Chapter 2
Shloka 1
sanjaya uvaca
tam tatha krpayavistam
asru-purnakuleksanam
visidantam idam vakyam
uvaca madhusudanah
Sanjaya said : (Seeing) him (Arjuna) (this way) overcome (by) pity/compassion, tears-filled-downcast-eyes (and) despondent; these words, said Madhusudhana.
Shloka 2
sri-bhagavan uvaca
kutas tva kasmalam idam
visame samupasthitam
anarya-justam asvargyam
akirti-karam arjuna
Sri Bhagavan said : where from (in) you impurity (timidity) this, (when) danger/distress (is) approaching, unwelcome in an Arya (one who is cultured), not leading to heavens, will cause disgrace O Arjuna?
Shloka 3
klaibyam ma sma gamah partha
naitat tvayy upapadyate
ksudram hrdaya-daurbalyam
tyaktvottistha parantapa
Cowardice never (do not) indeed go to (yield to) O Partha, this in you not is appropriate; base/lowly faint-heartedness discarding, get up O scorcher of foe.
Shloka 4
arjuna uvaca
katham bhismam aham sankhye
dronam ca madhusudana
isubhih pratiyotsyami
pujarhav ari-sudana
Arjuna said : How (with) Bhishma, I in battle and (with) Drona, Madhusudhana, with arrows I shall fight, they are worthy of (my) reverence/worship, foe-slayer (Krishna)
Shloka 5
gurun ahatva hi mahanubhavan
sreyo bhoktum bhaiksyam apiha loke
hatvartha-kamams tu gurun ihaiva
bhunjiya bhogan rudhira-pradigdhan
Guru not-killing (and) indeed the great ones, it is better to enjoy alms (from begging) in this world, killing for material-gains but Guru here (on earth) (I) shall enjoy pleasure (that is) blood-tainted.
Shloka 6
na caitad vidmah kataran no gariyo
yad va jayema yadi va no jayeyuh
yan eva hatva na jijivisamas
te ‘vasthitah pramukhe dhartarastrah
Nor and this we know which (of two) is (for) us better, whether we win or us they defeat; whom indeed, after killing, (we shall have) no wish to live, they stand face-to-face, the Sons of Dhritarashtra.
Shloka 7
karpanya-dosopahata-svabhavah
prcchami tvam dharma-sammudha-cetah
yac chreyah syan niscitam bruhi tan me
sisyas te ‘ham sadhi mam tvam prapannam
Sorrow-defect-overcome-(my)-self (being), I ask you, my mind is confused by dharma (dharmic dilemma); which is better for-sure that (you) tell me; student (of) yours I am, correct me, I lie at your feet.
Shloka 8
na hi prapasyami mamapanudyad
yac chokam ucchosanam indriyanam
avapya bhumav asapatnam rddham
rajyam suranam api cadhipatyam
Not indeed I see (a way) (from) me to take away what (the) sorrow that dries up all (my) senses, (even after) obtaining on earth unrivaled prosperity (riches) (and) kingship (over) or god-like rulership.
Shloka 9
sanjaya uvaca
evam uktva hrsikesam
gudakesah parantapah
na yotsya iti govindam
uktva tusnim babhuva ha
Sanjaya said : this having said (to) Hrishikesha (Krishna), Gudakesh, (the) scorcher of foe (Arjuna); “Not, I shall fight” this to Govinda having said, silent he became in truth (indeed).
Shloka 10
tam uvaca hrsikesah
prahasann iva bharata
senayor ubhayor madhye
visidantam, idam vacah
To him, said Hrishikesha (Krishna), smiling (so to say) Bharatha (Arjuna); armies (two) in middle of, (to the) dejected, this (these) word(s).
Shloka 11
sri-bhagavan uvaca
asocyan anvasocas tvam
prajna-vadams ca bhasase
gatasun agatasums ca
nanusocanti panditah
Sri Bhagavan said :
(Those) who should not be mourned, you have mourned, and (you) wisdom-words speak; the gone (dead) and the not gone (alive), (are) not mourn(ed) by the wise.
Shloka 12
na tv evaham jatu nasam
na tvam neme janadhipah
na caiva na bhavisyamah
sarve vayam atah param
not indeed I ever (I) was not, nor you, nor these kings, and not either ‘not we shall be’ (i.e., cease to be), all (of) us from now-on-wards.
Shloka 13
dehino ‘smin yatha dehe
kaumaram yauvanam jara
tatha dehantara-praptir
dhiras tatra na muhyati
Of the embodied as in the body childhood, youth, old-age, so also, body-another-acquiring; the wise, for that, not deluded.
Shloka 14
matra-sparsas tu kaunteya
sitosna-sukha-duhkha-dah
agamapayino ‘nityas
tams titiksasva bharata
Material-sensations indeed, Kaunteya (Arjuna), cold-heat-pleasure-pain causing (are) coming-going, (they are) impermanent, them you must endure, O Bharata (Arjuna).
Shloka 15
yam hi na vyathayanty ete
purusam purusarsabha
sama-duhkha-sukham dhiram
so ‘mrtatvaya kalpate
The man whom, indeed, these do not afflict, O Bull among men (Arjuna), the wise constant in pain-pleasure, he, for immortality, is ready.
Shloka 16
nasato vidyate bhavo
nabhavo vidyate satah
ubhayor api drsto ‘ntas
tv anayos tattva-darsibhih
Not (ever) ‘non-real’ is found becoming (coming into existence), not (ever) ‘not-becoming’ (ceasing to exist) is found of the real, of both indeed reality is grasped by the truth-seer.
Shloka 17
avinasi tu tad viddhi
yena sarvam idam tatam
vinasam avyayasyasya
na kascit kartum arhati
Indestructible (indeed) that know by which all this (is) pervaded, destruction of the imperishable, not anyone is capable of.
Shloka 18
antavanta ime deha
nityasyoktah saririnah
anasino ‘prameyasya
tasmad yudhyasva bharata
It will end, this body of the eternal, (it is said), of embodied, of the indestructible, of the immeasurable; therefore, fight, O Bharatha (Arjuna).
Shloka 19
ya enam vetti hantaram
yas cainam manyate hatam
ubhau tau na vijanito
nayam hanti na hanyate
Who, this thinks (that) he kills, and who this, thinks it is killed, they both do not know, no this kills not is it killed.
Shloka 20
na jayate mriyate va kadacin
nayam bhutva bhavita va na bhuyah
ajo nityah sasvato ‘yam purano
na hanyate hanyamane sarire
Nor (is this) born, or dies ever, not this, having been, it will be ‘not become’ again (ie., it will cease to be), unborn, eternal, perpetual (is this) primeval, is not killed (even) when body is killed.
Shloka 21
vedavinasinam nityam
ya enam ajam avyayam
katham sa purusah partha
kam ghatayati hanti kam
He (who) knows this (atma) as indestructible eternal, unborn, imperishable; in what way this man O Partha, whom (he) causes to kill, whom he kills?
Shloka 22
vasamsi jirnani yatha vihaya
navani grhnati naro ‘parani
tatha sarirani vihaya jirnany
anyani samyati navani dehi
How worn out garments are abandoned (and) man takes other new (ones), so also abandoning worn out bodies, the embodied (self or atma) encounters others new (ones).
Shloka 23
nainam chindanti sastrani
nainam dahati pavakah
na cainam kledayanty apo
na sosayati marutah
Not this pierced by weapons, not this burn by fire, and not this is moistened by water, not dried (withered) by wind.
Shloka 24
acchedyo ‘yam adahyo ‘yam
akledyo ‘sosya eva ca
nityah sarva-gatah sthanur
acalo ‘yam sanatanah
Not to be pierced this, not to be burned this, and not to be moistened not to be dried, eternal, all-pervading, fixed, immovable, this, (is) primeval.
Shloka 25
avyakto ‘yam acintyo ‘yam
avikaryo ‘yam ucyate
tasmad evam viditvainam
nanusocitum arhasi
Unmanifest this, unthinkable this, unchanging this, it is said; therefore thus knowing this, you should not mourn.
Shloka 26
atha cainam nitya-jatam
nityam va manyase mrtam
tathapi tvam maha-baho
nainam socitum arhasi
And further (and if), this eternally-born, or you think eternally dead, even then, you, O Mighty armed one, you should not mourn.
Shloka 27
jatasya hi dhruvo mrtyur
dhruvam janma mrtasya ca
tasmad apariharye ‘rthe
na tvam socitum arhasi
Of the born, indeed, certain death, and certain (is) birth for the dead, therefore in unavoidable consequence, you should not mourn.
Shloka 28
avyaktadini bhutani
vyakta-madhyani bharata
avyakta-nidhanany eva
tatra ka paridevana
Unmanifest-beginning (of the) beings, manifest (in the) middle, O Bharatha (Arjuna), unmanifest (in the) end again; therefore what compliant (lamentation)?
Shloka 29
ascarya-vat pasyati kascid enam
ascarya-vad vadati tathaiva canyah
ascarya-vac cainam anyah srnoti
srutvapy enam veda na caiva kascit
Wondrously perceive some this, wondrously declare indeed others, and wondrously this others hear; and even (although) they hear (of) this, know not anyone.
Shloka 30
dehi nityam avadhyo ‘yam
dehe sarvasya bharata
tasmat sarvani bhutani
na tvam socitum arhasi
Embodied is eternal, inviolable (cannot be killed) this (in the) body of all, O Bharata (Arjuna); therefore (for any) all beings you should not mourn.
Shloka 31
sva-dharmam api caveksya
na vikampitum arhasi
dharmyad dhi yuddhac chreyo ‘nyat
ksatriyasya na vidyate
Own-duty although seeing not tremble you should, better dharma than battle (indeed) another for Kshatriya (is) not found.
Shloka 32
yadrcchaya copapannam
svarga-dvaram apavrtam
sukhinah ksatriyah partha
labhante yuddham idrsam
By good fortune (you have) gained/found (the) doors-to-heaven opened (unconcealed), happy (are) Kshatriya O Partha, (who) find battle of this kind.
Shloka 33
atha cet tvam imam dharmyam
sangramam na karisyasi
tatah sva-dharmam kirtim ca
hitva papam avapsyasi
Now, if you this dharma battle not do, then, leaving (your) own-dharma and glory you’ll incur sin.
Shloka 34
akirtim capi bhutani
kathayisyanti te ‘vyayam
sambhavitasya cakirtir
maranad atiricyate
And also, (your) infamy (disgrace) living-beings describe/speak-about forever; and for the honored, disgrace exceeds death.
Shloka 35
bhayad ranad uparatam
mamsyante tvam maha-rathah
yesam ca tvam bahu-mato
bhutva yasyasi laghavam
Out of fear from battle (you are) abstaining so they’ll think (about) you (these) great-warriors; and among whom you (were) have been much esteemed, you’ll gain insignificance.
Shloka 36
avacya-vadams ca bahun
vadisyanti tavahitah
nindantas tava samarthyam
tato duhkhataram tu kim
And unspeakable words many will speak your enemies, (they will) ridicule your ability (strength/power), what (could be) than that, greater pain/misery ?
Shloka 37
hato va prapsyasi svargam
jitva va bhoksyase mahim
tasmad uttistha kaunteya
yuddhaya krta-niscayah
Either killed you’ll attain heaven, (or) having conquered you’ll enjoy earth; therefore get up Kaunteya, determined for battle.
Shloka 38
sukha-duhkhe same krtva
labhalabhau jayajayau
tato yuddhaya yujyasva
naivam papam avapsyasi
Happiness-sorrow equal having made (so also) gain-loss, victory-defeat; then to battle engage, you shall not incur sin.
Shloka 39
esa te ‘bhihita sankhye
buddhir yoge tu imam srnu
buddhya yukto yaya partha
karma-bandham prahasyasi
This to you (is) declared in buddhi-yoga (of) Sankya, indeed listen (to) this; by which, yoked to buddhi, O Partha, bondage of action you’ll discard.
Shloka 40
nehabhikrama-naso ‘sti
pratyavayo na vidyate
svalpam apy asya dharmasya
trayate mahato bhayat
Not here (in this) effort is there loss, diminution not found (either); even (a) little of this dharma, protects from great fear/danger.
Shloka 41
vyavasayatmika buddhir
ekeha kuru-nandana
bahu-sakha hy anantas ca
buddhayo ‘vyavasayinam
Resolute-self intelligence (is) one here, Kuru-nandana (Arjuna); many branches, indeed and endless (are the) intelligence (thoughts) of irresolute.
Shloka 42
yam imam puspitam vacam
pravadanty avipascitah
veda-vada-ratah partha
nanyad astiti vadinah
Which this flowery words proclaim ignorant ones (those who do not see clearly), delighting in quoting Veda, O Partha, saying thus “nothing else exists”.
Shloka 43
kamatmanah svarga-para
janma-karma-phala-pradam
kriya-visesa-bahulam
bhogaisvarya-gatim prati
Men of desirous nature intent on heaven, birth (and) karma fruits giving (engross in) many specific rites (with) aim for enjoyment and power.
Shloka 44
bhogaisvarya-prasaktanam
tayapahrta-cetasam
vyavasayatmika buddhih
samadhau na vidhiyate
Attached to enjoyment and power, mind (is) kidnapped this; (therefore) resolute-self intelligence (resolute-mindedness) in meditation not given.
Shloka 45
trai-gunya-visaya veda
nistraigunyo bhavarjuna
nirdvandvo nitya-sattva-stho
niryoga-ksema atmavan
Three-guna spheres (are topics of) Veda (for context ref Shlk 42 and 43), without-three-gunas be O Arjuna, without duality, eternally-satva-abiding, without (desire for) acquisition and conservation (of materials) self-possessed.
Shloka 46
yavan artha udapane
sarvatah samplutodake
tavan sarvesu vedesu
brahmanasya vijanatah
As much use (value of a) well, (when) everywhere overflowing in water, so much, in all the (knowledge) in Veda, knower of Brahman.
Shloka 47
karmany evadhikaras te
ma phalesu kadacana
ma karma-phala-hetur bhur
ma te sango ‘stv akarmani
In action alone (is) your claim, not (its) fruit ever, not action (for) the fruit cause/motive should arise, never (should) you have attachment to inaction.
Shloka 48
yoga-sthah kuru karmani
sangam tyaktva dhananjaya
siddhy-asiddhyoh samo bhutva
samatvam yoga ucyate
Abiding in Yoga do action, attachment abandoning Dhananjaya (Arjuna), success-failure equal becoming (making); (for) equal-(minded)-ness is Yoga, it is said.
Shloka 49
durena hy avaram karma
buddhi-yogad dhananjaya
buddhau saranam anviccha
krpanah phala-hetavah
By far, indeed lower (is) karma to buddhi-yoga, O Dhananjaya, in intelligence take refuge, despicable is fruit-motivated (action).
Shloka 50
buddhi-yukto jahatiha
ubhe sukrta-duskrte
tasmad yogaya yujyasva
yogah karmasu kausalam
(One who is) yoked to intelligence casts off here (in this world) both good action and bad (evil) action; therefore to Yoga be yoked, Yoga is skill in action.
Shloka 51
karma-jam buddhi-yukta hi
phalam tyaktva manisinah
janma-bandha-vinirmuktah
padam gacchanty anamayam
Yoked to intelligence, abandoning fruits born of action, indeed, the wise (are) released from birth-bondage (and) they go salubrious abode.
Shloka 52
yada te moha-kalilam
buddhir vyatitarisyati
tada gantasi nirvedam
srotavyasya srutasya ca
When your intelligence crosses delusion-confusion, then you will go (be) disgust (with) that which to be heard and that which is heard.
Shloka 53
sruti-vipratipanna te
yada sthasyati niscala
samadhav acala buddhis
tada yogam avapsyasi
Disregarding Vedic-revelations, when your buddhi stands unmoving, in samadhi unshaken, then Yoga you will attain.
Shloka 54
arjuna uvaca
sthita-prajnasya ka bhasa
samadhi-sthasya kesava
sthita-dhih kim prabhaseta
kim asita vrajeta kim
Arjuna said : One who is steady in wisdom, what identification (description), one who is established in samadhi, Keshava, One who is of steady intelligence, how does he speak, how does he sit, how does he walk?
Shloka 55
sri-bhagavan uvaca
prajahati yada kaman
sarvan partha mano-gatan
atmany evatmana tustah
sthita-prajnas tadocyate
Sri Bhagavan said : When (one) abandons all desire, Partha, arising in mind; (and) in the self and by the self he is contented, then he is said to be sthitha-pragnya (one of steady wisdom).
Shloka 56
duhkhesv anudvigna-manah
sukhesu vigata-sprhah
vita-raga-bhaya-krodhah
sthita-dhir munir ucyate
By misfortune (whose) mind is not agitated, (for) happiness lost the desire, (with) attachment-fear-anger gone, (the) firm of intelligence is called a muni (sage).
Shloka 57
yah sarvatranabhisnehas
tat tat prapya subhasubham
nabhinandati na dvesti
tasya prajna pratisthita
Who (is) always desireless, this that attaining (whether) pleasant or unpleasant, neither rejoices or dislikes, his wisdom is firmly established.
Shloka 58
yada samharate cayam
kurmo ‘nganiva sarvasah
indriyanindriyarthebhyas
tasya prajna pratisthita
When (one) withdraws like tortoise (withdraws its) limbs, senses from the sense objects completely, his wisdom is firmly established.
Shloka 59
visaya vinivartante
niraharasya dehinah
rasa-varjam raso ‘py asya
param drstva nivartate
Objects turn away due to fasting of the embodied, except flavor (i.e., senses still sense-object’s flavor), even flavor from him, Supreme having seen, turn away.
Shloka 60
yatato hy api kaunteya
purusasya vipascitah
indriyani pramathini
haranti prasabham manah
Indeed even one who is striving, O Kaunteya (Arjuna), of man of wisdom; the powers of sense torments and carries away forcibly (his) mind.
Shloka 61
tani sarvani samyamya
yukta asita mat-parah
vase hi yasyendriyani
tasya prajna pratisthita
These all restraining, yoked he should sit, fixing on me as supreme goal; under control indeed whose senses, his wisdom (is) firmly established.
Shloka 62
dhyayato visayan pumsah
sangas tesupajayate
sangat sanjayate kamah
kamat krodho ‘bhijayate
Contemplating on an object a man, attachment to them is born, from attachment, desire is born, from desire anger is born.
Shloka 63
krodhad bhavati sammohah
sammohat smrti-vibhramah
smrti-bhramsad buddhi-naso
buddhi-nasat pranasyati
From anger arises delusion, from delusion memory-wandering, from memory-wandering destruction of intelligence, from destruction of intelligence he is destroyed.
Shloka 64
raga-dvesa-vimuktais tu
visayan indriyais caran
atma-vasyair vidheyatma
prasadam adhigacchati
However, one who is freed of Passion-hatred, (although) senses (are) dwelling on objects, by self-restraints (the) self-controlled (person) attains supreme peace.
Shloka 65
prasade sarva-duhkhanam
hanir asyopajayate
prasanna-cetaso hy asu
buddhih paryavatisthate
From peace, all sorrows cessation is born, of the person with peace, indeed immediately intelligence becomes steady.
Shloka 66
nasti buddhir ayuktasya
na cayuktasya bhavana
na cabhavayatah santir
asantasya kutah sukham
Not is there intelligence for un-yoked (undisciplined), and not for un-yoked concentration, and not for non-concentrating peace, for one without peace, where from happiness.
Shloka 67
indriyanam hi caratam
yan mano ‘nuvidhiyate
tad asya harati prajnam
vayur navam ivambhasi
(By) wandering of senses, when mind is guided by, then his intelligence is carried away, like (by) wind, a boat on water.
Shloka 68
tasmad yasya maha-baho
nigrhitani sarvasah
indriyanindriyarthebhyas
tasya prajna pratisthita
There fore whose, O Mighty armed (Arjuna), withdrawn from all sides senses from sense objects, his intelligence is firmly established.
Shloka 69
ya nisa sarva-bhutanam
tasyam jagarti samyami
yasyam jagrati bhutani
sa nisa pasyato muneh
What (is) night of all-beings, in this is awake (the) self-restrained, in what is awake beings, that (as) night is perceived by muni (sage).
Shloka 70
apuryamanam acala-pratistham
samudram apah pravisanti yadvat
tadvat kama yam pravisanti sarve
sa santim apnoti na kama-kami
Being filled (yet) unmoving-stable (are) ocean (even) as water (rivers) enter it, like wise (in) whom all desires enters, he attains peace, not (one) who desires objects of desires.
Shloka 71
vihaya kaman yah sarvan
pumams carati nihsprhah
nirmamo nirahankarah
sa santim adhigacchati
Discarding all passion, a man who moves without desires, without feelings of ‘mine’ (and) without ego, he attains peace.
Shloka 72
esa brahmi sthitih partha
nainam prapya vimuhyati
sthitvasyam anta-kale ‘pi
brahma-nirvanam rcchati
This brahmic-state O Partha (Arjuna), not this attaining is deluded, established in this indeed at the end, he attains brahma-nirvana.
Bhagavad Gita translated 
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