Swami SivanandaSanjaya 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.
Swami GambiranandaSanjaya said: To him who had been filled with pity, whose eyes were filled with tears and showed distress, and who was sorrowing, Madhusudana uttered these words.
Swami AdidevanandaSanjaya said: To him, who was overcome with pity, whose eyes were wet with tears, who was sorrow-stricken and bore a bewildered look, Sri Krishna spoke as follows:
Dr. S. SankaranarayanSanjaya said: To him, who was thus possessed by compassion, whose eyes were confused and filled with tears, and who was sinking in despondency, Madhusudana spoke the following words.
Shri Purohit SwamiSanjaya then told how the Lord Shri Krishna, seeing Arjuna overwhelmed with compassion, his eyes dimmed with flowing tears and full of despondency, consoled him:
Hindi
Swami Tejomayanandaसंजय ने कहा -- इस प्रकार करुणा और विषाद से अभिभूत, अश्रुपूरित नेत्रों वाले आकुल अर्जुन से मधुसूदन ने यह वाक्य कहा।।
Word meaningsHinglish
2.2BG-2-2
श्री भगवानुवाच ।
कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम् ।
अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन ॥
Swami SivanandaThe 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?"
Swami GambiranandaThe Blessed Lord said, "O Arjuna, in this perilous place, whence has this impurity come to you, entertained by unenlightened persons, which does not lead to heaven and brings infamy?"
Swami AdidevanandaThe Lord said, "Whence comes this despondency upon you, O Arjuna, in this crisis? It is unfitting for a noble person; it is disgraceful and it obstructs one's attainment of heaven."
Dr. S. SankaranarayanThe Bhagavat said, "O Arjuna! At this critical moment, whence did this sinful act come to you, which is practiced by men of low birth and leads to hell, and is inglorious?"
Shri Purohit SwamiThe Lord said: My beloved friend! Why yield to this weakness, on the eve of battle, which does no credit to those who call themselves Aryans and only brings them infamy, barring them from the gates of heaven?
Hindi
Swami Tejomayanandaश्री 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।।
Swami SivanandaDo 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!
Swami GambiranandaO Partha, do not yield to unmanliness. This does not befit you. O scorcher of foes, arise, giving up the petty weakness of heart.
Swami AdidevanandaDo not yield to unmanliness, O Arjuna, it does not befit you. Shake off this base faint-heartedness and arise, O conqueror of foes!
Dr. S. SankaranarayanDo not stoop to unmanliness, O son of Kunti! It does not befit you. Shunning the petty weakness of heart, arise, O scorcher of foes!
Shri Purohit SwamiO Arjuna! Why give way to unmanliness? O thou, who art the terror of thy enemies! Shake off such shameful effeminacy and make ready to act!
Hindi
Swami Tejomayanandaहे पार्थ क्लीव (कायर) मत बनो। यह तुम्हारे लिये अशोभनीय है, हे ! परंतप हृदय की क्षुद्र दुर्बलता को त्यागकर खड़े हो जाओ।।
Word meaningsHinglish
2.4BG-2-4
अर्जुन उवाचarjuna uvāca
कथं भीष्ममहं संख्ये द्रोणं च मधुसूदन ।
इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन ॥
Swami SivanandaArjuna 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?"
Swami GambiranandaArjuna said, "O Madhusudana, O destroyer of enemies, how can I fight with arrows in battle against Bhisma and Drona, who are worthy of adoration?"
Swami AdidevanandaArjuna said, "O slayer of foes, how can I aim arrows in battle against Bhisma and Drona, who are worthy of reverence?"
Dr. S. SankaranarayanArjuna said, "How can I fight in battle with arrows against Bhisma and Drona, both of whom are worthy of reverence? O slayer of Mandhu, O slayer of foes!"
Shri Purohit SwamiArjuna argued: My Lord! How can I, when the battle rages, send an arrow through Bheeshma and Drona, whom I should revere?
Hindi
Swami Tejomayanandaअर्जुन 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।।
Swami SivanandaBetter 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.
Swami GambiranandaRather than killing the noble-minded elders, it is better in this world to live even on alms. But by killing them, we shall only be enjoying here the pleasures of wealth and desirable things drenched in blood.
Swami AdidevanandaIt is better even to live on a beggar's fare in this world than to slay these most venerable teachers. If I were to slay my teachers, though they may be degraded by desire for wealth, I would only be enjoying blood-stained pleasures here.
Dr. S. SankaranarayanIt is indeed good to go about begging in this world without killing the elders of great dignity; however, I would not enjoy, with greed for wealth, the blood-stained objects of pleasure by killing my elders.
Shri Purohit SwamiRather, I would be content with a beggar's crust than to kill these teachers of mine, these precious noble souls! To slay these masters who are my benefactors would be to stain the sweetness of life's pleasures with their blood.
Hindi
Swami Tejomayanandaइन 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।।
Word meaningsHinglish
2.6BG-2-6
न चैतद्विद्मः कतरन्नो गरीयो ।
यद्वा जयेम यदि वा नो जयेयुः ।
यानेव हत्वा न जिजीविषाम ।
स्तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः ॥
na caitadvidmaḥ kataranno garīyo |
yadvā jayema yadi vā no jayeyuḥ |
yāneva hatvā na jijīviṣāma |
ste'vasthitāḥ pramukhe dhārtarāṣṭrāḥ ||
Translation
Swami SivanandaI 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.
Swami GambiranandaWe do not know which is better for us, whether we shall win or they shall conquer us. Those very sons of Dhrtarastra, whom we do not wish to kill, stand in confrontation.
Swami AdidevanandaWe do not know which of the two is better for us: whether our vanquishing them or their vanquishing us. The very sons of Dhrtarastra, whom, if we were to slay, we would not wish to live, even they are standing in array against us.
Dr. S. SankaranarayanWhether we should conquer in the battle, or they should conquer us—we do not know which is better for us. For, having killed whom, we would not wish to live at all, the same persons stand before us as Dhrtarastra's men.
Shri Purohit SwamiNor can I say whether it would be better for them to conquer me or for me to conquer them, since I would no longer care to live if I killed these sons of Dhritarashtra, who are now preparing for battle.
Hindi
Swami Tejomayanandaहम 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।।
Swami SivanandaMy 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.
Swami GambiranandaWith my nature overpowered by weak commiseration, my mind bewildered about duty, I supplicate You. Tell me for certain what is better; I am Your disciple, having taken refuge in You. Instruct me.
Swami AdidevanandaWith my heart stricken by the fault of weak compassion, my mind perplexed about my duty, I implore you to tell me for certain what is good for me. I am your disciple; teach me, who have taken refuge in you.
Dr. S. SankaranarayanWith my very nature, overpowered by the taint of pity, and with my mind, utterly confused as to the right action at this present juncture, I ask you: Tell me definitely what would be good for me; I am your pupil; please teach me, who is taking refuge in You.
Shri Purohit SwamiMy heart is oppressed with pity, and my mind is confused as to what my duty is. Therefore, my Lord, tell me what is best for my spiritual welfare, for I am Your disciple. Please direct me, I pray.
Hindi
Swami Tejomayanandaकरुणा 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।।
Word meaningsHinglish
2.8BG-2-8
न हि प्रपश्यामि ममापनुद्या ।
द्यच्छोकमुच्छोषणमिन्द्रियाणाम् ।
अवाप्य भूमावसपत्नमृद्धम् ।
राज्यं सुराणामपि चाधिपत्यम् ॥
na hi prapaśyāmi mamāpanudyā |
dyacchokamucchoṣaṇamindriyāṇām |
avāpya bhūmāvasapatnamṛddham |
rājyaṃ surāṇāmapi cādhipatyam ||
Translation
Swami SivanandaI 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.
Swami GambiranandaFor I do not see anything that, even after acquiring on this earth a prosperous kingdom free from enemies and even sovereignty over the gods, can remove my sorrow that is blasting the senses.
Swami AdidevanandaEven if I were to win unchallenged sovereignty of a prosperous earth or even lordship over the Devas, I do not feel that it would dispel the grief that withers up my senses.
Dr. S. SankaranarayanI do not clearly see what would drive out my grief, the scorcher of my senses, even after achieving a prosperous and unrivaled kingship on this earth and also the overlordship of the gods in the heavens.
Shri Purohit SwamiFor even if I were to attain the monarchy of the visible world, or the sovereignty over the invisible world, it would not drive away the anguish that is now paralyzing my senses.
Hindi
Swami Tejomayanandaपृथ्वी 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।।
evamuktvā hṛṣīkeśaṃ guḍākeśaḥ parantapa |
na yotsya iti govindamuktvā tūṣṇīṃ babhūva ha ||
Translation
Swami SivanandaSanjaya 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.
Swami GambiranandaSanjaya said: Having spoken thus to Hrsikesa (Krsna), Gudakesa (Arjuna), the afflictor of foes, verily became silent, telling Govinda, 'I shall not fight.'
Swami AdidevanandaSanjaya said, Having thus spoken to Sri Krsna, Arjuna, the conqueror of sleep and the scorcher of foes, said, "I will not fight," and became silent.
Dr. S. SankaranarayanSanjaya said, "O scorcher of foes, Dhrtarastra! Having spoken to Hrsikesa, the master of sense-organs, Govinda, in this manner, and having declared, 'I will not fight,' Gudakesa became silent!"
Shri Purohit SwamiSanjaya continued: "Arjuna, the conqueror of all enemies, then told the Lord of All-Hearts that he would not fight, and became silent, O King!
Hindi
Swami Tejomayanandaसंजय ने कहा -- इस प्रकार गुडाकेश परंतप अर्जुन भगवान् हृषीकेश से यह कहकर कि हे गोविन्द "मैं युद्ध नहीं करूँगा" चुप हो गया।।
Word meaningsHinglish
2.10BG-2-10
तमुवाच हृषीकेशः प्रहसन्निव भारत ।
सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः ॥
Swami SivanandaTo him who was despondent in the midst of the two armies, Krishna, smiling, O Bharata, spoke these words.
Swami GambiranandaO descendant of Bharata, Hrsikesa, mocking as it were, said these words to him who was sorrowing between the two armies:
Swami AdidevanandaO King, to him who was thus sorrowing between the two armies, Sri Krishna spoke the following words, as if smiling (by way of ridicule).
Dr. S. SankaranarayanO descendant of Bharata, Hrsikesa, as if smiling, spoke to him who was sinking in despondency between two armies.
Shri Purohit SwamiThereupon, the Lord, with a gracious smile, addressed him who was so much depressed in the midst of the two armies.
Hindi
Swami Tejomayanandaहे भारत (धृतराष्ट्र) ! दोनों सेनाओं के बीच में उस शोकमग्न अर्जुन को भगवान् हृषीकेश ने हँसते हुए से यह वचन कहे।।
Swami SivanandaThe 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."
Swami GambiranandaThe Blessed Lord said, "You grieve for those who are not to be grieved for; and you speak words of wisdom! The learned do not grieve for the departed nor for those who have not departed.
Swami AdidevanandaThe Lord said, "You grieve for those who should not be grieved for; yet you speak words of wisdom. The wise grieve neither for the dead nor for the living."
Dr. S. SankaranarayanWhile lamenting for those who cannot be lamented on and those who do not deserve to be lamented on, you do not speak like a wise man! The learned do not lament for those who have departed life and those who have not departed life.
Shri Purohit SwamiLord Shri Krishna said: Why grieve for those for whom no grief is due, yet professing wisdom? The wise grieve neither for the dead nor the living.
Hindi
Swami Tejomayanandaश्री 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।।
Word meaningsHinglish
2.12BG-2-12
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 ||
Translation
Swami SivanandaNor, at any time, was I not, nor thou, nor these rulers of men; nor, verily, shall we ever cease to be hereafter.
Swami GambiranandaBut certainly it is not a fact that I did not exist at any time; nor you, nor these rulers of men. And surely it is not that we all shall cease to exist after this.
Swami AdidevanandaThere never was a time when I did not exist, nor you, nor any of these kings. Nor will there be any time in the future when all of us shall cease to exist.
Dr. S. SankaranarayanNever indeed at any time did I not exist, nor you, nor these kings; and never shall we all not exist hereafter.
Shri Purohit SwamiThere was never a time when I was not, nor you, nor these princes were not; there will never be a time when we shall cease to exist.
Hindi
Swami Tejomayanandaवास्तव 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।।
Word meaningsHinglish
2.13BG-2-13
देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा ।
तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति ॥
Swami SivanandaJust 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.
Swami GambiranandaAs boyhood, youth, and decrepitude are to an embodied being in this present body, so is the acquisition of another body. Therefore, an intelligent person does not get deluded.
Swami AdidevanandaJust as the self associated with a body passes through childhood, youth, and old age, so too, at death, it passes into another body. A wise man is not deluded by that.
Dr. S. SankaranarayanJust as boyhood, youth, and old age come to the embodied soul in this body, so too is the attainment of another body; the wise man is not deluded by this.
Shri Purohit SwamiAs the soul experiences infancy, youth, and old age in this body, so finally it passes into another; the wise have no delusion about this.
Hindi
Swami Tejomayanandaजैसे 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।।
Word meaningsHinglish
2.14BG-2-14
मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः ।
आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत ॥
Swami SivanandaThe 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.
Swami GambiranandaBut the contacts of the organs with the objects are the producers of cold and heat, happiness, and sorrow. They have a beginning and an end and are transient. Bear them, O descendant of Bharata.
Swami AdidevanandaThe contact of the senses with their objects, O Arjuna, gives rise to feelings of cold and heat, pleasure and pain. They come and go, never lasting long. Endure them, O Arjuna.
Dr. S. SankaranarayanO son of Kunti! The touches with the matras cause feelings of cold and heat, pleasure and pain; they are of the nature of coming and going and are transient. Bear them, O Descendant of Bharata!
Shri Purohit SwamiThose external relations that bring cold and heat, pain and happiness come and go; they are not permanent. Endure them bravely, O Prince!
Hindi
Swami Tejomayanandaहे 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।।
Word meaningsHinglish
2.15BG-2-15
यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ ।
समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते ॥
yaṃ hi na vyathayantyete puruṣaṃ puruṣarṣabha |
samaduḥkhasukhaṃ dhīraṃ so'mṛtatvāya kalpate ||
Translation
Swami SivanandaThat 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.
Swami GambiranandaO Arjuna, who is foremost among men, verily, the person whom these do not torment, the wise man to whom sorrow and happiness are the same—he is fit for immortality.
Swami AdidevanandaFor, he whom these do not affect, O chief of men, and to whom pain and pleasure are equal - that steadfast man alone is worthy of immortality.
Dr. S. SankaranarayanO best among persons! That wise person becomes immortal, whom these situations do not trouble, and to whom pleasure and pain are equal.
Shri Purohit SwamiThe hero whose soul is unmoved by circumstances, who accepts pleasure and pain with equanimity, is only fit for immortality.
Hindi
Swami Tejomayanandaहे 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।।
Swami SivanandaThe 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).
Swami GambiranandaThere is no being of the unreal; the real has no non-existence. Yet, the nature of both has been realized by the seers of Truth.
Swami AdidevanandaThe unreal never comes into being, the real never ceases to be. The truth about these two is seen by the seers.
Dr. S. SankaranarayanBirth does not happen to what is non-existent, and destruction to what is existent; the finality of these two has been seen by the seers of reality.
Shri Purohit SwamiThat which is not shall never be; that which is shall never cease to be. These truths are self-evident to the wise.
Hindi
Swami Tejomayanandaअसत् 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।।
avināśi tu tadviddhi yena sarvamidaṃ tatam |
vināśamavyayasyāsya na kaścit kartumarhati ||
Translation
Swami SivanandaKnow that to be indestructible, by which all this is pervaded. No one can cause the destruction of that, the Imperishable.
Swami GambiranandaBut know that to be indestructible by which all this is pervaded. No one can bring about the destruction of this immutable.
Swami AdidevanandaKnow that to be indestructible by which all this is pervaded. No one can cause the destruction of this immutable.
Dr. S. SankaranarayanAnd know That to be indestructible, by Which all this (universe) is pervaded; no one is capable of causing destruction to this unchanging One.
Shri Purohit SwamiThe Spirit, which pervades all that is seen, is imperishable. Nothing can destroy it.
Hindi
Swami Tejomayanandaउस वस्तु को तुम अविनाशी जानों, जिससे यह सम्पूर्ण जगत् व्याप्त है। इस अव्यय का नाश करने में कोई भी समर्थ नहीं है।।
Word meaningsHinglish
2.18BG-2-18
अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः ।
अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत ॥
antavanta ime dehā nityasyoktāḥ śarīriṇaḥ |
anāśino'prameyasya tasmādyudhyasva bhārata ||
Translation
Swami SivanandaThese bodies of the embodied Self, which are eternal, indestructible, and immeasurable, are said to have an end. Therefore, fight, O Arjuna.
Swami GambiranandaThese destructible bodies are said to belong to the everlasting, indestructible, and indeterminable embodied One. Therefore, O descendant of Bharata, join the battle.
Swami AdidevanandaThese bodies of the Jiva (the embodied self) are said to have an end, while the Jiva itself is eternal, indestructible, and incomprehensible. Therefore, fight, O Bharata (Arjuna).
Dr. S. SankaranarayanThese physical bodies, which have an end and suffer destruction, are declared to belong to the eternal, embodied Soul, which is indestructible and incomprehensible. Therefore, fight, O descendant of Bharata!
Shri Purohit SwamiThe material bodies that this Eternal, Indestructible, and Immeasurable Spirit inhabits are all finite; therefore, fight, O valiant man!
Hindi
Swami Tejomayanandaइस नाशरहित अप्रमेय नित्य देही आत्मा के ये सब शरीर नाशवान् कहे गये हैं। इसलिये हे भारत ! तुम युद्ध करो।।
Word meaningsHinglish
2.19BG-2-19
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 ||
Translation
Swami SivanandaHe 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.
Swami GambiranandaHe who thinks of this One as the killer, and he who thinks of this One as the one being killed, both of them do not know. This One neither kills nor is It killed.
Swami AdidevanandaHe who considers It (the self) to be the slayer, and he who thinks of It as slain—both are ignorant. For, the self neither slays nor is being slain.
Dr. S. SankaranarayanWhoever views This as the slayer and whoever believes This to be the slain, both of them do not understand: This does not slay, nor is This slain.
Shri Purohit SwamiHe who thinks that the Spirit kills, and he who thinks of it as killed, are both ignorant. The Spirit neither kills nor is it killed.
Hindi
Swami Tejomayanandaजो 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।।
Word meaningsHinglish
2.20BG-2-20◆
न जायते म्रियते वा कदाचि ।
न्नायं भूत्वा भविता वा न भूयः ।
अजो नित्यः शाश्वतोऽयं पुराणो ।
न हन्यते हन्यमाने शरीरे ॥
na jāyate mriyate vā kadāci |
nnāyaṃ bhūtvā bhavitā vā na bhūyaḥ |
ajo nityaḥ śāśvato'yaṃ purāṇo |
na hanyate hanyamāne śarīre ||
Word by word
नnotजायतेis bornम्रियतेdiesवाorकदाचित्everभूत्वाhaving come into beingभविताwill beभूयःagainअजःunbornनित्यःeternalशाश्वतःeverlastingपुराणःancientहन्यतेis slainहन्यमानेwhen being slainशरीरेin the body
Translation
Swami SivanandaIt 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.
Swami GambiranandaNever is this One born, nor does It ever die; nor, having come into existence, does It cease to be. This One is birthless, eternal, undecaying, and ancient; It is not killed when the body is killed.
Swami AdidevanandaIt is never born; it never dies; having come into existence once, it never ceases to exist. Unborn, eternal, perpetual, and primordial, it is not destroyed when the body is destroyed.
Dr. S. SankaranarayanThis is neither born nor ever dies; nor, having not been at one time, will it come to be again. It is unborn, destructionless, eternal, and ancient, and is not slain even when the body is slain.
Shri Purohit SwamiIt was not born; it will never die, nor, once having been, can it cease to exist. Unborn, eternal, ever-enduring, yet most ancient, the spirit does not die when the body is dead.
Simple meaning written for this site
The self is never born and never dies, nor, having once existed, does it cease to be. Unborn, eternal, everlasting and ancient, it is not killed when the body is killed.
Hindi
Swami Tejomayanandaयह 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।।
Hinglish
Written for this siteAatma na kabhi janm leti hai, na kabhi marti hai. Yeh ajanmi, nitya, shaashwat aur puraani hai. Sharir ke maare jaane par bhi aatma nahin maari jaati.
2.21BG-2-21
वेदाविनाशिनं नित्यं य एनमजमव्ययम् ।
कथं स पुरुषः पार्थ कं घातयति हन्ति कम् ॥
vedāvināśinaṃ nityaṃ ya enamajamavyayam |
kathaṃ sa puruṣaḥ pārtha kaṃ ghātayati hanti kam ||
Translation
Swami SivanandaWhoever knows it to be indestructible, eternal, unborn, and inexhaustible, how can that person slay, O Arjuna, or cause to be slain?
Swami GambiranandaO Partha, he who knows this One as indestructible, eternal, birthless, and undecaying—how can that person kill, or cause to be killed, whom?
Swami AdidevanandaHe who knows this self to be indestructible, unborn, unchanging, and thus eternal—how, O Arjuna, does he cause anyone to be killed, and whom does he kill?
Dr. S. SankaranarayanWhoever realizes this to be changeless, destructionless, unborn, and immutable, how can that person be slain? How can they slay anyone else? O son of Prtha!
Shri Purohit SwamiHe who knows the Spirit to be indestructible, immortal, unborn, and always the same, how should he kill or cause to be killed?
Hindi
Swami Tejomayanandaहे पार्थ ! जो पुरुष इस आत्मा को अविनाशी, नित्य और अव्ययस्वरूप जानता है, वह कैसे किसको मरवायेगा और कैसे किसको मारेगा?
वासांसिgarmentsजीर्णानिworn outयथाasविहायhaving discardedनवानिnew onesगृह्णातिtakes upनरःa personअपराणिothersतथाsoशरीराणिbodiesअन्यानिotherसंयातिentersदेहीthe embodied one
Translation
Swami SivanandaJust 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.
Swami GambiranandaAs after rejecting worn-out clothes, a man takes up other new ones, likewise, after rejecting worn-out bodies, the embodied one unites with other new ones.
Swami AdidevanandaAs a man casts off worn-out garments and puts on new ones, so does the embodied self cast off its worn-out bodies and enter into new ones.
Dr. S. SankaranarayanJust as a man rejects tattered garments and takes on new ones, so too, the embodied Self, discarding worn-out bodies, rightly obtains new ones.
Shri Purohit SwamiAs a man discards his threadbare robes and puts on new ones, so the Spirit throws off its worn-out bodies and takes on fresh ones.
Simple meaning written for this site
As a person sets aside worn-out clothes and puts on new ones, so the embodied self sets aside worn-out bodies and enters others that are new.
Hindi
Swami Tejomayanandaजैसे 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।।
Hinglish
Written for this siteJaise insaan purane kapde utaar kar naye kapde pehen leta hai, waise hi aatma purane sharir chhodkar naye sharir mein pravesh karti hai.
2.23BG-2-23
नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः ।
न चैनं क्लेदयन्त्यापो न शोषयति मारुतः ॥
nainaṃ chindanti śastrāṇi nainaṃ dahati pāvakaḥ |
na cainaṃ kledayantyāpo na śoṣayati mārutaḥ ||
Translation
Swami SivanandaWeapons cannot cut it, fire cannot burn it, water cannot wet it, wind cannot dry it.
Swami GambiranandaWeapons cannot cut It, fire cannot burn It, water cannot moisten It, and air cannot dry It.
Swami AdidevanandaWeapons cannot cleave It, fire cannot burn It, waters cannot wet It, and wind cannot dry It.
Dr. S. SankaranarayanWeapons cannot cut This; fire cannot burn This; water cannot make This wet; and the wind cannot make This dry.
Shri Purohit SwamiWeapons cannot cleave it, fire cannot burn it, water cannot drench it, and wind cannot dry it.
Hindi
Swami Tejomayanandaइस 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।।
Word meaningsHinglish
2.24BG-2-24
अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च ।
नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः ॥
acchedyo'yamadāhyo'yamakledyo'śoṣya eva ca |
nityaḥ sarvagataḥ sthāṇuracalo'yaṃ sanātanaḥ ||
Translation
Swami SivanandaThis Self cannot be cut, burned, wetted, nor dried up; it is eternal, all-pervasive, stable, immovable, and ancient.
Swami GambiranandaIt cannot be cut, burned, moistened, or dried up; it is eternal, omnipresent, stationary, unmoving, and unchanging.
Swami AdidevanandaIt cannot be cleaved; It cannot be burned; It cannot be wetted, and It cannot be dried; It is eternal, all-pervasive, stable, immovable, and primordial.
Dr. S. SankaranarayanThis cannot be cut; this cannot be burnt; this cannot be made wet nor dried; this is eternal, all-pervading, stable, immovable, and everlasting.
Shri Purohit SwamiIt is impenetrable; it cannot be drowned, scorched, or dried. It is eternal, all-pervasive, unchanging, immovable, and most ancient.
Hindi
Swami Tejomayanandaक्योंकि 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।।
Swami SivanandaThis Self is said to be unmanifested, unthinkable, and unchangeable. Therefore, knowing this to be so, you should not grieve.
Swami GambiranandaIt is said that This is unmanifest; This is inconceivable; This is unchangeable. Therefore, having known This thus, you ought not to grieve.
Swami AdidevanandaThis (self) is said to be unmanifest, inconceivable, and unchanging. Therefore, knowing it thus, it does not befit you to grieve.
Dr. S. SankaranarayanThis is declared to be non-evident, imponderable, and unchangeable. Therefore, understanding this as such, you should not lament.
Shri Purohit SwamiIt is named the Unmanifest, the Unthinkable, and the immutable. Therefore, knowing the Spirit as such, you have no cause to grieve.
Hindi
Swami Tejomayanandaयह आत्मा अव्यक्त, अचिन्त्य और अविकारी कहा जाता है; इसलिए इसको इस प्रकार जानकर तुमको शोक करना उचित नहीं है।।
Swami SivanandaBut even if thou thinkest of It as constantly being born and constantly dying, even then, O mighty-armed one, thou shouldst not grieve.
Swami GambiranandaOn the other hand, if you think this One is born continually or constantly dies, even then, O mighty-armed one, you should not grieve.
Swami AdidevanandaOr, if you consider this self as constantly being born and constantly dying, O mighty-armed one, it still does not become you to feel grief.
Dr. S. SankaranarayanOn the other hand, if you deem this as being born constantly or as dying constantly, even then, O mighty-armed one, you should not lament.
Shri Purohit SwamiEven if thou thinkest of it as constantly being born and constantly dying, O Mighty Man, thou still hast no cause to grieve.
Hindi
Swami Tejomayanandaऔर यदि तुम आत्मा को नित्य जन्मने और नित्य मरने वाला मानो तो भी, हे महाबाहो ! इस प्रकार शोक करना तुम्हारे लिए उचित नहीं है।।
Word meaningsHinglish
2.27BG-2-27
जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च ।
तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि ॥
jātasya hi dhruvo mṛtyurdhruvaṃ janma mṛtasya ca |
tasmādaparihārye'rthe na tvaṃ śocitumarhasi ||
Translation
Swami SivanandaFor the born, death is certain, and for the dead, birth is certain; therefore, you should not grieve over the inevitable.
Swami GambiranandaFor the death of anyone born is certain, and the rebirth of the dead is certain. Therefore, you should not grieve over an inevitable fact.
Swami AdidevanandaFor, death is certain for the born, and rebirth is certain for the dead; therefore, you should not grieve for what is inevitable.
Dr. S. SankaranarayanDeath is certain indeed for what is born; and birth is certain for the dead. Therefore, you should not lament over something that is unavoidable.
Shri Purohit SwamiFor death is certain for that which is born, just as birth is certain for that which is dead. Therefore, do not grieve for what is inevitable.
Hindi
Swami Tejomayanandaजन्मने 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।।
Word meaningsHinglish
2.28BG-2-28
अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत ।
अव्यक्तनिधनान्येव तत्र का परिदेवना ॥
avyaktādīni bhūtāni vyaktamadhyāni bhārata |
avyaktanidhanānyeva tatra kā paridevanā ||
Translation
Swami SivanandaBeings are unmanifest in their beginning, manifest in their middle state, O Arjuna, and unmanifest again in their end. What is there to grieve about?
Swami GambiranandaO descendant of Bharata, all beings remain unmanifested in the beginning; they become manifested in the middle. After death, they certainly become unmanifested. What lamentation can there be for them?
Swami AdidevanandaO Arjuna, beings have an unknown beginning, a known middle, and an unknown end. What is there to grieve about in all this?
Dr. S. SankaranarayanO descendant of Bharata! The beings have an unmanifest beginning, a manifest middle, and an unmanifest end. Therefore, why mourn?
Shri Purohit SwamiThe end and beginning of beings are unknown; we only see the intervening formations. So, what is there to grieve about?
Hindi
Swami Tejomayanandaहे 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 ?
āścaryavatpaśyati kaścidena |
māścaryavadvadati tathaiva cānyaḥ |
āścaryavaccainamanyaḥ śrṛṇoti |
śrutvāpyenaṃ veda na caiva kaścit ||
Translation
Swami SivanandaOne 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.
Swami GambiranandaSomeone visualizes it as a wonder; someone else talks of it as a wonder; someone else hears of it as a wonder; and yet someone else does not even realize it after hearing about it.
Swami AdidevanandaOne regards This (self) as a wonder; another speaks of It as a wonder; yet another hears of It as a wonder; and even after hearing of It, one does not know It.
Dr. S. SankaranarayanThis someone observes as a wonder; similarly, another speaks of This as a wonder; another hears This as a wonder; but even after hearing, not even one understands This.
Shri Purohit SwamiOne hears of the Spirit with surprise, another thinks it marvelous, the third listens without comprehending. Thus, though many are told about it, scarcely is there one who knows it.
Hindi
Swami Tejomayanandaकोई 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।।
Word meaningsHinglish
2.30BG-2-30
देही नित्यमवध्योऽयं देहे सर्वस्य भारत ।
तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि ॥
Swami SivanandaThis indweller in the body of everyone is ever indestructible, O Arjuna; therefore, you should not grieve for any creature.
Swami GambiranandaO descendant of Bharata, this embodied Self existing in everyone's body can never be killed; therefore, you ought not to grieve for all these beings.
Swami AdidevanandaThe self in the body, O Arjuna, is eternal and indestructible. This is the case for all selves in all bodies. Therefore, it is not fitting for you to feel grief for any being.
Dr. S. SankaranarayanO descendant of Bharata! This embodied One in the body of everyone is ever incapable of being slain. Therefore, you should not lament over all beings.
Shri Purohit SwamiDo not be anxious about these armies; the spirit in man is imperishable.
Hindi
Swami Tejomayanandaहे भारत ! यह देही आत्मा सबके शरीर में सदा ही अवध्य है, इसलिए समस्त प्राणियों के लिए तुम्हें शोक करना उचित नहीं।।
Word meaningsHinglish
2.31BG-2-31
स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि ।
धर्म्याद्धि युद्धाछ्रेयोऽन्यत्क्षत्रियस्य न विद्यते ॥
svadharmamapi cāvekṣya na vikampitumarhasi |
dharmyāddhi yuddhāchreyo'nyatkṣatriyasya na vidyate ||
Translation
Swami SivanandaFurther, having regard to your duty, you should not waver, for there is nothing higher for a Kshatriya than a righteous war.
Swami GambiranandaEven considering your own duty, you should not waver, since there is nothing better for a Ksatriya than a righteous battle.
Swami AdidevanandaFurther, considering also your own duty, it does not befit you to waver. For, to a Kshatriya, there is no greater good than a righteous war.
Dr. S. SankaranarayanFurther, considering your own duty, you should not waver. Indeed, for a Kshatriya there is no duty superior to fighting a righteous war.
Shri Purohit SwamiYou must look at your duty. Nothing can be more welcome to a soldier than a righteous war. Therefore, wavering in this resolve is unworthy, O Arjuna!
Hindi
Swami Tejomayanandaऔर स्वधर्म को भी देखकर तुमको विचलित होना उचित नहीं है, क्योंकि धर्मयुक्त युद्ध से बढ़कर दूसरा कोई कल्याणकारक कर्त्तव्य क्षत्रिय के लिये नहीं है।।
Swami SivanandaHappy 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.
Swami GambiranandaO son of Partha, happy are the Kshatriyas who come across such a battle, which presents itself unsought and is an open gate to heaven.
Swami AdidevanandaHappy are the Ksatriyas, O Arjuna, to whom such a war comes of its own accord; it opens the gates to heaven.
Dr. S. SankaranarayanO son of Prtha! By good fortune, Ksatriyas, desirous of happiness, get a war of this type, which has come of its own accord and which is an open door to heaven.
Shri Purohit SwamiBlessed are the soldiers who find their opportunity; this opportunity has opened for thee the gates of heaven.
Hindi
Swami Tejomayanandaऔर हे पार्थ ! अपने आप प्राप्त हुए और स्वर्ग के लिए खुले हुए द्वाररूप इस प्रकार के युद्ध को भाग्यवान क्षत्रिय लोग ही पाते हैं।।
Word meaningsHinglish
2.33BG-2-33
अथ चैत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि ।
ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि ॥
atha caittvamimaṃ dharmyaṃ saṃgrāmaṃ na kariṣyasi |
tataḥ svadharmaṃ kīrtiṃ ca hitvā pāpamavāpsyasi ||
Translation
Swami SivanandaBut if you will not fight this righteous war, then having abandoned your own duty and reputation, you will incur sin.
Swami GambiranandaOn the other hand, if you do not fight this righteous battle, then you will incur sin, forsaking your own duty and fame.
Swami AdidevanandaBut if you do not fight this righteous war, you will be turning away from your duty and honor, and will incur sin.
Dr. S. SankaranarayanOn the other hand, if you do not fight this righteous war, then you will incur sin by shirking your own duty and forfeiting your fame.
Shri Purohit SwamiRefuse to fight in this righteous cause, and you will be a traitor, losing fame, incurring only sin.
Hindi
Swami Tejomayanandaऔर यदि तुम इस धर्मयुद्ध को स्वीकार नहीं करोगे, तो स्वधर्म और कीर्ति को खोकर पाप को प्राप्त करोगे।।
Swami SivanandaThe 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.
Swami GambiranandaThe great chariot-riders will think of you as having desisted from the fight out of fear, and you will fall into disgrace before them whom you had been estimable to.
Swami AdidevanandaThe great warriors will think that you have fled from battle out of fear. Those who held you in high esteem will now speak of you disparagingly.
Dr. S. SankaranarayanThe mighty charioteers will think of you as having withdrawn from the battle out of fear; having been highly esteemed by these men, you will be viewed lightly.
Shri Purohit SwamiGreat generals will think that you have fled from the battlefield out of cowardice; though once honored, you will seem despicable.
Hindi
Swami Tejomayanandaऔर 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।।
avācyavādāṃśca bahūn vadiṣyanti tavāhitāḥ |
nindantastava sāmarthyaṃ tato duḥkhataraṃ nu kim ||
Translation
Swami SivanandaYour enemies, scoffing at your power, will speak many abusive words—what could be more painful than this?
Swami GambiranandaAnd your enemies will speak many indecent words while denigrating your power. What can be more painful than that?
Swami AdidevanandaYour enemies, slandering your prowess, will use words that should never be uttered. What could be more painful than that?
Dr. S. SankaranarayanYour enemies will slander your abilities and speak of you in many sayings that should not be spoken. Is there anything more painful than that?
Shri Purohit SwamiYour enemies will spread scandal and mock your courage. Is there anything more humiliating?
Hindi
Swami Tejomayanandaतुम्हारे शत्रु तुम्हारे सार्मथ्य की निन्दा करते हुए बहुत से अकथनीय वचनों को कहेंगे, फिर उससे अधिक दु:ख क्या होगा ?
Word meaningsHinglish
2.37BG-2-37
हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम् ।
तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः ॥
Swami SivanandaSlain, you will obtain heaven; victorious, you will enjoy the earth; therefore, stand up, O son of Kunti, resolved to fight.
Swami GambiranandaEither by being killed, you will attain heaven, or by winning, you will enjoy the earth. Therefore, O Arjuna, rise up with determination to fight.
Swami AdidevanandaIf slain, you will win heaven; or if victorious, you will enjoy the earth. Therefore, arise, O Arjuna, resolved to fight.
Dr. S. SankaranarayanIf you are slain, you shall attain heaven; or if you conquer, you shall enjoy the earth. Therefore, O son of Kunti, stand up with resolution made in favor of fighting the battle.
Shri Purohit SwamiIf you are killed, you will attain Heaven; if you are victorious, you will enjoy the kingdom of earth. Therefore, arise, O Son of Kunti, and fight!
Hindi
Swami Tejomayanandaयुद्ध में मरकर तुम स्वर्ग प्राप्त करोगे या जीतकर पृथ्वी को भोगोगे; इसलिय, हे कौन्तेय ! युद्ध का निश्चय कर तुम खड़े हो जाओ।।
sukhaduḥkhe same kṛtvā lābhālābhau jayājayau |
tato yuddhāya yujyasva naivaṃ pāpamavāpsyasi ||
Translation
Swami SivanandaHaving 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.
Swami GambiranandaTreating happiness and sorrow, gain and loss, and conquest and defeat with equanimity, then engage in battle. Thus, you will not incur sin.
Swami AdidevanandaHolding pleasure and pain, gain and loss, victory and defeat as equal, gird yourself up for the battle. Thus, you shall not incur any sin.
Dr. S. SankaranarayanViewing pleasure and pain, gain and loss, victory and defeat alike, you should get yourself ready for the battle. Thus, you will not incur sin.
Shri Purohit SwamiLook upon pleasure and pain, victory and defeat, with an equal eye. Be prepared for the combat, and you will commit no sin.
Hindi
Swami Tejomayanandaसुख-दु:ख, लाभ-हानि और जय-पराजय को समान करके युद्ध के लिये तैयार हो जाओ; इस प्रकार तुमको पाप नहीं होगा।।
Swami SivanandaThis, 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.
Swami GambiranandaO Partha, this wisdom has been imparted to you from the standpoint of Self-realization. But listen to this wisdom from the standpoint of Yoga, endowed with which, you will get rid of the bondage of action.
Swami AdidevanandaThis Buddhi concerning the Self (Sankhya) has been imparted to you. Now listen to this with regard to Yoga, by following which you will get rid of the bondage of Karma.
Dr. S. SankaranarayanListen, how this knowledge, imparted to you for your Sankhya, is also for the Yoga; endowed with this knowledge, you shall cast off the bondage of action, O son of Prtha!
Shri Purohit SwamiI have told you the philosophy of knowledge. Now, listen, and I will explain the philosophy of action, by means of which, O Arjuna, you will break through the bondage of all action.
Hindi
Swami Tejomayanandaहे 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।।
Swami SivanandaIn 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.
Swami GambiranandaHere, there is no waste of effort; nor is there any harm. Even a little of this righteousness saves one from great fear.
Swami AdidevanandaHere, there is no loss of effort, nor any accrual of evil. Even a little of this Dharma (called Karma Yoga) protects one from the great fear.
Dr. S. SankaranarayanHere, there is no loss due to transgression, and there is no contrary downward course (sin); even a little of this righteous thing can save one from great danger.
Shri Purohit SwamiOn this path, endeavour is never wasted nor repressed. Even a little practice of it protects one from great danger.
Hindi
Swami Tejomayanandaइसमें क्रमनाश और प्रत्यवाय दोष नहीं है। इस धर्म (योग) का अल्प अभ्यास भी महान् भय से रक्षण करता है।।
Swami SivanandaHere, O joy of the Kurus, there is only one single-pointed determination; many-branched and endless are the thoughts of the indecisive.
Swami GambiranandaO scion of the Kuru dynasty, in this there is a single, one-pointed conviction. The thoughts of the irresolute ones, however, have many branches indeed and are innumerable.
Swami AdidevanandaIn this (Karma Yoga), O Arjuna, the resolute mind is single-pointed; the minds of the irresolute are multi-branched and endless.
Dr. S. SankaranarayanO source of joy to the Kurus! The knowledge in the form of determination is one; however, the knowledge (thoughts) of those who lack determination has many branches and has no end.
Shri Purohit SwamiBy its means, the straying intellect becomes steadied in contemplating one object only; whereas the minds of the irresolute stray into innumerable bypaths.
Hindi
Swami Tejomayanandaहे कुरुनन्दन ! इस (विषय) में निश्चयात्मक बुद्धि एक ही है, अज्ञानी पुरुषों की बुद्धियां (संकल्प) बहुत भेदों वाली और अनन्त होती हैं।।
Swami SivanandaThe unwise, taking pleasure in the eulogizing words of the Vedas, utter flowery speech, saying, "There is nothing else," O Arjuna.
Swami GambiranandaO son of Prtha, those undiscerning people who utter this flowery talk, which promises birth as a result of rites and duties, and is full of various special rites meant for the attainment of enjoyment and affluence, remain engrossed in the utterances of the Vedas and declare that nothing else exists; their minds are full of desires and they have heaven as their goal.
Swami Adidevananda- O Partha, the unwise, who rejoice in the letter of the Vedas, say, "There is nothing else." They are full only of worldly desires and they hanker for heaven. They speak flowery words that offer mirth as the fruit of work. They look upon the Vedas as consisting entirely of varied rites for the attainment of pleasure and power. Those who cling so to pleasure and power are attracted by that speech (offering heavenly rewards) and are unable to develop the resolute will of a concentrated mind.
Dr. S. Sankaranarayan-. O son of Prtha! Those whose very nature is desire, whose goal is heaven, who esteem only the Vedic declaration [of fruits], who declare that there is nothing else, who proclaim this flowery speech about the paths to the lordship of the objects of enjoyment—paths that are full of different actions—and who desire action alone as a fruit of their birth—they are men without insight.
Shri Purohit SwamiOnly the ignorant speak in figurative language; it is they who extol the letter of the scriptures, saying, "There is nothing deeper than this."
Hindi
Swami Tejomayanandaहे पार्थ अविवेकी पुरुष वेदवाद में रमते हुये जो यह पुष्पिता (दिखावटी शोभा की) वाणी बोलते हैं? इससे (स्वर्ग से) बढ़कर और कुछ नहीं है।।।
Word meaningsHinglish
2.43BG-2-43
कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम् ।
क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति ॥
kāmātmānaḥ svargaparā janmakarmaphalapradām |
kriyāviśeṣabahulāṃ bhogaiśvaryagatiṃ prati ||
Translation
Swami SivanandaFull 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.
Swami GambiranandaO son of Prtha, those undiscerning people who utter this flowery talk, which promises birth as a result of rites and duties, and is full of various special rites meant for the attainment of enjoyment and affluence, remain engrossed in the utterances of the Vedas and declare that nothing else exists; their minds are full of desires and they have heaven as their goal.
Swami Adidevananda- O Partha, the unwise, who rejoice in the letter of the Vedas, say, "There is nothing else." They are full only of worldly desires and they yearn for heaven. They speak flowery words that offer mirth as the fruit of work. They view the Vedas as consisting entirely of varied rites for the attainment of pleasure and power. Those who cling so to pleasure and power are attracted by that speech (offering heavenly rewards) and are unable to develop the resolute will of a focused mind.
Dr. S. Sankaranarayan-. O son of Prtha! Those whose very nature is desire, whose goal is heaven, who esteem only the Vedic declaration [of fruits], who declare that there is nothing else, who proclaim this flowery speech about the paths to the lordship of the objects of enjoyment—paths that are full of different actions—and who desire action alone as a fruit of their birth—they are men without insight.
Shri Purohit SwamiConsulting only their own desires, they construct their own heaven, devising arduous and complex rites to secure their own pleasure and power; and the only result is rebirth.
Hindi
Swami Tejomayanandaकामनाओं 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।।
Word meaningsHinglish
2.44BG-2-44
भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम् ।
व्यवसायात्मिका बुद्धिः समाधौ न विधीयते ॥
bhogaiśvaryaprasaktānāṃ tayāpahṛtacetasām |
vyavasāyātmikā buddhiḥ samādhau na vidhīyate ||
Translation
Swami SivanandaFor 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).
Swami GambiranandaOne-pointed conviction does not become established in the minds of those who delight in enjoyment and affluence, and whose intellects are carried away by it.
Swami Adidevananda- O Partha, the unwise, who rejoice in the letter of the Vedas, say, "There is nothing else." They are full only of worldly desires and they hanker for heaven. They speak flowery words that offer mirth as the fruit of work. They look upon the Vedas as consisting entirely of varied rites for the attainment of pleasure and power. Those who cling so to pleasure and power are attracted by that speech (offering heavenly rewards) and are unable to develop the resolute will of a concentrated mind.
Dr. S. SankaranarayanThose who are very attached to the ownership of enjoyable objects and whose minds have been carried away by that (flowery speech) - their knowledge, in the form of determination, is not prescribed for concentration.
Shri Purohit SwamiWhile their minds are absorbed with thoughts of power and personal enjoyment, they cannot focus their discrimination on one point.
Hindi
Swami Tejomayanandaउससे 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।
Swami SivanandaThe 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.
Swami GambiranandaO Arjuna, the Vedas [Meaning only the portion dealing with rites and duties (karma-kanda).] have the three qualities as their object. You become free from worldliness, free from the pairs of duality, ever-poised in the quality of sattva, without (desire for) acquisition and protection, and self-collected.
Swami AdidevanandaThe Vedas have the three Gunas as their sphere, O Arjuna. You must be free from the three Gunas and be free from the pairs of opposites. Abide in pure Sattva; never care to acquire things and to protect what has been acquired, but be established in the Self.
Dr. S. SankaranarayanThe Vedas bind through the three strands. Therefore, O Arjuna, be free from the three strands, free from the pairs of opposites; be established in this eternal Being; be free from acquisition and preservation; and possess the Self.
Shri Purohit SwamiThe Vedic Scriptures tell of the three constituents of life—the Qualities. Rise above all of them, O Arjuna, above all the pairs of opposing sensations; be steadfast in truth, free from worldly anxieties, and centered in the Self.
Hindi
Swami Tejomayanandaहे 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।।
Swami SivanandaTo 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.
Swami GambiranandaA Brahmana with realization has that much utility in all the Vedas as a person has in a well when there is a flood all around.
Swami AdidevanandaWhat use does a thirsty person have for a water reservoir when all sides of it are flooded—that is the only use of all the Vedas for a Brahmana who knows.
Dr. S. SankaranarayanWhat portion of a reservoir, flooded with water everywhere, is useful for a man in thirst? That much portion alone in all the Vedas is useful for an intelligent student of the Vedas.
Shri Purohit SwamiAs a man can drink water from any side of a full tank, so the skilled theologian can extract from any scripture that which will serve their purpose.
Hindi
Swami Tejomayanandaसब 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।।
Word meaningsHinglish
2.47BG-2-47◆
कर्मण्येवाधिकारस्ते मा फलेषु कदाचन ।
मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि ॥
karmaṇyevādhikāraste mā phaleṣu kadācana |
mā karmaphalaheturbhūrmā te saṅgo'stvakarmaṇi ||
Word by word
कर्मणिin actionएवaloneअधिकारःright, claimतेyourमाneverफलेषुin the fruitsकदाचनat any timeकर्मफलहेतुःone motivated by the fruit of actionभूःbeसङ्गःattachmentअस्तुlet there beअकर्मणिin inaction
Translation
Swami SivanandaYour 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.
Swami GambiranandaYour right is only to act, not to the results. Do not be the cause of the results of action. Do not have any inclination towards inaction.
Swami AdidevanandaYou have the right to work alone, but not to the fruits of it. Do not be driven by the results of your work, nor have attachment to inaction.
Dr. S. SankaranarayanLet your claim rest on action alone and never on the fruits; you should never be the cause of the fruits of action; let not your attachment be to inaction.
Shri Purohit SwamiBut you have only the right to work, but none to the fruit of it. Let not the fruit of your action be your motive; nor be you enamored of inaction.
Simple meaning written for this site
Your claim is to the work alone, never to its results. Do not let the fruit of action be your motive, and do not cling to inaction either.
Hindi
Swami Tejomayanandaकर्म 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।।
Hinglish
Written for this siteTumhara adhikaar sirf karm karne par hai, uske phal par kabhi nahin. Phal ko apne karm ka maqsad mat banao, aur karm na karne mein bhi mat atko.
yogasthaḥ kuru karmāṇi saṅgaṃ tyaktvā dhanañjaya |
siddhyasiddhyoḥ samo bhūtvā samatvaṃ yoga ucyate ||
Translation
Swami SivanandaPerform action, O Arjuna, being steadfast in Yoga, abandoning attachment and balanced in success and failure; evenness of mind is called Yoga.
Swami GambiranandaBy being established in Yoga, O Dhananjaya (Arjuna), undertake actions, casting off attachment and remaining equanimous in success and failure. Equanimity is called Yoga.
Swami AdidevanandaAbandoning attachment and established in Yoga, perform works, viewing success and failure with an even mind. Evenness of mind is said to be Yoga.
Dr. S. SankaranarayanO Dhananjaya! Establish yourself in the Yoga, perform actions while abandoning attachment, and remain even-minded in success and failure; for, even-mindedness is said to be the Yoga.
Shri Purohit SwamiRevised: Perform all your actions with your mind concentrated on the Divine, renouncing attachment and looking upon success and failure with an equal eye. Spirituality implies equanimity.
Hindi
Swami Tejomayanandaहे 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।।
Swami SivanandaFar lower than the Yoga of wisdom is action, O Arjuna. Seek thou refuge in wisdom; wretched are those whose motive is the fruit.
Swami GambiranandaO Dhananjaya, indeed, action is inferior to the yoga of wisdom. Take refuge in wisdom. Those who thirst for rewards are pitiable.
Swami AdidevanandaAction done with attachment, O Arjuna, is far inferior to action done with evenness of mind. Seek refuge in evenness of mind; those who act with a motive for results are miserable.
Dr. S. SankaranarayanO Dhananjaya! The inferior action stays away at a distance due to the yoga of one's contact with the determining faculty; in the determining faculty, you must seek refuge; wretched are those who are the cause of the fruits of action.
Shri Purohit SwamiPhysical action is far inferior to an intellect concentrated on the Divine. Therefore, have recourse to Pure Intelligence. It is only the small-minded who work for reward.
Hindi
Swami Tejomayanandaइस बुद्धियोग की तुलना में(सकाम) कर्म अत्यन्त निकृष्ट हैं? इसलिये हे धनंजय तुम बद्धि की शरण लो फल की इच्छा करनेवाले कृपण (दीन) हैं।।
Swami SivanandaEndowed 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.
Swami GambiranandaPossessed of wisdom, one rejects here both virtue and vice. Therefore, devote yourself to (Karma-) yoga; for yoga is skilfulness in action.
Swami AdidevanandaA person with an evenness of mind discards both good and evil here and now. Therefore, strive for Yoga; for Yoga is skill in action.
Dr. S. SankaranarayanWhoever is endowed with the faculty of determination casts off both good and bad actions. Therefore, strive for Yoga, which is proficiency in action.
Shri Purohit SwamiWhen a person attains Pure Reason, they renounce in this world the results of both good and evil. Cling to Right Action. Spirituality is the true art of living.
Hindi
Swami Tejomayanandaसमत्वबुद्धि 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।।
Swami SivanandaThe 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.
Swami GambiranandaFor those devoted to wisdom, they become enlightened men by giving up the fruits of their actions, and thus they reach a state beyond evil, having been freed from the bondage of birth.
Swami AdidevanandaThe wise, who possess evenness of mind, relinquish the fruits born of action, and are freed from the bondage of birth, going to the region beyond all ills.
Dr. S. SankaranarayanBy renouncing the fruits of their actions, the intelligent ones, endowed with the power of determination and freed from the bonds of birth, go to a place that is free from illness.
Shri Purohit SwamiThe sages, guided by pure intellect, renounce the fruits of their actions; and, thus freed from the shackles of rebirth, they attain the highest bliss.
Hindi
Swami Tejomayanandaबुद्धियोग युक्त मनीषी लोग कर्मजन्य फलों को त्यागकर जन्मरूप बन्धन से मुक्त हुये अनामय अर्थात् निर्दोष पद को प्राप्त होते हैं।।
Word meaningsHinglish
2.52BG-2-52
यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति ।
तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च ॥
yadā te mohakalilaṃ buddhirvyatitariṣyati |
tadā gantāsi nirvedaṃ śrotavyasya śrutasya ca ||
Translation
Swami SivanandaWhen 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.
Swami GambiranandaWhen your mind goes beyond the turbidity of delusion, then you will acquire dispassion for what has to be heard and what has already been heard.
Swami AdidevanandaWhen your intellect has passed beyond the tangle of delusion, you will yourself feel disgusted with what you have heard and what you will hear.
Dr. S. SankaranarayanWhen your determining faculty surpasses the impenetrable thicket of delusion, then you will attain an attitude of futility regarding what needs to be heard and what has been heard.
Shri Purohit SwamiWhen your reason has crossed the entanglements of illusion, then you will become indifferent to both the philosophies you have heard and those you may yet hear.
Hindi
Swami Tejomayanandaजब 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।।
Word meaningsHinglish
2.53BG-2-53
श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला ।
समाधावचला बुद्धिस्तदा योगमवाप्स्यसि ॥
śrutivipratipannā te yadā sthāsyati niścalā |
samādhāvacalā buddhistadā yogamavāpsyasi ||
Translation
Swami SivanandaWhen 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.
Swami GambiranandaWhen your mind, which has become bewildered by hearing, becomes unshakable and steadfast in the Self, then you will attain Yoga that arises from discrimination.
Swami AdidevanandaWhen your intellect, having been well enlightened by hearing from Me and firmly placed, stands unshaken in a concentrated mind, then you will attain the vision of the Self.
Dr. S. SankaranarayanWhen your determining faculty, which had been previously confused by your hearing of scriptural declarations of fruits, stands stable in concentration, then you shall attain Yoga.
Shri Purohit SwamiWhen the intellect, bewildered by the multiplicity of holy scriptures, stands unperturbed in blissful contemplation of the infinite, then you have attained spirituality.
Hindi
Swami Tejomayanandaजब 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।।
Word meaningsHinglish
2.54BG-2-54
अर्जुन उवाचarjuna uvāca
स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव ।
स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम् ॥
sthitaprajñasya kā bhāṣā samādhisthasya keśava |
sthitadhīḥ kiṃ prabhāṣeta kimāsīta vrajeta kim ||
Translation
Swami SivanandaArjuna 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?"
Swami GambiranandaArjuna said, "O Kesava, what is the description of a man of steady wisdom who is self-absorbed? How does he speak, sit, and move about?"
Swami AdidevanandaArjuna said, "What is the mode of speech of one who is of firm wisdom, established in the control of the mind? What does a man of firm wisdom speak, O Krsna? How does he sit? How does he move?"
Dr. S. SankaranarayanArjuna said, "O Kesava! What is the meaning of sthita-prajna (a man-of-stabilized-intellect) when applied to a man fixed in concentration? What does sthira-dhih (the fixed-minded) imply? Where does the fixed-minded abide? And what is their goal?"
Shri Purohit SwamiArjuna asked: My Lord! How can we recognize the saint who has attained Pure Intellect, who has reached this state of Bliss, and whose mind is steady? How does he talk, how does he live, and how does he act?
Hindi
Swami Tejomayanandaअर्जुन 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
Swami SivanandaThe 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."
Swami GambiranandaThe Blessed One said, "O Partha, when one fully renounces all the desires that have entered the mind and remains satisfied in the Self alone, then he is called a man of steady wisdom."
Swami AdidevanandaThe Lord said, "When a man renounces all the desires of the mind and is content with himself, then he is said to possess firm wisdom."
Dr. S. SankaranarayanThe Bhagavat said, "O son of Prtha! When a man casts off all desires existing in his mind and remains content in the Self by the self (mind), then he is called a man of stabilized intellect."
Shri Purohit SwamiLord Shri Krishna replied: When a person has given up the desires of their heart and is content with the Self alone, they have surely reached the highest state.
Hindi
Swami Tejomayanandaश्री 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।।
Swami SivanandaHe 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.
Swami GambiranandaThat monk is called a man of steady wisdom when his mind is unperturbed even in sorrow, he is free from longing for delights, and has gone beyond attachment, fear, and anger.
Swami AdidevanandaHe whose mind is not perturbed by pain, who has no longing for pleasures, who is free from desire, fear, and anger—he is called a sage of firm wisdom.
Dr. S. SankaranarayanHe whose mind is undisturbed amidst sorrows, who is free from desire amidst pleasures, and from whom longing, fear, and wrath have departed—he is said to be a firm-minded sage.
Shri Purohit SwamiThe sage whose mind is unruffled in suffering, whose desire is not aroused by enjoyment, who is without attachment, anger, or fear—take him to be one who stands at a lofty level.
Hindi
Swami Tejomayanandaदुख 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।।
Swami SivanandaHe who is everywhere without attachment, upon encountering anything good or bad, neither rejoices nor hastens; his wisdom is firm.
Swami GambiranandaThe wisdom of that person remains established who has no attachment to anything anywhere, who neither welcomes nor rejects anything, whatever good or bad, when they come across it.
Swami AdidevanandaHe who has no love on any side, who, upon finding good or evil, neither rejoices nor hates—his wisdom is firmly set.
Dr. S. SankaranarayanHe who has no desire for anything, and who neither rejoices nor hates upon obtaining this or that, good or bad—his intellect is properly stabilized.
Shri Purohit SwamiHe who, wherever he goes, is not attached to any person or place by ties of flesh; who accepts good and evil alike, neither welcoming the one nor shrinking from the other—take him to be one who is merged in the Infinite.
Hindi
Swami Tejomayanandaजो 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।।
Swami SivanandaWhen, like the tortoise which withdraws all its limbs on all sides, he withdraws his senses from the sense-objects, then his wisdom becomes steady.
Swami GambiranandaAnd when one fully withdraws their senses from the objects of the senses, just as a tortoise withdraws its limbs, then their wisdom remains established.
Swami AdidevanandaWhen one is able to draw their senses away from the objects of sense on all sides, like a tortoise draws in its limbs, then their wisdom is firmly established.
Dr. S. SankaranarayanWhen he withdraws all his senses from sense-objects, just as a tortoise withdraws all its limbs, then he is declared to be a man of stabilized intellect.
Shri Purohit SwamiHe who can withdraw his senses from the attraction of their objects, as the tortoise draws its limbs within its shell—take it that such a one has attained perfection.
Hindi
Swami Tejomayanandaकछुवा 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।।
Swami SivanandaThe objects of the senses turn away from the abstinent man, leaving the longing behind; but his longing also turns away upon seeing the Supreme.
Swami GambiranandaThe objects recede from an abstinent person, except for the taste for them. Even this taste falls away after realization of the Absolute.
Swami AdidevanandaThe objects of the senses, except for the pleasure they bring, turn away from the abstinent dweller in the body. Even the pleasure turns away from him when the Self, which is supreme over the senses, is seen.
Dr. S. SankaranarayanLeaving their taste behind, the sense-objects retreat from the embodied one who abstains from food; his taste too disappears when he beholds the Supreme.
Shri Purohit SwamiThe objects of sense turn away from him who is abstinent. Even the taste for them is lost in him who has seen the Truth.
Hindi
Swami Tejomayanandaनिराहारी 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।।
Swami SivanandaThe turbulent senses, O Arjuna, can violently carry away the mind of a wise person, even though they are striving to control them.
Swami GambiranandaFor, O son of Kunti, the turbulent senses can violently snatch away the mind of an intelligent person, even while they are striving diligently.
Swami AdidevanandaThe turbulent senses, O Arjuna, can forcibly carry away the mind of even a wise man, though he is ever striving.
Dr. S. SankaranarayanFor, the turbulent sense-organs can forcibly carry away even the mind of this discerning person, O son of Kunti!
Shri Purohit SwamiO Arjuna! The mind of one who is attempting to conquer it is forcibly carried away, in spite of their efforts, by their tumultuous senses.
Hindi
Swami Tejomayanandaहे कौन्तेय (संयम का) प्रयत्न करते हुए बुद्धिमान (विपश्चित) पुरुष के भी मन को ये इन्द्रियां बलपूर्वक हर लेती हैं।।
Swami SivanandaHaving restrained them all, he should sit steadfast, intent on Me; his wisdom is steady whose senses are under control.
Swami GambiranandaControlling all of them, one should remain focused on Me as the supreme. For, the wisdom of one whose senses are under control becomes steadfast.
Swami AdidevanandaHaving controlled all the senses, let him remain in contemplation, regarding Me as supreme; for his knowledge is firmly established when his senses are under control.
Dr. S. SankaranarayanRestraining the same organs by the mind, the master of Yoga would sit, making Me their goal; for the intellect of that person is stabilized whose sense-organs are under control.
Shri Purohit SwamiRestraining them all, let him steadfastly meditate on Me; for whoever conquers their senses achieves perfection.
Hindi
Swami Tejomayanandaउन सब इन्द्रियों को संयमित कर युक्त और मत्पर होवे। जिस पुरुष की इन्द्रियां वश में होती हैं? उसकी प्रज्ञा प्रतिष्ठित होती है।।
Swami SivanandaWhen one thinks of objects, attachment to them arises; from attachment, desire is born; from desire, anger arises.
Swami Gambirananda- In the case of a person who dwells on objects, there arises attachment to them. From attachment grows hankering, and from hankering springs anger.
Swami AdidevanandaTo one who is thinking about sense-objects, attachment to them arises; from attachment arises desire, and from desire arises anger.
Dr. S. SankaranarayanIn a person meditating on sense-objects, attachment to them is born in succession; from attachment springs passion; from passion arises wrath.
Shri Purohit SwamiWhen a person dwells on the objects of sense, they create an attraction for them; this attraction develops into desire, and desire breeds anger.
Hindi
Swami Tejomayanandaविषयों का चिन्तन करने वाले पुरुष की उसमें आसक्ति हो जाती है? आसक्ति से इच्छा और इच्छा से क्रोध उत्पन्न होता है।।
Swami SivanandaAnger leads to delusion, which causes loss of memory; this, in turn, leads to the destruction of discrimination, resulting in destruction.
Swami GambiranandaFrom anger follows delusion; from delusion, a failure of memory; from the failure of memory, the loss of understanding; and from the loss of understanding, one perishes.
Swami AdidevanandaAnger leads to delusion, which causes the loss of memory; the loss of memory leads to the destruction of discrimination, and with the destruction of discrimination, one is lost.
Dr. S. SankaranarayanFrom wrath comes delusion; from delusion, the loss of memory; from the loss of memory, the loss of capacity to decide; due to the loss of capacity to decide, he perishes outright.
Shri Purohit SwamiAnger induces delusion; delusion leads to loss of memory; loss of memory results in the shattering of reason; and the destruction of reason leads to destruction.
Hindi
Swami Tejomayanandaक्रोध 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।।
Swami SivanandaBut the self-controlled man, moving among objects with the senses restrained and free from attraction and repulsion, attains peace.
Swami GambiranandaBut by perceiving objects with the organs that are free from attraction and repulsion, and are under his own control, the self-controlled person attains serenity.
Swami AdidevanandaBut he who goes through the sense-objects with the senses free from love and hate, disciplined and controlled, attains serenity.
Dr. S. SankaranarayanOn the contrary, one who moves about and consumes the sense-objects through their sense-organs, freed from desire and hatred and controlled in the Self—such a one, with a disciplined mind, attains serenity of disposition.
Shri Purohit SwamiBut the self-controlled soul, who moves among sense objects, free from attachment or repulsion, wins eternal peace.
Hindi
Swami Tejomayanandaआत्मसंयमी (विधेयात्मा) पुरुष रागद्वेष से रहित अपने वश में की हुई (आत्मवश्यै) इन्द्रियों द्वारा विषयों को भोगता हुआ प्रसन्नता (प्रस्ेााद) प्राप्त करता है।।
Swami SivanandaIn that peace, all pains are destroyed; for the intellect of the tranquil-minded soon becomes steady.
Swami GambiranandaWhen there is serenity, all his sorrows are eradicated, for the wisdom of one with a serene mind soon becomes firmly established.
Swami AdidevanandaIn that serenity, all sorrow is lost; for in the case of the person with a serene mind, the Buddhi is quickly established.
Dr. S. SankaranarayanUpon attaining serenity, all miseries are extinguished in succession; the ability to make decisions is quickly stabilized in the mind of one who is serene.
Shri Purohit SwamiHaving attained peace, he becomes free from misery; for when the mind gains peace, right discrimination follows.
Hindi
Swami Tejomayanandaप्रसाद के होने पर सम्पूर्ण दुखों का अन्त हो जाता है और प्रसन्नचित्त पुरुष की बुद्धि ही शीघ्र ही स्थिर हो जाती है।।
Word meaningsHinglish
2.66BG-2-66
नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना ।
न चाभावयतः शान्तिरशान्तस्य कुतः सुखम् ॥
nāsti buddhirayuktasya na cāyuktasya bhāvanā |
na cābhāvayataḥ śāntiraśāntasya kutaḥ sukham ||
Translation
Swami SivanandaThere 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?
Swami GambiranandaFor the unsteady there is no wisdom, and there is no meditation for the unsteady person. And for an unmeditative person there is no peace. How can there be happiness for one without peace?
Swami AdidevanandaThere is no Buddhi for the unintegrated, nor is there contemplation of the self for him, and without contemplation of the self, there is no peace; and for one who lacks peace, where is the happiness?
Dr. S. SankaranarayanThe ability to make decisions is not for one who is not a master of Yoga; and concentration of the mind is not for one who is not a master of Yoga; and peace is not for one who does not concentrate; whence could happiness come to one who has no peace?
Shri Purohit SwamiRight discrimination is not for him who cannot concentrate. Without concentration, there cannot be meditation; he who cannot meditate must not expect peace; and without peace, how can one expect happiness?
Hindi
Swami Tejomayananda(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
Word meaningsHinglish
2.67BG-2-67
इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते ।
तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि ॥
indriyāṇāṃ hi caratāṃ yanmano'nuvidhīyate |
tadasya harati prajñāṃ vāyurnāvamivāmbhasi ||
Translation
Swami SivanandaFor 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.
Swami GambiranandaFor, the mind which follows in the wake of the wandering senses carries away his wisdom like a boat on the waters.
Swami AdidevanandaFor, when the mind follows the senses, experiencing their objects, his understanding is carried away by them, just as the wind carries away a ship on the waters.
Dr. S. SankaranarayanThat mind, which is directed to follow the wandering sense-organs—that mind carries away his knowledge just as the wind carries away a ship on the waters.
Shri Purohit SwamiAs a ship at sea is tossed by the tempest, so the reason is carried away by the mind when preyed upon by straying senses.
Hindi
Swami Tejomayanandaजल 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।।
Swami SivanandaTherefore, O mighty-armed Arjuna, his knowledge is steady whose senses are completely restrained from sense objects.
Swami GambiranandaTherefore, O mighty-armed one, this wisdom becomes established when all its senses are withdrawn from their objects.
Swami AdidevanandaTherefore, O mighty-armed one, he whose senses are restrained from going after their objects on all sides, his wisdom is firmly established.
Dr. S. SankaranarayanTherefore, O mighty-armed one, the intellect of that person is stabilized, all of whose sense-organs, starting from the sense-objects, have been well restrained.
Shri Purohit SwamiTherefore, O Mighty-Armed One, he whose senses are detached from their objects—take it that his reason is purified.
Hindi
Swami Tejomayanandaइसलिये? हे महाबाहो जिस पुरुष की इन्द्रियाँ सब प्रकार इन्द्रियों के विषयों के वश में की हुई होती हैं? उसकी बुद्धि स्थिर होती है।।
Swami SivanandaThat 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.
Swami GambiranandaThe self-restrained man stays awake during what is night for all creatures. That which creatures stay awake for, it is night to the discerning sage.
Swami AdidevanandaWhat is night for all beings, in it the one who is controlled is awake; when all beings are awake, that is the night for the sage who sees.
Dr. S. SankaranarayanWhat is night for every other being, in that a man of self-restraint is awake; wherein every other being is awake, that is night for the sage who sees the truth.
Shri Purohit SwamiThe saint is awake when the world sleeps, and he disregards that for which the world lives.
Hindi
Swami Tejomayanandaसब 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।।
Word meaningsHinglish
2.70BG-2-70
आपूर्यमाणमचलप्रतिष्ठं ।
समुद्रमापः प्रविशन्ति यद्वत् ।
तद्वत्कामा यं प्रविशन्ति सर्वे ।
स शान्तिमाप्नोति न कामकामी ॥
āpūryamāṇamacalapratiṣṭhaṃ |
samudramāpaḥ praviśanti yadvat |
tadvatkāmā yaṃ praviśanti sarve |
sa śāntimāpnoti na kāmakāmī ||
Translation
Swami SivanandaHe 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.
Swami GambiranandaThat man attains peace into whom all desires enter, just as waters flow into the sea that remains unchanged even when filled from all sides. Not so one who is desirous of objects.
Swami AdidevanandaHe into whom all desires enter, just as the waters enter the full and undisturbed sea, attains peace, and not he who longs after objects of desire.
Dr. S. SankaranarayanJust as waters enter into the ocean which is being filled continuously yet firmly established, so too he into whom all objects of desire enter—he attains peace; not he who longs for the objects of desire.
Shri Purohit SwamiHe attains peace into whom desires flow as rivers into the ocean, which, though brimming with water, remains ever the same; not he whom desires carry away.
Hindi
Swami Tejomayanandaजैसे 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।।
Word meaningsHinglish
2.71BG-2-71
विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः ।
निर्ममो निरहंकारः स शांतिमधिगच्छति ॥
vihāya kāmānyaḥ sarvānpumāṃścarati niḥspṛhaḥ |
nirmamo nirahaṃkāraḥ sa śāṃtimadhigacchati ||
Translation
Swami SivanandaThat person attains peace who, abandoning all desires, moves about without longing, without the sense of ownership, and without egoism.
Swami GambiranandaThat man attains peace who, after rejecting all desires, moves about free from hankering, without the idea of 'me' and 'mine', and devoid of pride.
Swami AdidevanandaThe one who, abandoning all desires, abides without longing, possession, and the sense of 'I' and 'mine', wins peace.
Dr. S. SankaranarayanThat person, who, by abandoning all desires, consumes [objects] without longing, without a sense of ownership, and without egotism, attains peace.
Shri Purohit SwamiHe attains peace who, giving up desire, moves through the world without aspiration, possessing nothing that he can call his own and is free from pride.
Hindi
Swami Tejomayanandaजो पुरुष सब कामनाओं को त्यागकर स्पृहारहित? ममभाव रहित और निरहंकार हुआ विचरण करता है? वह शान्ति प्राप्त करता है।।
Swami SivanandaO 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.
Swami GambiranandaO Partha, this is the state of being established in Brahman. One does not become deluded after attaining this; one attains identification with Brahman by being established in this state even in the closing years of one's life.
Swami AdidevanandaThis is the Brahmic state, O Arjuna. No one attaining to this is deluded. By abiding in this state even at the hour of death, one will attain the Self.
Dr. S. SankaranarayanO son of Prtha! This is the Brahmanic state; having attained this, one never gets deluded again. Even by remaining in this [state] for a while, one attains at the time of death the Brahman, the Transcendent One.
Shri Purohit SwamiO Arjuna! This is the state of the Self, the Supreme Spirit, to which, if one attains, it shall never be taken away. Even at the time of leaving the body, one will remain firmly enthroned there and become one with the Eternal.
Hindi
Swami Tejomayanandaहे 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।।