In Bhagavad Gita Chapter 2, God Kaal (Brahm) gives knowledge to Arjun after Arjun refuses to fight. God Kaal says, learned people do not worry about death. It is not that you, all these soldiers, and I were never there before or will never be. Therefore, gather the courage to bear sorrow-joys and we all are in the cycle of life-death. In the end Kaal says one who has become aware of the truth about God (Parmatam tattav), he has become free from sensual enjoyments and remains balanced in joys-sorrows and gain-loss. Read all verses of Bhagavad Gita to know more.
Please full Bhagavad Gita Chapter 2 Summary
(Sanjay uvaach)
Tam’, tatha, krpya, aavishtam’, ashrupurnakulekshanam’,
Visheedantam’, idam’, vaakyam’, uvaach, madhusoodanH ||1||
(Sanjay said)
Translation: (Tatha) and in that way (krpya) with compassion (aavishtam’) overwhelmed and (ashrupurnakulekshanam’) filled with tears and agitated eyes (visheedantam’) distressed (tam’) to Arjun, who was drowned in the darkness of affection (MadhusoodanH) God Madhusoodan (idam’) this (vaakyam’) statement (uvaach) said. (1)
Translation: And thus, God Madhusoodan said this statement to Arjun who was overwhelmed with compassion, had agitated eyes filled with tears, was distressed and drowned in darkness of affection.
(Bhagwan uvaach)
KutH, tva, kashmalam’, idam’, vishme, samupasthitam’,
Anaryajushtam’, aswargyam’, akeertikaram’, Arjun ||2||
(God said)
Translation: (Arjun) Oh Arjun! (tva) You, in this (vishme) miserable unsuitable time (idam’) this (kashmalam’) affection (kutH) with what motive (samupasthitam’) come to you? because (anaryajushtam’) this is a character of inferior men (aswargyam’) will not lead to heaven and (akeertikaram’) going to bring disgrace only. (2)
Translation: Oh Arjun! With what motive did this affection come to you at this miserable unsuitable time? Because this is a character of inferior men; it will not lead to heaven and is only going to bring disgrace.
Klaibyam’, ma, sma, gamH, paarth, na, etat’, tvayi, upapadhyte,
Kshudram’ hrdyadaurbalyam’, tyaktva, uttishth, parantap ||3||
Translation: (Paarth) Oh Arjun! (klaibyam’) unmanliness (ma, sma, gamH) do not yield to (tvayi) in you (etat’) this (na, upapadhyte) does not befit you. (Parantap) Oh Parantap! (kshudram’ hrdyadaurbalyam’) petty weakness of heart (tyaktva) abandoning (uttishth) stand up for the battle. (3)
Translation: Oh Arjun! Do not yield to unmanliness. It does not befit you. Oh Parantap! Abandoning this petty weakness of heart, stand up for the battle.
(Arjun uvaach)
Katham’, Bheeshmm’, aham’, sankhye, Dronam’, ch, Madusoodan,
IshubhiH, prati, yotsyami, poojarhau, arisoodan ||4||
(Arjun said)
Translation: (Madhusoodan) Oh Madhusoodan! (aham’) I (sankhye) in the battlefield (katham’) how (ishubhiH) with arrows (Bheeshmm’) Bheeshm Pitamah (ch) and (Dronam’) Dronacharya (prati yotsyami) shall fight against? Because (Arisoodan) Oh Arisoodan! They both are (poojarhau) venerable. (4)
Translation: Oh Madhusoodan! How shall I fight with arrows against Bheeshm Pitamah and Dronacharya in the battle field? Because Oh Arisoodan! They both are venerable.
Gurun’, ahatva, hi, mahaanubhaavaan’, shreyH, bhoktum’,
Bhaikshyam’, api, ih, loke, hatva, arthkaamaan’, tu,
Gurun’, ih, ev, bhunjeeye, bhogaan’, rudhirprdigdhaan’ ||5||
Translation: (Mahaanubhaavaan’) eminent (gurun’) teachers (ahatva) instead of killing, I (ih) this (loke) in the world (bhaikshyam’) begged food (api) also (bhoktum’) eat (shreyH) consider auspicious (hi) because (gurun’) teachers (hatva) even on killing (ih) in this world (rudhirprdigdhaan’) stained with blood (arthkaamaan’) wealth and lust-like (bhogaan’ ev) worldly pleasures only (tu) but (bhunjeeye) will enjoy. (5)
Translation: Instead of killing eminent teachers, I even consider it auspicious to eat begged food in this world. Because even after killing the teachers, I will only enjoy blood-stained wealth and lust-like pleasures in this world.
Na, ch, etat’, vidhmH, katrat’, naH, gareeyH, yat’, va,
Jayem, yadi, va, naH, jayeyuH, yaan’, ev, hatva, na,
JijeevishaamH, te, avasthitaH, prmukhe, DhartrashtraH ||6||
Translation: (Ch) and (etat’) this (na) not (vidhmH) know that (naH) for us, to fight and not to fight (katrat’) which one of these two (gareeyH) is better (yat’, va) and even do not know this that (jayem) we will conquer them (yadi, va) or (naH) us, they (jayeyuH) will conquer, and (yaan’) whom (hatva) after killing, we (na, jijeevishaamH) do not even wish to live (te) they (ev) only (DhartrashtraH) Dhritrashtr’s sons (prmukhe) in the confrontation (avasthitaH) are standing. (6)
Translation: And we do not know that what is better for us out of the two, to fight or not to fight, and do not even know that we will conquer them or they will conquer us. And after killing whom, we do not even wish to live, they only, Dhritrashtr’s sons, are standing in the confrontation.
KaarpanyadoshopahatswabhavH, prchchhami, tvaam’,
DharmsammoodchetaH, yat’, shreyH, syaat’, nishchitam’, broohi,
Tat’, me, shishyaH, te, aham’, shaadhi, mam’, tvaam’, prpannam’ ||7||
Translation: (KaarpanyadoshopahatswabhavH) with the nature of being overpowered by the fault of cowardliness (dharmsammoodchetaH) I, who is bewildered on the subject of righteousness (tvaam’) from you (prchchhami) ask that (yat’) the way, which (nishchitam’) certainly (shreyH) auspicious (syaat’) is (tat’) that (me) for me (broohi) tell because (aham’) I (te) your (shishyaH) am disciple (tvaam’) your (prpannam’) in refuge (mam’) to me (shaadhi) instruct. (7)
Translation: I, with the nature of being overpowered by the fault of cowardliness and bewildered on the subject of righteousness, ask you that tell me whatever is certainly auspicious for me because I am your disciple. Therefore, instruct me, who is in your refuge.
Na, hi, prpashyami, mm, apnudhyat’, yat’, shokam’, uchchhoshnam’, indriyaanaam’,
Avaapya, bhoomau, asaptnam’, riddhm’, rajyam’, suraanaam’, api, ch, aadhipatyam’ ||8||
Translation: (Hi) because (bhoomau) on Earth (asaptnam’) undisputed (riddhm’) affluent (rajyam’) kingdom (ch) and (suraanaam’) of gods (aadhipatyam’) lordship (avaapya) attaining (api) also, I, the way (na) not (prpashyami) see (yat’) that (mm) my (indriyaanaam’) of senses (uchchhoshnam’) drying up (shokam’) grief (apnudhyat’) can end. (8)
Translation: Because on this Earth, even after attaining an undisputed affluent kingdom and the lordship over the gods, I do not see the way that can end the grief which is drying up my senses.
Meaning: – Arjun is saying that Lord, if I attain the kingdom of the whole Earth or the position of Indra who is the master of gods, I do not see that anyone can prepare me for the battle i.e. I will not fight. Having said this, he became silent.
Evam’, uktva, Hrshikesham’, GudaakeshH, Parantap,
Na, yotasye, iti, Govindam’, uktva, tooshneem’, babhoov, ha ||9||
Translation: (Parantap) Oh King! (GudaakeshH) the conquerer of sleep, Arjun (Hrshikesham’) to Antaryami/all-knowing Shri Krishna Maharaj (evam’) thus (uktva) on saying, then (Govindam’) to God Shri Gobind (na, yotsye) will not fight (iti) this (ha) clearly (uktva) having said (tooshneem’) silent (babhoov) became. (9)
Translation: Oh King! Having said thus to Antaryami (all-knowing) Shri Krishna Maharaj, Arjun, the conquerer of sleep, then clearly said to God Shri Govind that I will not fight and became silent.
Tam’, uvaach, HrshikeshH, prhasan’, iv, Bharat,
SenyoH, ubhyoH, madhye, visheedantam’, idam’, vachH ||10||
Translation: (Bharat) Oh Descendent of Bharat, Dhritrashtr! (HrshikeshH)
Antaryami/all-knowing Shri Krishna Maharaj (ubhyoH) both (senyoH) of armies (madhye) in middle (visheedantam’) grieving (tam’) that Arjun (prhasan’, iv) smilingly (idam’) these (vachH) words (uvaach) spoke. (10)
Translation: Oh Descendent of Bharat, Dhritrashtr! Antaryami/all-knowing Shri Krishna smilingly spoke these words to that Arjun, grieving in the middle of both the armies.
(Bhagwan uvaach)
Ashochyaan’, anvshochH, tvam’, prgyaavaadaan’, ch, bhaashse,
Gataasoon’, agtaasoon’, ch, na, anushochanti, panditaH ||11||
(God said)
Translation: (Tvam’) you (ashochyaan’) for men, who are not worthy of being grieved for (anvshochH) grieve (ch) and (prgyaavaadaan’) statements of pandits (bhaashse) say, but (gataasoon’) those who have died, for them (ch) and (agtaasoon’) those who are living, for them too (panditaH) Pandits (na, anushochanti) do not grieve. (11)
Translation: You are grieving for men who do not deserve to be grieved for, and are saying statements like Pandits, but Pandits do not grieve for those who have died and also for those who are living.
Na, tu, ev, aham’, jaatu, na, aasam’, na, tvam’, na, ime, janaadhipaH,
Na, ch, ev, na, bhavishyaamH, sarve, vayam’, ataH, param’ ||12||
Translation: (Na, tu) neither (ev) is only (aham’) I (jaatu) at any time (na) not (aasam’) was, or (tvam’) you (na) were not, or ( ime) these (janaadhipaH) kings (na) were not there (ch) and (na) nor (ev) is only (ataH) this (param’) beyond (vayam’) we (sarve) all (na) not (bhavishyaam’) will be. (12)
Translation: Neither it is that I was not there at any time or you were not there or these kings were not there, and nor it is that we will not be there beyond this.
DehinH, asmin’, yatha, dehe, kaumaaram’, yauvnam’, jaraa,
Tatha, dehaantarpraaptiH, dheerH, tatr, na, muhyati ||13||
Translation: (Yatha) Just as (dehinH) soul has (asmin’) this (dehe) in the body (kaumaaram’) childhood (yauvanam’) youth and (jaraa) old age (tatha) similarly (dehaantarpraaptiH) another body is acquired (tatr) on that subject (dheerH) a steadfast man (na, muhyati) does not get bewildered. (13)
Translation: Just as the soul in this body has a childhood, youth and old age; similarly, it acquires another body. A steadfast man does not get bewildered on that subject.
MaatraasparshaH, tu, kauntey, sheetoshnsukhduHkhdaH,
AagmaapaayinH, anityaH, taan’, titikshasv, bharat ||14||
Translation; (Kauntey) Oh Kunti’s son! (sheetoshnsukhduHkhdaH) the giver of cold, heat, joys and sorrows (maatraasparshaH) the contact of senses and their sense objects (tu) however (aagmaapaayinH) come and go i.e. (anityaH) are temporary; therefore (bharat) Oh Bharat! (taan’) them (titikshasv) tolerate. (14)
Translation: Oh Kunti’s son! The contact of senses and their sense objects leading to cold, heat, joys and sorrows come and go i.e. are temporary; therefore, Oh Bharat! You tolerate them.
Yam’, hi, na, vyathyanti, ete, purusham’, purusharshabh,
SamduHkhsukham’, dheeram’, saH, amrtatvaay, kalpate ||15||
Translation: (Hi) because (purusharshabh) Oh best among men! (samduHkhsukham’) one who considers sorrows and joys to be same (yam’) whom (dheeram’) steadfast i.e Tatvdarshi (purusham’) man (ete) these (na vyathyanti) do not disturb (saH) he (amrtatvaay) the happiness of Purna Parmatma/ the Supreme God (kalpate) is worthy. (15)
Translation: Because Oh best among men! A steadfast i.e. Tatvdarshi man, who considers sorrows and joys to be same, whom these do not disturb, he is worthy of the happiness of Purna Parmatma.
Na, asatH, vidhyte, bhaavH, na, abhaavH, vidhyte, satH,
UbhyoH, api, drshtH, antH, tu, anyoH, tattavdarshibhiH ||16||
Translation: (AsatH) perishable object’s (bhaavH) existence (na) not (vidhyte) is known (tu) and (satH) imperishable’s (abhaavH) absence/ non-existence/destruction (na) not (vidhyte) is known, thus (anyoH) these (ubhyoH) of two (api) also (antH) truth, reality (tattavdarshibhiH) Tatvgyani/ knower of truth i.e. by Tatvdarshi saints (drshtH) is seen/perceived. (16)
Translation: A perishable object’s existence is not known and imperishable’s absence/destruction is not known, thus, even the truth/reality about these two has been perceived by Tatvgyani[1] i.e. Tatvdarshi saints. (Its evidence is in Bhagavad Gita Chapter 4 Verse 34).
Avinaashi, tu, tat’,viddhi, yen’, sarvam’, idam’,tatam’,
Vinaasham’, avyyasya, asya, na, kashchit’, kartum’, arhati ||17||
Translation: (Avinaashi) indestructible/immortal (tu) indeed, you (tat’) him (viddhi) know (yen’) from whom (idam’) this (sarvam’) whole visible world (tatam’) has pervaded (asya) this (avyyasya) Immortal (vinaasham’) destruction (kartum’) in doing (kashchit’) no one (na arhati) is not capable of. (17)
Translation: You should know Him to be indestructible/immortal from whom this whole visible world has pervaded. No one is capable of destroying this Immortal.
AntvantH, ime, dehaH, nityasya, uktaH, shareerinH,
AnaashinH, aprmeyasya, tasmaat’, yudhyasv, bharat ||18||
Translation: (Ime) this (dehaH) body composed of five elements (antvantH) is perishable (shareerinH) the immortal God who always lives with the soul in the body (aprmeyasya) an ordinary worshipper is not acquainted with the inseparable relationship of Purna Parmatma and the soul, therefore the unproven (nityasya) always present with the soul (anaashinH) Immortal (uktaH) is said to be (tasmaat’) therefore (bharat) oh descendent of bharat, Arjun! (yudhyasv) fight. (18)
Translation: This body, composed of the five elements is perishable. The immortal God always lives with the soul in the body. An ordinary worshipper is unacquainted with the inseparable relationship of Purna Parmatma and the soul. Therefore, the unproven, is said to be imperishable, who always lives with the soul. Therefore, oh descendent of bharat, Arjun! Fight.
Meaning: – Consider the invisible power of the Supreme God to be with the soul just as a mobile phone works from a range. The tower even when situated at one place is inseparable from its regional mobile phone through its range. Only he can understand this, who owns a mobile. Similarly, the Supreme God lives in His own place, Satlok, or wherever He comes and goes, He keeps the range of His invisible power extended to every living being and place i.e. living and non-living thing, in every brahmand. Like, the sun even from a distance spreads its light and invisible warmth on every particle in all the brahmands within its capacity zone. Similarly, the light and invisible power radiating from the Supreme God’s body is preserving every living and non-living thing.
YaH, enam’, vetti, hantaaram’, yaH, ch, enam’, manyate, hatam’,
Ubhau, tau, na, vijaaneetH, na, ayam’, hanti, na, hanyate ||19||
Translation: (YaH) who (enam’) this (hantaaram’) killer (vetti) considers (ch) and (yaH) who (enam’) this (hatam’) killed (manyate) believes (tau) they (ubhau) both (na) not (vijaaneetH) know, because (ayam’) he, in reality (na) neither (hanti) kills and (na) nor gets (hanyate) killed by anyone. (19)
Translation: He who considers this/Him to be a killer and who believes it/this to be killed, they both do not know because in reality neither does He kill anyone, nor gets killed by anyone.
Meaning: – Because of the inseparable relationship with Purna Brahm, the soul does not die and the Supreme God is very kind; He does not kill anyone. Those, who say that the soul dies and the Supreme God kills someone, they both are ignorant.
Na, jaayate, mriyate, va, kadaachit’, na, ayam’, bhootva, bhavita, va, na,
BhooyH, ajaH, nityaH, shaashvatH, ayam’, puraanH, na, hanyate, hanyamaane, shareere ||20||
Translation: (Ayam’) this (kadaachit’) at any time also (na) neither (jaayate) is born (va) and (na) nor (mriyate) dies (va) and (na) nor it (bhootva) having born (bhooyH) again (bhavita) is going to come into existence, because (ayam’) it (ajaH) is unborn (nityaH) eternal (shaashvatH) ever-lasting (puraanH) is primeval (shareere) body’s (hanyamaane) even on being killed (na) not (hanyate) is killed. (20)
Translation: Neither is it born at any time, nor does it die, and nor is it after having born going to come into existence again, because it is unborn, eternal, ever-existing and primeval. It is not even killed when the body is killed.
Ved, avinaashinam’, nityam’, yaH, enam’, ajam’, avyyam’,
Katham’, saH, purushH, paarth, kam’, ghaatyati, hanti, kam’ ||21||
Translation: (Paarth) Oh Prtha’s son Arjun! (yaH) one who (enam’) this God along with the soul (avinaashinam’) indestructible (nityam’) eternal (ajam’) unborn, and (avyyam’) immortal (ved) knows (saH) that (purushH) person (kam’) whom (ghaatyati) gets killed and (katham’) how (kam’) whom (hanti) kills? (21)
Translation: Oh Arjun! One who knows this God along with the soul to be indestructible, eternal, unborn and immortal, whom does that person get killed and how does He kill anyone.
Vaasaansi, jeernaani, yatha, vihaay, navaani, grh’natiH, narH, aparaani,
Tatha, shareeraani, vihaay, jeernaani, anyaani, sanyaati, navaani, dehi ||22||
Translation: (Yatha) like (narH) human being (jeernaani) old (vaasaansi) clothes (vihaay) discarding (aparaani) other (navaani) new clothes (grh’natiH) wears (tatha) similarly (dehi) the soul (jeernaani) old (shareeraani) bodies (vihaay) discarding (anyaani) other (navaani) new bodies (sanyaati) acquires. (22)
Translation: Like, a human being after discarding old clothes wears other new clothes; similarly, the soul after discarding the old bodies acquires other new bodies.
Na, enam’, chhindanti, shastraani, na, enam’, dahti, paavakH,
Na, ch, enam’, kledayanti, aapH, na, shoshyati, maarutH ||23||
Translation: (Enam’) it (shastraani) weapon (na) not (chhindanti) can cut (enam’) it (paavakH) fire (na) not (dahti) can burn (enam’) it (aapH) water (na) not (kledayanti) can dissolve (ch) and (maarutH) air (na) not (shoshyati) can dry. (23)
Translation: Weapons can not cut it; fire can not burn it, water can not dissolve it and air can not dry it.
AchchhedhyaH, ayam’, adaahyaH, ayam’, akledhyaH, ashoshyaH, ev, ch,
NityaH, sarvgatH, sthaanuH, achalH, ayam’, sanaatanH ||24||
Translation: (Ayam’) this (achchhedhyaH) is indivisible (ayam’) this God (adaahyaH) incombustible, (akledhyaH) insoluble (ch) and (ev) undoubtedly (ashoshyaH) can not be dried and (ayam’) this God (nityaH) eternal (sarvgatH) Omnipresent (achalH) immovable (sthaanuH) permanent (sanaatanH) ever-existing. (24)
Translation: This is indivisible. This God is incombustible, insoluble and undoubtedly can not be dried, and this God is eternal, omnipresent, immovable, permanent and ever-existing.
AvyaktH, ayam’, achintyaH, ayam’, avikaaryaH, ayam’, uchyate,
Tasmaat’, evam’, viditva, enam’, na, anushochitum’, arhasi ||25||
Translation: (Ayam’) This God with this soul (avyaktH) lives secretively (ayam’) this (achintyaH) is inconceivable and (ayam’) this (avikaaryH) flawless (uchyate) is said to be (tasmaat’) therefore, Oh Arjun! (enam’) this God (evam’) in such a way (viditva) knowing, you (anushochitum’) to grieve (na, arhasi) not worthy of i.e. it is inappropriate for you to grieve. (25)
Translation: This God lives secretively with this soul. This God is inconceivable and this is said to be flawless. Therefore, Oh Arjun! After knowing this God in such a way, you are not worthy of grieving i.e. it is inappropriate for you to grieve. Meaning is that when God is with the living being then no harm can happen to a living being.
Ath, ch, enam’, nityajaatam’, nityam’, va, manyase, mrtam’,
Tathaapi tvam’, mahaabaaho, na, evam, shochitum’, arhasi ||26||
Translation: (Ch) and (ath) if after this (tvam’) you (enam’) them (nityajaatam’) continually taking birth (va) or (nityam’) always (mrtam’) dying (manyse) regard (tathaapi) then also (mahaabaaho) Oh Mighty-armed! You (evam’) like this (shochitum’) to grieve (na, arhasi) not worthy of. (26)
Translation: And if after this you regard them as continually taking birth and always dying, then also Oh Mighty-armed! You are not worthy of grieving like this.
Jaatasya, hi, dhruvH, mrityuH, dhruvam’, janm, mrtasya, ch,
Tasmaat’, aparihaarye, arthe, na, tvam’, shochitum’, arhasi ||27||
Translation: (Hi) Because (jaatasya) one who is born (mrtyuH) death (dhruH) is certain (ch) and (mrtasya) one who is dead (janm) birth (dhruvam’) is certain (tasmaat’) from this also, this (aparihaarye) inevitable (arthe) in matter (tvam’) you (shochitum’) to grieve (na, arhasi) not worthy of. (27)
Translation: Because one who is born is certain to die and the dead is certain to be reborn. From this also, you are not worthy of grieving in this inevitable matter.
Avyaktaadeeni, bhootaani, vyaktmadhyaani, bharat,
Avyaktnidhnaani, ev, tatr, ka, paridevna ||28||
Translation: (Bharat) Oh Arjun! (bhootaani) all living beings (avyaktaadeeni) were unmanifested before birth and (avyakt nidhnaani, ev) even after death, are going to become unmanifested, only (vyaktmadhyaani) become manifested in the middle, then (tatr) in such a situation (ka) what (paridevna) to grieve? (28)
Translation: Oh Arjun! All living beings were unmanifested before birth and are going to become unmanifested after death. They are only manifested in the middle. Then in such a situation, what is there to grieve about?
Aashcharyavat’, pashyati, kashchit’, enam’, aashcharyavat’,
Vadti, tatha, ev, ch, anyaH, aashcharyavat’, ch, enam’, anyaH,
Shrnoti, shrutva, api, enam’, ved, na, ch, ev, kashchit’ ||29||
Translation: (Kashchit’) someone rare only (enam’) this God and soul (aashcharyavat’) in wonder (pashyati) sees (ch) and (tatha) like that (ev) only (anyaH) some other greatman (aashcharyavat’) in astonishment (vadti) describes (ch) and (anyaH) another (enam’) this (aashcharyavat’) in astonishment (shrnoti) listens to (ch) and (kashchit’) someone (shrutva) after hearing (api) even (enam’) this (na, ev) not (ved) knows. (29)
Translation: Someone rare only sees this God along with the soul in astonishment and likewise some other greatman only describes in astonishment and another listens to it in astonishment, and someone even after hearing, does not know this.
Dehi, nityam’, avadhyaH, ayam’, dehe, sarvasya, bharat,
Tasmaat’, sarvaani, bhootaani, na, tvam’, shochitum’, arhasi ||30||
Translation: (Bharat) Oh Arjun! (ayam’) this (dehi) soul along with God (sarvasya) everyone’s (dehe) in bodies (nityam’) always (avadhyaH) is immortal (tasmaat’) therefore (sarvaani) all (bhootaani) for living beings (tvam’) you (shochitum’) to grieve (na, arhasi) not suitable. (30)
Translation: Oh Arjun! This soul along with God is always immortal in everyone’s body. Therefore, you are not suitable for grieving for all the living beings.
Swadharmm’, api, ch, avekshya, na, vikampitum’, arhasi,
Dharmyaat’, hi, yuddhaat’, shreyH, anyat’, kshatriyasya, na, vidhyate ||31||
Translation: (Ch) and (swadharmm’) your religious practices which are in accordance with the scriptures (avekshya) considering (api) also (vikampitum’) to fear (na, arhasi) not suitable (hi) because (kshatriyasya) for a kshatriya (dharmyaat’) religious (yuddhaat’) better than battle (anyat’) another (shreyH) auspicious duty (na) not (vidhyate) is considered. (31)
Translation: And, also after considering your religious practices which are in accordance with the scriptures, you should not fear because for a kshatriya, no other duty is considered more auspicious than a religious battle.
Yadrchchhya, ch, uppannam’, swargdwaaram’, apaavrtam’,
SukhinH, kshatriyaaH, paarth, labhante, yuddham’, idrsham’ ||32||
Translation: (Paarth) Oh Paarth! (yadrchchhya) itself (uppannam’) obtained (ch) and (apaavrtam’) open (swargdwaaram’) like door to heaven (idrsham’) such (yuddham’) battle (sukhinH) fortunate (kshatriyaaH) kshatriyas only (labhante) get the chance to. (32)
Translation; Oh Paarth! Only fortunate kshatriyas get the opportunity to fight such a battle which comes of itself and is like an open door to heaven.
Ath, chet’, tvam’, imm’, dharmyam’, sangraamm’, na, karishyasi,
TatH, swadharmm’, keertim’, ch, hitva, paapam’, avaapasyasi ||33||
Translation: (Ath) but (tvam’) you (imm’) this (dharmyam’) religious (chet’) on the basis of knowledge (sangraamm’) battle (na) not (karishyasi) will do (tatH) same (swadharmm’) one’s religion (ch) and (keertim’) fame (hitva) loosing (paapam’) sin (avaapasyasi) will incur. (33)
Translation: But, if you will not fight the battle on the basis of this religious knowledge, then loosing the same religion of yours and fame, will incur sin.
Akeertim’, ch, api, bhootaani, kathyishyanti, te, avyyaam’,
Sambhaavitasya, ch, akeertiH, marnaat’, atirichyate ||34||
Translation: (Ch) and (bhootani) everyone (te) your (avyyaam’) long-lasting (akeertim’) of infamy (api) also (kathyishyanti) will speak (ch) and (sambhaavitasya) for a respectable person (akeertiH) infamy (marnaat’) than death, even (atirichyate) worse. (34)
Translation: And everyone will speak of your long-lasting infamy and for a respectable man, infamy is even worse than death.
Bhayaat’, ranaat’, upartam’, mansyante, tvaam’, mahaarathaaH,
Yeshaam’, ch, tvam, bahumatH, bhootva, yaasyasi, laaghvam’ ||35||
Translation: (Ch) and (yeshaam’) in whose eyes (tvam’) you, earlier (bahumatH) quite respectable (bhootva) being, now (laaghvam’) insignificant (yaasyasi) will become; those (mahaarathaH) great chariot-warriors (tvaam’) you (bhayaat’) out of fear (ranaat’) from battle (upartam’) withdrawn (mansyante) will consider. (35)
Translation: And in whose eyes, you were earlier quite respectable and will now become insignificant, those great chariot-warriors will consider you withdrawn from battle out of fear.
Avaachyavaadaan’, ch, bahoon’, vadishyanti, tav, ahitaH,
NindantH, tav, saamarthyam’, tatH, duHkhtaram’, nu, kim’ ||36||
Translation: (Tav) your (ahitaH) rivals (tav) your (saamarthyam’) capability (nindantH) while criticising, you (bahoon’) several (avaachyavaadaan’) improper words (ch) also (vadishyanti) will say (tatH) than that (duHkhtaram’) more distressing (nu) else (kim’) what will be? (36)
Translation: Your rivals while criticizing your capability will say several improper words to you. What will be more disressing than that?
HatH, va, praapsyasi, swargam’, jitva, va, bhokshyase, maheem’,
Tasmaat’, uttishth, kauntey, yuddhaay, krtnishchayH ||37||
Translation: (Va) either you in battle (hatH) will die (swargam’) heaven (praapsyasi) will attain (va) or in battle (jitva) conquering (maheem’) kingdom of Earth (bhokshyase) will enjoy (tasmaat’) therefore (kauntey) Oh Arjun! You (yuddhaay) for the battle (krtnishchayH) with determination (uttishth) stand up. (37)
Translation: Either you will die in battle and attain heaven or after conquering the battle will enjoy the kingdom of Earth. Therefore Oh Arjun! Stand up for the battle with determination.
SukhduHkhe, sme, krtva, laabhaalaabhau, jayaajayau,
TatH, yuddhaay, yujyasv, na, evam, paapam’, avaapsyasi ||38||
Translation: (Jyaajyau) victory-defeat (laabhaalaabhau) gain-loss and (sukhduHkhe) joy-sorrow (sme) alike (krtva) considering (tatH) after that (yuddhaay) for the battle (yujyasv) get ready (evam’) thus (paapam’) sin (na) not (avaapsyasi) will incur. (38)
Translation: After considering victory-defeat, gain-loss, and joy-sorrow alike, get ready for the battle. Thus, you will not incur sin.
Esha, te, abhihita, saankhye, buddhiH, yoge, tu, imaam’, shrnu,
Buddhya, yuktH, yayaa, paarth, karmbandham’, prhaasyasi ||39||
Translation: (Paarth) Oh Paarth! (esha) this (buddhiH) knowledgeable speech (te) for you (saankhye) in relation to yog of knowledge (abhihita) was imparted (tu) and now you may (imaam’) it (yoge) in relation to yog (shrnu) hear (yayaa) which (buddhya) wisdom (yuktH) endowed with, you (karmbandham’) bondage of actions (prhaasyasi) will completely give up i.e. will completely destroy it. (39)
Translation: Oh Paarth! This knowledgeable speech was imparted to you in relation to yog of knowledge and now you hear it in relation to yog; the wisdom, endowed with which, you will completely give up the bondage of actions i.e. will completely destroy it. In Bhagavad Gita Chapter 6 Verse 46, it is said that compared to Gyan Yogis and Karm yogis, a Tatvdarshi saint i.e. a yogi is superior. In this very Gita’s Bhagavad Gita Chapter 5 Verse 2, a Scripture-opposed Gyan yogi i.e. an ascetic and Karm yogi, both have been said to be inferior.
Na, ih, abhkrmnaashH, asti, prtyavaayH, na, vidhyate,
Svalpam’, api, asya, dharmasya, traayte, mahatH, bhayaat’ ||40||
Translation: (Ih) in this yog (abhikrmnaashH) destruction of beginning i.e. of seed (na) not (asti) is (prtyavaayH) result-like fault/sin also (na) not (vidhyate) know; rather (asya) this yog-like (dharmasya) religion’s (svalpam’) small amount of wealth of bhakti (api) even (mahatH) great (bhayaat’) from fear (traayte) protects. (40)
Translation: In this yog, there is no destruction of the beginning i.e. of the seed and also do not know the result-like fault/sin; rather, even a small amount of the wealth of bhakti of this religion of yog protects one from great fear.
Vyavsaayaatmika, buddhiH, eka, ih, kurunandan,
BahushaakhaH, hi, anantaH, ch, buddhyaH, avyavsaayinaam’ ||41||
Translation: (Kurunandan) Oh Arjun! (ih) in this yog (vyavsaayaatmika) resolute (buddhiH) intellect and knowledgeable speech (eka) is only one, but (avyavsaayinaam’) of men who are irresolute, thoughtless, desirous (buddhyaH) intellects i.e. viewpoints on knowledge (hi) certainly (bahushaakhaH) with many differences (ch) and (anantaH) is unlimited. (41)
Translation: Oh Arjun! In this yog, resolute intellect and knowledgeable speech is only one, but the intellects i.e. viewpoints on knowledge of men, who are irresolute, thoughtless and desirous are definitely with many differences and unlimited.
Yaam’, imaam’, pushpitaam’, vaacham’, prvadanti, avipashchitH,
VedvaadartaH, paarth, na, anyat’, asti, iti, vaadinH ||42||
KaaamatmaanH, swargpraH, janmkarmfalprdaam’,
Kriyavisheshbahulaam’, bhogaishvaryagatim’, prti ||43||
Bhogaishvaryaprsaktaanaam’, tya, apahrtchetsaam’,
Vyavsaayaatmika, buddhiH, smaadhau, na, vidheeyate ||44||
Translation: (Paarth) Oh Arjun! (kaamaatmaanH) those who are getting engrossed in worldly pleasures (vedvaadartaH) only have attachment with the mantras of the Vedas (swargpraH) in whose minds, heaven is the only supreme thing to be achieved (anyat’) else (na) not (asti) is (iti) this is what (vaadinH) they say. (avipashchitH) those undiscerning people (imaam’) this kind of (yaam’) which (pushpitaam’) flowery i.e. ostentatiously ornamental (vaacham’) speech (prvadanti) deliver (janmkarmfalprdaam’) which leads to birth as a result of actions (bhogaishvaryagatim’ prti) for attainment of worldly pleasures and luxuries (kriyavisheshbahulaam’) describes various kinds of activities for (tya) by that speech (apahrtchetsaam’) whose hearts have been stolen (bhogaishvaryaprsaktaanaam’) who are stongly engrossed in worldly pleasures and luxuries, those men (samaadhau) in the concentration of the Supreme God (vyavsaayaatmika) resolte (buddhiH) mind (na) not (vidheeyate) does not seem to be. (42-43-44)
Translation: Oh Arjun! Those who are getting engrossed in worldly pleasures, (who) only have attachment with the mantras of the Vedas, in whose minds, heaven is the only supreme thing to be attained and there is nothing else-this is what they say. This kind of flowery i.e. ostentatiously ornamental speech which those undiscerning people deliver, which leads to birth as a result of actions and which describes various kinds of rituals/activities for the attainment of worldly pleasures and luxuries; whose hearts have been stolen by that speech, who are strongly engrossed in the worldly pleasures and luxuries, those men do not seem to have a resolute mind in the concentration of the Supreme God.
TraigunyavishyaaH, vedaH, nistraigunyaH, bhavH, Arjun,
NirdwandwaH, nityasatvasthH, niryogkshemH, aatmvaan’ ||45||
Translation: (Arjun) Oh Arjun! (traigunyavishyaaH) worldly pleasures obtained from the three gunas i.e. Rajgun-Brahma, Satgun-Vishnu, and Tamgun-Shiv (vedaH) with the knowledge of (nistraigunyaH) rising above the three gunas (nirdwandwaH) free from the perplexities of joys and sorrows etc (nityasatvasthH) situated in the eternal thing, SatyaPurush i.e. the Supreme God (niryogkshemH) not desiring yogkshem i.e. not desiring worldly pleasures in return for Bhakti (aatmvaan’) believer in self (bhav) be. (45)
Translation: Oh Arjun! With the knowledge of the worldly pleasures obtained from the three gunas i.e. Rajgun-Brahma, Satgun-Vishnu, and Tamgun-Shiv, rising above the three gunas, free from the perplexities of joys-sorrows, situated in the eternal thing, SatyaPurush i.e. the Supreme God, not desiring yog kshem i.e. not desiring worldly pleasures in return for Bhakti, be the believer in self.
Yaavaan’, arthH, udpaane, sarvatH, samplutodke,
Taavaan’, sarveshu, vedeshu, braahmanasya, vijaanatH ||46||
Translation: (SarvatH) from everywhere/completely (samplutodke) after acquisition of a brimful reservoir of water (udpaane) in a smaller reservoir of water; one’s (yaavaan’) whatever (arthH) interest is left; Supreme God (vijaanatH) who knows in essence (braahmanasya) a learned man’s (sarveshu) all (vedeshu) the knowledges (taavaan’) same amount of interest is left. (46)
Translation: Whatever interest one has got left in a smaller reservoir of water after acquiring a completely brimful reservoir of water, a learned man, who knows the Supreme God in essence, has same amount of interest left in all the knowledges.
Meaning: – Just as after obtaining a very big reservoir of water (whose water does not finish even if it does not rain for ten years), the faith which is left in a small reservoir of water (whose water finishes if it does not rain for a year)- (the small reservoir of water does not seem to be bad but one becomes aware of its capacity); similarly, on gaining (Tatvgyan) true spiritual knowledge, the same faith is left in other knowledges (four Vedas, eighteen Purans and Gita ji etc). Because they do not have sufficient knowledge. Likewise, on the basis of Tatvgyan, on becoming fully acquainted with the qualities of the Purna Parmatma (Supreme/Complete God), the same faith is left in other gods (ParBrahm, Brahm and Shri Brahma, Shri Vishnu and Shri Shiv and Durga). These other gods do not seem to be bad, but the benefit obtained from them is not sufficient.
Karmani, ev, adhikaarH, te, ma, faleshu, kadaachan,
Ma, karmfalhetuH, bhooH, ma, te, sangH, astu, akarmni ||47||
Translation: (Te) your (karmni) in performing action (ev) only (adhikaarH) have right (faleshu) in fruits (kadaachan) at all (ma) not; therefore you (karmfalhetuH) with the motive of fruits of actions (ma, bhooH) do not be; and (te) your (akarmni) non-performance of action also (sangH) attachment (ma) not (astu) be. (47)
Translation: You only have right to perform action and never to its fruit. Therefore, you do not be the cause of the fruits of actions and you should also not have attachment to non-performance of action.
YogasthH, kuru, karmaani, sangam’, tyaktva, Dhananjay,
SiddhyasiddhyoH, samH, bhootva, samatvam’ yogH, uchyate ||48||
Translation: (Dhananjay) Oh Dhananjay! (sangam’) attachment (tyaktva) giving up and (siddhyasiddhyoH) in success and failure (samH) balanced (bhootva) being (yogasthH) established in Bhakti-yog in accordance with the scriptures (karmaani) obligatory acts of bhakti according to the injuctions of the scriptures (kuru) perform (samatvam’) equanimity only (yogH) yog i.e. true bhakti (uchyate) is known as. (48)
Translation: Oh Dhananjay! Giving up attachment and being balanced in success and failure, established in bhakti-yog in accordance with the scriptures, perform the obligatory acts of bhakti according to the injunctions of scriptures; equanimity only is known as yog i.e. true bhakti.
Dooren, hi, avaram’, karm, buddhiyogaat’, Dhananjay,
Buddhau, sharnam’, anvichchh, krpnaH, falhetavH ||49||
Translation: (Buddhiyogaat’) the self-deduced conclusion of the path of bhakti i.e. arbitrary behaviour i.e. from one’s own mind (karm) the act of bhakti (dooren) very (avaram’) of low standard. Therefore (Dhananjay) Oh Dhananjay! You (buddhao) a saint who imparts knowledge about the Supreme God (sharnam’) refuge (anvichchh) seek i.e. take shelter of the way of bhakti of only one Supreme God described by the Tatvdarshi saints (hi) because (falhetavH) those who become cause of fruits/results (krpnaH) are most pitiful. (49)
Translation: The self-deduced conclusion of the path of bhakti i.e. arbitrary behaviour i.e. the act of bhakti from one’s own mind is of a very low standard. Therefore, Oh Dhanajay! You must seek the refuge of a saint who imparts knowledge about one Supreme God i.e. you must take shelter of the way of bhakti of only one Supreme God described by the Tatvdarshi saints because most pitiful are those who become the cause of fruits/results.
BuddhiyuktH, jahaati, ih, ubhe, sukrtdushkrte,
Tasmaat’, yogaay, yujyasv, yogH, karmsu, kaushlam’ ||50||
Translation: (BuddhiyuktH) endowed with equanimity of mind i.e. a devotee engrossed in the true scripture-based path of bhakti directed by a Tatvdarshi Saint (sukrtdushkrte) good deeds, like, the arbitrary religious practices which he was performing considering them to be auspicious or according to the path directed by me, jaap of Om and yagyas etc virtuous deeds that he used to do, that virtuous deed and the evil acts sin-like consumption of meat-alcohol-tobacco etc intoxicating substances, these (ubhe) both of (ih) in this very world i.e. in Kaal lok (jahaati) gives up i.e. acts according to the directions of the Complete Saint (tasmaat’) therefore you (yogaay) scripture-based way of worship i.e. true bhakti (yujyasv) get involved/follow, this (yogH) path of bhakti directed by the Tatvdarshi saint (karmsu) in the acts of bhakti (kaushlam’) is conducive to well-being i.e. is wise. (50)
Translation: Endowed with equanimity of mind i.e. a devotee engrossed in the true scripture-based path of bhakti directed by a Tatvdarshi Saint gives up both of these – good deeds, like, the arbitrary religious practices which he was performing considering them to be auspicious or according to the path directed by me – jaap of ‘Om’ and yagyas etc, the virtuous deeds that he used to do, and the evil acts – sin-like consumption of meat-alcohol-tobacco etc intoxicating substances, in this very lok i.e. Kaal lok i.e. he acts according to the directions of the Complete Saint. Therefore, you engage in scripture-based way of worship i.e. in true bhakti. Among the acts of Bhakti, only this path of bhakti directed by the Tatvdarshi saint is conducive to well-being i.e. is a wise act.
Karmjam’, buddhiyuktaH, hi, falam’, tyaktva, maneeshinH,
JanmbandhvinirmuktaH, padam’, gachchhanti, anaamyam’ ||51||
Translation: (Hi) because (buddhiyuktaH) on the basis of Tatvgyan[2] endowed with equanimity of mind (maneeshinH) learned men (karmjam’) arising from the actions (falam’) fruits (tyaktva) relinquishing (janmbandhvinirmuktaH) completely liberated from the bondage of births (anaamayam’) Anami i.e. free from disease of birth-death (padam’) to supreme state i.e. Satlok (gachchhanti) go i.e. attain complete salvation. (51)
Translation: Because on the basis of Tatvgyan endowed with equanimity of mind, leaned men, relinquishing the fruits arising from the actions and becoming completely liberated from the bondage of births, go to Anami i.e. the Supreme State free from the disease of birth-death i.e to Satlok, which means they attain complete salvation i.e. the disease of birth-death is completely eradicated.
Yadaa, te, mohkalilam’, buddhiH, vyatitarishyati,
Tadaa, gantaasi, nirvedam’, shrotvyasya, shrutasya, ch ||52||
Translation: (Yadaa) At the time when (te) your (buddhiH) intellect (mohkalilam’) the mire of affection i.e. ignorance (vyatitarishyati) will completely cross i.e. when you will become aware of the true spiritual knowledge (tadaa) then, you (shrutasya) heard (ch) and (shrotvyasya) yet to be heard, this lok’s and Parlok’s/ another lok’s i.e. hearsay folklore of all the enjoyments related to heaven and greatheaven (nirvedam’) as the knowledge opposed to Vedas i.e. as unknowledgeable discussion (gantaasi) will find it useless. (52)
Translation: At the time when your intellect will completely cross the mire of affection i.e. of ignorance, i.e. when you will become aware of Tatvgyan (the true spiritual knowledge), then you will find the heard and yet to be heard hearsay folklore of all the enjoyments related to this lok and (parlok) another lok i.e. heaven and greatheaven, to be useless as the knowledge opposed to Vedas i.e. as unknowledgeable discussion.
Shrutivipratipanna, te, yadaa, sthaasyati, nishchla,
Smaadhau, achla, buddhiH, tadaa, yogam’, avaapsyasi ||53||
Translation: (Shrutivipratipanna) confused by hearing various statements (te) your (buddhiH) intellect (achla) being steadfast (yadaa) when (smaadhau) on the basis of Tatvgyan in the thought of one God (nishchla) firmly (sthaasyati) will become secured (tadaa) then, you (yogam’) yog i.e. bhakti (avaapsyasi) will attain. (53)
Translation: Confused by hearing various statements, when your intellect being steadfast on the basis of Tatvgyan will become firmly secured in the thought of one God, then you will attain yog i.e. bhakti. Then your bhakti will commence i.e. then you will become a yogi. In Bhagavad Gita Chapter 6 Verse 46, it is said that Arjun, you may become a yogi.
(Arjun uvaach)
Sthitpragyasya, ka, bhaasha, smaadhisthasya, Keshav,
SthitdheeH, kim’, prbhaashet, kim’, aaseet, vrjet, kim’ ||54||
(Arjun said)
Translation: (Keshav) Oh Keshav! (smaadhisthasya) established in sahaj samadhi[3] (sthitpragyasya) a person with steadfast mind who has achieved God (ka) what (bhaasha) definition i.e. characteristics? (sthitdheeH) a person with steadfast mind (kim’) how ( prbhaashet) speaks (kim’) how (aaseet) sits and (kim’) how (vrjet) walks. (54)
Translation: Oh Keshav! What is the definition i.e. characteristic of a person with a steadfast intellect, established in Sahaj Samadhi, who has attained God? How does that person with steadfast mind speak? How does he sit and how does he walk?
(Bhagwan uvaach)
Prjahaati, yadaa, Kaamaan’, sarvaan’, paarth, manogataan’,
Aatmani, ev, aatmna, tushtH, sthitpragyaH, tadaa, uchyate ||55||
(God said)
Translation: (Paarth) Oh Arjun! (yadaa) when this person (manogataan’) present in mind (sarvaan’) all (Kaamaan’) desires (prjahaati) completely renounces and (aatmna) from the soul i.e. with dedication (aatmani) in the God who lives inseparably with the soul (ev) only (tushtH) remains contented (tadaa) then (sthitpragyaH) one with steadfast mind (uchyate) is said to be. (55)
Translation: Oh Arjun! When this person completely relinquishes all the desires present in the mind and remains contented, from the soul i.e. with dedication, only in the God living inseparably with the soul, then, he is said to be having a steadfast mind i.e. then he does not become confused and only remains completely based on the true spiritual knowledge of the Tatvdarshi saint. He is a yogi.
DuHkheshu, anudwignmnaH, sukheshu, vigatsprhH,
VeetraagbhaykrodhH, sthitdheeH, muniH, uchyate ||56||
Translation: (DuHkheshu) on acquisition of sorrows (anudwignmnaH) whose mind remains unperturbed (sukheshu) on acquisition of joys (vigatsprhH) who is always free from desires and (veetraagbhaykrodhH) whose passion, fear and anger have become destroyed, that (muniH) sage i.e. worshipper (sthitdhiH) with steadfast mind (uchyate) is said to have. (56)
Translation: Whose mind remains unperturbed on acquisition of sorrows, who is always free from desires on acquisition of joys and whose passion, fear and anger have become destroyed, that sage i.e. worshipper is said to have a steadfast mind.
YaH, sarvatr, anbhisnehH, tat’, tat’, praapya, shubhaashubham’,
Na, abhinandati, na, dveshti, tasya, pragya, pratishthita ||57||
Translation: (YaH) who (sarvatr) everywhere (anbhisnehH) free from affection (tat’ tat’) that-that (shubhaashubham’) good or evil object (praapya) obtaining (na) neither (abhinandati) rejoices (na) nor (dveshti) hates (tasya) his (pragya) intellect (pratishthita) is steadfast. (57)
Translation: He, who being free from affection from everywhere, obtaining that-that good or evil object, neither rejoices, nor hates it, his mind is steadfast.
Yadaa, sanharte, ch, ayam’, koormH, angaani, iv, sarvashH,
Indriyaani, indriyaarthebhyaH, tasya, pragya, pratishthita ||58||
Translation: (Ch) and just as (koormH) a tortoise (sarvashH) from all sides (angaani) limbs (iv) like withdraws; likewise (yadaa) when (ayam’) this person (indriyarthebhyaH) from sense objects (indriyaani) senses (sanharte) withdraws in all respects; then (tasya) his (pragya) mind (pratishthita) is steadfast. One should think this. (58)
Translation: And just as a tortoise withdraws its limbs from all sides; likewise, when this person withdraws the senses from the sense objects in all respects, then one should consider that his mind is steadfast.
VishyaaH, vinivartante, niraahaarasya, dehinH,
Rasvarjam’, rasH, api, asya, param’, drshtva, nivartte ||59||
Translation: (Niraahaarasya) one who does not enjoy sense objects though senses (dehinH) person’s also only (vishyaaH) defects (vinivartante) cease to exist (rasvarjam’) but the attachment does not cease (asya) this person with a steadfast mind (param’) best (drshtva) who sees i.e. is aware of the damage caused by these defects (rasH) attachment (api) also (nivartte) ceases. (59)
Translation: Only the defects of a person, who does not enjoy sense objects through senses, cease to exist but the attachment does not cease. The attachment of this person with steadfast mind, who sees best i.e. is aware of the damage caused by these defects, also ceases.
YatatH, hi, api, kauntey, purushasya, vipishchitH,
Indriyaani, pramaatheeni, haranti, prasbham’, manH ||60||
Translation: (Kauntey) Oh Arjun! (hi) because (pramaatheeni) turbulent (indriyaani) senses (yataH) endeavouring (vipishchitH) wise (purushasya) man’s (manH) mind (api) also (prasbham’) forcibly (haranti) captivate. (60)
Translation: Oh Arjun! Because these turbulent senses forcibly captivate even the endeavouring wise man’s mind.
Taani, sarvaani, sanyamya, yuktH, aaseet, matparH,
Vashe, hi, yasya, indriyaani, tasya, pragya, pratishthita ||61||
Translation: (Taani) those (sarvaani) all the senses (sanyamya) overpowering (yuktH) contained mind (matparH) scripture-based way of worship (aaseet) engage with determination (hi) because (yasya) whose (indriyaani) senses (vashe) are under control (tasya) his (pragya) intellect (pratishthita) becomes steady. (61)
Translation: Overpowering all those senses, with a contained mind, engage in scripture-based way of worship with determination, because one whose senses are under control, his intellect becomes steady i.e. the intellect has dominance over mind and senses.
DhyaayatH, vishyaan’, punsH, sang, teshu, upjaayte, sangaat’,
Sanjaayte, kaamH, kaamaat’, krodhH, abhijaayte ||62||
Translation: (Vishyaan’) worldly enjoyments/sense objects (dhyaayatH) one who broods over (punsH) man’s (teshu) in those sense objects/worldly enjoyments (sang) attachment (upjaayte) develops (sangaat’) from attachment (kaamH) desire of those worldly enjoyments (sanjaayte) arises (kaamaat’) from hinderance in fulfilment of desires (krodhH) anger (abhijaayte) arises. (62)
Translation: One, who broods over worldly enjoyments, develops attachment to those worldly enjoyments. From attachment arises the desire of those worldly enjoyments and from hinderance in fulfilment of desires, arises anger.
Krodhaat’, bhavti, sammohH, sammohaat’, smrtivibhramH,
Smrtibhrnshaat’, buddhinaashH, buddhinaashaat’, pranashyati ||63||
Translation: (Krodhaat’) from anger (sammohH) sheer foolishness (bhavti) arises (sammohaat’) from foolishness (smrtivibhramH) leads to confusion in memory (smrtibhrnshaat’) from confusion in memory (buddhinaashH) leads to destruction of intellect i.e. power of knowledge (buddhinaashaat’) on destruction of intellect, this man, from his state (pranashyati) falls. (63)
Translation: From anger arises sheer foolishness; foolishness leads to confusion in memory; confusion in memory leads to destruction of intellect i.e. power of knowledge, and on destruction of intellect, this man falls from his state.
RaagdveshviyuktaiH, tu, vishyaan’, indriyaiH, charan’,
AatmvashyaiH, vidheyaatma, prsaadam’, adhigachchhati ||64||
Translation: (Tu) but (vidheyaatma) a devotee whose conscience has been subjugated by tatvgyan (aatmvashyaiH) brought under self-control (raagdveshviyuktaiH) devoid of passion-hatred (indriyaiH) by senses (vishyaan’) in the sense objects/worldly enjoyments (charan’) even when roaming, does not get involved in it (prsaadam’) happiness (adhigachchhati) attains. (64)
Translation: But a devotee, whose conscience has been subjugated by Tatvgyan, with his senses under self-control and devoid of passion-hatred, even when roams in the objects of senses (worldly enjoyments) does not get involved in them and attains happiness.
Prsaade, sarvduHkhaanaam’, haaniH, asya, upjaayte,
PrsannchetasH, hi, aashu, buddhiH, paryavatishthte ||65||
Translation: (Prasaade) on attainment of inner happiness (asya) his (sarvduHkhaanaam’) all the miseries (haaniH) end / non-existent (upjaayte) become and (prsannchetasH) karmyogi with happy heart (buddhiH) mind (aashu) soon (hi) withdrawing from all sides, only in one God (paryavatishthte) becomes firmly established. (65)
Translation: On attainment of inner happiness, all his miseries end and the mind of that karmyogi with a happy heart, soon withdrawing from all sides, becomes firmly established in only one God.
Na, asti, buddhiH, ayuktasya, na, ch, ayuktasya, bhaavna,
Na, ch, abhaavyatH, shaantiH, ashaantasya, kutH, sukham’ ||66||
Translation: (Ayuktasya) in a man who has not overpowered his mind and senses (buddhiH) steadfast intellect (na) not (asti) is (ch) and (ayuktasya) in the inner-self of that man with uncontrolled mind (bhaavna) emotions also (na) are not (ch) and (abhaavyatH) an emotionless person (shaantiH) peace (na) does not get and (ashaantasya) a man devoid of peace (sukham’) happiness (kutH) how can he get? (66)
Translation: A man who has not overpowered his mind and senses does not have steadfast intellect and in the inner-self of that man with uncontrolled mind, there are no emotions. And an emotionless person does not attain peace. How can a person devoid of peace attain happiness?
Meaning: – A devotee whose doubts are not cleared i.e. who does not find a Tatvdarshi saint, as a result of which instead of doing bhakti of one Supreme God, keeps performing various other religious practices and desiring different things. That devotee does not gain anything.
Indriyaanaam’, hi, chartaam’, yat’, manH, anu, vidheeyate,
Tat’, asya, harti, prgyaam’, vaayuH, naavam’, iv, ambhasi ||67||
Translation: (Hi) because (iv) just as (ambhasi) one which moves on water (naavam’) boat (vaayuH) wind (harti) sweeps away; likewise (chartaam’) wandering in objects of senses (indriyaanaam’) among senses (manH) mind (yat’) the sense, whose (anu) incomplete (vidheeyate) becomes based on the knowledge of (tat’) as a result of which/ when (asya) of this man with uncontrolled mind (prgyaam’) intelligence is carried away. (67)
Translation: Because just as the wind sweeps away a boat moving on water; likewise, the intelligence of a man with unrestrained mind is carried away when the mind becomes based on the incomplete knowledge of a sense among the senses wandering in the sense objects.
Tasmaat’, yasya, mahaabaaho, nigrheetaani, sarvashH,
Indriyaani, indriyaarthebhyaH, tasya, pragya, pratishthita ||68||
Translation: (Tasmaat’) therefore (mahaabaaho) Oh Mahabaho! (yasya) one whose (indriyaani) senses on the basis of Tatvgyan (indriyaarthebhyaH) from the objects of senses (sarvashH) in all respects (nigrheetaani) have been restrained (tasya) only his (pragya) mind (prtishthita) is stable. (68)
Translation: Therefore, Oh Mahabaho! One whose senses on the basis of Tatvgyan have been restrained from the sense objects in all respects, only his mind is stable.
Ya, nisha, sarvbhootaanaam’, tasyaam’, jaagrti, sanyami,
Yasyaam’, jaagrti, bhootaani, sa, nisha, pashyatH, muneH ||69||
Translation: (Sarvabhootaanaam’) to all the living beings (ya) which (nisha) is like a night (tasyaam’) in the attainment of that eternal knowledge-like Parmanand/Supreme happiness-giving God (sanyami) a yogi with stable mind (jaagrti) remains awake, and (yasyaam’) in the acquisition of short-lived worldly pleasures (bhootaani) all the living beings (jaagrti) remain awake (pashyatH) one who knows the truth about God (muneH) for the sage (sa) that (nisha) is like a night. (69)
Translation: For all the living beings, which is like a night, in the attainment of that eternal knowledge-like Supreme happiness-giving God, a yogi with a stable mind remains awake. All the living beings remain awake for the acquisition of short-lived worldly pleasures and for that sage who knows the truth about God that is like a night.
Aapooryamaanam’, achalprtishtham’, samudrm’, aapH, prvishanti, yadvat’,
Tadvat’, kaamaaH, yam’, prvishanti, sarve, saH, shaantim’, aapnoti, na, kaamkaami ||70||
Translation: (Yadvat’) like various rivers (aapH) water when (aapooryamaanam’) full from all sides (achalprtishtham’) fixed position (samudrm’) in the ocean, not disturbing it (prvishanti) enter into it (tadvat’) similarly (sarve) all (kaamaaH) desires (yam’) in a person with stable mind without arising any defect (prvishanti) merge (saH) that man only (shaantim’) supreme peace (aapnoti) attains (kaamkaami) one who strives for the fulfilment of desires (na) not. (70)
Translation: Just as the water of various rivers enter into the ocean, which is full from all sides and has a fixed position, without disturbing it; similarly, all desires merge in a person with a stable mind without arising any defect. Only that man attains supreme peace and not one who strives for the fulfilment of desires.
Vihaay, Kaamaan’, yaH, sarvaan’, pumaan’, charti, niHsprhH,
NirmmH, nirahankaarH, saH, shaantim’, adhigachchhti ||71||
Translation: (YaH) who (pumaan’) man (sarvaan’) all (Kaamaan’) desires (vihaay) abandons (nirmmH) free from possessiveness/affection (nirahankaarH) free from arrogance (niHsprhH) free from eager desire (charti) roams (saH) only he (shaantim’) peace (adhigachchhti) attains. (71)
Translation: A man who abandons all desires and roams free from possessiveness, arrogance and eager desire, only he attains peace.
Esha, braahmee, sthitiH, paarth, na, enaam’, praapya, vimuhyaati,
Sthitva, asyaam’, antkaale, api, brahmnirvaanam’, richchhti ||72||
Translation: (Paarth) Oh Arjun! (esha) this renunciation of desires, the above-mentioned state free from arrogance, (braahmee) of the devotee who has attained God (sthitiH) is the state (enaam’) this (praapya) not acquiring (na) not, a devotee (vimuhyaati) becomes attracted to sense objects/worldly enjoyments (antkaale) at the time of death (asyaam’) a devotee whose defects have not ended, he in this state (sthitva) being established (api) even (brahmnirvaanam’) Supreme God (richchhti) the ability to attain finishes i.e. remains deprived of the benefit of attaining Supreme God. (72)
Translation: Oh Arjun! This above-mentioned state of renunciation of desires, free from arrogance, is the state of a devotee who has attained God. By not acquiring this, a devotee becomes attracted to the sense objects/ worldly enjoyments and at the time of death one whose defects have not ended, he even when established in this state looses the ability to attain the Supreme God i.e. remains deprived of the benefit of attaining Supreme God.
Meaning: – A devotee who appears to be enriched with devotion after taking initiation from a Complete/Supreme Saint, but does not give up worldly pleasures, he even after acquiring all the naams (mantras) remains deprived of the attainment of the Supreme God. In Bhagavad Gita Chapter 2 Verse 70, regarding both types of individuals has been said. Therefore, in Verse 71 there is mention about a defectless devotee and in Verse 72, there is mention about a devotee attracted towards worldly enjoyments.
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