सञ्जय उवाच
तं तथा कृपयाऽविष्टमश्रुपूर्णाकुलेक्षणम्।
विषीदन्तमिदं वाक्यमुवाच मधुसूदनः
sañjaya uvācha
taṁ tathā kṛipayāviṣhṭamaśhru pūrṇākulekṣhaṇam
viṣhīdantamidaṁ vākyam uvācha madhusūdanaḥ
Word by word
sañjayaḥ uvācha — Sanjay saidtam — to him (Arjun)tathā — thuskṛipayā — with pityāviṣhṭam — overwhelmedaśhru-pūrṇa — full of tearsākula — distressedīkṣhaṇam — eyesviṣhīdantam — grief-strickenidam — thesevākyam — wordsuvācha — saidmadhusūdanaḥ — Shree Krishn, slayer of the Madhu demon
English
Sanjaya said: To him, who was thus overcome with pity, despondent, with eyes full of tears and agitated, Madhusudana (the destroyer of Madhu) or Krishna spoke these words.
संजय ने कहा -- इस प्रकार करुणा और विषाद से अभिभूत, अश्रुपूरित नेत्रों वाले आकुल अर्जुन से मधुसूदन ने यह वाक्य कहा।।
श्री भगवानुवाच
कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम्।
अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन
śhrī bhagavān uvācha
kutastvā kaśhmalamidaṁ viṣhame samupasthitam
anārya-juṣhṭamaswargyam akīrti-karam arjuna
Word by word
śhrī-bhagavān uvācha — the Supreme Lord saidkutaḥ — wherefromtvā — to youkaśhmalam — delusionidam — thisviṣhame — in this hour of perilsamupasthitam — overcomeanārya — crude personjuṣhṭam — practicedaswargyam — which does not lead to the higher abodesakīrti-karam — leading to disgracearjuna — Arjun
English
The Blessed Lord said, "From whence has this perilous strait come upon you, this dejection which is unworthy of you, disgraceful, and which will close the gates of heaven upon you, O Arjuna?"
श्री भगवान् ने कहा -- हे अर्जुन ! तुमको इस विषम स्थल में यह मोह कहाँ से उत्पन्न हुआ? यह आर्य आचरण के विपरीत न तो स्वर्ग प्राप्ति का साधन ही है और न कीर्ति कराने वाला ही है।।
क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते।
क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप
klaibyaṁ mā sma gamaḥ pārtha naitat tvayyupapadyate
kṣhudraṁ hṛidaya-daurbalyaṁ tyaktvottiṣhṭha parantapa
Word by word
klaibyam — unmanlinessmā sma — do notgamaḥ — yield topārtha — Arjun, the son of Prithana — notetat — thistvayi — to youupapadyate — befittingkṣhudram — pettyhṛidaya — heartdaurbalyam — weaknesstyaktvā — giving uputtiṣhṭha — ariseparam-tapa — conqueror of enemies
English
Do not yield to impotence, O Arjuna, son of Pritha. It does not befit you. Cast off this mean weakness of the heart! Stand up, O conqueror of foes!
हे पार्थ क्लीव (कायर) मत बनो। यह तुम्हारे लिये अशोभनीय है, हे ! परंतप हृदय की क्षुद्र दुर्बलता को त्यागकर खड़े हो जाओ।।
अर्जुन उवाच
कथं भीष्ममहं संख्ये द्रोणं च मधुसूदन।
इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन
arjuna uvācha
kathaṁ bhīṣhmam ahaṁ sankhye droṇaṁ cha madhusūdana
iṣhubhiḥ pratiyotsyāmi pūjārhāvari-sūdana
Word by word
arjunaḥ uvācha — Arjun saidkatham — howbhīṣhmam — Bheeshmaaham — Isankhye — in battledroṇam — Dronacharyacha — andmadhu-sūdana — Shree Krishn, slayer of the Madhu demoniṣhubhiḥ — with arrowspratiyotsyāmi — shall I shootpūjā-arhau — worthy of worshipari-sūdana — destroyer of enemies
English
Arjuna said, "O Madhusudana, how can I fight in battle with arrows against Bhishma and Drona, who are worthy of being worshipped, O destroyer of enemies?"
अर्जुन ने कहा -- हे मधुसूदन ! मैं रणभूमि में किस प्रकार भीष्म और द्रोण के साथ बाणों से युद्ध करूँगा। हे अरिसूदन, वे दोनों ही पूजनीय हैं।।
गुरूनहत्वा हि महानुभावान्
श्रेयो भोक्तुं भैक्ष्यमपीह लोके।
हत्वार्थकामांस्तु गुरूनिहैव
भुञ्जीय भोगान् रुधिरप्रदिग्धान्
gurūnahatvā hi mahānubhāvān
śhreyo bhoktuṁ bhaikṣhyamapīha loke
hatvārtha-kāmāṁstu gurūnihaiva
bhuñjīya bhogān rudhira-pradigdhān
Word by word
gurūn — teachersahatvā — not killinghi — certainlymahā-anubhāvān — noble eldersśhreyaḥ — betterbhoktum — to enjoy lifebhaikṣhyam — by beggingapi — eveniha loke — in this worldhatvā — killingartha — gainkāmān — desiringtu — butgurūn — noble eldersiha — in this worldeva — certainlybhuñjīya — enjoybhogān — pleasuresrudhira — bloodpradigdhān — tainted with
English
Better it is, indeed, in this world to accept alms than to slay the most noble teachers. But if I were to kill them, even in this world, all my enjoyments of wealth and fulfilled desires would be stained with their blood.
इन महानुभाव गुरुजनों को मारने से इस लोक में भिक्षा का अन्न भी ग्रहण करना अधिक कल्याण कारक है, क्योंकि गुरुजनों को मारकर मैं इस लोक में रक्तरंजित अर्थ और काम रूप भोगों को ही भोगूँगा।।
न चैतद्विद्मः कतरन्नो गरीयो
यद्वा जयेम यदि वा नो जयेयुः।
यानेव हत्वा न जिजीविषाम
स्तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः
na chaitadvidmaḥ kataranno garīyo
yadvā jayema yadi vā no jayeyuḥ
yāneva hatvā na jijīviṣhāmas
te ’vasthitāḥ pramukhe dhārtarāṣhṭrāḥ
Word by word
na — notcha — andetat — thisvidmaḥ — we knowkatarat — whichnaḥ — for usgarīyaḥ — is preferableyat vā — whetherjayema — we may conqueryadi — ifvā — ornaḥ — usjayeyuḥ — they may conqueryān — whomeva — certainlyhatvā — after killingna — notjijīviṣhāmaḥ — we desire to livete — theyavasthitāḥ — are standingpramukhe — before usdhārtarāṣhṭrāḥ — the sons of Dhritarashtra
English
I can hardly tell which would be better, that we should conquer them or that they should conquer us. Even the sons of Dhritarashtra, whom we do not wish to slay, stand facing us.
हम नहीं जानते कि हमें क्या करना उचित है। हम यह भी नहीं जानते कि हम जीतेंगे, या वे हमको जीतेंगे, जिनको मारकर हम जीवित नहीं रहना चाहते वे ही धृतराष्ट्र के पुत्र हमारे सामने युद्ध के लिए खड़े हैं।।
कार्पण्यदोषोपहतस्वभावः
पृच्छामि त्वां धर्मसंमूढचेताः।
यच्छ्रेयः स्यान्निश्िचतं ब्रूहि तन्मे
शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम्
kārpaṇya-doṣhopahata-svabhāvaḥ
pṛichchhāmi tvāṁ dharma-sammūḍha-chetāḥ
yach-chhreyaḥ syānniśhchitaṁ brūhi tanme
śhiṣhyaste ’haṁ śhādhi māṁ tvāṁ prapannam
Word by word
kārpaṇya-doṣha — the flaw of cowardiceupahata — besiegedsva-bhāvaḥ — naturepṛichchhāmi — I am askingtvām — to youdharma — dutysammūḍha — confusedchetāḥ — in heartyat — whatśhreyaḥ — bestsyāt — may beniśhchitam — decisivelybrūhi — telltat — thatme — to meśhiṣhyaḥ — disciplete — youraham — Iśhādhi — please instructmām — metvām — unto youprapannam — surrendered
English
My heart is overpowered by the taint of pity; my mind is confused as to my duty. I ask Thee: Tell me decisively what is good for me. I am Thy disciple; instruct me, who has taken refuge in Thee.
करुणा के कलुष से अभिभूत और कर्तव्यपथ पर संभ्रमित हुआ मैं आपसे पूछता हूँ, कि मेरे लिये जो श्रेयष्कर हो, उसे आप निश्चय करके कहिये, क्योंकि मैं आपका शिष्य हूँ; शरण में आये मुझको आप उपदेश दीजिये।।
न हि प्रपश्यामि ममापनुद्या
द्यच्छोकमुच्छोषणमिन्द्रियाणाम्।
अवाप्य भूमावसपत्नमृद्धम्
राज्यं सुराणामपि चाधिपत्यम्
na hi prapaśhyāmi mamāpanudyād
yach-chhokam uchchhoṣhaṇam-indriyāṇām
avāpya bhūmāv-asapatnamṛiddhaṁ
rājyaṁ surāṇāmapi chādhipatyam
Word by word
na — nothi — certainlyprapaśhyāmi — I seemama — myapanudyāt — drive awayyat — whichśhokam — anguishuchchhoṣhaṇam — is drying upindriyāṇām — of the sensesavāpya — after achievingbhūmau — on the earthasapatnam — unrivalledṛiddham — prosperousrājyam — kingdomsurāṇām — like the celestial godsapi — evencha — alsoādhipatyam — sovereignty
English
I do not see that this sorrow that burns up my senses would be removed, even if I were to attain prosperous and unrivaled dominion on earth or lordship over the gods.
पृथ्वी पर निष्कण्टक समृद्ध राज्य को और देवताओं के स्वामित्व को प्राप्त होकर भी मैं उस उपाय को नहीं देखता हूँ, जो मेरी इन्द्रियों को सुखाने वाले इस शोक को दूर कर सके।।
सञ्जय उवाच
एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तप।
न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह
sañjaya uvācha
evam-uktvā hṛiṣhīkeśhaṁ guḍākeśhaḥ parantapa
na yotsya iti govindam uktvā tūṣhṇīṁ babhūva ha
Word by word
sañjayaḥ uvācha — Sanjay saidevam — thusuktvā — having spokenhṛiṣhīkeśham — to Shree Krishna, the master of the mind and sensesguḍākeśhaḥ — Arjun, the conquerer of sleepparantapaḥ — Arjun, the chastiser of the enemiesna yotsye — I shall not fightiti — thusgovindam — Krishna, the giver of pleasure to the sensesuktvā — having addressedtūṣhṇīm — silentbabhūva — became ha
English
Sanjaya said: Having spoken thus to Hrishikesha, the Lord of the senses, Arjuna, the conqueror of sleep and destroyer of foes, said, "I will not fight," and became silent.
संजय ने कहा -- इस प्रकार गुडाकेश परंतप अर्जुन भगवान् हृषीकेश से यह कहकर कि हे गोविन्द "मैं युद्ध नहीं करूँगा" चुप हो गया।।
तमुवाच हृषीकेशः प्रहसन्निव भारत।
सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः
tam-uvācha hṛiṣhīkeśhaḥ prahasanniva bhārata
senayorubhayor-madhye viṣhīdantam-idaṁ vachaḥ
Word by word
tam — to himuvācha — saidhṛiṣhīkeśhaḥ — Shree Krishna, the master of mind and sensesprahasan — smilinglyiva — as ifbhārata — Dhritarashtra, descendant of Bharatsenayoḥ — of the armiesubhayoḥ — of bothmadhye — in the midst ofviṣhīdantam — to the grief-strickenidam — thisvachaḥ — words
English
To him who was despondent in the midst of the two armies, Krishna, smiling, O Bharata, spoke these words.
हे भारत (धृतराष्ट्र) ! दोनों सेनाओं के बीच में उस शोकमग्न अर्जुन को भगवान् हृषीकेश ने हँसते हुए से यह वचन कहे।।
श्री भगवानुवाच
अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे।
गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः
śhrī bhagavān uvācha
aśhochyān-anvaśhochas-tvaṁ prajñā-vādānśh cha bhāṣhase
gatāsūn-agatāsūnśh-cha nānuśhochanti paṇḍitāḥ
Word by word
śhrī-bhagavān uvācha — the Supreme Lord saidaśhochyān — not worthy of griefanvaśhochaḥ — are mourningtvam — youprajñā-vādān — words of wisdomcha — andbhāṣhase — speakinggata āsūn — the deadagata asūn — the livingcha — andna — neveranuśhochanti — lamentpaṇḍitāḥ — the wise
English
The Blessed Lord said, "You have grieved for those who should not be grieved for; yet, you speak words of wisdom. The wise grieve neither for the living nor for the dead."
श्री भगवान् ने कहा -- (अशोच्यान्) जिनके लिये शोक करना उचित नहीं है, उनके लिये तुम शोक करते हो और ज्ञानियों के से वचनों को कहते हो, परन्तु ज्ञानी पुरुष मृत (गतासून्) और जीवित (अगतासून्) दोनों के लिये शोक नहीं करते हैं।।
न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः।
न चैव न भविष्यामः सर्वे वयमतः परम्
na tvevāhaṁ jātu nāsaṁ na tvaṁ neme janādhipāḥ
na chaiva na bhaviṣhyāmaḥ sarve vayamataḥ param
Word by word
na — nevertu — howevereva — certainlyaham — Ijātu — at any timena — norāsam — existna — nortvam — youna — norime — thesejana-adhipāḥ — kingsna — nevercha — alsoeva — indeedna bhaviṣhyāmaḥ — shall not existsarve vayam — all of usataḥ — from nowparam — after
English
Nor, at any time, was I not, nor thou, nor these rulers of men; nor, verily, shall we ever cease to be hereafter.
वास्तव में न तो ऐसा ही है कि मैं किसी काल में नहीं था अथवा तुम नहीं थे अथवा ये राजालोग नहीं थे और न ऐसा ही है कि इससे आगे हम सब नहीं रहेंगे।।
देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा।
तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति
dehino ’smin yathā dehe kaumāraṁ yauvanaṁ jarā
tathā dehāntara-prāptir dhīras tatra na muhyati
Word by word
dehinaḥ — of the embodiedasmin — in thisyathā — asdehe — in the bodykaumāram — childhoodyauvanam — youthjarā — old agetathā — similarlydeha-antara — another bodyprāptiḥ — achievesdhīraḥ — the wisetatra — thereuponna muhyati — are not deluded
English
Just as the embodied soul passes through childhood, youth, and old age in this body, so too does it pass into another body; the steadfast one does not grieve over this.
जैसे इस देह में देही जीवात्मा की कुमार, युवा और वृद्धावस्था होती है, वैसे ही उसको अन्य शरीर की प्राप्ति होती है; धीर पुरुष इसमें मोहित नहीं होता है।।
मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः।
आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत
mātrā-sparśhās tu kaunteya śhītoṣhṇa-sukha-duḥkha-dāḥ
āgamāpāyino ’nityās tans-titikṣhasva bhārata
Word by word
mātrā-sparśhāḥ — contact of the senses with the sense objectstu — indeedkaunteya — Arjun, the son of Kuntiśhīta — winteruṣhṇa — summersukha — happinessduḥkha — distressdāḥ — giveāgama — comeapāyinaḥ — goanityāḥ — non-permanenttān — themtitikṣhasva — toleratebhārata — descendant of the Bharat
English
The contact of the senses with the objects, O son of Kunti, which causes heat and cold, pleasure and pain, has a beginning and an end; they are impermanent; endure them bravely, O Arjuna.
हे कुन्तीपुत्र ! शीत और उष्ण और सुख दुख को देने वाले इन्द्रिय और विषयों के संयोग का प्रारम्भ और अन्त होता है; वे अनित्य हैं, इसलिए, हे भारत ! उनको तुम सहन करो।।
यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ।
समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते
yaṁ hi na vyathayantyete puruṣhaṁ puruṣharṣhabha
sama-duḥkha-sukhaṁ dhīraṁ so ’mṛitatvāya kalpate
Word by word
yam — whomhi — verilyna — notvyathayanti — distressedete — thesepuruṣham — personpuruṣha-ṛiṣhabha — the noblest amongst men, Arjunsama — equipoisedduḥkha — distresssukham — happinessdhīram — steadysaḥ — that personamṛitatvāya — for liberationkalpate — becomes eligible
English
That firm man, whom surely these afflictions do not, O chief among men, to whom pleasure and pain are the same, is fit for attaining immortality.
हे पुरुषश्रेष्ठ ! दुख और सुख में समान भाव से रहने वाले जिस धीर पुरुष को ये व्यथित नहीं कर सकते हैं वह अमृतत्व (मोक्ष) का अधिकारी होता है।।
नासतो विद्यते भावो नाभावो विद्यते सतः।
उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः
nāsato vidyate bhāvo nābhāvo vidyate sataḥ
ubhayorapi dṛiṣhṭo ’nta stvanayos tattva-darśhibhiḥ
Word by word
na — noasataḥ — of the temporaryvidyate — there isbhāvaḥ — isna — noabhāvaḥ — cessationvidyate — issataḥ — of the eternalubhayoḥ — of the twoapi — alsodṛiṣhṭaḥ — observedantaḥ — conclusiontu — verilyanayoḥ — of thesetattva — of the truthdarśhibhiḥ — by the seers
English
The unreal has no being; there is no non-being of the real; the truth about both has been seen by the knowers of the truth (or the seers of the essence).
असत् वस्तु का तो अस्तित्व नहीं है और सत् का कभी अभाव नहीं है। इस प्रकार इन दोनों का ही तत्त्व, तत्त्वदर्शी ज्ञानी पुरुषों के द्वारा देखा गया है।।
अविनाशि तु तद्विद्धि येन सर्वमिदं ततम्।
विनाशमव्ययस्यास्य न कश्चित् कर्तुमर्हति
avināśhi tu tadviddhi yena sarvam idaṁ tatam
vināśham avyayasyāsya na kaśhchit kartum arhati
Word by word
avināśhi — indestructibletu — indeedtat — thatviddhi — knowyena — by whomsarvam — entireidam — thistatam — pervadedvināśham — destructionavyayasya — of the imperishableasya — of itna kaśhchit — no onekartum — to causearhati — is able
English
Know that to be indestructible, by which all this is pervaded. No one can cause the destruction of that, the Imperishable.
उस वस्तु को तुम अविनाशी जानों, जिससे यह सम्पूर्ण जगत् व्याप्त है। इस अव्यय का नाश करने में कोई भी समर्थ नहीं है।।
अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः।
अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत
antavanta ime dehā nityasyoktāḥ śharīriṇaḥ
anāśhino ’prameyasya tasmād yudhyasva bhārata
Word by word
anta-vantaḥ — having an endime — thesedehāḥ — material bodiesnityasya — eternallyuktāḥ — are saidśharīriṇaḥ — of the embodied soulanāśhinaḥ — indestructibleaprameyasya — immeasurabletasmāt — thereforeyudhyasva — fightbhārata — descendant of Bharat, Arjun
English
These bodies of the embodied Self, which are eternal, indestructible, and immeasurable, are said to have an end. Therefore, fight, O Arjuna.
इस नाशरहित अप्रमेय नित्य देही आत्मा के ये सब शरीर नाशवान् कहे गये हैं। इसलिये हे भारत ! तुम युद्ध करो।।
य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम्।
उभौ तौ न विजानीतो नायं हन्ति न हन्यते
ya enaṁ vetti hantāraṁ yaśh chainaṁ manyate hatam
ubhau tau na vijānīto nāyaṁ hanti na hanyate
Word by word
yaḥ — one whoenam — thisvetti — knowshantāram — the slayeryaḥ — one whocha — andenam — thismanyate — thinkshatam — slainubhau — bothtau — theyna — notvijānītaḥ — in knowledgena — neitherayam — thishanti — slaysna — norhanyate — is killed
English
He who takes the Self to be the slayer and he who thinks it is slain, neither of them knows. It does not slay, nor is it slain.
जो इस आत्मा को मारने वाला समझता है और जो इसको मरा समझता है वे दोनों ही नहीं जानते हैं, क्योंकि यह आत्मा न मरता है और न मारा जाता है।।
न जायते म्रियते वा कदाचि
न्नायं भूत्वा भविता वा न भूयः।
अजो नित्यः शाश्वतोऽयं पुराणो
न हन्यते हन्यमाने शरीरे
na jāyate mriyate vā kadāchin
nāyaṁ bhūtvā bhavitā vā na bhūyaḥ
ajo nityaḥ śhāśhvato ’yaṁ purāṇo
na hanyate hanyamāne śharīre
Word by word
na jāyate — is not bornmriyate — diesvā — orkadāchit — at any timena — notayam — thisbhūtvā — having once existedbhavitā — will bevā — orna — notbhūyaḥ — furtherajaḥ — unbornnityaḥ — eternalśhāśhvataḥ — immortalayam — thispurāṇaḥ — the ancientna hanyate — is not destroyedhanyamāne — is destroyedśharīre — when the body
English
It is not born, nor does it ever die; after having been, it again does not cease to be; unborn, eternal, changeless, and ancient, it is not killed when the body is killed.
यह आत्मा किसी काल में भी न जन्मता है और न मरता है और न यह एक बार होकर फिर अभावरूप होने वाला है। यह आत्मा अजन्मा, नित्य, शाश्वत और पुरातन है, शरीर के नाश होने पर भी इसका नाश नहीं होता।।
वेदाविनाशिनं नित्यं य एनमजमव्ययम्।
कथं स पुरुषः पार्थ कं घातयति हन्ति कम्
vedāvināśhinaṁ nityaṁ ya enam ajam avyayam
kathaṁ sa puruṣhaḥ pārtha kaṁ ghātayati hanti kam
Word by word
veda — knowsavināśhinam — imperishablenityam — eternalyaḥ — whoenam — thisajam — unbornavyayam — immutablekatham — howsaḥ — thatpuruṣhaḥ — personpārtha — Parthkam — whomghātayati — causes to be killedhanti — killskam — whom
English
Whoever knows it to be indestructible, eternal, unborn, and inexhaustible, how can that person slay, O Arjuna, or cause to be slain?
हे पार्थ ! जो पुरुष इस आत्मा को अविनाशी, नित्य और अव्ययस्वरूप जानता है, वह कैसे किसको मरवायेगा और कैसे किसको मारेगा?
वासांसि जीर्णानि यथा विहाय
नवानि गृह्णाति नरोऽपराणि।
तथा शरीराणि विहाय जीर्णा
न्यन्यानि संयाति नवानि देही
vāsānsi jīrṇāni yathā vihāya
navāni gṛihṇāti naro ’parāṇi
tathā śharīrāṇi vihāya jīrṇānya
nyāni sanyāti navāni dehī
Word by word
vāsānsi — garmentsjīrṇāni — worn-outyathā — asvihāya — shedsnavāni — newgṛihṇāti — acceptsnaraḥ — a personaparāṇi — otherstathā — likewiseśharīrāṇi — bodiesvihāya — casting offjirṇāni — worn-outanyāni — othersanyāti — entersnavāni — newdehī — the embodied soul
English
Just as a man casts off worn-out clothes and puts on new ones, so too the embodied Self casts off worn-out bodies and enters others that are new.
जैसे मनुष्य जीर्ण वस्त्रों को त्यागकर दूसरे नये वस्त्रों को धारण करता है, वैसे ही देही जीवात्मा पुराने शरीरों को त्याग कर दूसरे नए शरीरों को प्राप्त होता है।।
नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः।
न चैनं क्लेदयन्त्यापो न शोषयति मारुतः
nainaṁ chhindanti śhastrāṇi nainaṁ dahati pāvakaḥ
na chainaṁ kledayantyāpo na śhoṣhayati mārutaḥ
Word by word
na — notenam — this soulchhindanti — shredśhastrāṇi — weaponsna — norenam — this souldahati — burnspāvakaḥ — firena — notcha — andenam — this soulkledayanti — moistenāpaḥ — waterna — norśhoṣhayati — drymārutaḥ — wind
English
Weapons cannot cut it, fire cannot burn it, water cannot wet it, wind cannot dry it.
इस आत्मा को शस्त्र काट नहीं सकते और न अग्नि इसे जला सकती है ; जल इसे गीला नहीं कर सकता और वायु इसे सुखा नहीं सकती।।
अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च।
नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः
achchhedyo ’yam adāhyo ’yam akledyo ’śhoṣhya eva cha
nityaḥ sarva-gataḥ sthāṇur achalo ’yaṁ sanātanaḥ
Word by word
achchhedyaḥ — unbreakableayam — this souladāhyaḥ — incombustibleayam — this soulakledyaḥ — cannot be dampenedaśhoṣhyaḥ — cannot be driedeva — indeedcha — andnityaḥ — everlastingsarva-gataḥ — all-pervadingsthāṇuḥ — unalterableachalaḥ — immutableayam — this soulsanātanaḥ — primordial
English
This Self cannot be cut, burned, wetted, nor dried up; it is eternal, all-pervasive, stable, immovable, and ancient.
क्योंकि यह आत्मा अच्छेद्य (काटी नहीं जा सकती), अदाह्य (जलाई नहीं जा सकती), अक्लेद्य (गीली नहीं हो सकती ) और अशोष्य (सुखाई नहीं जा सकती) है; यह नित्य, सर्वगत, स्थाणु (स्थिर), अचल और सनातन है।।
अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते।
तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि
avyakto ’yam achintyo ’yam avikāryo ’yam uchyate
tasmādevaṁ viditvainaṁ nānuśhochitum arhasi
Word by word
avyaktaḥ — unmanifestedayam — this soulachintyaḥ — inconceivableayam — this soulavikāryaḥ — unchangeableayam — this souluchyate — is saidtasmāt — thereforeevam — thusviditvā — having knownenam — this soulna — notanuśhochitum — to grievearhasi — befitting
English
This Self is said to be unmanifested, unthinkable, and unchangeable. Therefore, knowing this to be so, you should not grieve.
यह आत्मा अव्यक्त, अचिन्त्य और अविकारी कहा जाता है; इसलिए इसको इस प्रकार जानकर तुमको शोक करना उचित नहीं है।।
अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम्।
तथापि त्वं महाबाहो नैवं शोचितुमर्हसि
atha chainaṁ nitya-jātaṁ nityaṁ vā manyase mṛitam
tathāpi tvaṁ mahā-bāho naivaṁ śhochitum arhasi
Word by word
atha — if, howevercha — andenam — this soulnitya-jātam — taking constant birthnityam — alwaysvā — ormanyase — you thinkmṛitam — deadtathā api — even thentvam — youmahā-bāho — mighty-armed one, Arjunna — notevam — like thisśhochitum — grievearhasi — befitting
English
But even if thou thinkest of It as constantly being born and constantly dying, even then, O mighty-armed one, thou shouldst not grieve.
और यदि तुम आत्मा को नित्य जन्मने और नित्य मरने वाला मानो तो भी, हे महाबाहो ! इस प्रकार शोक करना तुम्हारे लिए उचित नहीं है।।
जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च।
तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि
jātasya hi dhruvo mṛityur dhruvaṁ janma mṛitasya cha
tasmād aparihārye ’rthe na tvaṁ śhochitum arhasi
Word by word
jātasya — for one who has been bornhi — fordhruvaḥ — certainmṛityuḥ — deathdhruvam — certainjanma — birthmṛitasya — for the deadcha — andtasmāt — thereforeaparihārye arthe — in this inevitable situationna — nottvam — youśhochitum — lamentarhasi — befitting
English
For the born, death is certain, and for the dead, birth is certain; therefore, you should not grieve over the inevitable.
जन्मने वाले की मृत्यु निश्चित है और मरने वाले का जन्म निश्चित है; इसलिए जो अटल है अपरिहार्य - है उसके विषय में तुमको शोक नहीं करना चाहिये।।
अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत।
अव्यक्तनिधनान्येव तत्र का परिदेवना
avyaktādīni bhūtāni vyakta-madhyāni bhārata
avyakta-nidhanānyeva tatra kā paridevanā
Word by word
avyakta-ādīni — unmanifest before birthbhūtāni — created beingsvyakta — manifestmadhyāni — in the middlebhārata — Arjun, scion of Bharatavyakta — unmanifestnidhanāni — on deatheva — indeedtatra — thereforekā — whyparidevanā — grieve
English
Beings are unmanifest in their beginning, manifest in their middle state, O Arjuna, and unmanifest again in their end. What is there to grieve about?
हे भारत ! समस्त प्राणी जन्म से पूर्व और मृत्यु के बाद अव्यक्त अवस्था में रहते हैं और बीच में व्यक्त होते हैं। फिर उसमें चिन्ता या शोक की क्या बात है ?
आश्चर्यवत्पश्यति कश्चिदेन
माश्चर्यवद्वदति तथैव चान्यः।
आश्चर्यवच्चैनमन्यः श्रृणोति
श्रुत्वाप्येनं वेद न चैव कश्चित्
āśhcharya-vat paśhyati kaśhchid enan
āśhcharya-vad vadati tathaiva chānyaḥ
āśhcharya-vach chainam anyaḥ śhṛiṇoti
śhrutvāpyenaṁ veda na chaiva kaśhchit
Word by word
āśhcharya-vat — as amazingpaśhyati — seekaśhchit — someoneenam — this soulāśhcharya-vat — as amazingvadati — speak oftathā — thuseva — indeedcha — andanyaḥ — otherāśhcharya-vat — similarly amazingcha — alsoenam — this soulanyaḥ — othersśhṛiṇoti — hearśhrutvā — having heardapi — evenenam — this soulveda — understandna — notcha — andeva — evenkaśhchit — some
English
One sees this (the Self) as a wonder; another speaks of it as a wonder; another hears of it as a wonder; yet, having heard, none understands it at all.
कोई इसे आश्चर्य के समान देखता है; कोई इसके विषय में आश्चर्य के समान कहता है; और कोई अन्य पुरुष इसे आश्चर्य के समान सुनता है; और फिर कोई सुनकर भी नहीं जानता।।
देही नित्यमवध्योऽयं देहे सर्वस्य भारत।
तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि
dehī nityam avadhyo ’yaṁ dehe sarvasya bhārata
tasmāt sarvāṇi bhūtāni na tvaṁ śhochitum arhasi
Word by word
dehī — the soul that dwells within the bodynityam — alwaysavadhyaḥ — immortalayam — this souldehe — in the bodysarvasya — of everyonebhārata — descendant of Bharat, Arjuntasmāt — thereforesarvāṇi — for allbhūtāni — living entitiesna — nottvam — youśhochitum — mournarhasi — should
English
This indweller in the body of everyone is ever indestructible, O Arjuna; therefore, you should not grieve for any creature.
हे भारत ! यह देही आत्मा सबके शरीर में सदा ही अवध्य है, इसलिए समस्त प्राणियों के लिए तुम्हें शोक करना उचित नहीं।।
स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि।
धर्म्याद्धि युद्धाछ्रेयोऽन्यत्क्षत्रियस्य न विद्यते
swa-dharmam api chāvekṣhya na vikampitum arhasi
dharmyāddhi yuddhāch chhreyo ’nyat kṣhatriyasya na vidyate
Word by word
swa-dharmam — one’s duty in accordance with the Vedasapi — alsocha — andavekṣhya — consideringna — notvikampitum — to waverarhasi — shoulddharmyāt — for righteousnesshi — indeedyuddhāt — than fightingśhreyaḥ — betteranyat — anotherkṣhatriyasya — of a warriorna — notvidyate — exists
English
Further, having regard to your duty, you should not waver, for there is nothing higher for a Kshatriya than a righteous war.
और स्वधर्म को भी देखकर तुमको विचलित होना उचित नहीं है, क्योंकि धर्मयुक्त युद्ध से बढ़कर दूसरा कोई कल्याणकारक कर्त्तव्य क्षत्रिय के लिये नहीं है।।
यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम्।
सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम्
yadṛichchhayā chopapannaṁ swarga-dvāram apāvṛitam
sukhinaḥ kṣhatriyāḥ pārtha labhante yuddham īdṛiśham
Word by word
yadṛichchhayā — unsoughtcha — andupapannam — comeswarga — celestial abodesdvāram — doorapāvṛitam — wide opensukhinaḥ — happykṣhatriyāḥ — warriorspārtha — Arjun, the son of Prithalabhante — obtainyuddham — warīdṛiśham — such
English
Happy are the Kshatriyas, O Arjuna! who are called to fight in such a battle that comes of its own accord as an open door to heaven.
और हे पार्थ ! अपने आप प्राप्त हुए और स्वर्ग के लिए खुले हुए द्वाररूप इस प्रकार के युद्ध को भाग्यवान क्षत्रिय लोग ही पाते हैं।।
अथ चैत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि।
ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि
atha chet tvam imaṁ dharmyaṁ saṅgrāmaṁ na kariṣhyasi
tataḥ sva-dharmaṁ kīrtiṁ cha hitvā pāpam avāpsyasi
Word by word
atha chet — if, howevertvam — youimam — thisdharmyam saṅgrāmam — righteous warna — notkariṣhyasi — acttataḥ — thensva-dharmam — one’s duty in accordance with the Vedaskīrtim — reputationcha — andhitvā — abandoningpāpam — sinavāpsyasi — will incur
English
But if you will not fight this righteous war, then having abandoned your own duty and reputation, you will incur sin.
और यदि तुम इस धर्मयुद्ध को स्वीकार नहीं करोगे, तो स्वधर्म और कीर्ति को खोकर पाप को प्राप्त करोगे।।
अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम्।
संभावितस्य चाकीर्तिर्मरणादतिरिच्यते
akīrtiṁ chāpi bhūtāni
kathayiṣhyanti te ’vyayām
sambhāvitasya chākīrtir
maraṇād atirichyate
Word by word
akīrtim — infamycha — andapi — alsobhūtāni — peoplekathayiṣhyanti — will speakte — of youravyayām — everlastingsambhāvitasya — of a respectable personcha — andakīrtiḥ — infamymaraṇāt — than deathatirichyate — is greater
English
People will also recount your everlasting dishonor; and for one who has been honored, dishonor is worse than death.
और सब लोग तुम्हारी बहुत काल तक रहने वाली अपकीर्ति को भी कहते रहेंगे; और सम्मानित पुरुष के लिए अपकीर्ति मरण से भी अधिक होती है।।
भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः।
येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम्
bhayād raṇād uparataṁ mansyante tvāṁ mahā-rathāḥ
yeṣhāṁ cha tvaṁ bahu-mato bhūtvā yāsyasi lāghavam
Word by word
bhayāt — out of fearraṇāt — from the battlefielduparatam — have fledmaṁsyante — will thinktvām — youmahā-rathāḥ — warriors who could single handedly match the strength of ten thousand ordinary warriorsyeṣhām — for whomcha — andtvam — youbahu-mataḥ — high esteemedbhūtvā — having beenyāsyasi — you will looselāghavam — decreased in value
English
The great chariot-warriors will think that you have withdrawn from the battle out of fear, and you will be held in low esteem by those who have held you in high regard.
और जिनके लिए तुम बहुत माननीय हो उनके लिए अब तुम तुच्छता को प्राप्त होओगे, वे महारथी लोग तुम्हें भय के कारण युद्ध से निवृत्त हुआ मानेंगे।।
अवाच्यवादांश्च बहून् वदिष्यन्ति तवाहिताः।
निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम्
avāchya-vādānśh cha bahūn vadiṣhyanti tavāhitāḥ
nindantastava sāmarthyaṁ tato duḥkhataraṁ nu kim
Word by word
avāchya-vādān — using harsh wordscha — andbahūn — manyvadiṣhyanti — will saytava — yourahitāḥ — enemiesnindantaḥ — defametava — yoursāmarthyam — mighttataḥ — than thatduḥkha-taram — more painfulnu — indeedkim — what
English
Your enemies, scoffing at your power, will speak many abusive words—what could be more painful than this?
तुम्हारे शत्रु तुम्हारे सार्मथ्य की निन्दा करते हुए बहुत से अकथनीय वचनों को कहेंगे, फिर उससे अधिक दु:ख क्या होगा ?
हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम्।
तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः
hato vā prāpsyasi swargaṁ jitvā vā bhokṣhyase mahīm
tasmād uttiṣhṭha kaunteya yuddhāya kṛita-niśhchayaḥ
Word by word
hataḥ — slainvā — orprāpsyasi — you will attainswargam — celestial abodesjitvā — by achieving victoryvā — orbhokṣhyase — you shall enjoymahīm — the kingdom on earthtasmāt — thereforeuttiṣhṭha — arisekaunteya — Arjun, the son of Kuntiyuddhāya — for fightkṛita-niśhchayaḥ — with determination
English
Slain, you will obtain heaven; victorious, you will enjoy the earth; therefore, stand up, O son of Kunti, resolved to fight.
युद्ध में मरकर तुम स्वर्ग प्राप्त करोगे या जीतकर पृथ्वी को भोगोगे; इसलिय, हे कौन्तेय ! युद्ध का निश्चय कर तुम खड़े हो जाओ।।
सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ।
ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि
sukha-duḥkhe same kṛitvā lābhālābhau jayājayau
tato yuddhāya yujyasva naivaṁ pāpam avāpsyasi
Word by word
sukha — happinessduḥkhe — in distresssame kṛitvā — treating alikelābha-alābhau — gain and lossjaya-ajayau — victory and defeattataḥ — thereafteryuddhāya — for fightingyujyasva — engagena — neverevam — thuspāpam — sinavāpsyasi — shall incur
English
Having made pleasure and pain, gain and loss, victory and defeat equal, engage in battle for the sake of battle; thus, you shall not incur sin.
सुख-दु:ख, लाभ-हानि और जय-पराजय को समान करके युद्ध के लिये तैयार हो जाओ; इस प्रकार तुमको पाप नहीं होगा।।
एषा तेऽभिहिता सांख्ये बुद्धिर्योगे त्विमां श्रृणु।
बुद्ध्यायुक्तो यया पार्थ कर्मबन्धं प्रहास्यसि
eṣhā te ’bhihitā sānkhye
buddhir yoge tvimāṁ śhṛiṇu
buddhyā yukto yayā pārtha
karma-bandhaṁ prahāsyasi
Word by word
eṣhā — hithertote — to youabhihitā — explainedsānkhye — by analytical knowledgebuddhiḥ yoge — by the yog of intellecttu — indeedimām — thisśhṛiṇu — listenbuddhyā — by understandingyuktaḥ — unitedyayā — by whichpārtha — Arjun, the son of Prithakarma-bandham — bondage of karmaprahāsyasi — you shall be released from
English
This, which has been taught to you, is wisdom concerning Sankhya. Now listen to wisdom concerning Yoga, endowed with which, O Arjuna, you shall cast off the bonds of action.
हे पार्थ ! तुम्हें सांख्य विषयक ज्ञान कहा गया और अब इस (कर्म) योग से सम्बन्धित ज्ञान को सुनो जिस ज्ञान से युक्त होकर तुम कर्मबन्ध का नाश कर सकोगे।।
नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते।
स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात्
nehābhikrama-nāśho ’sti pratyavāyo na vidyate
svalpam apyasya dharmasya trāyate mahato bhayāt
Word by word
na — notiha — in thisabhikrama — effortsnāśhaḥ — lossasti — there ispratyavāyaḥ — adverse resultna — notvidyate — issu-alpam — a littleapi — evenasya — of thisdharmasya — occupationtrāyate — savesmahataḥ — from greatbhayāt — danger
English
In this, there is no loss of effort, nor is there any harm produced, nor any transgression. Even a little of this knowledge protects one from great fear.
इसमें क्रमनाश और प्रत्यवाय दोष नहीं है। इस धर्म (योग) का अल्प अभ्यास भी महान् भय से रक्षण करता है।।
व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन।
बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम्
vyavasāyātmikā buddhir ekeha kuru-nandana
bahu-śhākhā hyanantāśh cha buddhayo ’vyavasāyinām
Word by word
vyavasāya-ātmikā — resolutebuddhiḥ — intellectekā — singleiha — on this pathkuru-nandana — descendent of the Kurusbahu-śhākhāḥ — many-branchedhi — indeedanantāḥ — endlesscha — alsobuddhayaḥ — intellectavyavasāyinām — of the irresolute
English
Here, O joy of the Kurus, there is only one single-pointed determination; many-branched and endless are the thoughts of the indecisive.
हे कुरुनन्दन ! इस (विषय) में निश्चयात्मक बुद्धि एक ही है, अज्ञानी पुरुषों की बुद्धियां (संकल्प) बहुत भेदों वाली और अनन्त होती हैं।।
यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः।
वेदवादरताः पार्थ नान्यदस्तीति वादिनः
yāmimāṁ puṣhpitāṁ vāchaṁ pravadanty-avipaśhchitaḥ
veda-vāda-ratāḥ pārtha nānyad astīti vādinaḥ
kāmātmānaḥ swarga-parā janma-karma-phala-pradām
kriyā-viśheṣha-bahulāṁ bhogaiśhwarya-gatiṁ prati
Word by word
yām imām — all thesepuṣhpitām — floweryvācham — wordspravadanti — speakavipaśhchitaḥ — those with limited understandingveda-vāda-ratāḥ — attached to the flowery words of the Vedaspārtha — Arjun, the son of Prithana anyat — no otherasti — isiti — thusvādinaḥ — advocatekāma-ātmānaḥ — desirous of sensual pleasureswarga-parāḥ — aiming to achieve the heavenly planetsjanma-karma-phala — high birth and fruitive resultspradāṁ — awardingkriyā-viśheṣha — pompous ritualistic ceremoniesbahulām — variousbhoga — gratificationaiśhwarya — luxurygatim — progressprati — toward
English
The unwise, taking pleasure in the eulogizing words of the Vedas, utter flowery speech, saying, "There is nothing else," O Arjuna.
हे पार्थ अविवेकी पुरुष वेदवाद में रमते हुये जो यह पुष्पिता (दिखावटी शोभा की) वाणी बोलते हैं? इससे (स्वर्ग से) बढ़कर और कुछ नहीं है।।।
कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम्।
क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति
kāmātmānaḥ svarga-parā
janma-karma-phala-pradām
kriyā-viśeṣa-bahulāṁ
bhogaiśvarya-gatiṁ prati
Word by word
kāmaātmānaḥ — desirous of sense gratificationsvarga-parāḥ — aiming to achieve heavenly planetsjanma-karma-phala-pradām — resulting in fruitive action, good birth, etc.kriyā-viśeṣa — pompous ceremoniesbahulām — variousbhoga — sense enjoymentaiśvarya — opulencegatim — progressprati — towards.
English
Full of desires, with heaven as their goal, (they speak words that are directed to ends) leading to new births as the result of their works, and prescribe various methods abounding in specific actions, for the attainment of pleasure and power.
कामनाओं से युक्त? स्वर्ग को ही श्रेष्ठ मानने वाले लोग भोग और ऐश्वर्य को प्राप्त कराने वाली अनेक क्रियाओं को बताते हैं जो (वास्तव में) जन्मरूप कर्मफल को देने वाली होती हैं।।
भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम्।
व्यवसायात्मिका बुद्धिः समाधौ न विधीयते
bhogaiśwvarya-prasaktānāṁ tayāpahṛita-chetasām
vyavasāyātmikā buddhiḥ samādhau na vidhīyate
Word by word
bhoga — gratificationaiśhwarya — luxuryprasaktānām — whose minds are deeply attachedtayā — by thatapahṛita-chetasām — bewildered in intellectvyavasāya-ātmikā — resolutebuddhiḥ — intellectsamādhau — fulfilmentna — nevervidhīyate — occurs
English
For those who are attached to pleasure and power, whose minds are drawn away by such teachings, their determinate reason is not formed which is steadily bent on meditation and Samadhi (superconscious state).
उससे जिनका चित्त हर लिया गया है ऐसे भोग और एश्र्वर्य मॆ आसक्ति रखने वाले पुरुषों के अन्तकरण मे निश्चयात्मक् बुद्धि नही हॊती अर्थात वे ध्यान का अभ्यास करने योग्य नही होते।
त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन।
निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान्
trai-guṇya-viṣhayā vedā nistrai-guṇyo bhavārjuna
nirdvandvo nitya-sattva-stho niryoga-kṣhema ātmavān
Word by word
trai-guṇya — of the three modes of material natureviṣhayāḥ — subject mattervedāḥ — Vedic scripturesnistrai-guṇyaḥ — above the three modes of material nature, transcendentalbhava — bearjuna — Arjunnirdvandvaḥ — free from dualitiesnitya-sattva-sthaḥ — eternally fixed in truthniryoga-kṣhemaḥ — unconcerned about gain and preservationātma-vān — situated in the self
English
The Vedas deal with the three attributes; be thou above these three attributes. O Arjuna, free yourself from the pairs of opposites and ever remain in the quality of Sattva, freed from acquisition and preservation, and be established in the Self.
हे अर्जुन वेदों का विषय तीन गुणों से सम्बन्धित (संसार से) है तुम त्रिगुणातीत? निर्द्वन्द्व? नित्य सत्त्व (शुद्धता) में स्थित? योगक्षेम से रहित और आत्मवान् बनो।।
यावानर्थ उदपाने सर्वतः संप्लुतोदके।
तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः
yāvān artha udapāne sarvataḥ samplutodake
tāvānsarveṣhu vedeṣhu brāhmaṇasya vijānataḥ
Word by word
yāvān — whateverarthaḥ — purposeuda-pāne — a well of watersarvataḥ — in all respectssampluta-udake — by a large laketāvān — that manysarveṣhu — in allvedeṣhu — Vedasbrāhmaṇasya — one who realizes the Absolute Truthvijānataḥ — who is in complete knowledge
English
To the Brahmana who has known the Self, all the Vedas are of as much use as a reservoir of water would be in a place where there is a flood.
सब ओर से परिपूर्ण जलराशि के होने पर मनुष्य का छोटे जलाशय में जितना प्रयोजन रहता है? आत्मज्ञानी ब्राह्मण का सभी वेदों में उतना ही प्रयोजन रहता है।।
कर्मण्येवाधिकारस्ते मा फलेषु कदाचन।
मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि
karmaṇy-evādhikāras te mā phaleṣhu kadāchana
mā karma-phala-hetur bhūr mā te saṅgo ’stvakarmaṇi
Word by word
karmaṇi — in prescribed dutieseva — onlyadhikāraḥ — rightte — yourmā — notphaleṣhu — in the fruitskadāchana — at any timemā — neverkarma-phala — results of the activitieshetuḥ — causebhūḥ — bemā — notte — yoursaṅgaḥ — attachmentastu — must beakarmaṇi — in inaction
English
Your right is only to work, but not to its results; do not let the results of action be your motive, nor let your attachment be to inaction.
कर्म करने मात्र में तुम्हारा अधिकार है? फल में कभी नहीं। तुम कर्मफल के हेतु वाले मत होना और अकर्म में भी तुम्हारी आसक्ति न हो।।
योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय।
सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते
yoga-sthaḥ kuru karmāṇi saṅgaṁ tyaktvā dhanañjaya
siddhy-asiddhyoḥ samo bhūtvā samatvaṁ yoga uchyate
Word by word
yoga-sthaḥ — being steadfast in yogkuru — performkarmāṇi — dutiessaṅgam — attachmenttyaktvā — having abandoneddhanañjaya — Arjunsiddhi-asiddhyoḥ — in success and failuresamaḥ — equipoisedbhūtvā — becomingsamatvam — equanimityyogaḥ — Yoguchyate — is called
English
Perform action, O Arjuna, being steadfast in Yoga, abandoning attachment and balanced in success and failure; evenness of mind is called Yoga.
हे धनंजय आसक्ति को त्याग कर तथा सिद्धि और असिद्धि में समभाव होकर योग में स्थित हुये तुम कर्म करो। यह समभाव ही योग कहलाता है।।
दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय।
बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः
dūreṇa hy-avaraṁ karma buddhi-yogād dhanañjaya
buddhau śharaṇam anvichchha kṛipaṇāḥ phala-hetavaḥ
Word by word
dūreṇa — (discrad) from far awayhi — certainlyavaram — inferiorkarma — reward-seeking actionsbuddhi-yogāt — with the intellect established in Divine knowledgedhanañjaya — Arjunbuddhau — divine knowledge and insightśharaṇam — refugeanvichchha — seekkṛipaṇāḥ — miserlyphala-hetavaḥ — those seeking fruits of their work
English
Far lower than the Yoga of wisdom is action, O Arjuna. Seek thou refuge in wisdom; wretched are those whose motive is the fruit.
इस बुद्धियोग की तुलना में(सकाम) कर्म अत्यन्त निकृष्ट हैं? इसलिये हे धनंजय तुम बद्धि की शरण लो फल की इच्छा करनेवाले कृपण (दीन) हैं।।
बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते।
तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम्
buddhi-yukto jahātīha ubhe sukṛita-duṣhkṛite
tasmād yogāya yujyasva yogaḥ karmasu kauśhalam
Word by word
buddhi-yuktaḥ — endowed with wisdomjahāti — get rid ofiha — in this lifeubhe — bothsukṛita-duṣhkṛite — good and bad deedstasmāt — thereforeyogāya — for Yogyujyasva — strive foryogaḥ — yog iskarmasu kauśhalam — the art of working skillfully
English
Endowed with wisdom and evenness of mind, one casts off in this life both good and evil deeds; therefore, devote yourself to Yoga; Yoga is skill in action.
समत्वबुद्धि युक्त पुरुष यहां (इस जीवन में) पुण्य और पाप इन दोनों कर्मों को त्याग देता है? इसलिये तुम योग से युक्त हो जाओ। कर्मों में कुशलता योग है।।
कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः।
जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम्
karma-jaṁ buddhi-yuktā hi phalaṁ tyaktvā manīṣhiṇaḥ
janma-bandha-vinirmuktāḥ padaṁ gachchhanty-anāmayam
Word by word
karma-jam — born of fruitive actionsbuddhi-yuktāḥ — endowed with equanimity of intellecthi — asphalam — fruitstyaktvā — abandoningmanīṣhiṇaḥ — the wisejanma-bandha-vinirmuktāḥ — freedom from the bondage of life and deathpadam — stategachchhanti — attainanāmayam — devoid of sufferings
English
The wise, possessing knowledge, having abandoned the fruits of their actions, and being freed from the bonds of birth, go to the place which is beyond all evil.
बुद्धियोग युक्त मनीषी लोग कर्मजन्य फलों को त्यागकर जन्मरूप बन्धन से मुक्त हुये अनामय अर्थात् निर्दोष पद को प्राप्त होते हैं।।
यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति।
तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च
yadā te moha-kalilaṁ buddhir vyatitariṣhyati
tadā gantāsi nirvedaṁ śhrotavyasya śhrutasya cha
Word by word
yadā — whente — yourmoha — delusionkalilam — quagmirebuddhiḥ — intellectvyatitariṣhyati — crossestadā — thengantāsi — you shall acquirenirvedam — indifferentśhrotavyasya — to what is yet to be heardśhrutasya — to what has been heardcha — and
English
When your intellect passes beyond the mire of delusion, then you will attain indifference to what has been heard and what has yet to be heard.
जब तुम्हारी बुद्धि मोहरूप दलदल (कलिल) को तर जायेगी तब तुम उन सब वस्तुओं से निर्वेद (वैराग्य) को प्राप्त हो जाओगे? जो सुनने योग्य और सुनी हुई हैं।।
श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला।
समाधावचला बुद्धिस्तदा योगमवाप्स्यसि
śhruti-vipratipannā te yadā sthāsyati niśhchalā
samādhāv-achalā buddhis tadā yogam avāpsyasi
Word by word
śhruti-vipratipannā — not allured by the fruitive sections of the Vedaste — youryadā — whensthāsyati — remainsniśhchalā — steadfastsamādhau — in divine consciousnessachalā — steadfastbuddhiḥ — intellecttadā — at that timeyogam — Yogavāpsyasi — you will attain
English
When your intellect, which is perplexed by the Vedic texts you have read, stands immovable and steady in the Self, then you will attain Self-realization.
जब अनेक प्रकार के विषयों को सुनने से विचलित हुई तुम्हारी बुद्धि आत्मस्वरूप में अचल और स्थिर हो जायेगी तब तुम (परमार्थ) योग को प्राप्त करोगे।।
अर्जुन उवाच
स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव।
स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम्
arjuna uvācha
sthita-prajñasya kā bhāṣhā samādhi-sthasya keśhava
sthita-dhīḥ kiṁ prabhāṣheta kim āsīta vrajeta kim
Word by word
arjunaḥ uvācha — Arjun saidsthita-prajñasya — one with steady intellectkā — whatbhāṣhā — talksamādhi-sthasya — situated in divine consciousnesskeśhava — Shree Krishna, killer of the Keshi Demonsthita-dhīḥ — enlightened personkim — whatprabhāṣheta — talkskim — howāsīta — sitsvrajeta — walkskim — how
English
Arjuna said, "O Krishna, what is the description of one who has steady wisdom and is merged in the superconscious state? How does one of steady wisdom speak, how do they sit, and how do they walk?"
अर्जुन ने कहा -- हे केशव समाधि में स्थित स्थिर बुद्धि वाले पुरुष का क्या लक्षण है स्थिर बुद्धि पुरुष कैसे बोलता है कैसे बैठता है कैसे चलता है
श्री भगवानुवाच
प्रजहाति यदा कामान् सर्वान् पार्थ मनोगतान्।
आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते
śhrī bhagavān uvācha
prajahāti yadā kāmān sarvān pārtha mano-gatān
ātmany-evātmanā tuṣhṭaḥ sthita-prajñas tadochyate
Word by word
śhrī-bhagavān uvācha — The Supreme Lord saidprajahāti — discardsyadā — whenkāmān — selfish desiressarvān — allpārtha — Arjun, the son of Prithamanaḥ-gatān — of the mindātmani — of the selfeva — onlyātmanā — by the purified mindtuṣhṭaḥ — satisfiedsthita-prajñaḥ — one with steady intellecttadā — at that timeuchyate — is said
English
The Blessed Lord said, "When a man completely casts off, O Arjuna, all the desires of the mind and is satisfied in the Self by the Self, then he is said to be one of steady wisdom."
श्री भगवान् ने कहा -- हे पार्थ? जिस समय पुरुष मन में स्थित सब कामनाओं को त्याग देता है और आत्मा से ही आत्मा में सन्तुष्ट रहता है? उस समय वह स्थितप्रज्ञ कहलाता है।।
दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः।
वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते
duḥkheṣhv-anudvigna-manāḥ sukheṣhu vigata-spṛihaḥ
vīta-rāga-bhaya-krodhaḥ sthita-dhīr munir uchyate
Word by word
duḥkheṣhu — amidst miseriesanudvigna-manāḥ — one whose mind is undisturbedsukheṣhu — in pleasurevigata-spṛihaḥ — without cravingvīta — free fromrāga — attachmentbhaya — fearkrodhaḥ — angersthita-dhīḥ — enlightened personmuniḥ — a sageuchyate — is called
English
He whose mind is not shaken by adversity, who does not long for pleasures, and is free from attachment, fear, and anger, is called a sage of steady wisdom.
दुख में जिसका मन उद्विग्न नहीं होता सुख में जिसकी स्पृहा निवृत्त हो गयी है? जिसके मन से राग? भय और क्रोध नष्ट हो गये हैं? वह मुनि स्थितप्रज्ञ कहलाता है।।
यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम्।
नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता
yaḥ sarvatrānabhisnehas tat tat prāpya śhubhāśhubham
nābhinandati na dveṣhṭi tasya prajñā pratiṣhṭhitā
Word by word
yaḥ — whosarvatra — in all conditionsanabhisnehaḥ — unattachedtat — thattat — thatprāpya — attainingśhubha — goodaśhubham — evilna — neitherabhinandati — delight inna — nordveṣhṭi — dejected bytasya — hisprajñā — knowledgepratiṣhṭhitā — is fixed
English
He who is everywhere without attachment, upon encountering anything good or bad, neither rejoices nor hastens; his wisdom is firm.
जो सर्वत्र अति स्नेह से रहित हुआ उन शुभ तथा अशुभ वस्तुओं को प्राप्त कर न प्रसन्न होता है और न द्वेष करता है? उसकी प्रज्ञा प्रतिष्ठित (स्थिर) है।।
यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता
yadā sanharate chāyaṁ kūrmo ’ṅgānīva sarvaśhaḥ
indriyāṇīndriyārthebhyas tasya prajñā pratiṣhṭhitā
Word by word
yadā — whensanharate — withdrawcha — andayam — thiskūrmaḥ — tortoiseaṅgāni — limbsiva — assarvaśhaḥ — fullyindriyāṇi — sensesindriya-arthebhyaḥ — from the sense objectstasya — hisprajñā — divine wisdompratiṣhṭhitā — fixed in
English
When, like the tortoise which withdraws all its limbs on all sides, he withdraws his senses from the sense-objects, then his wisdom becomes steady.
कछुवा अपने अंगों को जैसे समेट लेता है वैसे ही यह पुरुष जब सब ओर से अपनी इन्द्रियों को इन्द्रियों के विषयों से परावृत्त कर लेता है? तब उसकी बुद्धि स्थिर होती है।।
विषया विनिवर्तन्ते निराहारस्य देहिनः।
रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते
viṣhayā vinivartante nirāhārasya dehinaḥ
rasa-varjaṁ raso ’pyasya paraṁ dṛiṣhṭvā nivartate
Word by word
viṣhayāḥ — objects for sensesvinivartante — restrainnirāhārasya — practicing self restraintdehinaḥ — for the embodiedrasa-varjam — cessation of tasterasaḥ — tasteapi — howeverasya — person’sparam — the Supremedṛiṣhṭvā — on realizationnivartate — ceases to be
English
The objects of the senses turn away from the abstinent man, leaving the longing behind; but his longing also turns away upon seeing the Supreme.
निराहारी देही पुरुष से विषय तो निवृत्त (दूर) हो जाते हैं? परन्तु (उनके प्रति) राग नहीं परम तत्व को देखने पर इस (पुरुष) का राग भी निवृत्त हो जाता है।।
यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः।
इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः
yatato hyapi kaunteya puruṣhasya vipaśhchitaḥ
indriyāṇi pramāthīni haranti prasabhaṁ manaḥ
Word by word
yatataḥ — while practicing self-controlhi — forapi — evenkaunteya — Arjun, the son of Kuntipuruṣhasya — of a personvipaśhchitaḥ — one endowed with discriminationindriyāṇi — the sensespramāthīni — turbulentharanti — carry awayprasabham — forciblymanaḥ — the mind
English
The turbulent senses, O Arjuna, can violently carry away the mind of a wise person, even though they are striving to control them.
हे कौन्तेय (संयम का) प्रयत्न करते हुए बुद्धिमान (विपश्चित) पुरुष के भी मन को ये इन्द्रियां बलपूर्वक हर लेती हैं।।
तानि सर्वाणि संयम्य युक्त आसीत मत्परः।
वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता
tāni sarvāṇi sanyamya yukta āsīta mat-paraḥ
vaśhe hi yasyendriyāṇi tasya prajñā pratiṣhṭhitā
Word by word
tāni — themsarvāṇi — allsanyamya — subduingyuktaḥ — unitedāsīta — seatedmat-paraḥ — toward me (Shree Krishna)vaśhe — controlhi — certainlyyasya — whoseindriyāṇi — sensestasya — theirprajñā — perfect knowledge pratiṣhṭhitā
English
Having restrained them all, he should sit steadfast, intent on Me; his wisdom is steady whose senses are under control.
उन सब इन्द्रियों को संयमित कर युक्त और मत्पर होवे। जिस पुरुष की इन्द्रियां वश में होती हैं? उसकी प्रज्ञा प्रतिष्ठित होती है।।
ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते।
सङ्गात् संजायते कामः कामात्क्रोधोऽभिजायते
dhyāyato viṣhayān puṁsaḥ saṅgas teṣhūpajāyate
saṅgāt sañjāyate kāmaḥ kāmāt krodho ’bhijāyate
Word by word
dhyāyataḥ — contemplatingviṣhayān — sense objectspuṁsaḥ — of a personsaṅgaḥ — attachmentteṣhu — to them (sense objects)upajāyate — arisessaṅgāt — from attachmentsañjāyate — developskāmaḥ — desirekāmāt — from desirekrodhaḥ — angerabhijāyate — arises
English
When one thinks of objects, attachment to them arises; from attachment, desire is born; from desire, anger arises.
विषयों का चिन्तन करने वाले पुरुष की उसमें आसक्ति हो जाती है? आसक्ति से इच्छा और इच्छा से क्रोध उत्पन्न होता है।।
क्रोधाद्भवति संमोहः संमोहात्स्मृतिविभ्रमः।
स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति
krodhād bhavati sammohaḥ sammohāt smṛiti-vibhramaḥ
smṛiti-bhranśhād buddhi-nāśho buddhi-nāśhāt praṇaśhyati
Word by word
krodhāt — from angerbhavati — comessammohaḥ — clouding of judgementsammohāt — from clouding of judgementsmṛiti — memoryvibhramaḥ — bewildermentsmṛiti-bhranśhāt — from bewilderment of memorybuddhi-nāśhaḥ — destruction of intellectbuddhi-nāśhāt — from destruction of intellectpraṇaśhyati — one is ruined
English
Anger leads to delusion, which causes loss of memory; this, in turn, leads to the destruction of discrimination, resulting in destruction.
क्रोध से उत्पन्न होता है मोह और मोह से स्मृति विभ्रम। स्मृति के भ्रमित होने पर बुद्धि का नाश होता है और बुद्धि के नाश होने से वह मनुष्य नष्ट हो जाता है।।
रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन्।
आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति
rāga-dveṣha-viyuktais tu viṣhayān indriyaiśh charan
ātma-vaśhyair-vidheyātmā prasādam adhigachchhati
Word by word
rāga — attachmentdveṣha — aversionviyuktaiḥ — freetu — butviṣhayān — objects of the sensesindriyaiḥ — by the sensescharan — while usingātma-vaśhyaiḥ — controlling one’s mindvidheya-ātmā — one who controls the mindprasādam — the Grace of Godadhigachchhati — attains
English
But the self-controlled man, moving among objects with the senses restrained and free from attraction and repulsion, attains peace.
आत्मसंयमी (विधेयात्मा) पुरुष रागद्वेष से रहित अपने वश में की हुई (आत्मवश्यै) इन्द्रियों द्वारा विषयों को भोगता हुआ प्रसन्नता (प्रस्ेााद) प्राप्त करता है।।
प्रसादे सर्वदुःखानां हानिरस्योपजायते।
प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते
prasāde sarva-duḥkhānāṁ hānir asyopajāyate
prasanna-chetaso hyāśhu buddhiḥ paryavatiṣhṭhate
Word by word
prasāde — by divine gracesarva — allduḥkhānām — of sorrowshāniḥ — destructionasya — hisupajāyate — comesprasanna-chetasaḥ — with a tranquil mindhi — indeedāśhu — soonbuddhiḥ — intellectparyavatiṣhṭhate — becomes firmly established
English
In that peace, all pains are destroyed; for the intellect of the tranquil-minded soon becomes steady.
प्रसाद के होने पर सम्पूर्ण दुखों का अन्त हो जाता है और प्रसन्नचित्त पुरुष की बुद्धि ही शीघ्र ही स्थिर हो जाती है।।
नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना।
न चाभावयतः शान्तिरशान्तस्य कुतः सुखम्
nāsti buddhir-ayuktasya na chāyuktasya bhāvanā
na chābhāvayataḥ śhāntir aśhāntasya kutaḥ sukham
Word by word
na — notasti — isbuddhiḥ — intellectayuktasya — not unitedna — notcha — andayuktasya — not unitedbhāvanā — contemplationna — norcha — andabhāvayataḥ — for those not unitedśhāntiḥ — peaceaśhāntasya — of the unpeacefulkutaḥ — wheresukham — happiness
English
There is no knowledge of the Self for the unsteady, and no meditation is possible for the unsteady, and no peace for the unmeditative, and how can there be happiness for one who has no peace?
(संयमरहित) अयुक्त पुरुष को (आत्म) ज्ञान नहीं होता और अयुक्त को भावना और ध्यान की क्षमता नहीं होती भावना रहित पुरुष को शान्ति नहीं मिलती अशान्त पुरुष को सुख कहाँ
इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते।
तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि
indriyāṇāṁ hi charatāṁ yan mano ’nuvidhīyate
tadasya harati prajñāṁ vāyur nāvam ivāmbhasi
Word by word
indriyāṇām — of the senseshi — indeedcharatām — roamingyat — whichmanaḥ — the mindanuvidhīyate — becomes constantly engagedtat — thatasya — of thatharati — carries awayprajñām — intellectvāyuḥ — windnāvam — boativa — asambhasi — on the water
English
For the mind, which follows in the wake of the wandering senses, carries away his discrimination, as the wind carries away a boat on the waters.
जल में वायु जैसे नाव को हर लेता है वैसे ही विषयों में विरचती हुई इन्द्रियों के बीच में जिस इन्द्रिय का अनुकरण मन करता है? वह एक ही इन्द्रिय इसकी प्रज्ञा को हर लेती है।।
तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता
tasmād yasya mahā-bāho nigṛihītāni sarvaśhaḥ
indriyāṇīndriyārthebhyas tasya prajñā pratiṣhṭhitā
Word by word
tasmāt — thereforeyasya — whosemahā-bāho — mighty-armed onenigṛihītāni — restrainedsarvaśhaḥ — completelyindriyāṇi — sensesindriya-arthebhyaḥ — from sense objectstasya — of that personprajñā — transcendental knowledgepratiṣhṭhitā — remains fixed
English
Therefore, O mighty-armed Arjuna, his knowledge is steady whose senses are completely restrained from sense objects.
इसलिये? हे महाबाहो जिस पुरुष की इन्द्रियाँ सब प्रकार इन्द्रियों के विषयों के वश में की हुई होती हैं? उसकी बुद्धि स्थिर होती है।।
या निशा सर्वभूतानां तस्यां जागर्ति संयमी।
यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः
yā niśhā sarva-bhūtānāṁ tasyāṁ jāgarti sanyamī
yasyāṁ jāgrati bhūtāni sā niśhā paśhyato muneḥ
Word by word
yā — whichniśhā — nightsarva-bhūtānām — of all living beingstasyām — in thatjāgarti — is awakesanyamī — self-controlledyasyām — in whichjāgrati — are awakebhūtāni — creaturessā — thatniśhā — nightpaśhyataḥ — seemuneḥ — sage
English
That which is night to all beings, in that the self-controlled man is awake; when all beings are awake, that is night for the sage who sees.
सब प्रणियों के लिए जो रात्रि है? उसमें संयमी पुरुष जागता है और जहाँ सब प्राणी जागते हैं? वह (तत्त्व को) देखने वाले मुनि के लिए रात्रि है।।
आपूर्यमाणमचलप्रतिष्ठं
समुद्रमापः प्रविशन्ति यद्वत्।
तद्वत्कामा यं प्रविशन्ति सर्वे
स शान्तिमाप्नोति न कामकामी
āpūryamāṇam achala-pratiṣhṭhaṁ
samudram āpaḥ praviśhanti yadvat
tadvat kāmā yaṁ praviśhanti sarve
sa śhāntim āpnoti na kāma-kāmī
Word by word
āpūryamāṇam — filled from all sidesachala-pratiṣhṭham — undisturbedsamudram — oceanāpaḥ — waterspraviśhanti — enteryadvat — astadvat — likewisekāmāḥ — desiresyam — whompraviśhanti — entersarve — allsaḥ — that personśhāntim — peaceāpnoti — attainsna — notkāma-kāmī — one who strives to satisfy desires
English
He attains peace into whom all desires enter, just as waters enter the ocean which, filled from all sides, remains unmoved; but not the man who is full of desires.
जैसे सब ओर से परिपूर्ण अचल प्रतिष्ठा वाले समुद्र में (अनेक नदियों के) जल (उसे विचलित किये बिना) समा जाते हैं? वैसे ही जिस पुरुष के प्रति कामनाओं के विषय उसमें (विकार उत्पन्न किये बिना) समा जाते हैं? वह पुरुष शान्ति प्राप्त करता है? न कि भोगों की कामना करने वाला पुरुष।।
विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः।
निर्ममो निरहंकारः स शांतिमधिगच्छति
vihāya kāmān yaḥ sarvān pumānśh charati niḥspṛihaḥ
nirmamo nirahankāraḥ sa śhāntim adhigachchhati
Word by word
vihāya — giving upkāmān — material desiresyaḥ — whosarvān — allpumān — a personcharati — livesniḥspṛihaḥ — free from hankeringnirmamaḥ — without a sense of proprietorshipnirahankāraḥ — without egoismsaḥ — that personśhāntim — perfect peaceadhigachchhati — attains
English
That person attains peace who, abandoning all desires, moves about without longing, without the sense of ownership, and without egoism.
जो पुरुष सब कामनाओं को त्यागकर स्पृहारहित? ममभाव रहित और निरहंकार हुआ विचरण करता है? वह शान्ति प्राप्त करता है।।
एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति।
स्थित्वाऽस्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति
eṣhā brāhmī sthitiḥ pārtha naināṁ prāpya vimuhyati
sthitvāsyām anta-kāle ’pi brahma-nirvāṇam ṛichchhati
Word by word
eṣhā — suchbrāhmī sthitiḥ — state of God-realizationpārtha — Arjun, the son of Prithana — neverenām — thisprāpya — having attainedvimuhyati — is deludedsthitvā — being establishedasyām — in thisanta-kāle — at the hour of deathapi — evenbrahma-nirvāṇam — liberation from Mayaṛichchhati — attains
English
O son of Pritha, this is the eternal state, the Brahmic seat. Attaining this, one is not deluded. Being established in it, one attains oneness with Brahman even at the end of life.
हे पार्थ यह ब्राह्मी स्थिति है। इसे प्राप्त कर पुरुष मोहित नहीं होता। अन्तकाल में भी इस निष्ठा में स्थित होकर ब्रह्मनिर्वाण (ब्रह्म के साथ एकत्व) को प्राप्त होता है।।
Sanskrit, transliteration and word meanings from the open Bhagavad Gita dataset (github.com/gita/gita). English translation: Swami Sivananda. Hindi translation: Swami Tejomayananda.
