Tam Tatha Krpayavistam lyrics

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

sanjaya uvaca tam tatha krpayavistam asru-purnakuleksanam visidantam idam vakyam uvaca madhusudanah

सञ्जय उवाच तं तथा कृपयाविष्टम अश्रुपूर्णाकुलेक्षणम विषीदन्तम इदं वाक्यम उवाच मधुसूदनः

Sanjaya said: Seeing Arjuna full of compassion and very sorrowful, his eyes brimming with tears, Madhusudana, Krsna, spoke the following words.

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

sri-bhagavan uvaca kutas tva kasmalam idam visame samupasthitam anarya-justam asvargyam akirti-karam arjuna

श्रीभगवान उवाच कुतस त्वा कश्मलम इदं विषमे समुपस्थितम अनार्यजुष्टम अस्वर्ग्यम अकीर्तिकरम अर्जुन

The Supreme Person [Bhagavan] said: My dear Arjuna, how have these impurities come upon you? They are not at all befitting a man who knows the progressive values of life. They do not lead to higher planets, but to infamy.

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

klaibyam ma sma gamah partha naitat tvayy upapadyate ksudram hrdaya-daurbalyam tyaktvottistha parantapa

क्लैब्यं मा स्म गमः पार्थ नैतत त्वय्य उपपद्यते क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप

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

arjuna uvāca kathaṁ bhīṣmam ahaṁ saṁkhye droṇaṁ ca madhusūdana iṣubhiḥ pratiyotsyāmi pūjārhāv arisūdana

arjuna uvaca katham bhismam aham samkhye dronam ca madhusudana isubhih pratiyotsyami pujarhav arisudana

अर्जुन उवाच कथं भीष्मम अहं संख्ये द्रोणं च मधुसूदन इषुभिः प्रतियोत्स्यामि पूजार्हाव अरिसूदन

Arjuna said: O killer of Madhu [Krsna], how can I counterattack with arrows in battle men like Bhisma and Drona, who are worthy of my worship?

gurūn ahatvā hi mahānubhāvāñ śreyo bhoktuṁ bhaikṣyam apīha loke hatvārtha-kāmāṁs tu gurūn ihaiva bhuñjīya bhogān rudhira-pradigdhān

gurun ahatva hi mahanubhavan sreyo bhoktum bhaiksyam apiha loke hatvartha-kamams tu gurun ihaiva bhunjiya bhogan rudhira-pradigdhan

गुरून अहत्वा हि महानुभावाञ श्रेयो भोक्तुं भैक्ष्यम अपीह लोके हत्वार्थकामांस तु गुरून इहैव भुञ्जीय भोगान रुधिरप्रदिग्धान

It is better to live in this world by begging than to live at the cost of the lives of great souls who are my teachers. Even though they are avaricious, they are nonetheless superiors. If they are killed, our spoils will be tainted with blood.

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

na caitad vidmah kataran no gariyo yad va jayema yadi va no jayeyuh yan eva hatva na jijivisamas te’vasthitah pramukhe dhartarastrah

न चैतद विद्मः कतरन नो गरीयो यद वा जयेम यदि वा नो जयेयुः यान एव हत्वा न जिजीविषामस तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः

Nor do we know which is better--conquering them or being conquered by them. The sons of Dhrtarastra, whom if we kill we should not care to live, are now standing before us on this battlefield.

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

karpanya-dosopahata-svabhavah prcchami tvam dharma-sammudha-cetah yac chreyah syan niscitam bruhi tan me sisyas te’ham sadhi mam tvam prapannam

कार्पण्यदोषोपहतस्वभावः पृच्छामि त्वां धर्मसंमूढचेताः यच छ्रेयः स्यान निश्चितं ब्रूहि तन मे शिष्यस तेऽहं शाधि मां त्वां प्रपन्नम

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

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

na hi prapasyami mamapanudyad yac chokam ucchosanam indriyanam avapya bhumav asapatnam rddham rajyam suranam api cadhipatyam

न हि प्रपश्यामि ममापनुद्याद यच छोकम उच्छोषणम इन्द्रियाणाम अवाप्य भूमाव असपत्नम ऋद्धं राज्यं सुराणाम अपि चाधिपत्यम

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

sañjaya uvāca evam uktvā hṛṣīkeśaṁ guḍākeśaḥ parantapaḥ na yotsya iti govindam uktvā tūṣṇīṁ babhūva ha

sanjaya uvaca evam uktva hrsikesam gudakesah parantapah na yotsya iti govindam uktva tusnim babhuva ha

सञ्जय उवाच एवम उक्त्वा हृषीकेशं गुडाकेशः परन्तपः न योत्स्य इति गोविन्दम उक्त्वा तूष्णीं बभूव ह

Sanjaya said: Having spoken thus, Arjuna, chastiser of enemies, told Krsna, "Govinda, I shall not fight," and fell silent.

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

tam uvaca hrsikesah prahasann iva bharata senayor ubhayor madhye visidantam idam vacah

तम उवाच हृषीकेशः प्रहसन्न इव भारत सेनयोर उभयोर मध्ये विषीदन्तम इदं वचः

O descendant of Bharata, at that time Krsna, smiling, in the midst of both the armies, spoke the following words to the grief-stricken Arjuna.

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

sri-bhagavan uvaca asocyan anvasocas tvam prajna-vadams ca bhasase gatasun agatasums ca nanusocanti panditah

श्रीभगवान उवाच अशोच्यान अन्वशोचस त्वं प्रज्ञावादांश च भाषसे गतासून अगतासूंश च नानुशोचन्ति पण्डिताः

The Blessed Lord 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 the dead.

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

na tv evaham jatu nasam na tvam neme janadhipah na caiva na bhavisyamah sarve vayam atah param

न त्व एवाहं जातु नासं न त्वं नेमे जनाधिपाः न चैव न भविष्यामः सर्वे वयम अतः परम

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

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

dehino’smin yatha dehe kaumaram yauvanam jara tatha dehantara-praptir dhiras tatra na muhyati

देहिनोऽस्मिन यथा देहे कौमारं यौवनं जरा तथा देहान्तरप्राप्तिर धीरस तत्र न मुह्यति

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 self-realized soul is not bewildered by such a change.

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

matra-sparsas tu kaunteya sitosna-sukha-duhkha-dah agamapayino’nityas tams titiksasva bharata

मात्रास्पर्शास तु कौन्तेय शीतोष्णसुखदुःखदाः आगमापायिनोऽनित्यास तांस तितिक्षस्व भारत

O son of Kunti, 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.

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

yam hi na vyathayanty ete purusam purusarsabha sama-duhkha-sukham dhiram so’mrtatvaya kalpate

यं हि न व्यथयन्त्य एते पुरुषं पुरुषर्षभ समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते

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.

nāsato vidyate bhāvo nābhāvo vidyate sataḥ ubhayor api dṛṣṭo’ntas tv anayos tattvadarśibhiḥ

nasato vidyate bhavo nabhavo vidyate satah ubhayor api drsto’ntas tv anayos tattvadarsibhih

नासतो विद्यते भावो नाभावो विद्यते सतः उभयोर अपि दृष्टोऽन्तस त्व अनयोस तत्त्वदर्शिभिः

Those who are seers of the truth have concluded that of the nonexistent there is no endurance, and of the existent there is no cessation. This seers have concluded by studying the nature of both.

avināśi tu tad viddhi yena sarvam idaṁ tatam vināśam avyayasyāsya na kaścit kartum arhati

avinasi tu tad viddhi yena sarvam idam tatam vinasam avyayasyasya na kascit kartum arhati

अविनाशि तु तद विद्धि येन सर्वम इदं ततम विनाशम अव्ययस्यास्य न कश्चित कर्तुम अर्हति

Know that which pervades the entire body is indestructible. No one is able to destroy the imperishable soul.

antavanta ime dehā nityasyoktāḥ śarīriṇaḥ anāśino’prameyasya tasmād yudhyasva bhārata

antavanta ime deha nityasyoktah saririnah anasino’prameyasya tasmad yudhyasva bharata

अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः अनाशिनोऽप्रमेयस्य तस्माद युध्यस्व भारत

Only the material body of the indestructible, immeasurable and eternal living entity is subject to destruction; therefore, fight, O descendant of Bharata.

ya enaṁ vetti hantāraṁ yaś cainaṁ manyate hatam ubhau tau na vijānīto nāyaṁ hanti na hanyate

ya enam vetti hantaram yas cainam manyate hatam ubhau tau na vijanito nayam hanti na hanyate

य एनं वेत्ति हन्तारं यश चैनं मन्यते हतम उभौ तौ न विजानीतो नायं हन्ति न हन्यते

He who thinks that the living entity is the slayer or that he is slain, does not understand. One who is in knowledge knows that the self slays not nor is slain.

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

na jayate mriyate va kadacin nayam bhutva bhavita va na bhuyah ajo nityah sasvato’yam purano na hanyate hanyamane sarire

न जायते म्रियते वा कदाचिन नायं भूत्वा भविता वा न भूयः अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे

For the soul there is never birth nor death. Nor, having once been, does he ever cease to be. He is unborn, eternal, ever-existing, undying and primeval. He is not slain when the body is slain.

vedāvināśinaṁ nityaṁ ya enam ajam avyayam kathaṁ sa puruṣaḥ pārtha kaṁ ghātayati hanti kam

vedavinasinam nityam ya enam ajam avyayam katham sa purusah partha kam ghatayati hanti kam

वेदाविनाशिनं नित्यं य एनम अजम अव्ययम कथं स पुरुषः पार्थ कं घातयति हन्ति कम

O Partha, how can a person who knows that the soul is indestructible, unborn, eternal and immutable, kill anyone or cause anyone to kill?

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

vasamsi jirnani yatha vihaya navani grhnati naro’parani tatha sarirani vihaya jirnani anyani samyati navani dehi

वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि तथा शरीराणि विहाय जीर्णानि अन्यानि संयाति नवानि देही

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

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

nainam chindanti sastrani nainam dahati pavakah na cainam kledayanty apo na sosayati marutah

नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः न चैनं क्लेदयन्त्य आपो न शोषयति मारुतः

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

acchedyo’yam adāhyo’yam akledyo’śoṣya eva ca nityaḥ sarva-gataḥ sthāṇur acalo’yaṁ sanātanaḥ

acchedyo’yam adahyo’yam akledyo’sosya eva ca nityah sarva-gatah sthanur acalo’yam sanatanah

अच्छेद्योऽयम अदाह्योऽयम अक्लेद्योऽशोष्य एव च नित्यः सर्वगतः स्थाणुर अचलोऽयं सनातनः

This individual soul is unbreakable and insoluble, and can be neither burned nor dried. He is everlasting, all-pervading, unchangeable, immovable and eternally the same.

avyakto’yam acintyo’yam avikāryo’yam ucyate tasmād evaṁ viditvainaṁ nānuśocitum arhasi

avyakto’yam acintyo’yam avikaryo’yam ucyate tasmad evam viditvainam nanusocitum arhasi

अव्यक्तोऽयम अचिन्त्योऽयम अविकार्योऽयम उच्यते तस्माद एवं विदित्वैनं नानुशोचितुम अर्हसि

It is said that the soul is invisible, inconceivable, immutable, and unchangeable. Knowing this, you should not grieve for the body.

atha cainaṁ nitya-jātaṁ nityaṁ vā manyase mṛtam tathāpi tvaṁ mahā-bāho naivaṁ śocitum arhasi

atha cainam nitya-jatam nityam va manyase mrtam tathapi tvam maha-baho naivam socitum arhasi

अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम तथापि त्वं महाबाहो नैवं शोचितुम अर्हसि

If, however, you think that the soul is perpetually born and always dies, still you still have no reason to lament, O mighty-armed.

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

jatasya hi dhruvo mrtyur dhruvam janma mrtasya ca tasmad apariharye’rthe na tvam socitum arhasi

जातस्य हि ध्रुवो मृत्युर ध्रुवं जन्म मृतस्य च तस्माद अपरिहार्येऽर्थे न त्वं शोचितुम अर्हसि

For one who has taken his birth, death is certain; and for one who is dead, birth is certain. Therefore, in the unavoidable discharge of your duty, you should not lament.

avyaktādīni bhūtāni vyakta-madhyāni bhārata avyakta-nidhanāny eva tatra kā paridevanā

avyaktadini bhutani vyakta-madhyani bharata avyakta-nidhanany eva tatra ka paridevana

अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत अव्यक्तनिधनान्य एव तत्र का परिदेवना

All created beings are unmanifest in their beginning, manifest in their interim state, and unmanifest again when they are annihilated. So what need is there for lamentation?

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

ascarya-vat pasyati kascid enam ascarya-vad vadati tathaiva canyah ascarya-vac cainam anyah srnoti srutvapy enam veda na caiva kascit

आश्चर्यवत पश्यति कश्चिद एनम आश्चर्यवद वदति तथैव चान्यः आश्चर्यवच चैनम अन्यः शृणोति श्रुत्वाप्य एनं वेद न चैव कश्चित

Some look at 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.

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

dehi nityam avadhyo’yam dehe sarvasya bharata tasmat sarvani bhutani na tvam socitum arhasi

देही नित्यम अवध्योऽयं देहे सर्वस्य भारत तस्मात सर्वाणि भूतानि न त्वं शोचितुम अर्हसि

O descendant of Bharata, he who dwells in the body is eternal and can never be slain. Therefore you need not grieve for any creature.

sva-dharmam api cāvekṣya na vikampitum arhasi dharmyād dhi yuddhāc chreyo’nyat kṣatriyasya na vidyate

sva-dharmam api caveksya na vikampitum arhasi dharmyad dhi yuddhac chreyo’nyat ksatriyasya na vidyate

स्वधर्मम अपि चावेक्ष्य न विकम्पितुम अर्हसि धर्म्याद धि युद्धाच छ्रेयोऽन्यत क्षत्रियस्य न विद्यते

Considering your specific duty as a ksatriya, you should know that there is no better engagement for you than fighting on religious principles; and so there is no need for hesitation.

yadṛcchayā copapannaṁ svargadvāram apāvṛtam sukhinaḥ kṣatriyāḥ pārtha labhante yuddham īdṛśam

yadrcchaya copapannam svargadvaram apavrtam sukhinah ksatriyah partha labhante yuddham idrsam

यदृच्छया चोपपन्नं स्वर्गद्वारम अपावृतम सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धम ईदृशम

O Partha, happy are the ksatriyas to whom such fighting opportunities come unsought, opening for them the doors of the heavenly planets.

atha cet tvam imaṁ dharmyaṁ saṁgrāmaṁ na kariṣyasi tataḥ sva-dharmaṁ kīrtiṁ ca hitvā pāpam avāpsyasi

atha cet tvam imam dharmyam samgramam na karisyasi tatah sva-dharmam kirtim ca hitva papam avapsyasi

अथ चेत त्वम इमं धर्म्यं संग्रामं न करिष्यसि ततः स्वधर्मं कीर्तिं च हित्वा पापम अवाप्स्यसि

If, however, you do not fight this religious war, then you will certainly incur sins for neglecting your duties and thus lose your reputation as a fighter.

akīrtiṁ cāpi bhūtāni kathayiṣyanti te’vyayām saṁbhāvitasya cākīrtir maraṇād atiricyate

akirtim capi bhutani kathayisyanti te’vyayam sambhavitasya cakirtir maranad atiricyate

अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम संभावितस्य चाकीर्तिर मरणाद अतिरिच्यते

People will always speak of your infamy, and for one who has been honored, dishonor is worse than death.

bhayād raṇād uparataṁ maṁsyante tvāṁ mahā-rathāḥ yeṣāṁ ca tvaṁ bahu-mato bhūtvā yāsyasi lāghavam

bhayad ranad uparatam mamsyante tvam maha-rathah yesam ca tvam bahu-mato bhutva yasyasi laghavam

भयाद रणाद उपरतं मंस्यन्ते त्वां महारथाः येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम

The great generals who have highly esteemed your name and fame will think that you have left the battlefield out of fear only, and thus they will consider you a coward.

avācya-vādāṁś ca bahūn vadiṣyanti tavāhitāḥ nindantas tava sāmarthyaṁ tato duḥkhataraṁ nu kim

avacya-vadams ca bahun vadisyanti tavahitah nindantas tava samarthyam tato duhkhataram nu kim

अवाच्यवादांश च बहून वदिष्यन्ति तवाहिताः निन्दन्तस तव सामर्थ्यं ततो दुःखतरं नु किम

Your enemies will describe you in many unkind words and scorn your ability. What could be more painful for you?

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

hato va prapsyasi svargam jitva va bhoksyase mahim tasmad uttistha kaunteya yuddhaya krta-niscayah

हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम तस्माद उत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः

O son of Kunti, 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 and fight with determination.

sukha-duḥkhe same kṛtvā lābhālābhau jayājayau tato yuddhāya yujyasva naivaṁ pāpam avāpsyasi

sukha-duhkhe same krtva labhalabhau jayajayau tato yuddhaya yujyasva naivam papam avapsyasi

सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ ततो युद्धाय युज्यस्व नैवं पापम अवाप्स्यसि

Do thou fight for the sake of fighting, without considering happiness or distress, loss or gain, victory or defeat--and, by so doing, you shall never incur sin.

eṣā te’bhihitā sāṁkhye buddhir yoge tv imāṁ śṛṇu buddhyā yukto yayā pārtha karma-bandhaṁ prahāsyasi

esa te’bhihita samkhye buddhir yoge tv imam srnu buddhya yukto yaya partha karma-bandham prahasyasi

एषा तेऽभिहिता सांख्ये बुद्धिर योगे त्व इमां शृणु बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि

Thus far I have declared to you the analytical knowledge of sankhya philosophy. Now listen to the knowledge of yoga whereby one works without fruitive result. O son of Prtha, when you act by such intelligence, you can free yourself from the bondage of works.

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

nehabhikrama-naso’sti pratyavayo na vidyate svalpam apy asya dharmasya trayate mahato bhayat

नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते स्वल्पम अप्य अस्य धर्मस्य त्रायते महतो भयात

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.

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

vyavasayatmika buddhir ekeha kuru-nandana bahu-sakha hy anantas ca buddhayo’vyavasayinam

व्यवसायात्मिका बुद्धिर एकेह कुरुनन्दन बहुशाखा ह्य अनन्ताश च बुद्धयोऽव्यवसायिनाम

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. 42-43) Men of small knowledge are very much attached to the flowery words of the Vedas, which recommend various fruitive activities for elevation to heavenly planets, resultant good birth, power, and so forth. Being desirous of sense gratification and opulent life, they say that there is nothing more than this.

yām imāṁ puṣpitāṁ vācaṁ pravadanty avipaścitaḥ veda-vāda-ratāḥ pārtha nānyad astīti vādinaḥ

yam imam puspitam vacam pravadanty avipascitah veda-vada-ratah partha nanyad astiti vadinah

याम इमां पुष्पितां वाचं प्रवदन्त्य अविपश्चितः वेदवादरताः पार्थ नान्यद अस्तीति वादिनः

English meaning not yet written for this verse.

kāmātmānaḥ svarga-parā janma-karma-phala-pradām kriyā-viśeṣa-bahulāṁ bhogaiśvarya-gatiṁ prati

kamatmanah svarga-para janma-karma-phala-pradam kriya-visesa-bahulam bhogaisvarya-gatim prati

कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति

English meaning not yet written for this verse.

bhogaiśvarya-prasaktānāṁ tayāpahṛta-cetasām vyavasāyātmikā buddhiḥ samādhau na vidhīyate

bhogaisvarya-prasaktanam tayapahrta-cetasam vyavasayatmika buddhih samadhau na vidhiyate

भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम व्यवसायात्मिका बुद्धिः समाधौ न विधीयते

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 of devotional service to the Supreme Lord does not take place.

traiguṇya-viṣayā vedā nistraiguṇyo bhavārjuna nirdvandvo nitya-sattva-stho niryoga-kṣema ātmavān

traigunya-visaya veda nistraigunyo bhavarjuna nirdvandvo nitya-sattva-stho niryoga-ksema atmavan

त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान

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

yāvān artha udapāne sarvataḥ saṁplutodake tāvān sarveṣu vedeṣu brāhmaṇasya vijānataḥ

yavan artha udapane sarvatah samplutodake tavan sarvesu vedesu brahmanasya vijanatah

यावान अर्थ उदपाने सर्वतः संप्लुतोदके तावान सर्वेषु वेदेषु ब्राह्मणस्य विजानतः

All purposes that are served by the small pond can at once be served by the great reservoirs of water. Similarly, all the purposes of the Vedas can be served to one who knows the purpose behind them.

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

karmany evadhikaras te ma phalesu kadacana ma karma-phala-hetur bhur ma te sango’stv akarmani

कर्मण्य एवाधिकारस ते मा फलेषु कदाचन मा कर्मफलहेतुर भूर मा ते सङ्गोऽस्त्व अकर्मणि

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

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

yoga-sthah kuru karmani sangam tyaktva dhanamjaya siddhy-asiddhyoh samo bhutva samatvam yoga ucyate

योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनंजय सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते

Be steadfast in yoga, O Arjuna. Perform your duty and abandon all attachment to success or failure. Such evenness of mind is called yoga.

dūreṇa hy avaraṁ karma buddhi-yogād dhanaṁjaya buddhau śaraṇam anviccha kṛpaṇāḥ phala-hetavaḥ

durena hy avaram karma buddhi-yogad dhanamjaya buddhau saranam anviccha krpanah phala-hetavah

दूरेण ह्य अवरं कर्म बुद्धियोगाद धनंजय बुद्धौ शरणम अन्विच्छ कृपणाः फलहेतवः

O Dhananjaya, rid yourself of all fruitive activities by devotional service, and surrender fully to that consciousness. Those who want to enjoy the fruits of their work are misers.

buddhi-yukto jahātīha ubhe sukṛta-duṣkṛte tasmād yogāya yujyasva yogaḥ karmasu kauśalam

buddhi-yukto jahatiha ubhe sukrta-duskrte tasmad yogaya yujyasva yogah karmasu kausalam

बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते तस्माद योगाय युज्यस्व योगः कर्मसु कौशलम

A man engaged in devotional service rids himself of both good and bad actions even in this life. Therefore strive for yoga, O Arjuna, which is the art of all work.

karmajaṁ buddhi-yuktā hi phalaṁ tyaktvā manīṣiṇaḥ janma-bandha-vinirmuktāḥ padaṁ gacchanty anāmayam

karmajam buddhi-yukta hi phalam tyaktva manisinah janma-bandha-vinirmuktah padam gacchanty anamayam

कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्य अनामयम

The wise, engaged in devotional service, take refuge in the Lord, and free themselves from the cycle of birth and death by renouncing the fruits of action in the material world. In this way they can attain that state beyond all miseries.

yadā te moha-kalilaṁ buddhir vyatitariṣyati tadā gantāsi nirvedaṁ śrotavyasya śrutasya ca

yada te moha-kalilam buddhir vyatitarisyati tada gantasi nirvedam srotavyasya srutasya ca

यदा ते मोहकलिलं बुद्धिर व्यतितरिष्यति तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च

When your intelligence has passed out of the dense forest of delusion, you shall become indifferent to all that has been heard and all that is to be heard.

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

sruti-vipratipanna te yada sthasyati niscala samadhav acala buddhis tada yogam avapsyasi

श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला समाधाव अचला बुद्धिस तदा योगम अवाप्स्यसि

When your mind is no longer disturbed by the flowery language of the Vedas, and when it remains fixed in the trance of self-realization, then you will have attained the divine consciousness.

arjuna uvāca sthita-prajñasya kā bhāṣā samādhisthasya keśava sthita-dhīḥ kiṁ prabhāṣeta kim āsīta vrajeta kim

arjuna uvaca sthita-prajnasya ka bhasa samadhisthasya kesava sthita-dhih kim prabhaseta kim asita vrajeta kim

अर्जुन उवाच स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव स्थितधीः किं प्रभाषेत किम आसीत व्रजेत किम

Arjuna said: What are the symptoms of one whose consciousness is thus merged in Transcendence? How does he speak, and what is his language? How does he sit, and how does he walk?

śrī-bhagavān uvāca prajahāti yadā kāmān sarvān pārtha manogatān ātmany evātmanā tuṣṭaḥ sthita-prajñas tadocyate

sri-bhagavan uvaca prajahati yada kaman sarvan partha manogatan atmany evatmana tustah sthita-prajnas tadocyate

श्रीभगवान उवाच प्रजहाति यदा कामान सर्वान पार्थ मनोगतान आत्मन्य एवात्मना तुष्टः स्थितप्रज्ञस तदोच्यते

The Blessed Lord said: O Partha, when a man gives up all varieties of sense desire which arise from mental concoction, and when his mind finds satisfaction in the self alone, then he is said to be in pure transcendental consciousness.

duḥkheṣv anudvigna-manāḥ sukheṣu vigata-spṛhaḥ vīta-rāga-bhaya-krodhaḥ sthitadhīr munir ucyate

duhkhesv anudvigna-manah sukhesu vigata-sprhah vita-raga-bhaya-krodhah sthitadhir munir ucyate

दुःखेष्व अनुद्विग्नमनाः सुखेषु विगतस्पृहः वीतरागभयक्रोधः स्थितधीर मुनिर उच्यते

One who is not disturbed in spite of the threefold miseries, who is not elated when there is happiness, and who is free from attachment, fear and anger, is called a sage of steady mind.

yaḥ sarvatrānabhisnehas tat tat prāpya śubhāśubham nābhinandati na dveṣṭi tasya prajñā pratiṣṭhitā

yah sarvatranabhisnehas tat tat prapya subhasubham nabhinandati na dvesti tasya prajna pratisthita

यः सर्वत्रानभिस्नेहस तत तत प्राप्य शुभाशुभम नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता

He who is without attachment, who does not rejoice when he obtains good, nor lament when he obtains evil, is firmly fixed in perfect knowledge.

yadā saṁharate cāyaṁ kūrmo’ṅgānīva sarvaśaḥ indriyāṇīndriyārthebhyas tasya prajñā pratiṣṭhitā

yada samharate cayam kurmo’nganiva sarvasah indriyanindriyarthebhyas tasya prajna pratisthita

यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः इन्द्रियाणीन्द्रियार्थेभ्यस तस्य प्रज्ञा प्रतिष्ठिता

One who is able to withdraw his senses from sense objects, as the tortoise draws its limbs within the shell, is to be understood as truly situated in knowledge.

viṣayā vinivartante nirāhārasya dehinaḥ rasa-varjaṁ raso’py asya paraṁ dṛṣṭvā nivartate

visaya vinivartante niraharasya dehinah rasa-varjam raso’py asya param drstva nivartate

विषया विनिवर्तन्ते निराहारस्य देहिनः रसवर्जं रसोऽप्य अस्य परं दृष्ट्वा निवर्तते

The embodied soul may be restricted from sense enjoyment, though the taste for sense objects remains. But, ceasing such engagements by experiencing a higher taste, he is fixed in consciousness.

yatato hy api kaunteya puruṣasya vipaścitaḥ indriyāṇi pramāthīni haranti prasabhaṁ manaḥ

yatato hy api kaunteya purusasya vipascitah indriyani pramathini haranti prasabham manah

यततो ह्य अपि कौन्तेय पुरुषस्य विपश्चितः इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः

The senses are so strong and impetuous, O Arjuna, that they forcibly carry away the mind even of a man of discrimination who is endeavoring to control them.

tāni sarvāṇi saṁyamya yukta āsīta mat-paraḥ vaśe hi yasyendriyāṇi tasya prajñā pratiṣṭhitā

tani sarvani samyamya yukta asita mat-parah vase hi yasyendriyani tasya prajna pratisthita

तानि सर्वाणि संयम्य युक्त आसीत मत्परः वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता

One who restrains his senses and fixes his consciousness upon Me, is known as a man of steady intelligence.

dhyāyato viṣayān puṁsaḥ saṅgas teṣūpajāyate saṅgāt saṁjāyate kāmaḥ kāmāt krodho’bhijāyate

dhyayato visayan pumsah sangas tesupajayate sangat samjayate kamah kamat krodho’bhijayate

ध्यायतो विषयान पुंसः सङ्गस तेषूपजायते सङ्गात संजायते कामः कामात क्रोधोऽभिजायते

While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises.

krodhād bhavati saṁmohaḥ saṁmohāt smṛti-vibhramaḥ smṛti-bhraṁśād buddhi-nāśo buddhi-nāśāt praṇaśyati

krodhad bhavati sammohah sammohat smrti-vibhramah smrti-bhramsad buddhi-naso buddhi-nasat pranasyati

क्रोधाद भवति संमोहः संमोहात स्मृतिविभ्रमः स्मृतिभ्रंशाद बुद्धिनाशो बुद्धिनाशात प्रणश्यति

From anger, delusion arises, and from delusion bewilderment of memory. When memory is bewildered, intelligence is lost, and when intelligence is lost, one falls down again into the material pool.

rāga-dveṣa-viyuktais tu viṣayān indriyaiś caran ātma-vaśyair vidheyātmā prasādam adhigacchati

raga-dvesa-viyuktais tu visayan indriyais caran atma-vasyair vidheyatma prasadam adhigacchati

रागद्वेषवियुक्तैस तु विषयान इन्द्रियैश चरन आत्मवश्यैर विधेयात्मा प्रसादम अधिगच्छति

One who can control his senses by practicing the regulated principles of freedom can obtain the complete mercy of the Lord and thus become free from all attachment and aversion.

prasāde sarva-duḥkhānāṁ hānir asyopajāyate prasanna-cetaso hy āśu buddhiḥ paryavatiṣṭhate

prasade sarva-duhkhanam hanir asyopajayate prasanna-cetaso hy asu buddhih paryavatisthate

प्रसादे सर्वदुःखानां हानिर अस्योपजायते प्रसन्नचेतसो ह्य आशु बुद्धिः पर्यवतिष्ठते

For one who is so situated in the Divine consciousness, the threefold miseries of material existence exist no longer; in such a happy state, one's intelligence soon becomes steady.

nāsti buddhir ayuktasya na cāyuktasya bhāvanā na cābhāvayataḥ śāntir aśāntasya kutaḥ sukham

nasti buddhir ayuktasya na cayuktasya bhavana na cabhavayatah santir asantasya kutah sukham

नास्ति बुद्धिर अयुक्तस्य न चायुक्तस्य भावना न चाभावयतः शान्तिर अशान्तस्य कुतः सुखम

One who is not in transcendental consciousness can have neither a controlled mind nor steady intelligence, without which there is no possibility of peace. And how can there be any happiness without peace?

indriyāṇāṁ hi caratāṁ yan mano’nuvidhīyate tad asya harati prajñāṁ vāyur nāvam ivāmbhasi

indriyanam hi caratam yan mano’nuvidhiyate tad asya harati prajnam vayur navam ivambhasi

इन्द्रियाणां हि चरतां यन मनोऽनुविधीयते तद अस्य हरति प्रज्ञां वायुर नावम इवाम्भसि

As a boat on the water is swept away by a strong wind, even one of the senses on which the mind focuses can carry away a man's intelligence.

tasmād yasya mahā-bāho nigṛhītāni sarvaśaḥ indriyāṇīndriyārthebhyas tasya prajñā pratiṣṭhitā

tasmad yasya maha-baho nigrhitani sarvasah indriyanindriyarthebhyas tasya prajna pratisthita

तस्माद यस्य महाबाहो निगृहीतानि सर्वशः इन्द्रियाणीन्द्रियार्थेभ्यस तस्य प्रज्ञा प्रतिष्ठिता

Therefore, O mighty-armed, one whose senses are restrained from their objects is certainly of steady intelligence.

yā niśā sarva-bhūtānāṁ tasyāṁ jāgarti saṁyamī yasyāṁ jāgrati bhūtāni sā niśā paśyato muneḥ

ya nisa sarva-bhutanam tasyam jagarti samyami yasyam jagrati bhutani sa nisa pasyato muneh

या निशा सर्वभूतानां तस्यां जागर्ति संयमी यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः

What is night for all beings is the time of awakening for the self-controlled; and the time of awakening for all beings is night for the introspective sage.

āpūryamāṇam acala-pratiṣṭhaṁ samudram āpaḥ praviśanti yadvat tadvat kāmā yaṁ praviśanti sarve sa śāntim āpnoti na kāma-kāmī

apuryamanam acala-pratistham samudram apah pravisanti yadvat tadvat kama yam pravisanti sarve sa santim apnoti na kama-kami

आपूर्यमाणम अचलप्रतिष्ठं समुद्रम आपः प्रविशन्ति यद्वत तद्वत कामा यं प्रविशन्ति सर्वे स शान्तिम आप्नोति न कामकामी

A person who is not disturbed by the incessant flow of desires--that enter like rivers into the ocean which is ever being filled but is always still--can alone achieve peace, and not the man who strives to satisfy such desires.

vihāya kāmān yaḥ sarvān pumāṁś carati niḥspṛhaḥ nirmamo nirahaṁkāraḥ sa śāntim adhigacchati

vihaya kaman yah sarvan pumams carati nihsprhah nirmamo nirahamkarah sa santim adhigacchati

विहाय कामान यः सर्वान पुमांश चरति निःस्पृहः निर्ममो निरहंकारः स शान्तिम अधिगच्छति

A person who has given up all desires for sense gratification, who lives free from desires, who has given up all sense of proprietorship and is devoid of false ego--he alone can attain real peace.

eṣā brāhmī sthitiḥ pārtha naināṁ prāpya vimuhyati sthitvāsyām anta-kāle’pi brahma-nirvāṇam ṛcchati

esa brahmi sthitih partha nainam prapya vimuhyati sthitvasyam anta-kale’pi brahma-nirvanam rcchati

एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति स्थित्वास्याम अन्तकालेऽपि ब्रह्मनिर्वाणम ऋच्छति

That is the way of the spiritual and godly life, after attaining which a man is not bewildered. Being so situated, even at the hour of death, one can enter into the kingdom of God.