actions are influenced by the attributed they are born with.  So in what way anyone can maintain his own ego which is futile.

(33)

Indriyasyendriyasyarthe raga-dvesau vyavasthitau

Tayor na vasam agacchet tau hy saya paripanthinau

 Among the senses and their sense objects desire and envy are always latent and remain hidden.  Man should not be overpowered by these.  Because both these are enemies creating handicaps in the path of salvation.

(34)

Sreyan sva-dharmo vigunah para-dharmat svanusthitat

Sva-dharme nidhanam sreyah para-dharmo bhayavahah

One’s own duty is always preferable even if apparently it appears to be without greatness as compared to well performed duty of another human being.  It is worthy even to die performing one’s own duty. The duty of the other one is always full of fright and is bound to cause fear.

(35)

Arjuna uvaca

Atha kena prayukto yam papam charati purusah

                     Anicchann api varsneya balad iva niyojitah

Arjun said “Krishna, then why does one without wanting to commit sin still is seen afflicted by some force and indulges in sinful acts.

(36)

Sri bhagavan uvacha

                  Kama esa krodha esa rajoguna-samudbhavah

Maha-sano maha-papma viddhy enam iha vairinam

 Lord Krishna said.  “Desire born due to Rajo  Guna is the root cause of Anger.  Desire is insatiable and is never satisfied with indulgence in worldly pleasure.  In this respect you must consider Desire as your greatest enemy.

(37)

 Dhumenavriyate vahnir yathadarso malena cha

    Yatholbenavrto garbhas tatha tenedam avrtam

 Just as smoke engulfs the fire and mirror is covered by the dust or foetus is covered with membrane in the same way wisdom is covered with the Desire.

(38)

 Avrtam jnanam etena jnanino nitya-vairina

Kama-rupena kaunteya duspurenanalena cha

 Arjun just like fire never is satisfied with growth Desire too is insatiable and has propensity to grow and man’s wisdom is averpowered by his enemy-desire.

(39)

 Indriyani mano buddhir asyadhisthanam uchyate

Etair vimohayaty esa jnanam avrtya dehinam

Senses, mind and one’s intelligence – These are the abodes of Desire. This desire through the means of mind, intelligence and the senses overpowers the basic wisdom of man.

(40)

 Tasmat tvam indriyany adau niyamya bharatarsabha

Papmanam prajahi hy enam jnana-vijnana-nasanam

 Therefore, Arjun, keeping full control over your senses with all your might you must destroy this desire which kills away man’s wisdom and scientific nature.

(41)

Indriyani parany ahur indriyebhyah param manah

Manasas tu para buddhir yo buddheh paratas tu sah

 Senses are considered to be more powerful than the body.  Mind is considered more powerful than the senses.  And wisdom is stronger than the mind.  And that which far stronger than wisdom is ‘Atma’.

(42)

Evam buddheh param buddhva samstabhyatmanam atmana

           Jahi satrum maha-baho kama-rupam durasadam

In this manner understanding fully the power of ‘Atma’ which is stronger than wisdom and by controlling your mind with your wisdom you must kill your abominable enemy – ‘Desire’.

(43)

          Sanjaya uvaca

Tam tatha krpayavistam asru-purnakuleksanam

        Visidantam idam vakyam uvaca madhusudanah

 Sanjay said Lord Krishna, finding Arjuna in a bewildered state with

eyes full of tears and mind engulfed in grief, told him :

(1)

 Sri bhagavan uvaca

Kutas tva kasmalam idam visame samupasthitam

        Anarya-justam asvargyam akirti-karam arjuna

 Dear Arjuna how did you get into this fit of attachment at this most inopportune time.  Attachment will neither take you to heaven nor it is practised by the enlightened.  Even it can never enhance your name.

(2)

 Klaibyam ma sma gamah partha naitat tvayy upapadyate

    Ksudram hrdaya-daurbalyam tyaktvottistha parantapa

Therefore, Arjuna, don’t get into realm of impotence.  It doesn’t behove you.Dear Arjuna get rid of the wasteful of the mind and get ready for the battle.

(3)

 Arjuna uvaca

Katham bhismam aham sankhye dronam ca madhusudana

            Isubhih pratiyotsyami pujarhav arisudana

Arjuna said “Madhusudan, how can I fire arrows at respected Bhisham Pitamah and Dronacharya.  My lord they are worthy of worship.

(4)

Gurun ahatva hi mahanubhavan

     sreyo bhoktum bhaiksyam apiha loke    

     Hatvartha-kamams tu gurun ihaiva

     bhunjiya bhogan rudhira-pradigdhan

Therefore instead of killing these great souls I would prefer to beg. consider the succour of mercy more beneficial, Because I feel, at best, I will be indulging in worldly pleasures and wealth that would  be soaked with the blood of my respected mentors.

(5)

                                    Na caitad vidmah kataran no gariyo

       yad va jayema yadi va no jayeyuh

       Yan eva hatva na jijivisamas

                                     te vasthitah pramukhe dhartarastrah

Besides, we do not  know  what  is  more advantageous to us – to fight or to relinquish war.  Even we do not know who will  win. We are  faced  in this, battle  with those  very people who are dear to us  and we  do not even want to live after killing our own dear ones.

(6)

 Karpanya-dosopahata-svabhavah

  prcchami tvam dharma-smmudha-cetah

  Yac chreyah syan niscitam bruhi tan me

sisyas te ham sadhi mam tvam prapannam

Therefore, downcast with cowardice, confused in  connection with the call of my duty and with mind afflicted with attachment; I seek your guidance.  I am your disciple; therefore being in your patronage advise me the most worthwhile action in this hour of peril.

(7)

 

      Na hi prapasyami mamapanudyad

yac chokam ucchosanam indriyanam

     Avapya bhumav asapatnam rddham

     rajyam suranam api cadhipatyam

Because I donot foresee that kingdom full of wealth or the blessing worthy of gods even could bring me such a solace that will rid me of the deep grief that has left all my senses dry.

(8)

          Sanjaya uvaca

         Evam uktva hrsikesam gudakesah parantapah

Na yotsya iti govindam uktva tusnim babhuva ha

Sanjay said “Rajan, Arjuna whose agility is known to conquer sleep after speaking to shri Gobind the lord Krishna in such  a manner full of remorse finally said that I will not fight”.

(9)

Tam uvaca hrsikesah prahasann iva bharata

Senayor ubhayor madhye visidantam idam vacah

 Bharatvanshi  Dhritrashtra,  finding  Arjuna  totally  downcast  with  grief amidst the two armies, lord Krishna laughingly told Arjuna”.

(10)

 

       Sri bhagavan uvaca

Asocyan anvasocas tvam prajna-vadams ca bhasase

      Gatasun agatasums ca nanusocanti panditah

Lord Krishna said “Arjuna, you don’t lament for worthy people and you talk like pundits.  But  understand from me that knowledgeable pundits  neither  mourn  those  who  are dead nor they lament those  who are alive.

(11)

          Na tv evaham jatu nasam na tvam neme janadhipah

Na caiva na bhavisyamah sarve vayam atah

                param

It is not true that in any given time you did not exist or these kings nor that in future we will loose our existence.

(12)

 

Dehino smin yatha dehe kaumaram yauvanam jara

     Tatha dehantara-praptir dhiras tatra na muhyati

Just as a soul lives a child then in youth and finally as a old  person likewise  it  also  changes  the  body.   In  such  circumstances, the enlightened  person does not get attached.

(13)

Matra-sparsas tu kaunteya sitosna-sukha-duhkha-dah

   Agamapayino nityas tams titiksasva bharata

 Kuntiputra  Arjuna,  winter  or  summer; or such states or situation that bring joy or grief are all temporary.  You have to bear these.

(14)

  Yam hi na vyathayanty ete purusam purusarsabha

Sama-duhkha-sukham dhiram so mrtatvaya kalpate

 Because the mature mind who considers same and is not disturbed by joy or grief; his is the soul worthy of salvation.

(15)

Nasato viidyate bhavo nabhavo vidyate satah

Ubhayor api drsto ntas tv anayos tattva-darsibhih

 There is no base for the untruth and the truth always establishes itself.  The enlightened person always understands the essence of these.   The core meaning is finally grasped by him.

(16)

 Avinasi tu tad viddhi yena sarvam idam tatam

Vinasam avyayasyasya na kascit kartum arhati

The omni present is the only one that is immortal and beyond any danger of affliction.  Nothing can damage it.

(17)

Antavanta ime deha nityasyoktah saririnah

Anasino prameyasya tasmad yudhyasva bharata

 But all the bodies that embody the undecaying everlasting  unperishable and perpetual soul.  There for you must fight the  battle.

(18)

Ya enam vetti hantaram yas cainam manyate hatam

     Ubhau tau na vijanito nayam hanti na hanyate

 Whoever thinks that the soul can kill or the soul can die don’t know know the fact.  Because soul never kills anyone not it can be killed by anyone.

(19)

Na jayate mriyate va kadacin

nayam bhutva bhavita va nna bhuyah

     Ajo nityah sasvato yam purano

     na hanyate hanyamane sarire 

 In no time this soul ever is born nor there is anytime when the soul dies, because the soul is everlasting deathless and eternal.  The body may die the soul does not.

(20)

 Vedavinasinam nityam ya enam ajam avyayam

Katham sa purusah partha kam ghatayati hanti kam

Arjun one who understands, the eternal nature and everlasting character of the soul, how can be kill or get killed.

(21)

Vasamsi jirnani yatha vihaya

 navani grhnati naro parani

 Tatha sarirani vihaya jirnany

 anyani samyati navani dehi

 Just  as  a  man  has  to give up the old clothes when he takes wears over  the  new, in  the  same way  the soul relinquishes the old body and come into the new one.

(22)

Nainam chindanti sastrani nainnam dahati pavakah

     Na cainam kledayanty apo na sosayati marutah

Sword cannot cut the soul, fire cannot burn it, water cannot make it wet and the air cannot dry it up

(23)

Acchedyo yam adahyo yam akledyo sosya eva ca

Nityah sarva-gatah sthanur acalo yam sanatanah

 Because the soul is uncut table; it is imperishable and nothing can ever ause any kind of effect.  The soul is immortal  _________  permanent and  perpetual.

(24)

Avyakto yam acintyo yam avikaryo yam ucyate

Tasmad evam viditvainam nannusocitum arhasi

Neither the soul can be decried in words not it ever gets blemished. Therefore, Arjuna, understanding the true nature of human soul, you are not worthy of lamenting o getting into any kind of grief.

(25)

Atha cainam nitya-jatam nityam va manyase mrtam

     Tathapi tvam maha-baho nainam socitum arhasi

Jatasya hi dhruvo mrtyur dhruvam janma mrtasya ca

    Tasmad apariharye rthe na tvam socitum arhasi

But even it you consider the soul takes birth and dies, even than you should not get into grief because anyone who is born must die and the one who dies must be born again.  And therefore  you must not grieve considering the insoluble nature of the life-birth cycle.

(26-27)

 Avyaktadini bhutani vyakte-madhyani bharata

         Avyakta-nidhanany eva tatra ka paridevana

 Arjun, all beings were invisible before birth and all will become invisible after death.  Only during the period between birth the death they are visible.  In such a situation where is the need for grief.

(28)

 Ascaryavat pasyati kascit enam-

       ascaryavad vadati tathaiva cannyah

       Ascaryavac cainam anyah srnoti

srutvapy enam veda na caiva kascit

 Only an enlightened person can understand the soul in its true manifestation.   Another enlightened one can only explain in his description but most cannot even undersand after due  explanations.

(29)

Dehi nityam avadhyo yam dehe sarvasya bharata

       Tasmat sarvani bhutani na tvam socitum arhasi

Arjun the soul in the body cannot be killed.  Therefore you must not get into grief for all human ____ beings.

(30)

 Svadharmam api caveksya na vikampitum arhasi

Dharmyaddhi yuddhac chreyo nyat ksatriyasya na vidyate

 Besides considering your own duty you must not have any cause of fear of any kind.  Because for a Kshtriya battle of righteousness is the best path of salvation and pride.

(31)

 Yadrcchaya copapannam svarga-dvaram apavrtam

Sukhinah ksatriyah partha labhante yuddham idrsam

 ‘Parth’, the doors of heaven have automatically been opened for you in the garb of this riteou war.  And only fortunate Kshtriyas get this unique opportunity.

(32)

 Atha cet tvam imam dharmyam sangramam-na karisyasi

             Tatah svadharmam kirtim ca hitva papam avapsyasi

But if you choose not to fight this dutiful bate; you will act against your  religion,  your  duty  and  will  loose  your  name and will be committed to sin.

(33)

 Akirtim capi bhutani kathayisyanti te vyayam

          Sambhavitasya cakirtir maranad atiricyate

Everyone will talk of your cowardice and lowly actions for times to come.  For a men of status such a bad name is worse than death.

(34)

 Bhayad ranad uparatam namsyante tvam maha-rathah

  Yesam ca tvam bahu-mato bhutva yasyasi laghavam

 And for all those who had great respect for you will consider you belittled and will think that being afraid you have avoided the battle.

(35)

    Avacya-vadams ca bahun vadisyanti tavahitah

Nindantas tava samarthyam tato duhkhataram nu kim

 Your enemies will talk ill of your abilities and will say unspeakable words.   What ever could be cause for a greater grief?

(36)

 Hato va prapsyasi svargam jitva va bhoksyase mahim

    Tasmad uttistha kaunteya yuddhaya krta niscayah

Either you will die in the battle and go to the heaven or you will win your kingdom and enjoy the rule.  therefore get ready for the battle with full determination.

(37)

 

        Sukha-duhkhe same krtva labhalabhau jayajayau

Tato yuddhaya yujyasva naivam papam avapsyasi

 Considering victory and defeat, loss orgain as same; you must get ready to fight.  Fighting the battle with this spirit you will not be afflicted by sin.

(38)

 Esa te bhihita sankhye buddhir yoge tv imam srnu

Buddhya yukto yaya partha karma-bandham prahasyasi

 ‘Parth’, I have given this advice according to ‘Gyan Yog’ now you understand me according to the principles of Karmayog, due to which you will give up all forms of attachment to action or annihilate the ill effects of the action itself.

(39)

  Nehabhikrama-naso sti pratyavayo na vidyate

Svalpam apy asya dharmasya trayate mahato bhayat

 Following the Karmayog no action originates or generates any effects either in the beginning or in the end.  Rather a little practice of Karmayog relieves you from the fear of the dire death or birth-death cycle.

(40)

 Vyavasayatmika buddhir ekeha kuru-nandana

Bahu-sakha hy anantas ca buddhayo vyavasayinam

 Arjun in Karmayog the definitive intelligence is focussed and unidirectional.  But for those with unstable mind with wandering thoughts and attached with the results of the actions; their minds and wisdom also wonder making them indecisive and unstable.

(41)

 Yam imam puspitam vacam pravadanty avipascitah

     Veda-vada-ratah partha nanyad astiti vadinah

 

Kamatmanah svarga-para janma-karma-phala-pradam

              Kriya-visesa-bahulam bhogaisvarya-gatim prati

 

        Bhogaisvarya-prasaktanam tayapahrta-cetasam

Vyavasayatmika buddhih samadhau na vidhiyate

 Arjun, those who are involved and attached to the worldly pleasures, who see only the results of the efforts and who consider heaven only the most sought after good and nothing else; these mundane people use artificial and affected language.  They are the ones who indulge in hankering after riches, comforts and pleasures, and describe various means and methods to obtain these and who are absolutely attached with such actions and thoughts and whose minds are overcome by these blemishes.  They do not possess the desiccate

power.

(42-43-44)