Bhagavad Gītā

Chapter 2: Sāṃkhya Buddhi Yoga

— begin anuṣṭubh meter (4x8) —

Śloka 2.1

सञ्जय उवाच
sañjaya uvāca
तं तथा कृपयाविष्टम्-
taṃ tathā kṛpayāviṣṭam-
अश्रुपूर्णाकुलेक्षणम् ।
aśrupūrṇākulekṣaṇam |
विषीदन्तमिदं वाक्यम्-
viṣīdantamidaṃ vākyam-
उवाच मधुसूदनः ॥ १ ॥
uvāca madhusūdanaḥ ‖ 1 ‖

~~~

sañjayaḥ: Sañjaya; uvāca: he said; tam: him; tathā: thus; kṛpayā-āviṣṭam-aśru-pūrṇa-ākula-īkṣaṇam: with pity + overwhelmed + tears + full + disturbed + eyes; viṣīdantam-idam: despondent + these; vākyam-uvāca: words + he said; madhusūdanaḥ: Slayer of the Madhu Demon

Sañjaya said: “To him who was overwhelmed with pity, whose eyes were disturbed and full of tears, and who was despondent, the Slayer of the Madhu Demon spoke the following words.”

Śloka 2.2

श्रीभगवानुवाच
śrībhagavānuvāca
कुतस्त्वा कश्मलमिदं
kutastvā kaśmalamidaṃ
विषमे समुपस्थितम् ।
viṣame samupasthitam |
अनार्यजुष्टमस्वर्ग्यम्-
anāryajuṣṭamasvargyam-
अकीर्तिकरमर्जुन ॥ २ ॥
akīrtikaramarjuna ‖ 2 ‖

~~~

śrī-bhagavān-uvāca: The Blessed + Lord + he said; kutaḥ-tvā: from where + unto you; kaśmalam-idam: weakness + this; viṣame: in this hour of crisis; samupasthitam: befallen; anārya-juṣṭam-asvargyam-akīrti-karam-arjuna: ignoble people + practiced + not leading to heaving + infamy + causing + O Arjuna

The Blessed Lord said: “How has this weakness befallen you in this hour of crisis, O Arjuna?  It is practiced by ignoble people.  It leads to infamy, not heaven.”

Śloka 2.3

क्लैब्यं मा स्म गमः पार्थ
klaibyaṃ mā sma gamaḥ pārtha
नैतत्त्वय्युपपद्यते ।
naitattvayyupapadyate |
क्षुद्रं हृदयदौर्बल्यं
kṣudraṃ hṛdayadaurbalyaṃ
त्यक्त्वोत्तिष्ठ परन्तप ॥ ३ ॥
tyaktvottiṣṭha parantapa ‖ 3 ‖

~~~

klaibyam: impotence; mā: not; sma: ever; gamaḥ: yield; pārtha: O Son of Pṛthā; na-etat-tvayi-upapadyate: not + this + to you + it is becoming; kṣudram: petty; hṛdaya-daurbalyam: heart + weakness; tyaktvā-uttiṣṭha: having given up + arise; parantapa: O Scorcher of Foes

“Do not yield to this impotence, O Son of Pṛthā.  It does not become you.  Having given up such petty weakness of heart, arise, O Scorcher of Foes!”

Śloka 2.4

अर्जुन उवाच
arjuna uvāca
कथं भीष्ममहं संख्ये
kathaṃ bhīṣmamahaṃ saṃkhye
द्रोणं च मधुसूदन ।
droṇaṃ ca madhusūdana |
इषुभिः प्रतियोत्स्यामि
iṣubhiḥ pratiyotsyāmi
पूजार्हावरिसूदन ॥ ४ ॥
pūjārhāvarisūdana ‖ 4 ‖

~~~

arjunaḥ: Arjuna; uvāca: he said; katham: how; bhīṣmam-aham saṃkhye: Bhīṣma + I + in battle; droṇam: Droṇa; ca: and; madhusūdana: O Slayer of the Madhu Demon; iṣubhiḥ: with arrows; pratiyotsyāmi: I can attack; pūjā-arhau-arisūdana: worship + worthy of + O Destroyer of Foes

Arjuna said: “How can I shoot arrows at Bhīṣma and Droṇa in battle, O Slayer of the Madhu Demon, who are worthy of worship, O Destroyer of Foes?”

— begin triṣṭubh meter (4x11) —

Śloka 2.5

गुरूनहत्वा हि महानुभावान्
gurūnahatvā hi mahānubhāvān
श्रेयो भोक्तुं भैक्ष्यमपीह लोके ।
śreyo bhoktuṃ bhaikṣyamapīha loke |
हत्वार्थकामांस्तु गुरूनिहैव
hatvārthakāmāṃstu gurūnihaiva
भुज्जीय भोगान्रुधिरप्रदिग्धान् ॥ ५ ॥
bhujjīya bhogānrudhirapradigdhān ‖ 5 ‖

~~~

gurūn-ahatvā: teachers + not having killed; hi: certainly; mahānubhāvān: exalted; śreyaḥ: better; bhoktum: to subsist; bhaikṣyam-api-iha: having begged + certainly + in this; loke: in the world; hatvā-artha-kāmāṃs-tu gurūn-iha-eva: having killed + wealth + pleasure + but + teachers + in this battle + certainly; bhujjīya: I would enjoy; bhogān-rudhira-pradigdhān: enjoyments + blood + stained with

“It would certainly be better to survive in this world by having begged than having killed such exalted teachers.  Having killed them in this battle I would enjoy wealth and pleasure.  But those enjoyments would be stained with blood.”

Śloka 2.6

न चैतद्विद्मः कतरन्नो गरीयो
na caitadvidmaḥ kataranno garīyo
यद्वा जयेम यदि वा नो जयेयुः ।
yadvā jayema yadi vā no jayeyuḥ |
यानेव हत्वा न जिजीविषामस्
yāneva hatvā na jijīviṣāmas
तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः ॥ ६ ॥
te’vasthitāḥ pramukhe dhārtarāṣṭrāḥ ‖ 6 ‖

~~~

na: not; ca-etat-vidmaḥ: and + this + we know; katarat-naḥ: which + for us; garīyaḥ: better; yat-vā: which + or; jayema: we may conquer; yadi: if; vā: or; naḥ: us; jayeyuḥ: they may conquer; yān-eva: these + certainly; hatvā: having killed; na: not; jijīviṣāmaḥ: wish to live; te-avasthitāḥ: they + situated; pramukhe: in front of; dhārtarāṣṭrāḥ: sons of Dhṛtarāṣṭra

“We do not know which is better for us: conquering them or being conquered by them.  Having killed these sons of Dhṛtarāṣṭra standing before us, we would no longer wish to live.”

Śloka 2.7

कार्पण्यदोषोपहतस्वभावः
kārpaṇyadoṣopahatasvabhāvaḥ
पृच्छामि त्वां धर्मसम्मूढचेताः ।
pṛcchāmi tvāṃ dharmasammūḍhacetāḥ |
यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे
yacchreyaḥ syānniścitaṃ brūhi tanme
शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् ॥ ७ ॥
śiṣyaste’haṃ śādhi māṃ tvāṃ prapannam ‖ 7 ‖

~~~

kārpaṇya-doṣa-upahata-svabhāvaḥ: pity + vice + afflicted + my nature; pṛcchāmi: I ask; tvām: you; dharma-sammūḍha-cetāḥ: duty + confused + mind; yat-śreyaḥ: which + best; syāt-niścitam: would be + for certain; brūhi: you should tell; tat-me: that + to me; śiṣyaḥ-te-aham: disciple + your + I am; śādhi: you should instruct; mām: me; tvām: to you; prapannam: surrendered

“My nature is afflicted by the vice of pity, and my mind is confused about my duty.  I ask you to tell me for certain what would be best.  I am your disciple, surrendered unto you.  Please instruct me.”

Śloka 2.8

न हि प्रपश्यामि ममापनुद्याद्
na hi prapaśyāmi mamāpanudyād
यच्छोकमुच्छोषणमिन्द्रियाणाम् ।
yacchokamucchoṣaṇamindriyāṇām |
अवाप्य भूमावसपत्नमृद्धं
avāpya bhūmāvasapatnamṛddhaṃ
राज्यं सुराणामपि चाधिपत्यम् ॥ ८ ॥
rājyaṃ surāṇāmapi cādhipatyam ‖ 8 ‖

~~~

na: no; hi: certainly; prapaśyāmi: I see; mama-apanudyāt: my + it may dispel; yat-śokam-ucchoṣaṇam-indriyāṇām: which + grief + withering + my senses; avāpya: having gained; bhūmau-asapatnam-ṛddham: on earth + unrivaled + prosperous; rājyam: kingdom; surāṇām-api: over the gods + even; ca-adhipatyam: and + dominion

“For I see no way to dispel my grief, which is withering my senses, even having gained a prosperous, unrivaled kingdom on earth and dominion over the gods.”

— begin anuṣṭubh meter (4x8) —

Śloka 2.9

सञ्जय उवाच
sañjaya uvāca
एवमुक्त्वा हृषीकेशं
evamuktvā hṛṣīkeśaṃ
गुडाकेशः परन्तपः ।
guḍākeśaḥ parantapaḥ |
न योत्स्य इति गोविन्दम्
na yotsya iti govindam
उक्त्वातूष्णीं बभूव ह ॥ ९ ॥
uktvātūṣṇīṃ babhūva ha ‖ 9 ‖

~~~

sañjayaḥ: Sañjaya; uvāca: he said; evam-uktvā: thus + having spoken; hṛṣīkeśam: Lord of the Senses; guḍākeśaḥ: Master of Sleep; parantapaḥ: O Scorcher of Foes; na: not; yotsye: I will fight; iti: thus; govindam: O Cow-Herder; uktvā-tūṣṇīm: having spoken + silent; babhūva: became; ha: certainly

Sañjaya said: “Having spoken thus, O Scorcher of Foes, the Master of Sleep told the Lord of the Senses, ‘I will not fight, O Cow-Herder,’ and fell silent.”

Śloka 2.10

तमुवाच हृषीकेशः
tamuvāca hṛṣīkeśaḥ
प्रहसन्निव भारत ।
prahasanniva bhārata |
सेनयोरुभयोर्मध्ये
senayorubhayormadhye
विषीदन्तमिदं वचः ॥ १० ॥
viṣīdantamidaṃ vacaḥ ‖ 10 ‖

~~~

tam-uvāca: to him + he spoke; hṛṣīkeśaḥ: Lord of the Senses; prahasan-iva: amused + slightly; bhārata: O Descendant of Bharata; senayoḥ-ubhayoḥ-madhye: armies + both + in between; viṣīdantam-idam: grief-stricken + these; vacaḥ: words

“Amidst both armies, O Descendant of Bharata, the slightly amused Lord of the Senses spoke these words to the grief-stricken.”

Śloka 2.11

श्रीभगवानुवाच
śrībhagavānuvāca
अशोच्यानन्वशोचस्त्वं
aśocyānanvaśocastvaṃ
प्रज्ञावादांश्च भाषसे ।
prajñāvādāṃśca bhāṣase |
गतासूनगतासूंश्च
gatāsūnagatāsūṃśca
नानुशोचन्ति पण्डिताः ॥ ११ ॥
nānuśocanti paṇḍitāḥ ‖ 11 ‖

~~~

śrī-bhagavān-uvāca: The Blessed + Lord + he said; aśocyān-anvaśocaḥ-tvam: should not be grieved + grieved + you; prajñā-vādāṃś-ca: wise + words + and; bhāṣase: you speak; gatāsūn-agatāsūṃś-ca: gone + living + dead + and; na-anuśocanti: not + they grieve; paṇḍitāḥ: learned

The Blessed Lord said: “Though you speak wise words, you have grieved for those who should not be grieved.  The learned grieve neither for the living nor the dead.”

Śloka 2.12

न त्वेवाहं जातु नासं
na tvevāhaṃ jātu nāsaṃ
न त्वं नेमे जनाधिपाः ।
na tvaṃ neme janādhipāḥ |
न चैव नभविष्यामः
na caiva nabhaviṣyāmaḥ
सर्वे वयमतः परम् ॥ १२ ॥
sarve vayamataḥ param ‖ 12 ‖

~~~

na: not; tu-eva-aham: but + certainly + I; jātu: ever a time; na-āsam: not + I existed; na: nor; tvam: you; na-ime: nor + these; janādhipāḥ: kings; na: nor; ca-eva: and + certainly; na-bhaviṣyāmaḥ: not + we will exist; sarve: all; vayam-ataḥ: us + from this time; param: hereafter

“Never was there a time when I did not exist, nor you, nor these kings of men.  And never will any of us cease to exist hereafter.”

Śloka 2.13

देहिनोऽस्मिन्यथा देहे
dehino’sminyathā dehe
कौमारं यौवनं जरा ।
kaumāraṃ yauvanaṃ jarā |
तथा देहान्तरप्राप्तिर्-
tathā dehāntaraprāptir-
धीरस्तत्र न मुह्यति ॥ १३ ॥
dhīrastatra na muhyati ‖ 13 ‖

~~~

dehinaḥ-asmin-yathā: soul + in this + just as; dehe: in the body; kaumāram: childhood; yauvanam: youth; jarā: old age; tathā: so; deha-antara-prāptiḥ-dhīraḥ-tatra: body + another + acquiring + wise person + in (by) that; na: not; muhyati: he is confused

“Just as the soul passes in this body from childhood, to youth, to old age, so it acquires another body.  A wise person is not confused by that.”

Śloka 2.14

मात्रास्पर्शास्तु कौन्तेय
mātrāsparśāstu kaunteya
शीतोष्णसुखदुःखदाः ।
śītoṣṇasukhaduḥkhadāḥ |
आगमापायिनोऽनित्यास्-
āgamāpāyino’nityās-
तांस्तितिक्षस्व भारत ॥ १४ ॥
tāṃstitikṣasva bhārata ‖ 14 ‖

~~~

mātrā-sparśās-tu: elements + contact + but; kaunteya: O Son of Kuntī; śīta-uṣṇa-sukha-duḥkha-dāḥ: cold + heat + pleasure + pain + giving; āgamā-apāyinaḥ-anityāḥ-tāṃs-titikṣasva: coming + going + impermanent + them + you should forbear; bhārata: O Descendant of Bharata

“Sensory contact with the elements gives rise to sensations of cold, heat, pleasure, and pain, O Son of Kuntī.  Being impermanent, they come and go.  You must forbear them, O Descendant of Bharata.”

Śloka 2.15

यं हि न व्यथयन्त्येते
yaṃ hi na vyathayantyete
पुरुषं पुरुषर्षभ ।
puruṣaṃ puruṣarṣabha |
समदुःखसुखं धीरं
samaduḥkhasukhaṃ dhīraṃ
सोऽमृतत्वाय कल्पते ॥ १५ ॥
so’mṛtatvāya kalpate ‖ 15 ‖

~~~

yam: he who; hi: certainly; na: not; vyathayanti-ete: they disturb + in (by) these; puruṣam: person; puruṣarṣabha: O Best of Men; sama-duḥkha-sukham: same + pain + pleasure; dhīram: patient; saḥ-amṛtatvāya: he + immortality; kalpate: he is fit

“The person who is undisturbed by these sensations and is the same in pain and pleasure, O Best of Men, they are indeed wise and fit for immortality.”

Śloka 2.16

नासतो विद्यते भावो
nāsato vidyate bhāvo
नाभावो विद्यते सतः ।
nābhāvo vidyate sataḥ |
उभयोरपि दृष्टोऽन्तस्-
ubhayorapi dṛṣṭo’ntas-
त्वनयोस्तत्त्वदर्शिभिः ॥ १६ ॥
tvanayostattvadarśibhiḥ ‖ 16 ‖

~~~

na-asataḥ: never + that which has not come into being; vidyate: there is; bhāvaḥ: change; na-abhāvaḥ: never + non-change; vidyate: there is; sataḥ: that which has come into being; ubhayoḥ-api: both + moreover; dṛṣṭaḥ-antaḥ-tu-anayoḥ-tattva-darśibhiḥ: observed + conclusion + but + of them + truth + by the seers

“Having observed both, the seers of truth have concluded there is never change for that which has not come into being, but there is always change for that which has come into being.”

Śloka 2.17

अविनाशि तु तद्विद्धि
avināśi tu tadviddhi
येन सर्वमिदं ततम् ।
yena sarvamidaṃ tatam |
विनाशमव्ययस्यास्य
vināśamavyayasyāsya
न कश्चित्कर्तुमर्हति ॥ १७ ॥
na kaścitkartumarhati ‖ 17 ‖

~~~

avināśi: indestructible; tu: but; tat-viddhi: that + you should know; yena: by which; sarvam-idam: all + this; tatam: pervaded; vināśam-avyayasya-asya: destruction + of the indestructible + of it; na: not; kaścit-kartum-arhati: anyone + to cause + he is able

“Know that by which this entire universe is pervaded to be indestructible.  No one is able to cause the destruction of the indestructible.”

Śloka 2.18

अन्तवन्त इमे देहा
antavanta ime dehā
नित्यस्योक्ताः शरीरिणः ।
nityasyoktāḥ śarīriṇaḥ |
अनाशिनोऽप्रमेयस्य
anāśino’prameyasya
तस्माद्युध्यस्व भारत ॥ १८ ॥
tasmādyudhyasva bhārata ‖ 18 ‖

~~~

antavantaḥ: perishable; ime: these; dehāḥ: bodies; nityasya-uktāḥ: eternal + said; śarīriṇaḥ: of the soul; anāśinaḥ-aprameyasya: indestructible + immeasurable; tasmāt-yudhyasva: therefore + you should fight; bhārata: O Descendant of Bharata

“It is said these bodies belong to the eternal, indestructible, and immeasurable soul.  Therefore, you should fight, O Descendant of Bharata!”

Śloka 2.19

य एनं वेत्ति हन्तारं
ya enaṃ vetti hantāraṃ
यश्चैनं मन्यते हतम् ।
yaścainaṃ manyate hatam |
उभौ तौ न विजानीतो
ubhau tau na vijānīto
नायं हन्ति न हन्यते ॥ १९ ॥
nāyaṃ hanti na hanyate ‖ 19 ‖

~~~

yaḥ: he who; enam: this; vetti: he thinks; hantāram: slayer; yaḥ-ca-enam: he who + and + this; manyate: he thinks; hatam: slain; ubhau: both; tau: they; na: not; vijānītaḥ: has understood; na-ayam: neither + this; hanti: it slays; na: nor; hanyate: it is slain

“Neither one who thinks this [soul] is the slayer nor one who thinks it is the slain has understood, for it neither slays, nor is slain.”

— begin triṣṭubh meter (4x11) —

Śloka 2.20

न जायते म्रियते वा कदाचिन्-
na jāyate mriyate vā kadācin-
नायं भूत्वा भविता वा न भूयः ।
nāyaṃ bhūtvā bhavitā vā na bhūyaḥ |
अजो नित्यः शाश्वतोऽयं पुराणो
ajo nityaḥ śāśvato’yaṃ purāṇo
न हन्यते हन्यमाने शरीरे ॥ २० ॥
na hanyate hanyamāne śarīre ‖ 20 ‖

~~~

na: neither; jāyate: it takes birth; mriyate: it dies; vā: nor; kadācit-na-ayam: ever + not + this; bhūtvā: having come into being; bhavitā: it will be; vā: or; na: not; bhūyaḥ: becoming; ajaḥ: unborn; nityaḥ: eternal; śāśvataḥ-ayam: perpetual + this; purāṇaḥ: primeval; na: not; hanyate: it is slain; hanyamāne: when slain; śarīre: when the body

“The [soul] neither takes birth nor dies.  Nor will it ever cease being, never having come into being.  It is unborn, eternal, perpetual, and primeval.  It is not slain when the body is slain.”

— begin anuṣṭubh meter (4x8) —

Śloka 2.21

वेदाविनाशिनं नित्यं
vedāvināśinaṃ nityaṃ
य एनमजमव्ययम् ।
ya enamajamavyayam |
कथं स पुरुषः पार्थ
kathaṃ sa puruṣaḥ pārtha
कं घातयति हन्ति कम् ॥ २१ ॥
kaṃ ghātayati hanti kam ‖ 21 ‖

~~~

veda-avināśinam: he knows + indestructible; nityam: eternal; yaḥ: he who; enam-ajam-avyayam: this + unborn + immutable; katham: how; saḥ: that; puruṣaḥ: person; pārtha: O Son of Pṛthā; kam: who; ghātayati: he causes to be slain; hanti: he slays; kam: who

“One who knows this [soul] to be indestructible, eternal, unborn, and immutable, how does that person slay, O Son of Pṛthā?  Who do they cause to be slain?”

— begin triṣṭubh meter (4x11) —

Śloka 2.22

वासांसि जीर्णानि यथा विहाय
vāsāṃsi jīrṇāni yathā vihāya
नवानि गृह्णाति नरोऽपराणि ।
navāni gṛhṇāti naro’parāṇi |
तथाशरीराणि विहाय जीर्णान्य्-
tathāśarīrāṇi vihāya jīrṇāny-
अन्यानि संयाति नवानि देही ॥ २२ ॥
anyāni saṃyāti navāni dehī ‖ 22 ‖

~~~

vāsāṃsi: garments; jīrṇāni: old; yathā: just as; vihāya: having cast off; navāni: new; gṛhṇāti: he acquires; naraḥ-aparāṇi: person + others; tathā-śarīrāṇi: so + bodies; vihāya: having cast off; jīrṇāni-anyāni: old + others; saṃyāti: it acquires; navāni: new; dehī: soul

“Just as a person having cast off old garments acquires new ones, so the soul having cast off old bodies acquires new ones.”

— begin anuṣṭubh meter (4x8) —

Śloka 2.23

नैनं छिन्दन्ति शस्त्राणि
nainaṃ chindanti śastrāṇi
नैनं दहति पावकः ।
nainaṃ dahati pāvakaḥ |
न चैनं क्लेदयन्त्यापो
na cainaṃ kledayantyāpo
न शोषयति मारुतः ॥ २३ ॥
na śoṣayati mārutaḥ ‖ 23 ‖

~~~

na-enam: not + this; chindanti: they cut; śastrāṇi: weapons; na-enam: not + this; dahati: it burns; pāvakaḥ: fire; na: not; ca-enam: and + this; kledayanti-āpaḥ: they wet + waters; na: not; śoṣayati: it withers; mārutaḥ: wind

“Weapons cannot cut this [soul], fire cannot burn it, water cannot wet it, and wind cannot wither it.”

Śloka 2.24

अच्छेद्योऽयमदाह्योऽयम्-
acchedyo’yamadāhyo’yam-
अक्लेद्योऽशोष्य एव च ।
akledyo’śoṣya eva ca |
नित्यः सर्वगतः स्थाणुर्-
nityaḥ sarvagataḥ sthāṇur-
अचलोऽयं सनातनः ॥ २४ ॥
acalo’yaṃ sanātanaḥ ‖ 24 ‖

~~~

acchedyaḥ-ayam-adāhyaḥ-ayam-akledyaḥ-aśoṣya: uncuttable + this + unburnable + this + unwettable + unwitherable; eva: certainly; ca: and; nityaḥ: eternal; sarvagataḥ: all-pervading; sthāṇuḥ-acalaḥ-ayam: fixed + motionless + this; sanātanaḥ: primeval

“This [soul] cannot be cut nor burned.  It cannot be wet nor withered.  It is eternal, all-pervading, fixed, motionless, and primeval.”

Śloka 2.25

अव्यक्तोऽयमचिन्त्योऽयम्-
avyakto’yamacintyo’yam-
अविकार्योऽयमुच्यते ।
avikāryo’yamucyate |
तस्मादेवं विदित्वैनं
tasmādevaṃ viditvainaṃ
नानुशोचितुमर्हसि ॥ २५ ॥
nānuśocitumarhasi ‖ 25 ‖

~~~

avyaktaḥ-ayam-acintyaḥ-ayam-avikāryaḥ-ayam-ucyate: unmanifest + this + unthinkable + this + immutable + this + it is said; tasmāt-evam: therefore + thus; viditvā-enam: having understood + this; na-anuśocitum-arhasi: not + to grieve + you should

“It is said that this [soul] is unmanifest, unthinkable, and immutable.  Therefore, having truly understood, you should not grieve for it.”

Śloka 2.26

अथ चैनं नित्यजातं
atha cainaṃ nityajātaṃ
नित्यं वा मन्यसे मृतम् ।
nityaṃ vā manyase mṛtam |
तथापि त्वं महाबाहो
tathāpi tvaṃ mahābāho
नैनं शोचितुमर्हसि ॥ २६ ॥
nainaṃ śocitumarhasi ‖ 26 ‖

~~~

atha: if; ca-enam: and + this; nitya-jātam: continually + taking birth; nityam: continually; vā: or; manyase: you think; mṛtam: dying; tathā-api: then + even; tvam: you; mahābāho: O Mighty-Armed; na-enam: not + this; śocitum-arhasi: to grieve + you should

“But if you think this [soul] is continually taking birth and continually dying, O Mighty-Armed, even then you should not grieve for it.”

Śloka 2.27

जातस्य हि ध्रुवो मृत्युर्-
jātasya hi dhruvo mṛtyur-
ध्रुवं जन्म मृतस्य च ।
dhruvaṃ janma mṛtasya ca |
तस्मादपरिहार्येऽर्थे
tasmādaparihārye’rthe
न त्वं शोचितुमर्हसि ॥ २७ ॥
na tvaṃ śocitumarhasi ‖ 27 ‖

~~~

jātasya: for the born; hi: for; dhruvaḥ: certain; mṛtyuḥ-dhruvam: death + certain; janma: birth; mṛtasya: for the dead; ca: and; tasmāt-aparihārye-arthe: therefore + in the inevitable + in the matter; na: not; tvam: you; śocitum-arhasi: to grieve + you should

“For death is certain for the born, and rebirth is certain for the dead.  Therefore, you should not grieve for the inevitable.”

Śloka 2.28

अव्यक्तादीनि भूतानि
avyaktādīni bhūtāni
व्यक्तमध्यानि भारत ।
vyaktamadhyāni bhārata |
अव्यक्तनिधनान्येव
avyaktanidhanānyeva
तत्र का परिदेवना ॥ २८ ॥
tatra kā paridevanā ‖ 28 ‖

~~~

avyakta-ādīni: unmanifest + in the beginning; bhūtāni: living beings; vyakta-madhyāni: manifest + in the interim; bhārata: O Descendant of Bharata; avyakta-nidhanāni-eva: unmanifest + in the end + thus; tatra: so; kā: what; paridevanā: grief

“Living beings are unmanifest in the beginning, manifest in the interim, and unmanifest in the end, O Descendant of Bharata.  So, what is there to grieve about?”

— begin triṣṭubh meter (4x11) —

Śloka 2.29

आश्चर्यवत्पश्यति कश्चिदेनम्-
āścaryavatpaśyati kaścidenam-
आश्चर्यवद्वदति तथैव चान्यः ।
āścaryavadvadati tathaiva cānyaḥ |
आश्चर्यवच्चैनमन्यः शृणोति
āścaryavaccainamanyaḥ śṛṇoti
श्रुत्वाप्येनं वेद न चैव कश्चित् ॥ २९ ॥
śrutvāpyenaṃ veda na caiva kaścit ‖ 29 ‖

~~~

āścaryavat-paśyati: as amazing + he sees; kaścit-enam-āścaryavat-vadati: someone + this + as amazing + he speaks; tathā-eva: thus + certainly; ca-anyaḥ: and + another; āścaryavat-ca-enam-anyaḥ: as amazing + and + this + another; śṛṇoti: he hears; śrutvā-api-enam: having heard + though + this; veda: he knows; na: not; ca-eva: and + merely; kaścit: someone

“One sees this [soul] as amazing, another speaks of it as amazing, and yet another hears of it as amazing; though merely having heard of it, one knows it not.”

— begin anuṣṭubh meter (4x8) —

Śloka 2.30

देही नित्यमवध्योऽयं
dehī nityamavadhyo’yaṃ
देहे सर्वस्य भारत ।
dehe sarvasya bhārata |
तस्मात्सर्वाणि भूतानि
tasmātsarvāṇi bhūtāni
न त्वं शोचितुमर्हसि ॥ ३० ॥
na tvaṃ śocitumarhasi ‖ 30 ‖

~~~

dehī: soul; nityam-avadhyaḥ-ayam: eternal + indestructible + this; dehe: in the body; sarvasya: of everyone; bhārata: O Descendant of Bharata; tasmāt-sarvāṇi: therefore + all; bhūtāni: living beings; na: not; tvam: you; śocitum-arhasi: to grieve + you should

“The eternal soul in everyone’s body is indestructible, O Descendant of Bharata.  Therefore, you should not grieve for living beings.”

Śloka 2.31

स्वधर्ममपि चावेक्ष्य
svadharmamapi cāvekṣya
न विकम्पितुमर्हसि ।
na vikampitumarhasi |
धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्-
dharmyāddhi yuddhācchreyo’nyat-
क्षत्रियस्य न विद्यते ॥ ३१ ॥
kṣatriyasya na vidyate ‖ 31 ‖

~~~

svadharmam-api: your duty + moreover; ca-avekṣya: and + with respect to; na: not; vikampitum-arhasi: to waiver + you should; dharmyāt-hi: than a righteous + for; yuddhāt-śreyaḥ-anyat-kṣatriyasya: than a war + better + other + for a warrior; na: not; vidyate: there is

“Moreover, you should not waiver with respect to your own duty.  For there is nothing better for a warrior than a righteous war.”

Śloka 2.32

यदृच्छया चोपपन्नं
yadṛcchayā copapannaṃ
स्वर्गद्वारमपावृतम् ।
svargadvāramapāvṛtam |
सुखिनः क्षत्रियाः पार्थ
sukhinaḥ kṣatriyāḥ pārtha
लभन्ते युद्धमीदृशम् ॥ ३२ ॥
labhante yuddhamīdṛśam ‖ 32 ‖

~~~

yadṛcchayā: spontaneously; ca-upapannam: and + obtained; svarga-dvāram-apāvṛtam: heaven + door + open; sukhinaḥ: happy; kṣatriyāḥ: warriors; pārtha: O Son of Pṛthā; labhante: they gain; yuddham-īdṛśam: battle + such

“Happy are the warriors who spontaneously obtained such a battle, O Son of Pṛthā, gaining an open door to heaven.”

Śloka 2.33

अथ चेत्त्वमिमं धर्म्यं
atha cettvamimaṃ dharmyaṃ
सङ्ग्रामं न करिष्यसि ।
saṅgrāmaṃ na kariṣyasi |
ततः स्वधर्मं कीर्तिं च
tataḥ svadharmaṃ kīrtiṃ ca
हित्वा पापमवाप्स्यसि ॥ ३३ ॥
hitvā pāpamavāpsyasi ‖ 33 ‖

~~~

atha: now; cet-tvam-imam: if + you + this; dharmyam: righteous; saṅgrāmam: war; na: not; kariṣyasi: you will engage; tataḥ: then; svadharmam: duty; kīrtim: fame; ca: and; hitvā: having forsaken; pāpam-avāpsyasi: sin + you will incur

“Now, if you will not engage in this righteous war, having forsaken your duty and fame, then you will incur sin.”

Śloka 2.34

अकीर्तिं चापि भूतानि
akīrtiṃ cāpi bhūtāni
कथयिष्यन्ति तेऽव्ययाम् ।
kathayiṣyanti te’vyayām |
सम्भावितस्य चाकीर्तिर्-
sambhāvitasya cākīrtir-
मरणादतिरिच्यते ॥ ३४ ॥
maraṇādatiricyate ‖ 34 ‖

~~~

akīrtim: infamy; ca-api: and + also; bhūtāni: people; kathayiṣyanti: they will speak; te-avyayām: your + eternal; sambhāvitasya: for an honorable person; ca-akīrtiḥ-maraṇāt-atiricyate: and + dishonor + than death + it is worse

“Moreover, people will speak of your eternal infamy, and for an honorable person, dishonor is even worse than death.”

Śloka 2.35

भयाद्रणादुपरतं
bhayādraṇāduparataṃ
मंस्यन्ते त्वां महारथाः ।
maṃsyante tvāṃ mahārathāḥ |
येषां च त्वं बहुमतो
yeṣāṃ ca tvaṃ bahumato
भूत्वा यास्यसि लाघवम् ॥ ३५ ॥
bhūtvā yāsyasi lāghavam ‖ 35 ‖

~~~

bhayāt-raṇāt-uparatam: out of fear + from the battlefield + fled; maṃsyante: they will think; tvām: you; mahārathāḥ: great warriors; yeṣām: of who; ca: and; tvam: you; bahumataḥ: highly esteemed; bhūtvā: having been; yāsyasi: you will be taken; lāghavam: lightly

“The great warriors who held you in high esteem will think you fled the battlefield out of fear.  And having been highly esteemed, you will be taken lightly.”

Śloka 2.36

अवाच्यवादांश्च बहून्-
avācyavādāṃśca bahūn-
वदिष्यन्ति तवाहिताः ।
vadiṣyanti tavāhitāḥ |
निन्दन्तस्तव सामर्थ्यं
nindantastava sāmarthyaṃ
ततो दुःखतरं नु किम् ॥ ३६ ॥
tato duḥkhataraṃ nu kim ‖ 36 ‖

~~~

avācya-vādān-ca-bahūn-vadiṣyanti: unspeakable + words + and + many + they will say; tava-ahitāḥ: your + enemies; nindantaḥ-tava: scorning + your; sāmarthyam: ability; tataḥ: than that; duḥkha-taram: painful + more; nu: now; kim: what

“Your enemies will describe you with many unspeakable words, scorning your ability.  Now what could be more painful than that?”

Śloka 2.37

हतो वा प्राप्स्यसि स्वर्गं
hato vā prāpsyasi svargaṃ
जित्वा वा भोक्ष्यसे महीम् ।
jitvā vā bhokṣyase mahīm |
तस्मादुत्तिष्ठ कौन्तेय
tasmāduttiṣṭha kaunteya
युद्धाय कृतनिश्चयः ॥ ३७ ॥
yuddhāya kṛtaniścayaḥ ‖ 37 ‖

~~~

hataḥ: killed; vā: either; prāpsyasi: you will gain; svargam: heaven; jitvā: having conquered; vā: or; bhokṣyase: you will enjoy; mahīm: the world; tasmāt-uttiṣṭha: therefore + you should arise; kaunteya: O Son of Kuntī; yuddhāya: for the sake of fighting; kṛta-niścayaḥ: determined + certain

“If killed, you will attain heaven.  Having conquered, you will enjoy this world.  Therefore, arise, O Son of Kuntī, determined to fight!”

Śloka 2.38

सुखदुःखे समे कृत्वा
sukhaduḥkhe same kṛtvā
लाभालाभौ जयाजयौ ।
lābhālābhau jayājayau |
ततो युद्धाय युज्यस्व
tato yuddhāya yujyasva
नैवं पापमवाप्स्यसि ॥ ३८ ॥
naivaṃ pāpamavāpsyasi ‖ 38 ‖

~~~

sukha-duḥkhe: in happiness + suffering; same: same; kṛtvā: having made; lābha-alābhau: profit + loss; jaya-ajayau: victory + defeat; tataḥ: then; yuddhāya: for the sake of battle; yujyasva: you should fight; na-evam: not + in this way; pāpam-avāpsyasi: sin + you will incur

“Having considered happiness and suffering, profit and loss, and victory and defeat with equanimity, then engage in battle.  In this way, you will not incur sin.”

Śloka 2.39

एषा तेऽभिहिता सांख्ये
eṣā te’bhihitā sāṃkhye
बुद्धिर्योगे त्विमां शृणु ।
buddhiryoge tvimāṃ śṛṇu |
बुद्ध्या युक्तो यया पार्थ
buddhyā yukto yayā pārtha
कर्मबन्धं प्रहास्यसि ॥ ३९ ॥
karmabandhaṃ prahāsyasi ‖ 39 ‖

~~~

eṣā: this; te-abhihitā: to you + taught; sāṃkhye: according to philosophy; buddhiḥ-yoge: according to buddhi + yoga; tu-imām: but + this; śṛṇu: you should hear; buddhyā: by intelligence; yuktaḥ: steady; yayā: by which; pārtha: O Son of Pṛthā; karmabandham: bondage of action; prahāsyasi: you will be freed

“So far, I have taught this [wisdom] according to philosophy.  But now hear of it according to buddhiyoga, O Son of Pṛthā.  By which steady intelligence, you will be freed from the bondage of action.”

Śloka 2.40

नेहाभिक्रमनाशोऽस्ति-
nehābhikramanāśo’sti-
प्रत्यवायो न विद्यते ।
pratyavāyo na vidyate |
स्वल्पमप्यस्य धर्मस्य
svalpamapyasya dharmasya
त्रायते महतो भयात् ॥ ४० ॥
trāyate mahato bhayāt ‖ 40 ‖

~~~

na-iha-abhikrama-nāśaḥ-asti-pratyavāyaḥ: neither + in this + undertaking + loss + there is + wasted effort; na: nor; vidyate: there is; svalpam-api-asya: a little + even + of this; dharmasya: of the teaching; trāyate: it protects; mahataḥ: from great; bhayāt: from fear

“In this undertaking, there is neither wasted effort nor sin of omission.  Even a little of this teaching protects one from great fear.”

Śloka 2.41

व्यवसायात्मिका बुद्धिर्-
vyavasāyātmikā buddhir-
एकेह कुरुनन्दन ।
ekeha kurunandana |
बहुशाखा ह्यनन्ताश्च
bahuśākhā hyanantāśca
बुद्धयोऽव्यवसायिनाम् ॥ ४१ ॥
buddhayo’vyavasāyinām ‖ 41 ‖

~~~

vyavasāyātmikā-buddhiḥ-eka-iha: steady + intelligence + one + in this [buddhiyoga]; kurunandana: O Descendant of Kuru; bahuśākhāḥ: scattered; hi-anantāḥ-ca: certainly + endless + and; buddhayaḥ-avyavasāyinām: of intelligence + of unsteady

“Those who are of steady in this [buddhiyoga] are of one intelligence, O Descendant of Kuru.  And those who are unsteady are of endlessly scattered intelligence.”

Śloka 2.42

यामिमां पुष्पितां वाचं
yāmimāṃ puṣpitāṃ vācaṃ
प्रवदन्त्यविपश्चितः ।
pravadantyavipaścitaḥ |
वेदवादरताः पार्थ
vedavādaratāḥ pārtha
नान्यदस्तीति वादिनः ॥ ४२ ॥
nānyadastīti vādinaḥ ‖ 42 ‖

~~~

yām-imām: which + this; puṣpitām: flowery; vācam: words; pravadanti-avipaścitaḥ: they utter + those of little knowledge; veda-vāda-ratāḥ: Vedas + dogma + attached to; pārtha: O Son of Pṛthā; na-anyat-asti-iti: not + anything else + there is + thus; vādinaḥ: followers

“Those followers of little knowledge attached to the flowery words of Vedic dogma utter, ‘There is nothing else,’ O Son of Pṛthā.”

Śloka 2.43

कामात्मानः स्वर्गपरा
kāmātmānaḥ svargaparā
जन्मकर्मफलप्रदाम् ।
janmakarmaphalapradām |
क्रियाविशेषबहुलां
kriyāviśeṣabahulāṃ
भोगैश्वर्यगतिं प्रति ॥ ४३ ॥
bhogaiśvaryagatiṃ prati ‖ 43 ‖

~~~

kāmātmānaḥ: who desire; svarga-parāḥ: heaven + focused on; janma-karma-phala-pradām: rebirth + action + fruit + yield; kriyā-viśeṣa-bahulām: ritual + complex + many; bhoga-aiśvarya-gatim: enjoyment + power + geared; prati: toward

“Those who desire pleasure and power perform many complex Vedic rituals that yield the fruit of action geared toward rebirth in heaven.”

Śloka 2.44

भोगैश्वर्यप्रसक्तानां
bhogaiśvaryaprasaktānāṃ
तयापहृतचेतसाम् ।
tayāpahṛtacetasām |
व्यवसायात्मिका बुद्धिः
vyavasāyātmikā buddhiḥ
समाधौ न विधीयते ॥ ४४ ॥
samādhau na vidhīyate ‖ 44 ‖

~~~

bhoga-aiśvarya-prasaktānām: pleasure + power + attached to; tayā-apahṛta-cetasām: by that + carried away + minds; vyavasāyātmikā: steady; buddhiḥ: intellect; samādhau: in meditation; na: never; vidhīyate: it occurs

“But for those whose minds are carried away by attachment to pleasure and power, steady intellectual meditation never occurs.”

Śloka 2.45

त्रैगुण्यविषया वेदा
traiguṇyaviṣayā vedā
निस्त्रैगुण्यो भवार्जुन ।
nistraiguṇyo bhavārjuna |
निर्द्वन्द्वो नित्यसत्त्वस्थो
nirdvandvo nityasattvastho
निर्योगक्षेम आत्मवान् ॥ ४५ ॥
niryogakṣema ātmavān ‖ 45 ‖

~~~

traiguṇya-viṣayāḥ: three qualities + subject; vedāḥ: Vedas; nis-traiguṇyaḥ: without + three qualities; bhava-arjuna: you should be + O Arjuna; nirdvandvaḥ: without pairs of opposites; nitya-sattva-sthaḥ: constantly + purity + remaining; nir-yogakṣemaḥ: without + acquisition and possession; ātmavān: self-possessed

“The Vedas deal mainly with the subject of the three qualities.  Transcend the three qualities, O Arjuna.  Be free from the pairs of opposites, constantly remaining in purity, free from acquisition and possession, and self-possessed.”

Śloka 2.46

यावानर्थ उदपाने
yāvānartha udapāne
सर्वतः सम्प्लुतोदके ।
sarvataḥ samplutodake |
तावान्सर्वेषु वेदेषु
tāvānsarveṣu vedeṣu
ब्राह्मणस्य विजानतः ॥ ४६ ॥
brāhmaṇasya vijānataḥ ‖ 46 ‖

~~~

yāvān-arthaḥ: as much + use; udapāne: in a well; sarvataḥ: on all sides; sampluta-udake: flooded + in water; tāvān-sarveṣu: so much + in all; vedeṣu: in the Vedas; brāhmaṇasya: for a priest; vijānataḥ: enlightened

“As much use as a well is surrounded by a flood of water, so much use are the Vedas for an enlightened priest.”

Śloka 2.47

कर्मण्येवाधिकारस्ते
karmaṇyevādhikāraste
मा फलेषु कदाचन ।
mā phaleṣu kadācana |
मा कर्मफलहेतुर्भूर्-
mā karmaphalaheturbhūr-
मा ते सङ्गोऽस्त्वकर्मणि ॥ ४७ ॥
mā te saṅgo’stvakarmaṇi ‖ 47 ‖

~~~

karmaṇi-eva-adhikāraḥ-te: over action + only + control + your; mā: never; phaleṣu: over its fruits; kadācana: at any time; mā: neither; karmaphala-hetuḥ-bhūḥ-mā: result of action + motivation + you should let + nor; te: your; saṅgaḥ-astu-akarmaṇi: attachment + it should be + to inaction

“You only have control over your action, never over its fruits.  Neither let the fruit of action be your motivation, nor be attached to inaction.”

Śloka 2.48

योगस्थः कुरु कर्माणि
yogasthaḥ kuru karmāṇi
सङ्गं त्यक्त्वा धनञ्जय ।
saṅgaṃ tyaktvā dhanañjaya |
सिद्ध्यसिद्ध्योः समो भूत्वा
siddhyasiddhyoḥ samo bhūtvā
समत्वं योग उच्यते ॥ ४८ ॥
samatvaṃ yoga ucyate ‖ 48 ‖

~~~

yoga-sthaḥ: [buddhi]-yoga + established in; kuru: you should perform; karmāṇi: actions; saṅgam: attachment; tyaktvā: having abandoned; dhanañjaya: O Conqueror of Wealth; siddhi-asiddhyoḥ: in success + failure; samaḥ: same; bhūtvā: having become; samatvam: equanimity; yoga: [buddhi]-yoga; ucyate: it is called

“Having abandoned attachment, and having become the same in success and failure, perform actions established in [buddhi]-yoga, O Conqueror of Wealth.  Such equanimity is called [buddhi]-yoga.”

Śloka 2.49

दूरेण ह्यवरं कर्म
dūreṇa hyavaraṃ karma
बुद्धियोगाद्धनञ्जय ।
buddhiyogāddhanañjaya |
बुद्धौ शरणमन्विच्छ
buddhau śaraṇamanviccha
कृपणाः फलहेतवः ॥ ४९ ॥
kṛpaṇāḥ phalahetavaḥ ‖ 49 ‖

~~~

dūreṇa: by far; hi-avaram: certainly + inferior; karma: action; buddhiyogāt-dhanañjaya: than buddhiyoga + O Conqueror of Wealth; buddhau: in intellect; śaraṇam-anviccha: refuge + you should seek; kṛpaṇāḥ: pitiful; phala-hetavaḥ: fruit + those motivated by

“[Fruitive] action is far inferior to buddhiyoga, O Conqueror of Wealth.  Seek refuge in intellect.  Those motivated by fruit are pitiful.”

Śloka 2.50

बुद्धियुक्तो जहातीह
buddhiyukto jahātīha
उभे सुकृतदुष्कृते ।
ubhe sukṛtaduṣkṛte |
तस्माद्योगाय युज्यस्व
tasmādyogāya yujyasva
योगः कर्मसु कौशलम् ॥ ५० ॥
yogaḥ karmasu kauśalam ‖ 50 ‖

~~~

buddhi-yuktaḥ: intellect + steady; jahāti-iha: he leaves behind + in this life; ubhe: both; sukṛta-duṣkṛte: good actions + bad actions; tasmāt-yogāya: therefore + for (in) [buddhi]-yoga; yujyasva: you should engage; yogaḥ: [buddhi]-yoga; karmasu: in actions; kauśalam: skillfulness

“One who is intellectually steady leaves behind both good and bad actions in this life.  Therefore, engage in [buddhi]-yoga.  [Buddhi]-yoga is skillfulness in action.”

Śloka 2.51

कर्मजं बुद्धियुक्ता हि
karmajaṃ buddhiyuktā hi
फलं त्यक्त्वा मनीषिणः ।
phalaṃ tyaktvā manīṣiṇaḥ |
जन्मबन्धविनिर्मुक्ताः
janmabandhavinirmuktāḥ
पदं गच्छन्त्यनामयम् ॥ ५१ ॥
padaṃ gacchantyanāmayam ‖ 51 ‖

~~~

karma-jam: action + born; buddhi-yuktāḥ: intellect + steady; hi: certainly; phalam: fruit; tyaktvā: having abandoned; manīṣiṇaḥ: sages; janma-bandha-vinirmuktāḥ: rebirth + bondage + liberated; padam: state; gacchanti-anāmayam: they attain + without sorrow

“Intellectually steady sages, having abandoned the fruit born of action, are liberated from the bondage of rebirth.  They attain the state free of sorrow.”

Śloka 2.52

यदा ते मोहकलिलं
yadā te mohakalilaṃ
बुद्धिर्व्यतितरिष्यति ।
buddhirvyatitariṣyati |
तदा गन्तासि निर्वेदं
tadā gantāsi nirvedaṃ
श्रोतव्यस्य श्रुतस्य च ॥ ५२ ॥
śrotavyasya śrutasya ca ‖ 52 ‖

~~~

yadā: when; te: your; moha-kalilam: delusion + veil; buddhiḥ-vyatitariṣyati: intelligence + it will overcome; tadā: then; gantāsi: you will acquire; nirvedam: indifference; śrotavyasya: for what will be heard; śrutasya: for what has been heard; ca: and

“When your intelligence overcomes the veil of delusion, then you will acquire indifference to all that has been heard and will be heard.”

Śloka 2.53

श्रुतिविप्रतिपन्ना ते
śrutivipratipannā te
यदा स्थास्यति निश्चला ।
yadā sthāsyati niścalā |
समाधावचला बुद्धिस्-
samādhāvacalā buddhis-
तदा योगमवाप्स्यसि ॥ ५३ ॥
tadā yogamavāpsyasi ‖ 53 ‖

~~~

śruti-vipratipannā: scripture + scattered; te: your; yadā: when; sthāsyati: it will remain; niścalā: steady; samādhau-acalā: in meditation + unwavering; buddhiḥ-tadā: intelligence + then; yogam-avāpsyasi: [buddhi]-yoga + you will attain

“When your intelligence, scattered by the scriptures, remains steady in unwavering meditation, then you will attain [buddhi]-yoga.”

Śloka 2.54

अर्जुन उवाच
arjuna uvāca
स्थितप्रज्ञस्य का भाषा
sthitaprajñasya kā bhāṣā
समाधिस्थस्य केशव ।
samādhisthasya keśava |
स्थितधीः किं प्रभाषेत
sthitadhīḥ kiṃ prabhāṣeta
किमासीत व्रजेत किम् ॥ ५४ ॥
kimāsīta vrajeta kim ‖ 54 ‖

~~~

arjuna: Arjuna; uvāca: he said; sthita-prajñasya: of steady + intelligence; kā: what; bhāṣā: description; samādhi-sthasya: of meditation + remaining; keśava: O Handsome-Haired; sthita-dhīḥ: steady + intelligence; kim: how; prabhāṣeta: he may speak; kim-āsīta: how + he may sit; vrajeta: he may walk; kim: how

Arjuna said: “What is the description of one whose intelligence is steady and remains in meditation, O Handsome-Haired?  How does one of steady intelligence speak?  How do they sit?  How do they walk?”

Śloka 2.55

श्रीभगवानुवाच
śrībhagavānuvāca
प्रजहाति यदा कामान्-
prajahāti yadā kāmān-
सर्वान्पार्थ मनोगतान् ।
sarvānpārtha manogatān |
आत्मन्येवात्मना तुष्टः
ātmanyevātmanā tuṣṭaḥ
स्थितप्रज्ञस्तदोच्यते ॥ ५५ ॥
sthitaprajñastadocyate ‖ 55 ‖

~~~

śrī-bhagavān-uvāca: The Blessed + Lord + he said; prajahāti: he gives up; yadā: when; kāmān-sarvān-pārtha: desires + all + O Son of Pṛthā; manaḥ-gatān: mind + situated in; ātmani-eva-ātmanā: in the self + alone + by the self; tuṣṭaḥ: satisfied; sthita-prajñaḥ-tadā-ucyate: steady + intelligence + then + he is said

The Blessed Lord said: “When one gives up all desires in the mind, and is satisfied in themselves alone by themselves, O Son of Pṛthā, then they are said to be of steady intelligence.”

Śloka 2.56

दुःखेष्वनुद्विग्नमनाः
duḥkheṣvanudvignamanāḥ
सुखेषु विगतस्पृहः ।
sukheṣu vigataspṛhaḥ |
वीतरागभयक्रोधः
vītarāgabhayakrodhaḥ
स्थितधीर्मुनिरुच्यते ॥ ५६ ॥
sthitadhīrmunirucyate ‖ 56 ‖

~~~

duḥkheṣu-anudvigna-manāḥ: in suffering + undisturbed + mind; sukheṣu: in happiness; vigataspṛhaḥ: indifferent; vīta-rāga-bhaya-krodhaḥ: free from + attachment + fear + anger; sthita-dhīḥ-muniḥ-ucyate: steady + intelligence + sage + he is called

“One whose mind is undisturbed by suffering, indifferent to happiness, and free from attachment, fear, and anger, is called a sage of steady intelligence.”

Śloka 2.57

यः सर्वत्रानभिस्नेहस्-
yaḥ sarvatrānabhisnehas-
तत्तत्प्राप्य शुभाशुभम् ।
tattatprāpya śubhāśubham |
नाभिनन्दति न द्वेष्टि
nābhinandati na dveṣṭi
तस्य प्रज्ञा प्रतिष्ठिता ॥ ५७ ॥
tasya prajñā pratiṣṭhitā ‖ 57 ‖

~~~

yaḥ: he who; sarvatra-anabhisnehaḥ-tat-tat-prāpya: at all times + without attachment + whatever + whatever + having experienced; śubha-aśubham: good + bad; na-abhinandati: neither + he is pleased; na: nor; dveṣṭi: he is displeased; tasya: his; prajñā: intelligence; pratiṣṭhitā: steady

“One who is free from attachment at all times, who having experienced whatever good or bad things is neither pleased nor displeased, is of steady intelligence.”

Śloka 2.58

यदा संहरते चायं
yadā saṃharate cāyaṃ
कूर्मोऽङ्गानीव सर्वशः ।
kūrmo’ṅgānīva sarvaśaḥ |
इन्द्रियाणीन्द्रियार्थेभ्यस्-
indriyāṇīndriyārthebhyas-
तस्य प्रज्ञा प्रतिष्ठिता ॥ ५८ ॥
tasya prajñā pratiṣṭhitā ‖ 58 ‖

~~~

yadā: when; saṃharate: he withdraws; ca-ayam: and + this; kūrmaḥ-aṅgāni-iva: tortoise + limbs + like; sarvaśaḥ: completely; indriyāṇi-indriyārthebhyaḥ-tasya: senses + from the sense objects + his; prajñā: intelligence; pratiṣṭhitā: steady

“When one withdraws the senses from their objects like a tortoise completely withdraws its limbs, then they are of steady intelligence.”

Śloka 2.59

विषया विनिवर्तन्ते
viṣayā vinivartante
निराहारस्य देहिनः ।
nirāhārasya dehinaḥ |
रसवर्जं रसोऽप्यस्य
rasavarjaṃ raso’pyasya
परं दृष्ट्वा निवर्तते ॥ ५९ ॥
paraṃ dṛṣṭvā nivartate ‖ 59 ‖

~~~

viṣayāḥ: sense objects; vinivartante: they cease; nirāhārasya: for the abstinent; dehinaḥ: soul; rasa-varjam: taste + except; rasaḥ-api-asya: taste + even + for one; param: supreme; dṛṣṭvā: having experienced; nivartate: it ceases

“The sense objects cease for the abstinent soul, except the taste remains.  But even it ceases for one having experienced the Supreme [State].”

Śloka 2.60

यततो ह्यपि कौन्तेय
yatato hyapi kaunteya
पुरुषस्य विपश्चितः ।
puruṣasya vipaścitaḥ |
इन्द्रियाणि प्रमाथीनि
indriyāṇi pramāthīni
हरन्ति प्रसभं मनः ॥ ६० ॥
haranti prasabhaṃ manaḥ ‖ 60 ‖

~~~

yatataḥ: striving; hi-api: so + even; kaunteya: O Son of Kuntī; puruṣasya: of a person; vipaścitaḥ: wise; indriyāṇi: senses; pramāthīni: turbulent; haranti: they carry away; prasabham: forcibly; manaḥ: mind

“The senses are so turbulent, O Son of Kuntī, that they forcibly carry away the mind even of a striving wise person.”

Śloka 2.61

तानि सर्वाणि संयम्य
tāni sarvāṇi saṃyamya
युक्त आसीत मत्परः ।
yukta āsīta matparaḥ |
वशे हि यस्येन्द्रियाणि
vaśe hi yasyendriyāṇi
तस्य प्रज्ञा प्रतिष्ठिता ॥ ६१ ॥
tasya prajñā pratiṣṭhitā ‖ 61 ‖

~~~

tāni: those; sarvāṇi: all; saṃyamya: controllable; yuktaḥ: meditation; āsīta: seated; matparaḥ: devoted to me; vaśe: when controlled; hi: indeed; yasya-indriyāṇi: for who + senses; tasya: his; prajñā: intelligence; pratiṣṭhitā: steady

“But all those senses are indeed controllable for one seated in meditation and devoted to me.  When one’s senses are controlled, they are of steady intelligence.”

Śloka 2.62

ध्यायतो विषयान्पुंसः
dhyāyato viṣayānpuṃsaḥ
सङ्गस्तेषूपजायते ।
saṅgasteṣūpajāyate |
सङ्गात्संजायते कामः
saṅgātsaṃjāyate kāmaḥ
कामात्क्रोधोऽभिजायते ॥ ६२ ॥
kāmātkrodho’bhijāyate ‖ 62 ‖

~~~

dhyāyataḥ: for one dwelling on; viṣayān-puṃsaḥ: sense objects + for a person; saṅgaḥ-teṣu-upajāyate: attachment + in their + it arises; saṅgāt-saṃjāyate: from attachment + it arises; kāmaḥ: desire; kāmāt-krodha-abhijāyate: from desire + anger + it arises

“For a person dwelling upon the sense objects, attachment to them arises, and from attachment, desire arises, and from desire, anger arises…”

Śloka 2.63

क्रोधाद्भवति सम्मोहः
krodhādbhavati sammohaḥ
सम्मोहात्स्मृतिविभ्रमः ।
sammohātsmṛtivibhramaḥ |
स्मृतिभ्रंशाद्बुद्धिनाशो
smṛtibhraṃśādbuddhināśo
बुद्धिनाशात्प्रणश्यति ॥ ६३ ॥
buddhināśātpraṇaśyati ‖ 63 ‖

~~~

krodhāt-bhavati: from anger + it arises; sammohaḥ: delusion; sammohāt-smṛti-vibhramaḥ: from delusion + remembered values + confusion; smṛti-bhraṃśāt-buddhi-nāśaḥ: remembered values + from confusion + intelligence + loss; buddhi-nāśāt-praṇaśyati: intelligence + from loss + he perishes

“…and from anger, delusion arises, and from delusion, confusion of remembered values, and from confusion of remembered values, loss of intelligence, and from loss of intelligence, one perishes.”

Śloka 2.64

रागद्वेषविमुक्तैस्तु
rāgadveṣavimuktaistu
विषयानिन्द्रियैश्चरन् ।
viṣayānindriyaiścaran |
आत्मवश्यैर्विधेयात्मा
ātmavaśyairvidheyātmā
प्रसादमधिगच्छति ॥ ६४ ॥
prasādamadhigacchati ‖ 64 ‖

~~~

rāgadveṣa-vimuktaiḥ-tu: attachment and aversion + by freedom + but; viṣayān-indriyaiḥ-caran: sense objects + by the senses + interacting; ātmavaśyaiḥ-vidheya-ātmā: by self control + able to exercise + one; prasādam-adhigacchati: serenity + he attains

“But by freedom from attachment and aversion, one is able to exercise self-control despite interacting with the sense objects, and they attain serenity.”

Śloka 2.65

प्रसादे सर्वदुःखानां
prasāde sarvaduḥkhānāṃ
हानिरस्योपजायते ।
hānirasyopajāyate |
प्रसन्नचेतसो ह्याशु
prasannacetaso hyāśu
बुद्धिः पर्यवतिष्ठते ॥ ६५ ॥
buddhiḥ paryavatiṣṭhate ‖ 65 ‖

~~~

prasāde: in serenity; sarva-duḥkhānām: of all + suffering; hāniḥ-asya-upajāyate: cessation + for him + it arises; prasanna-cetasaḥ: serene + mind; hi-āśu: for + soon; buddhiḥ: intelligence; pari-avatiṣṭhate: + fully + it is steady

“For one abiding in serenity, the cessation of all suffering arises.  For one with a serene mind, their intelligence soon becomes fully steady.”

Śloka 2.66

नास्ति बुद्धिरयुक्तस्य
nāsti buddhirayuktasya
न चायुक्तस्य भावना ।
na cāyuktasya bhāvanā |
न चाभावयतः शान्तिर्-
na cābhāvayataḥ śāntir-
अशान्तस्य कुतः सुखम् ॥ ६६ ॥
aśāntasya kutaḥ sukham ‖ 66 ‖

~~~

na-asti: no + there is; buddhiḥ-ayuktasya: intellect + for the unsteady; na: nor; ca-ayuktasya: and + for the unsteady; bhāvanā: meditation; na: no; ca-abhāvayataḥ: and + for the non-meditator; śāntiḥ-aśāntasya: peace + for the unpeaceful; kutaḥ: where is; sukham: happiness

“There is no intelligence for the unsteady.  Nor is there meditation.  For the non-meditator, there is no peace.  And for the unpeaceful, where is happiness?”

Śloka 2.67

इन्द्रियाणां हि चरतां-
indriyāṇāṃ hi caratāṃ-
यन्मनोऽनुविधीयते ।
yanmano’nuvidhīyate |
तदस्य हरति प्रज्ञां
tadasya harati prajñāṃ
वायुर्नावमिवाम्भसि ॥ ६७ ॥
vāyurnāvamivāmbhasi ‖ 67 ‖

~~~

indriyāṇām: of the senses; hi: surely; caratām-yat-manaḥ-anuvidhīyate: wandering + who + mind + it conforms to; tat-asya: that + for him; harati: swept away; prajñām: intelligence; vāyuḥ-nāvam-iva-ambhasi: wind + boat + like + on the water

“For one whose mind conforms to the wandering senses, their intelligence is swept away as surely as the wind carries away a boat on the water.”

Śloka 2.68

तस्माद्यस्य महाबाहो
tasmādyasya mahābāho
निगृहीतानि सर्वशः ।
nigṛhītāni sarvaśaḥ |
इन्द्रियाणीन्द्रियार्थेभ्यस्-
indriyāṇīndriyārthebhyas-
तस्य प्रज्ञा प्रतिष्ठिता ॥ ६८ ॥
tasya prajñā pratiṣṭhitā ‖ 68 ‖

~~~

tasmāt-yasya: therefore + for who; mahābāho: O Mighty-Armed; nigṛhītāni: restrained; sarvaśaḥ: completely; indriyāṇi-indriyārthebhyaḥ-tasya: senses + from the sense objects + for him; prajñā: intelligence; pratiṣṭhitā: steady

“Therefore, O Mighty-Armed, one whose senses are completely restrained from their objects is of steady intelligence.”

Śloka 2.69

या निशा सर्वभूतानां
yā niśā sarvabhūtānāṃ
तस्यां जागर्ति संयमी ।
tasyāṃ jāgarti saṃyamī |
यस्यां जाग्रति भूतानि
yasyāṃ jāgrati bhūtāni
सा निशा पश्यतो मुनेः ॥ ६९ ॥
sā niśā paśyato muneḥ ‖ 69 ‖

~~~

yā: which; niśā: night; sarvabhūtānām: for all beings; tasyām: in that; jāgarti: he is waking; saṃyamī: self-restrained; yasyām: in which; jāgrati: they are waking; bhūtāni: beings; sā: that; niśā: night; paśyataḥ: onlooking; muneḥ: for a sage

“That which is night for all beings is waking for the self-restrained.  That in which all beings are awake is night for the onlooking sage.”

— begin triṣṭubh meter (4x11) —

Śloka 2.70

आपूर्यमाणमचलप्रतिष्ठं
āpūryamāṇamacalapratiṣṭhaṃ
समुद्रमापः प्रविशन्ति यद्वत् ।
samudramāpaḥ praviśanti yadvat |
तद्वत्कामा यं प्रविशन्ति सर्वे
tadvatkāmā yaṃ praviśanti sarve
स शान्तिमाप्नोति न कामकामी ॥ ७० ॥
sa śāntimāpnoti na kāmakāmī ‖ 70 ‖

~~~

āpūryamāṇam-acala-pratiṣṭham: becoming full of + unmoved + remains; samudram-āpaḥ: ocean + waters; praviśanti: incoming; yadvat: just as; tadvat-kāmāḥ: so + desires; yam: he who; praviśanti: incoming; sarve: all; sa: he; śāntim-āpnoti: peace + he attains; na: not; kāmakāmī: he who seeks objects of desire

“Just as the ocean is constantly filling with incoming water yet remains unmoved, so one unmoved by all incoming desires attains peace, not one who seeks objects of desire.”

— begin anuṣṭubh meter (4x8) —

Śloka 2.71

विहाय कामान्यः सर्वान्-
vihāya kāmānyaḥ sarvān-
पुमांश्चरति निःस्पृहः ।
pumāṃścarati niḥspṛhaḥ |
निर्ममो निरहङ्कारः
nirmamo nirahaṅkāraḥ
स शान्तिमधिगच्छति ॥ ७१ ॥
sa śāntimadhigacchati ‖ 71 ‖

~~~

vihāya: having given up; kāmān-yaḥ: desires + he who; sarvān-pumāṃś-carati: all + person + he lives; niḥspṛhaḥ: free of longing; nirmamaḥ: without possessiveness; nirahaṅkāraḥ: without egotism; saḥ: he; śāntim-adhigacchati: peace + he attains

“Having given up all desires, that person who lives free of longing, possessiveness, and egotism, attains peace.”

Śloka 2.72

एषा ब्राह्मी स्थितिःपार्थ
eṣā brāhmī sthitiḥpārtha
नैनां प्राप्य विमुह्यति ।
naināṃ prāpya vimuhyati |
स्थित्वास्यामन्तकालेऽपि
sthitvāsyāmantakāle’pi
ब्रह्मनिर्वाणमृच्छति ॥ ७२ ॥
brahmanirvāṇamṛcchati ‖ 72 ‖

~~~

eṣā: this; brāhmī: divine; sthitiḥ-pārtha: state + O Son of Pṛthā; na-enām: not + this; prāpya: having attained; vimuhyati: he is deluded; sthitvā-asyām-antakāle-api: having abided + in this + at the time of death + moreover; brahmanirvāṇam-ṛcchati: cessation in Brahman + he attains

“This is the divine state, O Son of Pṛthā.  Having attained it, one is no longer deluded.  Having abided in it, even at the hour of death, one attains cessation in Brahman.”