Krishna's first teaching. Arjuna formally surrenders as disciple. Krishna's answer begins with the deathless Self — the atman cannot be slain. This chapter contains the seed of the entire Gita: the famous verse on action without attachment (2.47) and the description of the sthitaprajna, one of steady wisdom.
सञ्जय उवाच । तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम् । विषीदन्तमिदं वाक्यमुवाच मधुसूदनः ॥
sañjaya uvāca | taṃ tathā kṛpayāviṣṭam-aśru-pūrṇākulekṣaṇam | viṣīdantam-idaṃ vākyam-uvāca madhusūdanaḥ ||
Sanjaya said: To him thus overcome with pity, his eyes filled with tears and downcast, Madhusudana (Krishna) spoke these words.
श्रीभगवानुवाच । कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम् । अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन ॥
śrī-bhagavān uvāca | kutas-tvā kaśmalam-idaṃ viṣame samupasthitam | anārya-juṣṭam-asvargyam-akīrti-karam-arjuna ||
The Blessed Lord said: Whence has this faintheartedness come upon you in this crisis, O Arjuna? It is unworthy, leads neither to heaven nor to glory.
क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते । क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप ॥
klaibyaṃ mā sma gamaḥ pārtha naitat tvayy-upapadyate | kṣudraṃ hṛdaya-daurbalyaṃ tyaktvottiṣṭha paran-tapa ||
Do not yield to unmanliness, O Partha — it does not become you. Cast off this petty weakness of heart and arise, O scorcher of foes.
अर्जुन उवाच । कथं भीष्ममहं सङ्ख्ये द्रोणं च मधुसूदन । इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन ॥
arjuna uvāca | kathaṃ bhīṣmam-ahaṃ saṅkhye droṇaṃ ca madhusūdana | iṣubhiḥ pratiyotsyāmi pūjārhāv-arisūdana ||
Arjuna said: How shall I, in battle, shoot arrows at Bhishma and Drona, O Madhusudana — both worthy of worship, O slayer of foes?
गुरूनहत्वा हि महानुभावान् श्रेयो भोक्तुं भैक्ष्यमपीह लोके । हत्वार्थकामांस्तु गुरूनिहैव भुञ्जीय भोगान् रुधिरप्रदिग्धान् ॥
gurūn-ahatvā hi mahānubhāvān śreyo bhoktuṃ bhaikṣyam-apīha loke | hatvārtha-kāmāṃs-tu gurūn-ihaiva bhuñjīya bhogān rudhira-pradigdhān ||
Better to live by begging in this world than to slay these noble teachers. If I slay them — even for wealth — I should enjoy only pleasures stained with blood.
न चैतद्विद्मः कतरन्नो गरीयो यद्वा जयेम यदि वा नो जयेयुः । यानेव हत्वा न जिजीविषामस्तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः ॥
na caitad-vidmaḥ kataran no garīyo yad vā jayema yadi vā no jayeyuḥ | yān eva hatvā na jijīviṣāmas te’vasthitāḥ pramukhe dhārtarāṣṭrāḥ ||
I do not know which is better — that we conquer them or they conquer us. Those very sons of Dhritarashtra, after slaying whom we should not wish to live, stand before us.
कार्पण्यदोषोपहतस्वभावः पृच्छामि त्वां धर्मसम्मूढचेताः । यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् ॥
kārpaṇya-doṣopahata-svabhāvaḥ pṛcchāmi tvāṃ dharma-sammūḍha-cetāḥ | yac-chreyaḥ syān-niścitaṃ brūhi tan-me śiṣyas-te’haṃ śādhi māṃ tvāṃ prapannam ||
My nature is overcome by faint-heartedness, my mind confused about dharma. Tell me decisively what is best. I am your disciple. Teach me — I take refuge in you.
न हि प्रपश्यामि ममापनुद्याद्यच्छोकमुच्छोषणमिन्द्रियाणाम् । अवाप्य भूमावसपत्नमृद्धं राज्यं सुराणामपि चाधिपत्यम् ॥
na hi prapaśyāmi mamāpanudyād yac-chokam-ucchoṣaṇam-indriyāṇām | avāpya bhūmāv-asapatnam-ṛddhaṃ rājyaṃ surāṇām-api cādhipatyam ||
I see nothing that can dispel this grief which dries up my senses — even gaining a prosperous unrivalled kingdom on earth or lordship over the gods.
सञ्जय उवाच । एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तप । न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह ॥
sañjaya uvāca | evam-uktvā hṛṣīkeśaṃ guḍākeśaḥ paran-tapa | na yotsya iti govindam-uktvā tūṣṇīṃ babhūva ha ||
Sanjaya said: Having spoken thus to Krishna, Arjuna, conqueror of sleep, said to Govinda, "I will not fight," and fell silent.
तमुवाच हृषीकेशः प्रहसन्निव भारत । सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः ॥
tam-uvāca hṛṣīkeśaḥ prahasann-iva bhārata | senayor-ubhayor-madhye viṣīdantam-idaṃ vacaḥ ||
O Bharata, Krishna, as though smiling, spoke these words to the grieving Arjuna between the two armies.
श्रीभगवानुवाच । अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे । गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः ॥
śrī-bhagavān uvāca | aśocyān-anvaśocas-tvaṃ prajñā-vādāṃś-ca bhāṣase | gatāsūn-agatāsūṃś-ca nānuśocanti paṇḍitāḥ ||
The Blessed 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.
न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः । न चैव न भविष्यामः सर्वे वयमतः परम् ॥
na tv-evāhaṃ jātu nāsaṃ na tvaṃ neme janādhipāḥ | na caiva na bhaviṣyāmaḥ sarve vayam-ataḥ param ||
There never was a time when I did not exist, nor you, nor these kings; nor will any of us cease to exist hereafter.
देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा । तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति ॥
dehino’smin yathā dehe kaumāraṃ yauvanaṃ jarā | tathā dehāntara-prāptir-dhīras-tatra na muhyati ||
As the embodied soul passes from childhood to youth to old age within this body, so does it pass into another body. The wise are not deluded by this.
मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः । आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत ॥
mātrā-sparśās-tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ | āgamāpāyino’nityās-tāṃs-titikṣasva bhārata ||
O son of Kunti, contacts of the senses bring cold and heat, pleasure and pain. They come and go and are impermanent. Bear them patiently, O Bharata.
यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ । समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते ॥
yaṃ hi na vyathayanty-ete puruṣaṃ puruṣarṣabha | sama-duḥkha-sukhaṃ dhīraṃ so’mṛtatvāya kalpate ||
O bull among men, the wise one who is unmoved by these — steady in pleasure and pain — is fit for immortality.
नासतो विद्यते भावो नाभावो विद्यते सतः । उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः ॥
nāsato vidyate bhāvo nābhāvo vidyate sataḥ | ubhayor-api dṛṣṭo’ntas-tv-anayos-tattva-darśibhiḥ ||
The unreal has no being; the real never ceases to be. The truth of both is seen by seers of reality.
अविनाशि तु तद्विद्धि येन सर्वमिदं ततम् । विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति ॥
avināśi tu tad-viddhi yena sarvam-idaṃ tatam | vināśam-avyayasyāsya na kaścit-kartum-arhati ||
Know That to be indestructible by which all this is pervaded. No one can destroy this imperishable Reality.
अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः । अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत ॥
antavanta ime dehā nityasyoktāḥ śarīriṇaḥ | anāśino’prameyasya tasmād-yudhyasva bhārata ||
These bodies of the eternal, indestructible, immeasurable embodied Self are said to have an end. Therefore fight, O Bharata.
य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम् । उभौ तौ न विजानीतो नायं हन्ति न हन्यते ॥
ya enaṃ vetti hantāraṃ yaś-cainaṃ manyate hatam | ubhau tau na vijānīto nāyaṃ hanti na hanyate ||
One who thinks the Self slays, and one who thinks it is slain — both fail to understand. It neither slays nor is slain.
न जायते म्रियते वा कदाचिन्नायं भूत्वा भविता वा न भूयः । अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे ॥
na jāyate mriyate vā kadācin-nāyaṃ bhūtvā bhavitā vā na bhūyaḥ | ajo nityaḥ śāśvato’yaṃ purāṇo na hanyate hanyamāne śarīre ||
The Self is never born and never dies; having been, it shall not cease to be. Unborn, eternal, ancient — it is not slain when the body is slain.
वेदाविनाशिनं नित्यं य एनमजमव्ययम् । कथं स पुरुषः पार्थ कं घातयति हन्ति कम् ॥
vedāvināśinaṃ nityaṃ ya enam-ajam-avyayam | kathaṃ sa puruṣaḥ pārtha kaṃ ghātayati hanti kam ||
O Partha, one who knows this Self as indestructible, eternal, unborn, undecaying — how can such a person slay anyone or cause anyone to be slain?
वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि । तथा शरीराणि विहाय जीर्णान्यन्यानि संयाति नवानि देही ॥
vāsāṃsi jīrṇāni yathā vihāya navāni gṛhṇāti naro’parāṇi | tathā śarīrāṇi vihāya jīrṇāny-anyāni saṃyāti navāni dehī ||
As a person casts off worn-out garments and puts on new ones, so the embodied Self casts off worn-out bodies and enters into new ones.
नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः । न चैनं क्लेदयन्त्यापो न शोषयति मारुतः ॥
nainaṃ chindanti śastrāṇi nainaṃ dahati pāvakaḥ | na cainaṃ kledayanty-āpo na śoṣayati mārutaḥ ||
Weapons cannot cut it, fire cannot burn it, water cannot drench it, wind cannot dry it.
अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च । नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः ॥
acchedyo’yam-adāhyo’yam-akledyo’śoṣya eva ca | nityaḥ sarva-gataḥ sthāṇur-acalo’yaṃ sanātanaḥ ||
This Self is uncleavable, unburnable, neither wet nor dry. It is eternal, all-pervading, unchanging, immovable, primeval.
अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते । तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि ॥
avyakto’yam-acintyo’yam-avikāryo’yam-ucyate | tasmād-evaṃ viditvainaṃ nānuśocitum-arhasi ||
It is said to be unmanifest, inconceivable, and unchanging. Knowing this, you should not grieve.
अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम् । तथापि त्वं महाबाहो नैवं शोचितुमर्हसि ॥
atha cainaṃ nitya-jātaṃ nityaṃ vā manyase mṛtam | tathāpi tvaṃ mahā-bāho naivaṃ śocitum-arhasi ||
Even if you suppose this Self is constantly born and constantly dies — still, O mighty-armed, you should not grieve.
जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च । तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि ॥
jātasya hi dhruvo mṛtyur-dhruvaṃ janma mṛtasya ca | tasmād-aparihārye’rthe na tvaṃ śocitum-arhasi ||
For whoever is born, death is certain; for whoever dies, birth is certain. You should not grieve over the inevitable.
अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत । अव्यक्तनिधनान्येव तत्र का परिदेवना ॥
avyaktādīni bhūtāni vyakta-madhyāni bhārata | avyakta-nidhanāny-eva tatra kā paridevanā ||
Beings are unmanifest in their beginning, manifest in their middle, and unmanifest again in their end, O Bharata. What is there to lament?
आश्चर्यवत्पश्यति कश्चिदेनमाश्चर्यवद्वदति तथैव चान्यः । आश्चर्यवच्चैनमन्यः शृणोति श्रुत्वाप्येनं वेद न चैव कश्चित् ॥
āścaryavat paśyati kaścid-enam-āścaryavad-vadati tathaiva cānyaḥ | āścaryavac-cainam-anyaḥ śṛṇoti śrutvāpy-enaṃ veda na caiva kaścit ||
One sees the Self as a wonder; another speaks of it as a wonder; another hears of it as a wonder; yet, even after hearing, no one truly knows it.
देही नित्यमवध्योऽयं देहे सर्वस्य भारत । तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि ॥
dehī nityam-avadhyo’yaṃ dehe sarvasya bhārata | tasmāt sarvāṇi bhūtāni na tvaṃ śocitum-arhasi ||
O Bharata, the embodied Self in the body of every being is eternally invulnerable. Therefore you should not grieve for any creature.
स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि । धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते ॥
sva-dharmam-api cāvekṣya na vikampitum-arhasi | dharmyād-dhi yuddhāc-chreyo’nyat kṣatriyasya na vidyate ||
Considering your own duty too, you should not waver. For a warrior, there is nothing better than a righteous war.
यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम् । सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम् ॥
yad-ṛcchayā copapannaṃ svarga-dvāram-apāvṛtam | sukhinaḥ kṣatriyāḥ pārtha labhante yuddham-īdṛśam ||
Fortunate are the warriors, O Partha, to whom such a battle comes unsought — an open door to heaven.
अथ चेत्त्वमिमं धर्म्यं सङ्ग्रामं न करिष्यसि । ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि ॥
atha cet tvam-imaṃ dharmyaṃ saṅgrāmaṃ na kariṣyasi | tataḥ sva-dharmaṃ kīrtiṃ ca hitvā pāpam-avāpsyasi ||
But if you will not fight this righteous battle, then forsaking your duty and honour, you will incur sin.
अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम् । सम्भावितस्य चाकीर्तिर्मरणादतिरिच्यते ॥
akīrtiṃ cāpi bhūtāni kathayiṣyanti te’vyayām | sambhāvitasya cākīrtir-maraṇād-atiricyate ||
People will recount your everlasting dishonour; and for one held in honour, dishonour is worse than death.
भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः । येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम् ॥
bhayād-raṇād-uparataṃ maṃsyante tvāṃ mahā-rathāḥ | yeṣāṃ ca tvaṃ bahu-mato bhūtvā yāsyasi lāghavam ||
The great chariot warriors will think you withdrew from battle out of fear; they who once held you in esteem will hold you in contempt.
अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिताः । निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम् ॥
avācya-vādāṃś-ca bahūn vadiṣyanti tavāhitāḥ | nindantas-tava sāmarthyaṃ tato duḥkhataraṃ nu kim ||
Your enemies will speak many unmentionable words, mocking your ability. What could be more painful than that?
हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम् । तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः ॥
hato vā prāpsyasi svargaṃ jitvā vā bhokṣyase mahīm | tasmād-uttiṣṭha kaunteya yuddhāya kṛta-niścayaḥ ||
Slain, you shall gain heaven; victorious, you shall enjoy the earth. Therefore arise, O son of Kunti, resolved to fight.
सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ । ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि ॥
sukha-duḥkhe same kṛtvā lābhālābhau jayājayau | tato yuddhāya yujyasva naivaṃ pāpam-avāpsyasi ||
Treating pleasure and pain, gain and loss, victory and defeat alike — engage in battle. Thus you shall incur no sin.
एषा तेऽभिहिता साङ्ख्ये बुद्धिर्योगे त्विमां शृणु । बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि ॥
eṣā te’bhihitā sāṅkhye buddhir-yoge tv-imāṃ śṛṇu | buddhyā yukto yayā pārtha karma-bandhaṃ prahāsyasi ||
I have told you the wisdom of Sankhya. Now hear the wisdom of Yoga — possessing which, O Partha, you will free yourself from the bondage of action.
नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते । स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् ॥
nehābhikrama-nāśo’sti pratyavāyo na vidyate | svalpam-apy-asya dharmasya trāyate mahato bhayāt ||
In this path, no effort is wasted, no harm is incurred. Even a little practice of this dharma saves one from great fear.
व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन । बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् ॥
vyavasāyātmikā buddhir-ekeha kuru-nandana | bahu-śākhā hy-anantāś-ca buddhayo’vyavasāyinām ||
In this path, O joy of the Kurus, the resolute intellect is one-pointed; but the intellects of the irresolute are many-branched and endless.
यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः । वेदवादरताः पार्थ नान्यदस्तीति वादिनः ॥
yām-imāṃ puṣpitāṃ vācaṃ pravadanty-avipaścitaḥ | veda-vāda-ratāḥ pārtha nānyad-astīti vādinaḥ ||
O Partha, the unwise, delighting in the flowery words of the Vedas, declare there is nothing else.
कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम् । क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति ॥
kāmātmānaḥ svarga-parā janma-karma-phala-pradām | kriyā-viśeṣa-bahulāṃ bhogaiśvarya-gatiṃ prati ||
Full of desires, with heaven as their goal, they prescribe many specific rites that yield rebirth as the fruit of action, aimed at enjoyment and power.
भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम् । व्यवसायात्मिका बुद्धिः समाधौ न विधीयते ॥
bhogaiśvarya-prasaktānāṃ tayāpahṛta-cetasām | vyavasāyātmikā buddhiḥ samādhau na vidhīyate ||
For those attached to enjoyment and power, whose minds are stolen by such teachings, resolute determination in meditation does not arise.
त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन । निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् ॥
trai-guṇya-viṣayā vedā nis-trai-guṇyo bhavārjuna | nir-dvandvo nitya-sattva-stho niryoga-kṣema ātmavān ||
The Vedas deal with the three modes; rise above them, Arjuna. Be free from duality, ever-established in purity, free from acquiring and preserving, possessed of the Self.
यावानर्थ उदपाने सर्वतः सम्प्लुतोदके । तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः ॥
yāvān-artha udapāne sarvataḥ samplutodake | tāvān sarveṣu vedeṣu brāhmaṇasya vijānataḥ ||
Whatever purpose is served by a well, all that is served by a great flood of water on every side. So too, for the brahmana of realisation, all the Vedas are subsumed.
कर्मण्येवाधिकारस्ते मा फलेषु कदाचन । मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि ॥
karmaṇy-evādhikāras-te mā phaleṣu kadācana | mā karma-phala-hetur-bhūr-mā te saṅgo’stv-akarmaṇi ||
You have a right to action alone, never to its fruits. Do not be motivated by the fruits of action, nor be attached to inaction.
योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय । सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते ॥
yoga-sthaḥ kuru karmāṇi saṅgaṃ tyaktvā dhanañjaya | siddhy-asiddhyoḥ samo bhūtvā samatvaṃ yoga ucyate ||
Established in yoga, perform actions, O Dhananjaya, abandoning attachment, balanced in success and failure. Such evenness of mind is called yoga.
दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय । बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः ॥
dūreṇa hy-avaraṃ karma buddhi-yogād-dhanañjaya | buddhau śaraṇam-anviccha kṛpaṇāḥ phala-hetavaḥ ||
Action with attachment is far inferior to action grounded in wisdom, O Dhananjaya. Seek refuge in wisdom. Those who work merely for results are wretched.
बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते । तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम् ॥
buddhi-yukto jahātīha ubhe sukṛta-duṣkṛte | tasmād-yogāya yujyasva yogaḥ karmasu kauśalam ||
One united with wisdom casts off here in this world both good and evil deeds. Therefore strive for yoga — yoga is skill in action.
कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः । जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम् ॥
karma-jaṃ buddhi-yuktā hi phalaṃ tyaktvā manīṣiṇaḥ | janma-bandha-vinirmuktāḥ padaṃ gacchanty-anāmayam ||
The wise, united with wisdom, having renounced the fruits of action, are freed from the bondage of birth and reach the state beyond all sorrow.
यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति । तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च ॥
yadā te moha-kalilaṃ buddhir-vyatitariṣyati | tadā gantāsi nirvedaṃ śrotavyasya śrutasya ca ||
When your intellect crosses beyond the thicket of delusion, you will become indifferent to what has been heard and what is yet to be heard.
श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला । समाधावचला बुद्धिस्तदा योगमवाप्स्यसि ॥
śruti-vipratipannā te yadā sthāsyati niścalā | samādhāv-acalā buddhis-tadā yogam-avāpsyasi ||
When your intellect, perplexed by conflicting scriptural injunctions, becomes still and unwavering in samadhi, then you will attain yoga.
अर्जुन उवाच । स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव । स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम् ॥
arjuna uvāca | sthita-prajñasya kā bhāṣā samādhi-sthasya keśava | sthita-dhīḥ kiṃ prabhāṣeta kim-āsīta vrajeta kim ||
Arjuna said: O Keshava, what is the description of one of steady wisdom, established in samadhi? How does the steady-minded speak, sit, walk?
श्रीभगवानुवाच । प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान् । आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते ॥
śrī-bhagavān uvāca | prajahāti yadā kāmān sarvān pārtha mano-gatān | ātmany-evātmanā tuṣṭaḥ sthita-prajñas-tadocyate ||
The Blessed Lord said: When one casts off all desires that arise in the mind, O Partha, and is content in the Self by the Self, then one is called of steady wisdom.
दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः । वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते ॥
duḥkheṣv-anudvigna-manāḥ sukheṣu vigata-spṛhaḥ | vīta-rāga-bhaya-krodhaḥ sthita-dhīr-munir-ucyate ||
Undisturbed in sorrow, free from craving in pleasure, free from passion, fear, and anger — that sage is called of steady wisdom.
यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम् । नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता ॥
yaḥ sarvatrān-abhisnehas-tat-tat-prāpya śubhāśubham | nābhinandati na dveṣṭi tasya prajñā pratiṣṭhitā ||
One without attachment anywhere, who neither rejoices on receiving good nor recoils from bad — that one's wisdom is firmly established.
यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः । इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥
yadā saṃharate cāyaṃ kūrmo’ṅgānīva sarvaśaḥ | indriyāṇīndriyārthebhyas-tasya prajñā pratiṣṭhitā ||
When, like a tortoise withdrawing its limbs on all sides, one withdraws the senses from their objects — that one's wisdom is firmly established.
विषया विनिवर्तन्ते निराहारस्य देहिनः । रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते ॥
viṣayā vinivartante nirāhārasya dehinaḥ | rasa-varjaṃ raso’py-asya paraṃ dṛṣṭvā nivartate ||
For one who abstains, sense-objects fall away — but the taste for them remains. Even this taste falls away when the Supreme is seen.
यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः । इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः ॥
yatato hy-api kaunteya puruṣasya vipaścitaḥ | indriyāṇi pramāthīni haranti prasabhaṃ manaḥ ||
Even of one who strives, O son of Kunti, even of one who is wise — the turbulent senses carry away the mind by force.
तानि सर्वाणि संयम्य युक्त आसीत मत्परः । वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता ॥
tāni sarvāṇi saṃyamya yukta āsīta mat-paraḥ | vaśe hi yasyendriyāṇi tasya prajñā pratiṣṭhitā ||
Restraining all the senses, let one sit united, intent on Me. For one whose senses are mastered, wisdom is firmly established.
ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते । सङ्गात्सञ्जायते कामः कामात्क्रोधोऽभिजायते ॥
dhyāyato viṣayān puṃsaḥ saṅgas-teṣūpajāyate | saṅgāt sañjāyate kāmaḥ kāmāt krodho’bhijāyate ||
In one who dwells on sense-objects, attachment arises; from attachment, desire is born; from desire, anger.
क्रोधाद्भवति सम्मोहः सम्मोहात्स्मृतिविभ्रमः । स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति ॥
krodhād-bhavati sammohaḥ sammohāt smṛti-vibhramaḥ | smṛti-bhraṃśād buddhi-nāśo buddhi-nāśāt praṇaśyati ||
From anger comes delusion; from delusion, loss of memory; from loss of memory, destruction of intellect; from destruction of intellect, one perishes.
रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन् । आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति ॥
rāga-dveṣa-viyuktais-tu viṣayān-indriyaiś-caran | ātma-vaśyair-vidheyātmā prasādam-adhigacchati ||
But the disciplined Self, moving among sense-objects with senses freed from likes and dislikes and under self-control, attains tranquillity.
प्रसादे सर्वदुःखानां हानिरस्योपजायते । प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते ॥
prasāde sarva-duḥkhānāṃ hānir-asyopajāyate | prasanna-cetaso hy-āśu buddhiḥ paryavatiṣṭhate ||
In that tranquillity all sorrows end; for the intellect of the tranquil-minded soon becomes firmly established.
नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना । न चाभावयतः शान्तिरशान्तस्य कुतः सुखम् ॥
nāsti buddhir-ayuktasya na cāyuktasya bhāvanā | na cābhāvayataḥ śāntir-aśāntasya kutaḥ sukham ||
For the unsteady, there is no wisdom; for the unsteady there is no meditation; and without meditation no peace; and without peace, how can there be happiness?
इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते । तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि ॥
indriyāṇāṃ hi caratāṃ yan-mano’nuvidhīyate | tad-asya harati prajñāṃ vāyur-nāvam-ivāmbhasi ||
When the mind follows the wandering senses, it carries away one's wisdom as a strong wind carries a boat on water.
तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः । इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥
tasmād-yasya mahā-bāho nigṛhītāni sarvaśaḥ | indriyāṇīndriyārthebhyas-tasya prajñā pratiṣṭhitā ||
Therefore, O mighty-armed, one whose senses are completely restrained from their objects — that one's wisdom is firmly established.
या निशा सर्वभूतानां तस्यां जागर्ति संयमी । यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः ॥
yā niśā sarva-bhūtānāṃ tasyāṃ jāgarti saṃyamī | yasyāṃ jāgrati bhūtāni sā niśā paśyato muneḥ ||
What is night to all beings, in that the self-controlled is awake; what beings are awake to, that is night to the seeing sage.
आपूर्यमाणमचलप्रतिष्ठं समुद्रमापः प्रविशन्ति यद्वत् । तद्वत्कामा यं प्रविशन्ति सर्वे स शान्तिमाप्नोति न कामकामी ॥
āpūryamāṇam-acala-pratiṣṭhaṃ samudram-āpaḥ praviśanti yadvat | tadvat kāmā yaṃ praviśanti sarve sa śāntim-āpnoti na kāma-kāmī ||
As waters enter the ever-full, unmoving ocean — so the one whom all desires enter and remain still attains peace; not the desirer of desires.
विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः । निर्ममो निरहङ्कारः स शान्तिमधिगच्छति ॥
vihāya kāmān yaḥ sarvān pumāṃś-carati niḥspṛhaḥ | nirmamo nirahaṅkāraḥ sa śāntim-adhigacchati ||
The one who has cast off all desires and moves about free from longing, without "mine," without "I" — attains peace.
एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति । स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति ॥
eṣā brāhmī sthitiḥ pārtha naināṃ prāpya vimuhyati | sthitvāsyām-anta-kāle’pi brahma-nirvāṇam-ṛcchati ||
This is the state of Brahman, O Partha. Attaining it, one is no longer deluded. Established in it even at the hour of death, one attains the bliss of Brahman.