Bhagwad Gita - Post 16

Chapter 2 verses

continued…

Hato vaa praapsyasi swargam

jitwaa vaa bhokshyase maheem;
Tasmaad uttishtha kaunteya

yuddhaaya kritanishchayah.

37. Slain, you will obtain heaven; victorious, you will enjoy the earth; therefore, stand up, son of Kunti, resolved to fight!

Sukhaduhkhe same kritwaa

laabhaalaabhau jayaajayau;
Tato yuddhaaya yujyaswa

naivam paapamavaapsyasi.

38. Having made pleasure and pain, gain and loss, victory and defeat the same, engage you in battle for the sake of battle; thus you shall not incur sin.

Eshaa te'bhihitaa saankhye

buddhir yoge twimaam shrinu;
Buddhyaa yukto yayaa paartha

karma bandham prahaasyasi.

39. This which has been taught to you, is wisdom concerning Sankhya. Now listen to wisdom concerning Yoga, endowed with which, Arjuna, you shall cast off the bonds of action!

Nehaabhikramanaasho'sti

pratyavaayo na vidyate;
Swalpam apyasya dharmasya

traayate mahato bhayaat.

40. In this there is no loss of effort, nor is there any harm (the production of contrary results or transgression). Even a little of this knowledge (even a little practice of this Yoga) protects one from great fear.

Vyavasaayaatmikaa buddhir

ekeha kurunandana;
Bahushaakhaa hyanantaashcha buddhayo'vyavasaayinaam.

41. Here, joy of the Kurus, there is a single one-pointed determination! Many-branched and endless are the thoughts of the irresolute.

Yaam imaam pushpitaam vaacham pravadantyavipashchitah;
Vedavaadarataah paartha

naanyad asteeti vaadinah.

42. Flowery speech is uttered by the unwise, who take pleasure in the eulogising words of the Vedas, Arjuna, saying: "There is nothing else!"

Kaamaatmaanah swargaparaa janmakarmaphalapradaam;
Kriyaavisheshabahulaam

bhogaishwaryagatim prati.

43. Full of desires, having heaven as their goal, they utter speech which promises birth as the reward of one's actions, and prescribe various specific actions for the attainment of pleasure and power.

Bhogaishwarya prasaktaanaam tayaapahritachetasaam;
Vyavasaayaatmikaa buddhih

samaadhau na vidheeyate.

44. For those who are much attached to pleasure and to power, whose minds are drawn away by such teaching, that determinate faculty is not manifest that is steadily bent on meditation and Samadhi (the state of superconsciousness).

Traigunyavishayaa vedaa

nistraigunyo bhavaarjuna;
Nirdwandwo nityasatwastho

niryogakshema aatmavaan.

45. The Vedas deal with the three attributes (of Nature); be above these three attributes, Arjuna! Free yourself from the pairs of opposites and ever remain in the quality of Sattva (goodness), freed from the thought of acquisition and preservation, and be established in the Self.

Yaavaanartha udapaane

sarvatah samplutodake;
Taavaan sarveshu vedeshu

braahmanasya vijaanatah.

46. To the Brahmana who has known the Self, all the Vedas are of as much use as is a reservoir of water in a place where there is a flood.

Karmanyevaadhikaaraste

maa phaleshu kadaachana;
Maa karmaphalahetur bhoor

maa te sango'stwakarmani.

47. Your right is to work only, but never with its fruits; let not the fruits of actions be your motive, nor let your attachment be to inaction.

Yogasthah kuru karmaani

sangam tyaktwaa dhananjaya;
Siddhyasiddhyoh samo bhootwaa

samatwam yoga uchyate.

48. Perform action, Arjuna, being steadfast in Yoga, abandoning attachment and balanced in success and failure! Evenness of mind is called Yoga.

Doorena hyavaram karma

buddhiyogaad dhananjaya;
Buddhau sharanamanwiccha

kripanaah phalahetavah.

49. Far lower than the Yoga of wisdom is action, Arjuna! Seek you refuge in wisdom; wretched are they whose motive is the fruit.

Buddhiyukto jahaateeha

ubhe sukrita dushkrite;
Tasmaad yogaaya yujyaswa

yogah karmasu kaushalam.

50. Endowed with wisdom (evenness of mind), one casts off in this life both good and evil deeds; therefore, devote yourself to Yoga; Yoga is skill in action.

Karmajam buddhiyuktaa hi

phalam tyaktwaa maneeshinah;
Janmabandha vinirmuktaah

padam gacchantyanaamayam.

51. The wise, possessed of knowledge, having abandoned the fruits of their actions, and being freed from the fetters of birth, go to the place which is beyond all evil.

Yadaa te mohakalilam

buddhir vyatitarishyati;
Tadaa gantaasi nirvedam

shrotavyasya shrutasya cha.

52. When your intellect crosses beyond the mire of delusion, then you shall attain to indifference as to what has been heard and what has yet to be heard.

Shrutivipratipannaa te

yadaa sthaasyati nishchalaa;
Samaadhaavachalaa buddhistadaa

yogam avaapsyasi.

53. When your intellect, perplexed by what you have heard, shall stand immovable and steady in the Self, then you shall attain Self-realisation.

Arjuna Uvaacha:

Sthitaprajnasya kaa

bhaashaa samaadhisthasya keshava;
Sthitadheeh kim prabhaasheta

kimaaseeta vrajeta kim.

Arjuna said:

54. What, Krishna, is the description of him who has steady wisdom and is merged in the superconscious state? How does one of steady wisdom speak? How does he sit? How does he walk?

Sri Bhagavaan Uvaacha:

Prajahaati yadaa kaamaan

sarvaan paartha manogataan;
Aatmanyevaatmanaa tushtah

 sthitaprajnastadochyate.

The Blessed Lord said:

55. When a man completely casts off, Arjuna, all the desires of the mind and is satisfied in the Self by the Self, then is he said to be one of steady wisdom!

Duhkheshwanudwignamanaah

sukheshu vigatasprihah;
Veetaraagabhayakrodhah

sthitadheer munir uchyate.

56. He whose mind is not shaken by adversity, who does not hanker after pleasures, and who is free from attachment, fear and anger, is called a sage of steady wisdom.

Yah sarvatraanabhisnehas

tattat praapya shubhaashubham;
Naabhinandati na dweshti

tasya prajnaa pratishthitaa.

57. He who is everywhere without attachment, on meeting with anything good or bad, who neither rejoices nor hates, his wisdom is fixed.

Yadaa samharate chaayam

kurmo'ngaaneeva sarvashah;
Indriyaaneendriyaarthebhyas

tasya prajnaa pratishthitaa.

58. When, like the tortoise which withdraws its limbs on all sides, he withdraws his senses from the sense-objects, then his wisdom becomes steady.

Vishayaa vinivartante

niraahaarasya dehinah
Rasavarjam raso'pyasya

param drishtwaa nivartate.

59. The objects of the senses turn away from the abstinent man, leaving the longing (behind); but his longing also turns away on seeing the Supreme.

Yatato hyapi kaunteya

purushasya vipashchitah;
Indriyaani pramaatheeni

haranti prasabham manah.

60. The turbulent senses, Arjuna, do violently carry away the mind of a wise man Though he be striving (to control them)!

Taani sarvaani samyamya

yukta aaseeta matparah;
Vashe hi yasyendriyaani

tasya prajnaa pratishthitaa.

61. Having restrained them all he should sit steadfast, intent on me; his wisdom is steady whose senses are under control.

Dhyaayato vishayaan pumsah

sangas teshupajaayate;
Sangaat sanjaayate kaamah

kaamaat krodho'bhijaayate.

62. When a man thinks of the objects, attachment to them arises; from attachment desire is born; from desire anger arises.

Krodhaad bhavati sammohah

sammohaat smriti vibhramah;
Smritibhramshaad buddhinaasho

buddhinaashaat pranashyati.

63. From anger comes delusion; from delusion the loss of memory; from loss of memory the destruction of discrimination; from the destruction of discrimination he perishes.

Raagadwesha viyuktaistu

vishayaanindriyaishcharan;
Aatmavashyair vidheyaatmaa

prasaadamadhigacchati.

64. But the self-controlled man, moving among objects with the senses under restraint, and free from attraction and repulsion, attains to peace.

Prasaade sarvaduhkhaanaam

haanir asyopajaayate;
Prasannachetaso hyaashu

buddhih paryavatishthate.

65. In that peace all pains are destroyed, for the intellect of the tranquil-minded soon becomes steady.

Naasti buddhir ayuktasya

na chaayuktasya bhaavanaa;
Na chaabhaavayatah shaantir

ashaantasya kutah sukham.

66. There is no knowledge of the Self to the unsteady, and to the unsteady no meditation is possible; and to the un-meditative there can be no peace; and to the man who has no peace, how can there be happiness?

Indriyaanaam hi charataam

yanmano'nuvidheeyate;
Tadasya harati prajnaam

vaayur naavam ivaambhasi.

67. For the mind which follows in the wake of the wandering senses, carries away his discrimination as the wind (carries away) a boat on the waters.

Tasmaad yasya mahaabaaho

nigriheetaani sarvashah;
Indriyaaneendriyaarthebhyas

tasya prajnaa pratishthitaa.

68. Therefore, mighty-armed Arjuna, his knowledge is steady whose senses are completely restrained from sense-objects!

Yaanishaa sarvabhootaanaam

tasyaam jaagarti samyamee;
Yasyaam jaagrati bhootaani

saa nishaa pashyato muneh.

69. That which is night to all beings, then the self-controlled man is awake; when all beings are awake, that is night for the sage who sees.

Aapooryamaanam achalapratishtham

Samudram aapah pravishanti yadwat;
Tadwat kaamaa yam pravishanti sarve

Sa shaantim aapnoti na kaamakaami.

70. He attains peace into whom all desires enter as waters enter the ocean, which, filled from all sides, remains unmoved; but not the man who is full of desires.

Vihaaya kaamaan yah sarvaan

pumaamshcharati nihsprihah;
Nirmamo nirahankaarah

sa shaantim adhigacchati.

71. The man attains peace, who, abandoning all desires, moves about without longing, without the sense of mine and without egoism.

Eshaa braahmee sthitih

paartha nainaam praapya vimuhyati;
Sthitwaasyaamantakaale'pi

brahmanirvaanamricchati.

72. This is the Brahmic seat (eternal state), son of Pritha! Attaining to this, none is deluded. Being established therein, even at the end of life one attains to oneness with Brahman.

Love.