|NITAAI-Veda.nyf > All Scriptures By Acharyas > Verses > Bhagavad-gita Verses > Chapter 2|
prcchami tvam dharma-sammudha-cetah
yac chreyah syan niscitam bruhi tan me
sisyas te 'ham sadhi mam tvam prapannam
karpanya-of miserliness; dosa-by the weakness; upahata-being afflicted; sva-bhavah-characteristics; prcchami-I am asking; tvam-unto You; dharma-religion; sammudha-bewildered; cetah-in heart; yat-what; sreyah-all-good; syat-may be; niscitam-confidently; bruhi-tell; tat-that; me-unto me; sisyah-disciple; te-Your; aham-I am; sadhi-just instruct; mam-me; tvam-unto You; prapannam-surrendered.
Now I am confused about my duty and have lost all composure because of miserly weakness. In this condition I am asking You to tell me for certain what is best for me. Now I am Your disciple, and a soul surrendered unto You. Please instruct me.
asocyan anvasocas tvam
prajna-vadams ca bhasase
gatasun agatasums ca
shri-bhagavan uvaca-the Supreme Personality of Godhead said; asocyan-not worthy of lamentation; anvasocah-you are lamenting; tvam-you; prajna-vadan-learned talks; ca-also; bhasase-speaking; gata-lost; asun-life; agata-not past; asun-life; ca-also; na-never; anusocanti-lament; panditah-the learned.
The Supreme Personality of Godhead said: While speaking learned words, you are mourning for what is not worthy of grief. Those who are wise lament neither for the living nor for the dead.
na tv evaham jatu nasam
na tvam neme janadhipah
na caiva na bhavisyamah
sarve vayam atah param
na-never; tu-but; eva-certainly; aham-I; jatu-at any time; na-did not; asam-exist; na-not; tvam-you; na-not; ime-all these; jana-adhipah-kings; na-never; ca-also; eva-certainly; na-not; bhavisyamah-shall exist; sarve vayam-all of us; atah param-hereafter.
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.
dehino 'smin yatha dehe
kaumaram yauvanam jara
dhiras tatra na muhyati
dehinah-of the embodied; asmin-in this; yatha-as; dehe-in the body; kaumaram-boyhood; yauvanam-youth; jara-old age; tatha-similarly; deha-antara-of transference of the body; praptih-achievement; dhirah-the sober; tatra-thereupon; na-never; muhyati-is deluded.
As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change.
matra-sparsas tu kaunteya
tams titiksasva bharata
matra-sparsah-sensory perception; tu-only; kaunteya-O son of Kunti; sita-winter; usna-summer; sukha-happiness; duhkha-and pain; dah-giving; agama-appearing; apayinah-disappearing; anityah-nonpermanent; tan-all of them; titiksasva-just try to tolerate; bharata-O descendant of the Bharata dynasty.
O son of Kunti, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed.
yam hi na vyathayanty ete
so 'mrtatvaya kalpate
yam-one to whom; hi-certainly; na-never; vyathayanti-are distressing; ete-all these; purusam-to a person; purusa-rsabha-O best among men; sama-unaltered; duhkha-in distress; sukham-and happiness; dhiram-patient; sah-he; amrtatvaya-for liberation; kalpate-is considered eligible.
O best among men [Arjuna], the person who is not disturbed by happiness and distress and is steady in both is certainly eligible for liberation.
avinasi tu tad viddhi
yena sarvam idam tatam
na kascit kartum arhati
avinasi-imperishable; tu-but; tat-that; viddhi-know it; yena-by whom; sarvam-all of the body; idam-this; tatam-pervaded; vinasam-destruction; avyayasya-of the imperishable; asya-of it; na kascit-no one; kartum-to do; arhati-is able.
That which pervades the entire body you should know to be indestructible. No one is able to destroy that imperishable soul.
atavanta ime deha
tasmad yudhyasva bharata
anta-vantah-perishable; ime-all these; dehah-material bodies; nityasya-eternal in existence; uktah-are said; saririnah-of the embodied soul; anasinah-never to be destroyed; aprameyasya-immeasurable; tasmat-therefore; yudhyasva-fight; bharata-O descendant of Bharata.
The material body of the indestructible, immeasurable and eternal living entity is sure to come to an end; therefore, fight, O descendant of Bharata.
na jayate mriyate va kadacin
nayam bhutva bhavita va na bhuyah
ajo nityah sasvato 'yam purano
na hanyate hanyamane sarire
na-never; jayate-takes birth; mriyate-dies; va-either; kadacit-at any time (past, present or future); na-never; ayam-this; bhutva-having come into being; bhavita-will come to be; va-or; na-not; bhuyah-or is again coming to be; ajah-unborn; nityah-eternal; sasvatah-permanent; ayam-this; puranah-the oldest; na-never; hanyate-is killed; hanyamane-being killed; sarire-the body.
For the soul there is neither birth nor death at any time. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, ever-existing and primeval. He is not slain when the body is slain.
vasamsi jirnani yatha vihaya
navani grhnati naro 'parani
tatha sarirani vihaya jirnany
anyani samyati navani dehi
vasamsi-garments; jirnani-old and worn out; yatha-just as; vihaya-giving up; navani-new garments; grhnati-does accept; narah-a man; aparani-others; tatha-in the same way; sarirani-bodies; vihaya-giving up; jirnani-old and useless; anyani-different; samyati-verily accepts; navani-new sets; dehi-the embodied.
As a person puts on new garments, giving up old ones, the soul similarly accepts new material bodies, giving up the old and useless ones.
nainam chindanti sastrani
nainam dahati pavakah
na cainam kledayanty apo
na sosayati marutah
na-never; enam-this soul; chindanti-can cut to pieces; sastrani-weapons; na-never; enam-this soul; dahati-burns; pavakah-fire; na-never; ca-also; enam-this soul; kledayanti-moistens; apah-water; na-never; sosayati-dries; marutah-wind.
The soul can never be cut to pieces by any weapon, nor burned by fire, nor moistened by water, nor withered by the wind.
acchedyo 'yam adahyo 'yam
akledyo 'sosya eva ca
nityah sarva-gatah sthanur
acalo 'yam sanatanah
acchedyah-unbreakable; ayam-this soul; adahyah-unable to be burned; ayam-this soul; akledyah-insoluble; asosyah-not able to be dried; eva-certainly; ca-and; nityah-everlasting; sarva-gatah-all-pervading; sthanuh-unchangeable; acalah-immovable; ayam-this soul; sanatanah-eternally the same.
This individual soul is unbreakable and insoluble, and can be neither burned nor dried. He is everlasting, present everywhere, unchangeable, immovable and eternally the same.
jatasya hi dhruvo mrtyur
dhruvam janma mrtasya ca
tasmad apariharye 'rthe
na tvam socitum arhasi
jatasya-of one who has taken his birth; hi-certainly; dhruvah-a fact; mrtyuh-death; dhruvam-it is also a fact; janma-birth; mrtasya-of the dead; ca-also; tasmat-therefore; apariharye-of that which is unavoidable; arthe-in the matter; na-do not; tvam-you; socitum-to lament; arhasi-deserve.
One who has taken his birth is sure to die, and after death one is sure to take birth again. Therefore, in the unavoidable discharge of your duty, you should not lament.
pratyavayo na vidyate
sv-alpam apy asya dharmasya
trayate mahato bhayat
na-there is not; iha-in this yoga; abhikrama-in endeavoring; nasah-loss; asti-there is; pratyavayah-diminution; na-never; vidyate-there is; su-alpam-a little; api-although; asya-of this; dharmasya-occupation; trayate-releases; mahatah-from very great; bhayat-danger.
In this endeavor there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear.
bahu-sakha hy anantas ca
vyavasaya-atmika-resolute in Krishna consciousness; buddhih-intelligence; eka-only one; iha-in this world; kuru-nandana-O beloved child of the Kurus; bahu-sakhah-having various branches; hi-indeed; anantah-unlimited; ca-also; buddhayah-intelligence; avyavasayinam-of those who are not in Krishna consciousness.
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.
samadhau na vidhiyate
bhoga-to material enjoyment; aisvarya-and opulence; prasaktanam-for those who are attached; taya-by such things; apahrta-cetasam-bewildered in mind; vyavasaya-atmika-fixed in determination; buddhih-devotional service to the Lord; samadhau-in the controlled mind; na-never; vidhiyate-does take place.
In the minds of those who are too attached to sense enjoyment and material opulence, and who are bewildered by such things, the resolute determination for devotional service to the Supreme Lord does not take place.
trai-gunya-pertaining to the three modes of material nature; visayah-on the subject matter; vedah-Vedic literatures; nistrai-gunyah-transcendental to the three modes of material nature; bhava-be; arjuna-O Arjuna; nirdvandvah-without duality; nitya-sattva-sthah-in a pure state of spiritual existence; niryoga-ksemah-free from ideas of gain and protection; atma-van-established in the self.
The Vedas deal mainly with the subject of the three modes of material nature. O Arjuna, become transcendental to these three modes. Be free from all dualities and from all anxieties for gain and safety, and be established in the self.
yavan artha udapane
tavan sarvesu vedesu
yavan-all that; arthah-is meant; uda-pane-in a well of water; sarvatah-in all respects; sampluta-udake-in a great reservoir of water; tavan-similarly; sarvesu-in all; vedesu-Vedic literatures; brahmanasya-of the man who knows the Supreme Brahman; vijanatah-who is in complete knowledge.
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 to one who knows the purpose behind them.
karmany evadhikaras te
ma phalesu kadacana
ma karma-phala-hetur bhur
ma te sango 'stv akarmani
karmani-in prescribed duties; eva-certainly; adhikarah-right; te-of you; ma-never; phalesu-in the fruits; kadacana-at any time; ma-never; karma-phala-in the result of the work; hetuh-cause; bhuh-become; ma-never; te-of you; sangah-attachment; astu-there should be; akarmani-in not doing prescribed duties.
You have a right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself the cause of the results of your activities, and never be attached to not doing your duty.
rasa-varjam raso 'py asya
param drstva nivartate
visayah-objects for sense enjoyment; vinivartante-are practiced to be refrained from; niraharasya-by negative restrictions; dehinah-for the embodied; rasa-varjam-giving up the taste; rasah-sense of enjoyment; api-although there is; asya-his; param-far superior things; drstva-by experiencing; nivartate-he ceases from.
The embodied soul may be restricted from sense enjoyment, though the taste for sense objects remains. But, ceasing such engagements by experiencing a higher taste, he is fixed in consciousness.
yatato hy api kaunteya
haranti prasabham manah
yatatah-while endeavoring; hi-certainly; api-in spite of; kaunteya-O son of Kunti; purusasya-of a man; vipascitah-full of discriminating knowledge; indriyani-the senses; pramathini-agitating; haranti-throw; prasabham-by force; manah-the mind.
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.
dhyayato visayan pumsah
sangat sanjayate kamah
kamat krodho 'bhijayate
dhyayatah-while contemplating; visayan-sense objects; pumsah-of a person; sangah-attachment; tesu-in the sense objects; upajayate-develops; sangat-from attachment; sanjayate-develops; kamah-desire; kamat-from desire; krodhah-anger; abhijayate-becomes manifest.
While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises.
krodhad bhavati sammohah
krodhat-from anger; bhavati-takes place; sammohah-perfect illusion; sammohat-from illusion; smrti-of memory; vibhramah-bewilderment; smrti-bhramsat-after bewilderment of memory; buddhi-nasah-loss of intelligence; buddhi-nasat-and from loss of intelligence; pranasyati-one falls down.
From anger, complete delusion arises, and from delusion bewilderment of memory. When memory is bewildered, intelligence is lost, and when intelligence is lost one falls down again into the material pool.