Sāṅkhya Yoga

सञ्जय उवाच। तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम्। विषीदन्तमिदं वाक्यमुवाच मधुसूदनः ॥

sañjaya uvāca taṃ tathā kṛpayāviṣṭamaśrupūrṇākulekṣaṇam viṣīdantamidaṃ vākyamuvāca madhusūdanaḥ

To him, who was thus overcome with pity, and dejected, and whose eyes were full of tears and turbid, the destroyer of Madhu spoke these words. How (comes it that) this delusion O Arjuna ! which is discarded by the good

श्रीभगवानुवाच। कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम्। अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन ॥

śrībhagavānuvāca kutastvā kaśmalamidaṃ viṣame samupasthitam anāryajuṣṭamasvargyamakīrtikaramarjuna

which excludes from heaven

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

klaibyaṃ mā sma gamaḥ pārtha naitattvayyupapadyate kṣudraṃ hṛdayadaurbalyaṃ tyaktvottiṣṭha parantapa

and occasions infamy has overtaken you in this (place of) peril? Be not effeminate, O son of Pṛthā! it is not worthy of you. Cast off this base weakness of heart, and arise, O terror of (your) foes!

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

arjuna uvāca kathaṃ bhīṣmamahaṃ saṅkhye droṇaṃ ca madhusūdana iṣubhiḥ pratiyotsyāmi pūjārhāvarisūdana

How, O destroyer of Madhu! shall I encounter with arrows in the battle Bhīṣma and Droṇa —both, O destroyer of enemies! entitled to reverence?

गुरूनहत्वा हि महानुभावान् श्रेयो भोक्तुं भैक्ष्यमपीह लोके। हत्वार्थकामांस्तु गुरूनिहैव भुञ्जीय भोगान् रुधिरप्रदिग्धान् ॥

gurūnahatvā hi mahānubhāvān śreyo bhoktuṃ bhaikṣyamapīha loke hatvārthakāmāṃstu gurūnihaiva bhuñjīya bhogān rudhirapradigdhān

Not killing (my) preceptors—(men) of great glory—it is better to live even on alms in this world. But killing them though they are avaricious of worldly goods I should only enjoy blood-tainted enjoyments. Nor do we know which of the two is better for us-whether that we should vanquish them

न चैतद्विद्मः कतरन्नो गरीयो यद्वा जयेम यदि वा नो जयेयुः। यानेव हत्वा न जिजीविषामस्- तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः ॥

na caitadvidmaḥ kataranno garīyo yadvā jayema yadi vā no jayeyuḥ yāneva hatvā na jijīviṣāmaḥ te.avasthitāḥ pramukhe dhārtarāṣṭrāḥ

or that they should vanquish us. Even those

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

kārpaṇyadoṣopahatasvabhāvaḥ pṛcchāmi tvāṃ dharmasammūḍhacetāḥ yacchreyaḥ syānniścitaṃ brūhi tanme śiṣyaste.ahaṃ śādhi māṃ tvāṃ prapannam

whom having killed we do not wish to live—even those sons of Dhṛtarāṣṭra stand (arrayed) against us. With a heart contaminated by the taint of helplessness with a mind confounded about my duty I ask you. Tell me what is assuredly good for me. I am your disciple instruct me

न हि प्रपश्यामि ममापनुद्याद् यच्छोकमुच्छोषणमिन्द्रियाणाम्। अवाप्य भूमावसपत्नमृद्धं राज्यं सुराणामपि चाधिपत्यम् ॥

na hi prapaśyāmi mamāpanudyād yacchokamucchoṣaṇamindriyāṇām avāpya bhūmāvasapatnamṛddhaṃ rājyaṃ surāṇāmapi cādhipatyam

who have thrown myself on your (indulgence). For I do not perceive what is to dispel that grief which will dry up my organs after I shall have obtained a prosperous kingdom on earth without a foe or even the sovereignty of the gods.

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

sañjaya uvāca evamuktvā hṛṣīkeśaṃ guḍākeśaḥ parantapaḥ na yotsya iti govindamuktvā tūṣṇīṃ babhūva ha

Having spoken thus to Hriṣīkesa, O terror of (your) foes! Guḍākeśa said to Govinda , 'I shall not engage in battle;' and verily remained silent. To him thus desponding between the two armies, O descendant of Bharata!

तमुवाच हृषीकेशः प्रहसन्निव भारत। सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः ॥

tamuvāca hṛṣīkeśaḥ prahasanniva bhārata senayorubhayormadhye viṣīdantamidaṃ vacaḥ

Hṛṣīkesa spoke these words with a slight smile.

श्रीभगवानुवाच। अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे। गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः ॥

śrībhagavānuvāca aśocyānanvaśocastvaṃ prajñāvādāṃśca bhāṣase gatāsūnagatāsūṃśca nānuśocanti paṇḍitāḥ

You have grieved for those who deserve no grief, and you talk words of wisdom. Learned men grieve not for the living nor the dead. Never did I not exist, nor you, nor these rulers of men

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

na tvevāhaṃ jātu nāsaṃ na tvaṃ neme janādhipāḥ na caiva na bhaviṣyāmaḥ sarve vayamataḥ param

nor will any one of us ever hereafter cease to be. As

देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा। तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति ॥

dehino.asminyathā dehe kaumāraṃ yauvanaṃ jarā tathā dehāntaraprāptirdhīrastatra na muhyati

in this body infancy and youth and old age (come) to the embodied (self) so does the acquisition of another body a sensible man is not deceived about that The contacts of the senses

मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः। आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत ॥

mātrāsparśāstu kaunteya śītoṣṇasukhaduḥkhadāḥ āgamāpāyino.anityāstāṃstitikṣasva bhārata

O son of Kuntī ! which produce cold and heat pleasure and pain are not permanent they are ever coming and going.

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

yaṃ hi na vyathayantyete puruṣaṃ puruṣarṣabha samaduḥkhasukhaṃ dhīraṃ so.amṛtatvāya kalpate

Bear them, O descendant of Bharata! For, O chief of men! that sensible man whom they (pain and pleasure being alike to him) afflict not, he merits immortality.

नासतो विद्यते भावो नाभावो विद्यते सतः। उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः ॥

nāsato vidyate bhāvo nābhāvo vidyate sataḥ ubhayorapi dṛṣṭo.antastvanayostattvadarśibhiḥ

There is no existence for that which is unreal there is no non-existence for that which is real. And the (correct) conclusion about both is perceived by those who perceive the truth.

अविनाशि तु तद्विद्धि येन सर्वमिदं ततम्। विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति ॥

avināśi tu tadviddhi yena sarvamidaṃ tatam vināśamavyayasyāsya na kaścitkartumarhati

Know that to be indestructible which pervades all this the destruction of that inexhaustible (principle) none can bring about.

अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः। अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत ॥

antavanta ime dehā nityasyoktāḥ śarīriṇaḥ anāśino.aprameyasya tasmādyudhyasva bhārata

These bodies appertaining to the embodied (self) which is eternal, indestructible, and indefinable, are said to be perishable therefore do engage in battle, O descendant of Bharata!

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

ya enaṃ vetti hantāraṃ yaścainaṃ manyate hatam ubhau tau na vijānīto nāyaṃ hanti na hanyate

He who thinks it to be the killer and he who thinks it to be killed, both know nothing. It kills not, is not killed.

न जायते म्रियते वा कदाचिन् नायं भूत्वा भविता वा न भूयः। अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे ॥

na jāyate mriyate vā kadācin nāyaṃ bhūtvā bhavitā vā na bhūyaḥ ajo nityaḥ śāśvato.ayaṃ purāṇo na hanyate hanyamāne śarīre

It is not born, nor does it ever die, nor, having existed, does it exist no more. Unborn, everlasting, unchangeable, and primeval, it is not killed when the body is killed. O son of Pṛthā! how can that man who knows it thus to be indestructible everlasting unborn

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

vedāvināśinaṃ nityaṃ ya enamajamavyayam kathaṃ sa puruṣaḥ pārtha kaṃ ghātayati hanti kam

and inexhaustible how and whom can he kill whom can he cause to be killed? As a man

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

vāsāṃsi jīrṇāni yathā vihāya navāni gṛhṇāti naro.aparāṇi tathā śarīrāṇi vihāya jīrṇāni anyāni saṃyāti navāni dehī

casting off old clothes puts on others and new ones so the embodied (self) casting off old bodies goes to others and new ones.

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

nainaṃ chindanti śastrāṇi nainaṃ dahati pāvakaḥ na cainaṃ kledayantyāpo na śoṣayati mārutaḥ

Weapons do not divide it (into pieces) fire does not burn it, waters do not moisten it the wind does not dry it up. It is not divisible it is not combustible it is not to be moistened

अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च। नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः ॥

acchedyo.ayamadāhyo.ayamakledyo.aśoṣya eva ca nityaḥ sarvagataḥ sthāṇuracalo.ayaṃ sanātanaḥ

it is not to be dried up. It is everlasting, all-pervading, stable, firm, and eternal.

अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते। तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि ॥

avyakto.ayamacintyo.ayamavikāryo.ayamucyate tasmādevaṃ viditvainaṃ nānuśocitumarhasi

It is said to be unperceived, to be unthinkable, to be unchangeable. Therefore knowing it to be such

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

atha cainaṃ nityajātaṃ nityaṃ vā manyase mṛtam tathāpi tvaṃ mahābāho naivaṃ śocitumarhasi

you ought not to grieve But even if you think that it is constantly born and constantly dies still O you of mighty arms! you ought not to grieve thus. For to one that is born

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

jātasya hi dhruvo mṛtyurdhruvaṃ janma mṛtasya ca tasmādaparihārye.arthe na tvaṃ śocitumarhasi

death is certain and to one that dies, birth is certain. Therefore about (this) unavoidable thing, you ought not to grieve. The source of things, O descendant of Bharata! is unperceived

अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत। अव्यक्तनिधनान्येव तत्र का परिदेवना ॥

avyaktādīni bhūtāni vyaktamadhyāni bhārata avyaktanidhanānyeva tatra kā paridevanā

their middle state is perceived and their end again is unperceived. What (occasion is there for any) lamentation regarding them?

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

āścaryavatpaśyati kaścidenam āścaryavadvadati tathaiva cānyaḥ āścaryavaccainamanyaḥ śṛṇoti śrutvāpyenaṃ veda na caiva kaścit

One looks upon it as a wonder another similarly speaks of it as a wonder another too hears of it as a wonder and even after having heard of it, no one does really know it.

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

dehī nityamavadhyo.ayaṃ dehe sarvasya bhārata tasmātsarvāṇi bhūtāni na tvaṃ śocitumarhasi

This embodied (self), O descendant of Bharata! within every one's body is ever indestructible. Therefore you ought not to grieve for any being.

स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि। धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते ॥

svadharmamapi cāvekṣya na vikampitumarhasi dharmyāddhi yuddhācchreyo.anyatkṣatriyasya na vidyate

Having regard to your own duty also, you ought not to falter, for there is nothing better for a Kṣatriya than a righteous battle.

यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम्। सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम् ॥

yadṛcchayā copapannaṃ svargadvāramapāvṛtam sukhinaḥ kṣatriyāḥ pārtha labhante yuddhamīdṛśam

Happy those Kṣatriyas O son of Pṛthā! who can find such a battle (to fight)—come of itself—an open door to heaven! But if you will not fight this righteous battle

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

atha cettvamimaṃ dharmyaṃ saṃgrāmaṃ na kariṣyasi tataḥ svadharmaṃ kīrtiṃ ca hitvā pāpamavāpsyasi

then you will have abandoned your own duty and your fame and you will incur sin.

अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम्। सम्भावितस्य चाकीर्तिर्मरणादतिरिच्यते ॥

akīrtiṃ cāpi bhūtāni kathayiṣyanti te.avyayām sambhāvitasya cākīrtirmaraṇādatiricyate

All beings, too, will tell of your everlasting infamy and to one who has been honoured, infamy is (a) greater (evil) than death.

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

bhayādraṇāduparataṃ maṃsyante tvāṃ mahārathāḥ yeṣāṃ ca tvaṃ bahumato bhūtvā yāsyasi lāghavam

(Warriors who are) masters of great cars will think that you abstained from the battle through fear and having been highly thought of by them

अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिताः। निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम् ॥

avācyavādāṃśca bahūnvadiṣyanti tavāhitāḥ nindantastava sāmarthyaṃ tato duḥkhataraṃ nu kim

you will fall down to littleness. Your enemies, too, decrying your power, will speak much about you that should not be spoken. And what, indeed, more lamentable than that?

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

hato vā prāpsyasi svargaṃ jitvā vā bhokṣyase mahīm tasmāduttiṣṭha kaunteya yuddhāya kṛtaniścayaḥ

Killed, you will obtain heaven victorious, you will enjoy the earth. Therefore arise, O son of Kuntī! resolved to (engage in) battle.

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

sukhaduḥkhe same kṛtvā lābhālābhau jayājayau tato yuddhāya yujyasva naivaṃ pāpamavāpsyasi

Looking alike on pleasure and pain, on gain and loss, on victory and defeat, then prepare for battle, and thus you will not incur sin.

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

eṣā te.abhihitā sāṅkhye buddhiryoge tvimāṃ śṛṇu buddhyā yukto yayā pārtha karmabandhaṃ prahāsyasi

The knowledge here declared to you is that relating to the Sāṅkhya,. Now hear that relating to the Yoga . Possessed of this knowledge, O son of Pṛthā! you will cast off the bonds of action. In this (path to final emancipation) nothing that is commenced becomes abortive

नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते। स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् ॥

nehābhikramanāśo.asti pratyavāyo na vidyate svalpamapyasya dharmasya trāyate mahato bhayāt

no obstacles exist and even a little of this (form of ) piety protects one from great danger.

व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन। बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् ॥

vyavasāyātmikā buddhirekeha kurunandana bahuśākhā hyanantāśca buddhayo.avyavasāyinām

There is here O descendant of Kuru ! but one state of mind consisting in firm understanding. But the states of mind of those who have no firm understanding are many-branched and endless. The state of mind consisting in firm understanding regarding steady contemplation does not belong to those O son of Pṛthā! who are strongly attached to (worldly) pleasures and power and whose minds are drawn away by that flowery talk which is full of (ordinances of) specific acts for the attainment of (those) pleasures and (that) power and which promises birth as the fruit of acts—(that flowery talk) which those unwise ones utter who are enamoured of Vedic words

यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः। वेदवादरताः पार्थ नान्यदस्तीति वादिनः ॥

yāmimāṃ puṣpitāṃ vācaṃ pravadantyavipaścitaḥ vedavādaratāḥ pārtha nānyadastīti vādinaḥ

who say there is nothing else

कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम्। क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति ॥

kāmātmānaḥ svargaparā janmakarmaphalapradām kriyāviśeṣabahulāṃ bhogaiśvaryagatiṃ prati

who are full of desires and whose goal is heaven.

भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम्। व्यवसायात्मिका बुद्धिः समाधौ न विधीयते ॥

bhogaiśvaryaprasaktānāṃ tayāpahṛtacetasām vyavasāyātmikā buddhiḥ samādhau na vidhīyate

The Vedas (merely) relate to the effects of the three qualities

त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन। निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् ॥

traiguṇyaviṣayā vedā nistraiguṇyo bhavārjuna nirdvandvo nityasattvastho niryogakṣema ātmavān

do you O Arjuna! rise above those effects of the three qualities and be free from the pairs of opposites always preserve courage be free from anxiety for new acquisitions or protection of old acquisitions

यावानर्थ उदपाने सर्वतः सम्प्लुतोदके। तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः ॥

yāvānartha udapāne sarvataḥ samplutodake tāvānsarveṣu vedeṣu brāhmaṇasya vijānataḥ

and be self-controlled. To the instructed Brāhmaṇa there is in all the Vedas as much utility as in a reservoir of water into which waters flow from all sides.

कर्मण्येवाधिकारस्ते मा फलेषु कदाचन। मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि ॥

karmaṇyevādhikāraste mā phaleṣu kadācana mā karmaphalaheturbhūrmā te saṅgo.astvakarmaṇi

Your business is with action alone not by any means with fruit. Let not the fruit of action be your motive (to action). Let not your attachment be (fixed) on inaction.

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

yogasthaḥ kuru karmāṇi saṅgaṃ tyaktvā dhanañjaya siddhyasiddhyoḥ samo bhūtvā samatvaṃ yoga ucyate

Having recourse to devotion, O Dhanañjaya ! perform actions, casting off (all) attachment, and being equable in success or ill-success (such) equability is called devotion.

दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय। बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः ॥

dūreṇa hyavaraṃ karma buddhiyogāddhanañjaya buddhau śaraṇamanviccha kṛpaṇāḥ phalahetavaḥ

Action, O Dhanañjaya! is far inferior to the devotion of the mind. In that devotion seek shelter. Wretched are those whose motive (to action) is the fruit (of action).

बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते। तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम् ॥

buddhiyukto jahātīha ubhe sukṛtaduṣkṛte tasmādyogāya yujyasva yogaḥ karmasu kauśalam

He who has obtained devotion in this world casts off both merit and sin. Therefore apply yourself to devotion devotion in (all) actions is wisdom.

कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः। जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम् ॥

karmajaṃ buddhiyuktā hi phalaṃ tyaktvā manīṣiṇaḥ janmabandhavinirmuktāḥ padaṃ gacchantyanāmayam

The wise who have obtained devotion cast off the fruit of action and released from the shackles of (repeated)births repair to that seat where there is no unhappiness. When your mind shall have crossed beyond the taint of delusion then will you become indifferent to all that you have heard or will heard. When your mind

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

yadā te mohakalilaṃ buddhirvyatitariṣyati tadā gantāsi nirvedaṃ śrotavyasya śrutasya ca

confounded by what you have heard

श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला। समाधावचला बुद्धिस्तदा योगमवाप्स्यसि ॥

śrutivipratipannā te yadā sthāsyati niścalā samādhāvacalā buddhistadā yogamavāpsyasi

will stand firm and steady in contemplation

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

arjuna uvāca sthitaprajñasya kā bhāṣā samādhisthasya keśava sthitadhīḥ kiṃ prabhāṣeta kimāsīta vrajeta kim

then will you acquire devotion. What are the characteristics, O Kesava! of one whose mind is steady, and who is intent on contemplation? How should one of steady mind speak, how sit, how move?

श्रीभगवानुवाच। प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान्। आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते ॥

śrībhagavānuvāca prajahāti yadā kāmānsarvānpārtha manogatān ātmanyevātmanā tuṣṭaḥ sthitaprajñastadocyate

When a man O son of Pṛthā! abandons all the desires of his heart and is pleased in his self only and by his self he is then called one of steady mind.

दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः। वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते ॥

duḥkheṣvanudvignamanāḥ sukheṣu vigataspṛhaḥ vītarāgabhayakrodhaḥ sthitadhīrmunirucyate

He whose heart is not agitated in the midst of calamities who has no longing for pleasures and from whom (the feelings of) affection fear and wrath have departed is called a sage of steady mind.

यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम्। नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता ॥

yaḥ sarvatrānabhisnehastattatprāpya śubhāśubham nābhinandati na dveṣṭi tasya prajñā pratiṣṭhitā

His mind is steady, who, being without attachments anywhere, feels no exultation and no aversion on encountering the various agreeable and disagreeable (things of this world).

यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः। इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥

yadā saṃharate cāyaṃ kūrmo.aṅgānīva sarvaśaḥ indriyāṇīndriyārthebhyastasya prajñā pratiṣṭhitā

A man's mind is steady, when he withdraws his senses from (all) objects of sense, as the tortoise (withdraws) its limbs from all sides.

विषया विनिवर्तन्ते निराहारस्य देहिनः। रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते ॥

viṣayā vinivartante nirāhārasya dehinaḥ rasavarjaṃ raso.apyasya paraṃ dṛṣṭvā nivartate

Objects of sense draw back from a person who is abstinent not so the taste (for those objects). But even the taste departs from him, when he has seen the Supreme.

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

yatato hyapi kaunteya puruṣasya vipaścitaḥ indriyāṇi pramāthīni haranti prasabhaṃ manaḥ

The boisterous senses, O son of Kuntī! carry away by force the mind even of a wise man, who exerts himself (for final emancipation).

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

tāni sarvāṇi saṃyamya yukta āsīta matparaḥ vaśe hi yasyendriyāṇi tasya prajñā pratiṣṭhitā

Restraining them all, a man should remain engaged in devotion, making me his only resort. For his mind is steady whose senses are under his control.

ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते। सङ्गात्सञ्जायते कामः कामात्क्रोधोऽभिजायते ॥

dhyāyato viṣayānpuṃsaḥ saṅgasteṣūpajāyate saṅgātsañjāyate kāmaḥ kāmātkrodho.abhijāyate

The man who ponders over objects of sense forms an attachment to them from (that) attachment is produced desire and from desire anger is produced

क्रोधाद्भवति सम्मोहः सम्मोहात्स्मृतिविभ्रमः। स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति ॥

krodhādbhavati sammohaḥ sammohātsmṛtivibhramaḥ smṛtibhraṃśād buddhināśo buddhināśātpraṇaśyati

from anger results want of discrimination from want of discrimination, confusion of the memory from confusion of the memory, loss of reason

रागद्वेषविमुक्तैस्तु विषयानिन्द्रियैश्चरन् | (or वियुक्तैस्तु) आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति ॥

rāgadveṣavimuktaistu viṣayānindriyaiścaran orviyuktaistu ātmavaśyairvidheyātmā prasādamadhigacchati

and in consequence of loss of reason. he is utterly ruined. But the self-restrained man who moves among objects with senses under the control of his own self and free from affection and aversion obtains tranquillity. When there is tranquillity

प्रसादे सर्वदुःखानां हानिरस्योपजायते। प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते ॥

prasāde sarvaduḥkhānāṃ hānirasyopajāyate prasannacetaso hyāśu buddhiḥ paryavatiṣṭhate

all his miseries are destroyed for the mind of him whose heart is tranquil soon becomes steady.

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

nāsti buddhirayuktasya na cāyuktasya bhāvanā na cābhāvayataḥ śāntiraśāntasya kutaḥ sukham

He who is not self-restrained has no steadiness of mind nor has he who is not self-restrained perseverance in the pursuit of self-knowledge there is no tranquillity for him who does not persevere in the pursuit of self-knowledge and whence can there be happiness for one who is not tranquil? For the heart which follows the rambling senses leads away his judgment

इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते। तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि ॥

indriyāṇāṃ hi caratāṃ yanmano.anuvidhīyate tadasya harati prajñāṃ vāyurnāvamivāmbhasi

as the wind leads a boat astray upon the waters.

तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः। इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥

tasmādyasya mahābāho nigṛhītāni sarvaśaḥ indriyāṇīndriyārthebhyastasya prajñā pratiṣṭhitā

Therefore, O you of mighty arms! his mind is steady whose senses are restrained on all sides from objects of sense.

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

yā niśā sarvabhūtānāṃ tasyāṃ jāgarti saṃyamī yasyāṃ jāgrati bhūtāni sā niśā paśyato muneḥ

The self-restrained man is awake, when it is night for all beings and when all beings are awake, that is the night of the right-seeing sage.

आपूर्यमाणमचलप्रतिष्ठं समुद्रमापः प्रविशन्ति यद्वत्। तद्वत्कामा यं प्रविशन्ति सर्वे स शान्तिमाप्नोति न कामकामी ॥

āpūryamāṇamacalapratiṣṭhaṃ samudramāpaḥ praviśanti yadvat tadvatkāmā yaṃ praviśanti sarve sa śāntimāpnoti na kāmakāmī

He into whom all objects of desire enter, as waters enter the ocean, which, (though) replenished, (still) keeps its position unmoved,-he only obtains tranquillity not he who desires (those) objects of desire.

विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः। निर्ममो निरहङ्कारः स शान्तिमधिगच्छति ॥

vihāya kāmānyaḥ sarvānpumāṃścarati niḥspṛhaḥ nirmamo nirahaṅkāraḥ sa śāntimadhigacchati

The man who, casting off all desires, lives free from attachments, who is free from egoism, and from (the feeling that this or that is) mine, obtains tranquillity.

एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति। स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति ॥

eṣā brāhmī sthitiḥ pārtha naināṃ prāpya vimuhyati sthitvāsyāmantakāle.api brahmanirvāṇamṛcchati

This, O son of Pṛthā! is the Brahmic state attaining to this, one is never deluded and remaining in it in (one's) last moments, one attains ( brahma - nirvāṇa ) the Brahmic bliss.