सञ्जय उवाच। तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम्। विषीदन्तमिदं वाक्यमुवाच मधुसूदनः।

sañjayasañjaya (सञ्जय)sam- (“together”) + jaya (from ji, “to conquer”). Complete victory; Sañjaya, Dhṛtarāṣṭra’s bard and seer. uvācauvāca (उवाच)Perfect of vac, “to speak.” He said. | taṃtam (तम्)tam, accusative of saḥ: “him; that.”. tathātathā (तथा)tathā, “so.”. kṛpayāviṣṭamkṛpayāviṣṭam (कृपयाविष्टम्)kṛpā, “compassion, pity,” + ā-viś, “to enter.” Entered by compassion; overcome by pity. Accusative. aśru-pūrṇākulekṣaṇam | viṣīdantamviṣīdantam (विषीदन्तम्)vi- + sad, “to sit.” Sinking apart; sinking in despair. Accusative. idaṃidam (इदम्)idam, “this.”. vākyamvākyam (वाक्यम्)from vac, “to speak.” Speech; a spoken thing. uvācauvāca (उवाच)Perfect of vac, “to speak.” He said. madhusūdanaḥmadhusūdanaḥ (मधुसूदनः)Madhu (a demon’s name) + sūdana (sūd, “to kill”). Slayer of Madhu. A name of Kṛṣṇa. ||

[2.1] Sañjaya said: To him thus overcome by pity, his eyes filled and troubled with tears, sinking in despair, Madhusūdana spoke these words.

श्रीभगवानुवाच। कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम्। अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन।

śrī-bhagavānśrī-bhagavān (श्री-भगवान्)śrī is splendour, the honour-prefix. bhagavān is one who has bhaga (share, majesty), from bhaj, “to share, to partake.” Not a personal name here: the Lord, the one possessed of majesty. uvācauvāca (उवाच)Perfect of vac, “to speak.” He said. | kutaskutas (कुतस्)kutas, “from where?”. tvātvā (त्वा)tvā, enclitic accusative: “you.”. kaśmalamkaśmalam (कश्मलम्)kaśmala, “faintness, stain of spirit.” A darkening of courage. idaṃidam (इदम्)idam, “this.”. viṣameviṣame (विषमे)vi-sama, “not even.” Uneven; a crisis as an uneven place. Here: in this crisis. samupasthitamsamupasthitam (समुपस्थितम्)sam-upa-sthā, “to stand near together.” Standing near; arrived. Here: has come. | anārya-juṣṭamanārya-juṣṭam (अनार्य-जुष्टम्)anārya (an- (“not”) + ārya) + juṣṭam. Together: not cultivated by the noble. asvargyamasvargyam (अस्वर्ग्यम्)a- (“not”) + the rest. su- (“well”) + vṛj/ga, “going.” Heaven as the well-going place. Together: not leading to heaven. akīrti-karamakīrti-karam (अकीर्ति-करम्)akīrti (a- (“not”) + kīrti) + karam (from kṛ, “to do.” The deed; action as what is done). Together: making for ill fame. arjunaarjuna (अर्जुन)from ṛj/arjuna, “white, straight, silver.” The fair, straight one: Arjuna. ||

[2.2] The Lord said: From where has this faintness come upon you in this crisis? It is not cultivated by the noble, it does not lead to heaven, and it makes for ill fame, Arjuna.

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

klaibyaṃklaibyam (क्लैब्यम्)from klība, “unmanly.” Unmanliness; the state of the eunuch-spirit. māmā sma gamaḥ (मा स्म गमः)mā, prohibitive “do not,” + sma (particle with mā) + gamaḥ (aorist of gam, “to go”). Do not go to; do not yield. sma gamaḥ pārthapārtha (पार्थ)pārtha: son of Pṛthā (Kuntī). A patronym, not a mystical title. naitat tvayy upapadyateupapadyate (उपपद्यते)upa- + pad. It fits; it sits on (you). | kṣudraṃkṣudram (क्षुद्रम्)kṣudra, “petty, small.”. hṛdaya-daurbalyaṃhṛdaya-daurbalyam (हृदय-दौर्बल्यम्)hṛdaya (hṛd, “heart.” The heart as the inner place) + daurbalyam (dur- + bala + -ya). Together: weakness of heart. tyaktvottiṣṭha parantapaparantapa (परन्तप)param (“foe, other”) + tapa (from tap, “to heat”). Scorcher of foes. ||

[2.3] Do not yield to unmanliness, Pārtha; it does not sit on you. Cast off this petty weakness of heart and stand up, scorcher of foes.

अर्जुन उवाच। कथं भीष्ममहं सङ्ख्ये द्रोणं च मधुसूदन। इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन।

arjunaarjuna (अर्जुन)from ṛj/arjuna, “white, straight, silver.” The fair, straight one: Arjuna. uvācauvāca (उवाच)Perfect of vac, “to speak.” He said. | kathaṃkatham (कथम्)katham, “how?”. bhīṣmambhīṣmam (भीष्मम्)Inflected from bhīṣma. From bhīṣ, “to terrify.” The terrible (by vow). The Kuru grandfather. ahaṃaham (अहम्)aham, “I.”. saṅkhyesaṅkhye (सङ्ख्ये)sam- + khyā, “to tell, to number.” Battle as a numbering-together; also Sāṅkhya, the numbering-wisdom. Here: in battle. droṇaṃdroṇam (द्रोणम्)Inflected from droṇa. droṇa: a bucket, a wooden vessel. Named for the vessel in which he was born. The teacher of arms. caca (च)And. madhusūdanamadhusūdana (मधुसूदन)Madhu (a demon) + sūdana (from sūd, “to kill”). Slayer of Madhu: Madhusūdana, Kṛṣṇa. | iṣubhiḥiṣubhiḥ (इषुभिः)iṣu, “arrow.”. Here: with arrows. pratiyotsyāmipratiyotsyāmi (प्रतियोत्स्यामि)prati- + yudh. I shall fight against. pūjārhāv arisūdanaarisūdana (अरिसूदन)ari (“enemy”) + sūdana (from sūd, “to kill”). O slayer of enemies. ||

[2.4] Arjuna said: How shall I fight Bhīṣma and Droṇa with arrows in battle, Madhusūdana? They are worthy of worship, slayer of enemies.

गुरूनहत्वा हि महानुभावान्श्रेयो भोक्तुं भैक्ष्यमपीह लोके। हत्वार्थकामांस्तु गुरूनिहैव। भुञ्जीय भोगान् रुधिरप्रदिग्धान्।

gurūngurūn (गुरून्)Accusative plural of guru, from gṛ, “to be heavy.” Teachers; the heavy ones. ahatvāahatvā (अहत्वा)a- (“not”) + gerund of han, “to strike.” Not having killed. hihi (हि)For; indeed. Marks a reason. mahānubhāvānmahānubhāvān (महानुभावान्)mahā (“great”) + anubhāva (anu-bhū, “to come to be after”: standing, dignity). Of great standing. śreyośreyaḥ (श्रेयः)Comparative of śrī / śrī- related “better, more splendid.” The better; what is more excellent. bhoktuṃbhoktum (भोक्तुम्)Infinitive of bhuj, “to enjoy, to eat.” To enjoy. bhaikṣyambhaikṣyam (भैक्ष्यम्)from bhikṣ, “to beg.” Begged food. apīha lokeloke (लोके)lok, “to see, to shine.” A seen-space; a realm. Not the same word as jagat. | hatvārtha-kāmāṃs tutu (तु)But; then. A slight turn. gurūngurūn (गुरून्)Accusative plural of guru, from gṛ, “to be heavy.” Teachers; the heavy ones. ihaiva | bhuñjīyabhuñjīya (भुञ्जीय)Optative of bhuj, “to enjoy, to eat.” I would enjoy; I would eat. bhogānbhogān (भोगान्)from bhuj, “to enjoy, to eat.” Enjoyment; an enjoying. Here: pleasures. rudhira-pradigdhānrudhira-pradigdhān (रुधिर-प्रदिग्धान्)rudhira (rudhira, “blood.”) + pradigdhān (pra- + dih, “to smear.” Smeared over). Together: smeared with blood. ||

[2.5] Better in this world to eat begged food than to kill these teachers of great standing. If I kill them, greedy for wealth, I would enjoy here only pleasures smeared with blood.

न चैतद्विद्मः कतरन्नो गरीयो। यद्वा जयेम यदि वा नो जयेयुः। यानेव हत्वा न जिजीविषामस्तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः।

nana jijīviṣāmaḥ (न जिजीविषामः)Not. Desiderative of jīv, “to live.” We would wish to live. Together: we would not wish to live. caitad vidmaḥvidmaḥ (विद्मः)from vid. We know. kataran no garīyogarīyaḥ (गरीयः)comparative of guru, “heavy.” Heavier; of more weight. | yad vā jayemajayema (जयेम)Optative of ji, “to conquer.” We should conquer. yadiyadi vā (यदि वा)yadi, “if.”. Or. Together: or if. vā no jayeyuḥjayeyuḥ (जयेयुः)Optative of ji, “to conquer.” They might conquer. | yānyān eva (यान् एव)yān, accusative plural of yaḥ, “whom.” eva, “just those.” Those very ones whom. eva hatvāhatvā (हत्वा)Gerund of han, “to strike.” Having killed. nana ca (न च)na, “not.” ca, “and.” And not. jijīviṣāmas tete (ते)te, enclitic: “your, to you, of you.” Also nominative plural “they” in some verses. 'vasthitāḥavasthitāḥ (अवस्थिताः)ava- (“down, off”) joined to sthitāḥ. From sthā, “to stand.” Standing-place; stood; having stood; stands. Together the form means ava + that sense. pramukhepramukhe (प्रमुखे)pra-mukha, “facing, at the face.” In front; facing. Here: facing us. dhārtarāṣṭrāḥdhārtarāṣṭrāḥ (धार्तराष्ट्राः)descendant of Dhṛtarāṣṭra (dhṛta “held,” from dhṛ + rāṣṭra “kingdom”). A son of him whose kingdom is held. Here: the sons of Dhṛtarāṣṭra. ||

[2.6] And we do not know which is heavier for us: whether we should conquer, or they should conquer us. Those whom we would not wish to live after killing stand facing us — the sons of Dhṛtarāṣṭra.

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

kārpaṇya-doṣopahata-svabhāvaḥ | pṛcchāmipṛcchāmi (पृच्छामि)from prach, “to ask.” I ask. tvāṃtvām (त्वाम्)tvām, accusative: “you.”. dharma-sammūḍha-cetāḥdharma-sammūḍha-cetāḥ (धर्म-सम्मूढ-चेताः)dharma (from dhṛ, “to hold, to bear.” What holds a thing in its way: the holding-law, dharma) + sammūḍha (sam- + muh) + cetāḥ (If). Together: my mind confused about dharma. | yac chreyaḥ syān niścitaṃniścitam (निश्चितम्)nis- + ci, “to sort.” Decided; sorted out. Here: for certain. brūhibrūhi (ब्रूहि)Imperative of brū, “to speak.” Tell. tan meme (मे)me, enclitic of aham: “my, to me, of me.”. | śiṣyasśiṣyaḥ (शिष्यः)from śās, “to instruct.” One to be instructed; a student, a disciple. tete (ते)te, enclitic: “your, to you, of you.” Also nominative plural “they” in some verses. 'haṃ śādhiśādhi (शाधि)Imperative of śās, “to instruct.” Teach; govern. māṃmām (माम्)mām, accusative of aham: “me.”. tvāṃtvām (त्वाम्)tvām, accusative: “you.”. prapannamprapannam (प्रपन्नम्)pra- + pad. Who have come; taken refuge. ||

[2.7] My svabhāva is struck down by the fault of faint-heartedness. I ask you, my mind confused about dharma: tell me for certain what would be better. I am your student; teach me, who have come to you.

न हि प्रपश्यामि ममापनुद्याद्यच्छोकमुच्छोषणमिन्द्रियाणाम्। अवाप्य भूमावसपत्नमृद्धं। राज्यं सुराणामपि चाधिपत्यम्।

nana hi (न हि)na, “not.” hi, “for.” For not; indeed not. hi prapaśyāmiprapaśyāmi (प्रपश्यामि)pra- + dṛś. I see forth; I see clearly. mamāpanudyād yac chokam ucchoṣaṇamucchoṣaṇam (उच्छोषणम्)ud- + śuṣ, “to dry.” A drying-up. Here: that dries up. indriyāṇāmindriyāṇām (इन्द्रियाणाम्)indriya: a sense-power, a faculty that seizes. | avāpyaavāpya (अवाप्य)Gerund of ava-āp, “to reach.” Even having obtained. bhūmāv asapatnamasapatnam (असपत्नम्)a- (“not”) + the rest. sa-patna, “co-lord, rival.” A rival. Together: without rival. ṛddhaṃṛddham (ऋद्धम्)from ṛdh, “to prosper.” Rich; prospered. | rājyaṃrājyam (राज्यम्)from rājan (rāj, “to rule”). Kingship; the ruled domain. Here: kingdom. surāṇāmsurāṇām (सुराणाम्)sura, “a god,” often contrasted with asura. A shining one. Here: of the gods. apiapi (अपि)Even; also. cādhipatyamādhipatyam (आधिपत्यम्)adhi-pati + -ya. Lordship; the state of the over-lord. ||

[2.8] I do not see what would drive off this grief that dries up my senses — even if I won on earth a rival-free, rich kingdom, or even lordship over the gods.

सञ्जय उवाच। एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तप। न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह।

sañjayasañjaya (सञ्जय)sam- (“together”) + jaya (from ji, “to conquer”). Complete victory; Sañjaya, Dhṛtarāṣṭra’s bard and seer. uvācauvāca (उवाच)Perfect of vac, “to speak.” He said. | evamevam (एवम्)evam, “thus; in this way.”. uktvāuktvā (उक्त्वा)Gerund of vac, “to speak.” Having spoken. hṛṣīkeśaṃhṛṣīkeśam (हृषीकेशम्)Inflected from hṛṣīkeśa. hṛṣīka (“sense-power”) + īśa (“master”). Master of the sense-powers. A name of Kṛṣṇa. guḍākeśaḥ parantapaparantapa (परन्तप)param (“foe, other”) + tapa (from tap, “to heat”). Scorcher of foes. | nana yotsye (न योत्स्ये)Not. Future of yudh. I will fight. Together: I will not fight. yotsya itiiti (इति)Thus. Marks quoted speech or a close. govindamgovindam (गोविन्दम्)Inflected from govinda. go (“cow, cattle, earth, ray”) + vinda (vid, “to find”). Finder of cows; also finder of the earth. A name of Kṛṣṇa. uktvāuktvā (उक्त्वा)Gerund of vac, “to speak.” Having spoken. tūṣṇīṃtūṣṇīm (तूष्णीम्)tūṣṇīm, “silently.” In silence. babhūvababhūva (बभूव)babhūva, perfect of bhū: “became.”. haha (ह)Indeed. A Vedic particle of emphasis. ||

[2.9] Sañjaya said: Having spoken thus to Hṛṣīkeśa, Guḍākeśa, the scorcher of foes, said to Govinda, “I will not fight,” and fell silent.

तमुवाच हृषीकेशः प्रहसन्निव भारत। सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः।

tamtam (तम्)tam, accusative of saḥ: “him; that.”. uvācauvāca (उवाच)Perfect of vac, “to speak.” He said. hṛṣīkeśaḥhṛṣīkeśaḥ (हृषीकेशः)hṛṣīka (“sense-power”) + īśa (“master”). Master of the sense-powers. A name of Kṛṣṇa. prahasannprahasan iva (प्रहसन् इव)pra- + has. Smiling. Like; as if. Together: as if smiling. iva bhāratabhārata (भारत)descendant of Bharata (from bhṛ, “to bear”). O descendant of Bharata. | senayorsenayoḥ (सेनयोः)Genitive dual of senā, “army.” Of the two armies. ubhayorubhayoḥ (उभयोः)ubhayoḥ, “of both.”. madhyemadhye (मध्ये)madhya, “middle.” The midst. Here: in the middle. viṣīdantamviṣīdantam (विषीदन्तम्)vi- + sad, “to sit.” Sinking apart; sinking in despair. Accusative. idaṃidam (इदम्)idam, “this.”. vacaḥvacaḥ (वचः)from vac, “to speak.” Speech. ||

[2.10] Hṛṣīkeśa, as if smiling, O Bhārata, spoke these words to him as he sat sinking between the two armies.

श्रीभगवानुवाच। अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे। गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः।

śrī-bhagavānśrī-bhagavān (श्री-भगवान्)śrī is splendour, the honour-prefix. bhagavān is one who has bhaga (share, majesty), from bhaj, “to share, to partake.” Not a personal name here: the Lord, the one possessed of majesty. uvācauvāca (उवाच)Perfect of vac, “to speak.” He said. | aśocyānaśocyān (अशोच्यान्)a- + śuc, “to grieve.” Not to be grieved for. Here: those not to be grieved. anvaśocasanvaśocaḥ (अन्वशोचः)anu- + śuc, imperfect. You have grieved along. tvaṃtvam (त्वम्)tvam, “you.”. prajñā-vādāṃś caca (च)And. bhāṣasebhāṣase (भाषसे)from bhāṣ, “to speak.” You speak. | gatāsūn agatāsūṃś caca (च)And. nānuśocanti paṇḍitāḥpaṇḍitāḥ (पण्डिताः)a learned one; one who has heaped knowing. Here: the learned. ||

[2.11] The Lord said: You have grieved for those who should not be grieved, yet you speak prajñā-vādas. The learned do not grieve for those whose life-breath has gone, nor for those whose life-breath has not.

न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः। न चैव न भविष्यामः सर्वे वयमतः परम्।

nana bhaviṣyāmaḥ (न भविष्यामः)na, “not.” Future of bhū, “to be.” We shall not be — in the verse, with a second na: it is not that we shall not be. tv evāhaṃ jātujātu (जातु)jātu, “ever; at any time.”. nāsaṃ nana tu eva (न तु एव)na tu eva, “never indeed; not at all thus.” tvaṃ neme janādhipāḥ | nana ca eva (न च एव)Not. And. Just so; indeed; only. Emphatic. Together: nor indeed. caiva nana āsam (न आसम्)Not. āsam, imperfect of as: “I was.”. Together: did not exist. bhaviṣyāmaḥ sarvesarve (सर्वे)sarve, “all (masculine plural).”. vayamvayam (वयम्)vayam, “we.”. ataḥataḥ param (अतः परम्)ataḥ param, “from this time on; hereafter.”. param ||

[2.12] It is not that I never existed, nor you, nor these lords of men; and it is not that all of us shall not exist from this time on.

देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा। तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति।

dehinodehinaḥ (देहिनः)from dih, “to smear, to plaster.” The body as the plastered form. Here: of the embodied one. 'sminasmin (अस्मिन्)asmin, locative of idam: “in this.”. yathāyathā (यथा)yathā, “as.”. dehedehe (देहे)from dih, “to smear, to plaster.” The body as the plastered form. kaumāraṃkaumāram (कौमारम्)from kumāra, “boy.” Childhood; the boy-state. yauvanaṃyauvanam (यौवनम्)from yuvan, “young.” Youth. jarājarā (जरा)from jṝ, “to wear out.” Old age; wearing-out. | tathātathā (तथा)tathā, “so.”. dehāntara-prāptir dhīrasdhīraḥ (धीरः)from dhī, “thought, insight.” The steady one; one of firm thought. tatratatra (तत्र)tatra, “there; in that.”. nana muhyati (न मुह्यति)Not. from muh. Is confused. Together: is not confused. muhyati ||

[2.13] Just as the embodied one in this body passes through childhood, youth, and old age, so comes the gaining of another body. The steady one is not confused at that.

मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः। आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत।

mātrā-sparśāsmātrā-sparśāḥ (मात्रा-स्पर्शाः)mātrā (from mā, “to measure.” A measure; a sense-object as a measured thing) + sparśāḥ (from spṛś, “to touch.” Contact; a touching). Together: contacts of the senses with their objects. tutu (तु)But; then. A slight turn. kaunteyakaunteya (कौन्तेय)kaunteya: son of Kuntī. Patronym. śītoṣṇa-sukha-duḥkha-dāḥ | āgamāpāyino 'nityās tāṃs titikṣasvatitikṣasva (तितिक्षस्व)from titikṣ, “to endure.” Endure. bhāratabhārata (भारत)descendant of Bharata (from bhṛ, “to bear”). O descendant of Bharata. ||

[2.14] Contacts of the senses with their objects, Kaunteya, give cold and heat, pleasure and pain. They come and go; they are not lasting. Endure them, Bhārata.

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

yaṃyam (यम्)yam, accusative: “whom; which.”. hihi (हि)For; indeed. Marks a reason. nana vyathayanti (न व्यथयन्ति)Not. from vyath. They shake. Together: do not shake. vyathayanty eteete (एते)ete, “these.”. puruṣaṃpuruṣam (पुरुषम्)Often analysed as the one who lies in the stronghold (the body). The Person, as against prakṛti. puruṣarṣabha | sama-duḥkha-sukhaṃsama-duḥkha-sukham (सम-दुःख-सुखम्)sama (sama, “even, same, equal.”) + duḥkha (dus- (“bad, hard”) + kha (“space, axle-hole”)) + sukham (su- (“well”) + kha (“space, axle-hole”)). Together: to whom pain and pleasure are the same. dhīraṃdhīram (धीरम्)from dhī, “thought, insight.” The steady one; one of firm thought. so 'mṛtatvāyaamṛtatvāya (अमृतत्वाय)a- (“not”) + mṛ, “to die.” Deathlessness. Not thin “nectar.” kalpatekalpate (कल्पते)from kḷp, “to be fit.” Is fit. ||

[2.15] The puruṣa whom these do not shake, O bull among men — the steady one to whom pain and pleasure are the same — is fit for amṛtatva.

नासतो विद्यते भावो नाभावो विद्यते सतः। उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः।

nāsatosataḥ (सतः)sataḥ, “of the real; of what is.”. vidyatevidyate (विद्यते)vidyate, from vid, “to be found, to be.” There is; it is found. bhāvoabhāvaḥ (अभावः)a- (“not”) + the rest. from bhū, “to be.” Coming-to-be; a state of being. Together: non-being. nābhāvobhāvaḥ (भावः)bhū, “to be, to come to be.” Coming-to-be. Not a thin “feeling” or a thin “nature.” vidyatevidyate (विद्यते)vidyate, from vid, “to be found, to be.” There is; it is found. sataḥasataḥ (असतः)asataḥ, “of the unreal; of what is not.”. | ubhayorubhayoḥ (उभयोः)ubhayoḥ, “of both.”. apiapi (अपि)Even; also. dṛṣṭodṛṣṭaḥ (दृष्टः)Past participle of dṛś, “to see.” Seen. 'ntas tv anayosanayoḥ (अनयोः)anayoḥ, “of these two.”. tattva-darśibhiḥtattva-darśibhiḥ (तत्त्व-दर्शिभिः)tattva (tad + tva, “that-ness.” What a thing is; the that of it) + darśibhiḥ (one who sees (dṛś)). Together: by those who see what is. ||

[2.16] Of asat there is no bhāva; of sat there is no abhāva. The end of both these has been seen by those who see tattva.

अविनाशि तु तद्विद्धि येन सर्वमिदं ततम्। विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति।

avināśiavināśi (अविनाशि)a- (“not”) + vināśa (vi + naś, “to perish”). That which does not perish. tutu (तु)But; then. A slight turn. tad viddhividdhi (विद्धि)Imperative of vid, “to know.” Know. yenayena (येन)yena, “by which; by whom.”. sarvamsarvam (सर्वम्)sarvam, “all this.”. idaṃidam (इदम्)idam, “this.”. tatamtatam (ततम्)tad, “that.”. Here: is spread. | vināśamvināśam (विनाशम्)vi- + naś, “to perish.” Destruction as a perishing-apart. avyayasyāsya nana kaścit (न कश्चित्)Not. kaścid, “someone; anyone.” kaḥ + cid. Together: no one. kaścit kartumkartum arhati (कर्तुम् अर्हति)Infinitive of kṛ. To do. from arh, “to be worthy.” Worthy. Together: is able to do. arhati ||

[2.17] Know that by which all this is spread to be imperishable. No one can make destruction of this unfailing one.

अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः। अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत।

antavantaanta-vantaḥ (अन्त-वन्तः)anta (anta, “end.”) + vantaḥ. Together: having an end. imeime (इमे)ime, “these.”. dehādehāḥ (देहाः)from dih, “to smear, to plaster.” The body as the plastered form. Here: bodies. nityasyoktāḥnityasya (नित्यस्य)from ni- + √i or related to nitya “constant.” Constant; what holds through time. Here: of the everlasting. śarīriṇaḥśarīriṇaḥ (शरीरिणः)śarīra (body) + -in. The embodied one; one who has a body. Here: of the embodied one. | anāśinoanāśinaḥ (अनाशिनः)a- (“not”) + nāśa (from naś, “to perish”). Of that which does not perish. Not merely “undying.” 'prameyasyaaprameyasya (अप्रमेयस्य)a- + pra-mā, “to measure.” Immeasurable; not to be measured. Here: of the immeasurable. tasmād yudhyasvayudhyasva (युध्यस्व)from yudh, “to fight,” imperative middle. Fight. bhāratabhārata (भारत)descendant of Bharata (from bhṛ, “to bear”). O descendant of Bharata. ||

[2.18] These bodies of the constant embodied one are said to have an end — of the one who does not perish, the immeasurable. Therefore fight, Bhārata.

य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम्। उभौ तौ न विजानीतो नायं हन्ति न हन्यते।

yayaḥ ca (यः च)yaḥ, “who; which (masculine).”. And. Together: and who. enaṃenam (एनम्)enam, “this (one already in view).”. vettivetti (वेत्ति)from vid, “to know.” He knows. hantāraṃhantāram (हन्तारम्)Accusative of hantṛ, from han, “to strike.” As killer; as the striker. yaś cainaṃ manyatemanyate (मन्यते)from man, “to think.” He thinks; he holds. hatamhatam (हतम्)past participle of han, “to strike.” Struck; killed. | ubhauubhau tau (उभौ तौ)ubhau, “both (masculine).”. tau, “those two.”. Together: both of them. tau nana vijānītaḥ (न विजानीतः)Not. vi- + jñā. They discern; they know distinctly. Together: do not know. vijānīto nāyaṃ hantihanti (हन्ति)from han. He kills; he strikes. nana hanyate (न हन्यते)Negation: “not.” From han, “to strike, to slay.” Strikes; is struck; to slay; having slain. hanyate ||

[2.19] Whoever knows this as the killer, and whoever thinks this is killed — both of them do not know. This does not kill, and is not killed.

न जायते म्रियते वा कदाचिन्नायं भूत्वा भविता वा न भूयः। अजो नित्यः शाश्वतोऽयं पुराणो। न हन्यते हन्यमाने शरीरे।

nana hanyate (न हन्यते)Negation: “not.” From han, “to strike, to slay.” Strikes; is struck; to slay; having slain. jāyate mriyatemriyate vā (म्रियते वा)from mṛ, “to die.” Dies. Or. Together: or dies. vā kadācin nāyaṃ bhūtvābhūtvā (भूत्वा)Gerund of bhū, “to be.” Having become; having come to be. bhavitābhavitā vā na (भविता वा न)bhavitā, periphrastic future of bhū, “to be”: will come to be. vā, “or.” na, “not.” Will not come to be. vā nana jāyate (न जायते)na, “not.” jāyate, from jan, “to be born.” Is not born. bhūyaḥbhūyaḥ (भूयः)bhūyas, “again; more.”. | ajoajaḥ (अजः)a- (“not”) + ja (from jan, “to be born”). Unborn. nityaḥnityaḥ (नित्यः)from ni- + √i or related to nitya “constant.” Constant; what holds through time. śāśvatośāśvataḥ (शाश्वतः)from śaśvat, “ever, continually.” Everlasting; what goes on and on. 'yaṃ purāṇopurāṇaḥ (पुराणः)from purā, “formerly.” Ancient; of old. | nana ayam (न अयम्)Negation: “not.” Masculine of idam: “this one.” hanyate hanyamānehanyamāne śarīre (हन्यमाने शरीरे)Passive participle locative of han. When being killed. the body as the wearing support. Together: when the body is killed. śarīre ||

[2.20] This is never born and never dies. It is not that, having been, it will not be again. Unborn, constant, everlasting, ancient — it is not killed when the body is killed.

वेदाविनाशिनं नित्यं य एनमजमव्ययम्। कथं स पुरुषः पार्थ कं घातयति हन्ति कम्।

vedāvināśinaṃ nityaṃnityam (नित्यम्)nityam, “constantly; as a constant.”. yayaḥ (यः)yaḥ, “who; which (masculine).”. enamenam (एनम्)enam, “this (one already in view).”. ajamajam (अजम्)a- (“not”) + ja (from jan, “to be born”). Unborn. avyayamavyayam (अव्ययम्)a- (“not”) + vyaya (from vi-i, “to go apart, to spend”). Unfailing; what does not go-apart. Here: unchanging. | kathaṃkatham (कथम्)katham, “how?”. sasaḥ (सः)saḥ, “he; that one.”. puruṣaḥpuruṣaḥ (पुरुषः)Often analysed as the one who lies in the stronghold (the body). The Person, as against prakṛti. pārthapārtha (पार्थ)pārtha: son of Pṛthā (Kuntī). A patronym, not a mystical title. kaṃkam (कम्)Interrogative accusative of ka, “who?” Whom? ghātayatighātayati (घातयति)Causative of han, “to strike.” Causes to be struck/killed. hantihanti (हन्ति)from han. He kills; he strikes. kamkam (कम्)Interrogative accusative of ka, “who?” Whom? ||

[2.21] Who knows this as imperishable, constant, unborn, unfailing — how can that puruṣa, Pārtha, cause anyone to be killed, or kill anyone?

वासांसि जीर्णानि यथा विहाय। नवानि गृह्णाति नरोऽपराणि। तथा शरीराणि विहाय जीर्णान्यन्यानि संयाति नवानि देही।

vāsāṃsivāsāṃsi (वासांसि)Nominative/accusative plural of vāsas, from vas, “to wear.” Clothes; garments. jīrṇānijīrṇāni (जीर्णानि)from jṝ, “to wear out.” Worn; aged; used up. yathāyathā (यथा)yathā, “as.”. vihāyavihāya (विहाय)vi- + hā, “to leave.” Casting off; putting aside. | navāninavāni (नवानि)nava, “new.”. gṛhṇātigṛhṇāti (गृह्णाति)from grah, “to seize.” He takes; he grasps. naronaraḥ (नरः)nara, “man, person.” A human. Here: a man. 'parāṇiaparāṇi (अपराणि)aparāṇi, “other (new) ones.”. | tathātathā (तथा)tathā, “so.”. śarīrāṇiśarīrāṇi (शरीराणि)Nominative/accusative plural of śarīra, the body as the wearing support. Bodies. vihāyavihāya (विहाय)vi- + hā, “to leave.” Casting off; putting aside. jīrṇāny anyānianyāni (अन्यानि)anyāni, “others (neuter).”. saṃyātisaṃyāti (संयाति)sam- + yā. Goes to; goes together to. navāninavāni (नवानि)nava, “new.”. dehīdehī (देही)from dih, “to smear, to plaster.” The body as the plastered form. Here: the embodied one. ||

[2.22] As a man puts aside clothes that are worn out and takes other new ones, so the embodied one puts aside bodies that are worn out and goes to other new ones.

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

nainaṃ chindantichindanti (छिन्दन्ति)from chid, “to cut.” They cut. śastrāṇiśastrāṇi (शस्त्राणि)from śas, “to cut.” A weapon that cuts. Here: weapons. nainaṃ dahatidahati (दहति)from dah, “to burn.” It burns. pāvakaḥpāvakaḥ (पावकः)from pū, “to purify.” Fire as the purifier. | nana śoṣayati (न शोषयति)Not. Causative of śuṣ, “to dry.” It dries. Together: does not dry. cainaṃ kledayanty āpoāpaḥ (आपः)ap, “water.”. Here: waters. nana ca enam (न च एनम्)Negation: “not.” Enclitic particle: “and, also.” Accusative of anaphoric ena-: “him, this one already in view.” śoṣayati mārutaḥmārutaḥ (मारुतः)from marut, the wind-gods. Wind. ||

[2.23] Weapons do not cut this, fire does not burn this, waters do not wet this, and wind does not dry this.

अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च। नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः।

acchedyoacchedyaḥ (अच्छेद्यः)a- (“not”) + chedya (gerundive of chid, “to cut”). Not to be cut. Here: cannot be cut. 'yam adāhyoadāhyaḥ (अदाह्यः)a- (“not”) + dāhya (gerundive of dah, “to burn”). Not to be burned. Here: cannot be burned. 'yam akledyoakledyaḥ (अक्लेद्यः)a- (“not”) + kledya (gerundive of klid, “to wet”). Not to be wetted. Here: cannot be wetted. 'śoṣyaaśoṣyaḥ (अशोष्यः)a- (“not”) + śoṣya (gerundive of śuṣ, “to dry”). Not to be dried. Here: cannot be dried. evaeva ca (एव च)eva, “just so.” ca, “and.” And indeed. ca | nityaḥnityaḥ (नित्यः)from ni- + √i or related to nitya “constant.” Constant; what holds through time. sarva-gataḥsarva-gataḥ (सर्व-गतः)sarva (sarva, “all; whole.”) + gataḥ (from gam, “to go.” A way; a going). Together: gone everywhere. sthāṇursthāṇuḥ (स्थाणुः)from sthā, “to stand.” A fixed post; unmoving as a stump. acaloacalaḥ (अचलः)a- (“not”) + cal, “to move.” Unmoving. 'yaṃ sanātanaḥsanātanaḥ (सनातनः)from sanā, “from of old.” Ancient and lasting; of old and still. ||

[2.24] This cannot be cut, cannot be burned, cannot be wetted, cannot be dried. It is constant, gone everywhere, fixed, unmoving, ancient.

अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते। तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि।

avyaktoavyaktaḥ (अव्यक्तः)a- (“not”) + vi-añj, “to anoint, to make visible.” The unmanifest. 'yam acintyoacintyaḥ (अचिन्त्यः)a- + cint, “to think.” Unthinkable; not to be thought. 'yam avikāryoavikāryaḥ (अविकार्यः)a- + vi-kṛ, “to make apart, to change.” Unchanging; not to be altered. 'yam ucyateucyate (उच्यते)Passive of vac, “to speak.” It is said; it is called. | tasmād evaṃevam (एवम्)evam, “thus; in this way.”. viditvainaṃ nānuśocitum arhasi ||

[2.25] This is said to be avyakta, unthinkable, unchanging. Therefore, knowing this to be so, you should not grieve.

अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम्। तथापि त्वं महाबाहो नैवं शोचितुमर्हसि।

athaatha ca (अथ च)Particle: “then, now” — starts a new move. Enclitic particle: “and, also.” cainaṃ nitya-jātaṃnitya-jātam (नित्य-जातम्)nitya (from ni- + √i or related to nitya “constant.” Constant; what holds through time) + jātam (past participle of jan, “to be born.” Born). Together: always born. nityaṃnityam vā (नित्यम् वा)nityam, “constantly; as a constant.”. Or. Together: or always. vā manyasemanyase (मन्यसे)from man. You hold; you think. mṛtammṛtam (मृतम्)past participle of mṛ, “to die.” Dead; having died. Here: dying. | tathāpitathā api (तथा अपि)tathā, “so.”. Even; also. Together: even then. tvaṃtvam (त्वम्)tvam, “you.”. mahā-bāhomahā-bāho (महा-बाहो)mahā (“great”) + bāhu (“arm”). O long-armed one. naivaṃ śocitumśocitum arhasi (शोचितुम् अर्हसि)Infinitive of śuc. To grieve. from arh, “to be worthy, to ought.” You should; you are able/worthy to. Together: should you grieve. arhasi ||

[2.26] Or if you hold this to be always born, or always dying — even then, O long-armed one, you should not grieve in this way.

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

jātasyajātasya (जातस्य)past participle of jan, “to be born.” Born. Here: of one who is born. hihi (हि)For; indeed. Marks a reason. dhruvodhruvaḥ (ध्रुवः)dhruva, “fixed, certain,” from dhrv/dhṛ. Firm; sure. mṛtyurmṛtyuḥ (मृत्युः)from mṛ, “to die.” Death. dhruvaṃdhruvam (ध्रुवम्)dhruva, “fixed, certain,” from dhrv/dhṛ. Firm; sure. janmajanma (जन्म)from jan, “to be born.” Birth. mṛtasyamṛtasya (मृतस्य)past participle of mṛ, “to die.” Dead; having died. Here: of one who has died. caca (च)And. | tasmād aparihāryeaparihārye arthe (अपरिहार्ये अर्थे)a- + pari-hṛ, “to take around, to avoid.” Unavoidable. from ṛ, “to go toward.” Aim; meaning; wealth as what is gone-toward. Together: in a matter that cannot be avoided. 'rthe nana tvam (न त्वम्)Not. tvam, “you.”. Together: you should not. tvaṃ śocitumśocitum arhasi (शोचितुम् अर्हसि)Infinitive of śuc. To grieve. from arh, “to be worthy, to ought.” You should; you are able/worthy to. Together: grieve. arhasi ||

[2.27] Death is sure for one who is born, and birth is sure for one who has died. So in a matter that cannot be avoided, you should not grieve.

अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत। अव्यक्तनिधनान्येव तत्र का परिदेवना।

avyaktādīni bhūtānibhūtāni (भूतानि)past participle of bhū, “to be.” What has come to be; a being. Here: beings. vyakta-madhyānivyakta-madhyāni (व्यक्त-मध्यानि)vyakta (from vi-añj, “to anoint, to make clear.” Manifest; made clear) + madhyāni (madhya, “middle.” The midst). Together: the manifest as middle. bhāratabhārata (भारत)descendant of Bharata (from bhṛ, “to bear”). O descendant of Bharata. | avyakta-nidhanāny evaeva (एव)Just so; indeed; only. Emphatic. tatratatra (तत्र)tatra, “there; in that.”. kākā (का)kā, “what? who? (feminine).”. paridevanāparidevanā (परिदेवना)pari- + div, “to lament.” A lament all around; wailing. ||

[2.28] Beings have the avyakta as their beginning, the vyakta as their middle, Bhārata, and the avyakta as their end. What is there to lament?

आश्चर्यवत्पश्यति कश्चिदेनमाश्चर्यवद्वदति तथैव चान्यः। आश्चर्यवच्चैनमन्यः शृणोति। श्रुत्वाप्येनं वेद न चैव कश्चित्।

āścaryavatāścarya-vat (आश्चर्य-वत्)āścarya (ā- + car, “to move,” in the sense of a going-beyond) + vat. Together: as a wonder. paśyatipaśyati (पश्यति)from dṛś/paś. He sees. kaścid enamenam (एनम्)enam, “this (one already in view).”. āścaryavad vadativadati (वदति)from vad, “to speak.” He speaks. tathaiva cānyaḥ | āścaryavac cainam anyaḥanyaḥ (अन्यः)anyaḥ, “another.”. śṛṇotiśṛṇoti (शृणोति)from śru, “to hear.” He hears. | śrutvāpyśrutvā api (श्रुत्वा अपि)Gerund of śru, “to hear.” Having heard. Even; also. Together: even having heard. enaṃenam (एनम्)enam, “this (one already in view).”. vedaveda (वेद)Perfect of vid, “to know.” He knows; one knows. nana ca eva kaścit (न च एव कश्चित्)Not. And. Just so; indeed; only. Emphatic. kaścid, “someone; anyone.” kaḥ + cid. Together: and no one at all. caiva kaścitkaścit (कश्चित्)kaścid, “someone; anyone.” kaḥ + cid. ||

[2.29] One sees this as a wonder; another speaks of it as a wonder; another hears of it as a wonder; and even having heard, no one truly knows it.

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

dehīdehī (देही)from dih, “to smear, to plaster.” The body as the plastered form. Here: the embodied one. nityamnityam (नित्यम्)nityam, “constantly; as a constant.”. avadhyoavadhyaḥ (अवध्यः)a- + vadh, “to strike dead.” Beyond killing; not to be slain. 'yaṃ dehedehe (देहे)from dih, “to smear, to plaster.” The body as the plastered form. Here: in the body. sarvasyasarvasya (सर्वस्य)sarvasya, “of all.”. bhāratabhārata (भारत)descendant of Bharata (from bhṛ, “to bear”). O descendant of Bharata. | tasmāttasmāt (तस्मात्)tasmāt, ablative: “from that; therefore.”. sarvāṇisarvāṇi bhūtāni (सर्वाणि भूतानि)sarvāṇi, “all (neuter plural).”. past participle of bhū, “to be.” What has come to be; a being. Together: all beings. bhūtāni nana tvam (न त्वम्)Not. tvam, “you.”. Together: you should not. tvaṃ śocitumśocitum arhasi (शोचितुम् अर्हसि)Infinitive of śuc. To grieve. from arh, “to be worthy, to ought.” You should; you are able/worthy to. Together: grieve. arhasi ||

[2.30] This embodied one in the body of all is ever beyond killing, Bhārata. Therefore you should not grieve for any beings.

स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि। धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते।

sva-dharmamsva-dharmam (स्व-धर्मम्)sva (sva, “own.”) + dharmam (from dhṛ, “to hold, to bear.” What holds a thing in its way: the holding-law, dharma). Together: your own dharma. apiapi ca (अपि च)Particle: “also, even, though.” Enclitic particle: “and, also.” cāvekṣya nana vikampitum arhasi (न विकम्पितुम् अर्हसि)na, “not.” Infinitive of vi-kamp, “to tremble apart.” arhasi, from arh. You should not waver. vikampitum arhasi | dharmyād dhi yuddhāc chreyo 'nyatanyat (अन्यत्)anyat, “anything else.”. kṣatriyasyakṣatriyasya (क्षत्रियस्य)from kṣatra, “rule, dominion” (from kṣi “to rule”). One of the ruling class. Here: for a kṣatriya. nana vidyate (न विद्यते)Not. vidyate, from vid, “to be found, to be.” There is; it is found. Together: there is not. vidyate ||

[2.31] Looking also to your own dharma, you should not waver. For a kṣatriya there is nothing better than a battle that is in dharma.

यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम्। सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम्।

yadṛcchayāyadṛcchayā (यदृच्छया)Instrumental of yadṛcchā: yad-ṛcchā, “what comes of itself” (ṛ, “to go”). By chance; unsought. copapannaṃ svarga-dvāramsvarga-dvāram (स्वर्ग-द्वारम्)svarga (su- (“well”) + vṛj/ga, “going.” Heaven as the well-going place) + dvāram (dvāra, “door, gate.”). Together: the door of heaven. apāvṛtamapāvṛtam (अपावृतम्)apa- + vṛ, “to cover.” Uncovered; open. | sukhinaḥsukhinaḥ (सुखिनः)su- (“well”) + kha (“space, axle-hole”). Ease; well-fitting; pleasure. Here: happy. kṣatriyāḥkṣatriyāḥ (क्षत्रियाः)from kṣatra, “rule, dominion” (from kṣi “to rule”). One of the ruling class. Here: kṣatriyas. pārthapārtha (पार्थ)pārtha: son of Pṛthā (Kuntī). A patronym, not a mystical title. labhantelabhante (लभन्ते)from labh, “to obtain.” They obtain. yuddhamyuddham (युद्धम्)from yudh, “to fight.” Battle. Here: a battle. īdṛśamīdṛśam (ईदृशम्)īdṛś, “of this seeing, such.” Like this; of this kind. ||

[2.32] And, come unsought, the door of heaven stands open. Happy are the kṣatriyas, Pārtha, who meet a battle like this.

अथ चेत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि। ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि।

athaatha cet (अथ चेत्)Particle: “then, now” — starts a new move. cet is a form used in this verse; read it from its pieces and its root. cet tvamtvam (त्वम्)tvam, “you.”. imaṃimam (इमम्)imam, accusative: “this.”. dharmyaṃdharmyam (धर्म्यम्)from dharma (dhṛ, “to hold”). That which is in the holding-law; rightful. Here: that is in dharma. saṅgrāmaṃsaṅgrāmam (सङ्ग्रामम्)sam- + grāma, a meeting of forces. Accusative. A battle as a coming-together. nana kariṣyasi (न करिष्यसि)na, “not.” Future of kṛ, “to do.” You will not do. kariṣyasi | tataḥtataḥ (ततः)tataḥ, “from that; then.”. sva-dharmaṃsva-dharmam (स्व-धर्मम्)sva (sva, “own.”) + dharmam (from dhṛ, “to hold, to bear.” What holds a thing in its way: the holding-law, dharma). Together: your own dharma. kīrtiṃkīrtim (कीर्तिम्)from kṛt, “to mention.” Fame as what is told. caca (च)And. hitvāhitvā (हित्वा)Gerund of hā, “to leave.” Having left. pāpampāpam (पापम्)pāpa: evil, a bad deed. What is ill. Not a Christian “sin” imported whole. avāpsyasiavāpsyasi (अवाप्स्यसि)ava- + āp, future. You will obtain. ||

[2.33] But if you will not wage this battle that is in dharma, then, leaving your own dharma and your fame, you will take on evil.

अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम्। सम्भावितस्य चाकीर्तिर्मरणादतिरिच्यते।

akīrtiṃakīrtim (अकीर्तिम्)a- (“not”) + kīrti. Ill fame; not-fame. cāpi bhūtānibhūtāni (भूतानि)past participle of bhū, “to be.” What has come to be; a being. Here: beings. kathayiṣyantikathayiṣyanti (कथयिष्यन्ति)Causative of kath, “to tell.” They will tell. tete (ते)te, enclitic: “your, to you, of you.” Also nominative plural “they” in some verses. 'vyayāmavyayām (अव्ययाम्)a- (“not”) + vyaya (from vi-i, “to go apart, to spend”). Unfailing; what does not go-apart. Here: unending. | sambhāvitasyasambhāvitasya (सम्भावितस्य)Of one held in honour (sam-bhū, causative). cākīrtir maraṇād atiricyateatiricyate (अतिरिच्यते)ati- + ric, “to leave over.” It exceeds; it overflows past. ||

[2.34] Beings will also tell of your unending ill fame. For one who has been held in honor, ill fame is worse than death.

भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः। येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम्।

bhayād raṇād uparataṃuparatam (उपरतम्)upa- + ram. Withdrawn; ceased. maṃsyantemaṃsyante (मंस्यन्ते)Future of man, “to think.” They will think. tvāṃtvām (त्वाम्)tvām, accusative: “you.”. mahā-rathāḥmahā-rathāḥ (महा-रथाः)mahā (mahat, from mah, “to be great.” Great; the large) + rathāḥ (from ram/ṛ, related to “going.” A chariot). Together: the great chariot-warriors. | yeṣāṃyeṣām (येषाम्)yeṣām, “of whom; of which.”. caca (च)And. tvaṃtvam (त्वम्)tvam, “you.”. bahu-matobahu-mataḥ (बहु-मतः)bahu (bahu, “much; many.”) + mataḥ (from man, “to think.” A view; what is thought). Together: highly regarded. bhūtvābhūtvā (भूत्वा)Gerund of bhū, “to be.” Having become; having come to be. yāsyasiyāsyasi (यास्यसि)Future of yā, “to go.” You will go. lāghavamlāghavam (लाघवम्)from laghu, “light.” Lightness; loss of weight in others’ eyes. Here: to lightness. ||

[2.35] The great chariot-warriors will think you withdrew from the fight out of fear. And you, who have been highly regarded by them, will fall into lightness.

अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिताः। निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम्।

avācya-vādāṃś caca (च)And. bahūnbahūn (बहून्)bahūn, “many (accusative).”. vadiṣyantivadiṣyanti (वदिष्यन्ति)Future of vad, “to speak.” They will speak. tavāhitāḥ | nindantasnindantaḥ (निन्दन्तः)Present participle of nind, “to blame, to mock.” Mocking; blaming. tavatava (तव)tava, “your; of you.”. sāmarthyaṃsāmarthyam (सामर्थ्यम्)sam- + artha + -ya. Capability; being equal to the aim. tatotataḥ (ततः)tataḥ, “from that; then.”. duḥkhataraṃduḥkha-taram (दुःख-तरम्)duḥkha (dus- (“bad, hard”) + kha (“space, axle-hole”)) + taram. Together: more painful. nunu kim (नु किम्)Now; indeed. A questioning particle. kim, “what? why?”. Together: what indeed. kim ||

[2.36] Your enemies will speak many unsayable words, mocking your capability. What could be more painful than that?

हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम्। तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः।

hatohataḥ vā (हतः वा)hataḥ, past of han, “to strike”: slain. vā, “or.” If slain; or killed. vā prāpsyasiprāpsyasi (प्राप्स्यसि)pra- + āp. You will reach. svargaṃsvargam (स्वर्गम्)su- (“well”) + vṛj/ga, “going.” Heaven as the well-going place. jitvājitvā vā (जित्वा वा)Gerund of ji, “to conquer.” Having won. Or. Together: or having won. vā bhokṣyasebhokṣyase (भोक्ष्यसे)Future of bhuj, “to enjoy, to eat.” You will enjoy. mahīmmahīm (महीम्)Accusative of mahī, “the great one”: the earth. | tasmād uttiṣṭhauttiṣṭha (उत्तिष्ठ)ud- + sthā. Stand up. kaunteyakaunteya (कौन्तेय)kaunteya: son of Kuntī. Patronym. yuddhāyayuddhāya (युद्धाय)Dative of yuddha, from yudh, “to fight.” For battle; to the fight. kṛta-niścayaḥkṛta-niścayaḥ (कृत-निश्चयः)kṛta (past participle of kṛ, “to do.” Done) + niścayaḥ (nis- + ci, “to sort.” Resolve; a sorted decision). Together: having made your resolve. ||

[2.37] If slain, you will reach heaven; if you win, you will enjoy the earth. Therefore stand up, Kaunteya, resolved for battle.

सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ। ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि।

sukha-duḥkhesukha-duḥkhe (सुख-दुःखे)sukha (su- (“well”) + kha (“space, axle-hole”)) + duḥkhe (dus- (“bad, hard”) + kha (“space, axle-hole”)). Together: pleasure and pain. samesame (समे)sama, “even, same, equal.”. Here: the same. kṛtvākṛtvā (कृत्वा)Gerund of kṛ, “to do.” Having done; having made. lābhālābhau jayājayau | tatotataḥ (ततः)tataḥ, “from that; then.”. yuddhāyayuddhāya (युद्धाय)Dative of yuddha, from yudh, “to fight.” For battle; to the fight. yujyasvayujyasva (युज्यस्व)from yuj, “to yoke,” imperative. Yoke yourself. naivaṃ pāpampāpam (पापम्)pāpa: evil, a bad deed. What is ill. Not a Christian “sin” imported whole. avāpsyasiavāpsyasi (अवाप्स्यसि)ava- + āp, future. You will obtain. ||

[2.38] Holding pleasure and pain as the same, gain and loss, victory and defeat, then join yourself to battle. Thus you will not take on evil.

एषा तेऽभिहिता साङ्ख्ये बुद्धिर्योगे त्विमां शृणु। बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि।

eṣāeṣā (एषा)eṣā, “this (feminine).”. tete (ते)te, enclitic: “your, to you, of you.” Also nominative plural “they” in some verses. 'bhihitāabhihitā (अभिहिता)abhi- + dhā, “to place, to speak.” Spoken unto; told. Here: has been told. sāṅkhyesāṅkhye (साङ्ख्ये)sam- + khyā, “to number, to tell.” Sāṅkhya: the numbering-wisdom; discrimination by counting-out. Here: in Sāṅkhya. buddhirbuddhiḥ (बुद्धिः)budh, “to wake, to know.” Understanding. yogeyoge (योगे)from yuj, “to yoke, to join.” Yoking; the joining of oneself to a way. Here: in yoga. tv imāṃimām (इमाम्)imām, feminine accusative: “this.”. śṛṇuśṛṇu (शृणु)Imperative of śru, “to hear.” Hear. | buddhyābuddhyā (बुद्ध्या)from budh, “to wake.” Understanding; the waking-faculty. Here: with understanding. yuktoyuktaḥ (युक्तः)past participle of yuj, “to yoke.” Yoked; joined. yayāyayā (यया)yayā, “by which.”. pārthapārtha (पार्थ)pārtha: son of Pṛthā (Kuntī). A patronym, not a mystical title. karma-bandhaṃkarma-bandham (कर्म-बन्धम्)karma (from kṛ, “to do.” The deed; action as what is done) + bandham (from bandh, “to bind.” Binding). Together: the binding of action. prahāsyasiprahāsyasi (प्रहास्यसि)pra- + hā, future. You will cast off. ||

[2.39] This buddhi has been told to you in Sāṅkhya. Now hear it in yoga. Joined with this buddhi, Pārtha, you will cast off the binding of karma.

नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते। स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात्।

nehābhikrama-nāśo 'sti pratyavāyopratyavāyaḥ (प्रत्यवायः)prati- (“against”) + ava-i, “to go down.” A reverse; a going-against. nana vidyate (न विद्यते)Not. vidyate, from vid, “to be found, to be.” There is; it is found. Together: there is not. vidyate | svalpamsvalpam api (स्वल्पम् अपि)svalpa, “a little.” api, “even.” Even a little. apy asyaasya (अस्य)asya, “of this; of him.”. dharmasyadharmasya (धर्मस्य)dhṛ, “to hold, to uphold.” That which holds a thing in its way. The holding. Not a one-word “religion.” trāyatetrāyate (त्रायते)from trā, “to protect.” It saves; it protects. mahatomahataḥ (महतः)mahat, from mah, “to be great.” Great; the large. Here: from great. bhayātbhayāt (भयात्)from bhī, “to fear.” Fear. ||

[2.40] Here there is no loss of a beginning made, and no reverse. Even a little of this dharma saves from great fear.

व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन। बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम्।

vyavasāyātmikā buddhirbuddhiḥ (बुद्धिः)budh, “to wake, to know.” Understanding. ekeha kuru-nandanakuru-nandana (कुरु-नन्दन)Kuru + nandana (from nand, “to rejoice”). O joy of the Kurus. | bahu-śākhābahu-śākhāḥ (बहु-शाखाः)bahu (bahu, “much; many.”) + śākhāḥ (śākhā, “branch.”). Together: many-branched. hy anantāśanantāḥ (अनन्ताः)an- (“not”) + anta, “end.” Without end. caca (च)And. buddhayobuddhayaḥ (बुद्धयः)Nominative plural of buddhi, from budh, “to wake.” Understandings; waking-faculties. 'vyavasāyināmavyavasāyinām (अव्यवसायिनाम्)a- + vyavasāya (vi-ava-sā, “to decide”). One without resolve; the unresolved. Here: of the unresolved. ||

[2.41] The buddhi that is resolve is one here, joy of the Kurus. The buddhis of the unresolved are many-branched and without end.

यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः। वेदवादरताः पार्थ नान्यदस्तीति वादिनः।

yāmimāṃyāmimāṃ (यामिमां)The core matches the root yā, “to go.” puṣpitāṃpuṣpitām (पुष्पिताम्)Here: flowery. Here: flowery. vācaṃvācam (वाचम्)From vac, “to speak.” Speech; a speaking. pravadanty-avipaścitaḥpravadanty-avipaścitaḥ (प्रवदन्त्य्-अविपश्चितः)Compound. pravadanty: The core matches the root vad, “to say.” pra- (“forth, forward”) + vadanty. avipaścitaḥ: The core matches the root cit, “to perceive, to notice.” a- (“not”) + vipaścitaḥ. | veda-vāda-ratāḥveda-vāda-ratāḥ (वेद-वाद-रताः)Compound. veda: From vid, “to know.” Knowing; then the Veda as the knowing-text. The word is “knowing,” not a book-title first. vāda: vāda is used as a grammatical form in this verse. ratāḥ: ratāḥ is used as a grammatical form in this verse. Here: attached to the flowery words of the Vedas. pārthapārtha (पार्थ)pārtha: son of Pṛthā (Kuntī). A patronym, not a mystical title. nānyadnānyad (नान्यद्)nānyad is used as a grammatical form in this verse. astītiastīti (अस्तीति)The core matches the root as, “to be.” a- (“not”) + stīti. vādinaḥvādinaḥ (वादिनः)Here: advocate. Here: advocate. ||

[2.42] This flowery speech the unwise speak, O Pārtha — those who cling to Veda-talk and say that nothing else is.

कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम्। क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति।

kāmātmānaḥkāmātmānaḥ (कामात्मानः)The core matches the root mā, “to measure.” svarga-parāsvarga-parāḥ (स्वर्ग-पराः)Compound. svarga: svarga is used as a grammatical form in this verse. parāḥ: para: beyond, further, other. As a neuter noun often “what is beyond.” Here: aiming to achieve heavenly planets. | janma-karma-phala-pradāmjanma-karma-phala-pradām (जन्म-कर्म-फल-प्रदाम्)Compound. janma: From jan, “to be born, to bring forth.” Birth; a coming-to-birth. karma: From kṛ, “to do, to make.” The deed, the doing. Not “fate” and not “ritual” unless the verse is about offering. phala: Fruit; the produce of a deed (from a root of bursting/ripening). Result as fruit, not a score. pradām: The core matches the root dā, “to give.” pra- (“forth, forward”) + dām. | kriyā-viśeṣa-bahulāṃkriyā-viśeṣa-bahulāṃ (क्रिया-विशेष-बहुलां)Compound. kriyā: The core matches the root yā, “to go.” viśeṣa: The core matches the root viś, “to enter.” vi- (“apart, asunder”) + śeṣa. bahulāṃ: The core matches the root hu, “to pour the offering.” | bhogaiśvarya-gatiṃbhogaiśvarya-gatiṃ (भोगैश्वर्य-गतिं)Compound. bhogaiśvarya: The core matches the root gai, “to sing.” gatiṃ: From gam: a going, a destination. pratiprati (प्रति)Here: towards. Here: towards. ||

[2.43] Their ātman is desire; heaven is their beyond. That speech gives the fruit of birth and karma, thick with special rites, aimed at the going toward enjoyment and lordship.

भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम्। व्यवसायात्मिका बुद्धिः समाधौ न विधीयते।

bhogaiśvarya-prasaktānāṃ tayāpahṛta-cetasām | vyavasāyātmikā buddhiḥbuddhiḥ (बुद्धिः)budh, “to wake, to know.” Understanding. samādhausamādhau (समाधौ)sam- (“together”) + ā-dhā, “to place.” Collectedness; a placing-together of the mind. Here: in samādhi. nana vidhīyate (न विधीयते)Not. vi- + dhā, passive. Is established; is ordained. Together: is not established. vidhīyate ||

[2.44] For those attached to enjoyment and lordship, their minds carried off by that, the buddhi that is resolve is not established in samādhi.

त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन। निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान्।

trai-guṇya-viṣayātrai-guṇya-viṣayāḥ (त्रै-गुण्य-विषयाः)trai (tri, “three.”) + guṇya (of the guṇas (strands of prakṛti)) + viṣayāḥ (vi- (“apart”) + si, “to bind.” An object as what is set before the senses; a field of sense). Together: having the three guṇas as their field. vedāvedāḥ (वेदाः)Nominative plural of veda, from vid, “to know.” The Vedas: the knowings, the heard corpus of knowing. Not the verb “he knows.” nistrai-guṇyonistrai-guṇyaḥ (निस्त्रै-गुण्यः)nistrai + guṇyaḥ (of the guṇas (strands of prakṛti)). Together: without the three guṇas. bhavārjuna | nirdvandvonirdvandvaḥ (निर्द्वन्द्वः)nir- (“without”) + dvandva (“pair, two-and-two”). Free of the pairs of opposites. nitya-sattva-sthonitya-sattva-sthaḥ (नित्य-सत्त्व-स्थः)nitya (from ni- + √i or related to nitya “constant.” Constant; what holds through time) + sattva (from sat (as, “to be”)) + sthaḥ (from sthā, “to stand.” Standing in). Together: standing always in sattva. niryoga-kṣemaniryoga-kṣemaḥ (निर्योग-क्षेमः)niryoga + kṣemaḥ (from kṣi, “to dwell well.” Welfare; the more wholesome). Together: free of getting and keeping. ātmavānātma-vān (आत्म-वान्)ātma (ātman, “self, breath.” The self as the breathing one within) + vān. Together: possessed of the self. ||

[2.45] The Vedas have the three guṇas as their field. Be without the three guṇas, Arjuna — free of the pairs, standing always in sattva, free of getting and keeping, possessed of ātman.

यावानर्थ उदपाने सर्वतः सम्प्लुतोदके। तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः।

yāvānyāvān (यावान्)yāvān, “as much as.”. arthaarthaḥ (अर्थः)from ṛ, “to go toward.” Aim; meaning; wealth as what is gone-toward. Here: use. udapāneudapāne (उदपाने)uda (“water”) + pāna (from pā, “to drink”). A water-well; a drinking-place. Here: in a water-well. sarvataḥsarvataḥ (सर्वतः)sarvataḥ, “from every side.”. samplutodake | tāvāntāvān (तावान्)tāvān, “that much.”. sarveṣusarveṣu (सर्वेषु)sarveṣu, “in all; among all.”. vedeṣuvedeṣu (वेदेषु)Locative plural of veda, from vid, “to know.” In the Vedas: in the knowings. brāhmaṇasyabrāhmaṇasya (ब्राह्मणस्य)One who belongs to brahman as a class name. A person of that class. Not the entity brahman, and not the person Brahmā. vijānataḥvijānataḥ (विजानतः)vi- + jñā, genitive participle. Of one who knows distinctly. ||

[2.46] As much use as there is in a water-well when water is flooding everywhere — that much is there in all the Vedas for a brāhmaṇa who knows.

कर्मण्येवाधिकारस्ते मा फलेषु कदाचन। मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि।

karmaṇy evādhikāras tete (ते)te, enclitic: “your, to you, of you.” Also nominative plural “they” in some verses. māmā (मा)Accusative of asmad: “me.” phaleṣuphaleṣu (फलेषु)from phal, “to bear fruit.” Fruit. Here: in the fruits. kadācanakadācana (कदाचन)kadācana, “at any time (with negative: never).”. | māmā (मा)Accusative of asmad: “me.” karma-phala-heturkarma-phala-hetuḥ (कर्म-फल-हेतुः)karma (from kṛ, “to do.” The deed; action as what is done) + phala (from phal, “to bear fruit.” Fruit) + hetuḥ (from hi, “to impel.” A cause; what impels). Together: cause of the fruit of action. bhūr māmā (मा)Accusative of asmad: “me.” tete (ते)te, enclitic: “your, to you, of you.” Also nominative plural “they” in some verses. saṅgosaṅgaḥ (सङ्गः)from sañj, “to cling, to stick.” Clinging; attachment as sticking-to. 'stv akarmaṇiakarmaṇi (अकर्मणि)a- (“not”) + karma (kṛ, “to do”). Not-doing; inaction. Here: in non-action. ||

[2.47] Your claim is to karma alone, never to the fruits. Do not become the cause of the fruit of karma, and let there be no clinging in you to akarma.

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

yoga-sthaḥyoga-sthaḥ (योग-स्थः)yoga (from yuj, “to yoke, to join.” Yoking; the joining of oneself to a way) + sthaḥ (from sthā, “to stand.” Standing in). Together: standing in yoga. kurukuru (कुरु)Imperative of kṛ, “to do.” Do. karmāṇikarmāṇi (कर्माणि)from kṛ, “to do.” The deed; action as what is done. Here: actions. saṅgaṃsaṅgam (सङ्गम्)from sañj, “to cling, to stick.” Clinging; attachment as sticking-to. tyaktvātyaktvā (त्यक्त्वा)Gerund of tyaj, “to abandon.” Having dropped; having given up. dhanañjayadhanañjaya (धनञ्जय)dhana (“wealth”) + jaya (from ji, “to conquer”). Winner of wealth: Dhanañjaya, Arjuna. | siddhy-asiddhyoḥ samosamaḥ (समः)sama, “even, same, equal.”. bhūtvābhūtvā (भूत्वा)Gerund of bhū, “to be.” Having become; having come to be. samatvaṃsamatvam (समत्वम्)sama (“even, same”) + -tva. Evenness; the being-the-same. yogayogaḥ (योगः)yuj, “to yoke, to join, to harness.” Yoking. Not a vague “practice.” ucyateucyate (उच्यते)Passive of vac, “to speak.” It is said; it is called. ||

[2.48] Stand in yoga and do karmas, having dropped clinging, Dhanañjaya. Become even toward siddhi and failure. Evenness is called yoga.

दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय। बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः।

dūreṇadūreṇa (दूरेण)Instrumental of dūra, “far.” By far; from a distance. hy avaraṃavaram (अवरम्)avara, “lower, later.” Inferior; the lower. karmakarma (कर्म)kṛ, “to do.” What is done. Not a thin “action” as a slogan. buddhi-yogād dhanañjayadhanañjaya (धनञ्जय)dhana (“wealth”) + jaya (from ji, “to conquer”). Winner of wealth: Dhanañjaya, Arjuna. | buddhaubuddhau (बुद्धौ)from budh, “to wake.” Understanding; the waking-faculty. Here: in understanding. śaraṇamśaraṇam (शरणम्)from śri, “to lean.” Refuge as a leaning-place. anvicchaanviccha (अन्विच्छ)anu- + iṣ, “to wish, to seek.” Seek after. kṛpaṇāḥkṛpaṇāḥ (कृपणाः)kṛpaṇa, “wretched, miserly.” Wretched; the faint-hearted. phala-hetavaḥphala-hetavaḥ (फल-हेतवः)phala (from phal, “to bear fruit.” Fruit) + hetavaḥ. Together: those whose reason is the fruit. ||

[2.49] karma is far inferior to buddhi-yoga, Dhanañjaya. Seek refuge in buddhi. Wretched are those whose reason is the fruit.

बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते। तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम्।

buddhi-yuktobuddhi-yuktaḥ (बुद्धि-युक्तः)buddhi (from budh, “to wake.” Understanding; the waking-faculty) + yuktaḥ (past participle of yuj, “to yoke.” Yoked; joined). Together: yoked to understanding. jahātīha ubheubhe (उभे)ubhe, “both.”. sukṛta-duṣkṛtesukṛta-duṣkṛte (सुकृत-दुष्कृते)sukṛta (su- + kṛ, “to do.” Well-done) + duṣkṛte (dus- + kṛ, “to do.” Ill-done). Together: well-done and ill-done. | tasmād yogāyayogāya (योगाय)Dative of yoga, from yuj, “to yoke.” To yoking; to yoga. yujyasvayujyasva (युज्यस्व)from yuj, “to yoke,” imperative. Yoke yourself. yogaḥyogaḥ (योगः)yuj, “to yoke, to join, to harness.” Yoking. Not a vague “practice.” karmasukarmasu (कर्मसु)kṛ, “to do.” What is done. Not a thin “action” as a slogan. kauśalamkauśalam (कौशलम्)from kuśala, “able, well.” Skill; deftness. ||

[2.50] The one joined to buddhi leaves behind here both well-done and ill-done. Therefore join yourself to yoga. Yoga is deftness in karmas.

कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः। जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम्।

karma-jaṃkarma-jam (कर्म-जम्)karma (from kṛ, “to do.” The deed; action as what is done) + jam. Together: born of action. buddhi-yuktābuddhi-yuktāḥ (बुद्धि-युक्ताः)buddhi (from budh, “to wake.” Understanding; the waking-faculty) + yuktāḥ (past participle of yuj, “to yoke.” Yoked; joined). Together: yoked to understanding. hihi (हि)For; indeed. Marks a reason. phalaṃphalam (फलम्)from phal, “to bear fruit.” Fruit. Here: the fruit. tyaktvātyaktvā (त्यक्त्वा)Gerund of tyaj, “to abandon.” Having dropped; having given up. manīṣiṇaḥmanīṣiṇaḥ (मनीषिणः)from manīṣā, “thought.” A wise one; one of thought. Here: the wise. | janma-bandha-vinirmuktāḥjanma-bandha-vinirmuktāḥ (जन्म-बन्ध-विनिर्मुक्ताः)janma (from jan, “to be born.” Birth) + bandha (from bandh, “to bind.” Binding) + vinirmuktāḥ. Together: freed from the binding of birth. padaṃpadam (पदम्)pada, “step, place, word,” from pad, “to go.” A place; a standing-place. Here: the place. gacchanty anāmayamanāmayam (अनामयम्)an- + āmaya, “disease.” Without disease; the unailing place. ||

[2.51] The wise, joined to buddhi, having dropped the fruit born of karma, freed from the binding of birth, go to the place without disease.

यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति। तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च।

yadāyadā (यदा)yadā, “when.”. tete (ते)te, enclitic: “your, to you, of you.” Also nominative plural “they” in some verses. moha-kalilaṃmoha-kalilam (मोह-कलिलम्)moha (from muh, “to be confused.” Confusion) + kalilam (kalila, “thicket, tangle.” A dense tangle). Together: the thicket of confusion. buddhirbuddhiḥ (बुद्धिः)budh, “to wake, to know.” Understanding. vyatitariṣyativyatitariṣyati (व्यतितरिष्यति)vi-ati-tṝ, future. Will cross beyond. | tadātadā (तदा)tadā, “then; at that time.”. gantāsigantāsi (गन्तासि)Periphrastic future of gam, “to go.” You will go. nirvedaṃnirvedam (निर्वेदम्)nir- + vid, “to find,” in the sense of finding-no-more. Dispassion; a being-done-with. Here: to dispassion. śrotavyasyaśrotavyasya (श्रोतव्यस्य)gerundive of śru, “to hear.” What is yet to be heard. Here: of what is yet to be heard. śrutasyaśrutasya (श्रुतस्य)past participle of śru, “to hear.” What has been heard. Here: of what has been heard. caca (च)And. ||

[2.52] When your buddhi has crossed the thicket of confusion, then you will come to dispassion toward what is yet to be heard and what has been heard.

श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला। समाधावचला बुद्धिस्तदा योगमवाप्स्यसि।

śruti-vipratipannāśruti-vipratipannā (श्रुति-विप्रतिपन्ना)śruti (from śru, “to hear.” What is heard; the Veda as heard) + vipratipannā. Together: pulled about by what is heard. tete (ते)te, enclitic: “your, to you, of you.” Also nominative plural “they” in some verses. yadāyadā (यदा)yadā, “when.”. sthāsyatisthāsyati (स्थास्यति)Future of sthā, “to stand.” It will stand. niścalāniścalā (निश्चला)nis- + cal, “to move.” Unshaken; not moving. | samādhāv acalāacalā (अचला)a- (“not”) + cal, “to move.” Unmoving. buddhisbuddhiḥ (बुद्धिः)budh, “to wake, to know.” Understanding. tadātadā (तदा)tadā, “then; at that time.”. yogamyogam (योगम्)from yuj, “to yoke, to join.” Yoking; the joining of oneself to a way. Here: yoga. avāpsyasiavāpsyasi (अवाप्स्यसि)ava- + āp, future. You will obtain. ||

[2.53] When your buddhi, pulled about by what is heard, stands unshaken, unmoving in samādhi — then you will reach yoga.

अर्जुन उवाच। स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव। स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम्।

arjunaarjuna (अर्जुन)from ṛj/arjuna, “white, straight, silver.” The fair, straight one: Arjuna. uvācauvāca (उवाच)Perfect of vac, “to speak.” He said. | sthita-prajñasyasthita-prajñasya (स्थित-प्रज्ञस्य)sthita (past participle of sthā, “to stand.” Standing; firm) + prajñasya. Together: of one whose insight stands firm. kākā (का)kā, “what? who? (feminine).”. bhāṣābhāṣā (भाषा)from bhāṣ, “to speak.” Speech; a way of speaking. samādhi-sthasyasamādhi-sthasya (समाधि-स्थस्य)samādhi (sam- (“together”) + ā-dhā, “to place.” Collectedness; a placing-together of the mind) + sthasya (from sthā, “to stand.” Standing in). Together: of one who stands in samādhi. keśavakeśava (केशव)keśa (“hair”) + va, or slayer of the demon Keśin. Keśava: the long-haired one; Kṛṣṇa. | sthita-dhīḥsthita-dhīḥ (स्थित-धीः)sthita (past participle of sthā, “to stand.” Standing; firm) + dhīḥ. Together: one of steady mind. kiṃkim (किम्)kim, “what? why?”. prabhāṣetaprabhāṣeta (प्रभाषेत)pra- + bhāṣ, optative. Would speak forth. kimkim (किम्)kim, “what? why?”. āsītaāsīta (आसीत)Optative of ās, “to sit.” Should sit. vrajetavrajeta (व्रजेत)from vraj, “to go,” optative. Would walk. kimkim (किम्)kim, “what? why?”. ||

[2.54] Arjuna said: What is the speech of the sthita-prajña, who stands in samādhi, Keśava? How would the sthita-dhī speak, how sit, how walk?

श्रीभगवानुवाच। प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान्। आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते।

śrī-bhagavānśrī-bhagavān (श्री-भगवान्)śrī is splendour, the honour-prefix. bhagavān is one who has bhaga (share, majesty), from bhaj, “to share, to partake.” Not a personal name here: the Lord, the one possessed of majesty. uvācauvāca (उवाच)Perfect of vac, “to speak.” He said. | prajahātiprajahāti (प्रजहाति)pra- + hā. He casts off. yadāyadā (यदा)yadā, “when.”. kāmānkāmān (कामान्)from kam, “to wish, to love.” Desire; wishing. Here: desires. sarvānsarvān (सर्वान्)sarvān, “all (accusative).”. pārthapārtha (पार्थ)pārtha: son of Pṛthā (Kuntī). A patronym, not a mystical title. mano-gatān | ātmany evātmanāātmanā (आत्मना)Related to an, “to breathe”: the breathing one, the inner self of a living being. Not a ghost-soul added from outside. tuṣṭaḥtuṣṭaḥ (तुष्टः)from tuṣ, “to be content.” Content; satisfied. sthita-prajñassthita-prajñaḥ (स्थित-प्रज्ञः)sthita (past participle of sthā, “to stand.” Standing; firm) + prajñaḥ. Together: one of firm insight. tadocyate ||

[2.55] The Lord said: When one casts off all desires that have gone into manas, Pārtha, and is content in the ātman by the ātman, then one is called sthita-prajña.

दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः। वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते।

duḥkheṣv anudvigna-manāḥanudvigna-manāḥ (अनुद्विग्न-मनाः)anudvigna + manāḥ (from man, “to think.” The mind as the thinking faculty). Together: whose mind is not shaken. sukheṣusukheṣu (सुखेषु)su- (“well”) + kha (“space, axle-hole”). Ease; well-fitting; pleasure. Here: in pleasures. vigata-spṛhaḥvigata-spṛhaḥ (विगत-स्पृहः)vigata + spṛhaḥ (spṛh, “to long for.”). Together: without longing. | vīta-rāga-bhaya-krodhaḥvīta-rāga-bhaya-krodhaḥ (वीत-राग-भय-क्रोधः)vīta + rāga (from rañj, “to be dyed, to be coloured.” Attraction as a dyeing of the mind; longing) + bhaya (from bhī, “to fear.” Fear) + krodhaḥ (from krudh, “to be angry.” Anger as the heated mind). Together: who has left attachment, fear, and anger. sthita-dhīrsthita-dhīḥ (स्थित-धीः)sthita (past participle of sthā, “to stand.” Standing; firm) + dhīḥ. Together: of steady mind. munirmuniḥ (मुनिः)from man, “to think,” or a silent sage. A muni; a silent thinker. ucyateucyate (उच्यते)Passive of vac, “to speak.” It is said; it is called. ||

[2.56] One whose manas is not shaken in pains, who is without longing in pleasures, who has left behind attachment, fear, and anger — that sthita-dhī is called a muni.

यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम्। नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता।

yaḥyaḥ (यः)yaḥ, “who; which (masculine).”. sarvatrānabhisnehas tat-tat prāpyaprāpya (प्राप्य)Gerund of pra-āp, “to reach.” Having reached. śubhāśubham | nābhinandati nana abhinandati (न अभिनन्दति)na, “not.” abhi-nand, “to rejoice toward.” He does not delight. dveṣṭi tasyatasya (तस्य)tasya, “of him; of that.”. prajñāprajñā (प्रज्ञा)pra- + jñā, “to know.” Insight that knows forth. pratiṣṭhitāpratiṣṭhitā (प्रतिष्ठिता)pra-ti-sthā, past participle feminine. Established; standing forth. ||

[2.57] Who is without clinging anywhere, and who, meeting this or that, fair or foul, neither delights nor hates — that one's prajñā is established.

यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः। इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता।

yadāyadā (यदा)yadā, “when.”. saṃharatesaṃharate (संहरते)sam- + hṛ. Draws in; gathers together. cāyaṃ kūrmokūrmaḥ (कूर्मः)kūrma, “tortoise.” A tortoise (drawing in its limbs). 'ṅgānīva sarvaśaḥsarvaśaḥ (सर्वशः)sarvaśas, “in every way; on every side.”. | indriyāṇīndriyārthebhyas tasyatasya (तस्य)tasya, “of him; of that.”. prajñāprajñā (प्रज्ञा)pra- + jñā, “to know.” Insight that knows forth. pratiṣṭhitāpratiṣṭhitā (प्रतिष्ठिता)pra-ti-sthā, past participle feminine. Established; standing forth. ||

[2.58] When this one draws in the senses from their objects on every side, as a tortoise draws in its limbs — that one's prajñā is established.

विषया विनिवर्तन्ते निराहारस्य देहिनः। रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते।

viṣayāviṣayāḥ (विषयाः)vi- (“apart”) + si, “to bind.” An object as what is set before the senses; a field of sense. Here: objects. vinivartantevinivartante (विनिवर्तन्ते)vi-ni-vṛt. They turn away. nirāhārasyanirāhārasya (निराहारस्य)nir- (“without”) + āhāra (ā-hṛ, “to take in”). Without taking-in; not feeding on objects. Here: of one who does not feed on them. dehinaḥdehinaḥ (देहिनः)from dih, “to smear, to plaster.” The body as the plastered form. Here: of the embodied one. | rasa-varjaṃrasa-varjam (रस-वर्जम्)rasa (rasa, “sap, taste, juice.” The taste; the savour that remains) + varjam. Together: except for the taste. rasorasaḥ (रसः)rasa, “sap, taste, juice.” The taste; the savour that remains. 'py asyaasya (अस्य)asya, “of this; of him.”. paraṃparam (परम्)para, “beyond, further.” The high, the further; as a noun, the highest. dṛṣṭvādṛṣṭvā (दृष्ट्वा)Gerund of dṛś, “to see.” Having seen. nivartatenivartate (निवर्तते)ni- + vṛt. Turns away; returns. ||

[2.59] The objects turn away from the embodied one who does not feed on them — except for the taste. Even that taste turns away for this one, having seen the higher.

यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः। इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः।

yatatoyatataḥ (यततः)yad, “which; what.”. Here: of one who strives. hy api kaunteyakaunteya (कौन्तेय)kaunteya: son of Kuntī. Patronym. puruṣasyapuruṣasya (पुरुषस्य)Often analysed as the one who lies in the stronghold (the body). The Person, as against prakṛti. vipaścitaḥvipaścitaḥ (विपश्चितः)vi- + paś/dṛś, “to see.” One who sees distinctly; discerning. | indriyāṇiindriyāṇi (इन्द्रियाणि)indriya: a sense-power, a faculty that seizes. pramāthīnipramāthīni (प्रमाथीनि)pra- + math, “to churn.” That which agitates; churning. harantiharanti (हरन्ति)from hṛ, “to take.” They carry off. prasabhaṃprasabham (प्रसभम्)pra- + sah, “to overpower.” By force; overpoweringly. manaḥmanaḥ (मनः)from man, “to think.” The mind as the thinking faculty. ||

[2.60] For even of a striving, discerning puruṣa, Kaunteya, the senses, which agitate, carry off the manas by force.

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

tānitāni (तानि)tāni, neuter plural: “them; those.”. sarvāṇisarvāṇi (सर्वाणि)sarvāṇi, “all (neuter plural).”. saṃyamyasaṃyamya (संयम्य)sam- + yam, gerund. Having restrained. yuktayuktaḥ (युक्तः)past participle of yuj, “to yoke.” Yoked; joined. Here: the yoked one. āsītaāsīta (आसीत)Optative of ās, “to sit.” Should sit. mat-paraḥmat-paraḥ (मत्-परः)mat (mad-/mat-, “me, my.” Stem of aham in compounds) + paraḥ (para, “beyond, further, higher.”). Together: having me as the highest. | vaśevaśe (वशे)Locative of vaśa, “will, power over.” Under control; in the power of. hihi (हि)For; indeed. Marks a reason. yasyendriyāṇi tasyatasya (तस्य)tasya, “of him; of that.”. prajñāprajñā (प्रज्ञा)pra- + jñā, “to know.” Insight that knows forth. pratiṣṭhitāpratiṣṭhitā (प्रतिष्ठिता)pra-ti-sthā, past participle feminine. Established; standing forth. ||

[2.61] Having restrained them all, the one who is joined should sit, having me as the highest. For the one whose senses are under control, prajñā is established.

ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते। सङ्गात्सञ्जायते कामः कामात्क्रोधोऽभिजायते।

dhyāyatodhyāyataḥ (ध्यायतः)from dhyai. Of one dwelling on; thinking on. viṣayānviṣayān (विषयान्)vi- (“apart”) + si, “to bind.” An object as what is set before the senses; a field of sense. Here: objects. puṃsaḥpuṃsaḥ (पुंसः)puṃs, “a person, a man.”. Here: of a person. saṅgassaṅgaḥ (सङ्गः)from sañj, “to cling, to stick.” Clinging; attachment as sticking-to. teṣūpajāyate | saṅgātsaṅgāt (सङ्गात्)from sañj, “to cling, to stick.” Clinging; attachment as sticking-to. Here: from clinging. sañjāyatesañjāyate (सञ्जायते)sam- + jan. Is born together; arises. kāmaḥkāmaḥ (कामः)from kam, “to wish, to love.” Desire; wishing. kāmātkāmāt (कामात्)from kam, “to wish, to love.” Desire; wishing. Here: from desire. krodhokrodhaḥ (क्रोधः)from krudh, “to be angry.” Anger as the heated mind. 'bhijāyateabhijāyate (अभिजायते)abhi- + jan. Is born toward; arises. ||

[2.62] For a person dwelling on objects, clinging to them is born. From clinging, desire is born; from desire, anger is born.

क्रोधाद्भवति सम्मोहः सम्मोहात्स्मृतिविभ्रमः। स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति।

krodhād bhavatibhavati (भवति)bhavati, from bhū, “to be.” It comes to be; there is. sammohaḥsammohaḥ (सम्मोहः)sam- (“together, fully”) + moha (from muh, “to be confused”). Full confusion. sammohātsammohāt (सम्मोहात्)sam- (“together, fully”) + moha (from muh, “to be confused”). Full confusion. Here: from confusion. smṛti-vibhramaḥsmṛti-vibhramaḥ (स्मृति-विभ्रमः)smṛti (from smṛ, “to remember.” Memory; remembering) + vibhramaḥ (vi- + bhram, “to wander.” A wandering-apart; confusion of memory). Together: wandering of memory. | smṛti-bhraṃśād buddhi-nāśobuddhi-nāśaḥ (बुद्धि-नाशः)buddhi (from budh, “to wake.” Understanding; the waking-faculty) + nāśaḥ (from naś, “to perish.” Perishing; destruction). Together: loss of understanding. buddhi-nāśātbuddhi-nāśāt (बुद्धि-नाशात्)buddhi (from budh, “to wake.” Understanding; the waking-faculty) + nāśāt (from naś, “to perish.” Perishing; destruction). Together: from loss of understanding. praṇaśyatipraṇaśyati (प्रणश्यति)pra- + naś. One is ruined; perishes forth. ||

[2.63] From anger comes confusion; from confusion, wandering of memory; from the fall of memory, loss of buddhi; from loss of buddhi, one is ruined.

रागद्वेषविमुक्तैस्तु विषयानिन्द्रियैश्चरन्।। आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति।

rāga-dveṣa-vimuktaisrāga-dveṣa-vimuktaiḥ (राग-द्वेष-विमुक्तैः)rāga (from rañj, “to be dyed, to be coloured.” Attraction as a dyeing of the mind; longing) + dveṣa (from dviṣ, “to hate.” Aversion; hating) + vimuktaiḥ. Together: freed from attraction and aversion. tutu (तु)But; then. A slight turn. viṣayānviṣayān (विषयान्)vi- (“apart”) + si, “to bind.” An object as what is set before the senses; a field of sense. Here: objects. indriyaiśindriyaiḥ (इन्द्रियैः)indriya: a sense-power, a faculty that seizes. carancaran (चरन्)From car, “to move.” Moves, walks, practices. | ātma-vaśyairātma-vaśyaiḥ (आत्म-वश्यैः)ātma (ātman, “self, breath.” The self as the breathing one within) + vaśyaiḥ. Together: under the self's control. vidheyātmā prasādamprasādam (प्रसादम्)pra- (“forth”) + sad, “to sit.” Clarity as a settling-forth; grace as clearness. adhigacchatiadhigacchati (अधिगच्छति)adhi- + gam. He reaches; he goes unto. ||

[2.64] But moving among objects with the senses freed from attraction and aversion, under the control of the ātman, the one whose ātman is governed reaches clarity.

प्रसादे सर्वदुःखानां हानिरस्योपजायते। प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते।

prasādeprasāde (प्रसादे)pra- (“forth”) + sad, “to sit.” Clarity as a settling-forth; grace as clearness. Here: in that clarity. sarva-duḥkhānāṃsarva-duḥkhānām (सर्व-दुःखानाम्)sarva (sarva, “all; whole.”) + duḥkhānām (dus- (“bad, hard”) + kha (“space, axle-hole”)). Together: of all pains. hānirhāniḥ (हानिः)from hā, “to leave.” Waning; a leaving-off. asyopajāyate | prasanna-cetasoprasanna-cetasaḥ (प्रसन्न-चेतसः)prasanna + cetasaḥ (from cit, “to notice.” Mind; awareness). Together: of one whose mind is clear. hy āśuāśu (आशु)āśu, “quickly.”. buddhiḥbuddhiḥ (बुद्धिः)budh, “to wake, to know.” Understanding. paryavatiṣṭhateparyavatiṣṭhate (पर्यवतिष्ठते)pari-ava-sthā, “to stand down all around.” Stands firm all around. ||

[2.65] In that clarity, the waning of all his pains is born. For the one whose mind is clear, buddhi soon stands firm all around.

नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना। न चाभावयतः शान्तिरशान्तस्य कुतः सुखम्।

nāsti buddhirbuddhiḥ (बुद्धिः)budh, “to wake, to know.” Understanding. ayuktasyaayuktasya (अयुक्तस्य)a- + yukta. Unyoked; not joined. Here: of the unyoked. nana asti (न अस्ति)Not. asti, from as, “to be.” There is. Together: there is not. cāyuktasya bhāvanābhāvanā (भावना)bhū, “to be, to come to be.” Coming-to-be. Not a thin “feeling” or a thin “nature.” | nana ca (न च)na, “not.” ca, “and.” And not. cābhāvayataḥ śāntirśāntiḥ (शान्तिः)from śam, “to be quiet.” Peace as quieting. aśāntasyaaśāntasya (अशान्तस्य)a- (“not”) + śānta (from śam, “to be quiet”). Unquiet; without peace. Here: of the unpeaceful. kutaḥkutaḥ (कुतः)kutaḥ, “from where? how then?”. sukhamsukham (सुखम्)su- (“well”) + kha (“space, axle-hole”). Ease; well-fitting; pleasure. Here: joy. ||

[2.66] There is no buddhi for the unjoined, and no bhāvanā for the unjoined. And for one who does not contemplate, there is no peace. For the unpeaceful, where is joy?

इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते। तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि।

indriyāṇāṃindriyāṇām (इन्द्रियाणाम्)indriya: a sense-power, a faculty that seizes. hihi (हि)For; indeed. Marks a reason. caratāṃcaratām (चरताम्)Genitive plural participle of car, “to move.” Of them as they range; as they move about. yan manomanaḥ (मनः)from man, “to think.” The mind as the thinking faculty. 'nuvidhīyateanuvidhīyate (अनुविधीयते)anu- + vi-dhā. Is led after; is made to follow. | tad asyaasya (अस्य)asya, “of this; of him.”. haratiharati (हरति)from hṛ, “to take.” It carries off. prajñāṃprajñām (प्रज्ञाम्)Accusative of prajñā, pra- + jñā, “to know.” Insight that knows forth. vāyurvāyuḥ (वायुः)from vā, “to blow.” Wind. nāvamnāvam (नावम्)nau, “boat.”. Here: a boat. ivāmbhasi ||

[2.67] When the manas is led after the senses as they range, that carries off his prajñā, as wind a boat on the water.

तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः। इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता।

tasmād yasyayasya (यस्य)yasya, “whose; of which.”. mahā-bāhomahā-bāho (महा-बाहो)mahā (“great”) + bāhu (“arm”). O long-armed one. nigṛhītāninigṛhītāni (निगृहीतानि)ni- + grah, “to seize.” Held in; seized down. Here: are held in. sarvaśaḥsarvaśaḥ (सर्वशः)sarvaśas, “in every way; on every side.”. | indriyāṇīndriyārthebhyas tasyatasya (तस्य)tasya, “of him; of that.”. prajñāprajñā (प्रज्ञा)pra- + jñā, “to know.” Insight that knows forth. pratiṣṭhitāpratiṣṭhitā (प्रतिष्ठिता)pra-ti-sthā, past participle feminine. Established; standing forth. ||

[2.68] Therefore, O long-armed one, the one whose senses are held in on every side from their objects — that one's prajñā is established.