Srimad Bhagavad Gita

॥ श्रीमद्भगवद्गीता ॥
|| śrīmadbhagavadgītā ||



Table of Contents


Chapter 1 - arjunaviṣādayogaḥ

Chapter 2 - sāṅkhyayogaḥ




To be continued...

Bhagavad Gita - Chapter 2 - Sankhya Yogah

॥ श्रीमद्भगवद्गीता ॥
|| śrīmadbhagavadgītā ||

॥ द्वितीयोऽध्यायः ॥
|| dvitīyo'dhyāyaḥ ||
Chapter 2

॥ साङ्ख्ययोगः ॥
|| sāṅkhyayogaḥ ||


सञ्जय उवाच ।
तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम् ।
विषीदन्तमिदं वाक्यमुवाच मधुसूदनः ॥ २-१ ॥
sañjaya uvāca |
taṁ tathā kṛpayāviṣṭamaśrupūrṇākulekṣaṇam |
viṣīdantamidaṁ vākyamuvāca madhusūdanaḥ || 2-1 ||

Sañjaya said :
1. To him thus overpowered by compassion, tearful, distressed and desponding, Kṛṣṇa, the Slayer of Madhu (Madhusūdana), spoke the (following) words.

श्रीभगवानुवाच ।
कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम् ।
अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन ॥ २-२ ॥
śrībhagavānuvāca |
kutastvā kaśmalamidaṁ viṣame samupasthitam |
anāryajuṣṭamasvargyamakīrtikaramarjuna || 2-2 ||

The Great Lord said :
2. Whence, Arjuna, has this timidity, unwelcome to noble spirits, unheavenly, and disgraceful, come upon you in this crisis?

क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते ।
क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप ॥ २-३ ॥
klaibyaṁ mā sma gamaḥ pārtha naitattvayyupapadyate |
kṣudraṁ hṛdayadaurbalyaṁ tyaktvottiṣṭha parantapa || 2-3 ||

3. Yield not to unmanliness, O Son of Pṛthā (Pārtha)! It does not become you. Shake off this petty weakness of the heart and stand up, O Terror of Your Foes!

अर्जुन उवाच ।
कथं भीष्ममहं सङ्ख्ये द्रोणं च मधुसूदन ।
इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन ॥ २-४ ॥
arjuna uvāca |
kathaṁ bhīṣmamahaṁ saṅkhye droṇaṁ ca madhusūdana |
iṣubhiḥ pratiyotsyāmi pūjārhāvarisūdana || 2-4 ||

Arjuna said:
4. Madhusūdana, how shall I fight back with shafts, in war, Bhīṣma and Droṇa, who deserve my reverence?

गुरूनहत्वा हि महानुभावान्
श्रेयो भोक्तुं भैक्ष्यमपीह लोके ।
हत्वार्थकामांस्तु गुरूनिहैव
भुञ्जीय भोगान् रुधिरप्रदिग्धान् ॥ २-५ ॥
gurūnahatvā hi mahānubhāvān
śreyo bhoktuṁ bhaikṣyamapīha loke |
hatvārthakāmāṁstu gurūnihaiva
bhuñjīya bhogān rudhirapradigdhān || 2-5 ||

5. Indeed it were better for me to live on alms in the world and avoid slaying my honored elders. Killing these people who seek to gain ends of their own, I should be tasting blood-stained enjoyments.

न चैतद्विद्मः कतरन्नो गरीयो
यद्वा जयेम यदि वा नो जयेयुः ।
यानेव हत्वा न जिजीविषामः
तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः ॥ २-६ ॥
na caitadvidmaḥ kataranno garīyo
yadvā jayema yadi vā no jayeyuḥ |
yāneva hatvā na jijīviṣāmaḥ
te'vasthitāḥ pramukhe dhārtarāṣṭrāḥ || 2-6 ||

6. Nor do we know which is better for us - victory over them, or their victory over us. The very persons, destroying whom we should not care to live, are standing in front of us, the followers of Dhṛtarāṣṭra.

कार्पण्यदोषोपहतस्वभावः
पृच्छामि त्वां धर्मसम्मूढचेताः ।
यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे
शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् ॥ २-७ ॥
kārpaṇyadoṣopahatasvabhāvaḥ
pṛcchāmi tvāṁ dharmasammūḍhacetāḥ |
yacchreyaḥ syānniścitaṁ brūhi tanme
śiṣyaste'haṁ śādhi māṁ tvāṁ prapannam || 2-7 ||

7. My inborn nature has been overwhelmed by the bane of faintheartedness, and I am confused as regards the law of Dharma. So, I am asking you: Tell me for certain what shall prove beneficial. I am your disciple. Teach me, who have surrendered myself to you.

न हि प्रपश्यामि ममापनुद्याद्
यच्छोकमुच्छोषणमिन्द्रियाणाम् ।
अवाप्य भूमावसपत्नमृद्धं
राज्यं सुराणामपि चाधिपत्यम् ॥ २-८ ॥
na hi prapaśyāmi mamāpanudyād
yacchokamucchoṣaṇamindriyāṇām |
avāpya bhūmāvasapatnamṛddhaṁ
rājyaṁ surāṇāmapi cādhipatyam || 2-8 ||

8. I do not see that an unrivalled and prosperous kingdom on Earth and the overlordship over the denizens of Heaven will dispel the grief that has scorched my senses.

सञ्जय उवाच ।
एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तपः ।
न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह ॥ २-९ ॥
sañjaya uvāca |
evamuktvā hṛṣīkeśaṁ guḍākeśaḥ parantapaḥ |
na yotsya iti govindamuktvā tūṣṇīṁ babhūva ha || 2-9 ||

Sañjaya said:
9. Having spoken thus to Kṛṣṇa, the Master of the Senses (Hṛṣīkeśa), Arjuna, the Conquerer of Sleep (Guḍākeśa), said this to Govinda, the Pleaser of the Senses, "I shall never fight." Then he fell silent.

तमुवाच हृषीकेशः प्रहसन्निव भारत ।
सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः ॥ २-१० ॥
tamuvāca hṛṣīkeśaḥ prahasanniva bhārata |
senayorubhayormadhye viṣīdantamidaṁ vacaḥ || 2-10 ||

10. To him, who sad despondent between the two armies, Hṛṣīkeśa spoke mockingly, as it were, O Descendent of Bharata (Bhārata = Dhṛtarāṣṭra, in this context only).

श्रीभगवानुवाच ।
अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे ।
गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः ॥ २-११ ॥
śrībhagavānuvāca |
aśocyānanvaśocastvaṁ prajñāvādāṁśca bhāṣase |
gatāsūnagatāsūṁśca nānuśocanti paṇḍitāḥ || 2-11 ||

The Great Lord said :
11. You grieve for those who deserve no grief; at the same time, you utter 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 ॥ २-१२ ॥
na tvevāhaṁ jātu nāsaṁ na tvaṁ neme janādhipāḥ |
na caiva na bhaviṣyāmaḥ sarve vayamataḥ param || 2-12 ||

12. Never, at any time, have I not been, neither you nor these rulers of men. And never shall we all cease to be.

देहिनोऽस्मिन्यथा देहे कौमारं यौवनम् जरा ।
तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति ॥ २-१३ ॥
dehino'sminyathā dehe kaumāraṁ yauvanam jarā |
tathā dehāntaraprāptirdhīrastatra na muhyati || 2-13 ||

13. Just as the embodied Self has, in the body, childhood, youth, and old age, so does it acquire another body. An intelligent man is not bewildered by it.

मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः ।
आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत ॥ २-१४ ॥
mātrāsparśāstu kaunteya śītoṣṇasukhaduḥkhadāḥ |
āgamāpāyino'nityāstāṁstitikṣasva bhārata || 2-14 ||

14. O Son of Kuntī (Kaunteya), contact of senses with their objects cause cold and heat, pleasure and pain. These come and go - they are fleeting, O Descendent of Bharata. (Bhārata = Arjuna in this context).

यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ ।
समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते ॥ २-१५ ॥
yaṁ hi na vyathayantyete puruṣaṁ puruṣarṣabha |
samaduḥkhasukhaṁ dhīraṁ so'mṛtatvāya kalpate || 2-15 ||

15. O Best among Men (Puruṣarṣabha), the man who is not agitated by these, who is the equanimous in hapiness and distress, and who is wise, becomes eligible for immortality.

नासतो विद्यते भावो नाभावो विद्यते सतः ।
उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः ॥ २-१६ ॥
nāsato vidyate bhāvo nābhāvo vidyate sataḥ |
ubhayorapi dṛṣṭo'ntastvanayostattvadarśibhiḥ || 2-16 ||

16. The unreal does not come into being, the real never ceases to be. This truth about both of these has been perceived and concluded by the seers of reality.

अविनाशि तु तद्विद्धि येन सर्वमिदं ततम् ।
विनाशमव्ययस्यास्य न कश्चित्कर्तुमरिहति ॥ २-१७ ॥
avināśi tu tadviddhi yena sarvamidaṁ tatam |
vināśamavyayasyāsya na kaścitkartumarihati || 2-17 ||

17. Know that to be imperishable which pervades all of this. None can destroy that which is immutable (Soul).

अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः ।
अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत ॥ २-१८ ॥
antavanta ime dehā nityasyoktāḥ śarīriṇaḥ |
anāśino'prameyasya tasmādyudhyasva bhārata || 2-18 ||

18. Only the body is perishable, which embodies the eternal imperishable and indeterminable Soul. Therefore, fight, O Descendent of Bharata!

य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम् ।
उभौ तौ न विजानीतो नायं हन्ति न हन्यते ॥ २-१९ ॥
ya enaṁ vetti hantāraṁ yaścainaṁ manyate hatam |
ubhau tau na vijānīto nāyaṁ hanti na hanyate || 2-19 ||

19. Anyone who thinks that It (the Soul) is the slayer or is slain, does not understand. It neither slays nor is It slain.

न जायते म्रियते वा कदाचित्
नायं भूत्वा भविता वा न भूयः ।
अजो नित्यः शाश्वतोऽयं पुराणो
न हन्यते हन्वमाने शरीरे ॥ २-२० ॥
na jāyate mriyate vā kadācit
nāyaṁ bhūtvā bhavitā vā na bhūyaḥ |
ajo nityaḥ śāśvato'yaṁ purāṇo
na hanyate hanvamāne śarīre || 2-20 ||

20. This Soul is never born, nor does It die; having once been, it never ceases to be. Unborn, everlasting and immortal, this Ancient One, is not slain when the body is slain.

वेदाविनाशिनं नित्यं य एनमजमव्ययम् ।
कथं स पुरुषः पार्थ कं घातयति हन्ति कम् ॥ २-२१ ॥
vedāvināśinaṁ nityaṁ ya enamajamavyayam |
kathaṁ sa puruṣaḥ pārtha kaṁ ghātayati hanti kam || 2-21 ||

21. O Pārtha, how can a man who knows this Soul to be indestructible, everlasting, unborn and immutable, cause anyone to be slain or slay anyone himself?

वासांसि जीर्णानि यथा विहाय
नवानि गृह्णाति नरोऽपराणि ।
तथा शरीराणि विहाय जीर्णा-
न्यन्यानि संयाति नवानि देही ॥ २-२२ ॥
vāsāṁsi jīrṇāni yathā vihāya
navāni gṛhṇāti naro'parāṇi |
tathā śarīrāṇi vihāya jīrṇā-
nyanyāni saṁyāti navāni dehī || 2-22 ||

22. Just as a man puts on new garments after discarding worn-out ones, similarly the Soul accepts new bodies, after discarding old and worn-out ones.

नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः ।
न चैनं क्लेदयन्त्यापो न शोषयति मारुतः ॥ २-२३ ॥
nainaṁ chindanti śastrāṇi nainaṁ dahati pāvakaḥ |
na cainaṁ kledayantyāpo na śoṣayati mārutaḥ || 2-23 ||

23. Weapons do not cut It; fire does not burn It. Neither does water moisten It, nor does the wind dry it.

अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च ।
नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः ॥ २-२४ ॥
acchedyo'yamadāhyo'yamakledyo'śoṣya eva ca |
nityaḥ sarvagataḥ sthāṇuracalo'yaṁ sanātanaḥ || 2-24 ||

24. This Soul cannot be cut nor burnt, nor can it be dissolved or dried. It is everlasting, all-pervasive, immutable, unmovable and eternal.

अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते ।
तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि ॥ २-२५ ॥
avyakto'yamacintyo'yamavikāryo'yamucyate |
tasmādevaṁ viditvainaṁ nānuśocitumarhasi || 2-25 ||

25. It is said that this soul is unmanifest, inconceivable and immutable. Knowing this, you should not grieve for It.

अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम् ।
तथापि त्वं महाबाहो चैवं शोचितुमर्हसि ॥ २-२६ ॥
atha cainaṁ nityajātaṁ nityaṁ vā manyase mṛtam |
tathāpi tvaṁ mahābāho caivaṁ śocitumarhasi || 2-26 ||

26. Even if you think that the soul is perpetually born and perpetually It dies, you still ought not to grieve for It, O Mighty-armed One (Mahābāhu).

जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च ।
तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि ॥ २-२७ ॥
jātasya hi dhruvo mṛtyurdhruvaṁ janma mṛtasya ca |
tasmādaparihārye'rthe na tvaṁ śocitumarhasi || 2-27 ||

27. Death is indeed certain for one who is born, and for one who dies, birth is certain too. Therefore, you ought not to grieve over this unavoidable sequence.

अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत ।
अव्यक्तनिधनान्येव तत्र का परिदेवना ॥ २-२८ ॥
avyaktādīni bhūtāni vyaktamadhyāni bhārata |
avyaktanidhanānyeva tatra kā paridevanā || 2-28 ||

28. All beings are unmanifest in their beginning, manifest in the interim, O Descendent of Bharata, and are unmanifest again when they are annihiliated. Therefore, why lament?

आश्चर्यवत्पश्यति कश्चिदेनम्
आश्चर्यवद्वदति तथैव चान्यः ।
आश्चर्यवच्चैनमन्यः शृणोति
श्रुत्वाप्येनं वेद न चैव कश्चित् ॥ २-२९ ॥
āścaryavatpaśyati kaścidenam
āścaryavadvadati tathaiva cānyaḥ |
āścaryavaccainamanyaḥ śṛṇoti
śrutvāpyenaṁ veda na caiva kaścit || 2-29 ||

29. Some look at the Soul with amazement, others talk of It with amazement, and yet others hear of It with amazement. Even after hearing of It, no one knows It for sure.

देहि नित्यमवध्योऽयं देहे सर्वस्य भारत ।
तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि ॥ २-३० ॥
dehi nityamavadhyo'yaṁ dehe sarvasya bhārata |
tasmātsarvāṇi bhūtāni na tvaṁ śocitumarhasi || 2-30 ||

30. O Descendent of Bharata, this Soul dwelling in all the bodies is everlasting and can never be slain. Therefore, you ought not to grieve for any creature.

स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि ।
धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते ॥ २-३१ ॥
svadharmamapi cāvekṣya na vikampitumarhasi |
dharmyāddhi yuddhācchreyo'nyatkṣatriyasya na vidyate || 2-31 ||

31. Considering your own Dharma, you ought not to hesitate. For a kṣatriya, there is no better engagement than a Dhārmic war.

यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम् ।
सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम् ॥ २-३२ ॥
yadṛcchayā copapannaṁ svargadvāramapāvṛtam |
sukhinaḥ kṣatriyāḥ pārtha labhante yuddhamīdṛśam || 2-32 ||

32. O Pārtha, happy are the kṣatriyas to whom such fighting opportunities come unsought, opening for them the gateway to heaven.

अथ चेत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि ।
ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि ॥ २-३३ ॥
atha cettvamimaṁ dharmyaṁ saṁgrāmaṁ na kariṣyasi |
tataḥ svadharmaṁ kīrtiṁ ca hitvā pāpamavāpsyasi || 2-33 ||

33. If, however, you do not fight this Dhārmic war, you will lose your personal Dharma and reputation, and incur sins.

अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम् ।
सम्भावितस्य चाकीर्तिर्मरणादतिरिच्यते ॥ २-३४ ॥
akīrtiṁ cāpi bhūtāni kathayiṣyanti te'vyayām |
sambhāvitasya cākīrtirmaraṇādatiricyate || 2-34 ||

34. People will speak of your infamy forever. For an honorable man, ill-fame is worse than death.

भयाद्रणदुपरतं मंस्यन्ते त्वां महारथाः ।
येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम् ॥ २-३५ ॥
bhayādraṇaduparataṁ maṁsyante tvāṁ mahārathāḥ |
yeṣāṁ ca tvaṁ bahumato bhūtvā yāsyasi lāghavam || 2-35 ||

35. Great warriors will deem that you withdrew from the battle out of fear. You will fall in the eyes of those very warriors who had held you in high esteem.

अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिताः ।
निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम् ॥ २-३६ ॥
avācyavādāṁśca bahūnvadiṣyanti tavāhitāḥ |
nindantastava sāmarthyaṁ tato duḥkhataraṁ nu kim || 2-36 ||

36. Your foes will degrade you with many unmentionable words and scorn your ability. What could be more painful?

हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम् ।
तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः ॥ २-३७ ॥
hato vā prāpsyasi svargaṁ jitvā vā bhokṣyase mahīm |
tasmāduttiṣṭha kaunteya yuddhāya kṛtaniścayaḥ || 2-37 ||

37. If you get killed, you will attain heaven, or if you win, you will enjoy this world. Therefore, stand up and fight with determination, O Son of Kuntī (Kaunteya).

सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ ।
ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि ॥ २-३८ ॥
sukhaduḥkhe same kṛtvā lābhālābhau jayājayau |
tato yuddhāya yujyasva naivaṁ pāpamavāpsyasi || 2-38 ||

38. Being equanimous in happiness and distress, in gain and loss, in victory and defeat, fight for the sake of fighting alone; thus you will incur no sins.

एषा तेऽभिहिता साङ्ख्ये बुद्धिर्योगे त्विमां शृणु ।
बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि ॥ २-३९ ॥
eṣā te'bhihitā sāṅkhye buddhiryoge tvimāṁ śṛṇu |
buddhyā yukto yayā pārtha karmabandhaṁ prahāsyasi || 2-39 ||

39. So far I have imparted to you the analytical knowledge of Sāṅkhya philosophy. Now listen to the knowledge of Yoga, O Pārtha, by acquiring which you will be freed from the bondage of reaction to actions.

नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते ।
स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् ॥ २-४० ॥
nehābhikramanāśo'sti pratyavāyo na vidyate |
svalpamapyasya dharmasya trāyate mahato bhayāt || 2-40 ||

40. In this endeavor there is no loss nor is there any sin. Even a little of this Dharma protects one from great peril.

व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन ।
बहुशाखा ह्रनन्ताश्च बुद्धयोऽव्यवसायिनाम् ॥ २-४१ ॥
vyavasāyātmikā buddhirekeha kurunandana |
bahuśākhā hranantāśca buddhayo'vyavasāyinām || 2-41 ||

41. Those who are on this path are single-minded, O Son of Kurus (Kurunandana); but the convictions of of the irresolute are many-branched and endless.

यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः ।
वेदवादरताः पार्थ नान्यदस्तीति वादिनः ॥ २-४२ ॥
yāmimāṁ puṣpitāṁ vācaṁ pravadantyavipaścitaḥ |
vedavādaratāḥ pārtha nānyadastīti vādinaḥ || 2-42 ||

42. Those with poor knowledge utter all these flowery words; these supposed followers of Vedas declare that there is nothing else.

कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम् ।
क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति ॥ २-४३ ॥
kāmātmānaḥ svargaparā janmakarmaphalapradām |
kriyāviśeṣabahulāṁ bhogaiśvaryagatiṁ prati || 2-43 ||

43. Desire-ridden, seeking heaven (svarga), they engage in various pompous ceremonies that yield sensual enjoyment and opulence, as a result of good births and fruitive actions.

भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम् ।
व्यवसायात्मिका बुद्धिः समाधौ न विधीयते ॥ २-४४ ॥
bhogaiśvaryaprasaktānāṁ tayāpahṛtacetasām |
vyavasāyātmikā buddhiḥ samādhau na vidhīyate || 2-44 ||

44. Those who are attached to sensual enjoyment and opulence, who mind is enamored by these, have no chance of having single-minded dedication to this path.

त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन ।
निर्द्वन्द्वौ नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् ॥ २-४५ ॥
traiguṇyaviṣayā vedā nistraiguṇyo bhavārjuna |
nirdvandvau nityasattvastho niryogakṣema ātmavān || 2-45 ||

45. The Vedas mainly deal with the three modes of nature. Go beyond these three modes of nature, O Arjuna. He who has mastered the Self is beyond dualities, free from the pursuit of profits and safety, perpetually situated in goodness (sattva.

यावानर्थ उदपाने सर्वतः सम्प्लुतोदके ।
तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः ॥ २-४६ ॥
yāvānartha udapāne sarvataḥ samplutodake |
tāvānsarveṣu vedeṣu brāhmaṇasya vijānataḥ || 2-46 ||

46. Just as there is little purpose to a small well of water, where there is a great reservoir of water all around; similarly, all the Vedas serve little purpose to a person who knows the Supreme Brahmaṇ and is situated in the Ultimate Truth.

कर्मण्येवाधिकारस्ते मा फलेषु कदाचन ।
मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि ॥ २-४७ ॥
karmaṇyevādhikāraste mā phaleṣu kadācana |
mā karmaphalaheturbhūrmā te saṅgo'stvakarmaṇi || 2-47 ||

47. To your actions (duty) alone you have a right, and never to the fruits (of those actions). Never become attached to the results of actions, and never be tempted to withdraw from your actions (duty).

योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय ।
सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते ॥ २-४८ ॥
yogasthaḥ kuru karmāṇi saṅgaṁ tyaktvā dhanañjaya |
siddhyasiddhyoḥ samo bhūtvā samatvaṁ yoga ucyate || 2-48 ||

48. Being steadfast in Yoga, do your actions (duty), giving up attachment (to the fruits of actions), O Conquerer of Wealth (Dhanañjaya); consider success and failure to be equal, for such evenness of mind is called Yoga.

दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय ।
बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः ॥ २-४९ ॥
dūreṇa hyavaraṁ karma buddhiyogāddhanañjaya |
buddhau śaraṇamanviccha kṛpaṇāḥ phalahetavaḥ || 2-49 ||

49. Distance yourself from the inferior fruitive actions by means of yogic consciousness, O Dhanañjaya, and by surrendering your desires to such consciousness. Pitiful are those who want to enjoy the fruits of their actions.

बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते ।
तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम् ॥ २-५० ॥
buddhiyukto jahātīha ubhe sukṛtaduṣkṛte |
tasmādyogāya yujyasva yogaḥ karmasu kauśalam || 2-50 ||

50. One with equanimous intelligence discards in this life, both good and bad results of actions. Therefore, strive (or act) for the sake of yoga; yoga is the essential art of actions.

कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः ।
जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम् ॥ २-५१ ॥
karmajaṁ buddhiyuktā hi phalaṁ tyaktvā manīṣiṇaḥ |
janmabandhavinirmuktāḥ padaṁ gacchantyanāmayam || 2-51 ||

51. The wise men, with equanimous intelligence, give up the fruits of actions; they are liberated from the bondage of birth and attain that state beyond all miseries.

यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति ।
तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च ॥ २-५२ ॥
yadā te mohakalilaṁ buddhirvyatitariṣyati |
tadā gantāsi nirvedaṁ śrotavyasya śrutasya ca || 2-52 ||

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

श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला ।
समाधावचला बुद्धिस्तदा योगमवाप्स्यसि ॥ २-५३ ॥
śrutivipratipannā te yadā sthāsyati niścalā |
samādhāvacalā buddhistadā yogamavāpsyasi || 2-53 ||

53. When you are no longer influenced by the Vedic texts and your mind is fixed unflinchingly in yogic consciousness c, then you shall attain this supreme Yoga.

अर्जुन उवाच ।
स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव ।
स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम् ॥ २-५४ ॥
arjuna uvāca |
sthitaprajñasya kā bhāṣā samādhisthasya keśava |
sthitadhīḥ kiṁ prabhāṣeta kimāsīta vrajeta kim || 2-54 ||

Arjuna said :
54. What is the languge of a man of stable mind, situated on yogic consciousness (samādhi), O Slayer of Keśi (Keśava)? How does such a steady man speak? How does he sit and how does he walk?

श्रीभगवानुवाच ।
प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान् ।
आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते ॥ २-५५ ॥
śrībhagavānuvāca |
prajahāti yadā kāmānsarvānpārtha manogatān |
ātmanyevātmanā tuṣṭaḥ sthitaprajñastadocyate || 2-55 ||

The Great Lord said :
55. When a man gives up all desires for sense gratification, O Pārtha, which arise from mental concoctions, and when his mind finds contentment in the self alone, he is said to a man of stable consciousness.

दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः ।
वीतरागभयक्रोधाः स्थितधीर्मुनिरुच्यते ॥ २-५६ ॥
duḥkheṣvanudvignamanāḥ sukheṣu vigataspṛhaḥ |
vītarāgabhayakrodhāḥ sthitadhīrmunirucyate || 2-56 ||

56. One whose mind is not agitated by the miseries, who is no longer interested in pleasures, who is free from attachment, fear and anger, is called a silent sage (muni) of steady mind.

यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम् ।
नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता ॥ २-५७ ॥
yaḥ sarvatrānabhisnehastattatprāpya śubhāśubham |
nābhinandati na dveṣṭi tasya prajñā pratiṣṭhitā || 2-57 ||

57. One who is not attached to good or evil that befalls him everywhere, who neither seeks nor shuns these, his mind (consciousness / wisdom) is steady.

यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः ।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥ २-५८ ॥
yadā saṁharate cāyaṁ kūrmo'ṅgānīva sarvaśaḥ |
indriyāṇīndriyārthebhyastasya prajñā pratiṣṭhitā || 2-58 ||

58. One who withdraws his senses from sense objects, as the tortoise draws its limbs altogether, is to be understood as truly situated in knowledge.

विषया विनिवर्तन्ते निराहारस्य देहिनः ।
रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते ॥ २-५९ ॥
viṣayā vinivartante nirāhārasya dehinaḥ |
rasavarjaṁ raso'pyasya paraṁ dṛṣṭvā nivartate || 2-59 ||

59. Even if an embodied soul renounces all sense objects, the taste for them remains. But when he experiences a higher consciousness, even this taste (for sense objects) ceases to be.

यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः ।
इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः ॥ २-६० ॥
yatato hyapi kaunteya puruṣasya vipaścitaḥ |
indriyāṇi pramāthīni haranti prasabhaṁ manaḥ || 2-60 ||

60. O Kaunteya, the impetuous senses of even a discerning man, who is endeavoring to control them, forcibly lead his mind astray.

तानि सर्वाणि संयम्य युक्त आसीत मत्परः ।
वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता ॥ २-६१ ॥
tāni sarvāṇi saṁyamya yukta āsīta matparaḥ |
vaśe hi yasyendriyāṇi tasya prajñā pratiṣṭhitā || 2-61 ||

61. One who controls all those senses and has his consciousness situated upon Me, such a person whose senses are under control, is stable in his wisdom.

ध्यायते विषयान्पुंसः सङ्गस्तेषूपजायते ।
सङ्गात्सञ्जायते कामः कामात्क्रोधोऽभिजायते ॥ २-६२ ॥
dhyāyate viṣayānpuṁsaḥ saṅgasteṣūpajāyate |
saṅgātsañjāyate kāmaḥ kāmātkrodho'bhijāyate || 2-62 ||

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

क्रोधाद्भवति सम्मोहः सम्मोहात्स्मृतिविभ्रमः ।
स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति ॥ २-६३ ॥
krodhādbhavati sammohaḥ sammohātsmṛtivibhramaḥ |
smṛtibhraṁśād buddhināśo buddhināśātpraṇaśyati || 2-63 ||

63. From anger, delusion arises, and from delusion bewilderment of memory. When memory is bewildered, intelligence is lost, and when intelligence is lost, total destruction ensues.

रागद्वेषविमुक्तैस्तु विषयानिन्द्रियैश्चरन् । or वियुक्तैस्तु
आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति ॥ २-६४ ॥
rāgadveṣavimuktaistu viṣayānindriyaiścaran | or viyuktaistu
ātmavaśyairvidheyātmā prasādamadhigacchati || 2-64 ||

64. The person who acts on objects with senses free from attachment or aversion, and with mind under control, such a person who has mastered himself attains mercy of the Lord.

प्रसादे सर्वदुःखानां हानिरस्योपजायते ।
प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते ॥ २-६५ ॥
prasāde sarvaduḥkhānāṁ hānirasyopajāyate |
prasannacetaso hyāśu buddhiḥ paryavatiṣṭhate || 2-65 ||

65. Having attained the mercy of the Lord, all the sufferings come to an end; in such a happy state, one's mind becomes steadfast.

नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना ।
न चाभावयतः शान्तिरशान्तस्य कुतः सुखम् ॥ २-६६ ॥
nāsti buddhirayuktasya na cāyuktasya bhāvanā |
na cābhāvayataḥ śāntiraśāntasya kutaḥ sukham || 2-66 ||

66. The unintegrated mind has no wisdom; nor can such a person have contentment. Without such contentment, there is no peace. For one lacking peace, how can there be happiness?

इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते ।
तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि ॥ २-६७ ॥
indriyāṇāṁ hi caratāṁ yanmano'nuvidhīyate |
tadasya harati prajñāṁ vāyurnāvamivāmbhasi || 2-67 ||

67. As a boat on the water is swept away by a strong wind, the mind focussed on the roving senses carries away a man's perception.

तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः ।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥ २-६८ ॥
tasmādyasya mahābāho nigṛhītāni sarvaśaḥ |
indriyāṇīndriyārthebhyastasya prajñā pratiṣṭhitā || 2-68 ||

68. Therefore, O Mighty-armed One, one who has withdrawn his senses from the sense objects all around, is of a steady mind.

या निशा सर्वभूतानां तस्यां जागर्ति संयमी ।
यस्यां जाग्रति भूताणि सा निशा पस्यतो मुनेः ॥ २-६९ ॥
yā niśā sarvabhūtānāṁ tasyāṁ jāgarti saṁyamī |
yasyāṁ jāgrati bhūtāṇi sā niśā pasyato muneḥ || 2-69 ||

69. The self-controlled sage is awake during what is night for all beings; 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 ॥ २-७० ॥
āpūryamāṇamacalapratiṣṭhaṁ
samudramāpaḥ praviśanti yadvat |
tadvatkāmā yaṁ praviśanti sarve
sa śāntimāpnoti na kāmakāmī || 2-70 ||

70. A person whose mind is not disturbed by the perpetual flow of desires, just as the rivers flow into an ocean that is perpetually being filled and yet remains still, such a person attains peace, and not the one who yearns after fulfillment of desires.

विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः ।
निर्ममो निरहङ्कारः स शान्तिमधिगच्छति ॥ २-७१ ॥
vihāya kāmānyaḥ sarvānpumāṁścarati niḥspṛhaḥ |
nirmamo nirahaṅkāraḥ sa śāntimadhigacchati || 2-71 ||

71. 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 ॥ २-७२ ॥
eṣā brāhmī sthitiḥ pārtha naināṁ prāpya vimuhyati |
sthitvāsyāmantakāle'pi brahmanirvāṇamṛcchati || 2-72 ||

72. That is the way of the Brāhmaṇic (spiritual and godly) life, attaining which no one is deluded any more. Being so situated, even at the hour of death, one can gain nirvāṇa in Brahmaṇ.


॥ इति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे साङ्ख्ययोगो नाम द्वितीयोऽध्यायः ॥
|| iti śrīmadbhagavadgītāsūpaniṣatsu brahmavidyāyāṁ yogaśāstre śrīkṛṣṇārjunasaṁvāde sāṅkhyayogo nāma dvitīyo'dhyāyaḥ ||



śrīmad bhagavad gītā - Table of Contents

Srimad Bhagavad Gita - Chapter 1 - Arjuna Visada Yogah

॥ श्रीमद्भगवद्गीता ॥
|| śrīmadbhagavadgītā ||

॥ प्रथमोऽध्यायः ॥
|| prathamo'dhyāyaḥ ||
Chapter 1

॥ अर्जुनविषादयोगः ॥
|| arjunaviṣādayogaḥ ||
Arjuna's Despondency


धृतराष्ट्र उवाच ।
धर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः ।
मामकाः पाण्डवाश्चैव किमकुर्वत सञ्जय ॥ १-१ ॥
dhṛtarāṣṭra uvāca ।
dharmakṣetre kurukṣetre samavetā yuyutsavaḥ |
māmakāḥ pāṇḍavāścaiva kimakurvata sañjaya || 1-1 ||

Dhṛtarāṣṭra said :
1. On the field of Dharma, on the grounds of Kurukṣetra, having gathered for war, what did my men and Pāṇḍavās do, O Sañjaya!

सञ्जय उवाच ।
दृष्ट्वा तु पाण्डवानीकं व्यूढं दुर्योधनस्तदा ।
आचार्यमुपसङ्गम्य राजा वचनमब्रवीत् ॥ १-२ ॥
sañjaya uvāca ।
dṛṣṭvā tu pāṇḍavānīkaṁ vyūḍhaṁ duryodhanastadā |
ācāryamupasaṅgamya rājā vacanamabravīt || 1-2 ||

Sañjaya said :
2. Then, seeing the marshalled army of the Pāṇḍavās, King Duryodhana approached the preceptor (Droṇa) and spoke the following words.

पश्यैतां पाण्डुपुत्राणामाचार्य महतीं चमूम् ।
व्यूढां द्रुपदपुत्रेण तव शिष्येण धीमता ॥ १-३ ॥
paśyaitāṁ pāṇḍuputrāṇāmācārya mahatīṁ camūm |
vyūḍhāṁ drupadaputreṇa tava śiṣyeṇa dhīmatā || 1-3 ||

3. Look at the immense army of Pāṇḍu's sons, marshalled by your capable disciple, the son of Drupada.

अत्र शूरा महेष्वासा भीमार्जुनसमा युधि ।
युयुधानो विराटश्च द्रुपदश्च महारथः ॥ १-४ ॥
atra śūrā maheṣvāsā bhīmārjunasamā yudhi |
yuyudhāno virāṭaśca drupadaśca mahārathaḥ || 1-4 ||

4. In this army are present brave and mighty bowmen, equal in battle to Bhīma and Arjuna, such as Yuyudhāna, Virāṭa and Drupada, the mighty chariot-warrior.

धृष्टकेतुश्चेकितानः काशिराजश्च वीर्यवान् ।
पुरुजित् कुन्तिभोजश्च शैब्यश्च नरपुङ्गवः ॥ १-५ ॥
dhṛṣṭaketuścekitānaḥ kāśirājaśca vīryavān |
purujit kuntibhojaśca śaibyaśca narapuṅgavaḥ || 1-5 ||

5. Dhṛṣṭaketu, Cekitāna, the heroic King Purujit of Kāśi, Kuntibhoja, and śaibya, a hero among men.

युधामन्युश्च विक्रान्त उत्तमौजाश्च वीर्यवान् ।
सौभद्रो द्रौपदेयाश्च सर्व एव महारथाः ॥ १-६ ॥
yudhāmanyuśca vikrānta uttamaujāśca vīryavān |
saubhadro draupadeyāśca sarva eva mahārathāḥ || 1-6 ||

6. The valiant Yudhāmanyu, the formidable Uttamaujā, the son of Subhadrā and the sons of Draupadī - all indeed great warriors of mighty chariots.

अस्माकं तु विशिष्टा ये तान्निबोध द्विजोत्तम ।
नायका मम सैन्यस्य संज्ञार्थं तान् ब्रवीमि ते ॥ १-७ ॥
asmākaṁ tu viśiṣṭā ye tānnibodha dvijottama |
nāyakā mama sainyasya saṁjñārthaṁ tān bravīmi te || 1-7 ||

7. As for the distinguised leaders on our side, note them, thou, best of the twice-born! I mention the leaders of my army to bring them to your notice.

भवान् भीष्मश्च कर्णश्च कृपश्च समितिञ्जयः ।
अश्वत्थामा विकर्णश्च सौमदत्तिर्जयद्रथः ॥ १-८ ॥
bhavān bhīṣmaśca karṇaśca kṛpaśca samitiñjayaḥ |
aśvatthāmā vikarṇaśca saumadattirjayadrathaḥ || 1-8 ||

8. Yourself, Bhīṣma, Karṇa, Kṛpa, victorious in battles; Aśvatthāmā, Vikarṇa and Jayadratha, the son of Somadatta.

अन्ये च बहवः शूरा मदर्थे त्यक्तजीविताः ।
नानाशस्त्रप्रहरणाः सर्वे युद्धविशारदाः ॥ १-९ ॥
anye ca bahavaḥ śūrā madarthe tyaktajīvitāḥ |
nānāśastrapraharaṇāḥ sarve yuddhaviśāradāḥ || 1-9 ||

9. Many other brave warriors, there are too, who have staked their lives for my sake, and are armed in varied ways, all of them adepts in war.

अपर्याप्तं तदस्माकं बलं भीष्माभिरक्षितम् ।
पर्याप्तं त्विदमेतेषां बलं भीमाभिरक्षितम् ॥ १-१० ॥
aparyāptaṁ tadasmākaṁ balaṁ bhīṣmābhirakṣitam |
paryāptaṁ tvidameteṣāṁ balaṁ bhīmābhirakṣitam || 1-10 ||

10. Our strength under the protection of Bhīṣma is immeasurable; where as, their strength, carefully protected by Bhīma is limited.

अयनेषु च सर्वेषु यथाभागमवस्थिताः ।
भीष्ममेवाभिरक्षन्तु भवन्तः सर्व एव हि ॥ १-११ ॥
ayaneṣu ca sarveṣu yathābhāgamavasthitāḥ |
bhīṣmamevābhirakṣantu bhavantaḥ sarva eva hi || 1-11 ||

11. Stationed at your respective strategic positions, as you have been arranged, all of you must provide your support to Bhīṣma.

तस्य सञ्जनयन्हर्ष कुरुवृद्धः पितामहः ।
सिंहनादं विनद्योच्चैः शङ्खं दध्मौ प्रतापवान् ॥ १-१२ ॥
tasya sañjanayanharṣa kuruvṛddhaḥ pitāmahaḥ |
siṁhanādaṁ vinadyoccaiḥ śaṅkhaṁ dadhmau pratāpavān || 1-12 ||

12. Delighting him (Duryodhana), the valiant grandsire of the Kurus, the grandfather (Bhīṣma), blew his conchshell very loudly, like the roaring of a lion.

ततः शङ्खश्च भेर्यश्च पणवानकगोमुखाः ।
सहसैवाभ्यहन्यन्त स शब्दस्तुमुलोऽभवत् ॥ १-१३ ॥
tataḥ śaṅkhaśca bheryaśca paṇavānakagomukhāḥ |
sahasaivābhyahanyanta sa śabdastumulo'bhavat || 1-13 ||

13. Then, the conchshells, bugles, trumpets, drums and horns were all suddenly sounded together, and the din was tumultuous.

ततः श्वेतैर्हयैर्युक्तो महति स्यन्दने स्थितौ ।
माधवः पाण्डवश्चैव दिव्यौ शङ्खौ प्रदध्मतुः ॥ १-१४ ॥
tataḥ śvetairhayairyukto mahati syandane sthitau |
mādhavaḥ pāṇḍavaścaiva divyau śaṅkhau pradadhmatuḥ || 1-14 ||

14. Then, stationed on a grand chariot, yoked with white horses, the Husband of Lakṣmī (Mādhava = Kṛṣṇa) and the Son of Pāṇḍu (Pāṇḍava = Arjuna), blew their divine conchshells.

पाञ्चजन्यं हृषीकेशो देवदत्तं धनञ्जयः ।
पौण्द्रं दध्मौ महाशङ्खं भीमकर्मा वृकोदरः ॥ १-१५ ॥
pāñcajanyaṁ hṛṣīkeśo devadattaṁ dhanañjayaḥ |
pauṇdraṁ dadhmau mahāśaṅkhaṁ bhīmakarmā vṛkodaraḥ || 1-15 ||

15. The Lord of the Senses (Hṛṣīkeśa = Kṛṣṇa) blew his conchshell the Pāñcajanya, the Conqueror of Wealth (Dhanañjaya = Arjuna) blew his conchshell the Devadatta, the mighty conchshell Pauṇdra was blown by the performer of Herculean tasks and voracious eater (Bhīma).

अनन्तविजयं राजा कुन्तीपुत्रो युधिष्ठिरः ।
नकुलः सहदेवश्च सुघोषमणिपुष्पकौ ॥ १-१६ ॥
anantavijayaṁ rājā kuntīputro yudhiṣṭhiraḥ |
nakulaḥ sahadevaśca sughoṣamaṇipuṣpakau || 1-16 ||

16. King Yudhiṣṭhira, the son of Kuntī, blew his conchshell, the Anantavijaya, while Nakula and Sahadeva blew the Sughoṣa and the Maṇipuṣpaka.

काश्यश्च परमेष्वासः शिखण्डी च महारथः ।
धृष्टद्युम्नो विराटश्च सात्यकिश्चापराजितः ॥ १-१७ ॥
kāśyaśca parameṣvāsaḥ śikhaṇḍī ca mahārathaḥ |
dhṛṣṭadyumno virāṭaśca sātyakiścāparājitaḥ || 1-17 ||

17. The great archer, King of Kāśi, and the great chariot-warrior śikhaṇḍī, Dhṛṣṭadyumna, Virāṭa and the unsurpassed Sātyaki...

द्रुपदो द्रौपदेयाश्च सर्वशः पृथिवीपते ।
सौभद्रश्च महाबाहुः शङ्खान्दध्मुः पृथक्पृथक् ॥ १-१८ ॥
drupado draupadeyāśca sarvaśaḥ pṛthivīpate |
saubhadraśca mahābāhuḥ śaṅkhāndadhmuḥ pṛthakpṛthak || 1-18 ||

18. Drupada, the sons of Draupadī, the mighty-armed son of Subhadrā (Abhimanyu - these, O King, all blew their respective conchshells.




To be continued...


śrīmad bhagavad gītā - Table of Contents

Gitadhyanam

॥ गीताध्यानम् ॥
|| gītādhyānam ||

पार्थाय प्रतिबोधितां भगवता नारायणेन स्वयं
व्यासेन ग्रथितां पुराणमुनिना मध्येमहाभारतम् ।
अद्वैतामृतवर्षिणीं भगवतीमष्टादशाध्यायिनीं
अम्ब त्वामनुसंदधामि भगवद्गीते भवद्वेषिणीम् ॥ १ ॥
pārthāya pratibodhitāṁ bhagavatā nārāyaṇena svayaṁ
vyāsena grathitāṁ purāṇamuninā madhyemahābhāratam |
advaitāmṛtavarṣiṇīṁ bhagavatīmaṣṭādaśādhyāyinīṁ
amba tvāmanusaṁdadhāmi bhagavadgīte bhavadveṣiṇīm || 1 ||

नमोऽस्तु ते व्यास विशालबुद्धे फुल्लारविंदायतपत्रनेत्र ।
येन त्वया भारततैलपूर्णः प्रज्वालितो ज्ञानमयः प्रदीपः ॥ २ ॥
namo'stu te vyāsa viśālabuddhe phullāraviṁdāyatapatranetra |
yena tvayā bhāratatailapūrṇaḥ prajvālito jñānamayaḥ pradīpaḥ || 2 ||

प्रपन्नपारिजाताय तोत्रवेत्रैकपाणये ।
ज्ञानमुद्राय कृष्णाय गीतामृतदुहे नमः ॥ ३ ॥
prapannapārijātāya totravetraikapāṇaye |
jñānamudrāya kṛṣṇāya gītāmṛtaduhe namaḥ || 3 ||

सर्वोपनिषदो गावो दोग्धा गोपालनन्दनः ।
पार्थो वत्सः सुधीर्भोक्ता दुग्धं गीतामृतं महत् ॥ ४ ॥
sarvopaniṣado gāvo dogdhā gopālanandanaḥ |
pārtho vatsaḥ sudhīrbhoktā dugdhaṁ gītāmṛtaṁ mahat || 4 ||

वसुदेवसुतं देवं कंसचाणूरमर्दनम् ।
देवकीपरमानन्दं कृष्णं वन्दे जगद्गुरुम् ॥ ५ ॥
vasudevasutaṁ devaṁ kaṁsacāṇūramardanam |
devakīparamānandaṁ kṛṣṇaṁ vande jagadgurum || 5 ||

भीष्मद्रोणतटा जयद्रथजला गांधारनीलोत्पला
शल्यग्राहवती कृपेण वहनी कर्णेन वेलाकुला ।
अश्वत्थामविकर्णघोरमकरा दुर्योधनावर्तिनी ।
सोत्तीर्णा खलु पांडवै रणनदी कैवर्तकः केशवः ॥ ६ ॥
bhīṣmadroṇataṭā jayadrathajalā gāṁdhāranīlotpalā
śalyagrāhavatī kṛpeṇa vahanī karṇena velākulā |
aśvatthāmavikarṇaghoramakarā duryodhanāvartinī |
sottīrṇā khalu pāṁḍavai raṇanadī kaivartakaḥ keśavaḥ || 6 ||

पाराशर्यवचःसरोजममलं गीतार्थगन्धोत्कटं ।
नानाख्यानककेसरं हरिकथासद्वासनावासितम् ।
लोके सज्जनषट्पदैरहरहः पेपीयमानं मुदा ।
भूयाद्भारतपंकजं कलिमलप्रध्वंसि नः श्रेयसे ॥ ७ ॥
pārāśaryavacaḥsarojamamalaṁ gītārthagandhotkaṭaṁ |
nānākhyānakakesaraṁ harikathāsadvāsanāvāsitam |
loke sajjanaṣaṭpadairaharahaḥ pepīyamānaṁ mudā |
bhūyādbhāratapaṁkajaṁ kalimalapradhvaṁsi naḥ śreyase || 7 ||

मूकं करोति वाचालं पंगुं लंघयते गिरिम् ।
यत्कृपा तमहं वन्दे परमानन्दमाधवम् ॥ ८ ॥
mūkaṁ karoti vācālaṁ paṁguṁ laṁghayate girim |
yatkṛpā tamahaṁ vande paramānandamādhavam || 8 ||

यं ब्रह्मा वरुणेन्द्ररुद्रमरुतः स्तुन्वन्ति दिव्यैः स्तवैः
वेदैः सांगपदक्रमोपनिषदैर्गायन्ति यं सामगाः ।
ध्यानावस्थिततद्गतेन मनसा पश्यन्ति यं योगिनो
यस्यान्तं न विदुः सुरासुरगणा देवाय तस्मै नमः ॥ ९ ॥
yaṁ brahmā varuṇendrarudramarutaḥ stunvanti divyaiḥ stavaiḥ
vedaiḥ sāṁgapadakramopaniṣadairgāyanti yaṁ sāmagāḥ |
dhyānāvasthitatadgatena manasā paśyanti yaṁ yogino
yasyāntaṁ na viduḥ surāsuragaṇā devāya tasmai namaḥ || 9 ||