06.024
सञ्जय उवाच॥
sañjaya uvāca॥
[सञ्जय (sañjaya) - Sanjaya; उवाच (uvāca) - said;]
(Sanjaya said:)
Sanjaya said:
तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम्। विषीदन्तमिदं वाक्यमुवाच मधुसूदनः ॥६-२४-१॥
taṁ tathā kṛpayāviṣṭamaśrupūrṇākulekṣaṇam। viṣīdantamidaṁ vākyamuvāca madhusūdanaḥ ॥6-24-1॥
[तं (taṁ) - him; तथा (tathā) - thus; कृपया (kṛpayā) - with compassion; आविष्टम् (āviṣṭam) - overwhelmed; अश्रुपूर्ण (aśrupūrṇa) - with tears; आकुल (ākula) - distressed; ईक्षणम् (īkṣaṇam) - eyes; विषीदन्तम् (viṣīdantam) - lamenting; इदं (idam) - this; वाक्यम् (vākyam) - speech; उवाच (uvāca) - said; मधुसूदनः (madhusūdanaḥ) - Madhusudana;]
(Seeing him thus overwhelmed with compassion, with eyes full of tears and distressed, Madhusudana spoke this lamenting speech.)
Madhusudana, seeing him overwhelmed with compassion, his eyes filled with tears and distress, spoke these words to the lamenting one.
श्रीभगवानुवाच॥
śrībhagavānuvāca॥
[श्री (śrī) - auspicious; भगवान् (bhagavān) - the Lord; उवाच (uvāca) - said;]
(The auspicious Lord said:)
The Blessed Lord spoke:
कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम्। अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन ॥६-२४-२॥
kutastvā kaśmalamidaṃ viṣame samupasthitam। anāryajuṣṭamasvargyamakīrtikaramarjuna ॥6-24-2॥
[कुतः (kutaḥ) - from where; त्वा (tvā) - you; कश्मलम् (kaśmalam) - delusion; इदं (idaṃ) - this; विषमे (viṣame) - in this crisis; समुपस्थितम् (samupasthitam) - arrived; अनार्यजुष्टम् (anāryajuṣṭam) - not befitting an Aryan; अस्वर्ग्यम् (asvargyam) - not leading to heaven; अकीर्तिकरम् (akīrtikaram) - causing disgrace; अर्जुन (arjuna) - O Arjuna;]
(From where has this delusion come upon you in this crisis, not befitting an Aryan, not leading to heaven, causing disgrace, O Arjuna?)
"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॥
klaibyaṁ mā sma gamaḥ pārtha naitat tvayyupapadyate। kṣudraṁ hṛdayadaurbalyaṁ tyaktvottiṣṭha parantapa ॥6-24-3॥
[क्लैब्यम् (klaibyam) - weakness; मा (mā) - do not; स्म (sma) - indeed; गमः (gamaḥ) - go; पार्थ (pārtha) - O son of Pritha; न (na) - not; एतत् (etat) - this; त्वयि (tvayi) - in you; उपपद्यते (upapadyate) - befits; क्षुद्रम् (kṣudram) - petty; हृदय (hṛdaya) - heart; दौर्बल्यम् (daurbalyam) - weakness; त्यक्त्वा (tyaktvā) - abandoning; उत्तिष्ठ (uttiṣṭha) - arise; परन्तप (parantapa) - O chastiser of enemies;]
(Do not yield to weakness, O son of Pritha; it does not befit you. Abandon petty weakness of heart and arise, O chastiser of enemies.)
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 uvāca॥
[अर्जुन (arjuna) - Arjuna; उवाच (uvāca) - said;]
(Arjuna said:)
Arjuna said:
कथं भीष्ममहं सङ्ख्ये द्रोणं च मधुसूदन। इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन ॥६-२४-४॥
kathaṁ bhīṣmam ahaṁ saṅkhye droṇaṁ ca madhusūdana। iṣubhiḥ pratiyotsyāmi pūjārhāvarisūdana ॥6-24-4॥
[कथं (kathaṁ) - how; भीष्मम् (bhīṣmam) - Bhishma; अहम् (aham) - I; सङ्ख्ये (saṅkhye) - in battle; द्रोणम् (droṇam) - Drona; च (ca) - and; मधुसूदन (madhusūdana) - O Madhusudana; इषुभिः (iṣubhiḥ) - with arrows; प्रतियोत्स्यामि (pratiyotsyāmi) - shall I fight; पूजार्हौ (pūjārhau) - worthy of worship; अरिसूदन (arisūdana) - O destroyer of enemies;]
(How shall I fight Bhishma and Drona in battle with arrows, O Madhusudana, O destroyer of enemies, who are worthy of worship?)
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॥
gurūnahatvā hi mahānubhāvā; ñśreyo bhoktuṃ bhaikṣamapīha loke। hatvārthakāmāṃstu gurūnihaiva; bhuñjīya bhogānrudhirapradigdhān ॥6-24-5॥
[गुरून् (gurūn) - teachers; अहत्वा (ahatvā) - not killing; हि (hi) - indeed; महानुभावान् (mahānubhāvān) - great souls; श्रेयः (śreyaḥ) - better; भोक्तुम् (bhoktum) - to enjoy; भैक्ष्यम् (bhaikṣyam) - begging; अपि (api) - even; इह (iha) - in this world; लोके (loke) - world; हत्वा (hatvā) - killing; अर्थकामान् (arthakāmān) - desirous of wealth; तु (tu) - but; गुरून् (gurūn) - teachers; इह (iha) - here; एव (eva) - certainly; भुञ्जीय (bhuñjīya) - enjoy; भोगान् (bhogān) - pleasures; रुधिर (rudhira) - blood; प्रदिग्धान् (pradigdhān) - smeared with;]
(Not killing the great souls, it is better to enjoy begging in this world. But by killing the teachers here, one would enjoy pleasures smeared with blood.)
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॥
na caitadvidmaḥ kataranno garīyo; yadvā jayema yadi vā no jayeyuḥ। yāneva hatvā na jijīviṣāma; ste'vasthitāḥ pramukhe dhārtarāṣṭrāḥ ॥6-24-6॥
[न (na) - not; च (ca) - and; एतत् (etat) - this; विद्मः (vidmaḥ) - we know; कतरत् (katarat) - which; नः (naḥ) - for us; गरीयः (garīyaḥ) - better; यत् (yat) - whether; वा (vā) - or; जयेम (jayema) - we may conquer; यदि (yadi) - if; वा (vā) - or; नः (naḥ) - us; जयेयुः (jayeyuḥ) - they may conquer; यान् (yān) - whom; एव (eva) - certainly; हत्वा (hatvā) - having killed; न (na) - not; जिजीविषामः (jijīviṣāmaḥ) - we wish to live; ते (te) - they; अवस्थिताः (avasthitāḥ) - are standing; प्रमुखे (pramukhe) - in front; धार्तराष्ट्राः (dhārtarāṣṭrāḥ) - the sons of Dhritarashtra;]
(And we do not know which is better for us; whether we may conquer them or they may conquer us. Those whom having killed we do not wish to live, they are standing in front, the sons of Dhritarashtra.)
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॥
kārpaṇya-doṣopahata-svabhāvaḥ; pṛcchāmi tvāṃ dharma-saṃmūḍha-cetāḥ। yac-chreyaḥ syān-niścitaṃ brūhi tan-me; śiṣyas te ’haṃ śādhi māṃ tvāṃ prapannam ॥6-24-7॥
[कार्पण्य (kārpaṇya) - miserliness; दोष (doṣa) - fault; उपहत (upahata) - overcome; स्वभावः (svabhāvaḥ) - nature; पृच्छामि (pṛcchāmi) - I ask; त्वां (tvāṃ) - you; धर्म (dharma) - duty; संमूढ (saṃmūḍha) - confused; चेताः (cetāḥ) - mind; यत् (yat) - what; श्रेयः (śreyaḥ) - better; स्यात् (syāt) - may be; निश्चितम् (niścitam) - certain; ब्रूहि (brūhi) - tell; तत् (tat) - that; मे (me) - to me; शिष्यः (śiṣyaḥ) - disciple; ते (te) - your; अहम् (aham) - I; शाधि (śādhi) - instruct; माम् (mām) - me; त्वां (tvāṃ) - you; प्रपन्नम् (prapannam) - surrendered;]
(With my nature overcome by the fault of miserliness, I ask you, with my mind confused about duty. Tell me what is certainly better for me. I am your disciple; instruct me, who has surrendered to you.)
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॥
na hi prapaśyāmi mamāpanudyād yacchokam ucchoṣaṇam indriyāṇām। avāpya bhūmāvasapatnam ṛddhaṃ rājyaṃ surāṇām api cādhipatyam ॥6-24-8॥
[न (na) - not; हि (hi) - indeed; प्रपश्यामि (prapaśyāmi) - I see; मम (mama) - my; अपनुद्यात् (apanudyāt) - can dispel; यत् (yat) - that; शोकम् (śokam) - grief; उच्छोषणम् (ucchoṣaṇam) - drying up; इन्द्रियाणाम् (indriyāṇām) - of the senses; अवाप्य (avāpya) - having obtained; भूमौ (bhūmau) - on earth; असपत्नम् (asapatnam) - without rival; ऋद्धम् (ṛddham) - prosperous; राज्यम् (rājyam) - kingdom; सुराणाम् (surāṇām) - of the gods; अपि (api) - even; च (ca) - and; अधिपत्यम् (ādhipatyam) - sovereignty;]
(I do not see what can dispel my grief which is drying up my senses, even after obtaining a prosperous kingdom on earth without rival and sovereignty over the gods.)
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॥
sañjaya uvāca॥
[सञ्जय (sañjaya) - Sanjaya; उवाच (uvāca) - said;]
(Sanjaya said:)
Sanjaya said:
एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तप। न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह ॥६-२४-९॥
evamuktvā hṛṣīkeśaṃ guḍākeśaḥ parantapa। na yotsya iti govindamuktvā tūṣṇīṃ babhūva ha ॥6-24-9॥
[एवम् (evam) - thus; उक्त्वा (uktvā) - having spoken; हृषीकेशम् (hṛṣīkeśam) - to Hṛṣīkeśa; गुडाकेशः (guḍākeśaḥ) - Guḍākeśa; परन्तप (parantapa) - O chastiser of enemies; न (na) - not; योत्स्य (yotsya) - will fight; इति (iti) - thus; गोविन्दम् (govindam) - to Govinda; उक्त्वा (uktvā) - having spoken; तूष्णीम् (tūṣṇīm) - silent; बभूव (babhūva) - became; ह (ha) - indeed;]
(Thus having spoken to Hṛṣīkeśa, Guḍākeśa, O chastiser of enemies, said to Govinda, "I will not fight," and became silent indeed.)
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॥
tamuvāca hṛṣīkeśaḥ prahasanniva bhārata। senayorubhayormadhye viṣīdantamidaṃ vacaḥ ॥6-24-10॥
[तम् (tam) - to him; उवाच (uvāca) - said; हृषीकेशः (hṛṣīkeśaḥ) - Hṛṣīkeśa (Krishna); प्रहसन् (prahasan) - smiling; इव (iva) - as if; भारत (bhārata) - O descendant of Bharata; सेनयोः (senayoḥ) - of the armies; उभयोः (ubhayayoḥ) - of both; मध्ये (madhye) - in the middle; विषीदन्तम् (viṣīdantam) - to the despondent one; इदम् (idam) - this; वचः (vacaḥ) - speech;]
(To him, Hṛṣīkeśa (Krishna), smiling as if, O descendant of Bharata, in the middle of both armies, to the despondent one, this speech (was said).)
Hṛṣīkeśa (Krishna), smiling as if, spoke these words to the despondent Arjuna, O descendant of Bharata, in the midst of both armies.
श्रीभगवानुवाच॥
śrībhagavānuvāca॥
[श्री (śrī) - auspicious; भगवान् (bhagavān) - Lord; उवाच (uvāca) - said;]
(The auspicious Lord said:)
The Blessed Lord said:
अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे। गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः ॥६-२४-११॥
aśocyān anvaśocas tvaṁ prajñāvādāṁś ca bhāṣase। gatāsūn agatāsūṁś ca nānuśocanti paṇḍitāḥ ॥6-24-11॥
[अशोच्यान् (aśocyān) - those not to be grieved for; अनु (anu) - after; अशोकः (aśokaḥ) - grieving; त्वं (tvaṁ) - you; प्रज्ञावादान् (prajñāvādān) - words of wisdom; च (ca) - and; भाषसे (bhāṣase) - speak; गतासून् (gatāsūn) - those who are dead; अगतासून् (agatāsūn) - those who are alive; च (ca) - and; न (na) - not; अनुशोचन्ति (anuśocanti) - lament; पण्डिताः (paṇḍitāḥ) - the wise;]
(You grieve for those not to be grieved for, yet speak words of wisdom. The wise do not lament for those who are dead or alive.)
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॥
na tvevāhaṃ jātu nāsaṃ na tvaṃ neme janādhipāḥ। na caiva na bhaviṣyāmaḥ sarve vayamataḥ param ॥6-24-12॥
[न (na) - not; तुः (tuḥ) - but; एव (eva) - certainly; अहम् (aham) - I; जातु (jātu) - ever; न (na) - not; आसम् (āsam) - existed; न (na) - not; त्वम् (tvam) - you; न (na) - not; इमे (ime) - these; जनाधिपाः (janādhipāḥ) - kings; न (na) - not; च (ca) - and; एव (eva) - certainly; न (na) - not; भविष्यामः (bhaviṣyāmaḥ) - shall exist; सर्वे (sarve) - all; वयम् (vayam) - we; अतः (ataḥ) - from now; परम् (param) - beyond;]
(Never was there a time when I did not exist, nor you, nor these kings; nor will there be a time when we shall cease to be, all of us, from now on.)
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॥
dehino'smin yathā dehe kaumāraṁ yauvanaṁ jarā। tathā dehāntaraprāptir dhīras tatra na muhyati ॥6-24-13॥
[देहिनः (dehinaḥ) - of the embodied; अस्मिन (asmin) - in this; यथा (yathā) - just as; देहे (dehe) - in the body; कौमारम् (kaumāram) - childhood; यौवनम् (yauvanam) - youth; जरा (jarā) - old age; तथा (tathā) - similarly; देहान्तरप्राप्तिः (dehāntaraprāptiḥ) - attainment of another body; धीः (dhīḥ) - the wise; तत्र (tatra) - there; न (na) - not; मुह्यति (muhyati) - bewildered;]
(Just as in this body the embodied soul passes through childhood, youth, and old age, similarly, the soul attains another body; the wise are not bewildered by this.)
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॥
mātrāsparśāstu kaunteya śītoṣṇasukhaduḥkhadāḥ। āgamāpāyino'nityāstāṁstitikṣasva bhārata ॥6-24-14॥
[मात्रास्पर्शाः (mātrāsparśāḥ) - contacts of the senses; तु (tu) - but; कौन्तेय (kaunteya) - O son of Kunti; शीतोष्णसुखदुःखदाः (śītoṣṇasukhaduḥkhadāḥ) - giving cold, heat, pleasure, and pain; आगमापायिनः (āgamāpāyinaḥ) - coming and going; अनित्याः (anityāḥ) - impermanent; तान् (tān) - them; तितिक्षस्व (titikṣasva) - endure; भारत (bhārata) - O descendant of Bharata;]
(The contacts of the senses, O son of Kunti, giving cold, heat, pleasure, and pain, are impermanent, coming and going; endure them, O descendant of Bharata.)
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॥
yaṁ hi na vyathayantyete puruṣaṁ puruṣarṣabha। samaduḥkhasukhaṁ dhīraṁ so'mṛtatvāya kalpate ॥6-24-15॥
[यम् (yam) - whom; हि (hi) - indeed; न (na) - not; व्यथयन्ति (vyathayanti) - disturb; एते (ete) - these; पुरुषम् (puruṣam) - person; पुरुषर्षभ (puruṣarṣabha) - O best among men; समदुःखसुखम् (samaduḥkhasukham) - equipoised in happiness and distress; धीरम् (dhīram) - steady; सः (saḥ) - he; अमृतत्वाय (amṛtatvāya) - for liberation; कल्पते (kalpate) - is fit.;]
(Whom indeed these do not disturb, O best among men, who is equipoised in happiness and distress, steady, he is fit for liberation.)
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॥
nāsato vidyate bhāvo nābhāvo vidyate sataḥ। ubhayorapi dṛṣṭo'ntastvanayostattvadarśibhiḥ ॥6-24-16॥
[न (na) - not; असतः (asataḥ) - of the unreal; विद्यते (vidyate) - there is; भावः (bhāvaḥ) - existence; न (na) - not; अभावः (abhāvaḥ) - non-existence; विद्यते (vidyate) - there is; सतः (sataḥ) - of the real; उभयोः (ubhayor) - of both; अपि (api) - also; दृष्टः (dṛṣṭaḥ) - seen; अन्तः (antaḥ) - end; तू (tu) - but; अनयोः (anayoḥ) - of these; तत्त्वदर्शिभिः (tattvadarśibhiḥ) - by the seers of the truth;]
(There is no existence of the unreal, and the real never ceases to be; the seers of the truth have concluded the nature of both.)
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॥
avināśi tu tadviddhi yena sarvamidaṃ tatam। vināśamavyayasyāsya na kaścitkartumarhati ॥6-24-17॥
[अविनाशि (avināśi) - indestructible; तु (tu) - but; तत् (tat) - that; विद्धि (viddhi) - know; येन (yena) - by which; सर्वम् (sarvam) - all; इदम् (idam) - this; ततम् (tatam) - pervaded; विनाशम् (vināśam) - destruction; अव्ययस्य (avyayasya) - of the imperishable; अस्य (asya) - of this; न (na) - not; कश्चित् (kaścit) - anyone; कर्तुम् (kartum) - to do; अर्हति (arhati) - is able;]
(But know that to be indestructible by which all this is pervaded. No one is able to bring about the destruction of this imperishable.)
"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॥
antavanta ime dehā nityasyoktāḥ śarīriṇaḥ। anāśino'prameyasya tasmādyudhyasva bhārata ॥6-24-18॥
[अन्तवन्तः (antavantaḥ) - perishable; इमे (ime) - these; देहाः (dehāḥ) - bodies; नित्यस्य (nityasya) - eternal; उक्ताः (uktāḥ) - said; शरीरिणः (śarīriṇaḥ) - of the embodied; अनाशिनः (anāśinaḥ) - imperishable; अप्रमेयस्य (aprameyasya) - immeasurable; तस्मात् (tasmāt) - therefore; युध्यस्व (yudhyasva) - fight; भारत (bhārata) - O descendant of Bharata;]
(These bodies are perishable, but the embodied soul is said to be eternal, imperishable, and immeasurable; therefore, O descendant of Bharata, fight.)
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॥
ya enaṃ vetti hantāraṃ yaścainaṃ manyate hatam। ubhau tau na vijānīto nāyaṃ hanti na hanyate ॥6-24-19॥
[यः (yaḥ) - who; एनम् (enam) - this; वेत्ति (vetti) - knows; हन्तारम् (hantāram) - the killer; यः (yaḥ) - who; च (ca) - and; एनम् (enam) - this; मन्यते (manyate) - thinks; हतम् (hatam) - killed; उभौ (ubhau) - both; तौ (tau) - they; न (na) - not; विजानीतः (vijānītaḥ) - know; न (na) - not; अयम् (ayam) - this; हन्ति (hanti) - kills; न (na) - not; हन्यते (hanyate) - is killed;]
(He who thinks that this kills, and he who thinks that this is killed, both of them do not know; this does not kill, nor is it killed.)
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॥
na jāyate mriyate vā kadā ci; nnāyaṃ bhūtvā bhavitā vā na bhūyaḥ। ajo nityaḥ śāśvato'yaṃ purāṇo; na hanyate hanyamāne śarīre ॥6-24-20॥
[न (na) - not; जायते (jāyate) - is born; म्रियते (mriyate) - dies; वा (vā) - or; कदा (kadā) - at any time; चि (ci) - ever; न (na) - not; अयम् (ayam) - this; भूत्वा (bhūtvā) - having been; भविता (bhavitā) - will be; वा (vā) - or; न (na) - not; भूयः (bhūyaḥ) - again; अजः (ajaḥ) - unborn; नित्यः (nityaḥ) - eternal; शाश्वतः (śāśvataḥ) - permanent; अयम् (ayam) - this; पुराणः (purāṇaḥ) - ancient; न (na) - not; हन्यते (hanyate) - is killed; हन्यमाने (hanyamāne) - being killed; शरीरे (śarīre) - body;]
(It is not born, nor does it die at any time; it has not come into being, nor will it come to be again. It is unborn, eternal, permanent, and ancient; it is not killed when the body is killed.)
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॥
vedāvināśinaṃ nityaṃ ya enamajamavyayam। kathaṃ sa puruṣaḥ pārtha kaṃ ghātayati hanti kam ॥6-24-21॥
[वेद (veda) - knows; अविनाशिनं (avināśinaṃ) - indestructible; नित्यम् (nityam) - eternal; यः (yaḥ) - who; एनम् (enam) - this; अजम् (ajam) - unborn; अव्ययम् (avyayam) - immutable; कथम् (katham) - how; सः (saḥ) - he; पुरुषः (puruṣaḥ) - person; पार्थ (pārtha) - O son of Pritha; कम् (kam) - whom; घातयति (ghātayati) - causes to kill; हन्ति (hanti) - kills; कम् (kam) - whom;]
(Who knows this indestructible, eternal, unborn, immutable (soul), O son of Pritha, how does that person cause to kill or kill whom?)
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॥
vāsāṃsi jīrṇāni yathā vihāya; navāni gṛhṇāti naro'parāṇi। tathā śarīrāṇi vihāya jīrṇā; nyanyāni saṃyāti navāni dehī ॥6-24-22॥
[वासांसि (vāsāṃsi) - garments; जीर्णानि (jīrṇāni) - worn-out; यथा (yathā) - as; विहाय (vihāya) - discarding; नवानि (navāni) - new; गृह्णाति (gṛhṇāti) - accepts; नरः (naraḥ) - a man; अपराणि (aparāṇi) - others; तथा (tathā) - so; शरीराणि (śarīrāṇi) - bodies; विहाय (vihāya) - discarding; जीर्णानि (jīrṇāni) - worn-out; अन्यानि (anyāni) - other; संयाति (saṃyāti) - enters; नवानि (navāni) - new; देही (dehī) - the embodied soul;]
(As a man discards worn-out garments and accepts new ones, so does the embodied soul discard worn-out bodies and enter new ones.)
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॥
nainaṁ chindanti śastrāṇi nainaṁ dahati pāvakaḥ। na cainaṁ kledayantyāpo na śoṣayati mārutaḥ ॥6-24-23॥
[न (na) - not; एनम् (enam) - this; छिन्दन्ति (chindanti) - cut; शस्त्राणि (śastrāṇi) - weapons; न (na) - not; एनम् (enam) - this; दहति (dahati) - burn; पावकः (pāvakaḥ) - fire; न (na) - not; च (ca) - and; एनम् (enam) - this; क्लेदयन्ति (kledayanti) - wet; आपः (āpaḥ) - water; न (na) - not; शोषयति (śoṣayati) - dry; मारुतः (mārutaḥ) - wind;]
(Weapons do not cut this, fire does not burn this; water does not wet this, wind does not dry this.)
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॥
acchedyo'yamadāhyo'yamakledyo'śoṣya eva ca। nityaḥ sarvagataḥ sthāṇuracalo'yaṃ sanātanaḥ ॥6-24-24॥
[अच्छेद्यः (acchedyaḥ) - unbreakable; अयम् (ayam) - this; अदाह्यः (adāhyaḥ) - incombustible; अयम् (ayam) - this; अक्लेद्यः (akledyaḥ) - insoluble; अशोष्यः (aśoṣyaḥ) - cannot be dried; एव (eva) - indeed; च (ca) - and; नित्यः (nityaḥ) - eternal; सर्वगतः (sarvagataḥ) - all-pervading; स्थाणुः (sthāṇuḥ) - immutable; अचलः (acalaḥ) - immovable; अयम् (ayam) - this; सनातनः (sanātanaḥ) - ancient;]
(This is unbreakable, incombustible, insoluble, and cannot be dried. It is eternal, all-pervading, immutable, immovable, and ancient.)
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॥
avyakto'yamacintyo'yamavikāryo'yamucyate। tasmādevaṃ viditvainaṃ nānuśocitumarhasi ॥6-24-25॥
[अव्यक्तः (avyaktaḥ) - unmanifested; अयम् (ayam) - this; अचिन्त्यः (acintyaḥ) - inconceivable; अयम् (ayam) - this; अविकार्यः (avikāryaḥ) - immutable; अयम् (ayam) - this; उच्यते (ucyate) - is said; तस्मात् (tasmāt) - therefore; एवम् (evam) - thus; विदित्वा (viditvā) - having known; एनम् (enam) - this; न (na) - not; अनुशोचितुम् (anuśocitum) - to lament; अर्हसि (arhasi) - you ought;]
(This is said to be unmanifested, inconceivable, and immutable. Therefore, having known this, you ought not to lament.)
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॥
atha cainaṃ nityajātaṃ nityaṃ vā manyase mṛtam। tathāpi tvaṃ mahābāho nainaṃ śocitum arhasi ॥6-24-26॥
[अथ (atha) - now; च (ca) - and; एनम् (enam) - this one; नित्यजातम् (nityajātam) - eternally born; नित्यम् (nityam) - eternally; वा (vā) - or; मन्यसे (manyase) - you think; मृतम् (mṛtam) - dead; तथापि (tathāpi) - even then; त्वम् (tvam) - you; महाबाहो (mahābāho) - O mighty-armed one; न (na) - not; एनम् (enam) - this one; शोचितुम् (śocitum) - to grieve; अर्हसि (arhasi) - you ought to;]
(Now, if you think this one is eternally born or eternally dead, even then, O mighty-armed one, you ought not to grieve for this one.)
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॥
jātasya hi dhruvo mṛtyurdhruvaṃ janma mṛtasya ca। tasmādaparihārye'rthe na tvaṃ śocitumarhasi ॥6-24-27॥
[जातस्य (jātasya) - of the born; हि (hi) - indeed; ध्रुवः (dhruvaḥ) - certain; मृत्युः (mṛtyuḥ) - death; ध्रुवम् (dhruvam) - certain; जन्म (janma) - birth; मृतस्य (mṛtasya) - of the dead; च (ca) - and; तस्मात् (tasmāt) - therefore; अपरिहार्ये (aparihārye) - inevitable; अर्थे (arthe) - in the matter; न (na) - not; त्वम् (tvam) - you; शोचितुम् (śocitum) - to lament; अर्हसि (arhasi) - deserve;]
(For the born, death is certain, and for the dead, birth is certain. Therefore, you should not lament over the inevitable.)
"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॥
avyaktādīni bhūtāni vyaktamadhyāni bhārata। avyaktanidhanānyeva tatra kā paridevanā ॥6-24-28॥
[अव्यक्तादीनि (avyaktādīni) - unmanifest beginnings; भूतानि (bhūtāni) - beings; व्यक्तमध्यानि (vyaktamadhyāni) - manifest in the middle; भारत (bhārata) - O Bharata; अव्यक्तनिधनानि (avyaktanidhanāni) - unmanifest at the end; एव (eva) - indeed; तत्र (tatra) - there; का (kā) - what; परिदेवना (paridevanā) - lamentation;]
(Unmanifest beginnings are the beings, manifest in the middle, O Bharata; unmanifest at the end indeed, there what lamentation?)
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॥
āścaryavatpaśyati kaścidenam āścaryavadvadati tathaiva cānyaḥ। āścaryavaccainamanyaḥ śṛṇoti śrutvāpyenaṃ veda na caiva kaścit ॥6-24-29॥
[आश्चर्यवत् (āścaryavat) - as a wonder; पश्यति (paśyati) - sees; कश्चित् (kaścit) - someone; एनम् (enam) - this; आश्चर्यवत् (āścaryavat) - as a wonder; वदति (vadati) - speaks; तथा (tathā) - thus; एव (eva) - indeed; च (ca) - and; अन्यः (anyaḥ) - another; आश्चर्यवत् (āścaryavat) - as a wonder; च (ca) - and; एनम् (enam) - this; अन्यः (anyaḥ) - another; शृणोति (śṛṇoti) - hears; श्रुत्वा (śrutvā) - having heard; अपि (api) - even; एनम् (enam) - this; वेद (veda) - knows; न (na) - not; च (ca) - and; एव (eva) - indeed; कश्चित् (kaścit) - someone;]
(Someone sees this as a wonder; someone else indeed speaks of it as a wonder; another hears of it as a wonder; even after hearing, no one indeed knows it.)
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॥
dehī nityam avadhyo'yaṁ dehe sarvasya bhārata। tasmāt sarvāṇi bhūtāni na tvaṁ śocitum arhasi ॥6-24-30॥
[देही (dehī) - the embodied; नित्यम् (nityam) - eternal; अवध्यः (avadhyaḥ) - imperishable; अयम् (ayam) - this; देहे (dehe) - in the body; सर्वस्य (sarvasya) - of all; भारत (bhārata) - O Bharata; तस्मात् (tasmāt) - therefore; सर्वाणि (sarvāṇi) - all; भूतानि (bhūtāni) - beings; न (na) - not; त्वम् (tvam) - you; शोचितुम् (śocitum) - to grieve; अर्हसि (arhasi) - ought;]
(The embodied is eternal and imperishable in the body of all, O Bharata. Therefore, you ought not to grieve for any beings.)
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॥
svadharmam api cāvekṣya na vikampitum arhasi। dharmyāddhi yuddhācchreyo'nyatkṣatriyasya na vidyate ॥6-24-31॥
[स्वधर्मम् (svadharmam) - own duty; अपि (api) - also; च (ca) - and; अवेक्ष्य (avekṣya) - considering; न (na) - not; विकम्पितुम् (vikampitum) - to waver; अर्हसि (arhasi) - you should; धर्म्यात् (dharmyāt) - than a righteous; हि (hi) - indeed; युद्धात् (yuddhāt) - war; श्रेयः (śreyaḥ) - better; अन्यत् (anyat) - other; क्षत्रियस्य (kṣatriyasya) - for a Kshatriya; न (na) - not; विद्यते (vidyate) - exists;]
(Considering your own duty, you should not waver, for there is nothing better for a Kshatriya than a righteous war.)
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॥
yadṛcchayā copapannaṃ svargadvāramapāvṛtam। sukhinaḥ kṣatriyāḥ pārtha labhante yuddhamīdṛśam ॥6-24-32॥
[यदृच्छया (yadṛcchayā) - by chance; च (ca) - and; उपपन्नं (upapannaṃ) - obtained; स्वर्गद्वारम् (svargadvāram) - the gate of heaven; अपावृतम् (apāvṛtam) - opened; सुखिनः (sukhinaḥ) - happy; क्षत्रियाः (kṣatriyāḥ) - warriors; पार्थ (pārtha) - O son of Pritha; लभन्ते (labhante) - obtain; युद्धम् (yuddham) - war; ईदृशम् (īdṛśam) - such;]
(By chance, the gate of heaven has opened. Happy warriors, O son of Pritha, obtain such a war.)
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॥
atha cettvamimaṁ dharmyaṁ saṅgrāmaṁ na kariṣyasi। tataḥ svadharmaṁ kīrtiṁ ca hitvā pāpamavāpsyasi ॥6-24-33॥
[अथ (atha) - then; चेत् (cet) - if; त्वम् (tvam) - you; इमं (imam) - this; धर्म्यम् (dharmyam) - righteous; सङ्ग्रामम् (saṅgrāmam) - battle; न (na) - not; करिष्यसि (kariṣyasi) - will perform; ततः (tataḥ) - then; स्वधर्मम् (svadharmam) - own duty; कीर्तिम् (kīrtim) - fame; च (ca) - and; हित्वा (hitvā) - abandoning; पापम् (pāpam) - sin; अवाप्स्यसि (avāpsyasi) - will incur;]
(Then if you do not perform this righteous battle, then abandoning your own duty and fame, you will incur sin.)
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॥
akīrtiṃ cāpi bhūtāni kathayiṣyanti te'vyayām। sambhāvitasya cākīrtirmaraṇād atiricyate ॥6-24-34॥
[अकीर्तिम् (akīrtim) - ill-fame; च (ca) - and; अपि (api) - also; भूतानि (bhūtāni) - beings; कथयिष्यन्ति (kathayiṣyanti) - will speak; ते (te) - your; अव्ययाम् (avyayām) - imperishable; सम्भावितस्य (sambhāvitasya) - for a respected person; च (ca) - and; अकीर्तिः (akīrtiḥ) - ill-fame; मरणात् (maraṇāt) - than death; अतिरिच्यते (atiricyate) - is considered greater;]
(The beings will also speak of your imperishable ill-fame; for a respected person, ill-fame is considered greater than death.)
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॥
bhayād raṇād uparataṃ maṃsyante tvāṃ mahārathāḥ। yeṣāṃ ca tvaṃ bahumato bhūtvā yāsyasi lāghavam ॥6-24-35॥
[भयात् (bhayāt) - from fear; रणात् (raṇāt) - from battle; उपरतम् (uparatam) - withdrawn; मंस्यन्ते (maṃsyante) - will think; त्वाम् (tvām) - you; महारथाः (mahārathāḥ) - great warriors; येषाम् (yeṣām) - of whom; च (ca) - and; त्वम् (tvam) - you; बहुमतः (bahumataḥ) - highly esteemed; भूत्वा (bhūtvā) - having been; यास्यसि (yāsyasi) - will go; लाघवम् (lāghavam) - disgrace;]
(The great warriors will think you have withdrawn from battle out of fear; and you, having been highly esteemed by them, will go to disgrace.)
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॥
avācyavādāṃśca bahūn vadiṣyanti tavāhitāḥ। nindantas tava sāmarthyaṃ tato duḥkhataraṃ nu kim ॥6-24-36॥
[अवाच्यवादान् (avācyavādān) - unspeakable words; च (ca) - and; बहून् (bahūn) - many; वदिष्यन्ति (vadiṣyanti) - will speak; तव (tava) - your; अहिताः (ahitāḥ) - enemies; निन्दन्तः (nindantaḥ) - criticizing; तव (tava) - your; सामर्थ्यम् (sāmarthyam) - capability; ततः (tataḥ) - then; दुःखतरम् (duḥkhataraṃ) - more painful; नु (nu) - indeed; किम् (kim) - what;]
(Your enemies will speak many unspeakable words, criticizing your capability; what could be more painful than that?)
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॥
hato vā prāpsyasi svargaṁ jitvā vā bhokṣyase mahīm। tasmāduttiṣṭha kaunteya yuddhāya kṛtaniścayaḥ ॥6-24-37॥
[हतः (hataḥ) - slain; वा (vā) - or; प्राप्स्यसि (prāpsyasi) - you will obtain; स्वर्गं (svargaṁ) - heaven; जित्वा (jitvā) - having conquered; वा (vā) - or; भोक्ष्यसे (bhokṣyase) - you will enjoy; महीम् (mahīm) - the earth; तस्मात् (tasmāt) - therefore; उत्तिष्ठ (uttiṣṭha) - arise; कौन्तेय (kaunteya) - O son of Kunti; युद्धाय (yuddhāya) - for battle; कृतनिश्चयः (kṛtaniścayaḥ) - with determination;]
(Slain, you will obtain heaven; or having conquered, you will enjoy the earth. Therefore, arise, O son of Kunti, with determination for battle.)
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॥
sukhaduḥkhe same kṛtvā lābhālābhau jayājayau। tato yuddhāya yujyasva naivaṃ pāpamavāpsyasi ॥6-24-38॥
[सुखदुःखे (sukhaduḥkhe) - happiness and distress; समे (same) - equipoised; कृत्वा (kṛtvā) - having made; लाभालाभौ (lābhālābhau) - gain and loss; जयाजयौ (jayājayau) - victory and defeat; ततः (tataḥ) - then; युद्धाय (yuddhāya) - for the sake of fighting; युज्यस्व (yujyasva) - engage; न (na) - not; एवं (evaṃ) - thus; पापम् (pāpam) - sin; अवाप्स्यसि (avāpsyasi) - you will gain;]
(Having made happiness and distress, gain and loss, victory and defeat equal, then engage in battle; thus you will not incur sin.)
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॥
eṣā te'bhihitā sāṅkhye buddhiryoge tvimāṁ śṛṇu। buddhyā yukto yayā pārtha karmabandhaṁ prahāsyasi ॥6-24-39॥
[एषा (eṣā) - this; ते (te) - to you; अभिहिता (abhihitā) - explained; साङ्ख्ये (sāṅkhye) - in Sāṅkhya; बुद्धिः (buddhiḥ) - intellect; योगे (yoge) - in Yoga; तु (tu) - but; इमां (imāṁ) - this; शृणु (śṛṇu) - hear; बुद्ध्या (buddhyā) - with intellect; युक्तः (yuktaḥ) - united; या (yā) - which; पार्थ (pārtha) - O son of Pṛthā; कर्मबन्धं (karmabandhaṁ) - bondage of actions; प्रहास्यसि (prahāsyasi) - you shall overcome;]
(This intellect has been explained to you in Sāṅkhya, but hear this in Yoga. With the intellect united, O son of Pṛthā, you shall overcome the bondage of actions.)
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॥
nehābhikramanāśo'sti pratyavāyo na vidyate। svalpamapyasya dharmasya trāyate mahato bhayāt ॥6-24-40॥
[न (na) - not; इह (iha) - here; अभिक्रम (abhikrama) - effort; नाशः (nāśaḥ) - loss; अस्ति (asti) - is; प्रत्यवायः (pratyavāyaḥ) - detriment; न (na) - not; विद्यते (vidyate) - exists; स्वल्पम् (svalpam) - a little; अपि (api) - even; अस्य (asya) - of this; धर्मस्य (dharmasya) - dharma; त्रायते (trāyate) - protects; महतः (mahataḥ) - great; भयात् (bhayāt) - from fear;]
(Here, there is no loss of effort, nor is there any detriment. Even a little of this dharma protects from great fear.)
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॥
vyavasāyātmikā buddhirekeha kurunandana। bahuśākhā hyanantāśca buddhayo'vyavasāyinām ॥6-24-41॥
[व्यवसायात्मिका (vyavasāyātmikā) - single-pointed; बुद्धिः (buddhiḥ) - intellect; एका (ekā) - one; इह (iha) - here; कुरुनन्दन (kurunandana) - O son of Kuru; बहुशाखाः (bahuśākhāḥ) - many-branched; हि (hi) - indeed; अनन्ताः (anantāḥ) - endless; च (ca) - and; बुद्धयः (buddhayaḥ) - intellects; अव्यवसायिनाम् (avyavasāyinām) - of the irresolute;]
(The intellect of the resolute is single-pointed here, O son of Kuru. The intellects of the irresolute are indeed many-branched and endless.)
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॥
yāmimāṃ puṣpitāṃ vācaṃ pravadantyavipaścitaḥ। vedavādaratāḥ pārtha nānyadastīti vādinaḥ ॥6-24-42॥
[याम् (yām) - which; इमां (imāṃ) - this; पुष्पितां (puṣpitāṃ) - florid; वाचं (vācaṃ) - speech; प्रवदन्ति (pravadanti) - utter; अविपश्चितः (avipaścitaḥ) - unwise; वेदवादरताः (vedavādaratāḥ) - attached to the words of the Vedas; पार्थ (pārtha) - O son of Pṛthā; न (na) - not; अन्यत् (anyat) - anything else; अस्ति (asti) - exists; इति (iti) - thus; वादिनः (vādinaḥ) - those who speak;]
(The unwise utter this florid speech, O son of Pṛthā, being attached to the words of the Vedas, saying that there is nothing else.)
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॥
kāmātmānaḥ svargaparā janmakarmaphalapradām। kriyāviśeṣabahulāṃ bhogaiśvaryagatiṃ prati ॥6-24-43॥
[कामात्मानः (kāmātmānaḥ) - those whose minds are attached to desires; स्वर्गपरा (svargaparā) - intent on heaven; जन्मकर्मफलप्रदाम् (janmakarmaphalapradām) - bestowing the fruits of birth and actions; क्रियाविशेषबहुलां (kriyāviśeṣabahulāṃ) - abundant in specific rituals; भोगैश्वर्यगतिं (bhogaiśvaryagatiṃ) - the path of enjoyment and power; प्रति (prati) - towards;]
(Those whose minds are attached to desires, intent on heaven, bestowing the fruits of birth and actions, abundant in specific rituals, towards the path of enjoyment and power.)
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॥
bhogaiśvaryaprasaktānāṃ tayāpahṛtacetasām। vyavasāyātmikā buddhiḥ samādhau na vidhīyate ॥6-24-44॥
[भोग (bhoga) - enjoyment; ऐश्वर्य (aiśvarya) - opulence; प्रसक्तानां (prasaktānāṃ) - attached; तया (tayā) - by that; अपहृत (apahṛta) - stolen; चेतसाम् (cetasām) - of the consciousness; व्यवसायात्मिका (vyavasāyātmikā) - resolute; बुद्धिः (buddhiḥ) - intelligence; समाधौ (samādhau) - in concentration; न (na) - not; विधीयते (vidhīyate) - is established;]
(For those whose minds are stolen by attachment to enjoyment and opulence, the resolute intelligence is not established in concentration.)
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॥
traiguṇyaviṣayā vedā nistraiguṇyo bhavārjuna। nirdvaṁdvo nityasattvastho niryogakṣema ātmavān ॥6-24-45॥
[त्रैगुण्यविषया (traiguṇyaviṣayā) - pertaining to the three modes; वेदाः (vedāḥ) - Vedas; निस्त्रैगुण्यः (nistraiguṇyaḥ) - beyond the three modes; भव (bhava) - be; अर्जुन (arjuna) - Arjuna; निर्द्वंद्वः (nirdvaṁdvaḥ) - free from dualities; नित्यसत्त्वस्थः (nityasattvasthaḥ) - ever remaining in the mode of goodness; निर्योगक्षेमः (niryogakṣemaḥ) - free from thoughts of acquisition and preservation; आत्मवान् (ātmavān) - self-realized;]
(The Vedas deal with the three modes; be beyond these three modes, Arjuna. Free from dualities, ever remaining in the mode of goodness, free from thoughts of acquisition and preservation, self-realized.)
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॥
yāvānartha udapāne sarvataḥ samplutodake। tāvānsarveṣu vedeṣu brāhmaṇasya vijānataḥ ॥6-24-46॥
[यावान् (yāvān) - as much as; अर्थः (arthaḥ) - meaning; उदपाने (udapāne) - in a well of water; सर्वतः (sarvataḥ) - everywhere; सम्प्लुतोदके (samplutodake) - in a great reservoir of water; तावान् (tāvān) - so much; सर्वेषु (sarveṣu) - in all; वेदेषु (vedeṣu) - the Vedas; ब्राह्मणस्य (brāhmaṇasya) - of the Brahmana; विजानतः (vijānataḥ) - of one who knows;]
(As much utility as there is in a well of water, all that is found in a great reservoir of water; so much utility is in all the Vedas for a Brahmana who knows.)
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॥
karmaṇyevādhikāraste mā phaleṣu kadācana। mā karmaphalaheturbhūrmā te saṅgo'stvakarmaṇi ॥6-24-47॥
[कर्मणि (karmaṇi) - in action; एव (eva) - only; अधिकारः (adhikāraḥ) - right; ते (te) - your; मा (mā) - not; फलेषु (phaleṣu) - in the fruits; कदाचन (kadācana) - at any time; मा (mā) - not; कर्मफलहेतुर्भूः (karmaphalaheturbhūḥ) - cause of the results of actions; मा (mā) - not; ते (te) - your; सङ्गः (saṅgaḥ) - attachment; अस्तु (astu) - let there be; अकर्मणि (akarmaṇi) - in inaction;]
(Your right is only to perform your duty, never to its fruits. Let not the fruits of action be your motive, nor let your attachment be to inaction.)
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॥
yogasthaḥ kuru karmāṇi saṅgaṃ tyaktvā dhanañjaya। siddhyasiddhyoḥ samo bhūtvā samatvaṃ yoga ucyate ॥6-24-48॥
[योगस्थः (yogasthaḥ) - established in yoga; कुरु (kuru) - perform; कर्माणि (karmāṇi) - actions; सङ्गं (saṅgam) - attachment; त्यक्त्वा (tyaktvā) - having abandoned; धनञ्जय (dhanañjaya) - O Dhananjaya; सिद्ध्यसिद्ध्योः (siddhyasiddhyoḥ) - in success and failure; समः (samaḥ) - equanimous; भूत्वा (bhūtvā) - having become; समत्वं (samatvam) - equanimity; योगः (yogaḥ) - yoga; उच्यते (ucyate) - is called;]
(Established in yoga, perform actions, having abandoned attachment, O Dhananjaya; being equanimous in success and failure, equanimity is called yoga.)
"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॥
dūreṇa hyavaraṃ karma buddhiyogāddhanañjaya। buddhau śaraṇamanviccha kṛpaṇāḥ phalahetavaḥ ॥6-24-49॥
[दूरेण (dūreṇa) - by far; हि (hi) - indeed; अवरम् (avaram) - inferior; कर्म (karma) - action; बुद्धियोगात् (buddhiyogāt) - than the yoga of wisdom; धनञ्जय (dhanañjaya) - O Dhananjaya; बुद्धौ (buddhau) - in wisdom; शरणम् (śaraṇam) - refuge; अन्विच्छ (anviccha) - seek; कृपणाः (kṛpaṇāḥ) - miserly; फलहेतवः (phalahetavaḥ) - those who seek results;]
(By far, inferior is action to the yoga of wisdom, O Dhananjaya. In wisdom seek refuge; the miserly are those who seek results.)
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॥
buddhiyukto jahātīha ubhe sukṛtaduṣkṛte। tasmādyogāya yujyasva yogaḥ karmasu kauśalam ॥6-24-50॥
[बुद्धियुक्तः (buddhiyuktaḥ) - endowed with wisdom; जहाति (jahāti) - abandons; इह (iha) - here; उभे (ubhe) - both; सुकृतदुष्कृते (sukṛtaduṣkṛte) - good and bad deeds; तस्मात् (tasmāt) - therefore; योगाय (yogāya) - for yoga; युज्यस्व (yujyasva) - engage; योगः (yogaḥ) - yoga; कर्मसु (karmasu) - in actions; कौशलम् (kauśalam) - skillfulness;]
(Endowed with wisdom, one abandons here both good and bad deeds; therefore, engage in yoga, for yoga is skillfulness in actions.)
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॥
karmajaṁ buddhiyuktā hi phalaṁ tyaktvā manīṣiṇaḥ। janmabandhavinirmuktāḥ padaṁ gacchantyanāmayam ॥6-24-51॥
[कर्मजम् (karmajam) - born of action; बुद्धियुक्ताः (buddhiyuktāḥ) - endowed with wisdom; हि (hi) - indeed; फलम् (phalam) - fruit; त्यक्त्वा (tyaktvā) - having abandoned; मनीषिणः (manīṣiṇaḥ) - the wise; जन्मबन्धविनिर्मुक्ताः (janmabandhavinirmuktāḥ) - freed from the bondage of birth; पदम् (padam) - state; गच्छन्ति (gacchanti) - attain; अनामयम् (anāmayam) - free from disease;]
(The wise, endowed with wisdom, indeed having abandoned the fruit born of action, freed from the bondage of birth, attain the state free from disease.)
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॥
yadā te mohakalilaṃ buddhirvyatitariṣyati। tadā gantāsi nirvedaṃ śrotavyasya śrutasya ca ॥6-24-52॥
[यदा (yadā) - when; ते (te) - your; मोहकलिलं (mohakalilaṃ) - delusion; बुद्धिः (buddhiḥ) - intellect; व्यतितरिष्यति (vyatitariṣyati) - will cross; तदा (tadā) - then; गन्तासि (gantāsi) - you shall attain; निर्वेदं (nirvedaṃ) - dispassion; श्रोतव्यस्य (śrotavyasya) - of what is to be heard; श्रुतस्य (śrutasya) - of what has been heard; च (ca) - and;]
(When your intellect will cross the delusion, then you shall attain dispassion for what is to be heard and what has been heard.)
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॥
śrutivipratipannā te yadā sthāsyati niścalā। samādhāvacalā buddhistadā yogamavāpsyasi ॥6-24-53॥
[श्रुतिविप्रतिपन्ना (śrutivipratipannā) - distracted by various opinions; ते (te) - your; यदा (yadā) - when; स्थास्यति (sthāsyati) - will stand; निश्चला (niścalā) - steady; समाधौ (samādhau) - in meditation; अचला (acalā) - unwavering; बुद्धिः (buddhiḥ) - intellect; तदा (tadā) - then; योगम् (yogam) - yoga; अवाप्स्यसि (avāpsyasi) - you will attain;]
(When your intellect, which is distracted by various opinions, will stand steady and unwavering in meditation, then you will attain yoga.)
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 uvāca॥
[अर्जुन (arjuna) - Arjuna; उवाच (uvāca) - said;]
(Arjuna said:)
Arjuna said:
स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव। स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम् ॥६-२४-५४॥
sthitaprajñasya kā bhāṣā samādhisthasya keśava। sthitadhīḥ kiṃ prabhāṣeta kimāsīta vrajeta kim ॥6-24-54॥
[स्थितप्रज्ञस्य (sthitaprajñasya) - of the one of steady wisdom; का (kā) - what; भाषा (bhāṣā) - language; समाधिस्थस्य (samādhisthasya) - of the one situated in meditation; केशव (keśava) - O Keśava; स्थितधीः (sthitadhīḥ) - the one of steady intellect; किं (kiṃ) - what; प्रभाषेत (prabhāṣeta) - would speak; किमासीत (kim āsīta) - how would sit; व्रजेत (vrajeta) - would walk; किम् (kim) - what;]
(What is the language of the one of steady wisdom, O Keśava, of the one situated in meditation? How would the one of steady intellect speak, sit, and walk?)
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॥
śrībhagavānuvāca॥
[श्री (śrī) - glorious; भगवान् (bhagavān) - Lord; उवाच (uvāca) - said;]
(The glorious Lord said:)
The Supreme Lord spoke:
प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान्। आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते ॥६-२४-५५॥
prajahāti yadā kāmānsarvānpārtha manogatān। ātmanyevātmanā tuṣṭaḥ sthitaprajñastadocyate ॥6-24-55॥
[प्रजहाति (prajahāti) - abandons; यदा (yadā) - when; कामान् (kāmān) - desires; सर्वान् (sarvān) - all; पार्थ (pārtha) - O son of Pritha; मनोगतान् (manogatān) - of the mind; आत्मनि (ātmani) - in the self; एव (eva) - only; आत्मना (ātmanā) - by the self; तुष्टः (tuṣṭaḥ) - satisfied; स्थितप्रज्ञः (sthitaprajñaḥ) - one of steady wisdom; तदा (tadā) - then; उच्यते (ucyate) - is called;]
(When one abandons all desires of the mind, O son of Pritha, and is satisfied in the self alone by the self, then he is called one of steady wisdom.)
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॥
duḥkheṣv-anudvigna-manāḥ sukheṣu vigata-spṛhaḥ। vīta-rāga-bhaya-krodhaḥ sthita-dhīr munir ucyate ॥6-24-56॥
[दुःखेषु (duḥkheṣu) - in sufferings; अनुद्विग्नमनाः (anudvigna-manāḥ) - undisturbed mind; सुखेषु (sukheṣu) - in happiness; विगतस्पृहः (vigata-spṛhaḥ) - free from desires; वीतरागभयक्रोधः (vīta-rāga-bhaya-krodhaḥ) - free from attachment, fear, and anger; स्थितधीः (sthita-dhīḥ) - steady intellect; मुनिः (muniḥ) - sage; उच्यते (ucyate) - is called;]
(In sufferings, undisturbed mind; in happiness, free from desires; free from attachment, fear, and anger; steady intellect, is called a sage.)
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॥
yaḥ sarvatrānabhisnehastattatprāpya śubhāśubham। nābhinandati na dveṣṭi tasya prajñā pratiṣṭhitā ॥6-24-57॥
[यः (yaḥ) - who; सर्वत्र (sarvatra) - everywhere; अनभिस्नेहः (anabhisnehaḥ) - without attachment; तत्तत् (tattat) - this and that; प्राप्य (prāpya) - having obtained; शुभाशुभम् (śubhāśubham) - good and bad; न (na) - not; अभिनन्दति (abhinandati) - rejoices; न (na) - not; द्वेष्टि (dveṣṭi) - hates; तस्य (tasya) - his; प्रज्ञा (prajñā) - wisdom; प्रतिष्ठिता (pratiṣṭhitā) - is established;]
(He who is without attachment everywhere, having obtained this and that, good and bad, neither rejoices nor hates, his wisdom is established.)
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॥
yadā saṁharate cāyaṁ kūrmo'ṅgānīva sarvaśaḥ। indriyāṇīndriyārthebhyastasya prajñā pratiṣṭhitā ॥6-24-58॥
[यदा (yadā) - when; संहरते (saṁharate) - withdraws; च (ca) - and; अयम् (ayam) - this; कूर्मः (kūrmaḥ) - tortoise; अङ्गानि (aṅgāni) - limbs; इव (iva) - like; सर्वशः (sarvaśaḥ) - completely; इन्द्रियाणि (indriyāṇi) - senses; इन्द्रियार्थेभ्यः (indriyārthebhyaḥ) - from sense objects; तस्य (tasya) - his; प्रज्ञा (prajñā) - wisdom; प्रतिष्ठिता (pratiṣṭhitā) - is established;]
(When, like a tortoise completely withdraws its limbs, this one withdraws his senses from the sense objects, his wisdom is established.)
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॥
viṣayā vinivartante nirāhārasya dehinaḥ। rasavarjaṃ raso'pyasya paraṃ dṛṣṭvā nivartate ॥6-24-59॥
[विषया (viṣayā) - objects; विनिवर्तन्ते (vinivartante) - withdraw; निराहारस्य (nirāhārasya) - of the abstinent; देहिनः (dehinaḥ) - of the embodied; रसवर्जं (rasavarjaṃ) - except taste; रसः (rasaḥ) - taste; अपि (api) - even; अस्य (asya) - of this; परं (param) - supreme; दृष्ट्वा (dṛṣṭvā) - having seen; निवर्तते (nivartate) - ceases;]
(Objects withdraw for the abstinent embodied one, except taste; even taste of this ceases having seen the supreme.)
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॥
yatato hyapi kaunteya puruṣasya vipaścitaḥ। indriyāṇi pramāthīni haranti prasabhaṁ manaḥ ॥6-24-60॥
[यततः (yatataḥ) - striving; हि (hi) - indeed; अपि (api) - even; कौन्तेय (kaunteya) - O son of Kunti; पुरुषस्य (puruṣasya) - of a person; विपश्चितः (vipaścitaḥ) - of the wise; इन्द्रियाणि (indriyāṇi) - the senses; प्रमाथीनि (pramāthīni) - turbulent; हरन्ति (haranti) - carry away; प्रसभम् (prasabham) - forcibly; मनः (manaḥ) - the mind;]
(Even while striving, indeed, O son of Kunti, the turbulent senses forcibly carry away the mind of the wise person.)
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॥
tāni sarvāṇi saṁyamya yukta āsīta matparaḥ। vaśe hi yasyendriyāṇi tasya prajñā pratiṣṭhitā ॥6-24-61॥
[तानि (tāni) - those; सर्वाणि (sarvāṇi) - all; संयम्य (saṁyamya) - having controlled; युक्तः (yuktaḥ) - engaged; आसीत (āsīta) - should sit; मत्परः (matparaḥ) - with mind focused on Me; वशे (vaśe) - under control; हि (hi) - indeed; यस्य (yasya) - whose; इन्द्रियाणि (indriyāṇi) - senses; तस्य (tasya) - his; प्रज्ञा (prajñā) - wisdom; प्रतिष्ठिता (pratiṣṭhitā) - is firmly established;]
(Having controlled all those, one should sit engaged with mind focused on Me. Indeed, whose senses are under control, his wisdom is firmly established.)
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॥
dhyāyato viṣayān puṁsaḥ saṅgas teṣūpajāyate। saṅgāt sañjāyate kāmaḥ kāmāt krodho'bhijāyate ॥6-24-62॥
[ध्यायतः (dhyāyataḥ) - contemplating; विषयान् (viṣayān) - objects; पुंसः (puṁsaḥ) - of a person; सङ्गः (saṅgaḥ) - attachment; तेषु (teṣu) - in them; उपजायते (upajāyate) - arises; सङ्गात् (saṅgāt) - from attachment; सञ्जायते (sañjāyate) - develops; कामः (kāmaḥ) - desire; कामात् (kāmāt) - from desire; क्रोधः (krodhaḥ) - anger; अभिजायते (abhijāyate) - arises;]
(While contemplating objects, attachment to them arises in a person; from attachment, desire develops; from desire, anger arises.)
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॥
krodhādbhavati saṃmohaḥ saṃmohātsmṛtivibhramaḥ। smṛtibhraṃśādbuddhināśo buddhināśātpraṇaśyati ॥6-24-63॥
[क्रोधात् (krodhāt) - from anger; भवति (bhavati) - arises; संमोहः (saṃmohaḥ) - delusion; संमोहात् (saṃmohāt) - from delusion; स्मृतिविभ्रमः (smṛtivibhramaḥ) - confusion of memory; स्मृतिभ्रंशात् (smṛtibhraṃśāt) - from confusion of memory; बुद्धिनाशः (buddhināśaḥ) - destruction of intelligence; बुद्धिनाशात् (buddhināśāt) - from destruction of intelligence; प्रणश्यति (praṇaśyati) - one perishes;]
(From anger arises delusion, from delusion confusion of memory, from confusion of memory destruction of intelligence, from destruction of intelligence one perishes.)
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॥
rāgadveṣaviyuktaistu viṣayānindriyaiścaran। ātmavaśyairvidheyātmā prasādamadhigacchati ॥6-24-64॥
[राग (rāga) - attachment; द्वेष (dveṣa) - aversion; वियुक्तैः (viyuktaiḥ) - free from; तु (tu) - but; विषयान् (viṣayān) - objects; इन्द्रियैः (indriyaiḥ) - by the senses; चरन् (caran) - moving among; आत्मवश्यैः (ātmavaśyaiḥ) - self-controlled; विधेयात्मा (vidheyātmā) - one who has a disciplined mind; प्रसादम् (prasādam) - grace; अधिगच्छति (adhigacchati) - attains;]
(But, moving among objects with senses free from attachment and aversion, the self-controlled and disciplined mind attains grace.)
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॥
prasāde sarvaduḥkhānāṃ hānirasyopajāyate। prasannacetaso hyāśu buddhiḥ paryavatiṣṭhate ॥6-24-65॥
[प्रसादे (prasāde) - in equanimity; सर्वदुःखानां (sarvaduḥkhānāṃ) - of all miseries; हानिः (hāniḥ) - destruction; अस्य (asya) - of this; उपजायते (upajāyate) - arises; प्रसन्नचेतसः (prasannacetasaḥ) - of the clear-minded; हि (hi) - indeed; आशु (āśu) - quickly; बुद्धिः (buddhiḥ) - intelligence; पर्यवतिष्ठते (paryavatiṣṭhate) - becomes well established;]
(In equanimity, the destruction of all miseries arises. Indeed, for the clear-minded, intelligence quickly becomes well established.)
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॥
nāsti buddhir ayuktasya na cāyuktasya bhāvanā। na cābhāvayataḥ śāntir aśāntasya kutaḥ sukham ॥6-24-66॥
[नास्ति (nāsti) - there is not; बुद्धिः (buddhiḥ) - wisdom; अयुक्तस्य (ayuktasya) - of the unsteady; न (na) - nor; च (ca) - and; अयुक्तस्य (ayuktasya) - of the unsteady; भावना (bhāvanā) - contemplation; न (na) - nor; च (ca) - and; अभावयतः (abhāvayataḥ) - of the non-meditative; शान्तिः (śāntiḥ) - peace; अशान्तस्य (aśāntasya) - of the unpeaceful; कुतः (kutaḥ) - whence; सुखम् (sukham) - happiness;]
(There is no wisdom for the unsteady, nor is there contemplation for the unsteady. For the non-meditative, there is no peace, and for the unpeaceful, whence happiness?)
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॥
indriyāṇāṃ hi caratāṃ yanmano'nuvidhīyate। tadasya harati prajñāṃ vāyurnāvamivāmbhasi ॥6-24-67॥
[इन्द्रियाणां (indriyāṇāṃ) - of the senses; हि (hi) - indeed; चरतां (caratāṃ) - of the roaming; यत् (yat) - which; मनः (manaḥ) - mind; अनुविधीयते (anuvidhīyate) - follows; तत् (tat) - that; अस्य (asya) - his; हरति (harati) - takes away; प्रज्ञाम् (prajñām) - wisdom; वायुः (vāyuḥ) - wind; नावम् (nāvam) - boat; इव (iva) - like; अम्भसि (ambhasi) - on the water;]
(The mind that follows the roaming senses, it takes away his wisdom, like the wind takes away a boat on the water.)
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॥
tasmādyasya mahābāho nigṛhītāni sarvaśaḥ। indriyāṇīndriyārthebhyastasya prajñā pratiṣṭhitā ॥6-24-68॥
[तस्मात् (tasmāt) - therefore; यस्य (yasya) - whose; महाबाहो (mahābāho) - O mighty-armed; निगृहीतानि (nigṛhītāni) - controlled; सर्वशः (sarvaśaḥ) - completely; इन्द्रियाणि (indriyāṇi) - senses; इन्द्रियार्थेभ्यः (indriyārthebhyaḥ) - from sense objects; तस्य (tasya) - his; प्रज्ञा (prajñā) - wisdom; प्रतिष्ठिता (pratiṣṭhitā) - is firmly established;]
(Therefore, O mighty-armed, whose senses are completely controlled from sense objects, his wisdom is firmly established.)
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॥
yā niśā sarvabhūtānāṃ tasyāṃ jāgarti saṃyamī। yasyāṃ jāgrati bhūtāni sā niśā paśyato muneḥ ॥6-24-69॥
[या (yā) - which; निशा (niśā) - night; सर्वभूतानां (sarvabhūtānāṃ) - of all beings; तस्यां (tasyāṃ) - in that; जागर्ति (jāgarti) - is awake; संयमी (saṃyamī) - the self-controlled; यस्याम् (yasyām) - in which; जाग्रति (jāgrati) - are awake; भूतानि (bhūtāni) - beings; सा (sā) - that; निशा (niśā) - night; पश्यतः (paśyataḥ) - of the seer; मुनेः (muneḥ) - of the sage;]
(The night in which all beings are asleep, the self-controlled one is awake in that; the time in which beings are awake, that is the night for the sage who sees.)
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॥
āpūryamāṇam acala-pratiṣṭhaṃ; samudram āpaḥ praviśanti yadvat। tadvat kāmā yaṃ praviśanti sarve; sa śāntim āpnoti na kāma-kāmī ॥6-24-70॥
[आपूर्यमाणम् (āpūryamāṇam) - filling; अचल (acala) - immovable; प्रतिष्ठम् (pratiṣṭham) - established; समुद्रम् (samudram) - ocean; आपः (āpaḥ) - waters; प्रविशन्ति (praviśanti) - enter; यद्वत् (yadvat) - just as; तद्वत् (tadvat) - so; कामाः (kāmāḥ) - desires; यम् (yam) - whom; प्रविशन्ति (praviśanti) - enter; सर्वे (sarve) - all; सः (saḥ) - he; शान्तिम् (śāntim) - peace; आप्नोति (āpnoti) - attains; न (na) - not; कामकामी (kāma-kāmī) - desirer of desires;]
(Just as waters enter the ocean, which is ever being filled yet remains unmoved, so do all desires enter the person who attains peace, not the desirer of desires.)
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॥
vihāya kāmān yaḥ sarvān pumān carati niḥspṛhaḥ। nirmamo nirahaṅkāraḥ sa śāntim adhigacchati ॥6-24-71॥
[विहाय (vihāya) - having abandoned; कामान् (kāmān) - desires; यः (yaḥ) - who; सर्वान् (sarvān) - all; पुमान् (pumān) - a person; चरति (carati) - moves; निःस्पृहः (niḥspṛhaḥ) - without longing; निर्ममः (nirmamaḥ) - without possessiveness; निरहङ्कारः (nirahaṅkāraḥ) - without ego; सः (saḥ) - he; शान्तिम् (śāntim) - peace; अधिगच्छति (adhigacchati) - attains;]
(Having abandoned all desires, the person who moves without longing, without possessiveness, without ego, he attains peace.)
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॥
eṣā brāhmī sthitiḥ pārtha naināṃ prāpya vimuhyati। sthitvāsyāmantakāle'pi brahmanirvāṇamṛcchati ॥6-24-72॥
[एषा (eṣā) - this; ब्राह्मी (brāhmī) - divine; स्थितिः (sthitiḥ) - state; पार्थ (pārtha) - O son of Pritha; न (na) - not; एनाम् (enām) - this; प्राप्य (prāpya) - having attained; विमुह्यति (vimuhyati) - is deluded; स्थित्वा (sthitvā) - being established; अस्याम् (asyām) - in this; अन्तकाले (antakāle) - at the end time; अपि (api) - even; ब्रह्म (brahma) - Brahman; निर्वाणम् (nirvāṇam) - liberation; ऋच्छति (ṛcchati) - attains;]
(This divine state, O son of Pritha, having attained this, one is not deluded. Being established in this, even at the end time, one attains liberation in Brahman.)
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.
