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सञ्जय उवाच॥
Sanjaya said:
तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम्। विषीदन्तमिदं वाक्यमुवाच मधुसूदनः ॥६-२४-१॥
Madhusudana, seeing him overwhelmed with compassion, his eyes filled with tears and distress, spoke these words to the lamenting one.
श्रीभगवानुवाच॥
The Blessed Lord spoke:
कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम्। अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन ॥६-२४-२॥
"O Arjuna, how has this delusion overcome you at this critical moment? It is unworthy of an Aryan, does not lead to heaven, and brings disgrace."
क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते। क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप ॥६-२४-३॥
O Arjuna, do not succumb to this degrading impotence. It does not suit you. Shake off this weak-heartedness and stand up, O scorcher of foes.
अर्जुन उवाच॥
Arjuna said:
कथं भीष्ममहं सङ्ख्ये द्रोणं च मधुसूदन। इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन ॥६-२४-४॥
Arjuna is expressing his doubt to Krishna, asking how he can fight against Bhishma and Drona, who are worthy of respect and worship, with arrows in the battle.
गुरूनहत्वा हि महानुभावा; ञ्श्रेयो भोक्तुं भैक्षमपीह लोके। हत्वार्थकामांस्तु गुरूनिहैव; भुञ्जीय भोगान्रुधिरप्रदिग्धान् ॥६-२४-५॥
It is better to live in this world by begging than to kill the revered teachers. If I kill them, even though they are desirous of worldly gains, I would be enjoying pleasures tainted with their blood.
न चैतद्विद्मः कतरन्नो गरीयो; यद्वा जयेम यदि वा नो जयेयुः। यानेव हत्वा न जिजीविषाम; स्तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः ॥६-२४-६॥
We are uncertain which is better for us: to conquer them or to be conquered by them. The sons of Dhritarashtra, whom we would not wish to kill even for the sake of living, stand before us.
कार्पण्यदोषोपहतस्वभावः; पृच्छामि त्वां धर्मसंमूढचेताः। यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे; शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् ॥६-२४-७॥
Arjuna, with his nature weakened by the flaw of miserliness and his mind confused about his duty, seeks guidance from Krishna. He asks Krishna to tell him decisively what is better for him, declaring himself as Krishna's disciple and surrendering to him for instruction.
न हि प्रपश्यामि ममापनुद्या; द्यच्छोकमुच्छोषणमिन्द्रियाणाम्। अवाप्य भूमावसपत्नमृद्धं; राज्यं सुराणामपि चाधिपत्यम् ॥६-२४-८॥
I do not see anything that can remove my sorrow which is parching my senses, even if I were to gain an unrivaled and prosperous kingdom on earth and lordship over the gods.
सञ्जय उवाच॥
Sanjaya said:
एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तप। न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह ॥६-२४-९॥
Having addressed Hṛṣīkeśa, Guḍākeśa, the conqueror of sleep, declared to Govinda, "I shall not fight," and then fell silent.
तमुवाच हृषीकेशः प्रहसन्निव भारत। सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः ॥६-२४-१०॥
Hṛṣīkeśa (Krishna), smiling as if, spoke these words to the despondent Arjuna, O descendant of Bharata, in the midst of both armies.
श्रीभगवानुवाच॥
The Blessed Lord said:
अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे। गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः ॥६-२४-११॥
You express sorrow for those who should not be mourned and yet speak as if you are wise. The truly wise do not grieve for the living or the dead.
न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः। न चैव न भविष्यामः सर्वे वयमतः परम् ॥६-२४-१२॥
There was never a time when I, you, or these kings did not exist; nor will there be a time in the future when we will cease to exist.
देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा। तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति ॥६-२४-१३॥
In this verse, it is explained that just as the soul experiences different stages of life within one body, it similarly transitions to another body after death. The wise understand this process and are not confused by it.
मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः। आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत ॥६-२४-१४॥
O son of Kunti, the sensations of cold, heat, pleasure, and pain are temporary and transient; therefore, endure them, O descendant of Bharata.
यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ। समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते ॥६-२४-१५॥
O best among men, the person who is not disturbed by these, who remains steady and is equal in both happiness and distress, is certainly eligible for liberation.
नासतो विद्यते भावो नाभावो विद्यते सतः। उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः ॥६-२४-१६॥
The unreal has no existence, and the real never ceases to exist; the seers of truth have discerned the nature of both.
अविनाशि तु तद्विद्धि येन सर्वमिदं ततम्। विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति ॥६-२४-१७॥
"Understand that the essence which pervades everything is indestructible. No one can destroy the imperishable."
अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः। अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत ॥६-२४-१८॥
The bodies are known to be perishable, while the soul within is eternal, beyond destruction, and immeasurable. Therefore, O Bharata, engage in the battle.
य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम्। उभौ तौ न विजानीतो नायं हन्ति न हन्यते ॥६-२४-१९॥
The one who believes that the soul kills, and the one who thinks that it is killed, both are ignorant. The soul neither kills nor can it be killed.
न जायते म्रियते वा कदा चि; न्नायं भूत्वा भविता वा न भूयः। अजो नित्यः शाश्वतोऽयं पुराणो; न हन्यते हन्यमाने शरीरे ॥६-२४-२०॥
The soul is never born, nor does it ever die; nor, having once existed, does it ever cease to be. It is unborn, eternal, ever-existing, undying, and primeval. The soul is not slain when the body is slain.
वेदाविनाशिनं नित्यं य एनमजमव्ययम्। कथं स पुरुषः पार्थ कं घातयति हन्ति कम् ॥६-२४-२१॥
O son of Pritha, how can a person who knows the soul to be indestructible, eternal, unborn, and immutable, cause anyone to kill or kill anyone?
वासांसि जीर्णानि यथा विहाय; नवानि गृह्णाति नरोऽपराणि। तथा शरीराणि विहाय जीर्णा; न्यन्यानि संयाति नवानि देही ॥६-२४-२२॥
Just as a person changes old clothes for new ones, the soul changes old bodies for new ones.
नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः। न चैनं क्लेदयन्त्यापो न शोषयति मारुतः ॥६-२४-२३॥
This entity cannot be cut by weapons, cannot be burned by fire, cannot be wetted by water, and cannot be dried by the wind.
अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च। नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः ॥६-२४-२४॥
This entity is indestructible, cannot be burned, wetted, or dried. It is eternal, omnipresent, stable, immovable, and timeless.
अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते। तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि ॥६-२४-२५॥
This entity is described as unmanifested, beyond thought, and unchangeable. Therefore, understanding this, you should not grieve.
अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम्। तथापि त्वं महाबाहो नैनं शोचितुमर्हसि ॥६-२४-२६॥
O mighty-armed one, even if you consider the soul to be eternally born or eternally dead, you should not grieve for it.
जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च। तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि ॥६-२४-२७॥
"For one who is born, death is certain, and for one who has died, birth is certain. Therefore, you should not lament over the inevitable."
अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत। अव्यक्तनिधनान्येव तत्र का परिदेवना ॥६-२४-२८॥
O Bharata, beings are unmanifest in their beginnings, manifest in the middle, and unmanifest again at the end. So why lament over them?
आश्चर्यवत्पश्यति कश्चिदेन; माश्चर्यवद्वदति तथैव चान्यः। आश्चर्यवच्चैनमन्यः शृणोति; श्रुत्वाप्येनं वेद न चैव कश्चित् ॥६-२४-२९॥
Some perceive it as a marvel, others describe it as such, and yet others hear of it as a marvel; but even after hearing, no one truly understands it.
देही नित्यमवध्योऽयं देहे सर्वस्य भारत। तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि ॥६-२४-३०॥
O Bharata, the soul within the body is eternal and cannot be destroyed. Therefore, you should not mourn for any living beings.
स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि। धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते ॥६-२४-३१॥
Considering your duty as a warrior, you should not hesitate, as there is no greater good for a Kshatriya than to engage in a righteous battle.
यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम्। सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम् ॥६-२४-३२॥
By chance, the gate to heaven has opened, and fortunate are the warriors, O son of Pritha, who find such a battle.
अथ चेत्त्वमिमं धर्म्यं सङ्ग्रामं न करिष्यसि। ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि ॥६-२४-३३॥
If you do not engage in this righteous battle, you will forsake your duty and honor, and incur sin.
अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम्। सम्भावितस्य चाकीर्तिर्मरणादतिरिच्यते ॥६-२४-३४॥
People will speak of your imperishable disgrace; for a person of honor, disgrace is worse than death.
भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः। येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम् ॥६-२४-३५॥
The great warriors will think that you have retreated from the battle out of fear, and those who held you in high esteem will now regard you with disgrace.
अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिताः। निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम् ॥६-२४-३६॥
Your enemies will utter many unspeakable words and criticize your abilities; what could be more distressing than that?
हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम्। तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः ॥६-२४-३७॥
If you are killed, you will attain heaven; if victorious, you will enjoy the earth. Therefore, stand up, O son of Kunti, and fight with determination.
सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ। ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि ॥६-२४-३८॥
Treating happiness and distress, gain and loss, victory and defeat as the same, engage in your duty to fight; by doing so, you will not incur sin.
एषा तेऽभिहिता साङ्ख्ये बुद्धिर्योगे त्विमां शृणु। बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि ॥६-२४-३९॥
This knowledge has been imparted to you in the context of Sāṅkhya philosophy. Now listen to it in the context of Yoga. With a disciplined intellect, O Arjuna, you will be able to transcend the bondage of actions.
नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते। स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् ॥६-२४-४०॥
In this context, there is no loss of effort, nor any negative consequence. Even a small amount of this righteous duty can protect one from great fear.
व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन। बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् ॥६-२४-४१॥
O son of Kuru, those who are resolute have a single-pointed intellect, while the irresolute have intellects that are scattered and endless.
यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः। वेदवादरताः पार्थ नान्यदस्तीति वादिनः ॥६-२४-४२॥
O son of Pṛthā, the unwise, who are attached to the flowery words of the Vedas, claim that there is nothing beyond them.
कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम्। क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति ॥६-२४-४३॥
Those who are driven by desires and are focused on reaching heaven, engage in numerous rituals that promise rewards of birth and actions, ultimately leading them towards a path of enjoyment and power.
भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम्। व्यवसायात्मिका बुद्धिः समाधौ न विधीयते ॥६-२४-४४॥
For those who are overly attached to material enjoyment and opulence, their minds are carried away, and they cannot have resolute intelligence in meditation.
त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन। निर्द्वंद्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् ॥६-२४-४५॥
The Vedas are concerned with the three modes of material nature, but you, Arjuna, should rise above these modes. Be free from all dualities, always situated in the mode of goodness, without any thoughts of gain and security, and be self-realized.
यावानर्थ उदपाने सर्वतः सम्प्लुतोदके। तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः ॥६-२४-४६॥
For a Brahmana who understands, the utility found in a small well of water is the same as that found in a vast reservoir; similarly, all the Vedas hold the same utility for him.
कर्मण्येवाधिकारस्ते मा फलेषु कदाचन। मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि ॥६-२४-४७॥
You have the right to perform your prescribed duties, but you are not entitled to the fruits of your actions. Never consider yourself to be the cause of the results of your activities, nor be attached to inaction.
योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय। सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते ॥६-२४-४८॥
"O Dhananjaya, perform your duties established in yoga, abandoning attachment, and maintaining equanimity in success and failure. This equanimity is known as yoga."
दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय। बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः ॥६-२४-४९॥
O Dhananjaya, action is indeed inferior to the yoga of wisdom. Seek refuge in wisdom, for those who seek results are miserly.
बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते। तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम् ॥६-२४-५०॥
A wise person, by practicing yoga, transcends both good and bad deeds. Therefore, strive for yoga, as it is the art of skillful action.
कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः। जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम् ॥६-२४-५१॥
The wise, who are endowed with wisdom and have abandoned the fruits of their actions, are freed from the bondage of birth and attain a state free from all suffering.
यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति। तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च ॥६-२४-५२॥
When your intellect transcends the mire of delusion, you will develop dispassion for all that is heard and all that is to be heard.
श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला। समाधावचला बुद्धिस्तदा योगमवाप्स्यसि ॥६-२४-५३॥
When your mind, previously distracted by various teachings, becomes unwavering and steady in meditation, then you will achieve the state of yoga.
अर्जुन उवाच॥
Arjuna said:
स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव। स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम् ॥६-२४-५४॥
O Keśava, what is the language of a person with steady wisdom, who is situated in meditation? How does such a person speak, sit, and walk?
श्रीभगवानुवाच॥
The Supreme Lord spoke:
प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान्। आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते ॥६-२४-५५॥
When a person gives up all mental desires and is content with the self alone, then he is said to be a person of steady wisdom, O son of Pritha.
दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः। वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते ॥६-२४-५६॥
A person who remains undisturbed in sufferings, free from desires in happiness, and is devoid of attachment, fear, and anger, with a steady intellect, is known as a sage.
यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम्। नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता ॥६-२४-५७॥
The one who is unattached in all situations, who neither rejoices in good fortune nor despises misfortune, has a wisdom that is firmly established.
यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः। इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥६-२४-५८॥
When one withdraws their senses from the sense objects, just as a tortoise withdraws its limbs, their wisdom becomes steady.
विषया विनिवर्तन्ते निराहारस्य देहिनः। रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते ॥६-२४-५९॥
For one who is abstinent, the objects of the senses withdraw, but the taste for them remains. However, even this taste ceases upon realizing the supreme.
यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः। इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः ॥६-२४-६०॥
O son of Kunti, even a wise person who is striving to control the senses can have their mind forcibly carried away by the turbulent senses.
तानि सर्वाणि संयम्य युक्त आसीत मत्परः। वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता ॥६-२४-६१॥
One who has controlled all his senses and is focused on Me is truly wise and steady in his understanding.
ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते। सङ्गात्सञ्जायते कामः कामात्क्रोधोऽभिजायते ॥६-२४-६२॥
When a person dwells on objects, attachment to them is born. From attachment arises desire, and from desire, anger is born.
क्रोधाद्भवति संमोहः संमोहात्स्मृतिविभ्रमः। स्मृतिभ्रंशाद्बुद्धिनाशो बुद्धिनाशात्प्रणश्यति ॥६-२४-६३॥
Anger leads to delusion, delusion results in confusion of memory, confusion of memory causes destruction of intelligence, and when intelligence is destroyed, one perishes.
रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन्। आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति ॥६-२४-६४॥
A person who moves among objects with senses free from attachment and aversion, and who is self-controlled and has a disciplined mind, attains peace and grace.
प्रसादे सर्वदुःखानां हानिरस्योपजायते। प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते ॥६-२४-६५॥
When one is in a state of equanimity, all miseries are destroyed. For a person with a clear mind, intelligence becomes quickly and firmly established.
नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना। न चाभावयतः शान्तिरशान्तस्य कुतः सुखम् ॥६-२४-६६॥
For one who is not connected with the Divine, there is neither intelligence nor a focused mind. Without a focused mind, there is no peace. And without peace, where is happiness?
इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते। तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि ॥६-२४-६७॥
When the mind follows the wandering senses, it carries away one's wisdom, just as the wind carries away a boat on the water.
तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः। इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥६-२४-६८॥
Therefore, O mighty-armed one, the wisdom of the person whose senses are completely restrained from their objects is firmly established.
या निशा सर्वभूतानां तस्यां जागर्ति संयमी। यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः ॥६-२४-६९॥
What is night for all beings is the time of awakening for the self-controlled; and the time when beings are awake is night for the introspective sage.
आपूर्यमाणमचलप्रतिष्ठं; समुद्रमापः प्रविशन्ति यद्वत्। तद्वत्कामा यं प्रविशन्ति सर्वे; स शान्तिमाप्नोति न कामकामी ॥६-२४-७०॥
The one who is not driven by desires attains peace, just as the ocean remains unmoved despite being filled by waters. Desires enter him, but he remains unaffected, unlike those who chase desires.
विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः। निर्ममो निरहङ्कारः स शान्तिमधिगच्छति ॥६-२४-७१॥
The person who has abandoned all desires and moves without longing, possessiveness, or ego attains peace.
एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति। स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति ॥६-२४-७२॥
O Arjuna, this is the state of divine consciousness. Having attained this, one is never deluded. Even at the time of death, being established in this state, one achieves liberation in Brahman.
