BG CHAD

BG.2 

 TEXT 1 

 सञ्जय उवाच तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम् । विषीदन्तमिदं वाक्यमुवाच मधुसूदनः ॥ १ ॥ 

 sañjaya uvāca taṁ tathā kṛpayāviṣṭam aśru-pūrṇākulekṣaṇam viṣīdantam idaṁ vākyam uvāca madhusūdanaḥ 

 Sañjaya said: Seeing Arjuna full of compassion, his mind depressed, his eyes full of tears, Madhusūdana, Kṛṣṇa, spoke the following words. 

 TEXT 2 

 श्री भगवानुवाच कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम् । अनार्यजुष्टमस्वर्ग्यकीर्तिकरमर्जुन ॥ २ ॥ 

 śrī-bhagavān uvāca kutas tvā kaśmalam idaṁ viṣame samupasthitam anārya-juṣṭam asvargyam akīrti-karam arjuna 

 The Supreme Personality of Godhead said: My dear Arjuna, how have these impurities come upon you? They are not at all befitting a man who knows the value of life. They lead not to higher planets but to infamy. 

 TEXT 3 

 क्ल‍ैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते । क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप ॥ ३ ॥ 

 klaibyaṁ mā sma gamaḥ pārtha naitat tvayy upapadyate kṣudraṁ hṛdaya-daurbalyaṁ tyaktvottiṣṭha paran-tapa 

 O son of Pṛthā, do not yield to this degrading impotence. It does not become you. Give up such petty weakness of heart and arise, O chastiser of the enemy. 

 TEXT 7 

 कार्पण्यदोषोपहतस्वभावः पृच्छामि त्वां धर्मसम्मूढचेताः । यच्छ्रेयः स्यान्निश्‍चितं ब्रूहि तन्मे शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् ॥ ७ ॥ 

 kārpaṇya-doṣopahata-svabhāvaḥ pṛcchāmi tvāṁ dharma-sammūḍha-cetāḥ yac chreyaḥ syān niścitaṁ brūhi tan me śiṣyas te ’haṁ śādhi māṁ tvāṁ prapannam 

 Now I am confused about my duty and have lost all composure because of miserly weakness. In this condition I am asking You to tell me for certain what is best for me. Now I am Your disciple, and a soul surrendered unto You. Please instruct me. 

 TEXT 8 

 न हि प्रपश्यामि ममापनुद्याद् - यच्छोकमुच्छोषणमिन्द्रियाणाम् । अवाप्य भूभावसपत्‍नमृद्धं राज्यं सुराणामपि चाधिपत्यम् ॥ ८ ॥ 

 na hi prapaśyāmi mamāpanudyād yac chokam ucchoṣaṇam indriyāṇām avāpya bhūmāv asapatnam ṛddhaṁ rājyaṁ surāṇām api cādhipatyam 

 I can find no means to drive away this grief which is drying up my senses. I will not be able to dispel it even if I win a prosperous, unrivaled kingdom on earth with sovereignty like the demigods in heaven. 

 TEXT 11 

 श्री भगवानुवाच अशोच्यनन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे । गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः ॥ ११ ॥ 

 śrī-bhagavān uvāca aśocyān anvaśocas tvaṁ prajñā-vādāṁś ca bhāṣase gatāsūn agatāsūṁś ca nānuśocanti paṇḍitāḥ 

 The Supreme Personality of Godhead said: While speaking learned words, you are mourning for what is not worthy of grief. Those who are wise lament neither for the living nor for the dead. 

 TEXT 12 

 न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः । न चैव नभविष्यामः सर्वे वयमतः परम् ॥ १२ ॥ 

 na tv evāhaṁ jātu nāsaṁ na tvaṁ neme janādhipāḥ na caiva na bhaviṣyāmaḥ sarve vayam ataḥ param 

 Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be. 

 TEXT 13 

 देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा । तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति ॥ १३ ॥ 

 dehino ’smin yathā dehe kaumāraṁ yauvanaṁ jarā tathā dehāntara-prāptir dhīras tatra na muhyati 

 As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change. 

 TEXT 14 

 मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः । आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत ॥ १४ ॥ 

 mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ āgamāpāyino ’nityās tāṁs titikṣasva bhārata 

 O son of Kuntī, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed. 

 TEXT 15 

 यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ । समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते ॥ १५ ॥ 

 yaṁ hi na vyathayanty ete puruṣaṁ puruṣarṣabha sama-duḥkha-sukhaṁ dhīraṁ so ’mṛtatvāya kalpate 

 O best among men [Arjuna], the person who is not disturbed by happiness and distress and is steady in both is certainly eligible for liberation. 

 TEXT 18 

 अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः । अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत ॥ १८ ॥ 

 antavanta ime dehā nityasyoktāḥ śarīriṇaḥ anāśino ’prameyasya tasmād yudhyasva bhārata 

 The material body of the indestructible, immeasurable and eternal living entity is sure to come to an end; therefore, fight, O descendant of Bharata. 

 TEXT 20 

 न जायते म्रियते वा कदाचि- न्नायं भूत्वा भविता वा न भूयः । अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे ॥ २० ॥ 

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

 For the soul there is neither birth nor death at any time. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, ever-existing and primeval. He is not slain when the body is slain. 

 TEXT 22 

 वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि । तथा शरीराणि विहाय जीर्णा- न्यन्यानि संयाति नवानि देही ॥ २२ ॥ 

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

 As a person puts on new garments, giving up old ones, the soul similarly accepts new material bodies, giving up the old and useless ones. 

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 TEXT 23 

 नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः । न चैनं क्ल‍ेदयन्त्यापो न शोषयति मारुतः ॥ २३ ॥ 

 nainaṁ chindanti śastrāṇi nainaṁ dahati pāvakaḥ na cainaṁ kledayanty āpo na śoṣayati mārutaḥ 

 Translation The soul can never be cut to pieces by any weapon, nor burned by fire, nor moistened by water, nor withered by the wind. 

 

 TEXT 27 

 जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च । तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि ॥ २७ ॥ 

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

 Translation One who has taken his birth is sure to die, and after death one is sure to take birth again. Therefore, in the unavoidable discharge of your duty, you should not lament. 

 TEXT 29 

 आश्चर्यवत्पश्यति कश्चिदेन - माश्चर्यवद्वदति तथैव चान्यः । आश्चर्यवच्च‍ैनमन्यः श‍ृणोति श्रुत्वाप्येनं वेद न चैव कश्चित् ॥ २९ ॥ 

 āścarya-vat paśyati kaścid enam āścarya-vad vadati tathaiva cānyaḥ āścarya-vac cainam anyaḥ śṛṇoti śrutvāpy enaṁ veda na caiva kaścit 

 Translation Some look on the soul as amazing, some describe him as amazing, and some hear of him as amazing, while others, even after hearing about him, cannot understand him at all. 

 TEXT 30 

 देही नित्यमवध्योऽयं देहे सर्वस्य भारत । तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि ॥ ३० ॥ 

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

 Translation O descendant of Bharata, he who dwells in the body can never be slain. Therefore you need not grieve for any living being. 

 TEXT 37 

 हतो वा प्राप्स्यसि स्वर्ग जित्वा वा भोक्ष्यसे महीम् । तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः ॥ ३७ ॥ 

 hato vā prāpsyasi svargaṁ jitvā vā bhokṣyase mahīm tasmād uttiṣṭha kaunteya yuddhāya kṛta-niścayaḥ 

 Translation O son of Kuntī, either you will be killed on the battlefield and attain the heavenly planets, or you will conquer and enjoy the earthly kingdom. Therefore, get up with determination and fight. 

 TEXT 40 

 नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते । स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् ॥ ४० ॥ 

 nehābhikrama-nāśo ’sti pratyavāyo na vidyate sv-alpam apy asya dharmasya trāyate mahato bhayāt 

 Translation In this endeavor there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear. 

 TEXT 41 

 व्यवसायात्मिका बुद्धिरेकेह कुरूनन्दन । बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् ॥ ४१ ॥ 

 vyavasāyātmikā buddhir ekeha kuru-nandana bahu-śākhā hy anantāś ca buddhayo ’vyavasāyinām 

 Translation Those who are on this path are resolute in purpose, and their aim is one. O beloved child of the Kurus, the intelligence of those who are irresolute is many-branched. 

 yourself the cause of the results of your activities, and never be attached to not doing your duty. 

 TEXT 44 

 भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम् । व्यवसायात्मिका बुद्धिः समाधौ न विधीयते ॥ ४४ ॥ 

 bhogaiśvarya-prasaktānāṁ tayāpahṛta-cetasām vyavasāyātmikā buddhiḥ samādhau na vidhīyate 

 Translation In the minds of those who are too attached to sense enjoyment and material opulence, and who are bewildered by such things, the resolute determination for devotional service to the Supreme Lord does not take place. 

 TEXT 45 

 त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन । निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् ॥ ४५ ॥ 

 trai-guṇya-viṣayā vedā nistrai-guṇyo bhavārjuna nirdvandvo nitya-sattva-stho niryoga-kṣema ātmavān 

 Translation The Vedas deal mainly with the subject of the three modes of material nature. O Arjuna, become transcendental to these three modes. Be free from all dualities and from all anxieties for gain and safety, and be established in the self. 

 TEXT 46 

 यावानर्थ उदपाने सर्वतः सम्प्लुतोदके । तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः ॥ ४६ ॥ 

 yāvān artha uda-pāne sarvataḥ samplutodake tāvān sarveṣu vedeṣu brāhmaṇasya vijānataḥ 

 Translation All purposes served by a small well can at once be served by a great reservoir of water. Similarly, all the purposes of the Vedas can be served to one who knows the purpose behind them. 

 TEXT 47 

 कर्मण्येवाधिकारस्ते मा फलेषु कदाचन । मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि ॥ ४७ ॥ 

 karmaṇy evādhikāras te mā phaleṣu kadācana mā karma-phala-hetur bhūr mā te saṅgo ’stv akarmaṇi 

 Translation You have a right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself the cause of the results of your activities, and never be attached to not doing your duty. 

 TEXT 48 

 योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय । सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते ॥ ४८ ॥ 

 yoga-sthaḥ kuru karmāṇi saṅgaṁ tyaktvā dhanañ-jaya siddhy-asiddhyoḥ samo bhūtvā samatvaṁ yoga ucyate 

 Translation Perform your duty equipoised, O Arjuna, abandoning all attachment to success or failure. Such equanimity is called yoga.