सांख्ययोग

सञ्जय उवाच | तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम् | विषीदन्तमिदं वाक्यमुवाच मधुसूदनः ||१||

sañjaya uvāca taṁ tathā kṛpayāviṣṭam aśhru-pūrṇākulekṣhaṇam viṣīdantam idaṁ vākyam uvācha madhusūdanaḥ

Sanjaya said: Seeing Arjuna full of compassion, his eyes tearful and overwhelmed with grief, Madhusudana (Krishna) spoke these words.

श्रीभगवानुवाच | कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम् | अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन ||२||

śhrī bhagavān uvācha kutas tvā kaśhmalam idaṁ viṣhame samupasthitam anārya-juṣṭam asvargyam akīrti-karam arjuna

The Supreme Lord said: How has this despondency come upon you at this crisis hour, O Arjuna? It does not befit you. Do not yield to impotence, O Partha. It does not become you.

क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते | क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप ||३||

klaibyaṁ mā sma gamaḥ pārtha naitat tvayy upapadyate kṣhudraṁ hṛdaya-daurbalyaṁ tyaktvottiṣṭha parantapa

Do not yield to unmanliness, O Partha! It does not befit you. Shake off your faint-heartedness and arise, O scorcher of enemies!

अर्जुन उवाच | कथं भीष्ममहं सङ्ख्ये द्रोणं च मधुसूदन | इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन ||४||

arjuna uvācha kathaṁ bhīṣhmam ahaṁ saṅkhye droṇaṁ cha madhusūdana iṣhubhiḥ pratiyotsyāmi pūjārhāv ari-sūdana

Arjuna said: O Madhusudana, O killer of enemies, how can I shoot arrows in battle against Bhishma and Drona, who are worthy of worship?

गुरूनहत्वा हि महानुभावान् श्रेयो भोक्तुं भैक्ष्यमपीह लोके | हत्वार्थकामांस्तु गुरूनिहैव भुञ्जीय भोगान् रुधिरप्रदिग्धान् ||५||

gurūn ahatvā hi mahānubhāvān śhreyo bhoktuṁ bhaikṣhyam apīha loke hatvārtha-kāmāṁs tu gurūn ihaiva bhuñjīya bhogān rudhira-pradigdhān

It is better to live in this world by begging than to slay these great noble souls, my teachers. Even if they be motivated by desire, they are still my superiors. If I kill them, all my enjoyments of wealth and desires will be tainted with blood.

न चैतद्विद्मः कतरन्नो गरीयो यद्वा जयेम यदि वा नो जयेयुः | यानेव हत्वा न जिजीविषाम स्तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः ||६||

na chaitad vidmaḥ kataran no garīyo yad vā jayema yadi vā no jayeyuḥ yān eva hatvā na jijīviṣhāmas te'vasthitāḥ pramukhe dhārtarāṣṭrāḥ

Nor do we know which is better for us — conquering them or being conquered by them. Even the sons of Dhritarashtra, after killing whom we should not wish to live, stand before us.

कार्पण्यदोषोपहतस्वभावः पृच्छामि त्वां धर्मसम्मूढचेताः | यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् ||७||

kārpaṇya-doṣhopahata-svabhāvaḥ pṛchchhāmi tvāṁ dharma-sammūḍha-chetāḥ yach chhreyaḥ syān niśhchitaṁ brūhi tan me śhiṣhyas te'haṁ śhādhi māṁ tvāṁ prapannam

My being is struck down by the weakness of pity; my mind is confused about duty. I ask you — tell me decisively what is good for me. I am your disciple; teach me, I seek refuge in you.

न हि प्रपश्यामि ममापनुद्याद् यच्छोकमुच्छोषणमिन्द्रियाणाम् | अवाप्य भूमावसपत्नमृद्धं राज्यं सुराणामपि चाधिपत्यम् ||८||

na hi prapaśhyāmi mamāpanudyād yach chhokam uchchoṣhaṇam indriyāṇām avāpya bhūmāv asapatnam ṛddhaṁ rājyaṁ surāṇām api chādhipatyam

I do not see what could dispel the grief that is withering my senses, even if I were to obtain a prosperous and unrivalled kingdom on earth and dominion over the gods.

सञ्जय उवाच | एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तप | न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह ||९||

sañjaya uvācha evam uktvā hṛṣīkeśhaṁ guḍākeśhaḥ parantapa na yotsya iti govindam uktvā tūṣhṇīṁ babhūva ha

Sanjaya said: Having spoken thus to Hrishikesha (Krishna), Gudakesha (Arjuna), the scorcher of foes, became silent, telling Govinda (Krishna), 'I will not fight.'

तमुवाच हृषीकेशः प्रहसन्निव भारत | सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः ||१०||

tam uvācha hṛṣīkeśhaḥ prahasann iva bhārata senayos ubhayor madhye viṣīdantam idaṁ vachaḥ

O descendant of Bharata, in the middle of both armies, Krishna smiled and spoke these words to the grief-stricken Arjuna.

श्रीभगवानुवाच | अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे | गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः ||११||

śhrī bhagavān uvācha aśhochyān anvaśhochas tvaṁ prajñā-vādāṁśh cha bhāṣhase gatāsūn agatāsūṁśh cha nānuśhochanti paṇḍitāḥ

The Supreme Lord said: While you speak words of wisdom, you are grieving for those who should not be grieved for. The truly wise grieve neither for the living nor for the dead.

न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः | न चैव न भविष्यामः सर्वे वयमतः परम् ||१२||

na tv evāhaṁ jātu nāsaṁ na tvaṁ neme janādhipāḥ na chaiva na bhaviṣhyāmaḥ sarve vayam ataḥ param

Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.

देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा | तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति ||१३||

dehino'smin yathā dehe kaumāraṁ yauvanaṁ jarā tathā dehāntara-prāptir dhīras tatra na muhyati

Just as the soul passes through childhood, youth, and old age in this body, similarly the soul passes into another body at death. The wise person is not deluded by this.

मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः | आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत ||१४||

mātrā-sparśhās tu kaunteya śhītoṣhṇa-sukha-duḥkha-dāḥ āgamāpāyino'nityās tāṁs titikṣhasva bhārata

O son of Kunti, the contacts of the senses with their objects give rise to cold, heat, pleasure, and pain. They come and go; they are impermanent. Endure them, O Arjuna.

यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ | समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते ||१५||

yaṁ hi na vyathayanty ete puruṣhaṁ puruṣharṣhabha sama-duḥkha-sukhaṁ dhīraṁ so'mṛtatvāya kalpate

O best among men, the person who is not disturbed by happiness and distress and is steady in both is certainly eligible for liberation.

नासतो विद्यते भावो नाभावो विद्यते सतः | उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः ||१६||

nāsato vidyate bhāvo nābhāvo vidyate sataḥ ubhayor api dṛṣṭo'ntas tv anayos tattva-darśhibhiḥ

The unreal has no existence, and the real never ceases to be. The seers of truth have concluded this, having studied the nature of both.

अविनाशि तु तद्विद्धि येन सर्वमिदं ततम् | विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति ||१७||

avināśhi tu tad viddhi yena sarvam idaṁ tatam vināśham avyayasyāsya na kaśhchit kartum arhati

Know that to be indestructible by which this entire universe is pervaded. No one can cause the destruction of the imperishable soul.

अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः | अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत ||१८||

antavanta ime dehā nityasyoktāḥ śharīriṇaḥ anāśhino'prameyasya tasmād yudhyasva bhārata

Only the material body of the indestructible, immeasurable, and eternal living being is subject to destruction; therefore, fight, O descendant of Bharata!

य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम् | उभौ तौ न विजानीतो नायं हन्ति न हन्यते ||१९||

ya enaṁ vetti hantāraṁ yaśh chainaṁ manyate hatam ubhau tau na vijānīto nāyaṁ hanti na hanyate

He who thinks that this (soul) is a slayer and he who thinks that this (soul) is slain — both of them fail to perceive the truth. This soul neither slays nor is slain.

न जायते म्रियते वा कदाचिन् नायं भूत्वा भविता वा न भूयः | अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे ||२०||

na jāyate mriyate vā kadāchin nāyaṁ bhūtvā bhavitā vā na bhūyaḥ ajo nityaḥ śhāśhvato'yaṁ purāṇo na hanyate hanyamāne śharīre

The soul is never born nor dies at any time. It has not come into being, does not come into being, and will not come into being. It is unborn, eternal, ever-existing, and primeval. It is not slain when the body is slain.

वेदाविनाशिनं नित्यं य एनमजमव्ययम् | कथं स पुरुषः पार्थ कं घातयति हन्ति कम् ||२१||

vedāvināśhinaṁ nityaṁ ya enam ajam avyayam kathaṁ sa puruṣhaḥ pārtha kaṁ ghātayati hanti kam

O Partha, how can a person who knows this soul to be indestructible, eternal, unborn, and immutable, kill anyone or cause anyone to kill?

वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि | तथा शरीराणि विहाय जीर्णान्यन्यानि संयाति नवानि देही ||२२||

vāsāṁsi jīrṇāni yathā vihāya navāni gṛhṇāti naro'parāṇi tathā śharīrāṇi vihāya jīrṇāny anyāni saṁyāti navāni dehī

Just as a person puts on new garments, giving up old ones, similarly, the soul accepts new material bodies, giving up the old and useless ones.

नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः | न चैनं क्लेदयन्त्यापो न शोषयति मारुतः ||२३||

nainaṁ chhindanti śhastrāṇi nainaṁ dahati pāvakaḥ na chainaṁ kledayanty āpo na śhoṣhayati mārutaḥ

Weapons cannot cut it, fire cannot burn it, water cannot wet it, and wind cannot dry it.

अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च | नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः ||२४||

achchhedyo'yam adāhyo'yam akledyo'śhoṣhya eva cha nityaḥ sarva-gataḥ sthāṇur achalo'yaṁ sanātanaḥ

This individual soul is unbreakable, insoluble, it can be neither burned nor dried. It is everlasting, all-pervading, unchangeable, immovable, and eternally the same.

अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते | तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि ||२५||

avyakto'yam achintyo'yam avikāryo'yam uchyate tasmād evaṁ viditvainaṁ nānuśhochitum arhasi

It is said that the soul is invisible, inconceivable, immutable, and unchangeable. Knowing this, you should not grieve for the body.

अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम् | तथापि त्वं महाबाहो नैनं शोचितुमर्हसि ||२६||

atha chainaṁ nitya-jātaṁ nityaṁ vā manyase mṛtam tathāpi tvaṁ mahā-bāho nainaṁ śhochitum arhasi

But if you think the soul is perpetually born and perpetually dies, still O mighty-armed Arjuna, you have no reason to lament.

जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च | तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि ||२७||

jātasya hi dhruvo mṛtyur dhruvaṁ janma mṛtasya cha tasmād aparihārye'rthe na tvaṁ śhochitum arhasi

For one who is born, death is certain; and for one who has died, birth is certain. Therefore, you should not grieve over the unavoidable.

अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत | अव्यक्तनिधनान्येव तत्र का परिदेवना ||२८||

avyaktādīni bhūtāni vyakta-madhyāni bhārata avyakta-nidhanāny eva tatra kā paridevanā

O Bharata, all created beings are unmanifest in their beginning, manifest in their middle state, and again unmanifest at their end. What lamentation can there be for this?

आश्चर्यवत्पश्यति कश्चिदेनमाश्चर्यवद्वदति तथैव चान्यः | आश्चर्यवच्चैनमन्यः शृणोति श्रुत्वाप्येनं वेद न चैव कश्चित् ||२९||

āśhcharya-vat paśhyati kaśhchid enam āśhcharya-vad vadati tathaiva chānyaḥ āśhcharya-vach chainam anyaḥ śhṛṇoti śhrutvāpy enaṁ veda na chaiva kaśhchit

Some look upon the soul as amazing; others describe it as amazing; and still others hear of it as amazing; while others, though hearing, cannot understand it at all.

देही नित्यमवध्योऽयं देहे सर्वस्य भारत | तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि ||३०||

dehī nityam avadhyo'yaṁ dehe sarvasya bhārata tasmāt sarvāṇi bhūtāni na tvaṁ śhochitum arhasi

O Bharata, the soul dwelling within is eternally indestructible in all beings. Therefore you should not grieve for any being.

स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि | धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते ||३१||

sva-dharmam api chāvekṣhya na vikampitum arhasi dharmyāddhi yuddhāch chhreyo'nyat kṣhatriyasya na vidyate

Furthermore, looking at your own duty, you should not waver. For a Kshatriya, there is no better engagement than fighting for righteous principles.

यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम् | सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम् ||३२||

yadṛchchhayā chopapannaṁ svarga-dvāram apāvṛtam sukhinaḥ kṣhatriyāḥ pārtha labhante yuddham īdṛśham

O Partha, happy are the Kshatriyas to whom such fighting opportunities come unsolicited, opening for them the doors of heaven.

अथ चेत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि | ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि ||३३||

atha chet tvam imaṁ dharmyaṁ saṅgrāmaṁ na kariṣhyasi tataḥ sva-dharmaṁ kīrtiṁ cha hitvā pāpam avāpsyasi

But if you do not perform your religious duty of fighting, then you will certainly incur sins for neglecting your duties and thus lose your reputation as a fighter.

अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम् | सम्भावितस्य चाकीर्तिर्मरणादतिरिच्यते ||३४||

akīrtiṁ chāpi bhūtāni kathayiṣhyanti te'vyayām sambhāvitasya chākīrtir maraṇād atirichyate

People will always speak of your infamy, and for a respectable person, dishonor is worse than death.

भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः | येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम् ||३५||

bhayād raṇād uparataṁ maṁsyante tvāṁ mahā-rathāḥ yeṣhāṁ cha tvaṁ bahu-mato bhūtvā yāsyasi lāghavam

The great generals who have highly esteemed your name and fame will think that you have left the battlefield out of fear only, and thus they will consider you insignificant.

अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिताः | निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम् ||३६||

avāchya-vādāṁśh cha bahūn vadiṣhyanti tavāhitāḥ nindantas tava sāmarthyaṁ tato duḥkhataraṁ nu kim

Your enemies will describe you in many unkind words and scorn your ability. What could be more painful than that?

हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम् | तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः ||३७||

hato vā prāpsyasi svargaṁ jitvā vā bhokṣhyase mahīm tasmād uttiṣṭha kaunteya yuddhāya kṛta-niśhchayaḥ

O Kaunteya, either you will be killed and attain heaven, or you will conquer and enjoy the earth. Therefore, arise and fight with determination.

सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ | ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि ||३८||

sukha-duḥkhe same kṛtvā lābhālābhau jayājayau tato yuddhāya yujyasva naivaṁ pāpam avāpsyasi

Do battle for the sake of battle — treating pleasure and pain, gain and loss, victory and defeat as the same. Then you will incur no sin.

एषा तेऽभिहिता साङ्ख्ये बुद्धिर्योगे त्विमां शृणु | बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि ||३९||

eṣhā te'bhihitā sāṅkhye buddhir yoge tv imāṁ śhṛṇu buddhyā yukto yayā pārtha karma-bandhaṁ prahāsyasi

Thus far I have declared to you the wisdom of Sankhya. Now listen, O Partha, to the wisdom of Yoga, by which you shall break through the bonds of karma.

नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते | स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् ||४०||

nehābhikrama-nāśho'sti pratyavāyo na vidyate sv-alpam apy asya dharmasya trāyate mahato bhayāt

In this path, there is no loss of effort, nor is there any harm. Even a little of this righteousness saves one from great fear.

व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन | बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् ||४१||

vyavasāyātmikā buddhir ekeha kuru-nandana bahu-śhākhā hy anantāśh cha buddhayo'vyavasāyinām

Those who are on this path are resolute in purpose and their aim is one. O beloved child of the Kurus, the intelligence of those who are irresolute is many-branched and endless.

यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः | वेदवादरताः पार्थ नान्यदस्तीति वादिनः ||४२||

yām imāṁ puṣhpitāṁ vāchaṁ pravadanty avipaśhchitaḥ veda-vāda-ratāḥ pārtha nānyad astīti vādinaḥ

O Partha, those who are without wisdom delight in the flowery words of the Vedas, which advocate actions for the attainment of heaven and declare that there is nothing higher.

कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम् | क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति ||४३||

kāmātmānaḥ svarga-parā janma-karma-phala-pradām kriyā-viśheṣha-bahulāṁ bhogaiśhvarya-gatiṁ prati

The undiscriminating ones, who are full of desires and intent on heaven as the highest aim of life, are attached to elaborate rituals for attaining pleasures and power.

भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम् | व्यवसायात्मिका बुद्धिः समाधौ न विधीयते ||४४||

bhogaiśhvarya-prasaktānāṁ tayāpahṛta-chetasām vyavasāyātmikā buddhiḥ samādhau na vidhīyate

In the minds of those who are too attached to sense enjoyment and material opulence, the resolute determination for God does not take place.

त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन | निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् ||४५||

trai-guṇya-viṣhayā vedā nistrai-guṇyo bhavārjuna nirdvandvo nitya-sattva-stho niryoga-kṣhema ātmavān

The Vedas deal mainly with the subject of the three modes of material nature. Rise above these three modes, O Arjuna. Be transcendental to all of them. Be free from all dualities and from all anxieties for gain and safety, and be established in the Self.

यावानर्थ उदपाने सर्वतः सम्प्लुतोदके | तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः ||४६||

yāvān artha udapāne sarvataḥ samplutodake tāvān sarveṣhu vedeṣhu brāhmaṇasya vijānataḥ

All purposes served by a small well can at once be served by a great reservoir of water. Similarly, all the purposes of the Vedas can be served by one who knows the Supreme Brahman.

कर्मण्येवाधिकारस्ते मा फलेषु कदाचन | मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि ||४७||

karmaṇy evādhikāras te mā phaleṣhu kadāchana mā karma-phala-hetur bhūr mā te saṅgo'stvakarmaṇi

You have a right to perform your prescribed duties, but you are not entitled to the fruits of your actions. Never consider yourself the cause of the results of your activities, and never be attached to not doing your duty.

योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय | सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते ||४८||

yoga-sthaḥ kuru karmāṇi saṅgaṁ tyaktvā dhanaṁjaya siddhy-asiddhyoḥ samo bhūtvā samatvaṁ yoga uchyate

Be steadfast in yoga, O Arjuna. Perform your duty, giving up attachment to success and failure. Such equanimity is called yoga.

दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय | बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः ||४९||

dūreṇa hy avaraṁ karma buddhi-yogād dhanaṁjaya buddhau śharaṇam anvichha kṛpaṇāḥ phala-hetavaḥ

O Dhananjaya, keep all abominable activities far distant by devotional service, and in that consciousness surrender unto the Lord. Those who want to enjoy the fruits of their work are misers.

बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते | तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम् ||५०||

buddhi-yukto jahātīha ubhe sukṛta-duṣhkṛte tasmād yogāya yujyasva yogaḥ karmasu kauśhalam

A man engaged in devotional service rids himself of both good and evil actions even in this life. Therefore strive for yoga, which is the art of all work.

कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः | जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम् ||५१||

karma-jaṁ buddhi-yuktā hi phalaṁ tyaktvā manīṣhiṇaḥ janma-bandha-vinirmuktāḥ padaṁ gachchhanty anāmayam

By thus engaging in devotional service to the Lord, great sages have freed themselves from the cycle of birth and death and reached a state beyond all miseries.

यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति | तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च ||५२||

yadā te moha-kalilaṁ buddhir vyatitariṣhyati tadā gantāsi nirvedaṁ śhrotavyasya śhrutasya cha

When your intelligence has passed out of the dense forest of delusion, you shall become indifferent to all that has been heard and all that is to be heard.

श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला | समाधावचला बुद्धिस्तदा योगमवाप्स्यसि ||५३||

śhruti-vipratipannā te yadā sthāsyati niśhchalā samādhāv achalā buddhis tadā yogam avāpsyasi

When your mind is no longer disturbed by the flowery language of the Vedas, and when it remains fixed in the trance of self-realization, then you will have attained divine consciousness.

अर्जुन उवाच | स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव | स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम् ||५४||

arjuna uvācha sthita-prajñasya kā bhāṣhā samādhi-sthasya keśhava sthita-dhīḥ kiṁ prabhāṣheta kim āsīta vrajeta kim

Arjuna said: O Keshava, what is the description of one who has stabilized wisdom and is situated in transcendence? How does he speak? How does he sit? How does he walk?

श्रीभगवानुवाच | प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान् | आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते ||५५||

śhrī bhagavān uvācha prajahāti yadā kāmān sarvān pārtha mano-gatān ātmany evātmanā tuṣhṭaḥ sthita-prajñas tadochyate

The Supreme Lord said: O Partha, when a man gives up all varieties of desire for sense gratification, which arise from mental concoction, and when his mind is purified and he finds satisfaction in the self alone, then he is said to be in pure transcendental consciousness.

दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः | वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते ||५६||

duḥkheṣhv anudvigna-manāḥ sukheṣhu vigata-spṛhaḥ vīta-rāga-bhaya-krodhaḥ sthita-dhīr munir uchyate

One who is not disturbed in mind even amidst the threefold miseries, or elated when there is happiness, and who is free from attachment, fear, and anger, is called a sage of steady mind.

यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम् | नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता ||५७||

yaḥ sarvatrānabhisnehas tat tat prāpya śhubhāśhubham nābhinandati na dveṣhṭi tasya prajñā pratiṣhṭhitā

In the material world, one who is unaffected by whatever good or evil he may obtain, who neither praises nor hates — his wisdom is firmly established.

यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः | इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ||५८||

yadā saṁharate chāyaṁ kūrmo'ṅgānīva sarvaśhaḥ indriyāṇīndriyārthebhyas tasya prajñā pratiṣhṭhitā

One who is able to withdraw his senses from sense objects, as a tortoise draws its limbs within the shell, is firmly fixed in perfect consciousness.

विषया विनिवर्तन्ते निराहारस्य देहिनः | रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते ||५९||

viṣhayā vinivartante nirāhārasya dehinaḥ rasa-varjaṁ raso'py asya paraṁ dṛṣṭvā nivartate

Though the embodied soul may be restricted from sense enjoyment, the taste for sense objects remains. But ceasing such engagements by experiencing a higher taste, he is fixed in consciousness.

यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः | इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः ||६०||

yatato hy api kaunteya puruṣhasya vipaśhchitaḥ indriyāṇi pramāthīni haranti prasabhaṁ manaḥ

The senses are so strong and impetuous, O Arjuna, that they forcibly carry away the mind even of a man of discrimination who is endeavoring to control them.

तानि सर्वाणि संयम्य युक्त आसीत मत्परः | वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता ||६१||

tāni sarvāṇi saṁyamya yukta āsīta mat-paraḥ vaśhe hi yasyendriyāṇi tasya prajñā pratiṣhṭhitā

One who restrains his senses, keeping them under full control, and fixes his consciousness upon Me, is known as a man of steady intelligence.

ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते | सङ्गात्सञ्जायते कामः कामात्क्रोधोऽभिजायते ||६२||

dhyāyato viṣhayān puṁsaḥ saṅgas teṣhūpajāyate saṅgāt sañjāyate kāmaḥ kāmāt krodho'bhijāyate

While contemplating the objects of the senses, a person develops attachment for them, and from such attachment desire arises, and from desire anger arises.

क्रोधाद्भवति सम्मोहः सम्मोहात्स्मृतिविभ्रमः | स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति ||६३||

krodhād bhavati sammohaḥ sammohāt smṛti-vibhramaḥ smṛti-bhraṁśhād buddhi-nāśho buddhi-nāśhāt praṇaśhyati

From anger, complete delusion arises; from delusion comes bewilderment of memory; when memory is bewildered, intelligence is lost; and when intelligence is lost one falls down again into the material pool.

रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन् | आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति ||६४||

rāga-dveṣha-viyuktais tu viṣhayān indriyaiśh charan ātma-vaśhyair vidheyātmā prasādam adhigachchhati

But a person free from all attachment and aversion is able to control his senses through regulative principles, and can obtain the complete mercy of the Lord.

प्रसादे सर्वदुःखानां हानिरस्योपजायते | प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते ||६५||

prasāde sarva-duḥkhānāṁ hānir asyopajāyate prasanna-chetaso hy āśhu buddhiḥ paryavatiṣhṭhate

For one who is so situated, the threefold miseries of material existence exist no longer. In such a happy state of mind, one's intelligence is soon well established.

नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना | न चाभावयतः शान्तिरशान्तस्य कुतः सुखम् ||६६||

nāsti buddhir ayuktasya na chāyuktasya bhāvanā na chābhāvayataḥ śhāntir aśhāntasya kutaḥ sukham

One who is not connected with the Supreme (ayukta) can have neither transcendental intelligence nor a steady mind. Without such a mind there is no possibility of peace; and how can there be any happiness without peace?

इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते | तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि ||६७||

indriyāṇāṁ hi charatāṁ yan mano'nuvidhīyate tad asya harati prajñāṁ vāyur nāvam ivāmbhasi

Just as a strong wind sweeps a boat off its determined course on the water, even one of the roaming senses on which the mind focuses can carry away a man's intelligence.

तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः | इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ||६८||

tasmād yasya mahā-bāho nigṛhītāni sarvaśhaḥ indriyāṇīndriyārthebhyas tasya prajñā pratiṣhṭhitā

Therefore, O mighty-armed, one whose senses are restrained from their objects is certainly of steady intelligence.

या निशा सर्वभूतानां तस्यां जागर्ति संयमी | यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः ||६९||

yā niśhā sarva-bhūtānāṁ tasyāṁ jāgarti saṁyamī yasyāṁ jāgrati bhūtāni sā niśhā paśhyato muneḥ

What is night for all beings is the time of awakening for the self-controlled; and the time of awakening for all beings is night for the introspective sage.

आपूर्यमाणमचलप्रतिष्ठं समुद्रमापः प्रविशन्ति यद्वत् | तद्वत्कामा यं प्रविशन्ति सर्वे स शान्तिमाप्नोति न कामकामी ||७०||

āpūryamāṇam achala-pratiṣhṭhaṁ samudram āpaḥ praviśhanti yadvat tadvat kāmā yaṁ praviśhanti sarve sa śhāntim āpnoti na kāma-kāmī

A person who is not disturbed by the incessant flow of desires — that enter like rivers into the ocean, which is ever being filled but is always still — can alone achieve peace, and not the man who strives to satisfy such desires.

विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः | निर्ममो निरहङ्कारः स शान्तिमधिगच्छति ||७१||

vihāya kāmān yaḥ sarvān pumāṁśh charati niḥspṛhaḥ nirmamo nirahaṅkāraḥ sa śhāntim adhigachchhati

A person who has given up all desires for sense gratification, who lives free from desires, who has given up all sense of proprietorship, and is devoid of false ego — he alone can attain real peace.

एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति | स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति ||७२||

eṣhā brāhmī sthitiḥ pārtha naināṁ prāpya vimuhyati sthitvāsyām anta-kāle'pi brahma-nirvāṇam ṛchchhati

That is the way of the spiritual and godly life, after attaining which a man is not bewildered. If one is thus situated even at the hour of death, one can enter into the kingdom of God.